大寶積經

12. CHAPTER ON THE GREAT SOVEREIGN DEVA’S PREDICTION

The Buddha said to Venerable Sariputra: “Long ago in the past, the Tathagata Great Skandha, the Perfectly Enlightened One, extensively taught the four immeasurables and the six paramitas for the Youth Vigorous Practice. The Buddha Great Skandha further said to the Youth Vigorous Practice: ‘How does a great bodhisattva proceed in accordance with the means of attraction? A great bodhisattva possesses the four means of attraction, through which a great bodhisattva perpetually draws in sentient beings.

“‘What are the four? They are giving, loving speech, beneficial conduct, and cooperation.

“‘What are these means of attraction? Giving is of two kinds: the giving of material wealth and the giving of Dharma. Loving speech means that toward all who come seeking alms or wishing to hear the Dharma, the bodhisattva is able to speak affectionate and reassuring words. Beneficial conduct means being able to fulfill completely the wholesome aspirations of oneself and others. Cooperation means that, in accordance with the wisdom and merit one possesses, one expounds the Dharma for others, draws them in, and establishes all sentient beings so that they abide either in wisdom or in the Dharma.

“‘Furthermore, Youth! To have a pure mind toward sentient beings who come seeking is giving. To comfort them with kind words is loving speech. To bring their meaningful benefit to complete fulfillment is beneficial conduct. To act with an impartial mind and accomplish their meaningful benefit is cooperation.

“‘Furthermore, Youth! Giving is the great bodhisattvas’ resolve to practice relinquishment. Loving speech is uninterrupted skillful means. Beneficial conduct is a profound mind free from regret. Cooperation is dedication to the Mahayana.

“‘Again, giving is practicing relinquishment in accordance with a mind of loving-kindness. Loving speech is never abandoning a joyful mind. Beneficial conduct is perfecting great compassion and constantly delighting in benefiting sentient beings. Cooperation is cultivating impartial relinquishment, without thoughts of superiority or inferiority, and always dedicating everything to omniscience.

“‘Again, giving means acquiring wealth in accordance with the Dharma and always thinking of giving to relieve the poor and destitute.

“‘Loving speech means that, after giving to them, one further establishes them in the meaning of the Dharma.

“‘Beneficial conduct means drawing in oneself and others equally through benefit.

“‘Cooperation means ultimately generating the aspiration for omniscience in order to benefit all sentient beings.

“‘Again, giving means relinquishing all one’s inner and outer possessions.

“‘Loving speech means never concealing or begrudging any merit or wisdom.

“‘Beneficial conduct means relinquishing one’s own benefit and devoting oneself to benefiting others.

“‘Cooperation means holding material possessions as though in the palm of one’s hand and then giving them away as conditions require, without sorrow in one’s heart.

“‘Again, the giving of Dharma means extensively teaching others the Dharma one has heard.

“‘Loving speech means discerning and revealing it with an undefiled mind.

“‘Beneficial conduct means tirelessly teaching others to read and recite, and even to expound the Dharma.

“‘Cooperation means never abandoning the mind of omniscience while establishing sentient beings in the true Dharma.

“‘Again, the giving of Dharma means that when people come and go seeking to hear the Dharma, one teaches them in accordance with the Buddha’s Dharma and does not proclaim confused or miscellaneous doctrines.

“‘Loving speech means revealing the true Dharma with a wondrous voice.

“‘Beneficial conduct means providing clothing, food and drink, blankets and bedding, medicines, and other necessities to those who hear or expound the Dharma and are in need.

“‘Cooperation means constantly arousing a profound mind and expounding the Dharma without interruption.

“‘Again, the giving of Dharma means that, knowing clearly that the giving of Dharma is supreme among all forms of giving, a bodhisattva constantly practices the giving of Dharma.

“‘Loving speech is the expression of teachings that bring benefit.

“‘Beneficial conduct means conveying their meaning without depending merely upon the words.

“‘Cooperation means constantly teaching and transforming sentient beings in accordance with what is appropriate for them, so that all the Buddha-Dharmas may be brought to perfection.

“‘Again, giving is the dana-paramita. Loving speech is the sila-paramita and ksanti-paramita. Beneficial conduct is the virya-paramita. Cooperation is the dhyana-paramita and prajnaparamita.

“‘Again, giving pertains to bodhisattvas who have first generated the aspiration. Loving speech pertains to bodhisattvas who have commenced their practice. Beneficial conduct pertains to irreversible bodhisattvas. Cooperation pertains to bodhisattvas bound to only one more birth.

“‘Again, giving is the wish to make the roots of bodhi firm. Loving speech is the wish to bring forth the sprouts of bodhi. Beneficial conduct is the wish to unfold the wondrous flower of bodhi. Cooperation is the wish to ripen the supreme fruit of bodhi.

“‘Youth Vigorous Practice! These are called the four means of attraction of a great bodhisattva. Wishing to cultivate great bodhi, a great bodhisattva uses these four means of attraction throughout the long night to draw in sentient beings. This is called a great bodhisattva proceeding in accordance with the means of attraction.

“‘Youth! These means of attraction are immeasurable and boundless, and all are called the path of bodhi.’

“When the Tathagata Great Skandha had thus revealed the path of great bodhi, the Youth Vigorous Practice heard this Dharma in the Buddha’s presence and also heard the Buddhas of the three times praised. The Youth rejoiced greatly and immediately offered the finest clothing, food and drink, blankets and bedding, medicines, and all necessary articles to the Buddha Great Skandha and the Sangha of sravakas. For ninety-six kotis of years, he thus made offerings to, revered, honored, and praised the Buddha and the Sangha, and generated the aspiration for great bodhi.

“Although that Youth performed immeasurable meritorious deeds in this way, the Buddha Great Skandha still did not bestow upon him a prediction of unsurpassed bodhi.

“Sariputra! Do you think that the Youth Vigorous Practice of that former time was someone else? He was none other than I myself. At that time, I made offerings to and served the Buddha Great Skandha and the Sangha for all those years, and I also generated the aspiration for great bodhi, yet I still did not receive a prediction.

“Countless kalpas after the Tathagata Great Skandha entered nirvana, a Buddha named Tathagata Jewel Nature appeared in the world. He had eighty nayutas of sravaka disciples, all of whom were great arhats who had attained the foremost paramita.

“At that time, there was a wheel-turning sage king named Good Vision, who possessed the seven treasures. King Good Vision used the majestic power of the precious wheel to rule the four continents. Because he governed the world according to the true Dharma, he was known as the Dharma King.

He nurtured the people with benevolence and virtue and was loved and honored by them. The inhabitants of his realm dwelt in spacious surroundings. The great city from which the king ruled was named Perfect Fulfillment.

It extended twelve yojanas from east to west and seven yojanas from south to north. It was peaceful, prosperous, and joyful; its people were numerous and strong. It was exceedingly delightful, abounded in treasures, and possessed plentiful provisions.

In that city of Perfect Fulfillment lived a householder named Good Wisdom, whose household was immensely wealthy. That householder had formerly made offerings to Buddhas of the past and planted roots of merit.

“At that time, the Tathagata Jewel Nature contemplated the householder Good Wisdom and knew that his roots of virtue had ripened, that he was capable of receiving the Dharma-giving treasury of the great bodhisattvas, and that he was a vessel for the Dharma of the Buddhas. The Buddha immediately went to the householder’s home, manifested a great miraculous transformation, sat cross-legged in midair, revealed and expounded the path of bodhi for the householder, and spoke words praising the Buddhas of the three times.

“Upon hearing the Tathagata Jewel Victory expound and reveal the Dharma, and hearing the Buddhas of the three times praised, the householder Good Wisdom acquired pure faith and rejoiced greatly. He immediately offered the finest clothing, food and drink, blankets and bedding, medicines, and necessary articles to the Buddha and the Sangha for one thousand years, and generated the aspiration for great bodhi. Even so, he still did not receive a prediction from the Buddha Jewel Nature.

“Sariputra! The householder Good Wisdom of that former time was none other than I myself. At that time, I made offerings to the Buddha and the Sangha for one thousand years, yet I still did not receive a prediction of Buddhahood.

“Countless kalpas after the Buddha Jewel Nature entered nirvana, a Buddha named Tathagata Radiant Light appeared in the world. Why was that Buddha called Radiant Light?”

– O Sariputra! At that time, the reigning king was named Vanquisher of Enemies, and his capital was called Flourishing Lotus. It was peaceful, prosperous, and joyful, and its people were numerous and strong. The king had a chief minister of the Brahmin caste named Light Lord, who was greatly cherished and esteemed by him. King Vanquisher of Enemies granted one-quarter of his kingdom to Chief Minister Light Lord and invested him as king. Later, King Light Lord fathered a crown prince whose body was handsome and upright and who possessed the thirty-two marks of a great man. Every part of his body emitted rays of light as dazzling as the sun, and therefore he was named Radiant Light.

King Light Lord summoned the most skilled physiognomists to the palace and presented the Crown Prince for their examination. After examining his marks, they unanimously predicted that the Prince would become a Buddha. Before long, Crown Prince Radiant Light reached maturity and attained penetrating wisdom.

At that time, a deva of the Akanistha Heaven among the Pure Abodes, through the power of superknowledge, knew that the Crown Prince was about to attain perfect enlightenment. He immediately came to the Crown Prince, circumambulated him clockwise, and then stood before him and spoke these verses:

Not by dwelling at ease within the royal palace

Can supreme and pure merit be brought forth.

One must go forth from home and don the kasaya

To realize the fruit of unsurpassed, wondrous bodhi.

Youth and vigor pass swiftly like flowing water,

Even more rapidly than a mighty wind.

The decline of old age is wretched and undesirable,

Destroying all that worldly people cherish.

The feebleness of age diminishes one’s strength;

Even wishing to go forth will then be difficult.

Today the bodhisattva is in the prime of youth;

He should seize the time and arouse diligent effort.

Excellent, excellent, O one of great wisdom!

Excellent, excellent, O greatly awakened one!

Excellent, excellent—quickly go forth from home

And surely attain unsurpassed, perfect enlightenment.

Awakened by the deva of the Pure Abodes, Bodhisattva Radiant Light went forth from home with pure faith. On the very night of his renunciation, he attained unsurpassed, perfect enlightenment and became known as Radiant Light Tathagata, endowed with the ten epithets and revered by all devas and humans.

King Vanquisher of Enemies then went to King Light Lord and said: “I have heard that your son went forth from home and attained Buddhahood. I do not know whether the World-Honored One, in his great loving-kindness and compassion, will deign to come here. If the Buddha does not compassionately come to this place, I shall lead the four divisions of my army to the Tathagata so that I may personally attend upon, make offerings to, and pay homage to him.”

King Light Lord immediately assembled his ministers and explained the matter to them. The ministers advised the king to go personally to the Buddha and ask whether the greatly compassionate World-Honored One, who always has mercy upon sentient beings, intended to visit King Vanquisher of Enemies or not.

King Light Lord immediately set out in his royal carriage with his officials and troops, went to Radiant Light Buddha, bowed at the Buddha’s feet, and presented the matter to him.

Radiant Light Tathagata said to his royal father: “The Buddha will now visit King Vanquisher of Enemies out of compassion for sentient beings!”

Radiant Light Tathagata then journeyed to the kingdom of King Vanquisher of Enemies together with two million great arhats. His royal father, Light Lord, also brought his officials and troops in attendance and prepared every kind of customary offering for the Buddha and the Sangha. Upon reaching the border of his realm, the royal father bowed at the Buddha’s feet and returned home, weeping sorrowfully.

When King Vanquisher of Enemies heard that Radiant Light Tathagata and the great assembly were about to arrive at Flourishing Lotus City, he ordered the capital to be magnificently adorned. Gravel, stones, and refuse were removed; the roads were repaired, leveled, and cleaned; fragrant water was sprinkled; beautiful flowers were scattered; precious cloth was spread; banners and canopies were hung; and music was played. The king further proclaimed throughout the capital and its environs that no one was permitted to use any incense or flowers they possessed. The king would purchase them all as offerings to the Buddha and the Sangha, and anyone who disobeyed the decree would be severely punished.

– O Sariputra! King Vanquisher of Enemies took flower garlands, fragrant ointments, powdered incense, fine and precious garments, jeweled banners and canopies, and, amid the beating of drums and the playing of music, went outside the capital with the imposing ceremonial retinue befitting a great king so that he might behold Radiant Light Tathagata and reverently worship and make offerings to him. The king, together with his officials, troops, eminent clans, Brahmins, elders, and householders of the inner city, all went to the Buddha. Upon arriving, King Vanquisher of Enemies first bowed at the Buddha’s feet and offered flowers, incense, banners, and canopies. He then ordered the officials, troops, eminent clans, and populace likewise to bow and make offerings to the Buddha. After making these offerings, King Vanquisher of Enemies, filled with a joyful mind, a wondrous and wholesome mind, a mind free from the hindrances, and a delighted and beautiful mind, followed behind the Buddha together with his ministers and subjects.

– O Sariputra! At that time, near the Great Snow Mountains, there lived a Brahmin named Precious Jewel, who had five hundred young Brahmin students as disciples. This Brahmin Precious Jewel was honored by all; his fame and virtue were renowned far and wide. He was accomplished in the arts and had thoroughly mastered the three Vedas, the Nighantu lexicon, the Kaitabha treatise, the treatise on the Analysis of Words, the Itihasa treatise, the treatise on the Fivefold Records, the treatise on Conformity with the World, the treatise on the Origins of Words, and the treatise on the Marks of a Great Man. He was also well versed in the principles of the great teaching of the threefold knowledge transmitted by his masters and skillfully knew what should be permitted or prohibited. Among his five hundred disciples was a young Brahmin named Megha, whose penetrating wisdom and abilities equaled those of his teacher, the Brahmin Precious Jewel, and who was qualified to serve as a spiritual leader. Megha said to his teacher: “Great Master, you should know that I have now fully mastered all the scriptures and treatises I have studied. I shall now return to my native land. How may I repay the Great Master’s kindness?” His teacher replied: “Megha, if a disciple wishes to repay his teacher’s kindness, he should demonstrate his profound gratitude with treasure. What treasure is this? If you can obtain a full five hundred gold coins, that will suffice to express your wholehearted gratitude.”

Megha respectfully accepted his teacher’s instruction, paid homage, took his leave, and departed. The young Brahmin traveled throughout villages, cities, pavilions, rest houses, provinces, kingdoms, and royal capitals, seeking treasure everywhere to repay his teacher’s kindness. After gathering the full amount and intending to present it in gratitude, he gradually made his way to Flourishing Lotus City. Seeing from afar that the capital was magnificently adorned, he made inquiries and learned that on that day Radiant Light Tathagata, together with two million great arhats and eighty-four thousand bodhisattvas, was about to enter the capital. The people were therefore preparing a grand offering, and for this reason the capital had been adorned in such splendor.

Upon first hearing the name of the Buddha, the youth Megha was filled with great joy and aroused pure faith. He thought to himself: “It is exceedingly difficult to encounter Buddhas, Tathagatas, appearing in the world. It is as rare as the udumbara flower, or as a blind turtle at the bottom of the sea encountering the opening in a floating piece of wood.

Only once in hundreds of thousands of great kalpas might one encounter a Buddha. That I have now encountered one is truly extraordinary. I should use these five hundred gold coins to purchase precious flowers, scatter them as an offering to the Radiant Light Tathagata, and then seek other money with which to repay my teacher’s kindness.” At that time, a woman carrying seven stalks of utpala flowers in her arms approached from the marketplace.

Megha went to meet her and asked where she had obtained such beautiful water-born flowers. The woman replied, “I bought these flowers from a garland seller for five hundred gold coins.” Megha said, “I will reimburse you that sum. Would you be willing to give me the flowers?” The woman refused.

Megha then said, “I have five hundred gold coins here. You may keep them all for yourself. Could the seven stalks of flowers then belong to both of us in common?” The woman asked, “For what purpose do you wish to use these flowers?” Megha replied, “I shall offer them to the Radiant Light Tathagata.” The woman said, “If that is as you say, then from this life onward, in every lifetime, always cherish me with affection and become my husband.

If you agree to this, I shall give you these flowers.” Megha said, “Enough! Do not speak in this way. Why?

Because women are fickle, impressionable, and often unrestrained; I cannot promise to accept your condition. Moreover, throughout innumerable kalpas I shall cultivate the Buddha Dharma and practice vast generosity, giving away wealth and property, kingdoms, cities and towns, wives and children, my head, eyes, flesh, and bones—in short, everything I possess, whether within or outside my body; there will be nothing that I shall not give away.

At times I may leave you and enter the Buddha Dharma by going forth into homelessness. Women are fickle, impressionable, and unrestrained; when I practice great generosity, you may obstruct my practice of great relinquishment.” The woman replied, “If what you say is true, it will bring me great benefit. Even if you were now to sell my body for a single gold coin, I would have no regret and would certainly never obstruct your generosity.

Even if you were to cut my body into pieces and give them away, I would never change my mind or hinder your cultivation of the Buddha Dharma.” Megha said, “If you can agree to this, then it is settled. Quickly give me the flowers.” The woman took the flowers and handed them to Megha.

Having obtained the flowers, Megha immediately went to the Buddha. From afar, he saw the Radiant Light Tathagata approaching from the other direction together with an immeasurable great assembly, their dignified bearing serene and orderly, adorned with immeasurable hundreds of thousands of merits.

Upon seeing the Buddha, the Blessed One, Megha gave rise to pure faith and immeasurable joy and reverence. He approached the Buddha, bowed respectfully, and was overcome with gladness. He also saw many people spreading priceless robes as offerings for the Buddha. Megha thought to himself: “I have no fine robe. I have only this poor deerskin garment, so I shall spread it upon the road beneath the Buddha’s feet.” He immediately removed the garment and spread it upon the ground.

At that time, the people vied with one another to pick up the deerskin garment and cast it far away. They all laughed and reproached him, saying, “Why would you spread such a poor deerskin garment before the most precious being in the world?” The youth Megha hurriedly ran to retrieve the deerskin and spread it over a muddy place beside the crossroads. He thought: “The Radiant Light Tathagata, possessing great loving-kindness and compassion, has pity upon me. With the Buddha’s all-seeing eye and all-knowing wisdom, he sees and knows this deed. May the Buddha tread upon my deerskin garment.”

Moved by compassion, the Radiant Light Tathagata placed his heel upon the deerskin garment. Seeing this, Megha’s heart overflowed with gladness and jubilation. He immediately cast the utpala flowers into the air above the Buddha. In the sky, immeasurable devas simultaneously scattered celestial mandārava, utpala, padma, kumuda, and puṇḍarīka flowers, as well as various celestial fragrances, including sandalwood and powdered incense. Celestial music and celestial songs resounded throughout the sky as offerings to the Buddha. Megha’s flowers remained apart in one place in the sky and transformed into immeasurable thousands of utpala flowers. Their petals all hung downward and joined together to form a floral canopy that followed above the Buddha.

Seeing this, Megha became even more jubilant and aroused pure faith. Before the Buddha, he loosened the golden-colored hair that he had worn in a topknot for twelve years and spread it upon the ground. He then made a vow for unsurpassed, great bodhi: “If in a future life I shall attain Buddhahood, may the Radiant Light Tathagata now extend his hand and console me.” He further made this great and steadfast vow: “If the Buddha does not tread upon my hair with his heel, does not extend his hand to console me, and does not bestow upon me a prediction of bodhi, I shall certainly not rise, but will remain here until I die and wither upon this ground.”

“Śāriputra! The Radiant Light Tathagata, Arhat, Perfectly Enlightened One, possessed an all-seeing eye and all-knowing wisdom. There was nothing in the three periods of time that he did not clearly comprehend. Knowing Megha’s aspirations and inclinations, the Buddha raised his heel and trod upon Megha’s hair. Then, turning to look toward his right, he told the great assembly of śrāvakas: ‘Bhikṣus, do not tread upon this hair. Why? Because after innumerable kalpas, this youth will attain Buddhahood with the name Śākyamuni.’

“Śāriputra! When Megha heard the Buddha bestow this prediction upon him, he was filled with jubilation and joy. He immediately rose into the sky to a height of seven tāla trees and attained hundreds of thousands of koṭis of nayutas of unmoving samādhis. Through the power of supernormal knowledge and wisdom, he beheld in the east Buddhas as immeasurable as the sands of the Ganges, all of whom bestowed predictions upon him, saying: ‘Youth! After innumerable kalpas, you will attain Buddhahood with the name Śākyamuni.’ The Buddhas in the other three cardinal directions, the four intermediate directions, above and below—throughout the ten directions—likewise bestowed predictions upon him.

“Having received the predictions and consolations of the Buddhas, Megha descended from the sky and came before the Buddha. Through faith, he went forth into homelessness and cultivated the steadfast and pure practice of brahmacarya.

“Śāriputra! The youth Megha at that time was none other than myself. If a great bodhisattva wishes swiftly to receive a Buddha’s prediction, he should hear, recite, understand the meaning of, and teach others this wondrous Dharma gateway of the Bodhisattva Piṭaka.

He should also cultivate the correct practice free from characteristics. Why? I recall that when I formerly encountered the Radiant Light Tathagata, there was no pure Dharma practice that I did not cultivate.

Yet despite immeasurable hardships and diligent exertions, I did not receive a Buddha’s prediction. Why? Because I practiced while apprehending characteristics.

Only afterward did I hear and study this wondrous Dharma gateway of the Great Bodhisattva Piṭaka and abide in correct practice, namely, practice free from characteristics, practice free from deliberate effort, and practice free from attainment. Because I cultivated such practice free from characteristics, I received the prediction of the Radiant Light Tathagata.

“Śāriputra! I recall that when I first encountered the Radiant Light Tathagata, I transcended the fruits of all practices involving characteristics and deliberate effort. When I first saw the Buddha, I attained concordant awakening to the nature of all dharmas and also penetrated the unborn intrinsic nature of all dharmas. The Buddha then bestowed this prediction upon me: ‘After innumerable kalpas, the youth Megha will attain Buddhahood with the name Śākyamuni.’ At the very moment the Buddha bestowed the prediction, I attained the patient acceptance of the non-arising of dharmas.

“Śāriputra! What patient acceptances of the non-arising of dharmas did I attain?

“I attained the patient acceptance that all form dharmas are unobtainable; the patient acceptance that all feeling, perception, formations, and consciousness are unobtainable; and the patient acceptance that all dharmas of the skandhas, ayatanas, and dhatus are unobtainable.”

“Śāriputra! To speak of attaining patience means patiently accepting that all dharmas are utterly unattainable. Why is this?

Because when such patience is realized, worldly dharmas no longer function; neither do the dharmas of ordinary beings, the dharmas of those in training, the dharmas of those beyond training, the dharmas of pratyekabuddhas, the dharmas of bodhisattvas, or the dharmas of Buddhas. Why is this? Because it is through the nonfunctioning of all worldly and supramundane dharmas that one is said to attain patience.

Because ultimately none of the dharmas can be attained, nor can they be the object of attainment, this is called attaining patience. Furthermore, because in a single instant this patience brings all characteristics and all objects of cognition to an end, it is called attaining patience. Furthermore, because this patience neither accepts patience nor destroys patience or its objects of cognition, it is called attaining patience.

Because it neither accepts the ears, nose, tongue, body, and mind, nor destroys the ears, nose, tongue, body, and mind together with the objects they encounter, it is called attaining patience.

“This patience neither exhausts the realm of objects nor proceeds toward the realm of objects; therefore, it is called attaining patience.

“Śāriputra! Therefore, a great bodhisattva who wishes swiftly to receive a Buddha’s prediction and realize this patience regarding the non-arising of dharmas should earnestly listen to and study this sublime Dharma gate of the Bodhisattva Treasury, uphold, read, and recite it, fully comprehend its meaning and intent, expound it widely to others, and abide in right practice. This is the practice free from characteristics, the effortless practice, and the practice free from attainment. These practices are called right practice.”

At that time, among the great assembly was a householder’s son named Nārada. Having heard the Blessed One teach the sublime Dharma gate of the Bodhisattva Treasury and praise the merits of the Buddhas and bodhisattvas, he immediately rose from his seat, bared his right shoulder, placed his right knee upon the ground, faced the Buddha, bowed reverently, joined his palms, and addressed the Buddha, saying: “Blessed One, previously you extensively taught the householders the uninterrupted continuity of dharmas, revealing and instructing them in this way and guiding them in this way, so that they all realized the fruit of arhatship and, in this very life, reached the end of the realm of birth and death.

Yet I had never before heard you teach this sublime Dharma gate of the Great Bodhisattva Treasury or praise the merits of the Buddhas and bodhisattvas. Today I have fortunately heard it and received immense benefit. Thus, this thought has arisen in me: Such a Great Vehicle is venerable, supreme, exalted, sublime, unsurpassed, and beyond the unsurpassed; it is unsurpassed, complete, and perfect enlightenment.

“Today, in your presence, I have personally heard the Buddha teach and have upheld, understood, and clearly comprehended these dharmas. These dharmas distinguish all things as having nothing upon which they can rely or grasp, as being without self or possessions of self, and as admitting no appropriation.

“Blessed One! I now think: Of all vehicles, the unsurpassed one is the Buddha Vehicle. The Buddhas, the Tathagatas, also declare this vehicle to be foremost and supremely unsurpassed. From this day onward, I generate the aspiration for unsurpassed, complete, and perfect enlightenment, wishing to benefit and bring happiness to all sentient beings and wishing to have compassion for all worlds. Whatever training precepts the Buddha has established for the great bodhisattvas, I shall now train in every one of them.”

The Buddha said to the householder’s son Nārada: “Excellent, excellent, good man! Unsurpassed bodhi is exceedingly difficult to believe in and difficult to realize, exceedingly difficult to cultivate and difficult to study. Yet you are now able to generate this aspiration.”

The householder’s son Nārada said to the Buddha: “Although unsurpassed bodhi is exceedingly difficult to believe in and difficult to realize, exceedingly difficult to cultivate, I have now generated a courageous and vigorous resolve. I shall certainly cultivate unsurpassed bodhi and will not regard it as difficult. Moreover, in cultivating this unsurpassed bodhi, I shall remain firm and resolute and never retreat.

“Blessed One! I now make this great vow:

“Even if I had to generate the aspiration for bodhi as many times as there are grains of sand in the Ganges before realizing unsurpassed bodhi, I would become even more diligent in this undertaking. I would generate this aspiration each time throughout as many kalpas as there are grains of sand in the Ganges. Even if, at every place where this aspiration was generated, I could generate the aspiration for bodhi only after severing as many parts and heads of my own body as there are grains of sand in the Ganges, amid such hardship and suffering I would become ever more diligent and would never relinquish unsurpassed bodhi.

Why is this? Although I might encounter such sufferings, I would still have to cultivate it, and through those conditions I would certainly realize bodhi. How much more, then, should I cultivate and study when the realization of unsurpassed bodhi brings every happiness!

Why is this? Because the nature of unsurpassed bodhi is lofty, vast, complete, great, and all-pervasive. The unsurpassed Buddha-Dharma is inconceivable, immeasurable, boundless, and inexpressible.

Even if the unobstructed wisdom of the Buddhas were, throughout hundreds of thousands of kotis of nayutas of kalpas, to proclaim this bodhi in every manner of speech, it could not easily be exhausted.”

The householder’s son Nārada then spoke these verses before the Buddha:

“Only after hundreds of thousands of kotis of kalpas

Might I generate the aspiration for bodhi;

Though tormented by manifold sufferings,

I shall not forsake the realm of sentient beings.

When generating the aspiration for bodhi,

Even if my body and head must be severed,

Piled in a mass as great as Mount Sumeru,

I shall still be able to endure it.

I shall abide securely in bodhi

To benefit and bring happiness to sentient beings;

May I, in future lives,

Become like the Blessed One today.

I shall leave far behind that Śrāvaka Vehicle

And also rescue those of the lesser vehicle;

May I, in future lives,

Become like the Blessed One today.

This vehicle is the Great Vehicle,

Praised by all the Buddhas;

I see that nothing equals it,

Therefore I delight in bodhi.

To rescue beings from peril and distress,

To free them from the three evil paths,

And to seek this state of Tathagata,

I shall appear in the world and manifest Buddhahood.”

After speaking these verses, the householder’s son Nārada thought: “Now that I clearly understand the vast Buddha-Dharma, why should I not instruct and transform my wife, children, and retinue?” The householder immediately bowed at the Buddha’s feet, circumambulated him three times to the right, and quickly returned home. He prepared offerings and, together with his wife, sons, daughters, male and female servants—seven persons in all—carried seven pairs of exquisite garments, flowers, incense, and other offerings. Accompanied by five hundred musicians, they hurried out of the city of Rājagṛha to pay reverence to the Blessed One.

Seeing this, many people questioned him. The householder’s son told them: “A Buddha, a Tathagata, an Arhat, a Perfectly Enlightened One, is now dwelling on Vulture Peak, where immeasurable hundreds of thousands of devas and humans have assembled. Through immeasurable skillful means, the Buddha proclaims and reveals the vast Buddha-Dharma for the sake of sentient beings.

Therefore, I am bringing my retinue to the place where the Buddha dwells to seek that vast Buddha-Dharma, to seek the attainment of the Buddha’s inconceivable and immeasurable wisdom, and to plant roots of goodness for unsurpassed bodhi. If you wish to attain the vast Buddha-Dharma, you should go together to the place where the Buddha, the Tathagata, dwells, and together we shall plant roots of goodness in that unsurpassed and vast Buddha-Dharma.”

After hearing this, ten thousand people from the city of Rājagṛha all wished to follow the householder’s son to the place where the Buddha dwelled.

The householder’s son Nārada, together with his retinue and the ten thousand people, went to the Buddha. They bowed at the Buddha’s feet and then stood to one side. The householder’s son and the great assembly accompanying him offered flowers, incense, garments, banners, and parasols to the Tathagata, while music was played and hymns were sung in praise. They also draped the Buddha’s body with beautiful and precious garments. After making these offerings, the householder’s son was filled with immeasurable joy. He then sang praises before the Buddha, speaking these verses:

“Foremost and sublime among noble beings,

You realized the pure, unsurpassed bodhi

And brought forth boundless, supreme wisdom and vision;

Today I make offerings to the Tathagata.

Throughout immeasurable kalpas in the past, you cultivated manifold practices,

Seeking great awakening for the benefit of sentient beings;

Having realized mastery of the Dharma, you manifested Buddhahood;

Today I make offerings to the Tathagata.

Together with my wife, children, and assembled retinue,

I seek bodhi for the benefit of sentient beings;

And together with these ten thousand people,

We all take refuge in the Greatly Awakened One.”

Having spoken these verses, the householder’s son addressed the Buddha: “O Blessed One! Today, I and this great assembly have come before the Tathagata, and all of us are firmly established in unsurpassed bodhi. Out of compassion, may the Blessed One again teach them the Dharma so that they will never regress from the unsurpassed path. I now wish to plant roots of virtue in the presence of the Buddha; may the Blessed One bear witness for me. May the power of these roots of virtue enable all sentient beings equally and swiftly to realize unsurpassed bodhi, and may they also attain immeasurable and vast qualities of a Buddha, just as the Buddha possesses today.”

The householder’s son, together with his retinue, the five hundred musicians, and the ten thousand people, single-mindedly addressed the Buddha with one voice: “O Blessed One! Today, before the Tathagata, we all sincerely take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha. May the Blessed One remember us as upasakas who, from this day until the end of our lives, would rather relinquish our bodies and lives than abandon the pure faith with which we take refuge.

Again, may the Blessed One remember us: from this day until the attainment of bodhi, for the sake of unsurpassed bodhi, we shall arouse a courageous and resolute higher aspiration. Again, may the Blessed One remember us: we vow swiftly to realize unsurpassed bodhi and proclaim the true Dharma for sentient beings, just as the Buddha does today. Again, may the Blessed One remember us: we vow that when we attain Buddhahood in a future life, a great assembly will surround us, just as it surrounds the Buddha today.

Again, may the Blessed One remember us: we vow in future lives to liberate immeasurable sentient beings from suffering and oppression, just as the Buddha does today.”

Having made these vows, the householder’s son, together with the great assembly and the musicians, again offered all kinds of wondrous music to the Buddha.

Out of compassion for that great assembly, the Buddha rose into the sky and sat there in the lotus posture. When the five hundred musicians saw the Buddha manifest this miraculous transformation, their faith in the Buddha increased all the more. Through the Buddha’s majestic power, the musical instruments, without anyone holding them, naturally soared into the sky and played melodies whose harmonious sounds encircled the Tathagata.

Seeing this miraculous transformation, the householder’s son and the great assembly all regarded it as unprecedented. Joyful and delighted, they joined their palms and reverently bowed to the Tathagata.

At that time, throughout the sky for exactly one yojana in every direction, immeasurable hundreds of thousands of musical instruments naturally appeared, suspended like clusters of beehives, though no one held them. Those instruments played together in wondrous harmony.

The householder’s son and his retinue, the five hundred musicians, the ten thousand people of Rajagriha, the sixty thousand members of the Dharma assembly, and the one thousand two hundred and fifty bhikshus all soared into the sky through the Buddha’s majestic power. Through the Buddha’s spiritual power, five hundred musical pavilions also appeared in the sky, and wondrous Dharma was proclaimed from each pavilion. Four great musical pavilions also appeared before the Buddha, adorned and embellished with marvelous beauty unlike anything in the world.

Immeasurable hundreds of thousands of kotis of devas stood in the sky and scattered mandārava flowers over the Buddha. Through the Buddha’s spiritual power, those flowers were transformed in the sky into eighty thousand lofty and beautiful jeweled pavilions. When the great assembly saw the vast adornments within those pavilions above, their faithful devotion and reverence for the Tathagata increased all the more, and they praised this unprecedented event.

The Blessed One knew that the thoughts of the great assembly were pure. He also clearly knew that the newly arrived householder’s son Naradatta and his company possessed pure aspirations. The Buddha then smiled, and from the portal of his face he emitted immeasurable rays of beautiful jeweled light. They illuminated throughout the ten directions the immeasurable lands of the Buddhas, extensively performing Buddha-work, and then returned and entered the crown of the Buddha’s head.

The elder Ananda immediately bared his right shoulder, joined his palms toward the Buddha, bowed reverently, and addressed him: “O Blessed One! For what reason has the Buddha smiled? I believe that whenever the Tathagata manifests a miraculous transformation, there must be a reason.”

The Buddha declared: “Ananda! Through the power of the roots of virtue arising from their offerings to the Buddha, these thirty-six people—the householder’s son Naradatta, his wife, sons, daughters, male servants, and female servants—will not fall into the lower realms for a thousand koti kalpas in future lives. They will be reborn among devas and humans and enjoy happiness. After those kalpas have passed, they will encounter the Buddha Sarthavaha when he appears in the world, endowed with the ten epithets. In the presence of that Buddha, they will make offerings, show reverence and respect, offer praise, and extensively cultivate the pure conduct. Thereafter, for twenty koti kalpas, they will not fall into the lower realms.

“Ananda! The seven wives, seven daughters, and seven female servants of that householder’s son, when their lives in their present bodies end, will relinquish their female bodies and attain male bodies. They will never be separated from Naradatta, and together they will cultivate the bodhisattva path. In a future life, they will all attain unsurpassed bodhi within the same kalpa.

“The great bodhisattva Naradatta will attain Buddhahood with the name Tathagata Impartial Mind, endowed with the ten epithets. All the members of his retinue will attain Buddhahood with the same name, Tathagata Ajnanamajnā, each endowed with the ten epithets. In future lives, the five hundred musicians will not fall into the lower realms for incalculable kalpas.

They will also successively serve as attendants to fully one thousand koti wheel-turning kings. Briefly stated, during those kalpas these five hundred musicians will encounter ten thousand Buddhas, draw near to and make offerings to every one of them without exception, and thereafter all attain unsurpassed bodhi within the same kalpa. They will each bear the name Tathagata Wondrous Sound and be endowed with the ten epithets.

Through the power of the roots of virtue arising from their offerings to the Buddha, among these ten thousand people of Rajagriha, four hundred will encounter the Tathagata Maitreya. They will all cultivate the pure conduct, exhaust the outflows, and enter nirvana. The remaining people will not fall into the lower realms for kalpas as numerous as the sands of the Ganges.

In succession, they will encounter one thousand koti Buddhas and extensively cultivate bodhisattva practices. Thereafter, they will all attain unsurpassed bodhi, each bearing the same name, Tathagata Most Rare, and being endowed with the ten epithets.

“Ananda! Among this assembly of sixty thousand, there are one thousand people who, after my passing, when the true Dharma has ended and the kalpa of warfare has also passed, but before the Tathagata Maitreya appears in the world, during the period when the lifespans of sentient beings are gradually increasing, will encounter eighty thousand pratyekabuddhas who appear in Thiện Bộ Continent. All one thousand of them will make offerings to those pratyekabuddhas and cultivate wholesome Dharma.

Thereafter, they will encounter the Tathagata Maitreya and make offerings to him. They will then pass through twenty-five koti kalpas without falling into the lower realms. In their final bodies, they will be born as humans.

Through the power of their roots of virtue, they will awaken, give rise to pure faith, leave the household life, and realize the bodhi of a pratyekabuddha. Among that great assembly, ten thousand people have given rise to fixed views; all the others have aroused the aspiration for unsurpassed bodhi. Furthermore, sixty nayutas of sons of devas have become free from dust and defilement and have attained the pure Dharma-eye with regard to all dharmas.

“Ananda! Who could see these extraordinary benefits and yet fail to give rise to pure faith, loving devotion, reverence, and a rare aspiration toward the Tathagata? Only foolish and unworthy people would fail to do so. Why is this? Because those members of the great assembly cultivated only small roots of virtue in the presence of the Tathagata, yet attained such great benefit, and some will even enter into and realize unsurpassed bodhi.”

Wishing to restate this meaning, the Blessed One spoke these verses:

“Those who make offerings in the presence of the Buddha

Gain such supremely excellent merit as this.

Those who seek the lofty and magnificent fruit

Should make offerings to the great Guides.

Whether one makes offerings to a Buddha now present,

Or during the time after a Buddha has entered nirvana,

By offering to relics as small as a mustard seed,

One will always attend closely upon the Tathagatas.

If one again wishes to cultivate offerings,

Whether the Tathagata is in the world or has entered nirvana,

By offering to relics as small as a mustard seed,

With an impartial mind, one gains an impartial fruit.

If a person cultivates an impartial mind

And makes offerings to the Supreme One among the impartial,

That person will attain an impartial and supreme reward

And realize wondrous and impartial bodhi.”

If one wishes to embrace all wholesome paths,

To obstruct and utterly eliminate all evil paths,

And wishes to advance toward the path of nirvana,

One shall attain this without difficulty.

The Buddha is endowed with pure sila;

The Buddha is endowed with pure samadhi.

Those who give rise to supreme, pure faith

Shall attain the Tathagata’s unsurpassed fruit.

Those who cultivate the most excellent offerings

Shall swiftly ascend to the most exalted wholesome path,

Realize the right view of the Supreme One,

And proclaim the most excellent, wondrous Dharma.

Those who delight in becoming wise and discerning,

And personally uphold the Buddha’s pure true Dharma,

Should cultivate an earnest and keen aspiration for what is right,

Become learned, and contemplate properly and rightly.

Some shall become Wheel-Turning Kings,

Or become Sakra or Brahma, kings of the heavens;

By extensively cultivating immeasurable, excellent merit,

They shall certainly attain the great nirvana without remainder.”

After the Blessed One had spoken these verses, he addressed the Venerable Sariputra: “If good men or good women established in the Mahayana wish swiftly to realize unsurpassed bodhi, they must, regarding this wondrous Dharma-gate of the bodhisattva treasury, arouse a pure, keen, and deeply earnest aspiration to hear and study it. Having heard it, they must receive and uphold it, read and recite it, fully comprehend its meaning and import, and expound it widely to others.

Why is this? Because hearing, studying, receiving, and upholding this sutra, and even expounding it widely to others, can ensure that the Three Jewels are never severed; that one never departs from the four immeasurable practices; that one constantly and diligently cultivates the six paramitas; and that one always rightly employs skillful means to gather and transform sentient beings through the four means of embracing.

“O Sariputra! This wondrous Dharma-gate of the great Mahayana bodhisattva treasury is precisely the bodhisattva path, for this scripture can encompass and uphold unsurpassed bodhi.

“O Sariputra! This sutra is the sacred and precious treasury of all bodhisattvas. By properly cultivating and studying in accordance with this sutra, I ultimately realized the complete cessation of birth and death and attained all the paramitas. Because I attained realization in this way, I am called the unsurpassed Perfectly and Completely Awakened One.

“O Sariputra! The Tathagata has brought all the paramitas to perfection. The Tathagata has brought all activities entirely to quiescence. The Tathagata has realized all bhumis and has further realized the boundless bhumi. Why is this? Because the Buddha realized those paramitas, he was able ultimately to abide securely in all Dharmas of the paramitas.

“Therefore, great bodhisattvas must diligently cultivate this wondrous Dharma-gate of the great bodhisattva treasury in accordance with what the Buddha has realized.”

The Blessed One then spoke these verses:

“Regarding karma, one must understand karma;

Regarding its result, one must understand its result.

Where there is neither karma nor result,

That is the secure peace of nirvana.

All conditioned things are suffering;

Within them there is no wisdom.

Therefore, once wisdom has arisen,

One is liberated from all conditioned things.”

After the Blessed One had spoken these verses, the Venerable Sariputra, the bhiksus, the devas, humans, and the eight classes of beings, together with the entire great assembly, heard what the Buddha had said. They all rejoiced greatly, faithfully accepted it, and respectfully put it into practice.