大寶積經

XXI. THE TWENTY-FIRST DHARMA ASSEMBLY: THE PREDICTION OF THE MAGICIAN BHADRALA

Thus have I heard. At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa near the city of Rājagṛha, together with an assembly of one thousand two hundred and fifty great bhikṣus, all of whom were arhats well known to the people.

There were also five thousand great bodhisattvas, endowed with great superknowledges and mastery of miraculous transformations, who had attained the patient acceptance of the non-arising of dharmas and dharanis. Their names were Bodhisattva Lion, Bodhisattva Lion Wisdom, Bodhisattva Wondrous Sandalwood, Bodhisattva Tamer, Bodhisattva Great Tamer, Bodhisattva Victorious Light, Bodhisattva Manifest Light, Bodhisattva Majestic Light, Bodhisattva Adorned with Light, Bodhisattva Luminous Awakening, Bodhisattva Foremost among the Assembly, and Bodhisattva Tamer of Sentient Beings. All the bodhisattvas of the Auspicious Eon were also present, with the great bodhisattva Maitreya and Mañjuśrī, Prince of the Dharma, as the foremost among them.

There were also the Four Great Heavenly Kings; Brahmā, Lord of the Sahā World; Śakra Devānām Indra; the Great Brahmā, Lord of the Sahā World; and immeasurable multitudes of devas, nāgas, yakṣas, asuras, gandharvas, kiṃnaras, mahoragas, and others.

The great assembly surrounded the Tathagata, the Blessed One, whose great renown was heard throughout the world. He possessed the ten great epithets: Tathagata, Worthy One, Perfectly and Completely Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, Blessed One. He was the All-Knowing and All-Seeing One, accomplished in the ten powers, the four fearlessnesses, the four unobstructed knowledges, the eighteen unique qualities, great loving-kindness, and great compassion.

He possessed the five eyes, miraculous transformations of prediction, miraculous transformations, and superknowledges—all of which were perfectly complete. He could place the great earth, cities, towns, grasses, trees, forests, Mount Sumeru, great oceans, mountains, rivers, and celestial palaces of the trichiliocosm upon the tip of a hair and cause them to remain suspended in empty space for one eon or for more than one eon, as he wished, without their tilting or moving.

At that time, the king, ministers, brahmins, householders, and all the people in the city of Rājagṛha held the Tathagata in the highest reverence. They respectfully offered him the finest offerings, such as food and drink, clothing, bedding, and medicines.

In the city of Rājagṛha there was a magician named Bhadrala, who was skilled in heterodox doctrines, crafts, incantations, and magical arts. He was foremost among all magicians.

Throughout the entire kingdom of Magadha, apart from those who had perceived the truth and the upāsakas and upāsikās of right faith, all the ignorant people were deluded by illusions and placed their faith in the magician Bhadrala.

At that time, the magician heard of the Tathagata’s virtues and renown and thought, “Everyone in this city now reveres me; only the śramaṇa Gautama has not yet submitted to me. I should go and match my powers against his. If that śramaṇa submits to me, the people of Magadha will honor me twice as much.”

Because the magician had planted wholesome conditions in previous lives, the time for their maturation had arrived; and through the awesome spiritual power of the Buddha, he left the city of Rājagṛha and went to Mount Gṛdhrakūṭa. There he saw the Buddha radiating light brighter than hundreds of thousands of suns. The Buddha’s face was majestic and beautiful like the full moon, and his body was perfect and full like a nyagrodha tree. The pure white curl between his eyebrows shone like a maṇi jewel, and his eyes were deep blue like blue lotuses. Even Brahmā could not see the crown of the Buddha’s head. With sixty kinds of subtle and pure voices, the Buddha expounded the Dharma for sentient beings.

Although Bhadrala witnessed the Tathagata’s uniquely sublime majesty and virtue, he still harbored perverse conceit and thought, “I should now put this śramaṇa to the test. If he truly is the All-Knowing and All-Seeing One, he will know my intention.” Having thought this, the magician approached, bowed at the Buddha’s feet, and said, “Please accept my humble offering tomorrow morning.”

The Buddha perceived that the magician and the people of Rājagṛha had reached the time when their faculties were ready to mature. Wishing to bring them to maturity, the Buddha silently accepted the invitation.

Seeing that the Buddha had accepted, the magician thought, “This śramaṇa Gautama does not understand my intention. Surely he is not omniscient.” He then took his leave, bowed, and withdrew.

The Venerable Mahāmaudgalyāyana, who was present in the assembly, witnessed this and immediately approached the Buddha and said, “Blessed One! That magician Bhadrala intends to deceive the Buddha and the Sangha of bhikṣus. I pray that the Blessed One will not accept his invitation.”

The Buddha told Mahāmaudgalyāyana, “Do not hold such a notion. It is greed, anger, and delusion that can bring about deception. I ended all such things long ago, for I have realized that all dharmas are originally unborn. For many eons I have abided in right conduct; how could anyone deceive me?

“You should know that what Bhadrala performs is not true magical transformation. What the Tathagata performs is true magical transformation. Why is this? Because the Buddha has directly realized that all dharmas are like magical illusions. Even if all kinds of sentient beings were as skilled in magic as Bhadrala, when compared with the Tathagata they would not equal even one hundredth or one thousandth part of him; indeed, no calculation, number, analogy, or fraction could express the comparison.

“Mahāmaudgalyāyana! Can that magician transform this trichiliocosm and adorn it?”

“Blessed One! He cannot.”

“Mahāmaudgalyāyana! You should now know that the Tathagata can manifest and adorn worlds as numerous as the sands of the Ganges within the tip of a single hair, and even this does not exhaust the Tathagata’s spiritual power.

“Mahāmaudgalyāyana! There is a great wind wheel named Shattering, which can crush the trichiliocosm. There is also a wind wheel named Vairambha, which can destroy a world and then form it anew.

There is also a wind wheel named Agitation, which can cause worlds to turn and revolve. There is also a wind wheel named Abiding Securely, which can blow as high as the Heaven of the Summit of Existence. There is also a wind wheel named Scattering, which can blow Mount Sumeru, the Black Mountains, and other mountains apart.

There is also a wind wheel named Fierce Flame, which, when the conflagration at the end of an eon occurs, can drive the raging flames upward as far as the Brahmā Heaven. There is also a wind wheel named Cessation, which can extinguish the conflagration at the end of an eon. There is also a wind wheel named Cooling, which can cause a mass of clouds to cover the entire trichiliocosm.

There is also a wind wheel named Universal Pouring, which, when the conflagration at the end of an eon occurs, can cause torrential rain to fall throughout the world. There is also a wind wheel named Drying Up, which, when the deluge at the end of an eon inundates everything, can cause those waters to dry up. Even if I were to describe such wind wheels in full, I could not finish doing so by the end of an eon.

“Mahāmaudgalyāyana! Could that magician make even temporary use of such wind wheels?”

“He could not, Blessed One.”

“Mahāmaudgalyāyana! Amid such wind wheels, the Tathagata can walk, stand, sit, and lie down without ever being disturbed. The Buddha can also place all such wind wheels within a mustard seed and cause them to perform the functions of wind wheels, yet the mustard seed neither increases nor decreases, and the wind wheels do not obstruct one another.

“Mahāmaudgalyāyana! The Tathagata has accomplished the Dharma of magical transformation, which is inexhaustible and boundless.”

When the Venerable Mahāmaudgalyāyana and the great assembly heard the Tathagata speak in this way, they all gave rise to a sense of wonder. They immediately bowed their heads at the Buddha’s feet and proclaimed in unison, “Today we have encountered a great spiritual guide endowed with awesome virtue and superknowledges, and we have gained immense benefit. Whoever hears of the Buddha’s awesome virtue and superknowledges will certainly obtain great wholesome benefit and arouse the aspiration for unsurpassed bodhi.”

That night, the illusionist Bhadra returned to the city of Rajagriha. In a place that was extremely poor, filthy, and defiled, he conjured a vast, level Dharma ground adorned with all manner of banners, canopies, and silken fabrics, strewn with flowers and incense, and hung with precious curtains. He also conjured eight thousand rows of jeweled trees, beneath each of which stood a lion throne spread with innumerable beautiful carpets.

Wishing to make offerings to the Sangha of bhiksus, he further conjured a hundred kinds of food and drink, as well as five hundred attendants dressed in white robes and wearing ornaments. When he had completed these conjurations, the Four Great Heavenly Kings came and said to the illusionist: "Tomorrow morning, in order to make offerings to the Tathagata, you have conjured these innumerable adornments. You will gain immense merit.

We too wish to assist you in making offerings to the Tathagata by conjuring a second Dharma ground here. Will you permit us to do so?"

When the illusionist heard the words of the Four Great Heavenly Kings, he marveled greatly and immediately consented.

The Four Great Heavenly Kings then manifested innumerable marvelous adornments, twice as splendid as those of the illusionist.

Sakra, Lord of the Devas, accompanied by thirty thousand devas, came and said to the illusionist: "Now, on the occasion of your making offerings to the Buddha, I too wish to adorn a Dharma ground and make offerings."

The illusionist was awestruck and immediately consented.

For the sake of the Tathagata, Sakra conjured halls resembling his supreme palace in the Heaven of the Thirty-Three. He also conjured rows of lofty and beautiful heavenly parijata trees.

Seeing this, the illusionist exclaimed in amazement and fear. Regretting what he had done, he tried with all the power of his spells to withdraw his own conjurations, but those illusions remained exactly as before. He thought to himself in astonishment: "In the past, my conjurations appeared and disappeared at will, yet now I cannot withdraw or conceal them. This must surely be due to the Tathagata."

Knowing the illusionist's thoughts, Sakra said: "Since you have adorned this Dharma ground for the Tathagata, it cannot be made to disappear. From this you should know that if anyone, in the presence of the Tathagata, gives rise to the aspiration for even a single thought-moment, that root of goodness can ultimately become the cause for realizing nirvana."

Hearing Sakra's words, the illusionist rejoiced greatly. The next morning, he went to the Buddha and said: "My preparations are now complete. May the Blessed One compassionately accept my invitation."

The Blessed One donned his robe, took up his alms bowl, and, respectfully surrounded by the Sangha of bhiksus, entered the city of Rajagriha and proceeded to the Dharma ground prepared by the illusionist Bhadra.

Throughout the kingdom of Magadha, the Brahmins and adherents of heterodox paths hoped that the Buddha would be deceived by the illusionist's magic, and so they all gathered to watch.

The bhiksus, bhiksunis, upasakas, and upasikas, wishing to see and hear the Buddha's miraculous transformations and lion's roar, also assembled there.

Through his spiritual power, the Buddha caused the illusionist, the Four Heavenly Kings, and Sakra each to see the Tathagata seated upon the Dharma ground that he himself had created.

Seeing this, the illusionist Bhadra cast aside his arrogance, approached and bowed at the Buddha's feet, and said: "Blessed One! I now repent before the Tathagata of my wrongdoing and openly confess my offense. Previously, I presumptuously conceived deceit toward the Blessed One and conjured all these adornments. Although I later regretted doing so, I could not withdraw them or make them disappear."

The Buddha said: "Illusionist, all sentient beings and all material objects are illusions, conjured by karma. The assembly of bhiksus is also an illusion, conjured by dharmas. The Buddha's body is also an illusion, conjured by wisdom. The great trichiliocosm is also an illusion, jointly conjured by all sentient beings. Whatever is a dharma, there is no dharma that is not an illusion, for all are conjured through the conjunction of causes and conditions.

"Now you should serve the conjured food and drink in due order."

Thereupon, the illusionist, the Four Heavenly Kings, Sakra, the conjured attendants, and their retinues all brought forth food and drink and offered them to the Buddha and the Sangha. Everyone in the great assembly was fully satisfied.

The Venerable Mahakasyapa spoke this verse:

"The food is an illusion,

And those who eat are likewise so.

When this equality is understood,

Only then is the offering called pure.

The Venerable Mahamaudgalyayana said:

The maker is known to be an illusion,

And those who are seated are likewise so.

When this equality is understood,

Only then is the offering called pure.

The Venerable Sariputra said:

The serving attendants are illusions,

And the minds of the recipients are likewise so.

When one can make an offering in this way,

Only then is the offering called pure.

The Venerable Subhuti said:

Do not say that offering is offering;

Do not say that receiving is receiving.

When one can make an offering in this way,

Only then is the offering called pure.

The Venerable Ananda said:

The offerings are like empty space;

The recipients cannot be apprehended.

Free from body and mind,

Giving is supremely pure.

Bodhisattva Banner of Light spoke this verse:

Just as the illusionist Bhadra

Conjured all these adornments,

So too are all dharmas;

Foolish people do not understand.

Bodhisattva Adornment of Light spoke this verse:

The seats and rows of trees

Were conjured by the mind.

Between the illusory mind and empty space,

What slightest difference can there be?

Bodhisattva Lion spoke this verse:

A jackal that has never heard

The roaring voice of a lion

Feels no fear within its heart

And howls aloud among the forest trees.

But when it suddenly hears the lion roar,

It finds no place to hide or flee.

The illusionist was likewise so:

Having never stood before the Tathagata,

He constantly dwelt among heterodox teachers

And boasted that his skill surpassed the Buddha's.

Though the illusionist could perform conjurations,

His magic had its limits;

But the magic accomplished by the Buddha

Is utterly without end.

Even all the heavenly maras

Cannot know its bounds.

Bodhisattva Lion's Wisdom spoke this verse:

Clearly knowing that the attendants,

The food and drink, and those who eat

Are all illusions—

No vessel of goodness surpasses this.

Bodhisattva Maitreya spoke this verse:

As a fire, when fed with ghee,

Grows ever more intense,

So too were the Blessed One's conjurations

In response to the illusionist.

Bodhisattva Manjusri spoke this verse:

These wholesome deeds assembled here

Seem never to have been performed before.

All dharmas are likewise so,

Always identical to what they were before."

At that time, wishing to bring the illusionist Bhadra to maturity, the Buddha conjured an elder who entered the assembly and said to the illusionist: "What do you intend to do here now?"

The illusionist replied: "I have prepared food and drink as offerings to the Sramana Gautama."

The elder said: "You should not say that. At this very moment, the Buddha and the bhiksus are in King Ajatasatru's palace, where they are being served offerings and taking their meal."

Through the Buddha's spiritual power, the illusionist saw the Tathagata and the bhiksus taking their meal in the royal palace.

The Buddha then conjured a second elder, who entered the assembly and said to the illusionist: "What are you doing here now?"

The illusionist replied: "I am making offerings to the Sramana Gautama."

The elder said: "You should not say that. At this very moment, the Buddha and the bhiksus are walking on alms round through the streets of the Brahmin quarter."

Through the Buddha's spiritual power, the illusionist saw the Buddha and the noble Sangha walking on alms round through the streets of the quarter.

The Buddha then conjured a third elder, who entered the assembly and said to the illusionist: "The Tathagata is now in the garden of Jivaka, the King of Physicians, expounding the Dharma to the fourfold assembly."

Through the Buddha's spiritual power, the illusionist saw this to be so.

The Buddha then conjured Sakra, Lord of the Devas, who came and said to the illusionist: "At this very moment, the Tathagata is expounding the Dharma to the devas in the palace of the Heaven of the Thirty-Three."

Through the Buddha's spiritual power, the illusionist saw the Buddha expounding the Dharma in the heavenly palace.

At the same time, within every space among the flowers and leaves of the forest trees, upon every lion throne, in all the houses, palaces, streets, and lanes of the city of Rajagriha, and in every fine place, the illusionist Bhadra saw the Tathagata, complete with all the marks and characteristics. Before the Tathagata in every place, he saw his own body kneeling in homage, repenting and openly confessing his offenses. The illusionist saw only the Buddha's body pervading everywhere and nothing else. His heart filled with immense joy and delight, and he attained the samadhi of mindfulness of the Buddha.

After emerging from samadhi, the illusionist Bhadra joined his palms toward the Buddha and spoke these verses:

“Formerly, in Jambudvipa,

None surpassed me in conjuring illusions.

Yet compared with the Buddha’s spiritual powers,

Mine do not equal even a small fraction.

Only now do I understand

That the Buddha’s spiritual power is unfathomable;

Responding to the mind, he manifests transformations,

Producing Buddhas as numerous as the sands of the Ganges.

All the Tathagatas I behold

Are endowed with every excellent mark.

I beseech the Blessed One to make clear:

Which body is the true Buddha?

To these Tathagatas

I wish to make offerings.

I beseech the Buddha to teach me

What the supreme fruit is.

If anyone, in the presence of the Buddha,

Does not give rise to reverence,

Such ordinary beings

Lose peace and happiness.

Now, before the Buddha,

I openly confess my former offense:

Deluded, I sought to test the Buddha;

I vow to eradicate this entirely, leaving nothing behind.

Sakra, Brahma, and the great assembly,

I ask you to bear witness for me.

In order to liberate all living beings,

I now give rise to the great resolve.

With the light of wisdom,

I shall awaken all living beings,

Bestowing upon them the ambrosia of the Dharma,

So that they may all be fully satisfied.

If anyone, in the presence of the Buddha,

Beholds such spiritual transformations,

And hears these delightful words

Of supreme conduct and unobstructed wisdom,

What wise person

Would not generate the mind of bodhi?

Please teach the path of bodhi

And the practices of purity.

Which practices are cultivated

That those of the Two Vehicles cannot enter?

What are the proper spheres of conduct,

And how should one reverently make offerings?

How does one perfect dignified conduct

And abandon all doubts and regrets?

How, through extensive learning,

Does one cultivate steadfastly without weariness?

How does one teach others

So that they delight in the true Dharma,

Without hoping for gain or support,

And while knowing and repaying kindness well?

How, toward living beings,

Does one always remain an unfailing friend?

How does one draw near to virtuous friends

And leave evil companions behind?

How does one encounter all Buddhas

And make offerings without weariness of mind?

What are the training precepts,

And how are they reverently purified?

How does one establish one’s spiritual lineage

And perfect a mind in accordance with reason,

While abandoning what is contrary to reason

And fully possessing right contemplation?

How does one remain fearless

And avoid being controlled by Mara,

Contemplate principles and meanings,

And never forsake living beings?

What should one never abandon?

How does one gather in without grasping,

Enter into right conduct,

And fully perfect skillful means?

How does one cultivate loving-kindness and compassion,

Accomplish all spiritual powers,

Realize unobstructed eloquence,

And attain dharani?

How does one attain patience regarding the Dharma,

Purity, and eloquence,

Abandon what ought to be abandoned,

And enter the most profound meaning?

How does one bring every wholesome vow

To complete fulfillment,

And attain non-retrogression

In all the paramitas?

In such Dharma as this,

I vow to cultivate diligently.

I look up to the Great Compassionate One,

Beseeching him to expound it fully for me.”

The Buddha replied to Bhadra in verse:

“If one understands that all dharmas

Are alike in being illusory transformations,

That person can manifest

Ten billion bodies of Buddhas.

Formerly, in kotis of worlds,

They liberated all living beings.

It is just as Bhadra,

Though without form, manifests various forms.

Neither arising nor ceasing,

Neither abiding, departing, nor coming,

Are the Blessed One’s transformation bodies

And the assembly of bhiksus.

They likewise have neither birth nor cessation,

Even through the great nirvana.

All these are the Buddha’s

Inconceivable spiritual transformations.

It is like an illusionist

Manifesting elephants, horses, armies, and battle formations,

Deluding living beings,

Who falsely perceive them as real.

Such elephants, horses, and armies

Have no intrinsic nature and do not arise.

The Buddhas have no material characteristics;

They neither depart nor come.

Those who cling to views of self and person

Falsely conceive ideas of the Buddha.

One should not, through physical characteristics,

Lineage, place of birth,

Or even the pure Brahma voice,

Seek to contemplate the Tathagata.

It is also difficult to use consciousness

To discriminate among the Buddhas.

The Dharma-nature body of the Buddhas

Transcends all three times.

Its intrinsic nature is free from all characteristics

And does not fall within enumeration among dharmas.

The Tathagatas who appear

Have an intrinsic nature that never arises.

They also have no skandhas, ayatanas, or dhatus,

And abide without any basis.

Such is the Buddha’s Dharma-body;

It cannot be seen by the five eyes.

If one says, ‘I see the Buddha,’

That is not truly seeing.

Take non-seeing as seeing,

Like the track of a bird in empty space.

The Buddhas you have seen

And those you have not seen

Are equal, like empty space,

Of one characteristic, without difference.

Moral discipline, samadhi, wisdom, liberation,

And the knowledge and vision of liberation—

In all Tathagatas,

These virtues are without difference.

They all abide securely in the nature of emptiness,

Without attachment to any dharma.

All are illusory transformations,

Without intrinsic nature and without arising.

To make offerings to one Buddha

Is to make offerings to all Buddhas.

The Dharma-bodies of all Buddhas

Are equal and without difference.

All such Tathagatas

Can produce blessings and benefit.

By making offerings universally to all Tathagatas,

One obtains great karmic rewards.

They equally realize equality,

The pure nature of Dharma.

Therefore, among the Tathagatas,

There are no distinctions of any kind.

As you have just asked,

‘Who is the true Buddha?’

You must abandon the distracted mind

And listen attentively as I proclaim it.

You must abide in right mindfulness and wisdom

And contemplate all dharmas:

All are unarisen,

Yet are falsely perceived as real.

If physical characteristics were to arise,

They would necessarily cease.

Therefore, all Tathagatas

Ultimately have no arising,

Nor do they disperse or cease.

Thus should one contemplate the Tathagata,

Taking non-seeing as seeing.

The Buddhas whom you behold

Do not depend upon any location.

All ordinary beings

Depend upon the five skandhas.

Within those skandhas,

One should contemplate as one contemplates the Buddha.

The Buddhas and all dharmas,

And even all living beings,

Take signlessness as their characteristic;

There is no one who depends upon anything.

If one contemplates in this way,

One will swiftly realize bodhi.

All dharmas have no existence;

They arise through false discrimination.

The essential nature of causes and conditions is empty,

For it is free from the nature of an agent.

One who can comprehend this—

That causes, conditions, and agent are empty—

Can clearly know

The Dharma free from defilement and pure.

With the pure Dharma-eye,

That person beholds all Tathagatas.”

When the illusionist Bhadra had heard the Buddha speak these verses, he attained conforming patience regarding the Dharma. Five thousand living beings generated the resolve for unsurpassed bodhi, and two hundred bodhisattvas attained patience regarding the non-arising of dharmas.

After the meal was finished, the Blessed One, wishing to fulfill the illusionist’s aspiration in making offerings, again spoke this verse:

“Regarding the giver, the gifts,

And the recipient, if one can

Keep the mind entirely free from discrimination,

Such an offering is complete.”

Venerable Ananda said: “Blessed One, we pray that the Tathagata will sustain the illusionist through his spiritual power, so that these magnificent arrangements will not disappear for seven days.”

Because the great assembly made this request, the Tathagata caused the illusionist’s transformed Dharma assembly to remain as magnificent as before for the full seven days.

At that time, the Tathagata, together with the bhiksus, great bodhisattvas, devas, nagas, yaksas, gandharvas, and others, respectfully surrounding him, returned to Vulture Peak to expound the Dharma for the great assembly.

The illusionist Bhadra again bowed his head at the Buddha’s feet, circumambulated him three times to the right, stood to one side, and said: “Blessed One, I beseech the Buddha to teach me the bodhisattva paths through which those who cultivate diligently may swiftly reach the seat of bodhi.”

The Buddha said: “You should listen attentively, reflect well, remember, and understand. The Tathagata will explain this to you.

“O Bhadra, there are four dharmas that constitute the bodhisattva path. If one can cultivate them, one will swiftly reach the seat of bodhi:

“First, never retrogress from the mind of bodhi.

“Second, never abandon any living being.

“Third, never become weary or satisfied in seeking all roots of virtue.

“Fourth, protect and uphold the true Dharma while arousing great diligence.

“O Bhadra, the bodhisattva also has four universally pure practices: first, purity of moral discipline; second, purity of joyful aspiration; third, purity of wisdom; and fourth, purity of rebirth.

“There are also four dharmas practiced solely by bodhisattvas, which those of the Two Vehicles cannot enter:

“First, cultivating dhyana and samadhi without thereby taking rebirth in accordance with them.

“Second, being able to contemplate and understand the most profound meanings.

“Third, arousing great compassion toward all living beings.

“Fourth, possessing all forms of eloquence and expounding the Dharma inexhaustibly.

“There are also four dharmas concerning one’s sphere of conduct:

“First, delighting in secluded tranquility.

“Second, becoming weary of noise and commotion.”

Third, they are the ground upon which sentient beings give rise to great compassion.

Fourth, they are able to understand clearly that all conditioned phenomena neither come nor go.

There are also four ways of showing reverence and making offerings:

First, not begrudging one’s body or life; second, always maintaining a joyful mind; third, abandoning pride and arrogance; fourth, practicing in accordance with the teachings.

There are also four qualities of perfect deportment: First, knowing the proper time; second, knowing the proper place; third, being tranquil and still; fourth, being truthful.

There are also four qualities that enable one to be free from doubt and regret: First, guarding in advance against actions that would cause remorse; second, delighting in drawing near to the wise; third, always reflecting well upon the meanings one has heard; fourth, never exposing another’s faults unless moved by loving-kindness.

There are also four reasons for being tireless in extensive learning: First, to increase right wisdom in oneself and others; second, to be able to eliminate the doubts and perplexities of others; third, to be able to uphold the Buddha’s true Dharma; fourth, because extensive learning is praised without end by all the Tathagatas.

There are also four qualities that make extensive learning firm and genuine: First, after hearing the true Dharma, being able to understand it well; second, after hearing the true Dharma, refraining from all evil deeds; third, after hearing the true Dharma, revealing and explaining it to others; fourth, after hearing the true Dharma, dedicating the merit to bodhi.

There are also four benefits of teaching the Dharma: First, one regularly receives fragrant and delicious food and drink from others; second, one continually receives offerings of robes and other articles; third, the retinues of Mara are diminished in power and weakened; fourth, the devas protect and uphold one, so that Mara cannot cause harm.

There are also four qualities that cause others to have faith in and delight in the Dharma one teaches: First, having few desires; second, always being content; third, speaking gentle words; fourth, conducting oneself in accordance with the Dharma.

There are also four qualities that enable one to expound the true Dharma without seeking anything in return: First, always regarding samsara with apprehension; second, not seeking worldly gain, support, or friendship; third, always maintaining a protective concern for sentient beings; fourth, being able to cultivate the noble lineages.

There are also four ways of recognizing and repaying kindness: First, encouraging sentient beings to advance toward bodhi; second, knowing that wholesome karma once performed is never lost; third, caring for sentient beings as for one’s own body; fourth, being able skillfully to practice the bodhisattva path in this way.

There are also four qualities by which one becomes an indestructible friend to sentient beings: First, being able to don the armor of great patience; second, benefiting sentient beings without seeking recompense; third, never retreating from the mind of great compassion; fourth, never abandoning sentient beings even when subjected to much affliction and harm.

There are also four qualities of spiritual friends whom one should approach: First, accomplishment in skillful means; second, accomplishment in excellent aspiration; third, accomplishment in the right conduct of a bodhisattva; fourth, accomplishment in encouraging and praising bodhi.

There are also four qualities of harmful friends whom one should abandon: First, praising and teaching the Two Vehicles; second, causing others to retreat from bodhi; third, increasing unwholesome qualities; fourth, damaging wholesome qualities.

There are also four qualities through which one encounters the Buddhas: First, always recollecting the Buddhas single-mindedly and with full concentration; second, praising the virtues of the Buddhas; third, maintaining in complete purity all the disciplinary precepts one has undertaken; fourth, forming great vows with excellent aspiration.

There are also four qualities through which one makes offerings to the Buddhas without weariness: First, one should rejoice, thinking, “Today I am making offerings to the supreme field of merit”; second, because I make offerings, all sentient beings also make offerings; third, by having made offerings, the mind of bodhi will become steadfast; fourth, by beholding the Tathagata’s thirty-two excellent marks, one’s roots of virtue increase.

There are also four reasons for giving rise to reverence for the rules of training: First, they enable one to transcend the evil destinies; second, they enable one to be born in favorable destinies; third, they show reverence for the Tathagata; fourth, they bring all vows to fulfillment.

There are also four rules of training that must be learned: First, never abandoning the mind of bodhi; second, maintaining an impartial mind toward all sentient beings; third, diligently cultivating the paramitas; fourth, not becoming frightened upon hearing immeasurable teachings.

There are also four qualities that purify the rules of training: First, committing no evil; second, deeply understanding the nature of emptiness; third, never slandering the Buddhas; fourth, eliminating all attachment to views.

There are also four qualities that form the basis of samadhi: First, withdrawing from clamor and commotion; second, delighting in tranquility; third, keeping the mind undistracted; fourth, increasing one’s roots of virtue.

There are also four qualities of mind in accordance with principle that should be perfected: First, dedicating all cultivated wholesome qualities to bodhi; second, always keeping the mind peaceful and free from attachment; third, always diligently cultivating the gateways of liberation; fourth, never seeking realization of the nirvana of the Two Vehicles.

There are also four qualities of a mind contrary to principle that should be abandoned: First, being frightened by samsara; second, failing to accept with faith the practices one is to cultivate; third, failing to seek excellent understanding of the secret teachings; fourth, failing diligently to cultivate roots of virtue.

There are also four forms of right reflection that should be skillfully cultivated and learned: First, for the sake of sentient beings—even for the sake of only a single sentient being—a bodhisattva should endure the sufferings of samsara for immeasurable kalpas; second, one should first clearly understand the faculties and dispositions of sentient beings and only then teach them the Dharma so that they may eliminate their afflictions; third, one should eliminate all evil, cultivate all goodness, subdue the armies of Mara, and realize unsurpassed bodhi; fourth, for the sake of the sentient beings throughout the trichiliocosm, one should expound the essential Dharma with a single Brahma voice.

There are also four qualities of fearlessness that nothing can harm: First, contemplating all phenomena as illusions and conjurations; second, always being in accord with right wisdom and principle; third, making no discriminations regarding phenomena; fourth, having no attachment to any marks.

There are also four ways of reflecting upon meaning: First, knowing that all phenomena arise through causes and conditions; second, knowing that there is not the slightest phenomenon that can be called arisen; third, knowing that phenomena arising through conditions are precisely non-arising; fourth, knowing that non-arising phenomena are likewise never destroyed.

There are also four qualities of not abandoning sentient beings: First, not abandoning one’s great undertaking; second, enduring hardship and toil; third, not begrudging one’s body or life; fourth, constantly practicing the four means of gathering beings.

There are also four things that should never be abandoned: First, never abandoning the practice of giving; second, never abandoning the maturation of sentient beings; third, never abandoning continual self-examination; fourth, never abandoning the increase of benefit and goodness for others.

There are also four qualities that should always be embraced: First, cultivating even the smallest roots of virtue; second, tirelessly increasing benefit and goodness for others; third, readily accepting with faith teachings about giving and keeping the precepts; fourth, seeking neither material gain nor reputation of any kind.

There are also four qualities of entering right conduct: First, perfecting penetrating wisdom; second, abiding in great samadhi; third, cultivating the nature of emptiness; fourth, having no attachment whatsoever.

There are also four aspects of skillful means: First, when a bodhisattva gives rise to the aspiration, the mind of bodhi is foremost; even afflictions are directed toward unsurpassed bodhi, how much more so wholesome states of mind. Second, when observing sentient beings, the bodhisattva regards even those holding wrong views as vessels for the Dharma. Third, the bodhisattva clearly knows that all phenomena lack intrinsic nature. Fourth, while cultivating liberation through the gateways of samadhi, the bodhisattva entertains no conception of attachment.

There are also four ways of cultivating the mind of great loving-kindness: First, cultivating great loving-kindness to rescue and protect sentient beings; second, cultivating great loving-kindness to deliver and liberate sentient beings; third, cultivating great loving-kindness to awaken sentient beings; fourth, cultivating great loving-kindness to cause sentient beings to enter nirvana.

There are also four practices for cultivating the mind of great compassion: First, cultivating the mind of great compassion so that sentient beings may leave the evil destinies and abide in the good destinies; second, cultivating the mind of great compassion so that sentient beings may abandon evil conduct and practice wholesome dharmas; third, cultivating the mind of great compassion so that sentient beings may leave the Lesser Vehicle and enter the Great Vehicle; fourth, cultivating the mind of great compassion so that sentient beings may leave birth and death and attain nirvana.

There are also four dharmas for accomplishing supernormal powers: First, not begrudging one’s body or life, because one is free from attachment; second, understanding that all dharmas are like illusions and transformations; third, having a mind of reverence toward all sentient beings; fourth, cultivating shamatha without distraction.

There are also four dharmas for attaining unobstructed eloquence: First, following the meaning rather than the words; second, following the Dharma rather than the person; third, fully comprehending that all dharmas are apart from written words; fourth, relying upon words to elucidate the meaning and expound it without end.

There are also four dharmas for attaining dharani: First, never becoming weary or satisfied in extensive learning; second, reverently making offerings to those of extensive learning; third, using various terms to expound the true meaning; fourth, whenever there is a secret teaching, immediately and rightly entering it.

There are also four dharmas by which one can attain acceptance of dharmas: First, frequently cultivating resolute understanding; second, being free from regression; third, perfecting the provisions; fourth, diligently cultivating without weariness.

There are also four dharmas for attaining pure eloquence: First, not opposing those who expound the Dharma; second, honoring Dharma masters and listening to and accepting their teachings with reverence; third, not becoming arrogant because of extensive learning; fourth, not giving rise to contempt for those of little learning.

There are also four things that must be abandoned: First, greed, anger, and delusion must be abandoned; second, the Shravaka Vehicle must be abandoned; third, the Pratyekabuddha Vehicle must be abandoned; fourth, conceptualization concerning wholesome dharmas must be abandoned.

There are also four dharmas for entering the most profound meaning: First, deeply comprehending the dependent arising of conditioned dharmas; second, rightly and fully understanding the secret meaning; third, giving rise to right understanding of the profound nature of all dharmas; fourth, fully comprehending the meaning of emptiness in all dharmas.

There are also four dharmas that bring one’s aspirations to fulfillment: First, purity of shila; second, completely eliminating evil karma; third, being free from deceit and guile; fourth, increasing one’s roots of goodness.

There are also four dharmas through which one becomes irreversible with respect to the paramitas: First, through skillful means, one can comprehend all the paramitas within a single paramita; second, through skillful means, by understanding one sentient being, one understands all sentient beings universally; third, through skillful means, by realizing the purity of one dharma, one universally realizes the purity of all dharmas; fourth, through skillful means, by knowing one Buddha, one clearly knows all Buddhas universally. Why is this? Because within the nature of dharmas there is no differentiation."

When the Blessed One had thus taught the bodhisattvas’ gateway of fourfold dharmas, the illusionist Bhadra realized acceptance of the non-arising of dharmas. His heart filled with joy, he immediately rose into the sky to a height of seven tala trees above the ground.

At that time, the Blessed One joyfully smiled. From the opening of the Buddha’s face, he emitted immeasurable rays of light that illuminated the Buddha worlds throughout the universe and then returned and entered the crown of the Buddha’s head.

Venerable Ananda thought, "The Tathagata does not manifest a smile without cause." He then rose, bared his right shoulder, knelt with his right knee touching the ground, joined his palms toward the Buddha, and spoke these verses in inquiry:

"The Omniscient One knows all throughout the three realms;

The awe-inspiring One, whose wisdom is difficult to fathom,

Has reached the shore of bodhi and merit—

For what reason does he now manifest a smile?

The five classes of sentient beings throughout the ten directions,

Their mental conduct and dispositions, high, middle, and low—

The Tathagata clearly knows them all;

For what reason does he now manifest a smile?

Humans, devas, the eight classes, and all the great assembly

Produce many kinds of wondrous sounds,

Yet compared with the Tathagata’s pure voice,

They do not equal even a kala fraction of it.

The Blessed One’s light pervades the ten directions,

Illuminating immeasurable Buddha lands.

The light of the sun, moon, devas, and mani jewels—

None can compare with the Buddha’s radiance.

Having understood the emptiness of the most profound dharmas,

Without self, person, or sentient being,

Having abandoned both extremes of existence and nonexistence,

He skillfully knows the three times to be like the moon in water.

Who now ascends to the Unsurpassed Vehicle

And carries on the lineage of the Tathagata’s Dharma,

Being born into the supremely vast Three Jewels?

I pray the Buddha to declare the cause of his smile.

When the Tathagata manifests a smile and emits rays of light,

Their destinations differ according to the various vehicles.

When the light returns and enters the Buddha’s shoulders or knees,

It is for those of the Two Vehicles.

Now the Buddha has emitted immeasurable light,

And that radiance has returned and entered the crown of his head.

For whom will the Honored One among Devas

Bestow a prediction of buddhahood in the Buddha Vehicle?"

The Buddha said to Venerable Ananda: "Do you now see this Bhadra? After ninety-two thousand kalpas, in the land called Great Adornment, during the kalpa called Skillful Transformation, Bhadra will become a Buddha named King of Supernormal Transformations, Tathagata, Arhat, Perfectly Enlightened One. The people of that Buddha land will be numerous, peaceful, secure, prosperous, and joyful.

Its ground will be level and soft like dau-la cotton. Flowering trees and fruit trees will stand in orderly rows. The land will be adorned with jeweled banners, streamers, and canopies; all kinds of music will sound by itself, and fragrance will pervade every place.

Whatever food, drink, and necessities are required will appear as soon as they are thought of, and the articles enjoyed there will be like those in the Heaven of the Thirty-Three. Because that land will always display all kinds of adornments, it will be called Great Adornment. All the people in that land will abide in the Great Vehicle, with profound and steadfast faith.

King of Supernormal Transformations Tathagata will have a lifespan of seven thousand years, and his True Dharma will remain in the world for a full ten billion years. When that Buddha is about to enter nirvana, he will bestow a prediction of unsurpassed bodhi upon a bodhisattva, saying: ‘In a future life, you will become a Buddha named Supreme Victor of All, Tathagata, Arhat, Perfectly Enlightened One.’"

At that time, after Bhadra heard the Buddha bestow this prediction, he descended from the sky, bowed his head at the Buddha’s feet, and said: "I now take refuge with my life in the Tathagata, Arhat, Perfectly Enlightened One, the Dharma, and the bhikshus."

Bhadra earnestly repeated this statement immeasurable hundreds of thousands of kotis of times. He further said: "Just as the Buddha, the Blessed One, teaches that all dharmas are no different from true thusness because there is no difference within true thusness—up to and including that it is undifferentiated, undiminished, undiscriminated, unborn, and uncreated—so too do I now take refuge."

Venerable Ananda said to Bhadra: "If you take refuge in this manner, in accordance with the true thusness taught by the Buddha, do you now attain anything within the nature of the Buddha’s Dharma?"

Bhadra replied: "My body is itself the Tathagata’s Dharma-nature. Why is this? Because the Tathagata and I are neither two nor different, since all dharmas are true thusness. What is called true thusness is precisely the undifferentiated nature of all dharmas, and all sentient beings are likewise.

Venerable One, you should know that what is called nonduality means that wherever there is no discrimination, there is nonduality. Why is this? Because one universally knows that all dharmas are merely names; this is the Buddha’s wisdom."

The Venerable One said to the Buddha: "Blessed One, it is extraordinary that the illusionist Bhadra possesses such wisdom and eloquence. Formerly, he used illusions and transformations to bewilder the world; now he uses wisdom to confound it."

The Buddha asked Bhadra: "Is this truly so?"

Bhadra said to the Buddha: "Just as the Buddha has performed acts of bewilderment, so too do I bewilder the world. Why is this? Although there is no self, the Buddha, the Blessed One, speaks of sentient beings and living beings; this is a great bewilderment in the world. Although the Tathagata, after realizing bodhi, does not perceive the slightest dharma that transmigrates through birth and death, he nevertheless speaks of transmigration through birth and death. In my view, only the Tathagata is the great bewilderer."

The Buddha said: "Excellent, excellent! It is just as Bhadra has said. Although there is no self, and even no transmigration through birth and death, all Buddhas, the Tathagatas, speak in accordance with worldly convention of birth and death and so forth. Nor is there any dharma called nirvana; nevertheless, because the Dharma of nirvana is realized, they speak of nirvana."

Bhadra said to the Buddha: “I wish to leave the household life and become a bhikshu.”

The Buddha said to the great bodhisattva Maitreya: “You should shave Bhadra’s hair and beard and confer upon him the full precepts.”

Obeying the Buddha’s instruction, Bodhisattva Maitreya enabled Bhadra to leave the household life and receive the full precepts.

After leaving the household life, Bhadra said to the Buddha: “Blessed One! This leaving of the household life is merely an outward form and is not true renunciation. When bodhisattvas truly leave the household life, they transcend all characteristics of the three realms and bring sentient beings to maturity; only this is called true renunciation.”

When he had spoken these words, five thousand sentient beings generated the aspiration for unsurpassed bodhi, and their minds were all liberated from the outflows.

The Venerable Ananda asked: “Blessed One! What is the name of this sutra? How should we uphold it?”

The Buddha declared: “This sutra is called the Sutra of the Dharma Door of the Prediction of the Magician Bhadra. It is also called the Sutra of the Dharma Door of the Gradual Realization of Bodhi. If, in the final age, sentient beings wish to behold the Tathagata and perform the work of a Buddha for sentient beings, they should accept, uphold, read, and recite this sutra and expound it widely to all. Why is this? Because such persons have beheld the Tathagata and have also performed the work of a Buddha for others. Therefore, accepting, upholding, reading, reciting, and widely circulating this sutra is an act of compassion that brings benefit and happiness to sentient beings. Those who wish to attain unsurpassed bodhi should also diligently cultivate according to this sutra.

“This sutra is able to give rise to unsurpassed bodhi; therefore, it is also called the Sutra Giving Rise to Bodhi.

“If anyone accepts, upholds, reads, and recites this sutra, you should know that the Buddhas abide within that person’s body—how much more so if that person practices according to this sutra as taught.”

Bhadra said: “Blessed One! This sutra is also called the Sutra of Awakening the Roots of Goodness. Why is this? Because now, having heard this sutra in the presence of the Buddha, all roots of goodness have become manifest.”

After the Buddha had spoken this sutra, the Venerable Ananda and Bhadra, together with the devas, humans, asuras, gandharvas, and the rest of the great assembly, heard the Buddha’s teaching and rejoiced greatly. They faithfully accepted it and reverently put it into practice.

DHARMA ASSEMBLY OF THE PREDICTION OF THE MAGICIAN BHADRA—
THE TWENTY-FIRST

END