大寶積經

XXXVII. THE THIRTY-SEVENTH ASSEMBLY: PRINCE AJATASHATRU

Thus have I heard. At one time the Buddha was dwelling at Mount Gridhrakuta near Rajagriha, together with an assembly of one thousand two hundred and fifty great bhikshus.

At that time King Ajatashatru’s beloved son, Prince Lion, together with five hundred companions, had all set their minds upon unsurpassed bodhi. Each carrying jeweled banners, pennants, and canopies, they left Rajagriha, crossed Mount Gridhrakuta, came to the Tathagata, bowed in homage, and made offerings.

Prince Lion said to the Buddha, “I respectfully beseech the Blessed One to expound the practices of bodhisattvas for me.”

The Prince then spoke in verse:

The Blessed One replied to the Prince in verse:

“Through patience one attains a handsome form;
Through giving one is born transformed in a lotus.
Through giving the Dharma one knows former lives—
You should understand it thus.

Through truthful speech one attains the Brahma voice;
Through gentle speech, the kalavinka’s song.
By abandoning frivolous speech, one’s tongue becomes broad and long,
And all who see one rejoice.

Prince Lion again inquired:

The Blessed One replied:

After the Prince and the great assembly heard the Buddha speak these verses, they said together, “As the Blessed One has taught these wondrous practices, from this day forward we shall cultivate and learn them all.”

The Blessed One then smiled and emitted a great radiance that universally illuminated immeasurable, boundless worlds.

Bodhisattva Maitreya said to the Buddha, “Blessed One, for what reason has the Blessed One smiled? I beseech you to explain and dispel our doubts.”

The Buddha said, “Maitreya, long ago Prince Lion and these five hundred companions, seeking unsurpassed bodhi, made offerings to ten nayutas and eight billion Buddhas. During the time of Dipankara Buddha, when I was a brahmin youth, I brought them to maturity. In the future, in the presence of Maitreya Buddha and other Blessed Ones, they will always receive bodies born through transformation and respectfully make offerings.

For three hundred kalpas they will thus serve one billion Tathagatas. The last of those Buddhas, named Boundless Knowledge Tathagata, knowing their aspirations, will bestow upon each of them, as appropriate, a prediction of unsurpassed bodhi. In the kalpa called Adorned with the Light of Peace and Bliss, they will all attain perfect enlightenment and bear the same name, Wisdom Banner Mark.

Their Buddha lands will be adorned like the Land of Ultimate Bliss of Amitayus Tathagata in the west.

“Maitreya, if sentient beings hear these words, faithfully understand them, and vow to attain great bodhi, know that their merit is incomparable.

“Maitreya, suppose someone, throughout six hundred kalpas, were constantly to carry jewels throughout all Buddha lands and offer them to the Tathagatas. If another person, upon hearing this scripture, were to produce roots of goodness, that person’s merit would surpass the former and could not be equaled through calculation or comparison.”

When the Buddha taught this Dharma, eight billion sentient beings in the assembly simultaneously directed themselves toward unsurpassed bodhi. The trichiliocosm shook, and beautiful flowers rained from the heavens.

Having heard the Buddha’s prediction, Prince Lion and his five hundred companions rejoiced exceedingly and thought, “We shall certainly attain unsurpassed enlightenment.”

After completing their offerings, the Prince and his companions attained the five superknowledges. Before the Buddha they manifested various transformations, and then all went forth to cultivate the path.

The great bodhisattvas and the devas who were proceeding toward great bodhi saw the Prince and his companions manifest supernormal transformations according to the wishes of the assembly. They all rejoiced greatly and said together, “Prince Lion asked about his doubts, and the Tathagata, the Blessed One, resolved them all. Thus the Blessed One is inconceivable. The true Dharma of the Tathagata and the karmic rewards of those who faithfully accept it are inconceivable. The Tathagata’s merit is immeasurable and boundless; there is no Dharma he does not penetrate. He is the Guide of the world, ferrying across those not yet ferried. Throughout the worlds of the ten directions, he clearly knows all Dharmas of the three times.

“What wise person, hearing of such a treasury of merit and such a birth in a land of peace and bliss, would not arouse intense faith and aspiration and seek unsurpassed bodhi?”

After the Buddha had taught this scripture, Prince Lion, his five hundred companions, and the entire great assembly rejoiced and respectfully practiced it.

XXXVIII. THE THIRTY-EIGHTH ASSEMBLY: MAHAYANA SKILLFUL MEANS

Translated from Sanskrit into Chinese during the Eastern Jin by the Indian layman Zhu Nanti

Translated into Vietnamese by the Vietnamese bhikshu Thich Tri Tinh

Thus have I heard. At one time the Buddha was dwelling in the kingdom of Shravasti, at the Jeta Grove Monastery in Anathapindada’s Park, together with an assembly of eight thousand great bhikshus, all great shravakas beyond training.

There were also twelve thousand great bodhisattvas, all of whom had attained superknowledges, were known by everyone, possessed dharanis and unobstructed eloquence, had attained patience regarding all Dharmas, and had fully accomplished immeasurable merits.

At that time the Tathagata emerged from samadhi. Surrounded and revered by immeasurable hundreds of thousands of millions and billions of sentient beings, he taught the Dharma for them.

In the great assembly was a great bodhisattva named Supreme Wisdom. He rose from his seat, bared his right shoulder, placed his right knee on the ground, joined his palms toward the Buddha, and said, “Blessed One, I wish to ask about one matter. Please grant me permission; only if the Buddha permits me shall I venture to inquire.”

The Buddha said, “Supreme Wisdom, you have permission to ask. I shall answer and remove your doubts.”

Bodhisattva Supreme Wisdom said, “Blessed One, what is meant by ‘skillful means’? What are the skillful means of bodhisattvas, and how do great bodhisattvas practice skillful means?”

The Buddha praised him, saying, “Excellent, excellent, Supreme Wisdom! For the sake of the great bodhisattvas, you have inquired into the meaning of skillful means, bringing great benefit and peace to devas and humans of the world, embracing the wisdom of future bodhisattvas and the Dharma of the Buddhas of the past, future, and present. Listen closely, listen closely. I shall explain it to you. Reflect well upon it and remember it.”

Bodhisattva Supreme Wisdom joyfully accepted the teaching and listened.

The Buddha said, “Supreme Wisdom, a bodhisattva who practices skillful means gives a single morsel of food to all sentient beings. Why? A bodhisattva practicing skillful means gives even one morsel of food to an animal while aspiring to omniscience. Because this bodhisattva dedicates it together with all sentient beings to unsurpassed bodhi, he embraces all sentient beings through two causes and conditions: first, the mind that seeks omniscience; and second, the vow of skillful means. This is called a great bodhisattva’s practice of skillful means.

“Furthermore, Supreme Wisdom, when a great bodhisattva sees someone giving, he produces sympathetic joy and vows to dedicate this root of goodness, together with all sentient beings, to unsurpassed bodhi. He also vows that both giver and recipient will never depart from the mind of omniscience. Even if the recipient belongs to either of the Two Vehicles, he still vows that the recipient will not depart from the mind of omniscience. This is called a great bodhisattva’s practice of skillful means.

“Furthermore, Supreme Wisdom, if a great bodhisattva sees in the worlds of the ten directions various unowned flowering trees and fragrances, he vows to gather them and offer them to the Buddhas. If he sees in the worlds of the ten directions various owned flowers or fragrances, or leaves carried away by the wind, he vows to gather them and offer them to the Buddhas of the ten directions. Whether he does so himself or on behalf of sentient beings, it is for the sake of attaining the mind of omniscience. Through this root of goodness he obtains immeasurable morality, concentration, wisdom, liberation, and knowledge and vision of liberation. This is called a great bodhisattva’s practice of skillful means.

“Furthermore, Supreme Wisdom, if a great bodhisattva sees sentient beings in the worlds of the ten directions experiencing various pleasant results, he thinks, ‘May all sentient beings attain the bliss of omniscience.’ If he sees sentient beings experiencing painful results, the bodhisattva repents their evil karma on their behalf and vows, ‘May I receive in their stead all such sufferings endured by sentient beings, so that they may attain peace and happiness.’ With this root of goodness he vows to attain omniscience and completely eliminate the sufferings of all sentient beings. Through this cause and condition, he ultimately undergoes no suffering whatsoever and experiences only happiness. This is called a great bodhisattva’s practice of skillful means.

“Furthermore, Supreme Wisdom, if a great bodhisattva reverently bows to, makes offerings to, honors, and praises one Buddha, he thinks, ‘All Tathagatas possess the same morality, the same Dharma body, the same realm, the same concentration, the same wisdom, the same liberation, and the same knowledge and vision of liberation.’ Therefore, know that to bow reverently to, make offerings to, honor, and praise one Buddha is to bow reverently to, make offerings to, honor, and praise all Buddhas. To make offerings to one Buddha is to make offerings to the Buddhas of the ten directions. This is called a great bodhisattva’s practice of skillful means.

“Furthermore, Supreme Wisdom, if a bodhisattva has dull faculties, he should not disparage himself. Even if he can memorize only a single four-line verse, he should think, ‘To understand the meaning of one four-line verse is to know all Buddha-Dharma, for all Buddha-Dharma is contained within the meaning of one verse.’ Having penetrated it in this way, he does not become indolent. When he goes to cities, towns, or villages, he extensively explains it to people with loving-kindness and compassion, seeking neither material gain, fame, nor praise. He vows, ‘May others hear this four-line verse. Through this root of goodness, may all sentient beings become as learned as Ananda and attain the Tathagata’s eloquence.’ This is called a great bodhisattva’s practice of skillful means.

“Furthermore, Supreme Wisdom, if a bodhisattva is born into a poor family and obtains only one morsel of food by begging, he takes it and offers it to the Sangha. Even if he can give to only one person, he is not ashamed, but thinks, ‘As the Buddha taught, giving with a lofty and expansive mind surpasses the giving of material wealth. Though the material gift I offer is small, through the mind of omniscience I vow that this root of goodness will become omniscience and cause all sentient beings to acquire hands that bestow treasures, like those of the Buddha, the Blessed One.’ Through this cause and condition, he perfects the merit of giving, morality, and meditative concentration. This is called a great bodhisattva’s practice of skillful means.

“Furthermore, Supreme Wisdom, if a bodhisattva sees shravakas and pratyekabuddhas receiving abundant gain, honor, and praise, he consoles himself in two ways: first, because of bodhisattvas there are Tathagatas; and second, because of Tathagatas there are shravakas and pratyekabuddhas. Thus, although those of the Two Vehicles receive material gains, I remain superior to them. What they comfortably use belongs to my father; why should I place hopes upon it? This is called a great bodhisattva’s practice of skillful means.

“Furthermore, Supreme Wisdom, when a bodhisattva practices giving, he immediately perfects all six paramitas. What are the six? On seeing a petitioner, the bodhisattva abandons stinginess and perfects great generosity.

This is called dana-paramita. The bodhisattva observes the precepts himself and gives to those who observe them. Seeing those who break the precepts, he first encourages them to uphold the precepts and then gives to them.

This is called shila-paramita. The bodhisattva eliminates anger within himself, arouses loving-kindness and undefiled patience, benefits sentient beings, and gives impartially. This is called kshanti-paramita.

When the bodhisattva gives food, drink, or medicine, he immediately perfects diligence of body and mind in coming and going, bending and straightening. This is called virya-paramita. After giving, the bodhisattva’s mind becomes concentrated, joyful, delighted, attentive, and undistracted.

This is called dhyana-paramita. After giving, the bodhisattva discerns all Dharmas: Who is the giver? Who is the recipient?

Who receives the karmic result? Having contemplated thus, he sees no Dharma that can be called a giver, a recipient, or one who receives the result. This is called prajnaparamita.

This is called a great bodhisattva’s practice of skillful means, perfecting the six paramitas.”

Bodhisattva Supreme Wisdom said, “Blessed One, this is truly unprecedented! Through the power of skillful means, when a great bodhisattva practices giving, he embraces all Buddha-Dharma and all sentient beings.”

The Buddha said, “Supreme Wisdom, it is as you say. Through the power of skillful means, although a great bodhisattva gives only a little, he gains immeasurable, boundless, asamkhya merit.

“Supreme Wisdom, even after reaching the stage of nonretrogression, a great bodhisattva still employs skillful means in practicing giving. This is called a great bodhisattva’s practice of skillful means.

“Supreme Wisdom, an evil spiritual friend may sometimes tell a bodhisattva, ‘Why must you remain in samsara? You should quickly enter nirvana from this very body.’

“The bodhisattva recognizes that person as an evil spiritual friend, immediately leaves him, and thinks, ‘I have made the great vow to teach and transform all sentient beings. This person is creating an obstacle for me. If I do not remain in samsara, how can I teach and transform immeasurable sentient beings?’”

Bodhisattva Supreme Wisdom said, “Blessed One, what if sentient beings, because of deluded thought, commit the four grave offenses?”

The Buddha said, “Supreme Wisdom, if a renunciant bodhisattva commits the four grave offenses because of deluded thought, through practicing skillful means the bodhisattva can eliminate them all. I also declare that ultimately there is neither an offense committed nor anyone who receives its result.”

Bodhisattva Supreme Wisdom asked, “Blessed One, what constitutes an offense for a bodhisattva?”

The Buddha said, “Supreme Wisdom, suppose a bodhisattva who has begun to practice the precepts of liberation eats only fruit and vegetables for hundreds of thousands of kalpas and patiently endures the kind and unkind words of sentient beings. If he joins shravakas and pratyekabuddhas in contemplating their Dharma, this is called a great bodhisattva’s grave offense.

“Supreme Wisdom, when shravakas or pratyekabuddhas violate a grave prohibition, they cannot enter nirvana in that very body. If a bodhisattva does not abandon the practice of joining shravakas and pratyekabuddhas in contemplating their Dharma, he will never attain unsurpassed bodhi.”

At that time the Venerable Ananda said, “Blessed One, this morning, when I entered Shravasti and begged for alms in sequence, I saw Bodhisattva King Honored by All seated on the same bed with a woman.”

As soon as the Venerable Ananda had spoken, the great earth shook in six ways. From within the great assembly, Bodhisattva King Honored by All rose into the air to the height of seven palm trees and said to Ananda, “Can anyone who has committed an offense remain suspended in the air? Venerable One, you should ask the Blessed One about this matter: What is an offense, and what is not an offense?”

Grieved, the Venerable Ananda turned toward the Buddha, knelt, bowed at his feet, and said, “Blessed One, I now repent. I said that such a great naga had committed an offense; I sought faults in such a bodhisattva. I now repent and ask the Buddha to accept my confession.”

The Buddha said, “Ananda, you should not seek faults in Mahayana great beings. Ananda, you shravakas practice the concentration of cessation amid obstructive circumstances, permit no impediments to remain, and eradicate all fetters. Ananda, a bodhisattva who practices skillful means and has perfected the mind of omniscience may sport with palace women, yet he neither produces the works of Mara nor creates impediments, and he will attain unsurpassed bodhi. Why? Ananda, a bodhisattva who practices skillful means never enjoys such pleasures with sentient beings without teaching and transforming them through the Three Jewels or unsurpassed bodhi.

“Ananda, if a good man or good woman who has entered the Mahayana and attained the mind of omniscience sees desirable objects of the five senses and then shares in their enjoyment, you should think, ‘Such a bodhisattva is capable of accomplishing the fundamental source of Tathagatahood.’

“Ananda, listen closely to why Bodhisattva King Honored by All sat upon the same bed with that woman.

“Ananda, throughout five hundred former lives that woman had been the wife of Bodhisattva King Honored by All. Because of this old habitual tendency, when she saw the bodhisattva she became lovingly attached to him and could not desist. Through the power of keeping the precepts, Bodhisattva King Honored by All possessed majestic virtue and a handsome appearance. Seeing him, she rejoiced exceedingly. Sitting alone, she thought, ‘If Bodhisattva King Honored by All will come and sit upon the same bed with me, I shall arouse the mind of unsurpassed bodhi.’

“Ananda, knowing her thought, early in the morning Bodhisattva King Honored by All put on his robe, took his bowl, entered Shravasti, and begged for alms in sequence. Arriving at her house, he entered and contemplated this Dharma gateway: ‘The internal earth element and the external earth element are both the single earth element.’ With a mind established in the earth element, he took the woman’s hand and sat with her upon the same bed. From that seat Bodhisattva King Honored by All spoke this verse:

“Ananda, hearing this verse, the woman rejoiced beyond measure. She immediately rose, bowed at the feet of Bodhisattva King Honored by All, and spoke this verse:

“After speaking this verse, she said, ‘Previously I produced a mind of sensual desire; I now repent of it.’

“She then produced wholesome aspiration, aroused the mind of bodhi, and vowed to benefit all sentient beings.

“Ananda, after Bodhisattva King Honored by All had encouraged that woman to arouse the mind of unsurpassed bodhi, he departed.

“Ananda, contemplate the meritorious reward of that single-minded woman. I now, as the Fully and Perfectly Enlightened One, predict that when she dies here, she will transform her female body and become a man. During the following ninety-nine kalpas, she will make offerings to hundreds of thousands of immeasurable asamkhyas of Buddhas, perfect all Buddha-Dharma, and attain Buddhahood with the name Stainless Tathagata, Arhat, Perfectly Enlightened One. During the time of Stainless Buddha, no one will produce an unwholesome thought.

“Ananda, know that a bodhisattva practicing skillful means who embraces his retinue will never fall into the three evil realms.”

Bodhisattva King Honored by All then descended from the air, bowed to the Buddha, and said, “Blessed One, if a bodhisattva practicing skillful means, for the sake of even one person, arouses great compassion and gathers wholesome Dharmas, then even if he appears to commit an offense or actually commits one and must fall into a great hell for hundreds of thousands of kalpas, that bodhisattva can endure its evils and sufferings. Because of that root of goodness, he vows never to abandon even a single sentient being.”

The Buddha praised him, saying, “Excellent, excellent, King Honored by All! A bodhisattva who perfects such great compassion may experience the five sensual pleasures, yet he does not commit a grave offense. He escapes all offenses and remains far from every karma leading to an evil realm.

“King Honored by All, I recall that asamkhya kalpas ago, and beyond even that number of kalpas, there was a brahmin named Tree God who constantly cultivated pure conduct in a secluded forest for 4.2 billion years. When those years had passed, the brahmin Tree God left the forest and entered the city of Supreme Bliss. After entering the city, he saw a woman.

When she beheld the brahmin’s dignified and handsome bearing, sensual desire arose in her. She ran to him, fell to the ground, and grasped his feet. The brahmin asked her, ‘What do you seek?’ The woman replied, ‘I seek you, brahmin.’ The brahmin said, ‘I do not engage in sensual desire.’ The woman said, ‘If you do not comply with my wish, I shall now die.’ The brahmin Tree God thought, ‘This is neither my Dharma nor my proper time.

I have cultivated pure conduct for 4.2 billion years; how could I now destroy it?’ The brahmin firmly restrained himself and walked away seven steps. After taking seven steps, compassion arose in him, and he thought, ‘Although I may break the precepts and fall into an evil realm, I can endure the suffering of hell. But I cannot bear to see this woman suffer.

I must not let her die because of me.’ Having thought this, the brahmin Tree God took the woman’s hand with his right hand and said, ‘Rise; I shall comply with your wish.’ For twelve years he lived with that woman as husband and wife. The brahmin Tree God then went forth again and immediately regained the four immeasurable minds. After death, he was born in the Brahma heaven.

“King Honored by All, do not doubt this. The brahmin Tree God of that time was I myself, and that woman is the present Gopi.

“King Honored by All, at that time, because of the woman’s desire, I momentarily aroused great compassion and thereby transcended the sufferings of birth and death for a million kalpas.

“King Honored by All, observe how other sentient beings fall into hell because of sensual desire, whereas a bodhisattva practicing skillful means is thereby born in the Brahma heaven. This is called a great bodhisattva’s practice of skillful means.”

The Buddha again addressed Bodhisattva Supreme Wisdom: “Supreme Wisdom, if Shariputra, Mahamaudgalyayana, and the others had practiced skillful means, they would not have allowed Kokaliya to fall into hell.

“Supreme Wisdom, I recall that in the past, during the time of Krakucchanda Buddha, there was a bhikshu named Stainless who practiced in a cave in a secluded forest. Near that cave lived five rishis. One day a great rain suddenly fell. A poor young woman, chilled and frightened by the rain, entered the cave for shelter. When the rain stopped, Bhikshu Stainless and the young woman came out of the cave together.

“The five rishis saw them and said to one another, ‘Bhikshu Stainless is deceitful and has engaged in impure conduct.’ Knowing this, Bhikshu Stainless immediately soared into the air to the height of seven palm trees. Seeing this, the five rishis said to one another, ‘We have read in the scriptures and treatises that one who engages in impure conduct cannot fly into the air like this, whereas one who practices pure conduct can.’ The five rishis then openly confessed and repented before Bhikshu Stainless.

“Supreme Wisdom, had Bhikshu Stainless not used skillful means to fly into the air at that time, those five rishis would have fallen into hell.

“Bhikshu Stainless of that time was Bodhisattva Maitreya.

“Supreme Wisdom, if Shariputra and Mahamaudgalyayana had skillfully flown into the air, Bhikshu Kokaliya would not have fallen into hell. You should now know that the skillful means practiced by great bodhisattvas are not possessed by shravakas and pratyekabuddhas.

“Supreme Wisdom, it is like a cunning courtesan who understands sixty-four arts. For the sake of wealth and jewels, she beguiles a man with flattering words and falsely claims that she would sacrifice her body without regret. Once she has obtained his wealth, she drives him away without remorse.

“A bodhisattva practicing skillful means teaches and transforms all sentient beings in the same way. According to their desires he manifests a body, and he is never covetous or sparing of material things, even relinquishing his body for sentient beings. He delights in roots of goodness and seeks no reward. When he knows that sentient beings have established roots of goodness and become nonretrogressive, he immediately leaves them, manifesting among the five sensual pleasures without attachment.

“Supreme Wisdom, it is like a black bee among animals, which gathers pollen and nectar from flowers without conceiving the thought of dwelling in them, without attachment to them, and without carrying them away.

“To teach and transform sentient beings, a bodhisattva practicing skillful means dwells among the five sensual pleasures but sees that all Dharmas are impermanent. He does not conceive them to be permanent or give rise to defiled attachment, nor does he harm himself or others.

“Supreme Wisdom, it is like a tiny seed that produces a sprout without diminishing its essential nature or producing something of another kind. Likewise, the seed of wisdom is emptiness, signlessness, wishlessness, and nonself. Although a bodhisattva manifests afflictions and delights in the pleasures of the five senses, he does not produce sprouts leading to the three evil realms, diminish the essential nature of his roots of goodness, or regress.

“Supreme Wisdom, it is like a fisherman who smears food upon a net and casts it into a deep pool. When his aim has been fulfilled, he draws up the net. Likewise, a bodhisattva practicing skillful means perfumes and cultivates his mind with the wisdom of emptiness, signlessness, wishlessness, and nonself. He uses this wisdom as his net and the mind of omniscience as the food smeared upon it. Although he casts it into the deep muddy pool of the five sensual pleasures, when his original vow has been fulfilled he draws it out of the desire realm, and after death he is born in the Brahma world.

“Supreme Wisdom, it is like a man skilled in spells who is arrested by officials, placed in a cangue, fettered, chained, bound, and imprisoned. Through the power of his spells, he breaks the cangue and chains and goes wherever he wishes. Likewise, a great bodhisattva practicing skillful means may share in the enjoyment of the five sensual pleasures to teach sentient beings according to their aspirations. He then uses the power of the spell of omniscience to break apart the five sensual pleasures and is born in the Brahma world.

“Supreme Wisdom, it is like a man skilled in warfare who secretly carries a sharp knife while escorting a group of travelers. No one in the group knows that he possesses an extraordinary strategy, so they disdain and pity him and do not respect him. They say to one another, ‘This man has neither weapon nor companions.

He is no warrior and possesses no power; he will certainly suffer calamity.’ When the man reaches a wilderness, bandits suddenly rush forth. He immediately draws his concealed sharp knife, brandishes it, and the bandits all lose their lives. Having destroyed the bandits, he again conceals the sharp knife.

Likewise, a great bodhisattva practicing skillful means conceals the knife of wisdom and uses skillful means to share in the enjoyment of the five sensual pleasures in order to teach and liberate sentient beings. Seeing this, shravakas despise or pity him, regard him as heedless, and say, ‘Such a person cannot even liberate himself, much less rescue all sentient beings. He cannot destroy the four maras.’ That bodhisattva skillfully employs the knife of skillful wisdom.

When his aspiration has been fulfilled, he severs the afflictions and brings them to complete exhaustion. He then carries the knife of wisdom to a pure land where there are no women and not even a single thought of sensual desire.”

At that time a bodhisattva named Love’s Action entered Shravasti and begged for alms in sequence, eventually arriving at the home of an elder. The elder’s daughter, named Increase of Virtue, was in a high tower. Hearing the bodhisattva’s voice, she immediately carried food out of the house. Seeing the bodhisattva’s handsome form and marks and hearing his voice, sensual desire arose in her. Tormented and burned by thoughts of desire, she immediately died.

When Bodhisattva Love’s Action saw her, an unwholesome thought of lust also arose in him. He immediately reflected, “What is there here to which one may be attached? Is it those eyes?

What are eyes? The eyes possess no awareness; they are merely lumps of flesh. They neither love nor know, neither think nor understand, and make no distinctions.

Their nature is originally empty. As with the eyes, so too are the ears, nose, tongue, body, and mind. Thin skin, thick skin, blood, flesh, fat, sinews, hair of the head, body hair, nails, teeth, bones, marrow, tendons, and veins—having contemplated in this way from the feet to the head, neither within nor without is there any Dharma toward which attachment, anger, or delusion can arise.” Regarding all Dharmas, the bodhisattva contemplated according to reality and immediately abandoned the mind of sensual desire.

He attained patience regarding the nonarising of Dharmas, rejoiced beyond measure, rose into the air to the height of one palm tree, and flew around Shravasti seven times.

At that time the Blessed One saw Bodhisattva Love’s Action flying unobstructed through the air like the king of geese. The Buddha said to the Venerable Ananda:

“Ananda, do you see Bodhisattva Love’s Action flying unobstructed through the air like the king of geese?”

The Venerable One replied, “Yes, Blessed One, I see him.”

The Buddha said, “Ananda, because a thought of lust arose in Bodhisattva Love’s Action, he examined all Dharmas, defeated the maras, and will turn the Dharma wheel.

“After her death, Increase of Virtue was born in the Trayastrimsha Heaven and became a devaputra. His naturally manifested palace of the seven jewels measured twelve yojanas across and was attended by fourteen thousand celestial maidens.

“Devaputra Increase of Virtue possessed knowledge of former lives and examined what former karma had caused his present birth. He saw that in his former body he had been the elder’s daughter in Shravasti. On seeing Bodhisattva Love’s Action, sensual desire had arisen in her. Because that desire became intense, she died, transformed her female body, and was born as this devaputra. ‘Through that event I have obtained immeasurable supernormal power.’

“Devaputra Increase of Virtue further thought, ‘Merely by arousing a mind of sensual desire I obtained such a reward. Now my mind toward Bodhisattva Love’s Action is utterly pure, and I shall honor and make offerings to him. It would be wrong and improper for me still to harbor the former desire. I should go to the Tathagata and reverently honor and make offerings to Bodhisattva Love’s Action.’”

At the beginning of the night, Devaputra Increase of Virtue and his retinue, bearing celestial flowers and fragrances, came to the Buddha. With his own radiance he illuminated the entire Jeta Grove Monastery. He entered, bowed at the feet of the Buddha and Bodhisattva Love’s Action, scattered flowers and fragrances as offerings, circumambulated them three times clockwise, joined his palms toward the Buddha, and spoke in verse:

The four fearlessnesses.”

At that time the elder and his wife, the father and mother of Increase of Virtue, found their daughter’s body. Grieving and weeping, they reviled the bhikshu. Through his supernormal power, the Buddha caused Devaputra Increase of Virtue to go to his parents and urge them not to angrily revile the bhikshu, lest they undergo suffering for a long time. He told them, “After her death, Increase of Virtue was immediately born in the Trayastrimsha Heaven. Freed from the female body, she became a radiant devaputra. You should now go to the Blessed One and repent of your former angry and evil thoughts. Apart from the Tathagata, the Buddhas, the Blessed Ones, there is no one else worthy of refuge.”

With a fearless mind, Devaputra Increase of Virtue admonished his parents. Upon hearing the Buddha’s name, they immediately went together to the Buddha, bowed reverently with their heads at his feet, repented of their former anger, and said, “Blessed One, how should we make offerings to the Buddha, Dharma, and Sangha? How should we cultivate wholesome practices? We beseech the Blessed One compassionately to instruct us. We shall practice single-mindedly.”

Knowing that their minds were resolute, the Buddha said, “Good man and good woman, if people wish to make offerings to the Buddhas, they should single-mindedly and steadfastly arouse the mind of bodhi.”

The parents of Increase of Virtue and their retinue of five hundred people heard the Buddha’s teaching and together aroused the mind of bodhi and established great vows.

The Buddha said to the Venerable Ananda, “Ananda, listen now. The practices of bodhisattvas are inconceivable; their unsurpassed wisdom and skillful means are inconceivable. Bodhisattva Love’s Action constantly made this vow: ‘When women see me and arouse desire, may they immediately leave the female body, become men, and be loved and honored by everyone.’

“Ananda, behold the majestic power of a bodhisattva. If others committed such an offense, they would fall into an evil realm. When a great being does so, however, he destroys the hosts of Mara and causes another to be born in heaven as a celestial being. Now this Devaputra Increase of Virtue has made offerings to me, honored me, and aroused the mind of bodhi. This devaputra will make offerings to immeasurable Blessed Ones and, in a future life, attain Buddhahood with the name Good Vision Tathagata, Arhat, Perfectly Enlightened One. The elder and his wife and these five hundred people, who have made offerings and aroused the mind of bodhi, will also attain Buddhahood and become Teachers of Devas and Humans.

“Ananda, the Buddha possesses such majestic virtue; who would not honor him and make offerings? Those who have profound faith in the Buddha obtain immeasurable merit and bliss.

“Ananda, it was not merely one woman, nor two or three women. Immeasurable hundreds of thousands of nayutas and billions of women saw Bodhisattva Love’s Action, aroused sensual desire, and immediately died; after death they became men.

“Ananda, what person would not honor a bodhisattva, such a greatly renowned king of physicians? If merely seeing a bodhisattva and arousing sensual desire brings merit and bliss, how much more does one gain by arousing reverence toward a bodhisattva?”