大方便佛報恩經

Volume One

01. CHAPTER ONE: INTRODUCTION

Thus have I heard: At one time, the Buddha was dwelling in the city of Rajagriha, on Mount Gridhrakuta, together with twenty-eight thousand great bhikshus. They had all accomplished what was to be done, established themselves in the pure life, and would no longer undergo a subsequent existence in the cycle of birth and death. Their minds had attained mastery, like one abiding in great samadhi.

Their names included Mahakashyapa, Subhuti, Kaundinya, Revata, Purna Maitrayaniputra, Pilindavatsa, Shariputra, Mahakatyayana, Ananda, Rahula, and others, all well known to the great assembly. There were also thirty-eight thousand bodhisattva-mahasattvas, all of whom had long cultivated roots of virtue. In the presence of immeasurable hundreds of thousands of myriads of kotis of Buddhas, they had constantly practiced the pure life, fulfilled great vows, and thoroughly mastered hundreds of thousands of dhyana-samadhis and dharani gateways.

Always moved by great compassion, they acted in accord with circumstances to benefit all sentient beings. They perpetuated the Three Jewels so that they might ever flourish and never be extinguished. They were able to raise the banner of the Dharma and, for the sake of all sentient beings, serve as uninvited friends who enabled them to reach the shore of great wisdom.

Their renown spread everywhere. Their names included Bodhisattva Avalokiteshvara, Bodhisattva Mahasthamaprapta, Bodhisattva Constant Diligence, Bodhisattva Wondrous Virtue, Bodhisattva Wondrous Sound, Bodhisattva Wondrous Light, Bodhisattva Universal Equality, Bodhisattva Foremost Virtue, Bodhisattva King of Excellent Renown, Bodhisattva Fragrant Elephant, Bodhisattva Great Fragrant Elephant, Bodhisattva Upholder of the World, Bodhisattva Transcending the Three Realms, Bodhisattva Constant Sorrow, Bodhisattva Jeweled Palm, Bodhisattva Heroic Light of the World, Bodhisattva Wondrous Banner of Wonder, Bodhisattva Jeweled Moon, Bodhisattva Great Strength, Bodhisattva Immeasurable Wisdom, Bodhisattva Bhadrapala, Bodhisattva Lion’s Roar, Bodhisattva Lion Courage,

Bodhisattva Lion’s Vigorous Advance, Bodhisattva Fulfilled Vows, Bodhisattva Accumulation of Jewels, Manjushri, Prince of the Dharma, and others, together with hundreds of thousands of attendants.

There were also immeasurable hundreds of thousands of devas from the Desire Realm, together with their retinues. They all brought exquisite incense and flowers and played celestial music as offerings to the Buddha.

All the devas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, nonhumans, and others, together with hundreds of thousands of attendants, bowed with their heads at the Buddha’s feet. They then withdrew and sat to one side.

At that time, the great assembly surrounded the Tathagata, making offerings to him, revering, honoring, and praising him.

Then, through the Buddha’s spiritual power, the Venerable Ananda entered the city of Rajagriha one morning and went from house to house in order to beg for alms. In the city there was a brahmin’s son who was deeply devoted to supporting his parents. His family had fallen into decline and all their property had been exhausted, so he had to lead his elderly mother with him as he went from place to place begging for food to sustain her. Whenever he obtained fine food or fresh, wholesome fruit, he immediately offered it to his mother. Whenever he received unpalatable food or withered fruit, he ate it himself.

Seeing this, Ananda’s heart filled with joy, and he praised the son, saying:

“How precious! How precious! Good man, your devotion in supporting your parents is exceedingly rare and truly difficult for anyone to equal.”

At that time, there was a brahmin ascetic who was an adherent of the Six Teachers. He was highly eloquent and thoroughly versed in the four Vedas. He understood seasons, destinies, and divination; knew how to examine auspicious and inauspicious signs and the transformations of yin and yang; and could foresee the thoughts in people’s minds. He was also a spiritual teacher to the large following of the Six Teachers and was revered by many. Because he sought gain and offerings, he constantly clung to erroneous doctrines and sought to destroy the true Dharma. Ever harboring jealousy, he slandered the Buddha, the Dharma, and the Sangha.

That brahmin ascetic said to the Venerable Ananda:

“Your teacher Gautama and the people of the Shakya clan proclaim themselves excellent and virtuous, possessing great merit, but theirs is merely an empty reputation without reality. Your teacher Gautama is truly deficient in merit. If this were not so, why did his mother die only seven days after giving birth to him, leaving him orphaned and alone? Does this not show that he is a man of scant merit? Then, when he grew to adulthood, he crossed beyond the city walls and left the household life, causing his royal father great anguish. Overcome by sorrow, the king became dazed and fainted to the ground. Cold water had to be sprinkled upon his face, and only after seven days did he regain consciousness. Then he wailed and wept aloud, saying:

“‘My son! This kingdom is yours. You are my only child and my sole support. How can you now bear to abandon me and flee away to dwell in deep caves among remote mountains?’

“Your teacher Gautama is truly ungrateful and knows nothing of the meaning of kindness. Only such a man could harden his heart and abandon his father in this way! Moreover, his royal father built a palace and arranged for Gautama to marry the maiden Gopi, yet he did not fulfill the duties of husband and wife, causing her to suffer grief. From this it can be known that Gautama is unfilial.”

After hearing these words, the Venerable Ananda felt ashamed. When he had completed his alms round, he returned to the Buddha, bowed with his head at the Buddha’s feet, withdrew to sit to one side, placed his palms together, and addressed the Buddha:

“World-Honored One, within the Buddha-Dharma, is there a teaching on devotion in supporting one’s parents?”

The Buddha said:

“Ananda, who instructed you and caused you to ask me this question? Was it a heavenly spirit? Was it a human or a nonhuman? Or did you ask the Tathagata through the power of your own wisdom?”

The Venerable Ananda addressed the Buddha:

“World-Honored One, it was not a deva, naga, ghost, spirit, human, or nonhuman who appeared and instructed me. Rather, just now, while I was begging for alms, I encountered on the road Satyaka Nirgranthaputra, an adherent of the Six Teachers, who spoke insulting words.”

The Venerable Ananda then related before the Buddha all that had occurred as described above.

At that time, the World-Honored One smiled joyfully. From his forehead he emitted rays of five-colored light that shone eastward across immeasurable hundreds of thousands of myriads of kotis of Buddha lands. There was a world called Supreme Excellence, whose Buddha was named King of Joy, Tathagata, Worthy of Offerings, Perfectly and Fully 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, World-Honored One.

That land was called Majestically Flourishing. Its ground was level and made of lapis lazuli, with golden cords stretched along the roads. Rows of trees made of the seven treasures rose to the height of an arrow’s flight.

Their flowers, fruits, branches, and leaves were arrayed in orderly splendor. When gentle breezes blew, the trees produced various wondrous sounds that sentient beings delighted in hearing and of which they never tired. Everywhere there were cool springs and bathing pools.

The water in the pools was pure, and golden sand covered the ground. Water possessing the eight virtues filled the pools. Along their four banks grew many kinds of exquisite fragrant flowers, such as padma flowers, pundarika flowers, and varshika flowers.

Flowers of every color—blue, yellow, red, and white—were as large as cartwheels and spread over the banks of the pools. Within the pools, various species of birds sang together in harmony, producing wondrous and exceedingly delightful sounds. Boats made of the seven treasures also floated upon those pools, allowing sentient beings to roam and enjoy themselves freely.

In every grove there was arranged a lion throne one yojana high, adorned and embellished with the seven treasures. Celestial garments were spread upon each lion throne, precious celestial incense was burned, and jeweled flowers were scattered across the ground. The Tathagata King of Joy sat there upon that throne in the full lotus posture.

The bodhisattvas of that land, numbering immeasurable hundreds of millions of thousands, surrounded Joyful King Tathagata before and behind, then withdrew and sat to one side. With palms joined reverently toward the Tathagata, they spoke in unison:

“World-Honored One, we respectfully beseech you, out of loving-kindness and compassion, to explain to us: Through what causes and conditions has such brilliant radiance appeared? This radiance is endowed with colors of blue, yellow, red, and white, and its resplendent features are truly beyond compare. It has shone here from the west, illuminating this entire assembly. All who encounter its light experience peace and happiness in mind. We respectfully beseech the World-Honored One to instruct us and dispel our doubts.”

The Buddha said:

“Good men, listen carefully and reflect well upon this! I shall now distinguish and explain it for you. To the west of here, beyond immeasurable thousands of myriads of Buddha-worlds, there is a world called Saha.

In that land there is a Buddha named Shakyamuni Buddha, the Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One, surrounded by a great assembly. The Buddha now wishes to proclaim to that great assembly the GREAT SKILLFUL MEANS SUTRA ON THE BUDDHA’S REQUITAL OF KINDNESS: wishing to benefit all sentient beings; wishing to extract from all sentient beings the poisoned arrow of erroneous doubt; wishing to cause bodhisattvas who have newly aroused the aspiration to make their resolve for bodhi steadfast and irreversible; wishing to cause all shravakas and pratyekabuddhas to attain the ultimate One Buddha Vehicle;

wishing to cause the great bodhisattvas swiftly to accomplish the Buddha’s bodhi and requite the Buddha’s kindness; wishing to cause all sentient beings to remember and cherish profound kindness; wishing to cause all sentient beings to cross beyond the ocean of suffering; and wishing to cause all sentient beings to honor and support their fathers and mothers.

For these reasons, the Buddha emitted that radiant light.”

At that time, among the great assembly were ten thousand bodhisattvas, each of whom was a leader of the assembly. They rose from their seats, bared their right shoulders, knelt with their right knees upon the ground, joined their palms, and addressed the Buddha:

“We respectfully beseech the World-Honored One, through the empowering protection of your spiritual might, to enable us to travel to the Saha world, draw near to and make offerings to Shakyamuni Tathagata, and hear the exceedingly wondrous scripture entitled the GREAT SKILLFUL MEANS SUTRA ON THE BUDDHA’S REQUITAL OF KINDNESS.”

The Buddha then told the bodhisattvas:

“Good men, when you travel to the Saha world and behold Shakyamuni Buddha, you must give rise to a mind of reverent offering and regard him as exceedingly difficult to encounter. Why is this? Shakyamuni Tathagata, throughout immeasurable hundreds of thousands of myriads of kotis of asamkhya kalpas, performed difficult and painful practices and made this great compassionate vow: ‘When I attain Buddhahood, I shall dwell in an evil and corrupt land filled with mountains, hills, mounds, gravel, and thorns.

The sentient beings in that realm will be burdened with every kind of affliction and will commit the five heinous offenses and ten evil deeds. I shall cultivate the path and attain Buddhahood there, performing deeds that benefit them, eliminating all their sufferings and afflictions, enabling them to attain every happiness and accomplish the Dharma body, without the slightest remainder.’ Such was the Buddha’s original vow.

Therefore, when you now go into the presence of Shakyamuni Buddha, it will be just as if you had come into my presence; to remain in the presence of Shakyamuni Buddha will be no different from remaining in my presence.”

The assembled bodhisattvas replied together:

“We shall respectfully abide by the World-Honored One’s command.”

Each bodhisattva brought with him immeasurable hundreds of thousands of myriads of kotis of bodhisattvas as his retinue. Surrounded before and behind, they all journeyed to the Saha world. Every land through which the bodhisattvas passed underwent six kinds of quaking, while a great radiance illuminated everything.

Celestial beings in the sky scattered various flowers, including mandarava flowers and mahamandarava flowers. The bodhisattvas emitted great light and, employing their spiritual powers, caused worlds as numerous as the sands of the Ganges to quake. Moreover, immeasurable hundreds of thousands of myriads of kinds of celestial music sounded spontaneously in the sky without being played.

Those bodhisattvas arrived at Mount Gridhrakuta and came into the presence of Shakyamuni Tathagata. They bowed their heads and faces at the Buddha’s feet, circumambulated him three times, and then withdrew and sat to one side.

The Tathagata then emitted another ray of light directly toward the south. Beyond eight hundred thousand kotis of Buddha-lands was a world called Radiant Virtue. In that world was a Buddha named Sumeru Mark, the Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One.

The land was called Excellent Purity. Its terrain was level, and its ground was made of lapis lazuli, with golden cords stretched along the roadsides. There were rows of trees made of the seven treasures, each as tall as an arrow could fly.

Their flowers, fruits, branches, and leaves were arranged in stately order. Whenever a gentle breeze blew, the trees produced various exceedingly wondrous sounds that sentient beings delighted in hearing and of which they never wearied. Everywhere were flowing springs and bathing pools.

The water in the pools was pure, and golden sand covered the ground. The waters endowed with the eight qualities filled them completely. Along all four banks of the pools grew various wondrously fragrant flowers, including padma flowers, pundarika flowers, and varshika flowers.

They possessed all colors—blue, yellow, red, and white—and were as large as cartwheels, covering the banks of the pools. Various species of birds sang together in harmony, producing wondrous and delightful melodies. Boats made of the seven treasures also floated upon the waters, allowing sentient beings to roam and enjoy themselves freely.

In every grove stood a lion throne one yojana high, adorned and embellished with the seven treasures and spread with celestial garments. Every kind of precious incense was burned, and precious celestial flowers were scattered across the ground. Sumeru Mark Tathagata sat cross-legged upon such a throne.

The bodhisattvas of that land, numbering immeasurable hundreds of millions of thousands, surrounded the Buddha before and behind, then withdrew to one side. With palms joined toward the Tathagata, they spoke in unison:

“World-Honored One, we respectfully beseech you, out of loving-kindness and compassion, to explain to us through what causes and conditions this radiant light has appeared. It is endowed with colors of blue, yellow, red, and white, whose resplendent features are truly beyond compare. It has shone here from the north, illuminating this entire great assembly. We respectfully beseech the World-Honored One to instruct us and dispel our doubts.”

The Buddha said:

“Good men, listen carefully and reflect well upon this! I shall now distinguish and explain it for you. To the north of here, beyond immeasurable hundreds of thousands of myriads of Buddha-worlds, there is a world called Saha.

In that land there is a Buddha named Shakyamuni Tathagata, the Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One, surrounded by a great assembly. The Buddha now wishes to proclaim to that great assembly the GREAT SKILLFUL MEANS SUTRA ON THE BUDDHA’S REQUITAL OF KINDNESS: wishing to benefit all sentient beings; wishing to extract from all sentient beings the poisoned arrow of erroneous doubt; wishing to cause bodhisattvas who have newly aroused the aspiration to make their resolve for bodhi steadfast and irreversible; wishing to cause all shravakas and pratyekabuddhas ultimately to attain the path of the One Vehicle;

wishing to cause the great bodhisattvas swiftly to accomplish the Buddha’s bodhi and requite the Buddha’s kindness; wishing to cause all sentient beings to remember and cherish profound kindness; wishing to cause sentient beings to cross beyond the ocean of suffering; and wishing to cause sentient beings to honor and support their fathers and mothers.

For these reasons, the Buddha emitted that light.”

At that time, within the great assembly were ten thousand bodhisattvas, each of whom was a guide and leader of the assembly. They rose from their seats, bared their right shoulders, knelt with their right knees upon the ground, joined their palms, and addressed the Buddha:

“We respectfully beseech the Blessed One to empower and protect us through his spiritual might, enabling us to journey to the Saha world, draw near to and make offerings to Shakyamuni Tathagata, and hear the exceedingly wondrous scripture entitled THE SUTRA OF THE BUDDHA’S REPAYMENT OF KINDNESS THROUGH GREAT SKILLFUL MEANS.”

At that time, the Buddha Sumeru Mark said to the bodhisattvas:

“When you go to the Saha world and behold the Buddha Shakyamuni, you should give rise to a reverent mind, make offerings to him, and reflect on how difficult it is to encounter him. Why is this? Throughout immeasurable hundreds of thousands of myriads of kotis of asamkhya kalpas, Shakyamuni Tathagata constantly practiced difficult and painful deeds and made this great compassionate vow: ‘When I attain Buddhahood, I shall dwell in a corrupt and evil land filled with mountains, hills, mounds, shards, gravel, and thorns.

The sentient beings there will possess every kind of affliction and commit the five heinous offenses and the ten evil deeds. There I shall attain Buddhahood to benefit sentient beings, enabling them to eradicate all suffering, attain every happiness, and accomplish the Dharma-body, until not a single sentient being remains.’ Such was the Buddha’s original vow. Therefore, when you now go into that Buddha’s presence, it will be no different from coming into my presence.”

The bodhisattvas said with one voice:

“We shall respectfully follow the Blessed One’s instruction.”

Each bodhisattva brought immeasurable thousands of myriads of kotis of bodhisattvas as attendants, surrounding him before and behind, and they journeyed to the Saha world. The devas in the sky scattered various flowers, including mandārava flowers and mahāmandārava flowers, emitted a great radiance, and through their spiritual powers caused worlds as numerous as the sands of the Ganges to tremble. Moreover, immeasurable hundreds of thousands of myriads of kinds of celestial music sounded spontaneously in the sky without being played.

Those bodhisattvas arrived before the Tathagata, bowed with their heads and faces at the Buddha’s feet, circumambulated him three times, and then withdrew to one side.

At that time, the Tathagata again emitted a great radiance that shone directly toward the west, passing through immeasurable hundreds of thousands of myriads of kotis of Buddha lands. There was a world called Pure Abode, whose Buddha was named Sun-Moon Lamp-Light Tathagata, Worthy of Offerings, Perfectly Enlightened 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.

His land was called Wondrous Joy. Its ground was level and made of lapis lazuli, while cords of gold were stretched along the roads. There were rows of trees made of the seven treasures, each as tall as the distance traveled by an arrow.

Their flowers, fruits, branches, and leaves formed successive tiers of adornment. When a gentle breeze blew, they produced exceedingly wondrous sounds that sentient beings delighted to hear and of which they never wearied. Everywhere were flowing springs and bathing pools.

The water in the pools was pure, and golden sand covered the ground. Water possessing the eight virtues filled the pools. Along their four banks grew many kinds of wondrously fragrant flowers, including padma flowers, puṇḍarīka flowers, and varṣika flowers.

These flowers displayed every color—blue, yellow, red, and white—and were as large as cartwheels, covering the banks of the pools. Beneath them were many different kinds of birds that sang together in harmony, producing wondrous and most delightful notes. Boats made of the seven treasures also floated there, allowing sentient beings to roam and play freely.

Among those trees were lion thrones one yojana high, fashioned and adorned with the seven treasures. Celestial garments were spread over the thrones; precious incense was burned, and precious celestial flowers were scattered everywhere across the ground. Sun-Moon Lamp-Light Tathagata sat cross-legged upon a lion throne.

Immeasurable kotis of thousands of bodhisattvas from that land surrounded him before and behind. Then they withdrew to one side, joined their palms reverently before the Tathagata, and said with one voice:

“We respectfully beseech the Blessed One, out of compassionate mercy, to explain to us the causes and conditions for the appearance of this radiance. It possesses the colors blue, yellow, red, and white, and is so brilliant that no analogy can describe it. This radiance has shone here from the east, illuminating this entire great assembly. Whoever encounters this radiance becomes peaceful and joyful in mind.

“We respectfully beseech the Blessed One to dispel this doubt for us.”

The Buddha said:

“Good men! Listen attentively and bear this well in mind. I shall distinguish and explain it for you.

Immeasurable hundreds of thousands of Buddha worlds east of here lies a world called Saha. In that world is a Buddha named Shakyamuni Tathagata, Worthy of Offerings, Perfectly Enlightened 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. Surrounded by the great assembly, that Buddha now wishes to teach them THE SUTRA OF THE BUDDHA’S REPAYMENT OF KINDNESS THROUGH GREAT SKILLFUL MEANS.

He does so to benefit all sentient beings; to extract from all sentient beings the poisoned arrow of erroneous doubt; to enable bodhisattvas who have newly given rise to the aspiration for enlightenment to make their bodhicitta steadfast and never regress; to enable all shravakas and pratyekabuddhas ultimately to attain the One Vehicle; to enable the great bodhisattvas swiftly to attain enlightenment and repay the Buddha’s kindness; to enable all sentient beings to recollect profound kindness; and to enable sentient beings to serve and support their parents with filial devotion.

Because of these causes and conditions, the Buddha emitted this radiance.”

At that time, within the great assembly were ten thousand bodhisattvas, each of whom was a teacher and guide of the assembly. They rose from their seats, bared their right shoulders, knelt with their right knees upon the ground, joined their palms, and addressed the Buddha:

“We beseech the Blessed One to empower and protect us through his spiritual might, enabling us to journey to the Saha world, draw near to and make offerings to Shakyamuni Tathagata, and hear the wondrous scripture entitled THE SUTRA OF THE BUDDHA’S REPAYMENT OF KINDNESS THROUGH GREAT SKILLFUL MEANS.”

At that time, the Buddha Sun-Moon Lamp-Light said to the bodhisattvas: “Good men! When you go to the Saha world and behold the Buddha Shakyamuni, you should give rise to reverence, make offerings to him, and reflect on how difficult it is to encounter him. Why is this?

Throughout immeasurable hundreds of thousands of myriads of kotis of asamkhya kalpas, Shakyamuni Tathagata performed difficult and painful deeds and made this great compassionate vow: ‘When I attain Buddhahood, I shall dwell in that very corrupt and evil land filled with mountains, hills, mounds, shards, gravel, and thorns. The sentient beings there will possess every affliction and commit the five heinous offenses and the ten evil deeds.

There I shall cultivate the path and attain Buddhahood to benefit sentient beings, enabling them to eradicate all suffering, attain every happiness, and accomplish the Dharma-body, until not a single sentient being remains.’ Such was the Buddha’s original vow. Therefore, when you now go into the presence of the Buddha Shakyamuni, it will be just as though you were in my presence.”

The bodhisattvas said with one voice:

“We shall respectfully follow the Blessed One’s instruction.”

Each bodhisattva brought immeasurable hundreds of thousands of myriads of kotis of bodhisattvas as attendants, surrounding him before and behind, and they journeyed to the Saha world. All the lands through which the bodhisattvas passed underwent six kinds of tremors, and a great radiance shone everywhere. The devas in the sky scattered various flowers, including mandārava flowers and mahāmandārava flowers, emitted a great radiance, and through their spiritual powers caused worlds as numerous as the sands of the Ganges to tremble.

Moreover, immeasurable hundreds of thousands of myriads of kinds of celestial music sounded spontaneously in the sky without being played. Those bodhisattvas arrived at Mount Gṛdhrakūṭa and came before the Tathagata. They bowed with their heads and faces at the Buddha’s feet, circumambulated him three times, and then withdrew to one side.

At that time, Śākyamuni Tathagata again emitted light of five colors, illuminating the northern direction and passing through five million koṭis of nayutas of Buddha-worlds. There was a world named Sovereign of Unhindered Renown, in which there was a Buddha named Red Lotus Radiance Tathagata, Worthy of Offerings, Perfectly and Completely Awakened One, Perfect in Wisdom and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, Blessed One.

His land was named Stainless. Its terrain was level, with lapis lazuli for its ground and cords of pure gold stretched along its roads. There were rows of trees made of the seven treasures, rising as high as the distance traveled by an arrow.

Their flowers, fruits, branches, and leaves adorned them in orderly splendor. When a gentle breeze blew, they produced wondrous sounds that beings delighted to hear and of which they never grew weary.

Everywhere there were flowing springs and bathing pools. Those pools were pure, with golden sand spread over their beds, and were filled with water possessing the eight excellent qualities. Along the four banks of the pools grew all manner of wonderfully fragrant flowers, such as padma flowers, puṇḍarīka flowers, and vārṣika flowers. The flowers possessed every color—blue, yellow, red, and white—and were as large as cartwheels, forming canopies over the banks of the pools. In those waters were various kinds of birds, singing together in harmony and producing wondrous, delightful voices. Boats made of the seven treasures also floated upon the pools, allowing beings to roam and enjoy themselves freely.

In the clearings among those groves were lion thrones one yojana high, also fashioned and adorned with the seven treasures. Celestial garments were spread upon them, precious incense was burned, and precious celestial flowers were scattered everywhere over the ground. Red Lotus Radiance Tathagata sat cross-legged upon a lion throne. The bodhisattvas of that land, numbering immeasurable hundreds of millions of thousands, surrounded him before and behind. They then withdrew to one side, reverently joined their palms, and with one voice addressed the Tathagata:

“May the Blessed One, out of compassion and pity, explain to us the causes and conditions for this light. It possesses every color—blue, yellow, red, and white—and its brilliant appearance is beyond comparison. This light has come from the south and illuminated this entire assembly. Whoever encounters it becomes peaceful and joyful in mind. May the Blessed One dispel our doubts.”

The Buddha said:

“Good men, listen carefully and bear this well in mind. I shall distinguish and explain it for you. To the south, beyond immeasurable hundreds of thousands of Buddha-worlds, there is a world named Sahā.

In that land there is a Buddha named Śākyamuni Tathagata, Worthy of Offerings, Perfectly and Completely Awakened One, Perfect in Wisdom and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, Blessed One. Surrounded by the great assembly, that Buddha intends to expound for them the SUTRA OF THE GREAT SKILLFUL MEANS BY WHICH THE BUDDHA REPAYS KINDNESS. He wishes to benefit all sentient beings; to cause newly resolved bodhisattvas to become steadfast in bodhi and never regress; to cause all śrāvakas and pratyekabuddhas ultimately to attain the path of the One Vehicle; to enable great bodhisattvas swiftly to attain bodhi and repay the Buddha’s kindness; to cause all sentient beings to remember profound kindness;

to enable sentient beings to cross the ocean of suffering; and to cause sentient beings to honor and support their parents.

Because of such causes and conditions, that Buddha emitted this light.”

At that time, among the assembly were ten thousand bodhisattvas, each of whom was a guiding teacher of the great assembly. They immediately rose from their seats, bared their right shoulders, knelt with their right knees upon the ground, joined their palms, and said:

“May the Blessed One sustain us with his spiritual power, enabling us to reach the Sahā world, draw near to and make offerings to Śākyamuni Tathagata, and hear the wondrous SUTRA OF THE GREAT SKILLFUL MEANS BY WHICH THE BUDDHA REPAYS KINDNESS.”

At that time, Red Lotus Radiance Buddha told the bodhisattvas:

“Good men, when you reach the Sahā world and behold Śākyamuni Buddha, you should give rise to a mind of reverence and make offerings to him, regarding such an encounter as difficult to obtain. Why is this? For immeasurable hundreds of thousands of myriads of koṭis of asaṃkhya kalpas, Śākyamuni Tathagata performed difficult ascetic practices and made this great compassionate vow: ‘When I attain Buddhahood, I vow to dwell in a corrupt and evil land filled with mountains, hills, mounds, shards, stones, and thorns.

The beings there will be replete with afflictions, the five heinous offenses, and the ten evil deeds. I shall cultivate the path and attain Buddhahood in that land in order to benefit those beings, enabling them to eliminate all suffering, attain every happiness, and accomplish the Dharma-body, without leaving a single being behind.’ Such was that Buddha’s original vow. Therefore, when you now go into his presence, regard it as though you were in my presence.”

The assembly of bodhisattvas said with one voice:

“We shall respectfully follow the Blessed One’s instruction.”

Each bodhisattva, accompanied by immeasurable hundreds of thousands of myriads of koṭis of bodhisattvas as attendants and surrounded before and behind, journeyed to the Sahā world. Every land through which they passed quaked in six ways and was universally illuminated by great light. Celestial spirits in the sky scattered flowers of various kinds, including māndārava flowers and mahāmāndārava flowers. The bodhisattvas emitted great light and, through their spiritual powers, caused worlds as numerous as the sands of the Ganges to tremble. Moreover, immeasurable hundreds of thousands of myriads of koṭis of celestial musical instruments in the sky sounded without being played.

Those bodhisattvas arrived at Mount Gṛdhrakūṭa and approached Śākyamuni Tathagata. They bowed their heads and faces at the Buddha’s feet, circumambulated him three times, and then withdrew to sit at one side. In the same way, from the southeast, southwest, northeast, northwest, above, and below, assemblies of great bodhisattva-mahāsattvas from the lands of the Tathagatas throughout the ten directions, each accompanied by hundreds of thousands of attendants, all came into the presence of Śākyamuni Tathagata. They made offerings to him, paid homage and reverence to him, and praised him. With one voice, they recited hundreds of thousands of verses in praise of the Buddha and then withdrew to sit at one side.

At that time, the Sahā world became pure. There were no dense forests, great or small mountains, rivers, streams, ponds, lakes, springs, ravines, ditches, or pits. Because of that light, the beings there were able to behold the Buddha. Rejoicing, they joined their palms and bowed their heads and faces in homage. Their hearts filled with loving admiration, they gazed intently without blinking.

The Blessed One then gathered back the light that had illuminated the ten directions. It circled his body seven times and then reentered through the crown of his head.

Venerable Ānanda observed the minds of the assembly and saw that everyone harbored doubts. Wishing to reveal the Tathagata’s skillful and hidden practices, to open the eye of wisdom for all sentient beings of future generations so that they might cross the ocean of craving, reach the other shore, and abide forever in peace and happiness, and to cause sentient beings to remember the profound kindness of their parents and teachers, he rose from his seat, arranged his robes, bared his right shoulder, knelt with his palms joined, and said to the Buddha:

“O Blessed One, ever since Ānanda began attending upon the Buddha, I have never before seen the Buddha smile. Now that the Buddha has smiled, there must surely be a reason. May the Buddha instruct us and dispel the doubts of the great assembly.”

02. CHAPTER TWO: HONORING AND SUPPORTING ONE’S PARENTS

At that time, amid the great assembly, a lotus flower made of the seven treasures suddenly appeared from the earth. Its stalk was of silver, its leaves of gold, its receptacle of puṣyarāga jewel, and the borders of its petals of pearl, each adorning it in orderly splendor.

At that time, Śākyamuni Tathagata immediately rose from his seat, ascended that precious lotus dais, and sat there in the full lotus posture. From His pure body, He manifested bodies of the five destinies. Within each body of the five destinies were eighteen thousand different forms; from each and every form, He manifested a hundred thousand kinds of bodies; and within each of those bodies were again immeasurable bodies, as numerous as the sands of the Ganges, extending even to the number of all the sands of the Ganges throughout the four directions, and so forth.

Within each and every body, He again manifested bodies as numerous as all the motes of dust throughout the great earth of the four continents. Within each of those bodies, as numerous as those motes of dust, He again manifested bodies as numerous as all the motes of dust in the three-thousand-great-thousand world-system. Within each of those bodies, as numerous as motes of dust, He again manifested bodies equal in number to all the motes of dust in the hundreds of thousands of koṭis of Buddha-worlds throughout the ten directions, until He had manifested bodies completely filling the realms of empty space and the Dharma-realm, beyond all conceivable thought or verbal expression.

At that time, after the Tathagata had manifested such bodies, He addressed Venerable Ānanda, the great bodhisattvas throughout the ten directions, and all sentient beings, saying:

“Good men! The Tathagata, who universally knows rightly and completely, now proclaims these true words: The Buddha-Dharma is originally without verbal expression, yet the Tathagata, through wondrous skillful means, can employ this signless Dharma and, by making distinctions according to beings’ capacities, speak of names and characteristics! When the Tathagata was still compelled to remain within the course of birth and death among all classes of sentient beings, He too had to undergo every kind of bodily form, as numerous as motes of dust and beyond all conceivable thought or verbal expression.

Because He had to assume such bodies, all sentient beings have at one time been the parents of the Tathagata, and the Tathagata has also been the parent of all sentient beings. For the sake of all His parents, the Tathagata constantly practiced difficult ascetic deeds and relinquished even what was difficult to relinquish, such as His head, eyes, marrow, brain, kingdom, cities, wife and children, elephants, horses, seven treasures, palanquins, vehicles, clothing, food and drink, bedding and seats, and medicines, giving them all to everyone.

He diligently cultivated vigor, generosity, moral discipline, extensive learning, meditative concentration, and wisdom, until He had perfected all the myriad practices. Never pausing, His mind knew no weariness in honoring and supporting His parents, recognizing kindness and repaying kindness; thus He swiftly attained unsurpassed, perfect, complete enlightenment. Therefore, it was precisely all sentient beings who enabled the Tathagata to fulfill His original vows.

Thus one should know that all sentient beings have rendered a profound kindness to the Buddha. Because of this profound kindness, the Tathagata never abandons sentient beings. With a mind of great compassion, the Tathagata constantly cultivates conditioned skillful means to save and liberate sentient beings.

For the sake of all sentient beings in the three realms and the twenty-five planes of existence, He gives no thought to His own merit. He constantly practices impartial loving-kindness and compassion, equanimity, and skillful means, thoroughly realizing the emptiness of all sentient beings, the emptiness of dharmas, and the emptiness of the five skandhas. Therefore, He does not turn back from the Mahayana resolve merely to seek peace and happiness for Himself; He does not forsake His great vow and abandon sentient beings submerged in the sea of suffering of birth and death.

He is neither attached to the emptiness grasped by the Lesser Vehicle nor fallen into the ordinary beings’ grasping at existence. He cultivates skillful means in accord with true reality, does not abandon the paths of practice of the Two Vehicles, and learns all skillful means. The cultivation of all such practices constitutes profound and wondrous skillful means.

Therefore, having thoroughly realized the true reality of all dharmas, the Buddha teaches the Dharma in different ways and sequences according to sentient beings’ capacities.

“Yet because sentient beings are deluded and inverted, they mistakenly cling to the notion that there are three vehicles. Covered by craving and desire, they sink into the sea of suffering and are overturned by the four inversions: regarding conditioned, defiled dharmas, they form deluded conceptual distinctions; regarding dharmas that are without self, they deludedly perceive a self; regarding dharmas that are not happiness, they deludedly cling to them as happiness; and regarding dharmas that are impure, they deludedly regard them as pure.

Birth, aging, sickness, and death undergo change, decay, and extinction; thought after thought, all is impermanent. Covered by the five hindrances and the ten fetters, beings revolve through the three realms, undergoing birth and death without beginning or end, like the turning of a wheel. Therefore, when the Tathagata establishes His teachings, He also accords with sentient beings’ capacities and circumstances, dividing them into the Three Baskets and extending to the twelve divisions of scripture.

The paths of guidance branch into different streams, and according to the depth or shallowness of beings’ faith, He expounds all the scriptures and explains causes and conditions, enabling sentient beings to comprehend and awaken to the true reality of all dharmas and attain the liberation of nirvana.

“Therefore, through His original compassionate vows, the Tathagata employs every skillful means to summon all sentient beings throughout the ten directions who have affinities with Him, causing them all to assemble here in this great congregation. He expounds and reveals this subtle and wondrous scripture as instruction for a thousand generations, to be transmitted perpetually into the future, so that all sentient beings may constantly attain great peace and happiness.

Thus the Tathagata manifests descent into birth and entry into nirvana. Or, in another land, He is called Vairocana Tathagata, Worthy of Offerings, Perfectly and Universally Enlightened 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. Or He ascends and dwells in Tuṣita Heaven as the guiding teacher of the devas.

Or, from Tuṣita Heaven, He manifests descent into birth in Jambudvīpa, appears to live for eighty years, and then enters nirvana. One should know that all these are inconceivable: the Tathagata is inconceivable; worlds are inconceivable; the karmic results of good and evil are inconceivable; sentient beings are inconceivable; meditative concentration is inconceivable. Such is the inconceivable power of the Buddha’s spiritual might.

“The Buddha wishes to enable all sentient beings to awaken to their own Buddha-nature, even causing beings of the lowest rank and dullest faculties to know it. The Buddha wishes that all sentient beings who desire to see the Buddha may see Him immediately. Yet sentient beings without affinities cannot see Him even when standing before the Buddha; even śrāvakas and pratyekabuddhas, though possessing the divine eye, cannot see Him.

Furthermore, the Buddha emits a great radiance that shines downward to the Avīci hell and upward to the highest heavens. Sentient beings who have affinities with the Buddha can all see it, while those without affinities cannot see it even when it is directly before their eyes. At times the Tathagata may give His assent, and at other times He may remain silent.

One should know that all these are the inconceivable, immeasurable, and difficult-to-fathom skillful means of the Buddhas, the Blessed Ones. How, then, could you have asked the Tathagata about such extremely profound and wondrous ascetic practices that are so difficult to perform? Yet the fact that you have now raised this question truly arises from your great compassion and sympathy for sentient beings, wishing to close off the three evil destinies and open wide the paths of humans and devas.

“Ānanda! Listen carefully. I shall now briefly explain to you the causes and conditions of the ascetic practices of honoring and supporting one’s parents.”

At that time, the Blessed One addressed Venerable Ānanda, the great bodhisattva-mahāsattvas, and the entire great assembly, saying:

-In the distant past, immeasurable asamkhyeya kalpas ago, there was a kingdom named Varanasi. In that kingdom a Buddha appeared in the world, named Vipasyin, the Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, Blessed One. That Buddha lived for twelve minor kalpas.

The True Dharma remained in the world for twenty minor kalpas, and the Semblance Dharma likewise remained for twenty minor kalpas. During the age of the Semblance Dharma, a king named Raja appeared in the world. He had four thousand ministers and five hundred elephants.

The king ruled over sixteen minor kingdoms and eight hundred settlements. He had three crown princes, each of whom reigned as king over one of the minor kingdoms.

The great King Raja of Varanasi was exceedingly intelligent and benevolent. He always governed the kingdom according to the True Dharma and never unjustly harmed his people. Through the king's merit and virtue, the winds were gentle and the rains timely, the five grains flourished abundantly, and the people lived in peace and happiness.

At that time, the great king of Varanasi had a minister named Rahu, who conceived an evil and rebellious intent and raised the four divisions of the army—elephant troops, chariot troops, cavalry, and infantry—to attack the kingdom of Varanasi and kill the great king.

After killing the great king, he again led the four divisions of the army to attack the minor kingdoms. He killed the eldest crown prince and then went to seize the second crown prince.

The youngest brother ruled as king over a minor kingdom. He was handsome and imposing in stature, and benevolent by nature. He habitually smiled when speaking, and whatever he said always brought benefit without offending anyone. He invariably governed the kingdom according to the True Dharma and never unjustly harmed the people. His realm was prosperous and peaceful, its population was numerous, its wealth and precious treasures were abundant, and every household enjoyed ample means. All the people of the kingdom praised the king's merit and virtue, and all the devas and all the celestial and terrestrial spirits likewise loved and revered him.

At that time, the king had a crown prince named Sujati, who was exceedingly intelligent, compassionate, and fond of practicing generosity. Crown Prince Sujati's body shone like gold; seven parts of his body were full and well-proportioned, and he possessed all the auspicious marks. He was only seventeen years old. His royal father cherished him greatly and never allowed him to be away from his side even for a moment.

Then the spirit who guarded the palace appeared to the great king in a dream and informed him: “The minister Rahu has recently conceived an evil and rebellious intent and plotted to usurp the throne. He has slain your royal father, King Raja, and at the same time mobilized the four divisions of the army to hunt down and capture your two elder brothers. That rebel has killed both your elder brothers, and before long his troops and horses will come to harm you. You must now flee at once to preserve your life.”

When the great king heard these words, his heart was filled with terror, his hair stood on end, and his body trembled. Overwhelmed by anxiety, anger, anguish, and grief, he choked with sorrow; his heart burned with torment, and he writhed before falling unconscious to the ground. Only after a long while did he regain consciousness. He then softly called out into the empty air:

-Who are you? Why do I hear only your voice but see no form? Is what you have just said truly certain?

The spirit immediately informed the king:

-I am the spirit who guards the palace. You, O King, are intelligent and meritorious; you never unjustly harm the people and always govern the kingdom according to the True Dharma. Therefore, I have come to inform you. Great King, you should flee at once to escape this danger. Otherwise, calamity and suffering will soon be upon you!

The great king then entered the palace and thought to himself: “I must now flee at once and take refuge in another neighboring kingdom, so as to escape the calamities that are about to befall me.” He further reflected: “There are two roads leading to the neighboring kingdom that I intend to reach. One takes seven days to traverse, while the other takes fourteen days.”

Having considered this, the king immediately ordered provisions for seven days to be prepared and conveyed outside the city with the utmost secrecy.

After the provisions had been taken outside the city, the king returned to the palace and summoned Crown Prince Sujati. He lifted him onto his lap and never took his eyes off him even for a moment. Then he rose again with an alarmed expression, only to sit down once more.

When the queen saw that the great king was uneasy, as though he feared something, she approached him and asked:

-Great King, today you appear to be afraid of something. You seem unable to sit or stand at ease; your body is covered with dust and dirt, your hair is disheveled, your eyes stare blankly, and your breathing is unsettled. It is as though there were signs that the kingdom will be lost, that loved ones will be parted, and that enemies are about to descend upon us. With such inauspicious signs before me, I beseech the Great King to let your handmaiden know what has happened.

The king said to the queen:

-I have a matter of grave importance, but it is not something that you may know.

The queen then addressed the king:

-Your Majesty! You and I are like two forms sharing one body, like the two wings of a bird, like the body and its limbs, or like the head and the eyes. Why, then, does the Great King now refuse to let your handmaiden share in this knowledge?

The king said to the queen:

-Do you not know? The minister Rahu has recently conceived an evil and rebellious intent. He killed my royal father, usurped the throne, and seized and killed both my elder brothers. Now his forces are advancing and will come here next to capture me. I wish to flee from their might and escape this calamity.

Having said this, he immediately took Crown Prince Sujati in his arms and departed to escape the danger, while the queen followed behind.

At that time, because the king's mind was panicked and confused, he mistakenly took the road that required fourteen days. Moreover, that road was extremely perilous and had neither water nor grass. After they had traveled for several days, their provisions were exhausted. Originally, only enough provisions had been prepared to sustain one person for seven days, but now they had to be shared among three people. Furthermore, they had mistakenly taken the fourteen-day road. Their provisions were therefore completely exhausted, while the road ahead remained distant and treacherous.

Then the great king and the queen cried aloud: “How grievous and painful this is for us! From the time we were born until now, we have never suffered hardship such as this. Why must we endure it today? We have now reached the end of the road, and disaster is about to overtake us!”

Having spoken, they raised their hands and struck their heads. Covered with dust and earth, they threw themselves to the ground and reproached themselves:

-What evil karma did we create in previous lives? Did we kill our parents or true sages and arhats? Did we slander the True Dharma? Did we disrupt the harmony of the Sangha? Did we make a livelihood by hunting and cruelly killing sentient beings? Did we use a full measure when taking grain and a scant measure when giving it? Did we seize the property of sentient beings? Did we misuse the property of the Sangha? Why must we now endure such calamities? At this moment, we truly wish to stop and rest for a while, yet we fear that our enemies will suddenly descend upon us. If they capture us, we will certainly be killed—there can be no doubt! But if we press onward, we shall be tormented by hunger and thirst, and our lives will last no longer than a breath!

After the great king and the queen had reflected upon such suffering and anguish, they wailed aloud in grief and fell unconscious to the ground. Only after a long while did they regain consciousness. The king then thought to himself: “Unless I devise an expedient means, none of the three of us will escape death. It would be better for me now to kill the queen and use her flesh to sustain my own body and preserve the life of this child.”

Having formed this thought, he immediately drew his sword and prepared to kill the queen.

When Prince Sujāti saw this strange sight, he immediately took hold of the sword with his right hand, firmly grasped his royal father’s hand, and said:

“Father! Father, what are you intending to do?”

At that time, the royal father, overcome with sorrow and weeping, softly told the prince:

“I now intend to kill your mother so that you and I may survive and your life may be preserved. If I do not kill your mother, all of us will surely die. I do not know at what moment my own life may end. It is because I want you to live that I intend to kill your mother!”

Prince Sujāti then said to the King:

“If my royal father kills my mother, I will not eat her either. Never has there been, anywhere, a child who would dare eat his own mother’s flesh. I too would certainly die. Why does my royal father not kill me instead, so that my mother’s life may be saved?”

Hearing his son speak thus, the King was overwhelmed with grief, writhed in anguish, and fainted upon the ground. He softly said to his son:

“You are like my very eyes. Never has there been, anywhere, a person who gouged out his own eyes and then ate them. I would rather relinquish my own life; I would never kill you to sustain my life.”

At that time, Prince Sujāti said to his parents:

“I now vow to offer this very life and body of mine to you, my parents. If you cut apart my body all at once, after only a few days the flesh and blood will become putrid. Therefore, I respectfully ask that you not kill me immediately. I ask only one thing of you: I hope that you will not go against my wishes, for otherwise you would no longer be my compassionate parents.”

The royal father then told the prince:

“Your parents will not go against your wishes. Whatever you wish to request, tell us at once.”

Prince Sujāti said:

“I ask only this one thing of my parents: Out of love for me, each day take a knife and slice about three catties of flesh from my body. Divide it into three portions: offer two portions to my parents and leave one portion for me to eat, so that I may sustain my own life.”

His parents then followed their son’s words. Every day they cut off three catties of flesh and divided it into three portions: two portions for his parents and one portion for him to eat, so that he might temporarily remain alive, preserve his body, and hope to complete the journey to their destination.

Before two days had passed, all the flesh on the prince’s body had been consumed, leaving only skin clinging to bone. Although a few scraps of flesh still remained, the prince was utterly exhausted and fell unconscious upon the ground.

His parents then embraced him and wailed aloud, saying:

“Our son! We are truly worthless people! We have eaten even our own son’s flesh and caused you such agony! The road ahead is still long, and we have not yet reached our intended destination, yet all your flesh has already been consumed. Surely all of us will leave our corpses here!”

Prince Sujāti then softly said to his parents:

“My honored parents, by offering my flesh to you, I have enabled us to journey this far. By my reckoning, only one day’s journey remains. Yet my body can no longer move, and I will surely lose my life here. I will no longer be able to accompany you. You must not cling to ordinary worldly feelings and thereby die here as well. I respectfully ask one thing of you: Have compassion for me, and please do not go against my wishes. Cut away the remaining flesh from my joints and use it to sustain yourselves through the day, so that you may reach the place you intended.”

His parents then followed their son’s words. They cut away the remaining flesh from his joints and divided it into three portions: one portion for him to eat and the other two portions for themselves. After eating, his parents bade farewell to their son and departed.

Sujāti rose to his feet and watched his parents until they disappeared from sight.

At that time, both parents wailed bitterly as they continued along the road. After they had departed, Prince Sujāti, filled with longing for his parents, gazed fixedly after them without turning his eyes away. After a long while, he collapsed unconscious upon the ground.

The scent of fresh blood and flesh from the prince’s body spread throughout the ten directions. Flies and other insects smelled it, swarmed toward him, and covered his entire body, biting and sucking. The torment and pain were beyond description.

Seeing that a little flesh still remained upon his body, the prince made this vow:

“May whatever hostility and evil existed in former lives be entirely eradicated from this moment onward, and from this day forth may I never dare commit such acts again. I now offer this body to my parents. May my parents always receive these eleven blessings:

1. May they be peaceful and happy while asleep.

2. May they also be peaceful and happy while awake.

3. May they have no evil dreams.

4. May the devas always protect them.

5. May everyone love and respect them.

6. May they encounter neither litigation nor trouble with government officials.

7. May they not be robbed.

8. May they not be assailed by marauders.

9. May they not be harmed through intrigue.

10. May they not be destroyed.

11. Whatever they encounter, may all be auspicious.

“Furthermore, whatever blood and flesh remain upon this body, I give as alms to flies, mosquitoes, and all such creatures, so that they may all be fully satisfied. May this cause me in a future life to attain Buddhahood. After attaining Buddhahood, I shall nourish all sentient beings with the food of the Dharma and cure their grave affliction of hunger and thirst in birth and death.”

When Prince Sujāti had made this vow, heaven and earth suddenly trembled in six ways. The sun lost all its radiance; birds and beasts, seized with fear, fled and scattered throughout the four directions; the waters of the great ocean surged with violent waves; Mount Sumeru tilted and shook; and even the Heaven of the Thirty-Three trembled mightily.

At that time, Śakra, Lord of the Devas, led the devas of the desire realm down to Jambudvīpa. They transformed themselves into lions, tigers, wolves, and other beasts, glaring, stamping their feet, roaring, circling, and leaping as though about to seize and devour the prince, in order to test whether he would become frightened and retreat from his resolve.

When Prince Sujāti saw the beasts displaying such terrifying ferocity, he gently said to them:

“If you wish to eat my flesh, then eat as you please. Why must you frighten me in this way?”

Śakra, Lord of the Devas, then said:

“I am no lion, tiger, or wolf. I am Śakra, Lord of the Devas, and I have come here to test you!”

When the prince saw Śakra, Lord of the Devas, his heart was filled with joy.

Śakra then asked the prince:

“You are able to relinquish what is difficult to relinquish. Today you have offered your entire body, bones, and flesh to your parents. Having acquired such merit, do you aspire to be reborn as a heavenly Māra king, a Brahmā king, a heavenly king, a human king, or a wheel-turning sage king?”

Sujāti replied to Śakra, Lord of the Devas:

“Today I do not aspire to be reborn as a heavenly Māra king, a Brahmā king, a heavenly king, a human king, or a wheel-turning sage king. I seek only the path of unsurpassed bodhi, so that I may liberate all sentient beings.”

Śakra, Lord of the Devas, said:

“You are truly exceedingly foolish. To attain unsurpassed perfect awakening, one must endure hardships for a very long time before finally attaining it. How could you now endure such hardships?”

Sujāti replied to Śakra, Lord of the Devas:

—Even if a red-hot iron ring were placed upon my head, I would never, because of such things, retreat from the unsurpassed path.

Sakra, Lord of the Devas, said:

—You merely speak empty words; how can they be believed with certainty?

Tu Xa De immediately made this vow:

—If I have spoken falsely to Sakra, Lord of the Devas, may my body remain forever dismembered. But if I have not, may it be restored to its former state, and may my blood become white milk again.

No sooner had the prince finished making his vow than his body was suddenly restored to its former state. His blood again became white like milk, and his physical appearance became many times more beautiful than before.

Then Sakra, Lord of the Devas, praised him, saying:

—Excellent! Excellent! I cannot compare with you. With such courageous diligence, before long you will attain unsurpassed, perfect enlightenment. I pray that you will deliver me first.

Then Sakra, Lord of the Devas, vanished in the sky and was no longer seen.

Meanwhile, the King and the queen reached the neighboring kingdom. The king of that land went a great distance to welcome them and provided them fully with everything they needed, according to their wishes.

The Great King then related clearly to that king all that had previously occurred: how his son had been exceedingly filial, cutting flesh from his own body to offer as nourishment to his parents, and so forth.

When the king of the neighboring country heard this, he was deeply moved and filled with admiration for Prince Tu Xa De: “He was able to relinquish what is difficult to relinquish, offering his own body, blood, and flesh to his parents. Such filial devotion is truly rare!”

Moved by such virtues of loving filial devotion, that king immediately mobilized the four divisions of his army and returned with the Great King to eliminate the rebellious and wicked minister La Hau.

The Great King then led the four divisions of the army back along the road. At the same time, King La Xa and the queen sought the place where they had earlier parted from Prince Tu Xa De, thinking: “Our son must surely be dead by now. We shall gather his bones and bring them back to our native kingdom.” Overwhelmed by love for their son, they followed the road in search of him, wailing and weeping bitterly as they went.

But suddenly, from afar, they saw their son. His body had been restored to its former state, and he was even more handsome and beautiful than usual. They immediately approached, lifted him into their arms, and, filled with both love and joy, asked the prince:

—My son! You are still alive!

Prince Tu Xa De then related to his parents everything that had happened, just as described above.

His parents rejoiced greatly. Together they placed him upon a royal elephant and returned to their native kingdom.

Because Prince Tu Xa De possessed immense merit and virtue, they succeeded in recovering the kingdom and installed the prince as king.

The Buddha then told the Venerable Ananda:

—The royal father at that time is now my father, Duyet Dau Dan. The queen at that time is now my mother, Queen Ma Da. Prince Tu Xa De is now none other than myself, Sakyamuni Tathagata. Sakra, Lord of the Devas, at that time is now this Kieu Tran Nhu.

When the Buddha spoke of this filial devotion toward one’s parents, twenty kotis of bodhisattvas within the assembly all attained unobstructed eloquence for the benefit of all beings. Another one hundred and twenty thousand bodhisattvas all attained unobstructed eloquence for the benefit of all beings. Another one hundred and twenty thousand bodhisattvas all attained patience with regard to the non-arising of dharmas.

Bodhisattvas as numerous as motes of dust came from throughout the ten directions, and all attained the gateways of dharani. Sravakas and pratyekabuddhas as numerous as the sands of the Ganges and motes of dust abandoned the mind of the Two Vehicles and turned toward the ultimate One Vehicle. Laymen and laywomen as numerous as motes of dust attained either the first fruit or as far as the second fruit.

Another several hundred thousand people brought forth the aspiration for unsurpassed, perfect enlightenment. Devas, nagas, ghosts, spirits, gandharvas, asuras, garudas, kimnaras, mahoragas, humans, and nonhumans either brought forth the aspiration for bodhi or brought forth the aspiration for the paths of the sravaka or pratyekabuddha.

The Buddha told the Venerable Ananda:

—For the sake of all sentient beings, a bodhisattva undertakes difficult ascetic practices, practices filial devotion toward his parents, and provides his own body, blood, and flesh for their support. Such is the matter.

When the entire great assembly heard the Buddha teach the Dharma, they all obtained supreme benefit. Rejoicing, they paid homage to the Buddha, circumambulated him to the right, and withdrew.