普曜經

Chapter 1: THE DESCENT OF THE SPIRIT

Thus have I heard:

At one time, the Buddha was dwelling in Prince Jeta’s Grove, in Anathapindika’s Park, in the kingdom of Sravasti, together with a complete assembly of twelve thousand great bhiksus and thirty-two thousand bodhisattvas. All had attained wisdom and unhindered mastery of spiritual powers, and had only one more birth before attaining Perfect Enlightenment. They had formerly relinquished their own bodies and lives in giving; their observance of the precepts was pure; and they had cultivated patience, discipline of mind, single-minded concentration, diligence, wisdom, skillful means, and consummate skill, surpassing all others.

They clearly understood that the myriad dharmas are all like illusions, mirages, shadows, echoes, plantain trees, magical transformations, and reflections of the moon, and that none possesses any real existence. Amid benefit and harm, praise and blame, suffering and happiness, fame and obscurity, they remained masterful and serene, having transcended all such worldly conditions. Freely exercising spiritual powers in their journeys of transformation, they attained all dharanis and traveled alone throughout the three realms, shining like the sun.

These bodhisattvas, their aspirations fully perfected, constantly traveled among the five destinies to rescue those beset by distress, danger, and adversity. Their discerning eloquence and meditative concentration were unhindered, for they had themselves fully perfected the Dharma of patience. Abiding in non-abiding, they brought universal liberation throughout the ten directions.

Their names were Bodhisattva Maitreya, Bodhisattva King of All Signs, Bodhisattva Lion Hero, Bodhisattva Mind of Auspicious Meaning, Bodhisattva Practice of Tranquil Mind, Bodhisattva Discerning Eloquence, Bodhisattva Attainment of Fearlessness, Bodhisattva Diligent Tranquility, and Bodhisattva Great Compassion. Such foremost bodhisattvas numbered thirty-two thousand in all.

At that time, the Blessed One was journeying and teaching in the city of Sravasti. There, from the king, officials, great ministers, eminent clans, and elders down to the countless ranks of the populace, all together made offerings of robes, food and drink, beds, bedding, medicines, and every other requisite, so that all was fully provided and peaceful. The following excellent renown of the Buddha spread throughout the ten directions: “The Tathagata, the Worthy One, the Perfectly Enlightened One, perfect in knowledge and conduct, the Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Those to Be Tamed, Teacher of Gods and Humans, Buddha, Blessed One, teaches the path whose meaning is beneficial, good in the beginning, good in the middle, and good in the end;

whose principles are penetrating, subtle, empty, and quiescent; and which is suitable for the pure cultivation of the holy life.”

Then, during the night, devas of the Pure Abodes named Venerable Serene, together with the devas Divine Wonder, Delight, Increasing Joy, Sandalwood, Great Joy, Radiant One, Venerable Serene Discipline, and innumerable other devas of the Pure Abodes, came through their majestic spiritual power. Their brilliant radiance illuminated the whole of Jeta Grove. Together they approached the Buddha, bowed their heads at his feet, withdrew to one side, and addressed him:

“Venerable Blessed One, we once heard of a scripture entitled The Universal Splendor, the Great Vaipulya Sutra, which expounds the roots of the bodhisattva’s virtues, beginning with his descent from Tusita Heaven to enter his mother’s womb. While dwelling in the womb, he joyfully grew and developed. Wishing to reveal his extraordinary excellence, he then manifested his birth. All this was done to establish the practices of the Dharma.

“While dwelling in the palace and enjoying sensual pleasures with the palace women, he mastered all the arts and demonstrated the study of literature, mathematics, medicine and the treatment of illness, archery, horsemanship, boxing, the feat of tossing an elephant, and other skills. He thereby demonstrated a power of the path surpassing all beings and fully perfected every bodhisattva practice. Traveling everywhere, he was truly transcendent and supremely excellent, his noble fame spreading far and wide.

Through the power of a bodhisattva, he dwelt in joy, subdued Mara’s armies, and perfected the Tathagata’s ten powers and fearlessnesses. He proclaimed and extolled the immeasurable scriptures of the Buddhas and revealed and taught the immeasurable doctrines formerly taught by the Tathagatas, Worthy Ones, Perfectly Enlightened Ones of the past.

“The ancient principles of the path were likewise taught by such Blessed Ones as Buddha Lotus Supreme, Buddha Flower of the Dharma, Buddha Dipankara, Buddha Flower of Virtue, Buddha Creator of Dharma, Buddha Foremost Deva, Buddha Imperial Flower, Buddha Assembly of Vajras, Buddha Venerated by the Multitude, Buddha Snowy Form, Buddha Delight in Purity, Buddha Joyful Practice of Renunciation, Buddha Flower Blossom, Buddha Victorious Cliff, Buddha Excellent Radiance, Buddha Excellent Wonder, Buddha Foremost Fragrance, Buddha Victorious Wheel, Buddha Joy and Delight, Buddha Celestial Flower, Buddha Auspicious Wheel, Buddha Excellent Leader, Buddha Celestial Joy, Buddha Abiding in Enlightenment, Buddha Abiding in Giving, Buddha Sovereign Dharma Universally Renowned,

Buddha Who Reveals the World’s Excellent Wonder, Buddha Universal Eloquence, Buddha Renowned Treasure, Buddha Majestic Strength, Buddha Brahma Spirit, Buddha Fearless Excellent Transformation, Buddha Excellent Voice, Buddha Delightful Eyes, Buddha Accumulated Virtue, Buddha Voice of Rain, Buddha Wondrous Countenance, Buddha Spirit of Longevity, Buddha Who Travels with Humans, Buddha Beautiful Aspiration, Buddha Subduer of Enmity, Buddha Worthy of Offerings, Buddha Vipasyin, Buddha Sikhin, Buddha Visvabhu, Buddha Krakucchanda, Buddha Kanakamuni, and Buddha Kasyapa.

These are the Tathagatas, Worthy Ones, Perfectly Enlightened Ones who, from ancient times until now, have revealed the path of instruction and transformation.

“Excellent indeed! We humbly beseech the Blessed One, out of compassion for all beings, likewise to reveal and explain this teaching today. May the Blessed One, mindful of the multitude and wishing to bring comfort to the multitude, save the world and humanity throughout the ten directions. Teach this Dharma for followers of the Mahayana, so as to refute all the erroneous doctrines and heterodox teachings of non-Buddhists, subdue every kind of Mara, and proclaim the meaning of the bodhisattva practices. Those who aspire to undertake the practices of a Mahayana bodhisattva must themselves strive diligently to safeguard the true Dharma, causing the Three Jewels to endure for a long time without being cut off, and perfecting the Buddha-body that manifests throughout the ten directions.”

The Buddha then silently accepted the devas’ request, wishing all beings to receive its benefit.

Seeing that the Buddha had silently accepted their request, the devas were filled with joy. They bowed their heads at the Buddha’s feet, circumambulated him three times, scattered celestial flowers as an offering to him, and then suddenly disappeared, returning together to the heavenly realm.

The following morning, the Blessed One, surrounded by his bodhisattva and sravaka disciples, assembled in the Kali Lecture Hall. The Blessed One then said to the bhiksus:

“Last night, at midnight, devas of the Pure Abodes and their retinues came, bowed at my feet, joined their palms, and said, ‘May the Blessed One teach anew for all of us The Universal Splendor, the Great Vaipulya Sutra, so that all beings may receive its benefit.’ I then silently accepted their request. Seeing that I had accepted, the devas rejoiced with great delight and then suddenly disappeared, returning together to the heavenly realm.”

When the assembly heard the Buddha recount these events, they were filled with immeasurable joy. Together they approached the Buddha and said:

“We humbly beseech the God among Gods to explain to us the teaching they requested.”

The Blessed One then said to the bodhisattvas and sravakas:

“Listen attentively and reflect well. For your sake, I shall teach anew the sublime doctrine that all the Tathagatas have taught in order to aid and liberate all beings.

“O bhiksus, what is the Great Vaipulya Dharma taught in the Universal Splendor Sutra?”

At that time, the bodhisattva in the Tusita heaven beheld hundreds of thousands of devas, all reverently honoring the bodhisattvas who had attained the stage of non-retrogression. Together they offered unstinting praise, their voices resounding throughout the ten directions. Their vows were fulfilled, and they thoroughly understood all the Dharma treasuries of the Buddhas, pure and undefiled.

With the Dharma-eye and wisdom of the noble ones, their mindfulness, wisdom, and samadhi ranged freely everywhere. Their noble nature was steadfast, and they felt ashamed that they had not yet delivered all beings. Their thoughts were vast, lofty, and free; their practices of generosity, morality, patience, diligence, single-minded concentration, and wisdom were all profound.

Through great skillful means, they guided beings by the four immeasurable states of mind—great loving-kindness, great compassion, sympathetic joy, and equanimity—and widely propagated the teaching. With the Three Knowledges and boundless, unobstructed supernormal powers, they revealed noble wisdom, forever free from obscuring darkness. They brought the work of the path to maturity through the foundations of mindfulness, right exertions, bases of supernormal power, faculties, powers, factors of awakening, the path, serenity, insight, and quiescence.

Fully endowed with all the factors of the Buddhas’ path, they reached its ultimate source. Their merit and blessings were immeasurable; they perfected the excellent marks that adorned their persons and, abiding long within that realm, always enjoyed mastery.

He was benevolent and harmonious, without contention; his words and deeds were always in accord. His thoughts and speech were never false, and his mind was upright, without flattery or deceit. When thinking of those bound to him by enmity, he humbled himself, never becoming conceited or arrogant.

His mind was impartial toward all beings and had never shown favoritism. He had made offerings to innumerable hundreds of thousands of Buddhas in former times. For the sake of sentient beings, he endured calamities and afflictions.

He beheld immeasurable assemblies of bodhisattvas and clearly understood their origins. Sakra, Brahma, the Four Heavenly Kings, wondrous devas, devas, nagas, spirits, yakshas, and gandharvas—none who beheld him failed to rejoice, ask questions, and receive his instructions.

Having clearly distinguished the root and branches of every passage and every phrase, he introduced the unconditioned into the conditioned and, in accordance with circumstances and through skillful means, revealed the teaching and guided beings. His mind retained the Dharma, and he clearly understood all that the Buddhas had taught, without confusion. Never again turning back, he proceeded directly toward dharani, entered deeply into the Dharma treasury, launched the great vessel of Dharma, and sailed upon the twelve seas to receive and deliver beings of every kind.

He taught the thirty-seven aids to awakening, concentrated profound wisdom upon the treasure of Dharma, and served as the great guide who crossed beyond the four currents. His vows were fulfilled; he subdued the hostile maras and skillfully blocked the paths of the false doctrines and heterodox teachings of non-Buddhists. He revealed the teaching and guided all beings to abide in firmness.

Though dwelling amid the defilements of the world, he had already found refuge. He served as a guide for all, firm as vajra, practicing compassion without obstruction. His resolve and nature were peaceful and harmonious, and he accumulated the power of diligence.

Because the supreme Dharma was exceedingly profound, he adapted his skillful means accordingly. Amid the assembly, he was majestic like a lion; the power of his concentrated mind was immeasurable. He was like a lotus growing in the mire yet remaining unstained.

He upheld the precepts, was learned and widely informed, and never became heedless. His loving-kindness pervaded the ten directions, and he had never harbored a harmful thought. The waters of his mind were clear and still, never stained by attachment.

He transcended the eight worldly conditions, and his mind was like a great mass of jewels. The blessings and noble wisdom he attained were truly boundless. He amassed merit, cultivated virtue, accumulated the work of the path, fully penetrated the wisdom of the Buddhas, opened the citadel of Dharma, dispelled the afflictions of sentient beings, and skillfully awakened them.

Through the four bases of supernormal power, he crossed to the other shore; his resolve was established in the three gates of liberation. He illuminated the gateway of single-minded liberation—tranquil, pure, radiant, and quiescent.

In secluded hermitages amid mountains and open wilderness, he wandered through the forest of Dharma, practiced the complete precepts, and cultivated the Ten Powers and fearlessnesses. Never timid or weak, he had transcended birth and death and was free from doubt.

Fearlessly he surpassed innumerable schools of non-Buddhist learning, like a lion roaming among deer. He abandoned heedlessness and did not cling to his own opinions. Whenever debate arose, he uttered the lion’s roar, heroic among humankind.

From the sanctuary of meditative concentration, wisdom, and liberation, he emitted a great radiance that illuminated even the darkest places, so that beings everywhere could rely upon the light of the path. The assemblies of false and heterodox teachers were like fireflies, bringing no benefit to the world. Delusion and mental darkness obscured the radiance at the source of the mind.

He aroused the power of the Great Way and practiced with diligence. He proclaimed meritorious virtues; his majestic spiritual power towered aloft, dispelling every darkness and bringing perfect clarity, so that all who saw him rejoiced. In the lands of the Buddhas, he was entirely unobstructed.

He uprooted hardship, danger, and distress, and washed away every speck of defiling dust. With regard to the Dharma gate of liberation, he was single-minded, wakeful, disciplined, discerning, penetrating, contemplative, and lucid. Thus he revealed the teaching to the fourfold assembly, the devas, and the people, enabling them to practice the true factors of awakening, amass the treasures of the path, and discipline the minds of sentient beings.

He prescribed medicine according to each illness, so that they would harbor no evil and would practice the ten wholesome courses of karma, taking them as their abundant wealth. They fully honored and upheld them, never acting contrary to the supreme work of the Dharma King: turning the precious Dharma wheel and perpetuating the lineage of the Wheel-Turning King. He accomplished all things, profound and difficult to fathom.

He never wearied of hearing any treasure of Dharma, and his wisdom was boundless and inexhaustible.

At that time, all such qualities were immeasurable and beyond analogy. Like rivers and seas, he was a gathering place of wisdom. Like earth, water, fire, and wind, his mind was impartial. He was firm and unmoving like Mount Sumeru. He utterly dissolved all fetters and attachments, like sunlight illuminating places of impurity. His mind was like empty space.

Within the great palace, twenty-two thousand couches and seats of every kind were arranged. The gateways, eaves, windows, lecture halls, and towers were magnificently adorned, and banners, pennants, and jeweled canopies were raised. The monastery grounds were densely strewn with blue lotuses and hibiscus flowers.

Hundreds of thousands of kotis of celestial maidens played exquisite music together and scattered innumerable flowers of every kind. Rows of precious trees stood in ordered alignment. The ground was pure, level, and free from unevenness.

Fragrance perfumed the air everywhere. Countless kotis of teals, geese, luan birds, and birds of every kind swam in the ponds, uttering harmonious sounds. The sights and sounds of their play resembled the voice of the great Dharma, dispelling all the sufferings of worldly desire, overcoming weariness, discouragement, conceit, and arrogance.

The mind was always joyful and mindful of lofty aims; thereby the boundless great Dharma was perfected. Through the subtle sounds of eighty-four thousand kinds of exquisite music, teachings and instructions were proclaimed. Through the merit accumulated by the bodhisattva over many former lives, these wondrous verses arose spontaneously:

Amassing merit, accumulating virtue,

He proclaims the complete sounds of Dharma.

His mind remains united with the path,

Giving rise to luminous wisdom.

Endowed with immeasurable powers,

He relinquishes all possessions,

Distinguishing and resolving at their root

All the doubts of the devas.

His mind is pure and undefiled,

Without the slightest blemish intermixed.

He has completely cast away the three poisons;

Anger, rage, and hatred are wholly stilled.

All impurities have settled and cleared;

His mind is like a radiant jewel.

From times long past until the future,

He has always delighted in generosity.

His renown resounds from his noble lineage:

Moral discipline, pure conduct, and harmony;

Diligence, meditation, and wisdom—

He practices myriads of kotis of teachings.

Countless voices sing his praises;

He expounds the Dharma of myriads of kotis of Buddhas.

With compassion for all sentient beings,

He contemplates only the present time.

And comprehend what came before and after.

The defilements of birth and death,

Contemplate His former practices.

Devas, nagas, and all spirits,

Throughout hundreds of thousands of kotis of kalpas,

Delight in listening without weariness.

Their wholesome wisdom is never indolent;

They are fully satisfied, without hunger or thirst.

Though you all revere Him,

Delight in the Dharma and take no pleasure in desire.

Your nature is free from defilement,

And you have compassion for devas and people in the world.

For nayutas of kotis of years,

Hearing the Dharma, your minds never abandon it.

Some look up to Him and sing His praises,

Contemplating the sufferings of the hells.

Their vision penetrates all without obstruction;

They behold the Buddhas of the ten directions.

Having heard this Dharma,

They honor this sutra throughout the world.

In former lives He planted wondrous virtue,

And dwelt in the Tusita heaven,

Ever more beloved by the devas,

Delighting in raining blessings upon the world.

Having transcended the realm of desire,

And the realm of form for kotis of years,

All together cherish and revere the Noble One,

The Buddha of immeasurable auspiciousness.

He subdues all karmic maras

And teaches followers of other doctrines;

Taking refuge in the Buddha is truly easy.

He further considers that at this time

The worldly defilements are flourishing.

He spreads forth clouds of the true Dharma

And diligently rains down ambrosia,

Cleansing the impurities of devas and humans.

The revered physician understands every illness

And dispenses medicine to bring about healing.

He reveals the three gates of liberation

And swiftly establishes the abode of the unconditioned.

Just as when a lion roars,

All lesser creatures are terrified,

So, with the sound of the lion's roar,

The Buddha subdues maras and followers of other doctrines.

In His hand He holds the lamp of wisdom;

The power of His diligence surpasses all might.

His dharani is immediately present,

And He conquers the hosts of maras.

The Four Heavenly Kings behold Him from afar

And wish to offer Him alms bowls.

Devas, Sakra, and Brahma, for kotis of years,

Come to venerate Him as soon as He is born.

All offer words of praise:

‘Born into a precious and noble lineage,

The One revered by devas and humans

Cultivates the bodhisattva path.

Thereafter, throughout the three realms,

His precious radiance will shine supreme,

Like an immaculate mani jewel.

He raises clouds and rains upon the world.

All the exquisite sounds of music

Proclaim knowledge of the three tones.

With loving intent, we exhort and assist Him,

Seeing that now is the proper time.’

At that time, the Buddha told the bhiksus:

“At that time, the bodhisattva used many kinds of exquisite music to proclaim the sound of the Dharma. Outside the great palace stood a great lecture hall called Proclamation and Bestowal of the Dharma. The bodhisattva ascended and sat upon the lion throne in that hall. The devas who were training in the work of the Mahayana and in the practices of equanimity, loving-kindness, and compassion also entered this great hall. Each sat in due order in his own place, all joining together in study, leaving behind the hosts of celestial maidens and the other devas. Each came to the assembly accompanied by a retinue numbering as many as six billion six hundred million. Together they discussed: ‘Into what lineage should the bodhisattva manifest birth?’

“Some said: ‘The Vedeha lineage in the land of Magadha is exceedingly prosperous. The bodhisattva should now descend in spirit into a mother's womb there.’ Others said: ‘The bodhisattva should not be born in that country. Why? Although the mother in that Vedeha lineage is of an upright family, the father's lineage is not upright, for it belongs to a stock of military slaves. They are violent and not gentle, and thus unworthy of affection. That lineage possesses little merit and virtue and is not fully endowed. Its lands, cities, and settlements lack beautiful parks and bathing pools. Since it is a borderland, He should not be born there.’

“Some argued: ‘Kosala is a great kingdom, with a powerful lineage and numerous kin. The bodhisattva should descend in spirit into that kingdom.’ Others said: ‘The bodhisattva should not descend in spirit into that realm. Why?

Because the people of Kosala originally descended from the Matanga lineage and settled there. The lineages of both father and mother are not upright; they belong to a lowly and inferior class and are not a place that would please the Teacher of devas. That region is meager in merit and prosperity, lowly and crude, and its people are ill-tempered.

It lacks rare and precious pearls and jewels, as well as fine and nourishing foods fit to be offered to the Noble One. Its parks, pavilions, and bathing pools are also exceedingly poor. Since it is a remote frontier, it should not be held in esteem.’

“Some said: ‘Vamsa is a great kingdom. Its king belongs to an exalted lineage; its population is numerous and prosperous, and its five grains are abundant. The bodhisattva should descend in spirit into that kingdom.’ Others, however, said: ‘The bodhisattva should not descend in spirit there. Why? The king of that country belongs to an inferior, mixed lineage and is not one of lofty virtue. The land has no awe-inspiring spiritual authority and had to adopt rites and institutions from another country to establish its own state. The paternal and maternal lineages are not genuine and lack ease and dignity. For these reasons, He should not be born in that kingdom.’

“Others said: ‘Vaisali is an exceedingly vast city. Its people are prosperous, peaceful, secure, flourishing, and joyful, and they suffer no calamities. The gates, houses, and eaves are carved with decorative patterns, while its towers, terraces, and balustrades are magnificently adorned.

Men and women roam throughout its bathing pools and parks. The people's houses stand in straight, orderly rows. The bodhisattva should descend in spirit into that kingdom.’ Others said: ‘The bodhisattva should not descend in spirit there.

Why? The people of that kingdom constantly quarrel, are disharmonious, and lack pure conduct. They possess only outward appearances but no inner substance.

They do not cultivate the path and Dharma and do not understand distinctions of honor and rank. Each regards himself as supreme and unique, without humility. They do not follow the teachings or revere those of lofty virtue.

Therefore, they are unworthy of esteem and submission.’

“Others said: ‘This kingdom of the Lamp Tree belongs to a powerful lineage. Its achievements are great and its abilities foremost, with none surpassing it. The bodhisattva should descend in spirit into that kingdom.’ Others said: ‘He should not go there either. Why? Because the people of that realm are fierce and rebellious, their deeds deceitful, and their temperaments vicious. They are obstinate and difficult to teach; they ridicule others, are arrogant, and consider themselves superior, while possessing no practice of cultivation. Therefore, the bodhisattva should not be born in that realm.’

“The bodhisattvas and devas all deliberated together, thoroughly examining all the great kingdoms of the world. They considered all the great royal lineages and every wealthy, honored, and noble station, yet none was satisfactory.

“At that time, within the assembly was a deva named Banner Adornment, who practiced the bodhisattva path, had attained the stage of non-retrogression, and thoroughly comprehended the Mahayana. He said to the bodhisattvas and devas:

“‘Worthy ones, we should go together and ask the bodhisattva which lineage is the ultimate and final lineage into whose mother's womb a bodhisattva bound to one more birth should descend in spirit.’

“They all went together to the bodhisattva, joined their palms before Him, and said:

“‘We humbly beseech the True Being, the ultimate bodhisattva bound to one more birth: Into what place and what lineage will You descend in spirit, and what virtues must it possess?’

“The bodhisattva replied:

“‘A bodhisattva bound to one more birth should descend in spirit only into a kingdom and lineage possessing sixty virtues. What are the sixty?

“1. The realm is vast, and the lineage is serene.

“2. Everyone honors, respects, and reveres it.

“3. The lineage is unmixed.

“4. Birth takes place amid beautiful adornments.

“5. The lineage is upright.

“6. Its men and women conduct themselves properly.

“7. Their resolve is capable and steadfast.

“8. From beginning to end, they are noble and courageous.

“9. They train in wholesome occupations.

“10. Their virtuous conduct is steadfast.

“11. They are simple and unassuming.

“12. They are praised and cherished by everyone.

“13. Their resolve and actions are valiant.

“14. They occupy an honored station.

“15. Their aspirations and conduct are inexhaustible.

“16. The women are pure in conduct.

“17. There are many sons.

“18. The place of birth is free from fear.

“19. They are free from jealousy, stinginess, and greed.

“20. Their wisdom is lucid and discerning.

“21. They possess many arts and skills.

“22. They have completely cut off the evil destinies.

“23. They may eat and drink as they wish.

“24. They enjoy freedom.

“25. They have many good spiritual friends.

“26. Though dwelling where insects and beasts are present, they are not harmed by them.

“27. The lineage is gentle, harmonious, and virtuous.

“28. They esteem the cultivation of the path and virtue.

“29. They are free from sensual desire.

“30. They are free from anger.”

31. He does not harbor dark delusion.

32. He is joyful and not arrogant.

33. His excellent marks pervade everywhere.

34. He wholeheartedly has faith in the Way.

35. He delights in giving.

36. He perseveres in renunciation.

37. His power reaches exceedingly far.

38. His places of recreation are excellent.

39. There is no one who does not revere him.

40. The devas attend upon him.

41. Ghosts and spirits obey his commands.

42. Hungry ghosts take refuge in and revere him.

43. He has no enmity or resentment.

44. His renown spreads everywhere.

45. His lineage is foremost.

46. His nature and conduct are sovereign and unimpeded.

47. His retinue is powerful.

48. He has no disorderly companions.

49. His companions are noble.

50. He is filial and obedient toward his parents.

51. He respects shramanas and brahmins.

52. He possesses abundant wealth and excels in his occupation.

53. He has many treasuries filled with precious goods and grain.

54. The seven treasures are abundant.

55. His elephants and horses are countless.

56. He is independent and self-governing.

57. His servants and young attendants are innumerable.

58. Righteousness and benefit accord with his wishes.

59. No one can surpass him.

60. His benevolence extends everywhere.

These are the sixty virtues.

When the bodhisattvas and deva princes heard these sixty pure qualities of lineage described and came to understand their exceptional nature, they were filled with immense joy and happiness. They approached the Bodhisattva and said:

“Revered Bodhisattva, in what lineage have virtues been cultivated and accumulated so splendidly and completely as these?”

The Bodhisattva replied:

“This Shakya clan is now exceedingly prosperous. Grain is plentiful, the realm is peaceful and joyful, and the people’s lives are very affluent and flourishing, all because they have planted roots of virtue. In the kingdom of Kapilavastu, everyone lives in harmony; those above and below rely upon one another, their thoughts are harmonious, and they safeguard the common welfare. It has three kinds of treasuries, is free from calamity, and has abandoned all wrong views. The entire Shakya clan thirsts for and reveres the Way of the One Vehicle and respectfully serves its venerable elders. Householders, great ministers, and their retinues live together in affection and harmony, and their physical appearance and features are of the highest order.

“King Shuddhodana is exceedingly benevolent, kind, and virtuous in nature and conduct. His consort, named Maya, is gentle and graceful, mild in disposition, benevolent, and universally loving. None can equal her beauty.

Her mind never wavers. She has not yet borne an heir. Weary of worldly life, she studies the Way without fatigue.

She resembles a celestial jewel maiden, and all who behold her rejoice. She is free of the customary faults of women. Her words are utterly sincere, neither coarse nor cruel.

She has eliminated anger and does not go about spreading tales concerning one person or another. She delights in giving and observes the precepts without the slightest deficiency. She respects her husband, acts at the proper time, remains unwavering in mind, and constantly abides in peaceful concentration.

Her hair is blue-black, and her countenance is radiant and joyful. She reflects carefully before speaking. Her family is humane and harmonious; she is upright in character, without flattery or deceit.

She always possesses a sense of shame, and her temperament is steady rather than frivolous. The three defilements are slight in her, and she is foremost in patience. Her hands and feet are soft like lotus flowers.

She guards her body, speech, and mind, making them as firm as vajra. Like a precious jewel maiden, she is inherently pure in virtue. Throughout five hundred former lives, she served as the Bodhisattva’s mother.

Because the Shakya clan has always thirsted for and awaited Me, I shall descend in spirit and enter her womb.”

He then recited these verses:

The pure one who delights in the Dharma,

Seated upon the lion throne of Dharma,

Was naturally surrounded by devas;

Solemnly, the Bodhisattva

Deliberated throughout the assembly halls:

“Which lineage is exceedingly virtuous,

Into which the Bodhisattva should descend,

Whose father and mother are pure and upright?”

Surveying all beneath heaven—

Kings, feudal lords, and great clans—

They considered together with one mind:

“The Shakya clan is pure and flawless.

King Shuddhodana is supreme,

Exceptional among all kings,

Wealthy, prosperous, and free of illness,

Reverent and ever practicing the Dharma.

Everyone takes refuge in and reveres him,

Cherishing the pure and harmonious Shakya clan.

Its assembly halls, gardens, and parks are splendid;

He should descend in Kapilavastu

And bring great power to fulfillment.

He possesses the strength of thirty-two elephants;

His learning and arts are boundlessly superior.

Even at death, his body will not be harmed.

Shuddhodana is not conceited,

Foremost throughout the three-thousandfold world.

His mind is joyful like the Lord of Devas.

The queen is named Maya,

Beautiful as a celestial jewel maiden.

Her form is exceedingly pure.

When devas and humans behold her,

They gaze without ever growing weary.

Flawless as a precious jewel,

She speaks gently and truthfully,

At peace and free from contention.

Her countenance is always joyful;

She constantly practices the Dharma with a sense of shame.

Free from pride, she disparages no one

And does not listen to flattering words.

Always compassionate, she delights in giving;

Pure of error, she practices the ten wholesome deeds.

Her body, speech, and mind are truthful;

She has transcended the nature of ordinary women.

She has never committed a fault

And does not crave worldly glory.

In dragon palaces or in the human world,

No one can equal her.

She is worthy to bear the Holy One.

Throughout five hundred former lives,

She constantly served as the Bodhisattva’s mother.

Shuddhodana is worthy to be his father;

He is able to bestow wondrous virtue.

Seeing what is wholesome, he diligently cultivates it;

He reverently serves and always honors the Dharma.

He is ever pure and unsullied,

Together with the twelve who are free of desire.

Whether coming or going within the kingdom,

Sleeping, resting, walking, or standing,

He illuminates his entire land;

His pure radiance extinguishes every transgression.

Even among devas, spirits, and humans,

None dares harbor lustful thoughts toward her.

When she sees those of improper conduct,

She regards them as a mother regards her children.

The queen generated pure karma

And was raised within the royal palace.

In nobility, none surpasses her;

Her fame resounds everywhere.

The royal consort is truly worthy,

A person of the highest nobility.

I should go to that wholesome realm;

I have chosen it as the place of My descent.

No one beneath heaven surpasses her

In bearing the Holy and Honored One.

Only Queen Maya, perfect in virtue,

Is capable of receiving him.”

The devas questioned the Great Sage,

The Bodhisattva of pure wisdom;

All praised the king and queen,

Saying he should be born into the Shakya clan.

Chapter Two: EXPOUNDING THE DHARMA GATE

The Buddha told the bhikshus:

“Before choosing the place into which the Bodhisattva would descend, there was in the Tushita Heaven a great celestial palace named Lofty Banner, measuring two thousand five hundred and sixty miles in length and breadth. The Bodhisattva often sat there and expounded the scriptures to the devas.

“At that time, the Bodhisattva ascended to that celestial palace and proclaimed to all the devas: ‘There is a scripture named Curing the Afflictions of All Bonds from Beginning to End.’ When everything had finally been prepared, he ascended the lofty Dharma throne and proclaimed the true Dharma, enabling all those assembled in the Dharma gathering to hear his instruction.

“The bodhisattvas and jewel maidens then said:

“‘We wish to hear it.’

“The Bodhisattva then surveyed the four quarters of the realm and manifested a lofty throne as vast as the four continents. Countless fine, precious, rare, and splendid objects appeared, delighting everyone. This throne was adorned more magnificently than anything in the desire realm or form realm.

The appearance of this couch-throne was entirely due to the Bodhisattva’s merits accumulated throughout many lives. That lion throne was embellished with countless assembled objects. Extremely beautiful celestial garments were spread upon it, and it was perfumed with immeasurable fragrances.

Various kinds of incense were burned and renowned flowers of every sort were scattered. Hundreds of thousands of luminous pearls shone naturally, interspersed among canopies, while banners and curtains of every kind adorned it. From among those interwoven canopies issued wondrous, subtle sounds.

A great light illuminated the ten directions. Banners and streamers were erected, and jeweled parasols hung all around. Luminous pearls and brilliant silks were arrayed everywhere.

Hundreds of thousands of jewel maidens assembled in an instant. Countless couch-thrones also appeared spontaneously. The accumulated merit of a thousand virtues likewise manifested everywhere.

Countless Shakras and Brahmas came to bow at the Bodhisattva’s feet, protect him, and attend upon him. Throughout countless kalpas he had amassed merit, cultivated the paramitas for hundreds of thousands of kotis of years, and brought their virtues to fulfillment. The Buddhas of the ten directions were all mindful of him.

“The Bodhisattva sat down and addressed the devas and the assembled multitude:”

“Venerable Ones, I have surveyed the east, west, south, and north; the four intermediate directions, above and below; and the worlds throughout the ten directions. In the Tusita heavens, all those destined for only one more birth wish to descend in spirit. Countless hundreds of thousands in the great assemblies of devas, surrounded and attended by their retinues, are all enabled by the bodhisattva to behold everything with their own eyes; and for their sake, he reveals and teaches the Dharma gateway of the wondrous path.

Through the awe-inspiring spiritual power established by the bodhisattva, the assemblies of devas were enabled to behold the ten directions with their own eyes, and from afar they bowed their heads in reverence. Each brought incense and flowers as offerings to the One Destined for Succession who was about to attain Buddhahood. Prostrating with all five limbs, they praised him aloud:

“Excellent! The bodhisattva’s virtue is inconceivable, enabling us all, at one and the same time, to behold immeasurable bodhisattvas.”

The bodhisattva then addressed the assemblies of devas:

“Listen attentively. Why is it said that the Dharma gateways of the wondrous path are all beyond attainment and are distinguished only provisionally? The Dharma gateways of the wondrous path comprise one hundred and eight matters. The One who is about to descend in spirit will explain them clearly to the devas. What are these one hundred and eight? They are:

-The Dharma gateway of utter sincerity: Perfecting one’s nature and conduct so that nothing can destroy them.

-The Dharma gateway of wondrous joy: Rejoicing in the mind at all times.

-The Dharma gateway of glad delight: Perfecting wholehearted faith.

-The Dharma gateway of loving reverence: The mind naturally becomes pure.

-The Dharma gateway of guarding the body: Purity in the three bodily matters.

-The Dharma gateway of guarding speech: Not violating the four wholesome practices.

-The Dharma gateway of guarding the mind: Casting away envy, anger, and delusion.

-The Dharma gateway of recollecting the Buddha: Beholding the Buddhas of the ten directions.

-The Dharma gateway of recollecting the Dharma: Beholding the purity of the Dharma.

-The Dharma gateway of recollecting the Sangha: Proceeding toward quiescent cessation.

-The Dharma gateway of recollecting generosity: Awe-inspiring spiritual power pervades everywhere.

-The Dharma gateway of recollecting morality: One’s aspirations are completely fulfilled.

-The Dharma gateway of recollecting the devas: Causing the mind to become pure.

-The Dharma gateway of loving-kindness: Instructing everyone to establish virtue.

-The Dharma gateway of compassion: Foremost in doing no harm.

-The Dharma gateway of sympathetic joy: Not disparaging others.

-The Dharma gateway of equanimous protection: Becoming disenchanted with sensual desire.

-The Dharma gateway of impermanence: Being able to transcend the realms of form and formlessness.

-The Dharma gateway of contemplating suffering: Cutting off all that has been contemplated and desired.

-The Dharma gateway of non-self: Neither relying upon nor clinging to any dharma.

-The Dharma gateway of contemplating sounds: Eliminating what is improper.

-The Dharma gateway of contemplating moral shame: Extinguishing inward misconduct.

-The Dharma gateway of contemplating regard for others: Eliminating outward misconduct.

-The Dharma gateway of contemplating sincerity: Not slighting devas or humans.

-The Dharma gateway of contemplating truth: Not cherishing one’s own body.

-The Dharma gateway of contemplating conduct: Guiding and regulating conduct.

-The Dharma gateway of contemplating the Three Jewels: Completely eliminating the three evil paths.

-The Dharma gateway of contemplating thorough understanding: Not losing the roots of virtue.

-The Dharma gateway of contemplating action: Not slighting or disparaging others.

-The Dharma gateway of understanding oneself: Not repudiating one’s own discernment.

-The Dharma gateway of understanding others: Not opposing or contradicting others.

-The Dharma gateway of discernment: Acting in accordance with the Dharma of the path.

-The Dharma gateway of knowing the proper time: Never speaking falsely.

-The Dharma gateway of abandoning arrogance: Being endowed with noble wisdom.

-The Dharma gateway of relinquishing harmfulness: Disparaging neither oneself nor others.

-The Dharma gateway of abandoning fetters: Being free from hesitation.

-The Dharma gateway of delighting in peace and happiness: Harboring no doubt.

-The Dharma gateway of abandoning impurity: Casting away thoughts of sensual craving.

-The Dharma gateway of non-contention: Cutting off the intent to quarrel or engage in litigation.

-The Dharma gateway of freedom from deceit: Not harming others.

-The Dharma gateway of the meaning of the Dharma: Clearly resolving all meanings.

-The Dharma gateway of delighting in the Dharma: Aspiring to attain illuminating Dharma.

-The Dharma gateway of seeking to hear: Contemplating all dharmas in stillness.

-The Dharma gateway of responding correctly: Practicing equality in obedience to the teaching.

-The Dharma gateway of severing name and form: Transcending all obstructions.

-The Dharma gateway of weariness with precious things: Establishing discerning wisdom.

-The Dharma gateway of abandoning attachment: Not relying upon names or designations.

-The Dharma gateway of penetrating darkness: Departing far from evil conduct.

-The Dharma gateway of mindfulness of the body: The essential nature becomes peaceful and still.

-The Dharma gateway of penetrative mindfulness: Uprooting all feelings.

-The Dharma gateway of directing the mind: Regarding the mind as a dream.

-The Dharma gateway of the basis of mindfulness: Wisdom illuminates all darkness.

-The Dharma gateway of right exertion: Relinquishing the roots of unwholesomeness.

-The Dharma gateway of the bases of spiritual power: Body and mind become light and easeful.

-The Dharma gateway of the faculty of faith: Seeking nothing from others.

-The Dharma gateway of the faculty of vigor: Skillfully choosing illuminating wisdom.

-The Dharma gateway of the faculty of mindfulness: Skillfully creating the karma of the path.

-The Dharma gateway of the faculty of concentration: Liberating all states of mind.

-The Dharma gateway of wisdom: Manifestly realizing clear discernment.

-The Dharma gateway of the power of faith: Transcending the might of Mara.

-The Dharma gateway of the power of vigor: Never turning back.

-The Dharma gateway of the power of mindfulness: Never forgetting or abandoning it.

-The Dharma gateway of the power of concentration: Extinguishing all deluded thoughts.

-The Dharma gateway of the power of wisdom: Ranging freely everywhere.

-The Dharma gateway of the awakening factor of mindfulness: Understanding the true Dharma.

-The Dharma gateway of the awakening factor of discernment: Illuminating all dharmas.

-The Dharma gateway of the awakening factor of vigor: Accumulating practices of the Buddha path.

-The Dharma gateway of the awakening factor of joy: Cultivating the practice of equality.

-The Dharma gateway of the awakening factor of tranquility: The task has been accomplished.

-The Dharma gateway of the awakening factor of concentration: Thoroughly comprehending all Dharma practices.

-The Dharma gateway of the awakening factor of equanimity: Transcending all places of birth.

-The Dharma gateway of right view: Delighting in entering stillness.

-The Dharma gateway of right mindfulness: Casting away innumerable conceptions.

-The Dharma gateway of right speech: Clearly understanding that all sounds are like cries and echoes.

-The Dharma gateway of right governance: Not retaliating for offenses.

-The Dharma gateway of right action: Bringing all obstructions to an end.

-The Dharma gateway of right means: Eliminating intentions of desire.

-The Dharma gateway of right mindfulness: Entering the state free from conception.

-The Dharma gateway of right concentration: Attaining samadhi, free from anger.

-The Dharma gateway of the mind of the path: Never severing oneself from the teachings of the Three Jewels.

-The Dharma gateway of purity of nature: Taking no delight in any other vehicle.

-The Dharma gateway of noble attainment: With the Buddha-Dharma wondrous and subtle, the mind remains unbound.

-The Dharma gateway of responding at the proper time: Being universally endowed with all dharmas.

-The Dharma gateway of the perfection of generosity: Fully accomplishing the excellent marks, purifying Buddha lands, and exhorting and transforming beings to eliminate envy and stinginess.

-The Dharma gateway of the perfection of morality: Completely transcending all evil states and the eight difficulties, and gathering in and subduing those who violate the precepts and prohibitions.

-The Dharma gateway of the perfection of patience: Making the mind harmonious, disciplined, and gentle, and gathering in and subduing those given to anger.

-The Dharma gateway of the perfection of vigor: Nurturing and increasing all wholesome virtues, and gathering in and subduing those who are indolent.

-The Dharma gateway of the perfection of meditation: Bringing forth and revealing everything.

-The Dharma gateway of one-pointed mind: Through spiritual powers and concentrated mindfulness, gathering in and subduing those whose minds are distracted.

-The Dharma gateway of the perfection of wisdom: Casting away the nets of ignorance and wrong views that have long concealed beings in darkness, and gathering in and subduing those of corrupt wisdom.

-The Dharma gateway of skillful means: Manifesting various modes of dignified conduct in accordance with beings’ inclinations, and gathering together all the noble wisdom of the Buddhas.

-The Dharma gateway of the four beneficent practices: Gathering in and subduing sentient beings, causing them to accomplish the Buddha path.

-The Dharma gateway of the four immeasurables and the true Dharma arising from oneself: Using the four immeasurable minds of loving-kindness, compassion, sympathetic joy, and equanimity to gather in and subdue factions attached to partial views.

-The Dharma gateway of transforming beings: Having established one’s own vast vows, one neither wearies nor grows indolent.

-The Dharma gateway of protecting the Dharma: Completely removing all afflictive defilements from sentient beings.

-The Dharma gateway of accumulating virtue: Sentient beings look up to and revere one.

-The Dharma gateway of noble qualities: Being fully endowed with the ten powers.

-The Dharma gateway of serene quiescence: Accomplishing the Tathagata’s concentration.

-The Dharma gateway of wondrous contemplation: Instructing beings in the wisdom eye.

-The Dharma gateway of discerning eloquence: Accomplishing the Dharma eye.

-The Dharma gateway of mastery of the path: Being fully endowed with the Buddha eye.

-The Dharma gateway of dharani: Reverently practicing in accordance with the Buddha’s teachings.

-The Dharma gateway of eloquence: Whatever is expounded brings joy to sentient beings.

-The Dharma gateway of conforming patience: Conforming to and realizing the non-arising of all dharmas.

-The Dharma gateway of patience in regard to dharmas: Certainly attaining the stage of non-retrogression.

-The Dharma gateway of progressing through the stages: Being fully endowed with all Buddha-dharmas.

-The Dharma gateway of proceeding from one abiding to the next: Reaching the karma of omniscience at the stage of consecration.

-The Dharma gateway of nothing remaining: Dwelling in the womb, going forth into homelessness, and continuing until the attainment of Buddhahood beneath the tree—concerning these, I have merely stated the essentials for you benevolent ones.”

These are the one hundred and eight Dharma gates of the Wondrous Path. When the great bodhisattva was about to descend in spirit, he taught this Dharma to the heavenly beings. When he expounded this chapter on the Dharma gates, eighty-four thousand heavenly beings aroused the aspiration for the immeasurable true and right path; three hundred and twenty thousand heavenly beings who had cultivated roots of virtue in former lives immediately attained the Dharma-eye of non-arising; and three billion six hundred million heavenly beings... became free from defilement and attained the pure Dharma-eye. All the heavenly beings of Tusita rejoiced and scattered celestial flowers until they were piled as high as their knees.

Thus, O bhiksus, the Bodhisattva then encouraged and assisted the great assembly of heavenly beings and earnestly spoke these verses:

There is purified peace and joy;

In the heavenly realm, thoughts are wholesome.

Because roots of virtue were planted in the past,

This pure fruit has now been attained.

Therefore, as recompense for former lives,

Cultivate conduct of purity.

Those without virtue go to evil paths,

To places of painful misfortune.

Follow me and hear this Dharma;

Do not give rise to disrespect.

You should abandon arrogance,

And shall attain immeasurable peace.

Sin and merit do not forever remain;

They are impermanent and insecure,

Like dreams, illusions, and a clay horse,

Like a flash of lightning in the sky.

If one clings to the five pleasures,

It is like drinking salt water when thirsty.

The noble ones depart from worldly dust

And always possess perfect wisdom.

Sensual pleasures and pleasing music,

And all the jeweled maidens—

The minds of women all differ;

At that time, karma is impartial.

Do not rely upon companions for gain and support,

Upon close friends or kinsmen.

Instead, perform wholesome deeds;

Take no delight in evil habits.

Therefore, live together in harmony,

All cherishing loving-kindness.

Uphold and practice the true Dharma,

And wholesome conduct will naturally be perfected.

Always be mindful of the Buddhas;

Do not be heedless regarding the Dharma.

Delight in precepts, giving, and broad learning,

In patience, kindness, harmony, and peace.

Clearly understand suffering and non-self;

Single-mindedly contemplate all dharmas

As formed through causes and conditions,

Ever changing, and overcome the turbid defilements.

Perceive all forms of eloquence;

Spiritual powers are truly boundless.

Wisdom and merit arise naturally;

Hear the precepts and do not be heedless.

Study and practice until your understanding is complete;

In broad learning, let none be your equal.

Practice giving, discipline the mind, and cultivate wisdom;

For sentient beings, practice loving-kindness.

Always cultivate conduct born of compassion,

And ever perfect wholesome dharmas.

Take essential practices as the foundation;

Let speech and action always accord.

Do not act merely by following others.

Having become tranquil, strive diligently;

Do not suppose that attainment comes merely through action,

Yet without action there can be no peace.

With an impartial mind, contemplate the root:

Birth and death are exceedingly painful and wearisome.

Because detachment from desire was not cultivated,

Abandon error and reach the ultimate;

Thus shall you attain serene purity.

Proclaim teachings in accord with loving-kindness;

Reverently listen in the Dharma assembly.

Extinguish desire and burn away affliction;

Cast off immense pride.

Guard yourselves against flattery and deceit;

At the proper time, diligently practice the Path.

Reach unconditioned cessation,

Dispelling all turbid darkness.

With radiant wisdom, teach and transform;

Abandon every bond of worldly dust.

Rouse yourselves to do what should be done.

Though there are Dharma teachers,

You yourselves must cultivate meaningful conduct;

Do not merely follow their interpretations,

Yet do not contravene the teachings of the Dharma.

When you attain the Buddha path,

Turn the Dharma wheel and rain down ambrosia,

Cleansing all impurity from the mind;

Study and inquire into the supreme Dharma.

Chapter Three: APPEARING IN THE FORM OF AN ELEPHANT

The Buddha said to the bhiksus:

At that time, after the Bodhisattva had expounded the scriptural Dharma to the great assembly of heavenly beings, exhorting, assisting, enlightening, and transforming them so that all attained peace and joy, he asked the heavenly beings what form he should manifest when descending in spirit into his mother's womb.

Some said that he should manifest as a youthful brahmin; some said as Sakra or Brahma; some said as a Great Heavenly King; some said as the Heavenly King Calmed Mind; and some said as an asura, gandharva, garuda, kinnara, or mahoraga. Some said that he should appear as the great deity, the Wondrous Heavenly King of the Sun and Moon; others said as a golden-winged bird...

There was a Brahma god named Mighty Awe, who had formerly followed the path of the seers and, after death, had been born in the heavenly realm. He had attained non-retrogression from the unsurpassed true and right path. He told the heavenly beings:

“I have examined the records written by the brahmins, which praise and extol how the Bodhisattva should descend into his mother's womb.”

Someone asked:

“In what form should he go there?”

He replied:

“First and foremost is the form of an elephant—a white elephant with six tusks, foremost in nobility and beauty. The elephant's form is exceptionally splendid, and its majestic spiritual power shines brilliantly. This is how the Brahmanical texts record the matter. This also reveals the thirty-two excellent marks. Why is this so? In the world, there are three kinds of creatures that ford the water: 1. the hare; 2. the horse; and 3. the elephant.

“When a hare crosses the water, it can carry only itself across. Although the horse possesses exceptional strength, it still cannot discern the shallow and deep places in the current. Only the white elephant can fathom the water to its very bottom.

“Sravakas and pratyekabuddhas at their respective levels are like the hare and the horse. Although they cross beyond birth and death, they do not reach the source of the Dharma. Mahayana bodhisattvas are like the white elephant: they thoroughly understand the three realms and the twelve links of dependent origination, clearly comprehend root and branch, and rescue all beings, so that there is not a single kind that does not receive the benefit of their saving grace.”

Thus, O bhiksus, the Bodhisattva, while dwelling in Tusita Heaven, surveyed the entire world and wished to descend in spirit into the palace of King Suddhodana.

At that time, eight auspicious signs first appeared in the royal palace:

1. Grass, refuse, tiles, stones, and every kind of filth all disappeared. The grounds naturally became clean and fragrant, and every kind of flower grew there, diffusing a gentle perfume.

2. From the slopes of the Snow Mountains came all species of birds: wild ducks, geese, mandarin ducks, various falcons, red-beaked kites, parrots, peacocks, luan birds, and all other kinds of birds. Together they flew to the royal palace and perched upon its roofs, eaves, windows, and gates, forming rows like protective screens. All raised their voices together in clear, gentle, and ethereal song.

3. In the royal park within King Suddhodana's palace, springs flowed forth. As winter gave way to spring, every kind of flower blossomed, and countless rare and exquisite treasures appeared.

4. The reservoirs, ponds, bathing pools, gardens, and dwellings all naturally displayed blue lotuses and hibiscus blossoms as large as chariot wheels, each bearing hundreds of thousands of petals.

5. Vessels containing foods such as milk, sesame oil, and crystallized sugar remained constantly full and never diminished.

6. Within the royal palace, musical instruments such as great drums, small drums, harps, zithers, lutes, flutes, and pipes sounded by themselves without being struck or blown, producing harmonious and elegant tones.

7. The rare treasures stored in the royal palace—radiant pearls, the seven precious substances, garments, canopies, bedding, and jeweled necklaces—together with the treasures hidden beneath the earth, appeared of their own accord.

8. Throughout the palace, brilliant light shone everywhere, within and without, outshining the radiance of the sun and moon. Twenty-two thousand palace women, joyful and elated, came together with their attendants and surrounded the king. Seeing the king seated in repose, they stood waiting at one side, then sat among the curtains, their faces expressing delight, and together congratulated the king:

“Excellent, Great King! We pray that you will hear what we, your humble consorts, have to say:”

The king attained his great aspiration; precious objects and auspicious signs all appeared naturally at the same time—truly a cause for rejoicing. The weather was mild and harmonious, and the realm was peaceful. One should observe the Eight Precepts, cultivate loving-kindness, refrain from anger, respect and cherish others, and relinquish greed, jealousy, sensual desire, and wrong views.

All pride, sorrow, and aversion were extinguished; disturbances ceased, and everyone was joyful. Having entered the true and right path, they harbored no resentment, would not listen to the ten unwholesome deeds, and reverently practiced every wholesome deed. The king had compassion for his ministers and sincerely established the abandonment of thoughts of sense-objects.

He did not heed slanderous or divisive speech that set one party against another. He delighted in the precepts and helped uphold proper conduct. He remained mindful of cultivating merit together and cherished the principles of the Way.

We consorts shall likewise reverently observe and follow the precepts, cast away ignorance and darkness, cherish joyful hearts, and constantly guard ourselves. Surrounded by beautiful music, we shall enjoy complete peace and security, scatter flowers and burn incense, remain far removed from sensual desires, and entertain no other thoughts. For seven days and nights, we shall dwell joyfully and free from calamity.

Now our minds do not abide in any dharma of form, sound, fragrance, taste, or touch. These minds yearn to hear true and right sounds. Seeing men and women alike as beautiful as heavenly beings, we shall rejoice, take delight in giving, and pay no heed to the splendor and glory of the royal household.

We shall use only jeweled necklaces to adorn couches, seats, cushions, pillows, and all kinds of beautiful and pleasing beds and chairs. All shall joyfully arise, peaceful and secure, without distress. Now, Great King, you should regard the people as your own children.

When the king heard this petition, his heart was filled with joy. He granted their request and did not oppose the wishes of the palace women.

The king then permitted the consorts and palace women to fulfill their wishes. He had everything adorned, prepared, and cleansed; various flowers were scattered, aloeswood incense was burned, and silken fabrics, banners, pennants, and jeweled canopies were hung. He summoned twenty thousand men, had them all put on armor and take up weapons, and stationed them in attendance on the left and right. All the attendants played beautiful melodies, whose sounds were gentle and melodious, as they surrounded and protected the queen. The consorts and palace women gathered around her, while heavenly maidens came to bathe the queen. Fragrant incense perfumed her garments and precious jeweled necklaces, and hundreds of thousands of exquisite melodies naturally arose, their sounds gentle and melodious.

As soon as the queen was seated, heavenly maidens came to attend her. They prepared innumerable heavenly flowers and couches and seats of gold and silver, covering them with various kinds of fine, smooth, and soft silk. Bright moon-jewels shone with radiant light, while all the heavenly maidens carried incense vessels, scattered flowers, and burned incense.