普曜經

Chapter 14: THREE SCHOOLS OF OTHER TEACHINGS

At that time, the bodhisattva entered the mountain forests and came to the bank of the Nairanjana River. Delighting in secluded places, with his mind serene, he compassionately recollected beings throughout the ten directions and wished to benefit devas and humans.

The Buddha told the bhikshus:

“The bodhisattva saw Udraka Ramaputra being honored and revered by his disciples. He thoroughly understood prophetic diagrams, methods of calculation, and the calamities about to occur in heaven and on earth, and he was regarded as the foremost teacher among the assembly.

“The bodhisattva thought, ‘These people themselves possess knowledge of calculation, the stars, and extraordinary calamities, and their teacher is served by everyone. I should go to him and inquire about his practice so that I may discern what is supreme. Only then can I subdue him by teaching the conditioned and unconditioned Dharma, one-pointedness of mind, the gateways of liberation, and samadhi of right concentration, surpassing what he has studied. Through skillful means, I shall examine the roots and branches of his teaching and clearly see that the practices of these people are merely mundane concentrations of mind. Afterward, I shall teach them the profound meditative concentration of unconditioned samadhi and lead them back to the Great Way.’

“Having reflected in this way, the bodhisattva went to him and asked:

“‘Worthy one! Which teacher do you serve? Who taught you the Dharma by which you acquired this learning?’

“Udraka Ramaputra replied:

“‘I have no teacher. I attained it naturally by myself.’

“He asked again:

“‘What is it that you have now attained?’

“He replied:

“‘I have attained the concentration of Neither Perception nor Non-Perception.’

“The bodhisattva said:

“‘Can this meditative attainment be acquired from another person?’

“He replied:

“‘Excellent! It comes from one’s own aspiration and inclination.’

“The bodhisattva then went to a secluded place and sat in the lotus posture. As soon as he sat down, he attained exceptionally supreme merit. His noble wisdom was unequaled, for the deeds he had performed in previous lives were extraordinary and distinct. He entered all concentrations and meditative attainments. Though he walked alone without companions, there was nowhere he could not penetrate. He fully possessed hundreds of thousands of concentrations and, as though looking into a mirror, attained mastery without obstruction.

“The bodhisattva then arose from meditation, returned to Udraka Ramaputra, and asked:

“‘Is there any concentration higher than the concentration of Neither Perception nor Non-Perception by which one may advance toward the Way?’

“He replied:

“‘There is none.’

“The bodhisattva thought, ‘Ramaputra lacks faith, but I possess faith. Ramaputra lacks diligence, mindfulness, concentration, and wisdom, but I possess diligence, mindfulness, concentration, and wisdom.’ Having reflected thus, he took his leave and departed.

“He went to Arada Kalama and asked:

“‘Who is your guiding teacher? From whom did you receive the Dharma?’

“Arada Kalama replied:

“‘I have no teacher. I attained penetration naturally by myself.’

“He asked again:

“‘What have you penetrated, and what have you attained?’

“He replied:

“‘I have attained the samadhi of the sphere of infinite space, in which there is no activity.’

“The bodhisattva then entered an exceptionally sublime and extraordinary samadhi of meditative attainment.

“Arada Kalama said:

“‘Excellent! I have attained this learning, and now you, worthy one, have attained it as well. Therefore, remain here and join everyone as one of our spiritual family and retinue.’

“The bodhisattva replied:

“‘This learning does not lead to cessation, detachment from desire, attainment of the unconditioned, or tranquility. It does not produce the state of a shramana, does not lead to perfect awakening, and is not nirvana.’

“The bodhisattva then discussed these matters with Ramaputra and Kalama. Knowing that they had not attained the ultimate, he took his leave and departed. Continuing onward, he went to visit three brahmin ascetics. The first was named Uruvilva Kashyapa, the second Nadi Kashyapa, and the third Gaya Kashyapa. These three brothers had one thousand disciples.

“The bodhisattva approached them and asked:

“‘What do you worship?’

“They replied:

“‘We worship water, fire, the sun, and the moon, all the way up to Brahma.’

“The bodhisattva said:

“‘Such worship is not true and right, because water is not always full, fire does not burn forever, the sun rises and then sets, the moon waxes and then wanes, and Brahma is impermanent. Though he lives for a long time, his life must assuredly come to an end. Only the unconditioned, without beginning or end, can be inexhaustible.’

“When their discussion had ended, he departed and returned to his own dwelling.

The Buddha told the bhikshus:

“At that time, the bodhisattva thought, ‘I now dwell in an age of the five defilements, where teachers of doctrines abound. They have all fallen into the ninety-six heterodox views and the sixty-two forms of doubt. Coveting their bodies and cherishing their lives, they are obscured by ignorance and darkness, intoxicated by sensual desire, harboring harmful intentions, refusing instruction, and not aspiring to purity.

They crave only food and drink, delight in possessing land, constantly commit unrighteous deeds, lack noble aspirations, take no pleasure in giving, covet only wealth, and delight in jealousy. Such aspirations do not accord with the meaning of these factors of the Way and are not directed toward unobstructed liberation. They race after their passions, abide in the ten evil deeds, do not relinquish arrogance, and do not rescue beings from calamities.

Indulgent, unsettled, and difficult to teach and transform, they give their minds free rein, kill living beings, drink intoxicants without restraint, and delight only in sensual pleasures. Some worship water, fire, the sun, the moon, or Brahma. Some worship mountain spirits, earth spirits, spirits of space, heavenly spirits, or the spirits of seas, rivers, springs, ponds, and trees.

Others eat fruits and seeds, going into the mountains to gather them for food. Some eat one meal a day, or one meal every two days, three days, or as many as seven days. Some eat one handful a day, or one handful every two, three, or as many as seven days.

Some eat one meal every fifteen days or even once a month. They purify themselves through the practice of celibacy, the four dhyanas, and the four immeasurables, and are reborn among the Brahma devas, yet they do not end birth and death. Some belong to naked ascetic sects; some wear deerskins; and some worship ghosts, spirits, rakshasas, or asuras.

They do not escape the evil destinies and cannot accomplish the Way, yet they consider such practices their own realization. They have no proper standards or discipline, and these teachings cannot be used to reveal and impart the truth to the assemblies of heterodox practitioners with wrong views in the world. How, then, can I teach the practice of purity to gather in and subdue the assemblies of non-Buddhist practitioners, reveal true learning, and cause them to abandon delusion and understand what should be followed?

They cannot be taught to follow the Desire Realm or the Form Realm and thereby attain the Buddha Way.’

Chapter 15: SIX YEARS OF DILIGENT ASCETIC PRACTICE

The Buddha told the bhikshus:

“After the bodhisattva had reflected in this way, he manifested the practice of utmost diligence and hardship for six years.

“Why is it called the practice of diligence and hardship?

“Because its attainments are difficult to achieve and cannot be reached by ordinary people. Therefore, it is called the practice of diligence and hardship.

“Among sentient beings, neither devas nor humans can cultivate and accomplish this practice. Only a bodhisattva in his final existence, destined to attain Buddhahood in that very life, can ultimately accomplish it. Therefore, it is said to be difficult to fulfill.

“This practice of diligence and hardship is precisely the cultivation of the Dharma of the four dhyanas: counting the inhalations and exhalations so as to discern the mind; forming no conceptions, entertaining no recollections, seeking nothing, and harboring no craving; wholeheartedly gathering in the mind, allowing it to rely on no place, and remaining free from craving. These things accord with the roots and branches of what was learned in former lives.

The deeds of those beyond training, pratyekabuddhas, and bodhisattvas are said to pervade all of space. They do not act and have nothing to do, yet there is nothing they leave undone; this is called universally aiding all beings. Because their practice of meditative concentration is equal to space, it is also said to come from nowhere and go nowhere.”

At that time, the bodhisattva wished to manifest in the world in order to reveal and instruct those of non-Buddhist paths. Through innumerable forms of karmic practice, he taught the devas and showed them their transgressions and merits. Some schools of non-Buddhist thought held that, at death, consciousness is extinguished and there is no further rebirth; others held that it is eternal.

If so, what could constitute transgression or merit? For their sake, the bodhisattva clearly explained the fruits and recompenses of meritorious deeds. Maintaining purity in the conduct of body, speech, and mind, he ate only one sesame seed and one grain of rice each day.

Throughout six years, he established an ascetic practice of incomparable hardship, though he had incurred no enmity in previous lives. For six years, the bodhisattva sat cross-legged, preserving his deportment and discipline, never coming or going. He always remained in an open place, without any covering or shelter.

He did not avoid wind or rain, nor shield his head from falling dust. He did not rise, turn about, relieve himself, blow his nose, or spit. He neither bent nor stretched, lowered nor raised his head, leaned to either side, rested against anything, nor lay down.

At times, great storm clouds gathered, with thunder and lightning; yet through spring, summer, autumn, and winter, the bodhisattva continued to sit unmoving. When encountering these hardships, he never once raised a hand to protect his sense faculties, nor did he become disturbed or afraid. Men and women, old and young, herders of cattle, goats, and horses, and villagers carrying firewood or bundles of grass passed beside him, stirring up clouds of dust.

Yet he paid them no heed, felt no vexation, and regarded nothing as defiling. At that time, people took delight in testing the bodhisattva’s extraordinary conduct. They used stalks of grass and twigs to probe his ears, yet his ears neither hurt nor itched.

They thrust them into his nostrils, yet his nose did not bleed. Still, he did not depart.

The devas, nagas, asuras, garudas, kimnaras, and mahoragas saw with their own eyes the bodhisattva’s lofty merit and virtue. Together they came to his side, made offerings, attended upon him, and bowed their heads in homage.

For six years, the bodhisattva sat in meditative concentration and practiced arduous austerities, instructing and transforming twelve classes of devas and humans and establishing the Three Vehicles. It was for this reason that he sat for six years. Then these verses were spoken:

Before he left the household life,

His meritorious deeds were already true and upright;

His mind was ever tranquil and still,

Manifesting compassion for sentient beings.

Amid this age of the five defilements,

Because worldly beings were base and inferior,

He was born in this Jambudvipa,

And manifested transgression and merit in the world.

False doctrines filled the world,

Comprising the sixty-two views;

Therefore he established this diligence,

And subjected his culpable body to hardship.

Springs, fountains, and bathing pools,

The radiance of the sun, moon, and stars,

Trees, caves, mountains, and rocks,

Earth spirits and subjugated ghosts bowed to him.

Naturally practicing diligence,

He established a practice difficult to equal;

Having completed the karma of arduous austerities,

For sentient beings he manifested thus.

His bodily strength was like vajra;

His meditation could not be disturbed.

Through meanings beyond all measure,

He also manifested the Pratyekabuddha Vehicle.

Whether devas or human beings,

Followers of other teachings or those holding wrong views,

He transformed and delivered them all,

Manifesting the practice of arduous austerity.

Folding his legs, he sat cross-legged,

Upon the ground without a sitting mat;

Each day he consumed a single sesame seed,

Manifesting that he subsisted in this way.

He manifested that he did not breathe out,

Nor did he breathe in;

For six years he remained utterly steadfast,

His meditation never deficient.

Neither thinking nor not thinking,

He did not contemplate what he had done;

His mind was like empty space,

And his meditation remained unmoved.

Above his body there was no shelter,

Nor any covering around him;

Like a mountain, he never shifted,

And did not avoid either wind or rain.

Nor did he cover his head,

Or ever abandon his dignified deportment;

Absorbed in meditation, he did not come or go.

Men and women from the villages,

Herding cattle, horses, pigs, and goats,

Carrying firewood and bundles of grass,

Passed by and raised clouds of dust.

Though his body was covered in filthy dust,

And countless other hardships befell him,

He neither gave thought to them nor became disturbed;

Absorbed in meditation, he did not come or go.

The flesh of his body wasted entirely away,

Leaving only skin wrapped around bone;

His abdomen clung close to his back,

Like the body of a konghou harp.

Those who performed the practices of the devas,

Asuras, nagas, and gandharvas,

Saw his merit with their own eyes,

And came together to make offerings.

Prostrating with all five limbs, they received his teaching,

Praying that they might swiftly attain accomplishment:

“May we become as he is,

In accordance with our compassionate aspirations.”

Wishing to subdue followers of other teachings

And their dark and deviant practices,

He thereby manifested transgression and merit,

Sitting bodily while proclaiming the teaching with his mouth.

That path to buddhahood is difficult to attain;

How could merely shaving one’s head be the Way?

Having practiced for countless eons,

In six years he brought that karmic transgression to an end.

Thereby he instructed devas and humans,

Numbering twelve classes.

Therefore the World-Honored One

Sat in meditation, unmoving.

The Buddha told the bhiksus:

“After the bodhisattva had completed six full years of arduous austerities, he thought to himself, ‘Although I possess spiritual powers, sacred insight, and the strength of wisdom, if I now go with this emaciated body to the Bodhi tree, will this not give countless people in remote countries in future ages grounds for disparagement? They will say that the Way is attained through starvation. I would rather partake of soft and nourishing food so that my body may recover and regain its strength. Only then shall I go beneath that tree, where I may attain the Buddha Way.’

“At that time, there was a remote village named Sushamanga. A daughter of an elder there offered food each day to eight hundred brahmins. Having seen and understood that the bodhisattva was undertaking ascetic practices, she constantly vowed to present offerings to the Great Sage Bodhisattva.

“On that very night, he went and sat beneath a tree. When the elder’s daughter had first married, she had vowed that, if she gave birth to a son, she would prepare delicious and nourishing food as an offering to the tree deity upon the mountain. At that time, she had borne a son and was overjoyed. She selected the milk of one thousand of the finest, well-fattened cows, fed it successively from one cow to another, and then used the purest essence of the milk to prepare milk porridge, intending to offer it to the tree deity. She sent a maidservant ahead to sweep the place clean. When the maid arrived, she saw the Buddha sitting beneath the tree. Not knowing what deity he was, she immediately returned and reported to her mistress:

“‘I have finished sweeping and cleaning. Beneath the tree there is now a deity seated upright, majestic, and exceptionally beautiful, unlike anyone ever seen in the world.’

“When her mistress heard this, she was delighted and prepared to ladle out the milk porridge and take it as an offering. But the porridge surged more than a zhang above the pot and could not be ladled out.

“The mistress found this strange. At that time, the teacher among the eight hundred brahmins saw what was happening and said to her:

“‘This milk porridge is not something that an ordinary person can consume. Only one who is about to become a Buddha can eat this food and digest it.’

“The devas in empty space then proclaimed:

“‘Today, the mistress wishes to establish a great offering. There is a Great Bodhisattva who has been single-mindedly cultivating arduous austerities and has now risen from his seat. Because you made a vow, he will first accept your food. After eating and drinking and fully regaining his strength, he will attain unsurpassed, perfect, and true enlightenment. Convey this intention to the Supremely and Perfectly Enlightened One, and do not violate your original vow.’

“When the elder’s daughter heard the celestial spirits speak in this way, she filled a golden bowl with milk porridge, took along a vessel of pure water, and went with the eight hundred brahmins to the bank of the Nairanjana River.

“The Buddha told the bhiksus:

“Knowing of this, the bodhisattva immediately employed his spiritual powers and strength of wisdom and suddenly returned to the riverbank. In conformity with the customs of those people, he manifested entering the water and bathing himself. At that time, eighty thousand devas bent down a tree branch and made offerings to the bodhisattva. Grasping the branch, the bodhisattva climbed onto the bank, his body light and pure. As soon as he stood still, a deva from the Tushita Heaven named Stainless Light transformed himself into a sramana and presented the bodhisattva with a celestial sanghati robe. The bodhisattva immediately put it on and stood silently.”

At that time, the wife of the dragon in the Nairanjana River manifested herself and offered the bodhisattva a fine seat, upon which the bodhisattva sat. Then the daughter of an elder from the village of Sujātā, accompanied by brahmins and carrying delicious, nourishing milk-rice, came to the bodhisattva. She bowed her head at his feet, circumambulated him three times to the right, washed the bodhisattva’s hands with pure water, and offered him the nourishing milk-rice.

Out of compassion for the lady, the bodhisattva accepted it. After eating, his strength was fully restored, and his mind no longer clung to anything. He took the golden bowl and cast it into the river, where a thousand dragons caught it in order to venerate it.

The dragon’s wife, who had offered the bodhisattva the seat, obtained that bowl, erected a shrine in which to enshrine it, and diligently made offerings.

Hundreds of thousands of koṭis of devas mixed fragrant water with clay and built shrines in which to enshrine it. All who wished to make offerings to the bodhisattva’s bowl erected palaces in which to venerate it.

At that time, the Buddha gave hair and nail clippings to the elder’s daughter and the villagers. Having received them, they built a stupa together and made offerings to it.

The Buddha told the bhikshus:

“After the bodhisattva had consumed the milk-rice, fulfilled his meritorious vow, restored his body, and attained a radiant complexion like the sun and moon, he recited these verses:

When the Blessed One strove diligently,

His earnest mind reflected:

‘With a body endowed with spiritual powers and wisdom,

I shall go to the Bodhi tree

And attain the wisdom of omniscience,

So as to realize all higher knowledges.

I shall practice universal compassion

And ultimately save sentient beings.

I should now eat and drink again,

So that my body may become replete;

Then I shall go to the Bodhi tree

And attain the noble wisdom of omniscience.

It is not through scant and meager merit

That devas and humans are brought peace,

That the divine eye may be realized,

And the body of ambrosia attained.

Considering the merit of former times,

I am now worthy to receive offerings.’

As his mind reflected thus,

The devas heard and informed the village.

With a golden bowl filled with milk-rice,

They went to the riverbank

And joyfully presented their offering,

That he might attain the path of ambrosia.

Having cultivated for hundreds of thousands of kalpas,

All his faculties were tranquil and composed.

Devas, dragons, and spirits came,

Giving alms that he might reach the other shore.

The Great Sage came to the riverbank

And entered the water to bathe himself,

So as to wash away all impurities,

His mind compassionate toward the mundane world.

Thousands of koṭis of devas rejoiced,

And all offered flowers and powdered incense.

Seeing the Tranquil One enter the water

And bathe until he was clean,

They recognized him as the bodhisattva

Who had established undefiled conduct.

When the Virtuous One had bathed,

Hundreds of thousands of devas attended him.

His body was free from all defilement;

A deva prince offered him a kāṣāya,

Which he immediately accepted and donned.

When he had put on the robe,

The dragon’s wife rejoiced

And offered him a beautiful seat.

He whose mind was tranquil and composed sat down,

To become the eye of the path for the world.

The maiden Sujātā offered him

A golden bowl filled with milk-rice.

Bowing her head at his feet,

She presented it, and the Greatly Penetrating One partook.

Having eaten, he became fully replete

And cast the bowl into the river.

The devas sincerely enshrined it

And went to make offerings to the Buddha.

When the Tathagata had consumed

The most delicious and nourishing milk-rice,

His body was filled with strength,

And he went beneath the tree.

Upon reaching the Bodhi tree,

He sat unmoving,

Steadfast as Śakra in his progress,

Establishing the conduct of a bodhisattva.

At that time, after the bodhisattva had finished eating and drinking, he compassionately remembered and resolved to rescue those in peril throughout the ten directions. Wishing to sit beneath the tree, manifest the attainment of Buddhahood, and liberate sentient beings, he set forth. All the Buddhas of the ten directions manifested awe-inspiring transformations that revealed this auspicious sign.

Five hundred magically created birds spontaneously appeared before him, circled the bodhisattva, and sang in melodious voices, praising the deeds he had performed and the immeasurable merit he had accumulated in previous lives. For the sake of all sentient beings, and wishing to teach and transform the beings of the five destinies, he had manifested birth throughout five hundred lives, causing beings to abandon the five skandhas, eliminate the five hindrances, uproot the five paths, and swiftly attain the five spiritual powers.

He taught them to abandon five thousand five hundred and twenty-five matters. In places of utmost difficulty, he preserved the place of enlightenment, abided in non-abiding, and was originally free of fixed concentration and wisdom.

At that time, these verses were recited:

Throughout innumerable kalpas until now,

He accumulated virtue and practiced the six perfections,

The four immeasurable minds and the four beneficent deeds,

Thereby assisting beings throughout the three times.

With great loving-kindness and universal compassion,

He wished to free the deluded, the deaf, and the blind.

Now he was about to attain the great path,

Complete with the thirty-two marks.

Adapting to worldly conventions, he manifested a body

And taught suffering, emptiness, and impermanence,

Causing beings to understand that dharmas are originally empty

And to enter the treasury of the three baskets.

The people of the world are shrouded by transgressions

And obstructed by the twelve links of dependent origination.

Failing to understand the unsurpassed truth,

They sink and perish in birth and death.

If one understands that all things are empty,

One will not engage in the activities of the five skandhas.

When the decline of the skandhas has been extinguished,

The mind becomes pure like the Dharma King.

The most true, unsurpassed wisdom

Cannot be measured or bounded.

Its brilliance surpasses the sun and moon,

And its aid extends without limit.

Mount Sumeru may still possess a measurable nature,

And empty space may yet be fathomed,

But the great wisdom is difficult to equal,

And the conduct of the Great Sage is utterly consummate.

While these verses of praise were being recited, innumerable devas and spirits aroused the aspiration for unsurpassed, right, and true enlightenment.

The Buddha told the bhikshus:

“After the bodhisattva had gone down to the river, bathed, and consumed the milk-rice, he knew that his strength was fully restored. He went to sit beneath the Bodhi tree and cultivated in accordance with the Dharma, immovable and steadfast as a mountain. He did not follow obstructive practices, nor did he suppress his breath to establish purity. He was neither agitated nor swaying, neither rigid nor hurried and impetuous. His conduct was impartial; high and low proceeded naturally. He appeared manifestly radiant and resplendent. His wholesome conduct was supremely true; he had entirely eliminated base and defiled intentions and attained the pure and rightly cultivated Dharma-practice of the Buddhas of the past.

“He came and sat upon the lion throne of indestructible nature and conduct. He cut off all evil paths, kept joyful thoughts in mind, dispelled the power of Māra and rendered it unable to act, transcended all wrong practices, and embraced the karma of the true Dharma. He uprooted the tree of sensory defilements and the darkness of birth and death, exhausting them from branch to root. Śakra, Brahmā, and the Four Heavenly Kings could not attain to his state.

Single-minded and courageous, he vanquished hostile adversities. At ease and alone, he attained omniscience, his mind unequaled. He severed the source of arising and cessation, relinquished all desires, completely extinguished the four perils, and, unconditioned and fearless, crossed to the other shore.

Such was the practice he had accomplished. The bodhisattva, whose virtuous conduct and meritorious achievements were complete, went beneath the Bodhi tree by the riverbank. Just as he was about to depart, devas manifested an exceedingly broad road.

On both sides of that road were jeweled balustrades, all perfectly straight, splendidly adorned, and forty-two feet high. Along the road were towers and canopies, banners, and pennants fashioned from various jewels. Everywhere it was adorned with tall and beautiful trees made of the seven treasures.

Between the rows of jeweled trees, nets of rare and precious jewels were stretched from one tree to another. Between every two trees was a bathing pool, its bottom covered with golden sand. Within the pools grew blue lotuses and hibiscus flowers.

Jeweled balustrades surrounded the rows of trees on all four sides, while bright moon-pearls and lapis lazuli were interspersed throughout the spaces between them. All kinds of birds also flew about and sang within. Eight thousand celestial maidens sprinkled the ground with fragrant water.

The roads were swept clean. Twenty thousand celestial maidens hung jeweled necklaces and celestial flowers. The ground between the rows of trees was composed of the seven treasures.

Eighty thousand celestial maidens offered simple fragrances and other exceptional things. Holding golden vases filled with fragrant water, they rode upon jeweled carriages, and on every jeweled carriage five thousand celestial maidens played celestial music.

“O bhikshus, when the bodhisattva wished to go to the Bodhi tree, the roads were prepared and adorned with such magnificent and radiant splendor.

“When the bodhisattva reached the riverbank, all those who aspired to the Mahayana also entered this road.”

That night, when the bodhisattva was about to attain Buddhahood, a thousand Brahma kings addressed the hosts of Brahmas:

“The bodhisattva’s meritorious achievements, manifestly radiant and pure, have all arisen from his cultivation of loving-kindness, compassion, sympathetic joy, equanimity, meditative concentration, and supernormal powers. For a thousand kalpas, he has devoted himself to practicing the great path. Now he is proceeding to the foot of the Bodhi tree. We should go there together and make offerings, thereby enhancing the excellence of his cultivation so that he may become our refuge. We shall be free from enmity, forever free from fear, avoid the eight difficulties, be born among gods and humans, and behold the Buddhas of the ten directions.”

Within the palace of the Brahma heaven, Brahma heard that, after cultivating austerities for six years, the bodhisattva was now proceeding to the foot of the Bodhi tree with wholesome resolve. He therefore rejoiced greatly and made offerings to the bodhisattva, the Dharma Lord of the great trichiliocosm.

Shakra, lord of the gods, Brahma, and the celestial kings of the sun and moon all went together to the bank of the Nairanjana River to welcome him. Throughout a hundred million Buddha lands, all the Buddhas were mindful of him, knowing that he was now proceeding to the foot of the Bodhi tree, where he would subdue the armies of Mara. The crown of his head could not be seen, even by Brahma.

His bodily marks were now supremely excellent, adorned with the thirty-two auspicious marks. His speech was gentle and pure, and his voice elegant, surpassing even Brahma’s in subtle wonder. Now that he was seated beneath the tree, they should all make offerings together.

Knowing the power of his patience, Shakra and Brahma suddenly became secure and peaceful, severing all the bonds of worldly defilements. Whoever heard of this would attain the trace of the deathless nectar and accomplish the path and work of a pratyekabuddha, or attain the Buddha path. Sentient beings throughout the world all came to make offerings.

The Buddha told the bhikshus:

“There was a Brahma named Three Thousand who saw that all the Buddha lands throughout this great trichiliocosm were as level as the palm of a hand, and caused them all to shine brightly. Upon this ground, he magically produced various kinds of fresh, soft green grass, spreading it on both sides of the place where the bodhisattva was seated, like celestial robes. Such grass grew throughout the Buddha lands of the great trichiliocosm, yet it caused no harm whatsoever to sentient beings and served only to adorn these lands.

“In the east, Shakra, Brahma, the Four Heavenly Kings, innumerable hosts of bodhisattvas, and assemblies of bodhisattvas from the lands of all the Buddhas came to make offerings.

“In the south, west, and north, in the four intermediate directions, above and below, innumerable hosts from the lands of the Buddhas—together with Shakra, Brahma, and the Four Heavenly Kings—prepared offerings and came to present them. All the Buddha lands prepared such offerings of every kind.

“Mount Cakravada, Great Mount Cakravada, and all the mountains in those Buddha lands suddenly vanished, and no one knew where they had gone. Only the bodies of all the bodhisattvas, devas, and others were seen appearing together with the Buddha lands.

“There were also sixteen attendants accompanying the bodhisattva. Their names were: Bodhisattva Advancing Continuously, Bodhisattva Inexhaustible, Bodhisattva Bestowing Gifts, Bodhisattva Loving Reverence, Bodhisattva Courageous Strength, Bodhisattva Resolute Vigor, Bodhisattva Well-Abiding, Bodhisattva Dharani, Bodhisattva Radiant Illumination, Bodhisattva Flower Garland, Bodhisattva Dharma Excellence, Bodhisattva Auspicious Awe, Bodhisattva Harmless Eye, Bodhisattva Great Purity, Bodhisattva Pure Adornment, and Bodhisattva Pure Precepts, each surrounded by their retinues.

“Those devas... had all attained non-retrogression and realized the patient acceptance of dharmas. They made offerings to the bodhisattva, adorned the place of enlightenment, and leveled and prepared the ground there for a circumference of three thousand two hundred li. There were seven tiers of beautiful railings, seven rows of trees, seven layers of ornamented canopies, and seven tiers of pavilions, all made of pure gold interlaid with precious substances and adorned in every way.

Jeweled lotus flowers spontaneously appeared, and various kinds of fragrant incense were burned. In the sky, they raised a jeweled parasol that covered all the Buddha lands of the ten directions. They magically produced various jeweled trees, devas, and human beings.

The flowers and fruits of those trees all appeared at the place of enlightenment. All the aquatic and terrestrial flowers throughout the lands of the ten directions appeared there as well. Everything capable of adorning the bodhisattva’s place of enlightenment throughout the Buddha lands of the ten directions appeared there in immeasurable abundance.

The merits of noble wisdom and the purity of the path’s work also appeared at the place of enlightenment. Around this Bodhi tree, the devas and their retinues gathered and adorned it, making it utterly pure. All the devas, nagas, spirits, and gandharvas had adorned palaces and chambers with innumerable kinds of exquisite embellishments.

All could see them from afar and praised them together:

“‘Excellent! Excellent! Such meritorious blessings are inconceivable.’

“The tree spirits of that Bodhi tree were four devas, who together attended to adorning the Bodhi tree:

“The first was named Traces of the Past, the second Boundary Bean, the third Good Intention, and the fourth Array of Stars. Together they attended to the Bodhi tree and made offerings to the bodhisattva.

“The roots, boughs, branches, joints, leaves, flowers, and fruits of this Bodhi tree were all luxuriant and flourishing. Its canopy spread wide, and its trunk rose eighty li high, incomparably majestic. Rows of railings adorned with curtains also formed seven tiers, made of the seven treasures and encircling it on every side, like the Tree of Fulfillment in the Trayastrimsha heaven. Whoever saw it never tired of gazing upon it. The three thousand lands and realms appeared naturally, firm as vajra and indestructible. Seated beneath that tree, the bodhisattva would attain the Buddha path.

The Buddha told the bhikshus:

“A great radiance issued from the body of that bodhisattva, blocking all the evil destinies and eliminating the eight difficulties. The sick were cured, the terrified became secure, the bound were released, and the blind and mute were healed. The poor and lowly gained great wealth. Those scorched by afflictions were all restored. The hungry and thirsty were satisfied, pregnant women gave birth easily, and the aged regained strength. At that very time, people were no longer bound by desire and were free from lust, anger, and delusion. They gave no thought to illness, loathing, or dispute. At that very time, all sentient beings regarded one another as fathers and mothers, as sons and daughters, and as their own selves, and all possessed compassionate hearts.

He then spoke these verses:

He reached the realm without respite,

There within the hells;

All those afflicted by suffering

Entered peace and security.

Animals naturally lived in harmony,

All cherishing one another;

All embraced loving-kindness

And swiftly became free from fear.

Even in the realm of hungry ghosts,

Those burdened by hunger and thirst

All received food and drink

Through the bodhisattva’s awesome power.

The eight difficulties were all closed off,

And the evil destinies extinguished;

All sentient beings became secure,

Joyful as those in heaven.

If any were blind or deaf,

Their faculties incomplete,

At that time they all saw and heard,

And their bodies became complete.

By lust, anger, delusion, and afflictions

Sentient beings had been scorched;

Their defilements were brought to an end,

And all gave rise to right thought.

The poor gained wealth,

And all attained birth in heaven;

The sick were healed,

And the bound were released.

There was no loathing or anger,

Nor anyone engaged in dispute;

At that time all respected one another

And together gave rise to loving-kindness.

Like parents with an only child,

They were deeply attached and cherished one another;

All sentient beings in this way

Loved one another as parents and children.

When the bodhisattva’s radiance

Illuminated all the Buddha lands,

As numerous as the sands of the Ganges,

Spread throughout the realms in the four directions,

Mount Cakravada presented no obstruction;

It passed through all the black mountains.

All the Buddha lands

Appeared as a single realm.

They saw it filled with treasures,

Level and smooth as the palm of a hand,

Adorning all Buddha realms,

As an offering to the bodhisattva.

Sixteen celestial princes

Encircled the Bodhi tree,

Preparing that place of awakening,

Three thousand two hundred miles across.

All those adornments,

Inconceivable throughout millions of lands,

Through the bodhisattva’s majestic spiritual power,

Appeared around the Bodhi tree.

Devas, nagas, ghosts, and spirits,

Kimnaras and mahoragas,

All established their palaces there;

Even from afar, they all beheld him.

Seeing his purity,

Devas and humans rejoiced.

Excellent indeed was this blessed reward;

The fruits of his deeds were now manifest.

What was wrought through speech and mind,

And the impartiality of his cultivation—

All their beneficial meanings were excellent,

And he immediately fulfilled his heart’s aspiration.

As with the deeds of former lives,

His prayers were brought to fulfillment;

Both misdeeds and merits bear their fruits,

And attainment likewise comes to pass.

The place of awakening was splendidly adorned,

Embellished by the Four Heavenly Kings,

Like the Trayastrimsa tree

When the Buddha ascended to the Trayastrimsa Heaven.

For those who had not yet attained mastery,

He clearly proclaimed all merits:

The bodhisattva’s karma was pure,

Just as in all that he had formerly done.

Chapter 16: THE NAGA KALIKA

The Buddha told the bhiksus:

“The light from the bodhisattva’s body illuminated the palace of the naga king Kalika. Through the Buddha’s light, the naga experienced ease in body and mind, his defilements vanished, he attained peace and security, and his countenance became joyful.

“At that time, when the naga king saw this light, his eyes immediately opened. Together with his kinsfolk, he went before the bodhisattva and praised him:

“‘I once beheld the Buddha Krakucchanda, but a very long time has passed since then. I also beheld the Buddha Kanakamuni and the Buddha Kasyapa, whose light shone forth. Whenever I saw the Dharma realms become bright and stainless, I knew that one bearing the excellent marks of a Buddha, endowed with compassion and luminous wisdom, would surely appear in the world.

Thus there is now this brilliant golden light, which is no ordinary radiance. This light shines from afar throughout my palace; the radiance of the sun and moon, flames, and luminous jewels cannot equal it. Even the light of Sakra, lord of the devas, and Brahma naturally grows dim before it.

Nor can the light of the asuras compare. Our palace is ordinarily dark, but now it has suddenly become radiant. We clearly know that the body of the Stainless One is at peace.

Our hearts rejoice, our bodies are free from illness and fever, and we have obtained coolness. After countless millions of kalpas of diligent effort, there can be no further doubt: today you have come beneath the Bodhi tree. Excellent!

Let us together bring flowers, incense, garments, necklaces, precious pearls, fine fragrances, powdered incense, harps, and musical instruments as offerings, thereby fully preserving our merit.’

“When the naga king’s wife heard this, she was filled with joy and delight. Looking in the four directions, she saw from afar the bodhisattva, majestic and splendid like Mount Sumeru, surrounded by hundreds of thousands of millions of devas. Sakra and Brahma attended him reverently, and her heart overflowed with exultation. Seeing him seated upon the open ground, the naga king’s wife rejoiced greatly. She went to the World-Delivering One, prostrated herself in homage, and stood before him with palms joined. Then, filled with joy, she offered flowers, incense, many kinds of fine fragrances, drums, and music, and praised the bodhisattva’s true merits:

“‘Excellent indeed that we have encountered you, as perfect and full as the moon. You teach and transform sentient beings and bring aid to the world. Formerly, when I witnessed the auspicious manifestations of the Supremely Holy Ones, they were exactly as I behold you now, without the slightest difference.

Today you will surely subdue the armies of Mara and swiftly attain nirvana, just as a merchant caravan escapes the danger of bandits. In the past you practiced generosity and obtained what you aspired to; you perfected patience, diligently sought the goal, delighted in meditative concentration, and kindled the lamp of wisdom. All the practices and vows of former times are now fulfilled.

You will certainly become the Most Excellent One, like a tree luxuriant with abundant flowers and fruit. You will attain the Buddha-fruit of nirvana. Just as a thousand springs flow in inexhaustible streams, while clouds gather everywhere and rain falls throughout the expanse of space, so today your heart rejoices, and you will certainly attain awakening.

The radiance of pure gold from your body shines throughout the Buddha realms. Beings in all evil destinies obtain peace and joy. O Noble One of the three-thousandfold world, supreme physician throughout the three times, you will certainly become a Buddha and illuminate the whole world, as unshakable as Mount Anming.

A person of luminous wisdom might see even the four great seas dry up, but your progress to the foot of the Bodhi tree is now without obstruction, and you will certainly attain the Buddha path.’

The Buddha told the bhiksus:

“At that time the bodhisattva thought, ‘Upon what did the Buddhas of the past sit when they attained unsurpassed, right, and true awakening and became Perfectly Awakened Ones?’ Again he thought, ‘The Buddhas of the past sat upon seats of grass when they attained supreme perfect awakening.’ Countless hundreds of thousands of devas in the sky knew the bodhisattva’s thought and immediately said, ‘It is just as the Great Sage has thought: all the Tathagatas of the past sat upon seats of grass when they attained supreme perfect awakening.’

The Buddha told the bhiksus:

“At that time, on the right side of the road, the bodhisattva saw a man named Auspicious cutting fresh, soft green grass. It was smooth, even, untangled, and beautiful as a celestial garment. The bodhisattva immediately crossed the road and went to Auspicious, addressing the grass cutter with a mind of loving-kindness and gentleness.

He told him, ‘Today I wish to proclaim the wholesome Dharma universally, to exhort and assist all people.’ His speech was gentle, harmonious, and free from harshness. His mind was peaceful and without malice; he had entirely cast off lust, anger, and delusion, and his voice was melodious. Even the eight profound qualities of voice possessed by Sakra and Brahma could scarcely compare; it was like a lion’s roar and also like the sound of thunder.

Sentient beings in the Buddha lands throughout the ten directions, receiving the grace of his teaching and transformation, all attained peace and security. Whatever he expounded, hundreds of thousands of Dharma tones flowed without interruption. With a single Dharma tone, he entered into every language; all harmonized and led to liberation, delighting every assembly everywhere.

All Buddhas teach the Dharma at the proper time and with compassionate words.

“‘I wish to obtain a little grass. Auspicious, please give it to me. Today I shall subdue the forces of evil and attain unsurpassed awakening. For countless kalpas I have disciplined my mind, abandoned all false conceptions, and faithfully observed the five precepts. Today I am worthy of attaining the Buddha-fruit. The powers of patience, diligence, wisdom, renown, knowledge, meditative concentration, spiritual penetrations, gates of liberation, and the strength of the path are now about to be attained.’

“When Auspicious heard the Teacher speak in such refined and gentle words, he was filled with joy and delight, his body at ease and his mind gladdened. He presented the Teacher with the soft green grass as an offering, thereby establishing great merit and crossing to the other shore.

“‘When I attain the deathless nectar, Auspicious, who has provided my seat, will attain the Buddha path through his offering of grass. For countless millions of kalpas I have practiced arduous disciplines and performed innumerable deeds, cultivating wisdom and merit, skillful means, and a resolute mind, so that I might later attain the Buddha path and certainly become a Perfectly Awakened One, as I shall today. Upon reaching the place of awakening, I shall teach all people so that they may attain the fruits for which they have prayed. Knowing that I have attained the Buddha-fruit and dispense the deathless nectar, they will come to hear the Dharma and attain the highest state of sages and noble ones.’

“As soon as he spread out the grass seat, the earth shook violently. All the devas in the sky joined their palms and praised him together: ‘Today you will subdue the power of Mara and all his retinue, and attain the deathless nectar of unsurpassed, right, and true awakening.’

The Buddha told the bhiksus:

-When the bodhisattva arrived beneath the tree, the devas had manifested eighty thousand lion thrones beneath the Bodhi tree. They thought, “We shall have the bodhisattva sit upon these pure and magnificent thrones to attain unsurpassed perfect enlightenment.” Moreover, the Bodhi trees were luxuriant with flowers and fruit. They were all fragrant trees, four thousand miles high; some trees were fashioned from the seven treasures and were eight thousand miles high; some were four thousand miles high; and some were one hundred or one thousand yojanas high.

Altogether, there were eighty thousand Bodhi trees. Countless celestial garments were spread over them, while countless varieties of lotus flowers were arranged as seats upon which the bodhisattva sat. There was a samadhi called the Pure and Sublime Concentration of Right Absorption.

As soon as he entered this samadhi of right absorption, a bodhisattva appeared seated beneath every Bodhi tree, his bodily marks magnificent and beautiful. Each deva knew that the bodhisattva was seated upon his own throne and not upon any other. Through the awe-inspiring power of the Pure and Sublime Concentration, the hells, hungry ghosts, and animals all vanished entirely.

Devas and humans, and all kinds of beings born among the five destinies, each saw with their own eyes the great bodhisattva seated beneath their own tree and did not see him seated elsewhere. Among those of inferior capacity, people whose merit was exceedingly slight saw the bodhisattva seated upon a grass mat. They approached him and circumambulated him seven times to the right.

The bodhisattva then sat upon a naturally manifested lion throne, his strength steadfast and mightier than that of a dragon or elephant. His wisdom was radiant; honored and sovereign, none could equal his brilliance. His excellent renown resounded everywhere: he was accomplished in generosity, moral discipline, patience, diligence, one-pointed concentration, and wisdom; he had attained excellent merit and could subdue the hostile maras.

He sat upon the grass mat. His body was upright, his mind settled in right concentration; he was one endowed with virtue.

At that time, the bodhisattva sat upon the lion throne like the full moon illuminating the ten directions. He made this vow: “Now, even if my body should perish, my bones and sinews dry up, and this body fall apart, if I do not attain the path to Buddhahood, I vow never to rise from this seat. Only now, after cultivating arduous practices through innumerable hundreds of thousands of millions of kalpas, have I reached this point; I shall never retreat.”

The Buddha told the bhiksus:

-At that time, as the bodhisattva sat beneath the Bodhi tree, there was a great radiance called Proclamation throughout the Place of Enlightenment. He emitted this radiance, illuminating immeasurable Buddha lands and all Buddha lands throughout the entirety of space.

At that time, in the eastern world called Stainless, the Buddha land of the Tathagata Stainless Light, there was a bodhisattva named Sublime Adornment Light, whose radiance shone brilliantly. Together with a retinue of countless bodhisattvas, he came to the place of enlightenment. Upon reaching the Bodhi tree, they saw that throughout the Buddha lands of the south, west, and north, in the four intermediate directions, above and below—in all ten directions throughout the entirety of space—wherever there was a Buddha land, there was a bodhisattva seated at the place of enlightenment beneath a tree, as though they were all close beside one another.

Beings of the five destinies saw one another in succession, and all saw the bodhisattva as clearly as they saw their own fingers. Why was the Great Sage so sublime? When those bodhisattvas beheld his form, they spoke these verses:

Free from every flaw of defilement,

Having uprooted all impurities,

His radiant body illumines the ten directions,

Far surpassing every other light.

Through the crowning resolve of merit and wisdom,

Accumulated over countless kalpas,

The Supreme Victorious Sage

Appears throughout all ten directions.

At that time, in the southern world called Jewel Purity, the Buddha land of the Tathagata Jewel Flame, there was a bodhisattva named Manifest Jeweled Accumulation Canopy, whose radiance shone brilliantly. Surrounded by a retinue of countless bodhisattvas, he went to the Bodhi tree to make offerings to the bodhisattva. He held a jeweled canopy that covered the entire place of enlightenment. Sakra, Brahma, and the Four Heavenly Kings asked one another in turn:

-For whom has this pure and magnificent canopy been brought as an offering?

At that time, these verses issued from within the jeweled canopy:

For hundreds of thousands of millions of years,

None has equaled him in generosity.

Ever bearing a heart of great loving-kindness,

He now displays extraordinary marks.

The bodhisattva radiates light

And now comes to the Buddha’s place of enlightenment.

His mighty power is difficult to equal;

Therefore, come and make offerings to him.

At that time, in the western world called Flower-Adorned Spiritual Powers, the Buddha land of the Tathagata Sumeru Image, there was a bodhisattva named Unattached Radiance, whose radiance shone brilliantly. Together with countless bodhisattvas, he went to the place of enlightenment and erected a jeweled curtain. The devas, dragons, spirits, and gandharvas of the ten directions asked one another in turn:

-From where does this pure and magnificent radiance come?

At that time, these verses issued from within the jeweled curtain:

Jeweled chariots and precious garments,

Lofty canopies covering all three realms,

Precious music and precious eyes—

Clad in the armor of diligence,

He shall now attain the path to Buddhahood.

The assembly of bodhisattvas has gathered,

Coming here with jeweled adornments

To make offerings to the Supreme Victor.

At that time, in the northern world called Turning Sun, the Buddha land of the Tathagata Light of the Year, Sun, and Moon, there was a bodhisattva named Pure King, whose radiance shone brilliantly. Together with countless bodhisattvas, he went to the place of enlightenment.

Throughout the worlds of the ten directions, wherever purity and virtue prevailed, lofty thrones appeared. At that time, the assembly of bodhisattvas all said:

-Who has now come to this place, causing it to become so pure and magnificent? From amid that magnificent purity, these verses issued:

Who is this whose body is pure,

Endowed with abundant merit and wisdom,

Whose deeds and speech are pure,

And who expounds this teaching?

His mind is always pure,

Ever giving rise to loving-kindness and compassion.

Now we come to the Bodhi tree

To make offerings to the Honored Sage of the Sakyas.

At that time, in the southeastern world called King of Virtue, the Buddha land of the Tathagata King of Virtuous Radiance, there was a bodhisattva named Radiance of the Voice of Virtue, whose radiance shone brilliantly. Surrounded by a retinue of countless bodhisattvas, he went to the place of enlightenment to make offerings to the bodhisattva. They brought a pavilion adorned with precious gems, within which stood a lofty throne. From within that pavilion, these verses issued:

His merit is immeasurable;

Surun, spirits, and Huule

Regard his virtue as equal to a king’s merit,

And offer these at the place of enlightenment.

At that time, in the southwestern world called City of Joy, the land of the Buddha Tathagata Jewel Grove, there was a bodhisattva named Jewel Radiance, whose radiance shone brilliantly. Together with countless bodhisattvas, he went to the place of enlightenment to make offerings to the bodhisattva. They brought a pavilion adorned with immeasurable jewels, within which stood a lofty throne. From within that pavilion, these verses issued:

The Well-Intentioned One reverently

Offered countless precious treasures,

Assembly halls and covered galleries,

Relinquishing body and vehicles,

Canopies beautifully adorned with flowers,

And gardens luxuriantly blooming.

He gave his head, face, hands, and feet;

Thus he now sits at the place of enlightenment.

At that time, in the northwestern world called Rainy Season, the Buddha land of the Tathagata King of Fragrant Rain, there was a bodhisattva named Radiance of the Sound of Gathering Thunder and Rain, whose radiance shone dazzlingly. Together with countless bodhisattvas, he went to the place of enlightenment to make offerings to the bodhisattva. They brought pavilions adorned with fragrant substances, within which stood lofty thrones. Upon the lofty thrones were scattered many kinds of renowned incense. From within those pavilions, these verses issued:

He rains the Dharma throughout the three realms,

Perfectly endowed with liberation and luminous wisdom.

He rains the nectar of freedom from desire,

Leading to the unconditioned extinction.

He dispels all defilements,

And ends every poisonous bondage.

He clears away every mote of dust,

And ends every poisonous bondage.

Through the powers of meditative contemplation and spiritual attainments,

He creates flowers and fragrances of three kinds.

At that time, in the northeastern world called Joyful White Union, the Buddha land of the Tathagata Jewel Canopy Arising Light, there was a bodhisattva named Radiance of the Magnificent White Curtain, whose radiance shone brilliantly. Together with countless bodhisattvas, he went to the place of enlightenment to make offerings to the bodhisattva. Their ornamental curtains were fashioned with various treasures as their foundation, and they manifested bodhisattvas adorned with pure and magnificent marks. Those bodhisattvas all held celestial flowers and incense, humbled themselves, bowed their heads, and spoke these verses:

Behold the great assembly reverently

Praise the Buddha millions of times.

Their voices are like that of Brahma;

They bow their heads and come to the place of enlightenment.

At that time, in the Universal Radiance world below, the Buddha-land of the Tathagata Universal Manifestation, there was a bodhisattva named Radiant Treasury of Jewels. Shining with radiant light, he came together with countless bodhisattvas to the place of enlightenment to make offerings to the Bodhisattva. A lofty and spacious lotus throne of pure gold, brilliantly radiant and resplendent, spontaneously appeared. Upon that lotus, a deva manifested, holding a precious necklace in his right hand, with radiant silken banners hanging down. Bowing his head in reverence, he spoke this verse:

My body is ever reverent,

Constantly bowing to the Buddha’s disciple.

I bow to the Buddha, who abandoned pride;

I bow to the One perfumed with merit.

At that time, in the Space world above, the Buddha-land of the Tathagata Unequaled King of Eyes, there was a bodhisattva named Radiance of the Treasury of Space. Shining with radiant light, he came together with countless bodhisattvas to the place of enlightenment to make offerings to the Bodhisattva. From the Buddha-lands of the ten directions, as boundless as space, there gathered various flowers, renowned incenses, powdered incense, garments, flower canopies, banners and pennants, gold, silver, various treasures, elephants, horses, vehicles, and trees with leaves, flowers, and fruits.

Men and women, old and young, together with Gandharvas, Kinnaras, devas, canopy-bearing spirits, ghosts and spirits, Shakra, Brahma, and the Four Heavenly Kings, all simultaneously released these various things, causing sentient beings to rejoice and delight. If anyone was afraid, they caused that person’s fear to cease. Then this verse was recited:

Skillful in teaching like the Bodhisattva,

May he compassionately attain enlightenment,

Reaching the place of pure adornment,

With lofty virtue and mighty spiritual power.

Some rain down from empty space,

Releasing hundreds of thousands of precious jewels;

Some adorn it with fragrant jeweled flowers,

Or with various renowned incenses.

Some roar with the lion’s voice:

“Emptiness, signlessness, wishlessness!”

They proclaim it loudly amid empty space;

Never before have such flowers been seen.

Some, in the realm of empty space,

Manifest a thousand koṭis of treasures,

Displaying auspicious signs throughout space,

Praising the Bodhisattva’s merit and spiritual power.

At the proper time they emit radiant light,

Obscuring the palaces of Mara;

Some manifest banners of precious flowers:

“Through great merit, he reaches bodhi.”

Bright pearls remain suspended in space,

Like the luminous full moon;

Some conjure sumana flowers,

Raining them upon the place of enlightenment.

Some bow their heads and faces in homage,

Sons of devas whose minds are reverent;

Some, as immense as Mount Sumeru,

Scatter flowers throughout empty space.

They distribute them throughout the four directions

And burn every kind of fragrant incense;

Holding precious staffs in their hands,

They behold the Bodhisattva from afar.

Some manifest in the form of Brahma,

Sitting serenely and silently;

Their bodies exude exquisite fragrance,

Pervading all with loving-kindness, compassion, joy, and equanimity.

Some appear like Shakra, Lord of the Devas,

Surrounded by a hundred thousand devas;

They proceed to the Buddha’s place of enlightenment,

Join their palms, and offer bright pearls.

Some come from realms in the four directions—

Gandharvas, ghosts, and Kinnaras—

Raining radiant sumana flowers;

All these spirits offer praise.

Some hold fragrant flowers in their hands

And scatter fragrant leaves and blossoms;

Disciples of the Buddha manifest half their bodies,

Bowing as they scatter flowers and incense.

Some take up puṇḍarīka flowers

And countless blue lotuses;

Established in the thirty-two marks,

They praise him as free from attachment.

Their bodies, immense as Mount Sumeru,

Cast forth into empty space

Banners, pennants, flowers, and incense;

They appear throughout three thousand Buddha-lands.

They behold heaven and earth blaze with light

And perceive the arising and dissolution of all compounded things,

Causing beings to enter the practices of the Dharma-gates;

Hearing this, the devas no longer crave sensual desire.

Some sing with the voices of Kinnaras,

Their features beautiful and perfect,

Adorned like celestial maidens;

Devas and humans never tire of beholding them.

Their vajra bodies are indestructible;

Their mental conduct has cast off conceit.

Their mouths proclaim words of the Way and righteousness;

Their radiant bodies dispel defilement and dust.

Upon jeweled ground, with precious hands,

They have hundreds of thousands of banners and canopies,

Raining precious flowers and fragrant incense;

Suffering sentient beings thereby attain peace.

The earth reveals great treasuries of jewels;

Some expound countless sutras,

Their eloquence making the meaning clear,

Resolving the delusions of sentient beings.

Steadfast as a mountain and without fear,

They end confusion and bring peace through liberation.

Throughout countless lands in the ten directions,

They now awaken beings with the nectar of immortality.

The Buddha told the bhikshus:

“The Bodhisattva’s realm of pure adornment was such a spontaneously arisen land, like the Buddha-lands of all Buddhas of the past, future, and present. Throughout the Bodhisattva’s purely adorned place of enlightenment, towers and pavilions ornamented with precious jewels appeared everywhere. Seated thus upon this lofty throne, the Bodhisattva thought: ‘Among the devas of this Desire Realm, Mara Papiyan is the foremost one requiring attention.

Now, at the very moment I attain unsurpassed true and perfect enlightenment and become the Supremely and Perfectly Awakened One, I shall transform him and cause him to come here, whereupon I shall subdue him. Only thereby shall I fully gather and transform the sons of devas in the Desire Realm who possess roots of virtue, together with the hosts of heavenly maras. They shall witness the lion’s roar, the subjugation of all, and the attainment of supreme and perfect enlightenment.

Only thus can the sentient beings of the three realms be inspired to have faith in and follow the noble Dharma.’

Chapter 17: SUMMONING MARA

The Buddha told the bhikshus:

“At that time, the Bodhisattva possessed a radiance called Destroyer of Mara’s Palace and Stronghold. He emitted this radiance, illuminating all three thousand Buddha-lands, with no place it did not reach. It brilliantly illuminated and completely enveloped the palaces of Mara.

From within that radiance, Mara Papiyan heard this proclamation concerning the Great Pure One: for countless kalpas he had accumulated merit and amassed virtue, renounced his kingdom and royal throne, and possessed genuine compassion for all sentient beings. Wishing to attain Buddhahood, he sat beneath the bodhi tree. Having delivered himself, he wished to deliver others; having himself transcended the three realms, he would enable others to transcend the three realms; having himself attained peace and security, he would cause all beings to attain peace and security; having himself attained quiescent cessation, he would bring others to quiescent cessation.

Dwelling in a secluded place, he would utterly eliminate the evil destinies, become the Master of all devas and humans in the world, attain spiritual powers, and forever realize great bliss. With that cool and refreshing bliss, he would bring bliss to all sentient beings. He would render your domain empty and cause all your bonds and fetters to lose their power.

You would lose all your retinues; your mind would be obstructed, not knowing what course to take. He would pour down the rain of Dharma to moisten all beings.

The Buddha told the bhikshus:

“When Mara Papiyan heard this proclamation, while asleep he dreamed of thirty-two extraordinary omens:

1. He saw his palace dark and without light.

2. He saw his palace filthy and unclean.

3. He saw his palace ruined and overgrown with thorns.

4. He saw beings terrified, their hair standing on end, fleeing and scattering in every direction.

5. He saw himself bewildered and lost, entering a winding road strewn with thorns, tiles, and stones.

6. He saw that the trees in the rear garden bore neither flowers nor fruit.

7. He saw the waters of the ponds dried up, with no lotuses of any kind.

8. He saw teals, wild geese, mandarin ducks, luan birds, and a hundred kinds of birds and beasts, all without feathers or wings.

9. He saw the various great drums, konghou harps, and musical instruments broken and ruined, their strings snapped, lying discarded in disorder upon the ground.

10. He saw himself abandon his beloved and cherished wife, children, and retinue and dwell alone elsewhere.

11. He saw his own body fall headfirst from his bed to the ground, his face torn.

12. He saw the sons of Mara, mighty in awesome spiritual power, all come and bow their heads, seeking refuge in the Bodhisattva.

13. He saw the four daughters of Mara lose awareness of the proper time and transform into old women.

14. He saw his own clothes and body covered with filthy dust and dirt.

15. He saw the walls, eaves, towers, pavilions, gates, and entrances collapse and fall askew.

16. He saw the armies of ghosts and spirits—Yakshas, nightmare ghosts, Gandharvas, devas, nagas, and their retinues—with all their hands, feet, bodies, and heads fallen to the ground.

17. He saw the devas of the Desire Realm—Shakra, Lord of the Devas; the Yama devas; the Tushita devas; the Devas Who Delight Without Arrogance; and the Devas Who Freely Transform Others’ Creations—all depart of their own accord and no longer follow his commands.

18. He saw all those within Mara’s palace with their heads completely covered.

19. He saw that his sovereign power no longer remained.

20. He saw that his retinue no longer submitted to him.

21. He saw crowns, headcloths, pearls, and necklaces spontaneously consumed by fire.

22. He saw Mara’s palace spontaneously quake.

23. He saw all the trees cut down and fallen upon the ground.

24. He saw that all pleasing things had vanished and did not appear again.

25. He saw floodwaters inundating and submerging the palace.

26. He saw the river waters sweeping away the people’s houses.

27. He saw all the heavenly kings come to take refuge in the bodhisattva and gaze upon his countenance.

28. He saw his body, while lying upon his bed, suddenly fall out of it.

29. He saw his own retinue depart and seek refuge with the bodhisattva.

30. He saw all the fine stoves and cauldrons destroyed.

31. He saw the Brahma kings and the officials under Mara’s command proclaiming inauspicious tidings.

32. He saw all sentient beings throughout the ten directions take refuge in the bodhisattva and receive his teachings.

The Buddha told the bhiksus:

“After Mara had seen such extraordinary things in his dream, he awoke terrified, with his hair standing on end. He summoned his chief ministers and assembled troops and told them what he had seen in his dream. Mara had a wise chief minister named Lion’s Peace. The Mara king questioned this chief minister and those assembled:

“‘In my dream, I heard a voice spontaneously arise in the air, saying: “A son has been born into the Sakya clan, his body adorned with many excellent marks. Having practiced arduous asceticism for six full years, he has now arrived beneath the Bodhi tree and will attain perfect awakening.” Upon awakening, I thought: “This bodhisattva will now liberate innumerable people, and my realm will surely be emptied, with not a single person remaining. This must therefore be prevented. One endowed with such virtue will soon attain the Buddha path and be called the Dharma King. Beings everywhere will go to him for refuge. What means should we employ to sever his path and prevent him from accomplishing his aim? Shall we bring forth a great army to subdue him?”’

He then spoke these verses:

Bring forth the generals and the great army;

Together go and destroy the Buddha.

Hasten to the foot of that tree

And slay this sramana at once.

The generals and troops of the four divisions

All cherish and revere me.

They will fight together with me;

Hasten forth and drive away the Buddha.

Pratyekabuddhas and arhats

Will fill the whole world,

Destroying all our armies

And leaving us without power.

Thus he will become a Buddha,

The Dharma King of heaven and earth.

His following will be exceedingly mighty;

Forevermore he will be a Buddha.

At that time, Mara Papiyan’s son, Guide, spoke these verses to his father:

Why is the great man’s face so altered,

His countenance unlike its usual appearance?

Like a heavenly being of Trayastrimsa,

Your body is out of harmony.

What have you seen today?

Quickly tell your son.

I shall at once discern its root and branches

And cure your affliction.

You heard the words of heavenly beings

And beheld an evil dream while asleep.

If you recount it before the assembly,

Upon hearing it, their bodies will collapse.

Guide himself approached and addressed his royal father:

“Your son has assembled the great multitude. Although they have raised their voices, they can by no means prevail, nor can they avoid evil. Thoughts have arisen among them: some respond in agreement, while others do not. In this way, the bodhisattva, with his excellent renown, now manifests auspicious signs beneath the tree. This is a joyful matter, in which no contempt or arrogance is displayed. As I observe him, he is certainly endowed with every blessing. He is skillful and undertakes few contrivances, and therefore commits no transgression. I see that he is tranquil and truly is a Guide and Tamer. He displays no magical deceptions, acts not for the sake of self, and has perfected the conduct of peace and happiness. He is a true Guide.”

Guide further said:

“There are also those who possess imposing might yet lack real strength and are naturally feeble, for a valiant one who practices loving-kindness will surpass them. Even if the light of fireflies filled the entire trichiliocosm, that light would still be but a tiny gleam; how could it illuminate all the worlds throughout the ten directions? Those who harbor defilement within, falsify the path, follow deluded customs, and scorn the wise suffer from a disease difficult to cure. They cannot be moved; even a hundred billion Buddhas could not cure them.”

The Buddha told the bhiksus:

“At that time, Mara Papiyan did not heed Guide’s words and immediately summoned his one thousand sons. Five hundred of them followed Guide, placed faith and delight in virtue, took refuge in the bodhisattva, and stood to the bodhisattva’s right. The other five hundred followed the instruction of their father Mara and stood to the bodhisattva’s left.

“Then Mara Papiyan said to his sons:

“‘Devote yourselves wholeheartedly to devising a plan together. By what power can we overcome the bodhisattva?’

“The son standing on the right, named Guide, replied to his father Mara Papiyan in verse:

What good can come from your disputation?

You presume to argue, hoping to sever the root.

A tiny insect wishes to battle a lion—

How could such strength overcome the Buddha?

“The son standing on the left, named Evil Eye, replied in verse:

At the mere sight of me, his strength will fail,

Like an uprooted tree with branches broken.

Today, when this sramana sees me standing here,

One glance at me will choke his breath.

“The son on the right, named Gentle Voice, answered in verse:

You would dispel the great ocean by frightening it;

With inverted conduct, you seek peace and joy.

Now that I behold the bodhisattva’s countenance,

I do not consider my father extraordinary.

“The son on the left, named Impure, answered in verse:

Now you stand alone and wish to prevail;

You who act as a sramana, silently withdraw.

Our armies today are innumerable;

With firm resolve, they shall all destroy you.

“The son on the right, named Good Intention, spoke in verse:

A mighty elephant is fettered because of its strength;

The powerful wielder of the vajra secretly harms others.

Having established the power of patience, though not yet gentle,

He renders every other power ineffectual.

“The son on the left, named Mighty Awe, responded in verse:

Although the bodhisattva’s radiant body dispels disease,

I shall enter that place and destroy it all.

Though he guards his wholesome roots as during the conflagration of an eon,

My body shall shatter and destroy the bodhisattva.

“The son on the right, named Good Person, replied in verse:

Mountains may move and empty space collapse;

Even the waters of the great ocean may run dry.

Empty space itself may walk upon the earth,

But until he gains the ambrosia, he will not leave the tree.

“The son on the left, named All-Pervading Entrance, replied again in verse:

Even the radiance of the sun and moon can be obscured;

The Mara king’s palace can be hidden beneath the waters.

How could one drop drain the rivers and seas?

Generals and troops, turn back and raise no disturbance.

“The son on the right, named Severed Delight, again spoke in verse:

Radiance may be extinguished,

The Iron Encircling Mountains may be defiled,

But the bodhisattva’s purity,

Though he stands alone, cannot be opposed.

“The son on the left, named Seeking Advantage, immediately replied in verse:

Without troops or allies, you call yourself accomplished;

Your face is handsome, but you bear neither armor nor weapons.

Never have I seen one fight without an army;

Today, I shall surely bring about your destruction.

“The son on the right, named Majestic Virtue, answered in verse:

One cannot simply speak according to one’s own wishes;

His mind is armed with the strength of patience and diligence.

He practices the three gates of liberation and possesses the resources of wisdom;

The power of virtue is the army by which he subdues all.

“The son on the left, named No Return, answered in verse:

I shall destroy the bodhisattva as fire burns grass;

Using potent spells, my arrows will be hard to evade.

One skilled in mantras can shatter mountains;

I shall cause the Prince to flee.

“The son on the right, named Delight in Dharma, answered in verse:

Even if empty space were exhausted and made to take form,

And the realm of sentient beings could be made a single unity,

And the gentle, cooling wind could be grasped,

The bodhisattva beneath the tree could not be moved.

“The son on the left, named Dan-Pha, recited this verse:

My father’s realm manifests spontaneously;

Whatever people delight in and desire, they obtain.

We must destroy the bodhisattva’s life;

Only when the tree itself is imperiled shall we depart.

“The son on the right, named All-Auspicious, spoke in verse:

Even if poisons filled the trichiliocosm

And all became venom, they could not harm him.

The poisons of lust, anger, and delusion are supreme,

Yet even they cannot harm the Noble One.

“The son on the left, named Delight in Craving, spoke in verse:

Hundreds of thousands of celestial maidens adorn themselves

And play innumerable kinds of music.

He shall constantly delight in and desire pleasure,

So that all his sensual desires may be fulfilled.

“The son on the right, named Dharma Practice, spoke in verse:

Using the Dharma they delight in to rejoice themselves,

Revering meditation, delighting in ambrosia,

Liberating sentient beings with loving-kindness—

Why would they still cherish sensual pleasures?

The son on the left named Hao Qi spoke this verse:

The moon in the sky has nowhere from which it comes;

Dispelling the darkness, it therefore shines brightly.

Today we have obtained this śramaṇa,

Who destroys all the karma wrought by discriminating thoughts.

The son on the right named Lion’s Roar spoke this verse:

Countless jackals may howl together,

But how could they equal the roar of a lion?

When the hundred beasts hear that sound, their hearts are terrified;

Trembling in fear, they flee in all directions.

Now you are likewise:

You do not listen to the Honored One among Men teaching the Dharma,

But vaunt yourselves with boastful, deceitful words;

Hearing the sacred lion’s roar, you will be subdued.

The son on the left named Mindful of Evil spoke this verse:

This assembly now is vast beyond measure;

How can it be seen who among them is superior?

The fool who sees this does not flee,

But instead falsely claims that he will subdue him.

In brief, all the sons of Māra, both the pure-white faction and the dark faction, each spoke verses. At that time, a general named Virtuous Goodness spoke these verses to Māra Pāpīyān:

Before Your wisdom,

Śakra, the Four Heavenly Kings, the Chandas,

The asuras, and the Kalus

Join their palms, bow their heads, and pay homage.

How much more are they filled with reverence—

Brahmā and the Ābhāsvara devas,

The devas of the Pure Abodes and all the divine sons

Have likewise entrusted their lives to You.

Now these sons of mine

Follow You and receive Your teaching;

All respectfully protect the bodhisattva,

And, coming here, they bow their heads.

Now this host of Māra,

Extending three thousand two hundred miles,

Is reverent and joyful at heart,

Their hearts brimming with delight.

Seeing Your face serene and joyous,

Hundreds of thousands of devas rain down flowers;

Countless spirits make offerings,

And the devas descend to pay their respects.

All the deeds of the māras

Are disorderly and come to nothing.

To withdraw is the course of wisdom;

Surely you cannot defeat Him.

At the auspicious Bodhi tree,

All species of birds,

Unafraid, sing and warble.

Unable to prevail, why do you not withdraw?

Upon the abodes of the māras

Rain ink and clouds of dust;

Upon the place of enlightenment rain flowers.

I only ask that you heed me and return.

Throughout the dwelling places of the māras,

Pits and ditches are strewn with caltrops;

At the place of enlightenment, fragrant incense is offered.

The wise should resolve to return.

The omens seen clearly in former dreams—

Why do you not turn back in accordance with them?

Is it because of desire? What restrains you?

Your dwelling place has already been destroyed.

You presumptuously set yourself up to instruct others,

Foolishly raging against the Great Sage.

Diligence is worthy of praise,

Yet thunder and rain bring forth no grass.

The Sage who strives diligently has returned;

It is fitting that you should always meet Him.

Because He harms no sentient being,

He has attained sovereignty as the foremost.

Heavenly King, have you not heard?

The marks of His body radiate light afar.

He renounced His kingdom for no other purpose

Than to become a Buddha, purified of the dust of affliction.

His body is pure in this way;

The sages revere Him.

Do not be heedless and refuse instruction;

You should approach the Supremely Honored One.

The white hair between His brows—

Should it emit its radiance,

It would envelop many realms,

And Māra’s palace would no longer appear.

The crown of His head cannot be seen;

Even on close inspection, it is difficult to behold.

No one is able to perceive it.

He will attain perfect, true enlightenment.

Mount Sumeru, the Iron Encircling Mountains,

The sun and moon, Śakra, and Brahmā,

The earth and all places of enlightenment,

The forests and mountains all bow their heads.

He possesses the power of merit and the power of wisdom,

The power of sanctity and the power of diligence,

The power of patience and the power of meditative contemplation;

Māra’s power vanishes and becomes powerless.

Like a vessel made of clay tiles,

It will surely soon break apart;

Like beasts compared with a lion,

Or fireflies compared with the sun and moon,

In any comparison, none can equal Him.

As a serpent compared with a lion—

Contemplating the bodhisattva,

I see no one who can equal Him.