方廣大莊嚴經

Chapter 26: TURNING THE DHARMA WHEEL (continued)

At that time, the Buddha said to the bhikshus:

“After converting the five men led by Bhaddiya, the Tathagata reflected: ‘Uruvilva Kasyapa is a renowned practitioner who, together with his five hundred disciples, is admired and revered by kings, ministers, and the people. I should go to him and teach the true Dharma.’ Having reflected thus, the Buddha asked the way and went there. Seeing the Buddha approach, Kasyapa went out to welcome him and asked:

“‘Are you happy and at peace?’

“The Buddha replied:

“‘To be free from illness, content, pure and tranquil, and endowed with faith—this is called being at peace.’

“Kasyapa said to the Buddha:

“‘The day is now drawing to a close. I would be honored if the sramana would consent to remain here. You may choose any place you wish.’

“The Buddha said:

“‘Kasyapa, tonight I wish to sleep in this stone cavern.’

“Kasyapa replied:

“‘I truly cannot be pleased with that, for a vicious naga dwells in that cavern. I fear it will harm you.’

“Only after the Buddha had stated his wish three times did Kasyapa reluctantly allow him to spend the night there. The Tathagata then washed his hands and feet, entered the stone cavern, spread out his seat, and sat down. When the naga saw him, it flew into a violent rage and emitted a great blaze from its body. The Buddha likewise emitted a brilliant flame. When the two fires met, they flared up and seemed to consume the stone cavern. That night, Kasyapa awoke and saw the cavern engulfed in flames. Frightened and grieved, he lamented:

“‘That sramana is a handsome and venerable person, but because he refused to heed my words, he has been consumed by the fire.’

“Kasyapa immediately ordered his disciples to fill large jars with water and throw it upon the cavern to save him. Yet all the water cast from the jars turned into fire, causing both teacher and disciples to become even more terrified. Together they lamented:

“‘The naga’s fire has killed that sramana!’

“At that time, through the wondrous power of his spiritual attainments, the Tathagata subdued and vanquished the vicious naga and placed it in his alms bowl. Early the following morning, carrying the alms bowl containing the naga, he calmly emerged. When Kasyapa saw him, he was overjoyed and regarded it as an unprecedented marvel. He thought to himself: ‘Could this sramana have come back to life? What is in his alms bowl that resembles the vicious naga?’

“The Buddha said to Kasyapa:

“‘Kasyapa, I have subdued it and caused it to undertake the precepts.’

“Ashamed, Kasyapa turned and said to his disciples:

“‘Although this great sramana possesses spiritual power, he is not equal to me, for I have attained the fruit of arhatship.’

“The Tathagata then went to dwell beneath a large tree near Kasyapa’s residence. Around midnight, the Four Great Heavenly Kings came together to hear the Dharma. Their radiance blazed like great burning torches. When Kasyapa saw this, he thought that the Buddha followed the religion of fire worship.

“At daybreak, Kasyapa said to the Buddha:

“‘Does the sramana’s practice also involve worshiping fire?’

“The Buddha replied:

“‘It is not so. Last night the Four Heavenly Kings descended here together to hear the Dharma. It was merely their radiance.’

“Afterward, Sakra also descended to hear the Dharma, and his radiance was even more brilliant. The next morning, Kasyapa still thought that the Buddha followed the religion of fire worship, so he went to question him.

“The Buddha replied:

“‘It is not so. That was Sakra coming to hear my Dharma.’

“Next, the Brahma King also descended to where the Buddha was to hear the Dharma. Brahma’s radiance was still more intense. Kasyapa became certain that the Buddha followed the religion of fire worship, so early the next morning he went to question him. The Buddha again replied:

“‘It is not so. That was merely the radiance of the Brahma King, who came to hear my Dharma.’

“Kasyapa and his five hundred disciples worshiped three kinds of fire. The disciples wished to kindle the fires, but no matter how long they tried, the fuel would not ignite. Finding this strange, they went and reported it to their teacher. Kasyapa said:

“‘This must have been caused by that sramana.’

“Together they went to ask the Buddha:

“‘At our place of fire worship, no matter how we try to kindle the fires, they will not burn.’

“The Buddha said:

“‘If you wish to kindle the fires, you must first cause fire to arise; then, when it is passed to the fuel, it will burn.’

“After the fires began to burn, Kasyapa wished to extinguish them, but they would not go out. His five hundred disciples helped to blow upon them, yet still they would not go out. Each of them thought that this too must have been caused by that sramana, so together they went and said to the Buddha:

“‘The fires have begun to burn, but now we cannot extinguish them.’

“The Buddha said:

“‘If you wish them to be extinguished, you must first cause the fires to go out.’

“Kasyapa said to the Buddha:

“‘Sramana, you should remain here and practice the pure life with us. I vow to have my relatives provide you with every offering. Each day, please come to the place where the meal is served.’

“The Buddha consented. That day, Kasyapa invited the Buddha to accompany him to the place where the meal was to be served. The Buddha said:

“‘You may go ahead. I shall follow afterward.’

“As soon as Kasyapa had departed, the Buddha used his wondrous spiritual power to fly to the Trayastrimsa Heaven and obtain various fruits from that realm. Going east to the continent of Purvavideha, he obtained amalaka fruits. Going south to Jambudvipa, he obtained jambu fruits. Going west to Aparagodaniya, he obtained haritaki fruits. Going north to Uttarakuru, he obtained naturally grown rice. Having filled his alms bowl with all of these, he flew down through the sky, arrived before Kasyapa, and sat upon a couch. When Kasyapa arrived later and saw the Buddha already there, he asked:

“‘By what road did the sramana travel to arrive here before me?’

“The Buddha said:

“‘Kasyapa, after you departed, I traveled to the four continents and ascended to the Trayastrimsa Heaven, where I obtained these renowned fruits and delicious foods. You may share them with me.’

“At that time, in the kingdom of Magadha, the king, his ministers and their relatives, elders, householders, brahmins, and others all came to Kasyapa’s residence to hold a seven-day festival. Kasyapa thought to himself: ‘This great sramana possesses lofty and imposing virtue, and his excellent marks are supremely majestic. If those people see him, they will surely abandon me and serve him instead. May he not come to my dwelling during these seven days.’ The Buddha clearly knew Kasyapa’s thought, so he concealed himself and did not appear. When the seven days had passed and all the offerings had been made, Kasyapa thought again: ‘The festival is over, and a great quantity of food remains. If that great sramana comes here now, I shall prepare it and invite him to eat with me.’

“The Buddha clearly knew this thought and therefore appeared. Both delighted and alarmed, Kasyapa asked:

“‘Tathagata, what have you been doing during these past seven days, and where have you stayed that I did not see you?’

“The Buddha replied:

“‘Previously, you gave rise to the thought that you did not wish me to come, so I did not come. Now you have thought of me, and therefore I have come.’

“At that time, Kasyapa’s five hundred disciples were preparing for a sacrificial rite and together used axes to split firewood. Yet whenever they raised their axes, none of them could bring them down. They went and reported this to their teacher. Kasyapa said:

“‘This too must have been caused by that sramana.’

“He then went to ask the Buddha:

“‘My disciples are splitting firewood together. Each raises his axe, but none can bring it down.’

“The Buddha said:

“‘Let the axes descend together in unison with the sound, and they will come down.’

“After the axes had descended, they all stuck fast in the wood and could not be raised. Kasyapa again went to ask the Buddha, who said:

“‘Let go of them, and they will naturally be raised.’

“Indeed, the axes could then be raised.

“The clear waters of the Nairanjana River flowed swiftly. Through his spiritual power, the Buddha caused the water to rise above the height of a man, while he walked beneath it, each step he took causing dust to rise. Seeing this from afar, Kasyapa feared that the Buddha would be submerged and swept away by the current, so he ordered his disciples to bring a boat to rescue him.

The disciples arrived and saw the water surging high while the Buddha walked beneath it, with dust rising at every step. Kasyapa called out loudly:

“Venerable ascetic! Would you like to board the boat?”

The Buddha replied:

“Very well.”

The Tathagata then followed the current and entered the boat through its bottom, yet the boat was not pierced at all.

Kasyapa again said:

“This great ascetic is truly endowed with miraculous powers, but he is still not like me, who has attained arhatship.”

The Buddha said:

“Kasyapa, you are not yet an arhat. Why, then, are you so arrogant as to claim that you have attained arhatship?”

At that moment, Kasyapa was greatly frightened and ashamed. He bowed his head and addressed the Buddha:

“The Great Sage now clearly knows my thoughts. I humbly beseech the Great Sage to receive me into His teaching and allow me to become an ascetic.”

The Buddha said:

“Kasyapa, you are a senior practitioner with many disciples and followers. Moreover, the king, all the officials, and the people look up to and revere you. Now that you wish to study the Way, you should not diminish your own standing. You should carefully discuss this with your disciples.”

Kasyapa said:

“Excellent! It shall be as the Sage has taught. Since I cannot decide this matter according to my own wishes alone, I should return and discuss it with my disciples.”

Kasyapa returned, assembled all his disciples, and said:

“I now understand and have faith in the teaching of that ascetic, for the Way he has attained is true and right. I now wish to follow him. What do you think?”

The disciples replied together:

“We too wish to follow our teacher’s intention and take refuge in that ascetic.”

Kasyapa and his disciples then removed their garments, took all their fire-worship implements, and cast them into the river. Together they went before the Buddha, bowed at His feet, and said:

“My disciples and I now wish to become ascetics within Your true Dharma.”

The Buddha said:

“Come, bhikkhus!”

At once, they all shaved off their hair and beards, donned Dharma robes, and became ascetics.

Kasyapa had two younger brothers who were also practitioners, named Nadi and Gaya. Each had two hundred and fifty disciples, and they had long dwelt near the riverbank. When they saw the garments, robes, and various implements used in fire worship by the brahmin ascetics floating down with the current, they were astonished and feared that their elder brother and his company of disciples had been killed. The two brothers and their five hundred disciples immediately traveled upstream. When they saw that their elder brother and all his disciples had become ascetics, they were amazed and asked:

“Elder brother, you have long been a senior practitioner and are now one hundred and twenty years old. Your wisdom is profound, and the entire country believes in and reveres you. In our view, you have already attained arhatship. Why have you now abandoned your own path of cultivation to study the Way under that ascetic? Is his Way superior to all other paths?”

Kasyapa replied to his younger brothers:

“The Buddha’s Way is supremely excellent, and His Dharma is unsurpassed. Never before have I seen anyone attain miraculous powers and spiritual might like the Buddha. The Buddha’s Dharma is pure and brings deliverance to multitudes. He can teach sentient beings by means of three things. First, He uses spiritual power and miraculous transformations. Second, He uses wisdom to know clearly the thoughts of others and teaches them accordingly. Third, He skillfully knows every kind of affliction and prescribes medicine according to the illness.”

When the two younger brothers heard their elder brother’s words, they became reverent toward the Buddha and turned to ask their disciples:

“What do you think?”

All five hundred disciples replied that they wished to follow their teachers’ instruction. They immediately went together, bowed before the Buddha, and asked to become ascetics.

The Buddha said:

“Come, bhikkhus!”

They all shaved off their hair and beards, donned Dharma robes, and became ascetics.

The Tathagata then went with the one thousand bhikkhus to the city of Varanasi and stayed in a forest. For His disciples, the Tathagata sometimes manifested miraculous powers, sometimes expounded the Dharma, and sometimes taught the precepts. Seeing the Buddha’s majestic bearing and wondrous spiritual powers, all the disciples rejoiced and attained arhatship.

The Blessed One then departed from Varanasi with the three Kasyapa brothers of Uruvilva and the one thousand arhats and traveled to the kingdom of Magadha. King Bimbisara had long heard that the bodhisattva had attained Buddhahood; that His body stood one zhang and six chi tall and constantly radiated a golden hue; that He possessed the thirty-two excellent marks and eighty minor characteristics; that He was endowed with the ten honored epithets, had attained true knowledge and vision, perfected the five eyes, and realized the six supernormal powers; and that Brahma kings, Sakra, and the Four Heavenly Kings all revered and honored Him.

Now that the Buddha had come to his kingdom, the king was exceedingly joyful. He reflected that he had formerly met the bodhisattva before He attained the Way and had received His promise that, upon becoming a Buddha, He would come to deliver him. Now that the Buddha had arrived, it was clear that He had not forgotten His vow.

The king immediately issued an order throughout the realm that the roads be repaired, swept clean, and adorned. Riding in a jeweled carriage, with his chief ministers and all the civil and military officials accompanying him before and behind, along with a thousand chariots and ten thousand cavalrymen arrayed in proper order, the king left the capital to welcome the Buddha.

At that time, the Blessed One was in the Gaya Forest near Rajagriha, seated beside a great tree and surrounded by one thousand bhikkhus. From afar, the king saw the Buddha like the moon amid the stars, like the sun newly risen, like Sakra, and also like a Brahma king in his heavenly palace. His majestic presence resembled a towering golden mountain rising high above all things. The king’s heart was filled with immense joy. He descended from his carriage and proceeded on foot. Without concern for maintaining the five forms of royal deportment, he bowed his head in homage to the Buddha, announced his title, and said:

“For a long time, I have admired Your noble virtue and yearned for this meeting today.”

The Tathagata then comforted the king and inquired after him in a Brahma voice:

“Great King, are the four great elements of your body peaceful and at ease? Surely the affairs of the kingdom and its people do not weary you excessively?”

The king said:

“Through Your lofty grace, all are fortunately peaceful and well.”

King Bimbisara, the chief ministers, and the people then saw Kasyapa seated beside the Buddha and thought, “Kasyapa is a senior practitioner and the ancestral teacher of the seers. Could he have abandoned his own path to become the Buddha’s disciple? It is unclear whether he is the Buddha’s teacher or whether the Buddha is his teacher.” Knowing the king’s thoughts, the Buddha questioned Kasyapa in verse:

You constantly worshiped rivers and mountains,

Taking refuge in water, fire, and wind,

The sun and moon, and Brahma Heaven,

Ever diligent by day and night.

Throughout so many months and years,

Your mind was never indolent.

In serving and worshiping those deities,

Did you indeed obtain blessed merit?

Kasyapa also replied in verse:

Recalling all my former worship,

Throughout the course of eighty years—

Wind, water, fire, and Brahma Heaven,

Mountains, rivers, the sun, and moon—

By night and day I was ever diligent,

My seeking mind was never indolent.

Yet in the end I gained nothing;

Only upon meeting the Buddha did I find peace and bliss.

After hearing these verses, King Bimbisara, his ministers, and the people understood that Kasyapa was the Buddha’s disciple. The Buddha called to Kasyapa and said:

“You should now display your spiritual powers as an arhat.”

Kasyapa immediately obeyed the Buddha’s instruction and swiftly soared into the sky. From the upper part of his body he emitted fire, while from the lower part water streamed forth; or from the upper part of his body water streamed forth without wetting him, while from the lower part he emitted fire without being burned. He flew back and forth through the sky, disappearing seven times and reappearing seven times.

He entered the earth as though moving through flowing water and walked upon water as though treading upon solid ground. He could pass through Mount Sumeru without the slightest obstruction. Then, in the open space before the Buddha, he performed all manner of transformations: disappearing in the west and appearing in the east; disappearing in the east and appearing in the west; disappearing in the south and appearing in the north; disappearing in the north and appearing in the south.

When he had completed these transformations, Kasyapa came before the Buddha, knelt, joined his palms, and said:

“The Buddha is my Teacher, and I am the Buddha’s disciple.”

The king and his ministers understood even more clearly that Kasyapa was a disciple of the Buddha.

At that time, the Blessed One said to King Bimbisara:

“Great King, form is impermanent, suffering, empty, and without self. Feeling, perception, formations, and consciousness are likewise impermanent, suffering, empty, and without self. Form is like a mass of foam that gathers and disperses and cannot be grasped; feeling is like a bubble upon water and cannot long endure; formations are like the trunk of a banana tree, within which there is nothing firm or substantial; perception is like what is seen in a dream, entirely false and illusory; consciousness is like an illusory scene arising from delusion. The three realms are all unreal, and everything is impermanent. Great King, how many years have passed since this kingdom came into being?”

The king replied:

“More than seven hundred generations.”

The Buddha asked:

“Then does the king know all the rulers who have governed it?”

He replied:

“I know clearly only my royal father.”

The Buddha said:

“The world changes in an instant. Only the Dharma of the Way is a refuge. One should cultivate it in order to attain the unconditioned blessing; nothing surpasses this.

Great King, you should understand that although a person receives this body from his parents at birth, the resulting karmic retribution does not come from his parents. All good and evil, favorable and unfavorable circumstances arise from karma created in the past. Those who perform wholesome deeds, after the end of their lives, are born among gods or humans and continually encounter Buddhas.

Those who commit evil deeds, after the end of their lives, fall into the hells or are born as hungry ghosts or animals. All dharmas arise through the conjunction of causes and conditions, and when those causes and conditions disperse, they cease.

“Great King, you should understand: conditioned by ignorance are formations; conditioned by formations is consciousness; conditioned by consciousness are name and form; conditioned by name and form are the six ayatanas; conditioned by the six ayatanas is contact; conditioned by contact is feeling; conditioned by feeling is craving; conditioned by craving is grasping; conditioned by grasping is becoming; conditioned by becoming is birth; and conditioned by birth are aging and death, sorrow, lamentation, suffering, and distress.

Great King, with the cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases; with the cessation of consciousness, name and form cease; with the cessation of name and form, the six ayatanas cease; with the cessation of the six ayatanas, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, grasping ceases; with the cessation of grasping, becoming ceases; with the cessation of becoming, birth ceases; and with the cessation of birth, aging and death, sorrow, lamentation, suffering, and distress also cease.

“Great King, these twelve links of dependent origination are perfectly clear and evident. Yet the essential nature of all dharmas is unobstructed like empty space and leaves no trace. Only by transcending every form of conceptual thought and discrimination can one penetrate the Dharma patience.”

When the Buddha had finished teaching these dharmas, eighty-four thousand gods and humans became free from all worldly defilements and attained the pure Dharma eye. Immeasurable numbers of people in the assembly aroused the aspiration for unsurpassed bodhi.

At that time, King Bimbisara attained the pure Dharma eye and was filled with joy. He asked the Buddha to permit him to undertake the five precepts, and he also requested that the great ministers, the entire body of officials, and the people of the kingdom be allowed to take refuge in the Buddha and undertake the five precepts. After receiving the precepts, the king rose from his seat, bowed his head at the Buddha’s feet, and said:

“Blessed One, you were able to relinquish the throne of a holy wheel-turning king, leave the household life, and seek the Way. Previously, I personally entreated you that, if you attained the Way, you would come and deliver me first. Today that former wish has been perfectly fulfilled. By good fortune, I have received the Buddha’s grace and am able to follow the path of the Way. Though the affairs of the kingdom are numerous and difficult, I shall regard attending to them as serving my own kin.”

Then the king, together with all his civil and military officials, circumambulated the Buddha three times, took their leave, and returned.

When the king arrived at the royal palace, all the officials came to congratulate him, saying that the kings of former generations had not encountered a Buddha and that only their present king had been able to meet the Tathagata. Hearing this, the king rejoiced even more and said:

“You ministers possessed blessed affinities from long ago, and therefore you have now encountered a Buddha in the world.”

On that occasion, the king ordered the consorts and palace women of the inner court, as well as all the people of the kingdom, to apply themselves diligently to cultivation, uphold the precepts, and wholeheartedly serve the Dharma of the Way.

At that time, in the kingdom of Magadha, there was an elder named Kalanda. Seeing that the Buddha had entered that kingdom to teach the Way but did not yet have a monastery, he wished to offer his Bamboo Grove to the Buddha. He therefore came before the Buddha and respectfully said:

“Blessed One, you are the One of Great Loving-Kindness and Compassion, cherishing all beings as parents cherish their children. You were able to relinquish all the splendor and glory of the world, attain the Way, and become a Buddha. At present, there is no monastery in which you may reside and practice. I therefore beg to offer my Bamboo Grove to the Tathagata.”

The Buddha then bestowed a blessing upon the elder and accepted the offering. From that time onward, the Buddha and the noble Sangha resided there to cultivate and journeyed together to teach and transform beings.

At that time, most of the people of Magadha delighted in various kinds of worldly music, singing and dancing day and night without respite. When the Buddha came to that kingdom, he taught them the Dharma of the Way and instructed them in methods of cultivating the mind and upholding the precepts. Thereupon, everyone abandoned worldly music.

The Buddha had a disciple named Asvajit who entered the city to seek alms. His steps were serene and composed, and the dignified bearing of his pure conduct was extraordinary. All who saw him along the road gave rise to joyful hearts. When Sariputra saw this shramana, he thought: “I have studied the Way for a long time and am also acquainted with many teachings and practices, yet I have never seen anyone like this. Why does he possess such exceptional dignity? I shall approach him and ask what path he follows.” Sariputra then went to the bhikshu and asked:

“Who is your teacher? I beg to hear of the aspiration pursued by one who cultivates and studies.”

The bhikshu then recited this verse:

My Teacher possesses all the excellent marks,
The Most Honored One throughout the three realms.
The five skandhas and the twelve links of dependent origination
Abide neither in emptiness nor in existence.

After Bhikshu Asvajit had recited the verse, he said to Sariputra:

“My Teacher is the Supremely Honored and Supremely Victorious One among gods and humans, whose accumulated virtues cannot be reckoned. He descended from Tusita Heaven and was born in Jambudvipa. As soon as he was born, he was able to take seven steps, face the ten directions, raise his hand, and proclaim in a great voice: ‘Above the heavens and beneath the heavens, I alone am the Supremely Honored and Supremely Victorious One. I shall teach and deliver the sentient beings of the three realms, freeing them from suffering and distress.’ Sakra, Brahma, and the Four Heavenly Kings all came to make offerings and pay reverence. The Buddha’s virtues can never be fully described.”

When Sariputra heard the bhikshu speak in this way, he was like a person in darkness who beholds the radiant light of the sun. He then said to the bhikshu:

“Excellent, excellent! From childhood I was devoted to learning. At the age of eight, I followed a teacher to study the Way, and for sixteen years at my teacher’s side I never once grew negligent, believing myself to have attained thorough understanding. Today, having encountered the Unsurpassed Perfectly Enlightened One, I have truly found my teacher. Please tell me where the Buddha is now.”

The bhiksu replied:

“The Buddha is presently staying at the Kalandaka Bamboo Grove Monastery.”

Thereupon, Sariputra brought his disciples to the Tathagata. He bowed at the Buddha’s feet, exchanged greetings, and then addressed the Buddha:

“I have dwelt in the realm of birth and death, wandering within the cycle of delusion. Today, through good fortune, I have encountered the Buddha. I pray that you will open for me the true path, so that I may become a sramana and fully observe the precepts.”

The Buddha said:

“Welcome, bhiksu!”

Sariputra and his disciples spontaneously shaved off their hair and beards, donned Dharma robes, and became sramanas. The Buddha then taught the Dharma for his sake, causing his mind to awaken completely. He extinguished all outflows and attained arhatship. Sariputra then approached the Buddha and said:

“Blessed One, I have a fellow practitioner and friend named Mahamaudgalyayana. We formerly agreed that whichever of us first attained the Way would guide the other. I now wish to go to him and respectfully ask the Blessed One’s permission.”

The Buddha said:

“It is now the proper time for you to go.”

Sariputra then entered the city of Rajagriha in search of Maudgalyayana. From afar, he saw Maudgalyayana and his disciples traveling toward a small village. When Maudgalyayana saw that his friend’s appearance had changed, he went forward to greet him and asked:

“Why do your countenance and garments now appear so different?”

Sariputra replied:

“I am now studying under a Guiding Master who teaches the principle of impermanence. That Way is right here. Although I sought the Dharma for many years, I never encountered the Great Sage. Today I have met him; my body and mind are light and at ease, and my joy is boundless. Therefore, I have come here hoping to share the savor of the Dharma with you.”

Maudgalyayana said:

“This is no small matter. We must carefully deliberate upon it together.”

Sariputra said:

“You and I formerly practiced and studied together. You know well the extent of my understanding, so please do not hesitate.”

Maudgalyayana then said to Sariputra:

“You have always possessed wisdom far surpassing mine. Since you now instruct me in this, how could it be mistaken?”

Having spoken, Maudgalyayana followed Sariputra to the Buddha. He bowed at the Buddha’s feet and said:

“Because I was far removed from the Great Sage, I remained submerged in affliction. Today I have encountered the Buddha. I wish to become a sramana so that I may remain near and attend upon you.”

Maudgalyayana immediately cast aside all his former requisites, including his water vessel, staff, and deerskin robe.

The Buddha said:

“Welcome!”

Maudgalyayana spontaneously shaved off his hair and beard, donned Dharma robes, and became a sramana. The Buddha taught him the Dharma, through which he attained complete understanding, extinguished all outflows, and attained arhatship. At that time, Sariputra, Maudgalyayana, and their two hundred and fifty disciples all went forth under the Buddha and attained arhatship.

At that time, King Suddhodana heard that his son had attained the Way and become a Buddha six years earlier. His heart was filled with joy, and every day and every hour he longed to see his son again. He therefore said to his close minister Udayin:

“Go now and seek out the Buddha. Invite him to return and visit his native land and the royal palace. Father and son have now been separated for more than twelve years. Day and night I have grieved and worried, without a moment’s respite. If I could behold my son’s face just once, it would be no different from being born anew.”

Udayin received the king’s command, sought out the Buddha, bowed at his feet, and fully conveyed King Suddhodana’s message.

At that very time, Udayin saw devas, Brahma kings, and Sakra all coming to pay reverence and listen to the Dharma. He then asked the Buddha for permission to go forth and become a sramana. The Buddha said:

“Welcome!”

Udayin spontaneously shaved off his hair and beard, donned Dharma robes, became a sramana, and attained arhatship.

The Blessed One then reflected: “I once made a promise to my royal father that, if I became a Buddha, I would return to my homeland and liberate my parents. Now that I have attained the Way, I must not forget my former vow.” He then said to the bhiksu Udayin:

“You should return first and report to my royal father. You may display your spiritual powers and manifest all eighteen transformations, so that everyone may witness the accomplishment of my Way. If even a disciple of the Buddha is thus, how much more magnificent must be the Buddha’s awe-inspiring virtue.”

Obeying the Buddha’s instruction, Udayin soared into the sky and returned to his native land. Arriving above the capital city of Kapilavastu, he manifested all eighteen transformations in midair, causing the king, his ministers, and the people to be filled with awe. Udayin then recited these verses:

The Tathagata is truly rare;

How could one easily encounter him?

Through immeasurable kalpas of diligent hardship,

He has always shown compassion for all beings.

Formerly, he practiced the bodhisattva path;

Now his vow has been completely fulfilled.

Seated beneath the Bodhi tree,

He subdued the hostile hosts of Mara.

He severed the causes of birth and death

And utterly extinguished every affliction.

Having become the Perfectly Enlightened One,

He proclaims the unsurpassed Dharma.

I formerly received the king’s command

And left the kingdom to welcome the Crown Prince.

I told him that the king constantly remembered him

And often spoke words of sorrow and distress.

The Buddha ever remembers his native land

And will return to visit his kin.

Obeying the Buddha’s instruction,

I have returned to Kapilavastu.

Through the Buddha’s gift of spiritual powers,

I have come directly back to the royal city.

Manifesting transformations of so many kinds,

I am like a fragrant lotus blossom.

When the royal father saw these transformations,

His heart was filled with fear and amazement.

He immediately questioned those beside him,

For never before had he seen such things.

The Crown Prince formerly left the kingdom

To seek the Way and liberate sentient beings.

Through immeasurable kalpas of diligent hardship,

He has now attained Buddhahood.

O King, do not be afraid;

Your heart should instead rejoice.

He has transcended birth and death

And sends his greetings to the king.

When the king heard news of his son,

His tears fell like shooting stars:

“For these past six years,

My sorrowful longing has never ceased.

Suddenly hearing these glad tidings,

I am like one restored to life from death.

My son abandoned the precious throne;

What is the name of the Way he attained?”

I respectfully answer the king’s question:

“The Crown Prince passed through six years

Of ascetic practice and thereby attained the Way.

He is called the Deva of Devas,

The Most Honored One in the three realms.”

“When my son dwelt at home,

I built every kind of palace for him,

Beautifully carved and ornamented.

Where does he now dwell?”

I respectfully answer the king’s question:

“The Buddha attained the wondrous Dharma

And ever abides in places of peace and ease.

He frequently dwells beneath trees,

Where devas come to make offerings.”

“When my son dwelt at home,

Whatever he reclined or sat upon was covered

And adorned with fine silks,

Always soft, fresh, and beautiful.”

I respectfully answer the king’s question:

“The Lord of Devas offers him robes,

And dragon maidens present precious couches.

The Buddha’s mind is always sovereign and free;

He has never displayed either joy or anger.”

“When my son dwelt at home,

He had every kind of rare and delicious food.

Where does he now dwell and take his meals,

And who prepares them and attends to him?”

I respectfully answer the king:

“He carries his alms bowl and begs for food.

His merit neither increases nor diminishes.

He invokes blessings upon the donors,

That they may enjoy peace and well-being life after life.”

“When my son dwelt at home,

His sleep and rest were always pleasant.

Singing and instrumental music accompanied him

Until he awakened.”

I respectfully answer the king:

“In meditative concentration there is neither brightness nor darkness.

The Buddhas sleep and rest but little.

Sakra always reveres him,

And the Brahma kings constantly offer encouragement and aid.”

“When my son dwelt at home,

He bathed in fragrant water,

Whose perfume filled every chamber.

What kind of fragrance does he use now?”

I respectfully answer the king’s question:

“The eightfold path and the three liberations

Are his bath, cleansing away all defilement.

His tranquil mind has ended sorrow and distress,

And is quiescent like empty space.”

“When my son dwelt at home,

He had every kind of incense and fragrant ointment,

Pure and free from the slightest impurity,

Immaculate and richly perfumed.”

I respectfully report to the king:

“Discipline, concentration, wisdom, and liberation—

He takes the virtue of the Way as his fragrance,

Which wafts throughout every place,

Through the ten directions and the eight perilous circumstances.”

“When my son dwelt at home,

He had all four kinds of precious couches,

With blankets and cushions of many colors,

And reclined or sat upon them in perfect comfort.”

I respectfully answer the king’s question:

“He takes the four dhyanas as his cushions and couch;

His mind is always sovereign and free,

And is never stained by the mire of affliction.”

Pure as a lotus flower.

When my son was still at home,

The guards kept strict watch;

Whenever he went out or came in, attendants accompanied him,

And his eyes never beheld evil deeds.

I shall answer the king:

More than a thousand arhats

And innumerable bodhisattvas

Are all his disciples,

Ever remaining close beside him.

When my son was still at home,

With elephants, horses, and every kind of carriage,

He traveled throughout the four directions,

Roaming at pleasure wherever he wished.

I shall answer the king's question:

The five superknowledges are his carriage;

He soars freely, without obstruction,

Clearly comprehending every mind,

And journeys beyond birth and death.

When my son was still at home,

Banners and standards were arrayed everywhere;

Did hosts of armed soldiers

Always escort him before and behind?

I shall answer the king:

The four assemblies follow and protect him,

Giving aid amid every peril and hardship;

All are gracious and benevolent,

And serve as a refuge.

When my son was still at home,

Bells and drums sounded to clear the way;

Musicians played harmonious melodies,

And onlookers crowded the roads.

I shall answer the king's question:

Beneath the tree of enlightenment, he attained perfect awakening

And delivered the five Bhadravargiya ascetics;

Eighty-four thousand devas

All attained the Dharma-eye.

The ninety-six schools of doctrine

All submitted to him as well.

He sounded the drum of non-arising and non-ceasing,

Whose resonance pervaded the trichiliocosm.

When he revealed and bestowed the teaching, all awakened,

And everyone rejoiced together.

Of what country is my son king?

Are its borders broad or narrow?

How many people has he transformed and delivered?

Have they all submitted to him?

The Buddha presides over the trichiliocosm

And transforms beings everywhere.

Those throughout the ten directions are beyond reckoning,

And all receive every benefit.

When my son was still at home,

He assisted me in affairs of state;

Was he always virtuous, courteous, and righteous,

Obedient to my words and never daring to disobey?

The Buddha awakened to the emptiness of all dharmas

And departed from the four inversions.

All people take refuge in him,

In the quiescent, unconditioned Way.

The Buddha's Dharma knows neither love nor hatred;

He thoroughly comprehends all things,

Teaching and transforming beings everywhere,

So that all obtain abundant benefit.

Suppose there were a person

Who possessed innumerable heads,

Each head having innumerable tongues,

Each tongue endowed with inexhaustible eloquence;

Even if immeasurable numbers of such people,

Throughout kalpas as numerous as the sands of the Ganges,

Praised the Buddha's virtues,

They still could not exhaust them.

How then could I, a tiny spark of light,

Fully describe the sun?

When King Suddhodana heard these verses, he immediately praised him:

“Excellent! The prophecy once made by the seer Asita was indeed not mistaken.”

He then asked Udayin:

“Does the Buddha intend to return and visit the royal palace?”

Udayin replied:

“In about seven days, the Tathagata will arrive here.”

Hearing this report, the king was filled with immeasurable joy and immediately said to his ministers:

“I shall prepare to welcome the Buddha upon his return. The reception must be conducted according to the ceremonial rites for welcoming a wheel-turning sage-king. First, the appropriate offices must be ordered to clear and prepare the roads and sprinkle their entire length with fragrant water. Then they must hang banners, standards, parasols, canopies, and every kind of embroidered silk, adorning everything magnificently. They must devote their utmost effort to completing all these preparations. I shall go more than forty miles beyond the city to welcome the Tathagata.”

Udayin said:

“I originally returned to the royal palace in obedience to the Buddha's instruction, so that I might clearly inform Your Majesty of these matters. I now ask leave to return to the Buddha and explain Your Majesty's wish: that for so many years you have longed to behold the Tathagata, and that all the people likewise hope to partake of some measure of merit and blessing.”

The king said:

“Excellent! I hope soon to behold the Buddha.”

Udayin returned to the Buddha, bowed his head at the Buddha's feet, and said:

“World-Honored One, the great king, his ministers, and all the people of the realm count the days in their longing to behold the Buddha. I have informed the great king that in about seven days the World-Honored One will arrive at the royal palace.”

On the seventh day, the Tathagata and his disciples properly arranged their robes and alms bowls, and in a dignified and orderly procession set forth for the capital city of Kapilavastu. When Brahma, Sakra, and the Four Heavenly Kings heard that the Buddha was returning to visit his native land, they all came to escort him. Brahma attended on his right, Sakra on his left, while the Four Heavenly Kings accompanied the procession, some before and others behind. Devas, nagas, and spirits made offerings of incense, flowers, and music, scattering flowers along the way. On both sides of the road they set up countless banners, streamers, and precious parasols and canopies, while fragrant water rained from the heavens and sprinkled the whole earth.

As the Tathagata was about to set forth, many auspicious signs appeared. The lands of the ten directions throughout the great trichiliocosm shook in six ways. Every withered tree put forth flowers and leaves and became verdant once more, while streams that had long been dry suddenly began to flow.

When King Suddhodana saw these auspicious phenomena, he swiftly ordered the members of the Sakya clan, the ministers, and all the civil and military officials to carry out the ceremonies for welcoming the Buddha: hanging banners and streamers, raising parasols and canopies, burning various kinds of fragrant incense, scattering flowers, and playing music. From afar, the Buddha's royal father saw him walking amid the great assembly like the moon among the stars, like the newly risen sun, or like a flourishing tree in bloom.

His body stood sixteen feet tall, majestic, dignified, radiant, and splendid. Seeing the Buddha in this way, the king felt joy and sorrow mingled in his heart. He bowed his head in homage and said to the Buddha:

“After so many years of separation, only now have I been able to see you again.”

The ministers, all the civil and military officials, and the people of the realm joyfully bowed to the Buddha and then followed him into the city.

At that time, as soon as the World-Honored One's feet passed through the main outer gate of the city, the great earth trembled. The heavens scattered innumerable beautiful flowers, and myriad strains of harmonious music resounded. The blind regained their sight; the deaf could hear clearly; the lame and deformed walked normally again; the sick recovered; the mute regained speech; those whose minds were deranged recovered their sanity; the hunchbacked were freed from their affliction; and every kind of poison and harm was dispelled.

Birds and beasts dwelt together in harmony, uttering all manner of pure and pleasing cries. The jewels and ornaments worn upon people's bodies struck one another, emitting light and melodious sounds. Treasuries of precious things appeared spontaneously.

Hidden treasures and feelings long concealed or obstructed by misunderstanding were now disclosed and reconciled. All beings abandoned thoughts of lust, were free from anger, frenzy, and delusion, and became close to one another, regarding each other as parents, siblings, and children of a single family. The sufferings of all the hell realms ceased; hungry ghosts were satisfied; and animals escaped their fallen destinies and were reborn among devas and humans.

The Buddha's royal father saw that the Buddha's body was more than sixteen feet tall and shone with the color of pure gold, like the moon among the stars or a golden mountain. Brahma, Sakra, and the Four Heavenly Kings all attended him. He also saw bhiksus who had formerly been adherents of other paths and had practiced austerities for many years, so that their bodies were gaunt and frail, constantly remaining close to and attending the Buddha.

They resembled black crows perched upon the summit of a dark-golden mountain and did not enhance the majesty and virtue of the Tathagata. The royal father therefore ordered that throughout the realm and among the Sakya clan, men born into noble and powerful families and possessing dignified features be selected. Five hundred were chosen to leave home and become sramanas attending the Buddha.

They were like garudas perched upon Mount Sumeru, or mani jewels placed within a pool of pure water. The Buddha's younger brother, Prince Nanda, was also chosen to become a sramana. Nanda had an attendant named Upali, who had already approached the Buddha and respectfully said:

“World-Honored One, human birth is difficult to obtain, and the Buddha-Dharma is difficult to encounter. All these royal descendants and noble princes have abandoned the glory and splendor of worldly life to leave home. How then could I, a person of lowly station, remain attached and clinging to it? I pray that the Buddha, in his compassion, will rescue and deliver me, allowing me to enter the ranks of the sramanas and train in the path of liberation.”

The Buddha said:

“Welcome, bhiksu!”

Upali shaved off his own beard and hair, donned the Dharma robes, became a shramana, and took his seat in order among the bhikshus. Nanda arrived afterward and paid homage to each in succession. When he came to Upali, however, he stopped and did not pay homage, thinking to himself:

“This man was formerly a servant in my household; I should not pay homage to him.”

At that time, the Blessed One, fully aware of the matter, summoned Nanda and said:

“The Buddha-Dharma is like the vast ocean that receives hundreds of rivers: the four streams all flow into it and become of one and the same salty taste. Among those who have gone forth, precedence must be determined according to the precepts, not according to noble or lowly birth. Moreover, this provisional body exists through the conjunction of the four great elements; within the realm of empty quiescence, there are no boundaries between self and other. You should reflect upon and study the true Dharma, and you must not give rise to arrogance.”

Only then did Nanda relinquish his proud thoughts and his attachment to distinctions between noble and lowly, and pay homage to Upali, causing the great earth to quake.

At that time, the Buddha was residing in the upper hall of the royal palace, where his royal father and the ministers daily made offerings of fine and precious foods. On these occasions, the Buddha taught the Dharma and brought countless people to liberation. Yashodhara led the seven-year-old Rahula to the Buddha. She bowed with her head at the Buddha’s feet, gazed upon him, inquired after his well-being, and then addressed the Buddha:

“For a long time we have been separated, and I have been unable to remain near you, attend upon you, and make offerings. Our relatives and kinsmen have all expressed doubts: since the Prince left the kingdom more than twelve years ago, how could Yashodhara have conceived and given birth to Rahula?”

The Buddha said to his royal father and the ministers:

“Yashodhara has preserved her chastity and purity and has never had the slightest blemish or fault. If you do not believe this, I shall provide proof.”

The Blessed One then transformed all the bhikshus so that they looked exactly like the Buddha, each fully endowed with the radiant excellent marks and indistinguishable from him.

Yashodhara then gave a jeweled ring to Rahula and told him:

“Among these venerable ones, identify the one who is your father.”

Rahula took the jeweled ring, went directly to the Buddha, and presented it to him. Seeing this, the royal father and the ministers all rejoiced and exclaimed in praise:

“Excellent! Rahula is indeed the Buddha’s son.”

The Blessed One then taught the Dharma to his royal father, enabling him to awaken to the Way. The ministers, the people, and the women of the inner palace all took refuge, received the precepts, and purely cultivated the holy life. The entire kingdom enjoyed peace and well-being, and people from other countries, both near and far, came to offer their congratulations.

Chapter 27: ENTRUSTMENT AND EXHORTATION

At that time, the Blessed One said to the devas in the assemblies of the two devas Nanda and Sunanda in the Heaven of the Pure Abodes:a

“From the time the bodhisattva first descended from Tushita Heaven to be born in Jambudvipa, through his going forth to cultivate the Way, subduing the hosts of Mara, and turning the wheel of the true Dharma, all the devas gave their wholehearted support and praise. Now you have further entreated me, for the benefit of the world, to expound clearly this Sutra of the Vast and Great Adornments. This sutra recounts the bodhisattva’s course of cultivation, together with the wondrous and unhindered manifestations of spiritual power within the realm of the Tathagata.

You devas should receive, uphold, read, and recite it, and expound it so that many others may hear it; through this, my Dharma-eye will be propagated far and wide. If those who cultivate the bodhisattva practice hear this sutra, they will surely rejoice greatly, regarding it as something unprecedented, and will immediately arouse firm and vigorous resolve to seek unsurpassed, complete, perfect enlightenment. Therefore, your merit will truly be immeasurable and beyond all reckoning.

“If any good man or faithful woman hears this sutra, respectfully joins their palms, and accepts it with faith, that person will acquire eight kinds of merit. What are these eight merits?

1. A handsome, upright, and beautiful bodily appearance.

2. Strength and health surpassing those of others.

3. A lucid mind and broad understanding.

4. The gift of eloquence.

5. Attainment of the various meditative concentrations.

6. Perfectly penetrating wisdom.

7. Attainment of every excellence after going forth.

8. A large and prosperous retinue.

“If any good man or faithful woman vows always to delight in hearing this sutra expounded and attends to the seat of the Dharma teacher, then upon taking another birth that person will be born into eight kinds of seats. What are these eight seats?

1. The seat of a wealthy elder.

2. The seat of a householder.

3. The seat of a wheel-turning king.

4. The seat of a world-protecting king.

5. The seat of Shakra.

6. The seat of a Brahma king.

7. The seat of a bodhisattva upon attaining enlightenment.

8. The seat of a Tathagata when turning the wheel of the true Dharma.

“If any good man or faithful woman hears this sutra and praises and extols it to the utmost, that person will acquire eight kinds of pure speech. What are these eight?

1. Speech and conduct that are always appropriate and therefore cause no disputes.

2. Speech that is always persuasive and therefore followed and put into practice by those who hear it.

3. Speech that is always gentle and agreeable, so that no one treats that person harshly or fiercely.

4. Speech that is always harmonious and wholesome, and therefore always wins over sentient beings.

5. Speech like the song of the kalavinka bird, causing sentient beings to rejoice in and cherish it.

6. Speech like resounding thunder, causing followers of other paths to submit.

7. Attainment of a voice like that of a Brahma deva, unequaled in the world.

8. Attainment of the Buddha’s voice, responsive to the various faculties and dispositions of all sentient beings.

“If any good man or faithful woman copies or prints this sutra and circulates it everywhere, that person will attain eight treasuries of merit. What are these eight?

1. The treasury of recollection, through which nothing is ever forgotten.

2. The treasury of knowledge, possessing the ability to distinguish the characteristics of all dharmas.

3. The treasury of wisdom, penetrating all the meanings of the scriptures.

4. The treasury of dharani, receiving and retaining everything heard and seen.

5. The treasury of eloquence, possessing the ability to cause sentient beings to arouse joy, faith, and acceptance.

6. Attainment of the treasury of the true Dharma, preserving and protecting the Buddha’s teaching.

7. The treasury of bodhicitta, through which the Three Jewels are continually propagated.

8. The treasury of cultivation, through which one attains patience regarding the non-arising of dharmas.

“If any good man or faithful woman reads this treasury of scripture, receives and upholds its text, and never forgets its meaning, that person will attain eight perfections. What are these eight?

1. The perfection of generosity, so that the mind is free from stinginess.

2. The perfection of keeping the precepts, so that all vows are completely fulfilled.

3. The perfection of extensive learning and penetrating understanding, thereby attaining the wisdom that severs all attachments.

4. The perfection of shamatha, so that all samadhi teachings become clearly manifest in this present life.

5. The perfection of vipashyana, so that the three higher knowledges are fully attained.

6. The perfection of merit, so that one is fully endowed with the thirty-two excellent marks and the eighty minor characteristics, and attains purity like that of a Buddha-land.

7. The perfection of wondrous wisdom, so that one accords with sentient beings and brings them every kind of peace and happiness.

8. The perfection of the mind of great compassion, so that one continually guides sentient beings along wholesome paths without ever growing weary.

“If any good man or faithful woman gives rise to this thought: ‘How can I enable all sentient beings to comprehend this Dharma gate?’ and, after thinking thus, expounds this sutra to everyone, then by virtue of those roots of goodness that person will attain eight kinds of vast merit. What are these eight kinds of merit?

1. The merit of a wheel-turning sage king.

2. The merit of a world-protecting heavenly king.

3. The merit of Shakra.

4. The merit of the heavenly king of Yama Heaven.

5. The merit of the heavenly king of Tushita Heaven.

6. The merit of the heavenly king of the Heaven of Delight in Transformations.

7. The merit of the Heaven-King Who Wields Power over the Creations of Others.

8. The merit of the Brahma Heaven-King, up to and including the merit of the Tathagata.

If any good man or faithful woman hears this sutra and does not give rise to thoughts of opposition, that person will attain eight kinds of purified mind. What are these eight kinds of mind?

1. The mind of great loving-kindness, which bestows happiness upon sentient beings.

2. The mind of great compassion, which puts an end to all suffering for sentient beings.

3. The mind of great sympathetic joy, which eliminates all sorrow and affliction for sentient beings.

4. The mind of great equanimity, which completely removes all greed and anger from sentient beings.

5. The mind of the four dhyanas, whereby one’s mind is always sovereign within the realm of desire.

6. The mind of the four concentrations, whereby one’s mind is always sovereign within the formless realm.

7. The five kinds of spiritual powers, through which one can travel to the Buddha-realms.

8. The complete ending of all outflows and attainment of the Shurangama samadhi Dharma.

If this sutra circulates within a country or in any city, town, village, or hamlet, those very places will be freed from eight kinds of fear. From which eight will they be freed?

1. They will be freed from fear of hostile nations.

2. They will be freed from fear of bandits and thieves.

3. They will be freed from fear of ferocious beasts.

4. They will be freed from fear of famine.

5. They will be freed from fear of disputes and litigation.

6. They will be freed from fear of warfare.

7. They will be freed from fear of yakshas.

8. They will be freed from every kind of terror.

You should know that the true Dharma of the Tathagata takes moral discipline, concentration, and wisdom as its foundation for attaining liberation, liberation from every kind of cognition, and unobstructed eloquence. Even if one constantly spoke, day and night throughout an entire kalpa, about the merit of this sutra, one could not exhaust it. If bhikshus, bhikshunis, upasakas, or upasikas receive and uphold, read and recite, transcribe, print, explain, and expound this sutra, you should know that they too will attain merit beyond all reckoning.

At that time, the Blessed One addressed Bodhisattva Maitreya, Mahakashyapa, and the Elder Ananda:

“For innumerable hundreds of thousands of kotis of kalpas, I cultivated the path, and only now have I attained unsurpassed, complete and perfect enlightenment. Wishing to bring benefit to all living beings, I have expounded this sutra. I now entrust this sutra to you. You must wholeheartedly receive and uphold it, causing it to circulate far and wide.”

The Blessed One then spoke these verses:

With the Buddha-eye I behold

And clearly see all sentient beings.

Suppose that all sentient beings

Were each like Shariputra,

And someone, throughout kotis of kalpas,

Used innumerable flowers and incense,

Garments, bedding, and seats

To make offerings in such abundance;

The merit thereby attained

Would not equal that from one day and night

Of making offerings to a pratyekabuddha.

Suppose that all people in the world

Were each like a pratyekabuddha,

And someone, throughout kotis of kalpas,

Used innumerable flowers and incense,

Garments, bedding, and seats

To make offerings in such abundance;

The merit thereby attained

Would not equal, with a pure mind,

One thought of “Namo Buddha.”

Suppose that all people in the world

Were each a Buddha, a Blessed One,

And someone, throughout kotis of kalpas,

Brought innumerable flowers and incense,

Garments, bedding, and seats

As offerings to all the Tathagatas;

The merit thereby attained

Would not equal that of one person

Who, throughout one day and night,

Read and recited this sutra in full.

If someone, throughout

Hundreds of thousands of myriads of kotis of kalpas,

Used innumerable flowers and incense,

Garments, bedding, and seats

To make offerings, as described before,

To innumerable shravakas,

All pratyekabuddhas,

And that same number of Tathagatas,

The merit thereby attained

Would not equal that of one person

Who fully receives and upholds this sutra,

Even down to four lines of verse,

And clearly explains them to others.

Of all the sutras I expound,

This sutra is supreme.

All the Tathagatas

Emerge from this sutra.

Wherever this sutra abides,

There the Tathagata is present.

If someone transcribes and preserves it,

And circulates it everywhere,

Even a single sentence expounded

Could not be exhausted throughout an entire kalpa.

Adorned by one’s own merit and wisdom,

They will be as abundant as the vast ocean.

Those who hear this sutra

Should diligently cultivate it;

Its merit is truly boundless.

When the Buddha had finished speaking this sutra, Bodhisattva Maitreya, Mahakashyapa, the Elder Ananda, the devas of the Pure Abodes, Maheshvara together with all the devas, nagas, yakshas, gandharvas, asuras, kinnaras, mahoragas, humans, and nonhumans were all filled with great joy, faithfully received it, and reverently practiced it.