悲華經

VOLUME II: CHAPTER THREE — PART I — THE GREAT GIVING

At that time, in the assembly there was a bodhisattva named Tranquil Mind. After witnessing all the manifestations brought forth through the Tathagata’s supernormal powers, he addressed him, saying: “World-Honored One! Through what causes and conditions are the other worlds of the Buddhas all pure and wondrous, replete with every adornment, free from the five defilements, and devoid of every evil, inhabited solely by great bodhisattvas who have perfected immeasurable virtues of every kind and enjoy every manner of happiness and ease? In those Buddha lands, even such designations as shravaka or pratyekabuddha are never heard, much less are the Two Vehicles actually present!

“World-Honored One! Through what causes and conditions does the World-Honored One now dwell in this impure world, which is filled with every evil and possesses the five defilements: the defilement of lifespan, the defilement of the kalpa, the defilement of sentient beings, the defilement of views, and the defilement of afflictions? In this evil age of the five defilements, the World-Honored One attained anuttara-samyak-sambodhi and, amid the Fourfold Assembly, teaches the Dharma of the Three Vehicles. For what reason did the World-Honored One not choose a pure world and not depart far from this evil world of the five defilements?”

The Buddha told Bodhisattva Tranquil Mind: “Good man! Through the power of their original vows, great bodhisattvas choose pure and wondrous worlds; and through the power of their original vows, they also choose impure worlds. Why is this? Because great bodhisattvas have perfected great compassion, they choose such evil worlds. Thus, because of my original vow, I attained anuttara-samyak-sambodhi in this evil and impure world. Good man! Now listen attentively and reflect upon this well. Receive and retain it properly, for I shall explain.”

The bodhisattvas then obeyed the instruction and listened together.

The Buddha told Bodhisattva Tranquil Mind: “Good man! I recall that in the distant past, immeasurable kalpas ago, as numerous as the sands of the Ganges, this Buddha land was called Sandilam, and that great kalpa was called Well Sustained. During that kalpa, there was a wheel-turning sage-king named Free from Contention, who ruled the Four Continents.

“At that time, there was a great minister named Jewel Ocean, a man of the brahmin lineage who was skilled in physiognomy. He fathered a son endowed with the thirty-two excellent marks, whose body was encircled with jeweled necklaces and successively adorned with the eighty minor characteristics. Each mark had been formed through a hundred merits, and an aura constantly shone around him to a distance of one fathom. His body was full and beautiful like a nyagrodha tree, and people never tired of gazing upon any of his excellent marks.

“When this son was born, hundreds of thousands of devas came together to make offerings to him. For this reason, he was named Jewel Treasury.

“Later, when Jewel Treasury reached maturity, he shaved off his beard and hair, renounced the household life to cultivate the path, and attained anuttara-samyak-sambodhi. He was also known as Tathagata Jewel Treasury, Worthy of Offerings, Perfectly Enlightened, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed Guide Who Tames Beings, Teacher of Devas and Humans, Buddha, World-Honored One. Buddha Jewel Treasury turned the wheel of the true Dharma, enabling hundreds of thousands of kotis of nayutas of sentient beings to be reborn among devas and humans or to attain liberation.

“After Buddha Jewel Treasury had thus benefited devas and humans, he traveled successively through cities, towns, and villages, respectfully surrounded by a great assembly of hundreds of thousands of kotis of nayutas of shravakas. One day, he arrived at a great city called Anchula, from which the wheel-turning sage-king governed. Not far from the city was a forest called Jambu. Tathagata Jewel Treasury and the great assembly of shravakas stopped to rest in that forest.

“At that time, when the wheel-turning sage-king Free from Contention heard that Buddha Jewel Treasury and the great assembly of shravakas had journeyed to the Jambu Forest, he thought: ‘I should now go to the Buddha, bow in homage, respectfully make offerings, honor him, and praise him.’

“Having thought this, he employed the supernormal power of a sage-king and, surrounded by an immeasurable multitude, departed from the city of Anchula and proceeded toward the Jambu Forest. Upon reaching the edge of the forest, the king observed the proper etiquette, descended from his carriage, and continued on foot to where the Buddha was. When he arrived, he bowed his head at the Buddha’s feet, circumambulated the Buddha three times to the right, and sat to one side.

“Good man! Tathagata Jewel Treasury then expounded the true Dharma for the sage-king, employing every skillful means to instruct and guide him in matters of benefit and happiness. After teaching the Dharma, the Buddha ceased speaking and remained silent.

“The wheel-turning sage-king then rose from his seat, went before the Buddha, knelt, joined his palms, and said: ‘May the Tathagata and the noble Sangha consent to accept my offerings for three months, including all manner of food, drink, medicine, and provisions for rest and lodging.’

“Good man! The Tathagata silently accepted. Knowing that the Buddha had agreed, the king bowed his head in homage, circumambulated the Buddha three times to the right, and joyfully returned.

“The wheel-turning king then told the lesser kings, ministers, citizens, and members of his retinue: ‘You should know that today I have invited Tathagata Jewel Treasury and the noble Sangha to accept every kind of offering for three full months. I shall now personally offer to the Buddha and the noble Sangha all the possessions that I cherish most. You too should offer to the Buddha and the noble Sangha everything you value most highly.’

“After hearing this, everyone respectfully obeyed his command and joyfully acted accordingly. The minister who was Master of the Treasury then covered the ground throughout the Jambu Forest with pure gold. Upon that ground, he erected a lofty pavilion made of the seven precious substances, whose four gates were likewise fashioned entirely from the seven precious substances.

There were seven rows of jeweled trees, each hung with precious garments and jeweled necklaces. All manner of precious, beautiful, and wondrous jewels were present, together with jeweled parasols, banners, streamers, and various precious objects used as adornments. Fragrant substances and precious flowers and fruits further beautified the trees, while flowers of every kind were scattered about.

Precious silks were also hung profusely from the banners and streamers.

“At that time, the wheel-turning king caused his precious golden wheel to appear before the pavilion, suspended in the air seven feet above the ground. He also commanded the precious white elephant to stand in attendance behind the Buddha, bearing a branch made of the seven precious substances. Upon the branch were many precious jewels, costly silks, and all manner of jeweled necklaces as adornments.

Above it were jeweled parasols, banners, and streamers. He further commanded the precious maiden to approach the Buddha and make offerings by scattering fragrant powder made from ground ox-head sandalwood and black agarwood. He also placed an exceedingly precious mani jewel before the Buddha.

The radiance of that precious jewel and the light of the precious golden wheel shone brilliantly throughout the Jambu Forest, so that day and night could no longer be distinguished.

“From the body of the Tathagata Ratnagarbha there issued a wondrous, pure radiance that illuminated the entire trichiliocosm. Beds were made of fragrant ox-head sandalwood for each shravaka, and beside every bed were seats likewise made of fragrant ox-head sandalwood. Behind each seat stood a precious white elephant bearing a branch made of the seven treasures, fully adorned with offerings no different from those presented to the Tathagata. Before every seat stood a precious maiden, scattering fragrant powder made from ox-head sandalwood and black agarwood as an offering. Before the seat of each shravaka there was also placed a precious mani jewel.

“At that time, every kind of music arose within the Jambu forest. Along the edge of the forest, the four divisions of the precious army of the Wheel-Turning King paraded in procession.

“Good man! Early in the morning, the Wheel-Turning King Aranemin departed from the city and proceeded toward the Buddha. Upon reaching the outskirts of the forest, the king duly descended from his carriage and continued on foot to the Buddha’s dwelling place. Having arrived, he bowed his head at the Buddha’s feet and circumambulated the Buddha three times to the right. He then personally fetched water for washing and, with his own hands, offered an abundance of delicious and rare foods. When the Buddha and the assembly had finished their meal, washed their bowls, and rinsed their mouths, the Wheel-Turning King personally held a precious fan and attended upon the Buddha and each shravaka by fanning them.

“At that time, the Wheel-Turning King’s one thousand sons and eighty-four thousand lesser kings together made offerings to all the shravakas, just as the Wheel-Turning King had made offerings to the Buddha.

“Immediately after the meal, hundreds of thousands of immeasurable kotis of nayutas of beings entered the Jambu forest and came before the Tathagata to hear and receive the True Dharma.

“At that time, hundreds of thousands of immeasurable kotis of nayutas of devas appeared in the sky, scattering celestial flowers and playing celestial music as offerings to the Buddha. Celestial garments, jeweled necklaces, and all kinds of precious canopies capable of turning by themselves suddenly appeared in the sky. There also came forty thousand blue-robed yakshas, who went to the sandalwood forest, gathered ox-head sandalwood, kindled fires, and prepared food as an offering to the Buddha and the assembly.

“That night, the Wheel-Turning King lit immeasurable kotis of nayutas of lamps as offerings to the Buddha and the assembly. The king himself bore one lamp upon his head, placed two lamps upon his shoulders, held four lamps in his two hands, placed two lamps upon his knees, and also placed two lamps upon his feet. He remained motionless in this manner throughout the night as an offering to the Tathagata. Through the Buddha’s awe-inspiring power, although the king remained thus throughout the night, he felt no weariness whatsoever. Instead, his body and mind were refreshed and joyful, like a bhikshu who has entered the realm of the third dhyana.

“The Wheel-Turning King continued making offerings in this manner for three months.

“At that time, the Wheel-Turning King’s one thousand sons, the eighty-four thousand lesser kings, and immeasurable hundreds of thousands of kotis of nayutas of people also offered delicious and rare foods to all the shravakas, just like the foods that the Holy Wheel-Turning King offered to the Buddha, and they continued doing so throughout the three months.

“At that time, the Wheel-Turning King’s precious maiden also made offerings of every kind of incense and flower, no different from the offerings that the Wheel-Turning King made to the Buddha.

“All the other beings likewise made offerings of incense and flowers, no different from the offerings that the precious maiden made to the shravakas.

“Good man! After the Wheel-Turning King had made offerings for three months, he instructed the precious treasury-keeper deity to present to the Tathagata a dragon-head jewel set in Jambunada gold; eighty-four thousand superb precious wheels made of gold; white elephants; purple horses; precious mani jewels; the finest and most beautiful fire jewels; as well as the precious treasury-keeper deity and the precious commander deity who governed the four divisions of the precious army; the towns and settlements of the lesser kings within the city of Anjula; trees made of the seven treasures hung with precious fabrics and adorned with beautiful flowers made of the seven treasures; and every kind of precious canopy.

“The Holy Wheel-Turning King also brought fine garments; every kind of beautiful floral garland; excellent jeweled necklaces; carriages made of the seven treasures; precious beds made of the seven treasures, surrounded by precious curtains edged with Jambunada gold and fastened with pearl cords; the finest precious footwear; fine silk mats; beautiful seats; bells, drums, and musical instruments made of the seven treasures; jade chimes; banners and streamers that filled the sky; precious lamps and torches; birds and beasts made of the seven treasures; precious fans; and every kind of medicine. Of all the things described above, there were eighty-four thousand of each, and all were presented as offerings to the Buddha and the noble Sangha.

“After making these offerings, the king addressed the Buddha, saying, ‘World-Honored One! Many affairs in my kingdom have still not been properly conducted. I now recognize my faults and deeply regret them. May the Tathagata dwell in this land for a long time, so that I may come repeatedly to bow in homage, respectfully make offerings, honor, and praise you.’

“The king’s sons also approached the Buddha’s seat, and each one vowed to invite the Buddha and the Sangha of bhikshus to accept offerings of every kind of food and other requisite for three months, earnestly hoping that the World-Honored One would consent.

“At that time, the Tathagata silently gave his consent. Knowing that the Tathagata had accepted his sons’ invitations, the Wheel-Turning King bowed his head in homage to the Buddha and the Sangha of bhikshus, respectfully circumambulated them three times, and then joyfully returned home.

“Good man! Among the Wheel-Turning King’s one thousand sons at that time, the first crown prince was named Avikshipta. For three months, he undertook to provide the Tathagata and the Sangha of bhikshus with every requisite, each offering equal to those made by the Holy Wheel-Turning King.

“At that time, the Wheel-Turning King went every day to the Buddha’s dwelling place to behold the honored countenance of the Buddha and the Sangha of bhikshus, while also listening to and receiving the wondrous True Dharma.

“Good man! At that time, the chief minister, the brahmin Ratnasamudra, traveled throughout Jambudvipa, encouraging everyone, old and young alike, to contribute the requisites needed for offerings to the Buddha and the Sangha. However, before accepting anyone’s offering, the brahmin Ratnasamudra would always require the donor to declare, ‘Only if today you take refuge in the Three Jewels and arouse the aspiration for anuttara-samyak-sambodhi will I accept these offerings.’

“At that time, throughout Jambudvipa, everyone heeded the words of the brahmin Ratnasamudra, together took refuge in the Three Jewels, and aroused the aspiration for anuttara-samyak-sambodhi.

“After the brahmin Ratnasamudra had led the people to heed his exhortation, he accepted their offerings. At that time, the brahmin Ratnasamudra enabled immeasurable hundreds of thousands of kotis of beings to live and practice in accordance with the Three Meritorious Deeds, and even to arouse the aspiration for anuttara-samyak-sambodhi.”

“Prince Bất Huyễn made offerings to the Tathagata and the Sangha of bhikshus continuously for three months, providing every necessity, including eighty-four thousand dragon-head jewels set in fine gold. Only the seven treasures of a Wheel-Turning Sage King were absent: the precious golden wheel, the white elephant, the purple horse, the precious maiden, the guardian of the treasury, the commander of the army, and the precious mani jewel.

Apart from these, all that could be obtained was offered: golden wheels; elephants and horses; the finest and most beautiful fire jewels; trees fashioned from the seven treasures and hung with precious cloth; beautiful flowers made from the seven treasures; every kind of precious parasol; fine garments; every kind of beautiful garland; exquisite strings of jewels; carriages made from the seven treasures; precious beds fashioned from the seven treasures, surrounded by jeweled curtains edged with Jambunada gold and fastened with strings of pearls; the finest precious footwear; mats woven from fine silk; beautiful seats; bells, drums, and musical instruments made from the seven treasures; jade chimes; banners and streamers; precious lamps and torches;

birds and animals fashioned from the seven treasures; precious fans; and every kind of medicine.

“Each of all the foregoing articles numbered eighty-four thousand and was offered to the Buddha and the Sangha of bhikshus. Having completed the offerings, he addressed the Buddha, saying: ‘World-Honored One! Whatever deeds I have not performed well, I now repent and confess.’

“At that time, the second prince, named Ni-ma, likewise spent three months making offerings to the Tathagata and the Sangha of bhikshus, just as Prince Bất Huyễn had done above.

“The third prince was named Vương Chúng.

“The fourth prince was named Năng-già-la.

“The fifth prince was named Vô Sở Uý.

“The sixth prince was named Hư Không.

“The seventh prince was named Thiện Tý.

“The eighth prince was named Mẫn-đồ.

“The ninth prince was named Mật-tô.

“The tenth prince was named Nhu Tâm.

“The eleventh prince was named Mông-già-nô.

“The twelfth prince was named Ma-sư-mãn.

“The thirteenth prince was named Ma-nô-mô.

“The fourteenth prince was named Ma-tha-lộc-mãn.

“The fifteenth prince was named Ma-xà-nô.

“The sixteenth prince was named Vô Cấu.

“The seventeenth prince was named A-xà-mãn.

“The eighteenth prince was named Vô Khuyết.

“The nineteenth prince was named Nghĩa Vân.

“The twentieth prince was named Nhân-đà-la.

“The twenty-first prince was named Ni-bà-lô.

“The twenty-second prince was named Ni-già-châu.

“The twenty-third prince was named Nguyệt Niệm.

“The twenty-fourth prince was named Nhật Niệm.

“The twenty-fifth prince was named Vương Niệm.

“The twenty-sixth prince was named Kim Cang Niệm.

“The twenty-seventh prince was named Nhẫn Nhục Niệm.

“The twenty-eighth prince was named Trụ Niệm.

“The twenty-ninth prince was named Viễn Niệm.

“The thirtieth prince was named Bảo Niệm.

“The thirty-first prince was named La-hầu.

“The thirty-second prince was named La-hầu-lực.

“The thirty-third prince was named La-hầu-chất-đa-la.

“The thirty-fourth prince was named La-ma-chất-đa-la.

“The thirty-fifth prince was named Quốc Tài.

“The thirty-sixth prince was named Dục Chuyển.

“The thirty-seventh prince was named Lan-đà-mãn.

“The thirty-eighth prince was named La-sát-lô-tô.

“The thirty-ninth prince was named La-da-du.

“The fortieth prince was named Viêm-ma.

“The forty-first prince was named Dạ-bà-mãn.

“The forty-second prince was named Dạ-xà-lô.

“The forty-third prince was named Dạ-ma-khu.

“The forty-fourth prince was named Dạ-đoạ-thù.

“The forty-fifth prince was named Dạ-phả-nô.

“The forty-sixth prince was named Dạ-sa-nô.

“The forty-seventh prince was named Nam-ma-thù-đế.

“The forty-eighth prince was named A-lam-già-nô.

... ... ...

“There were altogether one thousand princes, sons of the Wheel-Turning King. Each of them made offerings to the Tathagata and the Sangha of bhikshus for three full months. All the necessities they offered—garments, food and drink, sleeping accommodations, and medicines—were identical to the offerings made by Prince Bất Huyễn, and each kind of offering numbered eighty-four thousand.

“On account of making such offerings, each of them formed an aspiration: some sought to become kings of the Trayastrimsha Heaven; some sought to become Brahma kings; some sought to become Mara kings; some sought to become Wheel-Turning Sage Kings; some sought wealth, honor, and nobility; and some sought the fruition of a shravaka. Yet among all those princes, not even one sought the fruition of a pratyekabuddha, much less the Great Vehicle!

“At that time, through the merit of his giving, the Wheel-Turning King sought to continue holding the position of a Wheel-Turning Sage King in future lives.

“It took more than two hundred and fifty years for the Sage King and the one thousand princes to complete their offerings. Thereupon, each of them faced the Buddha and the bhikshus and repented of whatever they themselves had not done well.

“Good man! At that time, the brahmin Bảo Hải approached the Buddha and said: ‘May the Tathagata and the Sangha of bhikshus accept from me offerings of garments, food and drink, sleeping accommodations, and medicines for a period of seven years.’ The Tathagata silently consented to the brahmin Bảo Hải’s request.

“Good man! At that time, the brahmin Bảo Hải offered the Tathagata and the Sangha of bhikshus all the necessities they required, just as the Wheel-Turning King had done.

“Good man! The brahmin Bảo Hải subsequently reflected: ‘I have now helped hundreds of thousands of kotis of nayutas of sentient beings bring forth the aspiration for anuttara-samyak-sambodhi, yet I do not know what the Wheel-Turning Sage King seeks. Does he seek to become a king among humans, a king among devas, or does he seek the fruition of a shravaka or pratyekabuddha, or the fruition of anuttara-samyak-sambodhi?

If, in a future life, I am able to attain the fruition of anuttara-samyak-sambodhi, I shall guide those who have not yet been guided, liberate those who have not yet been liberated, enable those who have not yet escaped birth, aging, sickness, death, sorrow, grief, suffering, and affliction to escape them, and cause those who have not yet attained cessation to attain cessation.

“‘If this will certainly come to pass, then while I sleep tonight, devas, maras, Brahmas, dragons, yakshas, and others, or Buddhas, World-Honored Ones, shravakas, shramanas, brahmins, and others, must surely appear in a dream and tell me whether the Sage King seeks to become a king among humans, a king among devas, to attain the fruition of a shravaka or pratyekabuddha, or to attain the fruition of anuttara-samyak-sambodhi.’”

“Good man! At that time, in a dream that night, the brahmin Treasure-Sea beheld a brilliant radiance. By virtue of that radiance, he was able to see throughout the ten directions innumerable worlds, as numerous as the sands of the Ganges River, and in each world there were Buddhas, World-Honored Ones.

From afar, each of those World-Honored Ones held a wondrously beautiful lotus flower and bestowed it upon the brahmin Treasure-Sea. Those flowers were exceedingly beautiful: their stalks were of silver, their petals of gold, their stamens of lapis lazuli, and their buds of agate. Upon the receptacle of each flower appeared a luminous disk like the sun, and above each luminous disk was a beautiful canopy made of the seven precious substances.

Each luminous disk emitted six billion rays of light. All those brilliant rays flew forth and entered the mouth of the brahmin Treasure-Sea.

“Treasure-Sea saw his own body towering to a height of a thousand yojanas, pure and immaculate, without the slightest defilement, like a bright mirror. He also saw within his belly six billion nayutas of hundreds of thousands of bodhisattvas, sitting cross-legged upon lotus thrones and absorbed in meditative samadhi. He further saw a garland, round like the sun, encircling his body, and from its flowers arose melodious music like the music of the heavenly realms.

“Good man! The brahmin Treasure-Sea then saw the Wheel-Turning King, his entire body befouled with blood, running in all four directions. His face resembled that of a pig, and he devoured all manner of worms and insects. After eating, he sat beneath an y-lan tree, where immeasurable beings came and consumed his body until nothing remained but his skeleton. The king then abandoned that skeleton and repeatedly took birth in other bodies, only to undergo the same fate once again.

“Treasure-Sea also saw the princes, some with faces like pigs, some like elephants, some like oxen, some like lions, some like foxes, some like wolves, some like tigers or leopards, and some like monkeys. Their bodies were befouled with blood, and they too devoured all manner of worms and insects. After eating, they likewise sat beneath y-lan trees, where immeasurable beings came and consumed their bodies until nothing remained but their skeletons. When they abandoned those skeletons and repeatedly took birth in other bodies, they again underwent the same fate.

“He further saw some princes wearing garlands of tu-mạn-na flowers around their necks. They rode in small, unsightly carts drawn by oxen and sped southward along a mistaken road.

“He also saw the Four Heavenly Kings, Shakra Devendra, and the Great Brahma Heavenly King appear together and say to the brahmin Treasure-Sea: ‘There are now a great many lotus flowers all around you. First, you should take one lotus flower and present it to the Wheel-Turning King; then give one to each of the princes; afterward, give them to the lesser kings, then to your sons and all the others.’ Having heard these words, the brahmin immediately did as instructed and presented flowers to all those people.

“After dreaming these things, Treasure-Sea suddenly awoke. He sat up and recollected what he had seen in the dream. He immediately understood that the aspiration made by the Wheel-Turning Noble King was exceedingly inferior, for the king still delighted in samsara and remained attached to worldly pleasures. He also understood that among the princes were some whose aspirations were inferior and petty, while other princes had resolved to seek the path of the shravakas. For that reason, he had seen them in the dream wearing garlands of tu-mạn-na flowers, riding in ox-carts, and traveling southward along a mistaken road.

“Treasure-Sea further reflected: ‘Why did I behold a brilliant radiance in my dream and then see throughout the ten directions innumerable worlds, as numerous as the sands of the Ganges River, with Buddhas, World-Honored Ones, present in every world? It was because I formerly instructed immeasurable beings in Jambudvipa, enabling them to live and cultivate in accordance with the Three Meritorious Practices. Therefore, in my dream I beheld a brilliant radiance and then saw throughout the ten directions innumerable worlds, as numerous as the sands of the Ganges River, with Buddhas, World-Honored Ones, present in every world.

“‘Because I exhorted all beings in Jambudvipa to arouse the aspiration for anuttara-samyak-sambodhi and invited Buddha Treasure-Store and the Sangha of bhikshus to accept offerings of all necessary requisites for seven years, I saw in my dream the Buddhas of the ten directions holding lotus flowers and presenting them to me.

“‘Because I aroused the aspiration for anuttara-samyak-sambodhi, I saw in my dream the Buddhas of the ten directions bestowing precious canopies upon me.

“‘As for seeing within the receptacles of the lotus flowers luminous disks like the sun, seeing immeasurable brilliant rays of light enter my mouth, seeing my own immense body extending to a height of a thousand yojanas, seeing the precious canopies made of the seven precious substances adorned above with luminous disks like the sun, seeing within my belly six billion hundreds of thousands of bodhisattvas sitting cross-legged upon lotus thrones and absorbed in meditative samadhi, and finally seeing the Brahma Heavenly King instruct me to present lotus flowers to others—such things in the dream are truly beyond my understanding.

Only the Tathagata can explain them clearly. I should now go before the World-Honored One and ask about these matters, so that I may learn through what causes and conditions I dreamed of such things.’

“Good man! The brahmin Treasure-Sea waited until the night had ended. At daybreak, he immediately went before the Buddha and arranged food and drink. He personally carried water for washing hands and, with his own hands, offered every kind of rare and delicious food. When the meal was finished, he personally cleared everything away and washed the bowls. He then sat to one side upon a small seat, wishing to hear the wondrous true Dharma.

“At that time, the Noble King, together with one thousand princes and an immeasurable, boundless assembly of hundreds of thousands surrounding them, departed from the city of An-chu-la and proceeded toward the Jambu Grove. Upon reaching the edge of the grove, they observed the proper protocol, descended from their vehicles, and walked to where the Buddha was. They bowed their heads in homage to the Buddha and the Sangha of bhikshus. They then sat together before the Buddha, wishing to hear the wondrous true Dharma.

“The brahmin Treasure-Sea then related everything he had seen in the dream and asked the Buddha about it.

“The Buddha said to the brahmin Treasure-Sea: ‘In your dream, you beheld a brilliant radiance and then saw throughout the ten directions innumerable worlds, as numerous as the sands of the Ganges River. In every world there were Buddhas, World-Honored Ones, who presented lotus flowers to you. Within the receptacles of the flowers were luminous disks like the sun, and you also saw brilliant rays of light enter your mouth. This was because, throughout the past two hundred and fifty years, you instructed immeasurable beings in Jambudvipa, enabling them to live and cultivate in accordance with the Three Meritorious Practices.

“‘You also enabled immeasurable beings to arouse the aspiration for anuttara-samyak-sambodhi, and now you have performed such an immense act of generosity and offering toward the Tathagata and the Sangha of bhikshus. Therefore, the Buddhas of the ten directions have bestowed upon you the prediction that you will attain the fruit of anuttara-samyak-sambodhi.’

“All the Buddhas, the World-Honored Ones, presently teaching the Dharma throughout the ten directions, as numerous as the sands of the Ganges, each present you with a precious lotus flower: its stalk is of silver, its leaves of gold, its stamens of lapis lazuli, and its tender bud of agate. Upon every lotus pedestal there appears a luminous disk like the sun.... All that you saw in this way constitutes signs of your receiving a prediction of enlightenment.

“O Brahmin! In your dream, you saw innumerable worlds throughout the ten directions, as numerous as the sands of the Ganges, and in every world there were Buddhas, World-Honored Ones, presently teaching the Dharma. Each World-Honored One presented you with a precious canopy made of the seven treasures, adorned above and extending as far as the Brahma heaven. This signifies that, in a future life, during the night you will attain Anuttara-samyak-sambodhi. In that very night, your great name will resound throughout innumerable worlds in the ten directions, as numerous as the sands of the Ganges, reaching as far as the Brahma heaven. You will obtain the noble mark of the invisible crown of the head, which no one can surpass. This is the first sign indicating your attainment of the Way.

“In your dream, you saw your own body become immense, and you also saw a luminous aureole, round like the sun, encircling your body. This signifies that, in a future life, after you have attained Anuttara-samyak-sambodhi, immeasurable beings in Jambudvipa whom you previously taught and transformed, causing them to arouse the aspiration for Anuttara-samyak-sambodhi, will likewise attain Anuttara-samyak-sambodhi at the same time in innumerable world-realms throughout the ten directions, as numerous as fine particles of dust.

Each of those Buddhas will proclaim your praise, saying: ‘In the past, through the exhortation and instruction of the Brahmin Ratnagarbha, we were caused to arouse the aspiration for Anuttara-samyak-sambodhi. Because of this, today we have attained Anuttara-samyak-sambodhi and bear our various titles as World-Honored Ones. The Brahmin Ratnagarbha was indeed our true good spiritual friend.’ At that time, every Buddha will send great bodhisattvas to make offerings to you.

“Those bodhisattvas will first make offerings to you through every manner of miraculous transformation arising from the sovereign spiritual powers and Lion’s Play they have attained in those Buddha-realms. After completing all their offerings, those bodhisattvas will listen to you teach the Dharma and attain the Dharma-gates of dharani, samadhi, and patience. Having heard the Dharma, each will return to his own Buddha-realm and report to the Buddha, the World-Honored One, all that occurred in your world.

“O Brahmin! All these things in your dream are signs indicating your attainment of the Way.

“O Brahmin! In your dream, you saw within your belly immeasurable hundreds of millions of great bodhisattvas seated cross-legged upon lotus pedestals, absorbed in meditative samadhi. This signifies that, in a future life, after you have attained Anuttara-samyak-sambodhi, you will continue to exhort, teach, and transform immeasurable hundreds of thousands of millions of beings, causing them to become irreversible from Anuttara-samyak-sambodhi.

After you enter unsurpassed nirvana, in the ages to come, immeasurable Buddhas, Dharma Kings, and World-Honored Ones throughout the worlds of the ten directions will together extol your name, saying: ‘In the past, kalpas as numerous as fine particles of dust ago, during a certain great kalpa, there appeared a Buddha bearing such-and-such a name. It was this Buddha, this World-Honored One, who exhorted, taught, and transformed us, establishing us securely upon the path to Anuttara-samyak-sambodhi and causing us to become irreversible.

Because of this, today we have attained Anuttara-samyak-sambodhi and become kings of the true Dharma.’

“O Brahmin! All these things in your dream are signs indicating your attainment of the Way.

“O Brahmin! In your dream, you saw people whose faces resembled pigs, and others whose faces resembled monkeys. Their bodies were filthy and smeared with blood, and they ate all manner of worms and insects. After eating, they went and sat beneath eranda trees, where immeasurable beings tore at and devoured their bodies until only their skeletons remained. Having cast off those skeletons, they had to be reborn again and again in other bodies. This signifies foolish people who cultivate the Three Meritorious Practices, knowing only generosity, self-restraint, and the careful guarding of body and speech. Even if such people are born in the Heaven of Freely Enjoying Manifestations by Others, they must still endure the suffering of decline and dissolution.

“If beings are born in the human realm, they must endure such sufferings as birth, aging, sickness, and death; sorrow, lamentation, pain, and distress; separation from those they love; meeting those they hate; and failing to obtain what they seek.... If born in the realm of hungry ghosts, they must endure the suffering of hunger and thirst. If born among animals, they must endure the sufferings of stupidity and benighted darkness, as well as the pain of being beheaded and skinned.

If born in the hells, they must endure every kind of torment.... If, merely wishing to escape such sufferings, they cultivate the Three Meritorious Practices in the hope of becoming a heavenly king, a Wheel-Turning Sage King, or of ruling one of the Four Continents, or even all Four Continents, this too is the source of suffering. Such foolish people are devouring all beings, and those beings in turn come back to devour those fools.

Thus they revolve endlessly through birth and death, beyond all reckoning!

“O Brahmin! What you saw in your dream in this way is a sign of enduring suffering for a long time throughout birth and death.

“O Brahmin! In your dream, you saw people wearing necklaces made of sumana flowers, riding in small, wretched carts drawn by oxen, and swiftly following a mistaken road toward the south. O Brahmin! This is a sign of those who abide in meritorious deeds, who are able to discipline themselves and attain serenity and tranquility, and who proceed toward the fruition of the shravaka vehicle.’

“Good man! At that time, the Brahmin Ratnagarbha said to the Wheel-Turning King: ‘Great King, you should know that a human body is difficult to obtain, yet you have now obtained one. The appearance of Buddhas, the World-Honored Ones, in the world is exceedingly difficult to encounter—rarer even than the udumbara flower. Skillfully subduing the mind of craving and arousing wholesome vows are also exceedingly difficult. Great King! If today you vow to be born in either of the two realms of gods and humans, that is the very source of suffering. If you wish to become ruler of one of the Four Continents, or even two, three, or all Four Continents, that too is the source of suffering, causing you to wander endlessly through birth and death.”

“Great King! Whether one is born in the heavenly or human realms, all is impermanent and has no fixed characteristics, being no different from a violent wind. Those who delight in and cling to the five sensual pleasures without ever knowing contentment or renunciation are like a child infatuated with the moon reflected in water.

If one vows to dwell in the heavenly and human realms to indulge in pleasures, such a person will be born in the hells life after life and undergo immeasurable suffering. If born in the human realm, one must endure the suffering of separation from loved ones and encounters with those one hates; if born in the heavenly realms, one must endure the suffering of decline and extinction. Thereafter, life after life, one must endure the suffering of dwelling in the womb.

There are also all manner of sufferings because beings constantly contend with, devour, and take the lives of one another. It is only because they are ignorant and unknowing, like children, that their hearts never become disenchanted!

“Why is this? Because they have departed far from spiritual friends. Because they have not brought forth true and wholesome vows. Because they do not practice diligence. Because they have not attained what ought to be attained. Because they do not clearly understand what ought to be understood. Because they have not realized what ought to be realized.

“Those who are ignorant like children possess no discerning understanding. Only the bodhicitta can completely transcend all suffering and, moreover, give rise to disenchantment. The cycle of birth and death in the world is perpetual suffering; therefore, the more one delights in pleasure, the more one’s suffering increases.

“Great King! You should now carefully contemplate how birth and death contain all such kinds of suffering!

“Great King! You have now made offerings to the Buddha and planted roots of goodness; therefore, you should give rise to deep and steadfast faith in the Three Jewels.

“Great King, you should know that whoever makes offerings to the Buddha, the World-Honored One, is one who will possess great wealth in future lives. Whoever delights in observing the precepts is one who will be born in the two realms of gods and humans in future lives. And whoever listens to the true Dharma today is one who will possess wisdom in future lives.

“Great King! You have now accomplished all these things, and thus you most certainly should bring forth the aspiration for anuttara-samyak-sambodhi!’

“At that time, the Wheel-Turning King replied: ‘Brahmin! I now have no need for such lofty and distant awakening. At present, my heart delights in and cherishes birth and death. It is precisely for this reason that I practice generosity, observe the precepts, and listen to the Dharma. Brahmin! I think that attaining unsurpassed bodhi is exceedingly difficult!’

“Then the Brahmin again said to the king: ‘The pure path of liberation requires only wholehearted aspiration and complete fulfillment of the power of vows. The path is undefiled because the mind is purified. The path is true, upright, and direct because it is free from flattery and crookedness. The path is pure, bright, and refreshing because it has departed far from afflictions. The path is vast and expansive because it is unobstructed and unhindered. The path is all-embracing because it contains abundant contemplation. The path is fearless because one commits no evil deeds.

“The path is rich and abundant because one practices the paramita of generosity. The path is pure because one practices the paramita of morality. The path is selfless because one practices the paramita of patience. The path never comes to rest because one practices the paramita of diligence. The path is undisturbed because one practices the paramita of meditative concentration. The path skillfully discerns and distinguishes because one practices the paramita of wisdom.

“The path is the destination reached by true wisdom because one practices great loving-kindness. The path is irreversible because one practices great compassion. The path is ever joyful because one practices great sympathetic joy. The path is firm and enduring because one practices great equanimity.

“The path is free of thorns because one always knows to depart far from craving and anger. The path is ever peaceful and secure because the mind is unobstructed. The path is free from falsehood because one skillfully discerns forms, sounds, fragrances, tastes, and tangible objects. The path vanquishes Mara because one skillfully discerns the skandhas, ayatanas, and dhatus. The path abandons Mara because it abandons all the fetters of affliction.

“The path is wondrous and supreme because it abandons the contemplations of sravakas and pratyekabuddhas. The path manifests everywhere because it is protected and sustained by all Buddhas. The path is precious like a jewel because it is complete with all wisdom. The path is luminous and pure because its radiant wisdom is unobstructed. The path is skillfully expounded because it is always supported by spiritual friends.

“The path is always impartial because it eliminates all attachment and aversion. The path is free from dust because it abandons the defilements of anger, resentment, and hatred. The path always tends toward goodness because it abandons all that is unwholesome.

“Great King! Such is the path: it can lead us to peace and happiness, even to the attainment of nirvana. Therefore, Great King, you most certainly should bring forth the aspiration for anuttara-samyak-sambodhi!’

“At that time, the Wheel-Turning Sage King replied: ‘Brahmin! The Tathagata has now appeared in the world and has a lifespan of eighty thousand years, yet even this is limited. He cannot eliminate all evil karma for all beings, plant every root of goodness for them, or cause those who have planted roots of goodness to attain the noble fruits; nor can he cause them to attain the Dharma gates of dharani, samadhi, and patience, or the wondrous and supreme roots of goodness of bodhisattvas, or receive from the Buddhas a prediction of their attainment of anuttara-samyak-sambodhi; nor can he cause those with few roots of goodness to be born in the two realms of gods and humans and enjoy their pleasures.

All such things arise solely because each being personally receives the fruits of their own wholesome or unwholesome deeds.

“Brahmin! If among all beings there were even a single person without roots of goodness, the Tathagata could not teach that person how to eliminate suffering. Although the Tathagata, the World-Honored One, is a field of merit, even he cannot enable a person without roots of goodness to eliminate suffering!

“Brahmin! If I were to bring forth the aspiration for anuttara-samyak-sambodhi, then while practicing the bodhisattva path, cultivating the Mahayana Dharma, entering the inconceivable Dharma gate, teaching and transforming beings, and performing the deeds of a Buddha, I would never vow to bring forth bodhicitta in an evil world afflicted by the five turbidities.

“When I practice the bodhisattva path and vow to attain anuttara-samyak-sambodhi, the beings in that world shall be entirely free from suffering. Only if I can attain such a Buddha-land will I accomplish anuttara-samyak-sambodhi.’

“Good man! At that time, the Tathagata Ratnagarbha entered a samadhi called Beholding the Manifold Adornments. Having entered that samadhi, he manifested various miraculous transformations and emitted brilliant rays of light.

Through the power of that samadhi, the worlds throughout the ten directions appeared clearly in every aspect. In each direction were innumerable Buddha lands, as numerous as fine motes of dust, adorned in every manner. In some worlds, the Buddhas had already entered nirvana.

In some worlds, the Buddhas had only just entered nirvana. In some worlds, bodhisattvas had only just taken their seats at the place of enlightenment beneath the Bodhi tree and subdued the hosts of Mara. In some worlds, the Buddhas had just attained enlightenment and immediately turned the wheel of the true Dharma.

In some worlds, the Buddhas had attained enlightenment long before and only then turned the wheel of the true Dharma. In some worlds, great bodhisattvas alone completely filled the lands, where not even the names shravaka and pratyekabuddha existed. In some worlds, the Buddhas were teaching the Dharma of the shravakas and pratyekabuddhas.

In some worlds, there were no Buddhas, bodhisattvas, shravakas, or pratyekabuddhas. Some worlds were evil and afflicted by the five defilements. Some worlds were wondrously pure, without any evil or impurity.

Some worlds were inferior and impure. Some worlds were adorned, pure, wondrous, and beautiful. In some worlds, lifespans were immeasurably long.

In some worlds, lifespans were exceedingly short. Some worlds were undergoing the great calamity of fire. Some worlds were undergoing the great calamity of flood.

Some worlds were undergoing the great calamity of windstorms. Some worlds were only just about to form. Some worlds had already become fully formed.

“There were immeasurable world-realms such as these, all illuminated by the Buddha’s wondrous, radiant light and made clearly visible.

“At that time, the entire assembly clearly beheld the innumerable pure world-realms of the Buddhas, adorned in every manner.

“Then the brahmin Ratnasamudra said to the Wheel-Turning King: ‘Great King! You have now beheld the worlds of the Buddhas with their many adornments. You should therefore resolve upon anuttara-samyak-sambodhi and, according to your aspiration, seek one of those Buddha lands.’

“Good man! The Wheel-Turning King then joined his palms toward the Buddha and said: ‘World-Honored One! Through what karma do bodhisattvas obtain pure world-realms? Through what karma must they dwell in impure world-realms? Through what karma do they obtain immeasurable lifespans? Through what karma are their lifespans short?’

“The Buddha said to the Holy King: ‘Great King, you should know that through the vows they make, bodhisattvas accept pure world-realms free from all evils and the five defilements; and likewise, through the vows they make, they accept evil world-realms afflicted by the five defilements.’

“The Holy King then said to the Buddha: ‘World-Honored One! I shall now return to the city, find a quiet place, and concentrate my mind in contemplation. Only afterward shall I make my solemn vow. In accordance with the characteristics I have beheld in the Buddha lands free from the five defilements, I shall vow to seek a pure and adorned world-realm.’

“The Buddha said to the Holy King: ‘Great King! Now is indeed the appropriate time.’

“Good man! The Wheel-Turning King then bowed his head in homage to the Buddha and the Sangha of bhikshus, circumambulated them respectfully three times, and withdrew. As soon as the king returned to the city, he selected a quiet place within the palace, sat upright, and single-mindedly contemplated and cultivated all the adornments of the Buddha land he vowed to obtain.

“Good man! The brahmin Ratnasamudra next said to Prince Animisha: ‘Good man! You too should now resolve upon anuttara-samyak-sambodhi. The Three Meritorious Practices you have cultivated—giving, self-discipline, and the skillful restraint of bodily and verbal karma—together with all the wholesome karma produced through pure cultivation, should all be dedicated to the attainment of anuttara-samyak-sambodhi.’

“The prince replied: ‘First, I should return to the palace, select a quiet place, sit upright, and contemplate. If I truly can resolve upon anuttara-samyak-sambodhi, I shall return here and, in the presence of the Buddha, definitively form that resolve and vow to obtain a Buddha land endowed with every wondrous purity.’

“The prince then bowed his head in homage to the Buddha and the Sangha of bhikshus, circumambulated them respectfully three times, and withdrew. Upon returning to the palace, he selected a quiet place, sat upright, and single-mindedly contemplated and cultivated all the adornments of the Buddha land he vowed to obtain.

“Good man! The brahmin Ratnasamudra then said to the second prince: ‘Good man! You too should now resolve upon anuttara-samyak-sambodhi.’

“In this manner, all one thousand sons of the Holy King were instructed and guided in succession by the brahmin Ratnasamudra, who caused them to resolve upon anuttara-samyak-sambodhi.

“The brahmin Ratnasamudra then continued to instruct and guide eighty-four thousand lesser kings, together with more than ninety-two thousand kotis of sentient beings, causing them all to resolve upon anuttara-samyak-sambodhi. They all said: ‘Brahmin! Each of us should now return to our own dwelling, select a quiet place, sit upright, and contemplate and cultivate all the adornments of the Buddha land we vow to obtain.’

“Thus, for seven years, all of them remained single-minded and tranquil. Each stayed in his own dwelling, sitting upright and single-mindedly contemplating and cultivating all the adornments of the Buddha land he vowed to obtain.

“Good man! The brahmin Ratnasamudra then thought to himself: ‘I have now instructed and guided immeasurable hundreds of thousands of kotis of nayutas of sentient beings, causing them to resolve upon anuttara-samyak-sambodhi. I have also invited the Buddha and the great assembly to accept offerings of all necessities for seven years. If in a future life I shall certainly attain anuttara-samyak-sambodhi and fulfill my vows, then I should exhort and encourage the devas and the various classes of nagas, spirits, asuras, gandharvas, kimnaras, mahoragas, yakshas, rakshasas, kumbhandas, and others, causing them all to resolve to make offerings to the Buddha and the great assembly.’

“Good man! The brahmin Ratnasamudra then turned his thoughts toward the Heavenly King Vaishravana.

“Good man! The Heavenly King immediately knew the brahmin’s thought. Surrounded respectfully by immeasurable hundreds of thousands of kotis of yakshas, he went together with them to the brahmin. That very night, he stood before the brahmin and said: ‘Brahmin! What instructions do you have for me?’

“The brahmin asked: ‘Who are you?’

“The Heavenly King Vaishravana replied: ‘Brahmin! Have you ever heard of the Heavenly King Vaishravana? I am he. What do you wish to instruct me to do?’

“The brahmin then said: ‘Excellent, Great King, that you have come here! I am now making offerings to the Buddha and the great assembly. Can you assist me in making these offerings?’

“The Heavenly King Vaishravana said: ‘I shall respectfully follow your instructions. Please tell me freely what is to be done.’

“The Brahmin ascetic said: ‘Great King, if you are able to comply with my wishes, please cause the yakshas also to arouse the aspiration for Anuttara-samyak-sambodhi, and tell them all: If you wish to obtain blessed rewards and attain Anuttara-samyak-sambodhi, then each day cross the great ocean to seek such fragrant woods as ox-head sandalwood and agarwood, together with other fragrant woods, all kinds of incense, and all kinds of flowers, and bring them back here. Every day, make offerings to the Buddha and the Sangha just as I do.’

“Having heard this, the Heavenly King returned to his celestial palace, sounded the drum to summon all the yakshas and rakshasas, and said to them: ‘Do you know that in Jambudvipa there is now a Wheel-Turning Sage-King named Aranemin, and that a Brahmin ascetic named Ratnagarbha serves as his chief minister? That minister has invited the Buddha and the Sangha to accept offerings of all necessities for seven years. You should rejoice in this meritorious deed. Having rejoiced, you should dedicate those roots of goodness toward the attainment of Anuttara-samyak-sambodhi.’

“Good man! At that time, hundreds of thousands of immeasurable kotis of nayutas of yakshas joined their palms and said: ‘If the Brahmin ascetic Ratnagarbha has, throughout seven years, offered all necessities to the Tathagata and the Sangha of bhikshus, we rejoice in the blessed rewards and roots of goodness arising from that deed. Through the roots of goodness produced by this rejoicing, may we all attain Anuttara-samyak-sambodhi.’

“The Heavenly King then said: ‘Listen carefully. If you wish to acquire abundant merit and roots of goodness, cross the great ocean each day and help that Brahmin ascetic obtain ox-head sandalwood and agarwood. Bring them back so that he may use them as fuel to prepare food as an offering to the Buddha and the Sangha of bhikshus.’

“At that time, ninety-two thousand yakshas said in unison: ‘Heavenly King! We now vow that for seven years we shall constantly go forth to obtain ox-head sandalwood and agarwood and bring them back for that Brahmin ascetic, so that he may use them as fuel to prepare food as an offering to the Buddha and the Sangha of bhikshus.’

“Another forty-six thousand yakshas also said in unison: ‘We shall seek out wondrously fragrant incense and bring it back for that Brahmin ascetic, so that he may use it as an offering to the Tathagata and the Sangha of bhikshus.’

“Another fifty-two thousand yakshas also said in unison: ‘We shall seek out all kinds of flowers and bring them back for that Brahmin ascetic, so that he may use them as offerings to the Tathagata and the Sangha of bhikshus.’

“Another twenty thousand yakshas also said in unison: ‘We shall seek out the finest and most exquisite flavors and bring them back for that Brahmin ascetic, so that he may use them to season the foods offered to the Tathagata and the Sangha of bhikshus.’

“Another seventy thousand yakshas also said in unison: ‘We shall go there and personally prepare foods as offerings to the Tathagata and the Sangha of bhikshus.’

“Good man! At that time, the Brahmin ascetic Ratnagarbha again thought: ‘Next, I should exhort and encourage the Heavenly King Virudhaka, the Heavenly King Virupaksha, and the Heavenly King Dhritarashtra.’

“As soon as he had this thought, the three Heavenly Kings immediately became aware of it and appeared together before the Brahmin ascetic. After hearing his exhortation, each returned to his own abode.

“Virudhaka, together with hundreds of thousands of kotis of nayutas of kumbhandas; the Heavenly King Virupaksha, together with hundreds of thousands of immeasurable kotis of nayutas of dragons; and Dhritarashtra, together with hundreds of thousands of immeasurable kotis of nayutas of gandharvas—all aroused the aspiration for Anuttara-samyak-sambodhi, just as the Heavenly King Vaishravana and all the yakshas had done.

“Good man! At that time, the Brahmin ascetic Ratnagarbha again thought of the Four Heavenly Kings in the second world realm. Relying upon the Buddha’s spiritual might, those Four Heavenly Kings appeared before the Brahmin ascetic and said: ‘Brahmin ascetic! What instruction do you now have for us?’

“The Brahmin ascetic Ratnagarbha replied: ‘I now exhort you and your retinues to arouse the aspiration for Anuttara-samyak-sambodhi.’

“The Four Heavenly Kings replied together: ‘We shall respectfully follow your instruction.’

“Each then returned to his own abode, and together with all his retinue aroused the aspiration for Anuttara-samyak-sambodhi.

“In this manner, the Brahmin ascetic Ratnagarbha successively exhorted all beings throughout the trichiliocosm. Hundreds of thousands of Heavenly Kings Vaishravana all aroused the aspiration for Anuttara-samyak-sambodhi; likewise, hundreds of kotis of Heavenly Kings Virudhaka, hundreds of kotis of Heavenly Kings Virupaksha, and hundreds of kotis of Heavenly Kings Dhritarashtra each aroused the aspiration for Anuttara-samyak-sambodhi together with their respective retinues.

“Good man! At that time, the Brahmin ascetic again thought: ‘If, in a future life, I shall certainly attain Anuttara-samyak-sambodhi, and if my vows shall be fulfilled and bring benefit to me, I will cause all the devas to share in this merit, and I will exhort and inspire them to arouse the aspiration for Anuttara-samyak-sambodhi. If, through these roots of goodness, I shall certainly attain Anuttara-samyak-sambodhi in a future life, then the Heavenly King of the Heaven of the Thirty-Three will come here to meet with me; the divine princes of the Yama, Tushita, Nirmanarati, and Paranirmita-vashavartin heavens will also come here to meet with me.’

“Good man! As soon as the Brahmin ascetic had completed this thought, the Heavenly King of the Heaven of the Thirty-Three, the Heavenly King of the Yama Heaven, the Heavenly King of the Tushita Heaven, the Heavenly King of the Nirmanarati Heaven, and the Heavenly King of the Paranirmita-vashavartin Heaven all appeared together before the Brahmin ascetic. They asked: ‘Brahmin ascetic! What instruction do you now have for us?’

“The Brahmin ascetic asked them: ‘Who are you?’

“At that time, each of the five Heavenly Kings announced his own name and identity, and then said: ‘Brahmin ascetic! Was it not because you had an instruction for us that you summoned us to assemble here?’

“The Brahmin ascetic replied: ‘Heavenly Kings, your celestial realms are replete with beautiful and precious palaces and towers; jeweled trees, garment trees, fragrant trees, flowering trees, and fruit trees; precious seats spread with every kind of fine silk and costly cloth; all manner of the finest implements; beautiful and precious jeweled necklaces; banners, pennants, and canopies—all rare treasures unique to the celestial realms. Everything is splendidly adorned, and there are also all kinds of marvelous music. You may now use all these exquisite things to adorn this Jambu forest and make offerings to the Buddha and the Sangha of bhikshus.’

“At that time, all five Heavenly Kings replied in unison: ‘We shall respectfully follow your instruction!’

“Then each of the Heavenly Kings returned to his own abode. The Heavenly King of the Trayastrimsa Heaven summoned the deva prince Virudhaka; the Heavenly King of the Yama Heaven summoned the deva prince Atuman; the Heavenly King of the Tusita Heaven summoned the deva prince Luxi; the Heavenly King of the Heaven of Delight in Transformations summoned the deva prince Kudala; and the Heavenly King of the Heaven of Freely Enjoying Transformations by Others summoned the deva prince Nanda.

They each instructed those deva princes, saying: ‘Now descend to Jambudvipa and adorn that Jambu grove with every kind of splendid ornament. Hang jeweled necklaces and arrange seats like those of the Heavenly Kings, making everything magnificently adorned. For the Tathagata, construct lofty towers of precious substances exactly like the jeweled towers in the Trayastrimsa Heaven.’

“When the deva princes had heard these instructions, they immediately manifested in Jambudvipa. That very night, they completed every kind of magnificent adornment throughout the Jambu grove, decorating it with jeweled trees, banners, streamers, and other ornaments. For the Tathagata, they also constructed a lofty tower of the seven precious substances like the jeweled towers in the Trayastrimsa Heaven.

“After adorning the Jambu grove with precious objects, the deva princes returned to their heavenly palaces. Each reported to his Heavenly King: ‘Great King, we went to that grove and adorned it with precious objects so that it is no different from this place. For the Tathagata, we also constructed a lofty tower of the seven precious substances exactly like the jeweled towers in the Trayastrimsa Heaven.’

“Good man! The Heavenly Kings of the Trayastrimsa Heaven, Yama Heaven, Tusita Heaven, Heaven of Delight in Transformations, and Heaven of Freely Enjoying Transformations by Others then manifested in Jambudvipa. Coming before the brahmin Ratnasamudra, they said: ‘Brahmin! We have adorned that grove for the Buddha and the Sangha. If you have any further instructions for us, please state them.’

“The brahmin Ratnasamudra said: ‘Each of you should return to your heavenly palace, use your sovereign powers to assemble the devas, and tell them this: At present, in Jambudvipa there is a brahmin named Ratnasamudra who, for seven years, has fully offered every requisite to the Buddha, the World-Honored One, and the immeasurable Sangha. You should rejoice in this meritorious deed. Having rejoiced, dedicate the merit toward attaining anuttara-samyak-sambodhi. You should then go together to the Buddha, bow in homage to the Buddha, the World-Honored One, and the Sangha of bhiksus, offer them the necessary requisites, and listen to the wondrous true Dharma.’

“When the five Heavenly Kings had heard the instructions of the brahmin Ratnasamudra, each immediately returned to his own heavenly palace.

“At that time, Sakra Devendra, the Heavenly King of the Trayastrimsa Heaven, assembled the devas and told them: ‘You should know that in Jambudvipa there is a wheel-turning sage king named Aranemin, and there is a brahmin named Ratnasamudra who is the sage king’s chief minister. That chief minister invited the Buddha, the World-Honored One, together with immeasurable kotis of members of the Sangha, to accept offerings, and for seven years he supplied them fully with every requisite.

I have now adorned that Jambu grove with precious objects for the Buddha and the Sangha of bhiksus. You should rejoice in the causes and conditions of this root of goodness. Having rejoiced, dedicate the merit toward attaining anuttara-samyak-sambodhi, and thereby also enable that brahmin to fulfill his aspiration.’

“Good man! At that time, hundreds of thousands of immeasurable kotis of nayutas of deva princes in the Trayastrimsa Heaven respectfully joined their palms and said: ‘We now all rejoice in that root of goodness. Through this rejoicing, may we all attain anuttara-samyak-sambodhi.’

“Upon returning to their heavenly palaces, the Heavenly Kings of the Yama Heaven, Tusita Heaven, Heaven of Delight in Transformations, and Heaven of Freely Enjoying Transformations by Others likewise assembled the devas and told them: ‘You should know that in Jambudvipa there is a wheel-turning sage king named Aranemin, and there is a brahmin named Ratnasamudra who is the sage king’s chief minister. That chief minister invited the Buddha, the World-Honored One, together with immeasurable kotis of members of the Sangha, to accept offerings, and for seven years he supplied them fully with every requisite.

I have now adorned that Jambu grove with precious objects for the Buddha and the Sangha of bhiksus. You should rejoice in the causes and conditions of this root of goodness. Having rejoiced, dedicate the merit toward attaining anuttara-samyak-sambodhi, and thereby also enable that brahmin to fulfill his aspiration.’

“Good man! At that time, in each of those four heavens there were hundreds of thousands of immeasurable kotis of nayutas of deva princes. They all respectfully joined their palms and said: ‘We now all rejoice in that root of goodness. Through this rejoicing, may we all attain anuttara-samyak-sambodhi.’

“The five Heavenly Kings then said to the deva princes: ‘Today you should go to Jambudvipa to meet the Buddha Ratnagarbha and the Sangha of bhiksus. Bow to them, circumambulate them, make offerings with reverence, honor them, and praise them.’

“Good man! That very night, each of the five Heavenly Kings brought deva princes, celestial maidens, boys, and girls, surrounded by hundreds of thousands of kotis of nayutas of attendants, and manifested at the place of the Buddha. They bowed at the feet of the Buddha and the Sangha of bhiksus and remained there listening to the Buddha teach the Dharma until daybreak. They then manifested in the sky and caused all kinds of celestial flowers—utpala flowers, padma flowers, kumuda flowers, pundarika flowers, sumana flowers, varsika flowers, atimuktaka flowers, campaka flowers, mandara flowers, maha-mandara flowers, and others—to rain down. They also sounded celestial drums and played celestial music as offerings to the Dharma assembly.

“Good man! The brahmin Ratnasamudra then thought: ‘If in a future life I shall certainly attain anuttara-samyak-sambodhi, if my aspiration shall be fulfilled and I shall attain benefit for myself, then I should teach and transform the asuras, causing them all to arouse the aspiration for anuttara-samyak-sambodhi.’

“Good man! As soon as the brahmin had formed this thought, five asura kings manifested before him. Thereafter, in succession, hundreds of thousands of immeasurable kotis of nayutas of asuras appeared, including male asuras, female asuras, boys, and girls. Following the instructions of the brahmin Ratnasamudra, they all aroused the aspiration for anuttara-samyak-sambodhi. Then they all went to the Buddha to hear and receive the wondrous true Dharma.

“Good man! The brahmin Ratnasamudra then thought: ‘If in a future life I shall certainly attain anuttara-samyak-sambodhi, if my aspiration shall be fulfilled and I shall attain benefit for myself, then I should teach and transform Papiyan, the celestial Mara, causing them all to arouse the aspiration for anuttara-samyak-sambodhi.’

“Good man! At that time, Māra Pāpīyān immediately knew the thought in the mind of the brahmin Ratnākara. He forthwith came to the brahmin’s dwelling place together with innumerable hundreds of thousands of kotis of nayutas of men, women, boys, and girls. All followed his instruction and aroused the aspiration for anuttara-samyak-saṃbodhi; then together they went before the Buddha to hear and receive the wondrous true Dharma.”

THE SUTRA OF THE COMPASSIONATE LOTUS

END OF FASCICLE II