方廣大莊嚴經

Chapter 23: PRAISE

At that time, the Buddha said to the bhiksus:

—Then a deva of the Pure Abodes scattered celestial incense and wondrous celestial flowers throughout the seat of enlightenment and praised the true merits of the Buddha, the Blessed One, in verse:

Afflictions shroud sentient beings;

With wisdom, he eradicates them.

The Tathagata appears in the world,

The Radiant One who illumines the mortal realm.

He has subdued Mara’s hostile armies;

His merits are wholly perfected.

He will send down the great rain of Dharma,

Moistening all living beings everywhere.

The Supremely Victorious One of the world,

Whose powers of wisdom none can equal,

Accords with all yet remains unattached,

Pure as a lotus blossom.

Sentient beings in the dark night

Are ever bound by afflictions.

The Buddha, the Great King of Physicians,

Cures all their illnesses completely.

When the Tathagata appears in the world,

The eight difficult states are entirely dispelled.

All assemblies of devas and humans

Encounter the Buddha and hope for peace and bliss.

If anyone should behold

The Great Man in this world,

For hundreds of kalpas thereafter

They will not fall into evil realms.

If anyone encounters the Buddha

And hears the wondrous, exceedingly profound Dharma,

Their afflictions are immediately extinguished,

And the roots of suffering are utterly severed.

They will attain the supreme fruit,

Liberation and the bliss of nirvana.

Throughout all the worlds,

He is the Worthy One.

If anyone exhorts others to make offerings,

They too will gain abundant merit

And attain the wondrous, supreme fruit,

Proceeding directly to the shore of perfect enlightenment.

The Buddha said to the bhiksus:

—After the deva of the Pure Abodes had praised the Tathagata, he joined his palms reverently and stood to one side. Then the deva Pervasive Light offered the Tathagata wondrous incense and flowers, fragrant ointments, powdered incense, burning incense, scattered flowers, banners, streamers, and jeweled canopies. After circumambulating him three times, he joined his palms toward the Buddha and recited this verse:

The Muni’s wisdom and speech are both perfect;

He has realized the Dharma of great awakening and bodhi.

Foremost among all who speak,

Therefore we now bow reverently.

He arouses loving-kindness and compassion for the world,

Serving as a radiant lamp and refuge,

Uprooting every poison from the world,

The Great King of Physicians for all generations.

Long ago, the Blessed One met Dipankara Buddha

And aroused great compassion to save sentient beings.

Like a pure lotus amid the mortal world,

Within the three realms he remains unstained by the mire.

His mind is ever steadfast and never retreats,

Lofty, vast, and firm as Mount Sumeru,

Indestructible as vajra,

And radiant as the full moon in the autumn sky.

The Buddha said to the bhiksus:

—After the deva Pervasive Light had praised the Tathagata, he joined his palms reverently and stood to one side. At that time, the deva Brahma Assembly adorned the entire bodhimanda with immeasurable mani jewels and jeweled nets as an offering to the Blessed One. He then bowed his head at the Buddha’s feet, circumambulated him three times to the right, and recited this verse:

The Blessed One’s wisdom ever shines brightly,

And he is endowed with the thirty-two excellent marks.

His mindfulness, wisdom, and merit are seen to be complete;

He has left far behind all fetters and evils.

Pure and undefiled, he has eliminated the three poisons;

Therefore we now bow reverently.

Having attained the three knowledges, his renown spreads everywhere;

Through the three gates of liberation, he guides sentient beings.

He disciplines the mind and filters away every impurity,

Arousing great compassion to deliver the world.

With the three karmic activities purified, he appears in this mortal realm;

He has ended the two doubts and is free from attachment.

He sets an example for the world by practicing austerities

And teaches the Four Noble Truths to deliver sentient beings.

Diligently cultivating wholesome and supremely excellent conduct,

He perfected his own liberation and then liberated others.

The king of Maras came with his demonic armies,

But he subdued them solely through compassion.

He has attained bodhi, the Dharma of deathless nectar;

We take refuge in and revere the Perfect One.

The Buddha said to the bhiksus:

—After the deva Brahma Assembly had finished praising the Tathagata, he joined his palms reverently and stood to one side. At that time, the son of the king of Maras belonging to the Pure White host came before the Blessed One and presented magnificent jeweled canopies as offerings to the Buddha, then recited this verse:

I have beheld the Tathagata

Seated peacefully upon the seat of enlightenment.

Though Mara’s armies were exceedingly fierce,

He remained serene and unafraid.

Within a single thought

He subdued every demonic army.

Endowed with such merit,

He is the one to whom I now bow reverently.

Perfect in every respect,

He is the unsurpassed Great Muni.

Though the hosts of Maras were countless,

He remained utterly unmoved.

For the sake of the path to bodhi,

Throughout immeasurable kalpas he practiced giving,

Giving away even his wife and children,

His hands, feet, and very life.

Sparing none of these,

He therefore attained every adornment.

The Blessed One made a great vow

To attain the unsurpassed path

And deliver all living beings.

Meditative concentration and wisdom are his armor;

The pure Dharma is his boat and raft.

His aspirations are wholly perfected,

And he transforms and delivers sentient beings everywhere.

With a heart filled with joy,

I praise the Buddha’s merits.

I reverently pray that in a future life

I too may attain the unsurpassed path,

And, through this merit,

Subdue the armies of Mara

And swiftly realize omniscience.

The Buddha said to the bhiksus:

—After Pure White, the son of Mara, had recited this verse in praise of the Tathagata, he joined his palms, bowed reverently, circumambulated him many times, and then stood to one side.

At that time, the Heavenly King Who Freely Enjoys the Creations of Others, together with innumerable devas, came to the seat of enlightenment and reverently circumambulated it many times. They scattered exceedingly precious jambunada gold and many celestial flowers over the place where the Tathagata sat, and recited this verse:

The Dharma spoken by the Tathagata is entirely true,

Openly revealed, lucid, and free from confusion.

Far removed from delusion and defiling evil,

He has realized the deathless Dharma of great awakening.

His radiant light illumines all ten directions;

Therefore I now bow my head in homage.

The Blessed One is compassionate toward all,

Understanding every capacity and dispelling false paths.

His supreme wisdom is beyond compare;

His myriad wondrous practices illumine all beings.

His spiritual powers manifest throughout empty space;

As though walking upon the earth, he meets no obstruction.

Knowing birth and death clearly, he bestows loving-kindness;

Seeing suffering as false and deceptive, he has abandoned it.

He brings peace and bliss to humans and devas,

Transforming and guiding them to liberation.

He benefits the ten directions like the sun,

And is the radiant eye of the three realms,

The refuge of the world.

His mind has never given rise to attachment;

In the wondrous functioning of spiritual powers, he is ever sovereign,

The Most Honored One in the world.

The Buddha said to the bhiksus:

—After the Heavenly King Who Freely Enjoys the Creations of Others had praised the Tathagata, he and the assembly of devas bowed, circumambulated him many times, and stood to one side. At that time, the Heavenly King Who Delights in Creation, together with the assembly of devas, came to where the Buddha was seated and reverently circumambulated him. They offered the Tathagata innumerable garlands, jewels, and multicolored brocades and silks, then recited this verse:

The Tathagata shines with wisdom,

Having utterly ended every defilement.

His afflictions have been extinguished,

And he has perfected myriad virtues.

Many sentient beings in the world

Cling to falsehood and self-conceit.

The Blessed One now gathers them in

And gradually leads them to the wondrous path.

He is the Transcendent One,

Revered by devas and humans alike.

He completely eradicates the illness of affliction,

The true Great King of Physicians.

The sun, the moon, and mani jewels,

Brahma and Sakra—

When compared with the Blessed One,

All their radiance is wholly dimmed.

Illumined by wisdom,

His peace and auspiciousness spread throughout the world.

All his deeds are exceedingly rare;

Therefore I now bow reverently.

The Blessed One reveals every meaning,

Whether false or true.

Concerning these two courses,

He always teaches the true Dharma correctly.

His words are exceedingly profound and wondrous;

His mind and intention are ever harmonious.

He is the Teacher of devas and humans;

Therefore I now bow my head in homage.

The Blessed One, the Greatly Wise One,

Awakens all sentient beings.

Through the three knowledges and eight liberations,

He is able to eliminate all three poisons.

Discerning beings according to their capacities,

He transmits the Dharma suited to each,

In every case according with their aspirations;

Therefore I bow reverently.

The Buddha said to the bhiksus:

—After the Heavenly King Who Delights in Creation had recited this verse in praise of the Tathagata, he and the assembly of devas bowed their heads at the Buddha’s feet and stood to one side. At that time, the Tusita Heavenly King, together with the assembly of devas, came to the seat of enlightenment and reverently circumambulated the place where the Buddha sat. They presented precious celestial robes, jeweled nets, and jeweled parasols to cover the Buddha, and recited this verse:

Once he dwelt in the Tusita Palace

He widely proclaimed the purifying Dharma,

And his teaching still endures.

All devas revere and remember

That vast ocean of merit,

The lamp that illuminates the world.

Never weary of beholding him,

I now bow down in homage.

Since the World-Honored One manifested in this body,

The eight adversities have all been ended.

Now seated at the place of enlightenment,

He brings peace and happiness to the world.

Out of compassion for all beings,

The Buddha aroused the resolve for great perfect enlightenment,

Subdued the hostile hosts of Mara,

And realized the unsurpassed path.

I beseech you swiftly to turn the Dharma wheel

And teach and deliver the multitudes lost in delusion.

The Buddha said to the bhiksus:

“After the King of the Tusita Heaven had recited these verses of praise, he bowed his head at the Buddha’s feet and stood to one side. At that time, the King of the Yama Heaven, accompanied by his celestial assembly, came to the seat of enlightenment and reverently circumambulated it. With innumerable fragrant flowers, various scented ointments and powdered incense, banners, streamers, and jeweled canopies, they made offerings to the Buddha and recited these verses:

The Buddha, the Unsurpassed One,

Is liberated through morality, samadhi, and wisdom.

None in the world can equal him;

Therefore, I now bow down in homage.

I behold the entire celestial assembly

Here at the place of enlightenment,

With countless jeweled towers and pavilions,

Making offerings to the World-Honored One.

Among devas and humans, there is no one

Worthy to receive offerings such as these.

The Buddha appeared for the sake of the world,

Endured austerities for many years,

Subdued all the hosts of Mara,

And realized the unsurpassed path.

He has utterly dispelled ignorance

And illuminates the worlds of the ten directions.

He is the Dharma-eye of the world,

Benefiting all living beings alike.

Even throughout immeasurable kalpas,

Were one to praise the Buddha, the World-Honored One,

His merits, as numerous as the sands of the Ganges,

Could never be fully expressed in words.

All throughout the ten directions turn toward him;

Therefore, I now bow down in homage.”

The Buddha said to the bhiksus:

“After the King of the Yama Heaven had praised the Tathagata, he and his celestial assembly circumambulated him, bowed their heads at the Buddha’s feet, and stood to one side. Then Sakra, Lord of the Devas, accompanied by the devas of the Heaven of the Thirty-Three and other celestial assemblies, came together to the seat of enlightenment. They reverently circumambulated it many times and, with innumerable banners, streamers, jeweled canopies, fragrant flowers, and garments, made offerings to the Buddha and recited these verses:

The Tathagata’s merit is truly pure;

His body and mind are steadfast as Mount Sumeru.

His wisdom illuminates the worlds of the ten directions,

And all living beings honor and revere him.

In ages past, throughout many kalpas,

The World-Honored One made offerings to immeasurable Tathagatas.

Therefore, he has now subdued Mara and attained perfect enlightenment,

And receives the offerings of devas and humans alike.

The World-Honored One, vast in learning, samadhi, and wisdom,

Reveals the supreme wisdom of the Dharma-eye.

I now take refuge in the true Dharma

And in the great Lord of Dharma within the world.

Throughout many kalpas, the World-Honored One sought bodhi,

Cultivating myriad practices and enduring countless hardships.

Skillful means, loving-kindness, compassion, sympathetic joy, and equanimity,

Diligence, wisdom, and pure merit—

Thus did he attain these immeasurable merits,

And now possesses in full the fruition of the Ten Powers.

When the evil Mara, seeing the Buddha seated at the place of enlightenment,

Sought maliciously to do him harm,

Some among the devas became fearful and distressed,

Yet the Buddha’s body and mind remained entirely unmoved.

The World-Honored One extended his hand and pointed to the earth,

And all the hosts of Mara scattered and withdrew.

Just as the Buddhas of ages past attained perfect enlightenment,

So too has the World-Honored One now realized the path.

Fearless in both merit and wisdom,

He is the One whom devas and humans must revere and worship.”

The Buddha said to the bhiksus:

“After Sakra, Lord of the Devas, had recited these verses of praise, he bowed his head at the Buddha’s feet and stood to one side. At that time, the Four Great Heavenly Kings, together with celestial maidens, all brought many campaka and varisika flowers and innumerable fragrant blossoms. Playing celestial music in harmony, they came to the seat of enlightenment, made offerings to the Buddha, and recited these verses:

The wondrous voice of the Tathagata

Brings joy to all who hear it.

Ever diligent in morality and samadhi,

His pure mind abides forever in bliss.

He bestows happiness upon sentient beings;

Therefore, I now bow down in homage.

That wondrous and subtle teaching of Dharma

Ends the afflictions of all beings.

He has attained immeasurable peace and joy;

His tranquil, lucid mind is without fault.

He has attained uncontaminated wisdom,

And none in the world surpasses him.

Impartial and immovable,

He is like Mount Sumeru.

Manifesting within the world,

He is like a lotus rising above the water.”

The Buddha said to the bhiksus:

“After the Four Great Heavenly Kings had praised the Tathagata, they bowed in homage, circumambulated him many times, and stood to one side. At that time, the devas dwelling in the realm of empty space manifested the upper halves of their bodies. They too filled the sky with innumerable fragrant flowers, banners, streamers, jeweled canopies, precious bells, and jeweled nets. They also offered necklaces and many kinds of precious jewels to the Buddha and recited these verses:

Dwelling constantly in empty space,

I clearly behold both good and evil.

Only the body of the Tathagata

Is pure and entirely without fault.

I also behold the assembly of bodhisattvas,

Bearing innumerable jeweled terraces

That fill the entire realm of empty space,

Beyond all reckoning in number.

I also behold the assembly of bodhisattvas

Making offerings to the Tathagata,

Scattering wondrous and exquisite flowers

That fill the great trichiliocosm.

I also behold the assembly of bodhisattvas

Using countless articles of offering:

Garlands and jeweled necklaces,

Parasols, canopies, and jeweled circlets;

Fragrant flowers overflow everywhere,

Layer upon layer, arranged in order.

Like rivers flowing toward the ocean,

They gather throughout all of empty space.

The Tathagata receives these offerings,

His mind forever remaining impartial.”

The Buddha said to the bhiksus:

“After the celestial assembly dwelling in the realm of empty space had made offerings to the Buddha, they bowed in homage, circumambulated him, and stood to one side. Then the Earth Deity, wishing to make offerings to the Buddha, swept the ground clean, sprinkled fragrant water throughout the earth, and scattered various precious flowers all over the place of enlightenment, further enhancing its purity. He also spread jeweled curtains high above and recited these verses in praise of the Tathagata:

The Tathagata sits securely within the great trichiliocosm

Upon the truly firm and enduring Vajra Seat.

Even should his flesh and body wither away,

Until he realizes bodhi, he is resolved never to leave.

Were the Tathagata not employing his spiritual power,

This earth would otherwise be shattered.

Assemblies of bodhisattvas gather here from every place;

Seeing them all, we dwell in peace and security.

Wherever the World-Honored One has walked upon this earth,

The trichiliocosm has been illumined by his radiance.

Stupas are erected even where the Buddha emitted light;

How much more so at this place where the path was attained!

As the Earth Deity, I now vow to assume responsibility

And devote myself wholeheartedly to the World-Honored One.

May all the merit of the sravakas and Buddha’s disciples

At the place where the Dharma is proclaimed

Cause every sentient being

To attain the unsurpassed path of liberation.”

The Buddha said to the bhiksus:

“After the Earth Deity had recited these verses in praise of the Tathagata, he bowed his head at the Buddha’s feet and stood to one side.”

Chapter 24: THE MERCHANTS RECEIVE THE BUDDHA’S PREDICTION

The Buddha said to the bhiksus:

“When the World-Honored One first attained perfect enlightenment, immeasurable devas throughout all the realms came to praise the merits of the Tathagata. At that time, the World-Honored One continually contemplated that supreme Bodhi tree, never taking his eyes from it. Sustained by the bliss of meditative absorption, he gave no thought to food or drink and did not leave his seat for seven full days.

Immeasurable celestial princes from the heavens of the desire realm carried ten thousand precious vessels filled with fragrant water to the Buddha. There were also immeasurable celestial princes from the heavens of the form realm who likewise carried ten thousand precious vessels filled with fragrant water to the Buddha. All that fragrant water was used to bathe the Tathagata and sprinkle the Bodhi tree.

“When the Tathagata had finished bathing, innumerable devas, nagas, yaksas, gandharvas, asuras, kinnaras, mahoragas, and others vied with one another to obtain the water in which the Tathagata had bathed so that they might wash their own bodies with it. After bathing, they all aroused the resolve for unsurpassed bodhi. When the devas had completed their duties, they returned to their celestial palaces. The fragrance of the water they had offered to the Buddha lingered upon their bodies, so that they perceived only the Buddha’s fragrance and no other scent. All gave rise to joyful minds, regarding this as something unprecedented, and attained non-retrogression on the path to unsurpassed bodhi.

“At that time, a celestial prince named Universal Flower rose from his seat, bowed his head at the Buddha’s feet, and said:

“World-Honored One, in what samadhi did you abide, sitting cross-legged in meditative concentration for seven days, with body and mind unmoving?”

Monks, at that time I replied to the deva Universal Flower:

“The Tathagata abided with the Samadhi of Joy and Delight as his sustaining nourishment. Through the wondrous power of that meditative concentration, he sat cross-legged in meditation for seven days in this manner.”

At that time, the deva Universal Flower stood before the Buddha and recited this verse:

The World-Honored One’s feet bear thousand-spoked wheels,

Like lotus flowers of utmost purity;

Ever honored and revered by all the devas,

Therefore I now bow down in homage.

Having bowed before the Buddha,

The deva then praised him in gathas.

Wishing to dispel the doubts of devas and humans,

Joyfully, with palms joined, he came forward to inquire:

The Tathagata descended into the royal Sakya lineage,

Causing the entire Sakya clan to rejoice.

Able to destroy the three poisons and all doubts,

Please resolve what devas and humans do not understand.

By what ten powers did you attain Perfect Awakening,

Spending seven days contemplating the great tree?

O lion-like sovereign with blue-lotus eyes,

You sat cross-legged, gazing at the tree without moving.

Do all Buddhas act in this same manner,

Or did only the World-Honored One contemplate that tree?

Your countenance was majestic, and you uttered no word;

Your white teeth were even, and your mouth was fragrant.

For the benefit of devas and humans,

Please gladden them by revealing the truth.

The Tathagata then replied to the deva:

I shall now briefly explain what you have asked.

Just as, according to the law of a kingdom, one ascending the throne

Must spend seven days attending to the transfer of rule,

So are all Buddhas great Dharma Kings;

Conforming to worldly custom, for seven days they do not move.

Again, just as a valiant general first secures himself,

And only afterward devises a strategy to overcome his foes,

So too do all Buddhas subdue Mara:

For seven days they sit cross-legged and do not rise.

Pride, the three poisons, and the afflictions

Are things that bring injury to all beings.

Every conditioned cause tainted by the afflictions—

I have utterly eradicated them all.

The fire of untainted wisdom then arose,

Completely consuming the three poisons.

Here, with the blade of wisdom,

I decisively tore apart the dense and mighty net of birth and death.

I rightly understood that the embodied skandhas are all unreal,

Arising entirely from delusion since beginningless time.

The two forms of ignorance—clinging to self and what belongs to self—

Together with wrong views, were utterly severed.

The four inversions, like an obstructing forest,

Were entirely consumed by the fire of wisdom and roots of goodness.

Deluded attachment and craving arise from perception;

Upon attaining awakening, I cast them all away.

The sixty-five perilous forms of ignorance,

The forty unwholesome states, the thirty defilements,

The sixteen forms of heedlessness, the eighteen dhatus,

And the twenty-five modes of existence were all extinguished.

I completely departed from the twenty stains,

And the twenty-eight things the world continually fears.

Here I remained ever diligent,

And transcended them all.

I realized the five hundred Dharma sounds of the Buddha

And brought hundreds of thousands of teachings to perfection.

The ninety-eight compulsions and all latent tendencies—

The leaves, the branches, and the roots of transgression—

I used wisdom as a blazing fire

And burned all of them to ashes.

Craving and doubt had accumulated like coiled serpents;

The streams of clinging to views continually overflowed.

Here I used the sun of wisdom,

Whose radiant heat dried them all away.

Falsehood, wickedness, danger, and every fault—

Such was the forest of afflictions and errors.

Here I used the fire of wisdom

To consume them all, leaving utter desolation.

The many offenses born from slandering sages and worthies

Are the roots that lead to rebirth in evil realms.

I treated them with the medicine of wisdom,

Causing every virulent poison to be expelled.

Sitting here in this very place,

I attained the merits of concentration and wisdom.

Every torment, sorrow, and grief

Was extinguished without remainder.

Here in this very place,

I realized the principle of truth.

Every poisoned arrow of pride

Was completely uprooted without remainder.

Here in this very place,

With the keen blade of wisdom,

I severed self and what belongs to self,

The roots of birth and death.

It was like Lord Sakra

Crushing the hosts of asuras.

Here in this very place,

I attained the pure eye of wisdom.

All living beings

Were obscured and veiled by delusion;

I used the medicine of wisdom

To cleanse away every delusion.

Here in this very place,

With the pure water of liberation,

I irrigated forests of trees everywhere,

Extinguishing the smoke and flames of craving.

Here in this very place,

With the great wind of diligence,

I dispersed the clouds of affliction

And the thunder and lightning of discrimination.

Here in this very place,

I attained the Samadhi of Loving-Kindness,

A treasury of every merit,

And subdued the hosts of Mara.

Here in this very place,

I attained the concentration of wishlessness,

A great treasury of merit,

And utterly ended every affliction.

Here in this very place,

I attained the concentration of emptiness,

Eliminating every discrimination.

I attained the concentration of signlessness,

A treasury of merit,

And extinguished every conceptual proliferation.

Here in this very place

Was the treasury of every merit.

Here in this very place,

I attained the three liberations.

With the power of supernormal knowledge and wisdom,

I shattered the net of birth and death.

I also utterly eliminated

Mistaking the impermanent for permanent,

Mistaking the suffering of the world for happiness,

And mistaking what is without self for a self.

With the power of diligence,

I crossed the ocean of birth and death

And destroyed every net of craving,

Like a makara fish breaking through a net.

Here I awakened

And clearly understood all greed, anger, and delusion,

Like a vast conflagration

Consuming a swarm of mayflies.

Throughout the long night,

For measureless and boundless kalpas,

I wandered wearily along the path of birth and death,

Turning without cease.

Now it has come to an end;

Every fear and anxiety has ceased.

No follower of an outside path

Can attain what I have awakened to.

Each phrase bears the meaning of amrita

And can end countless sorrows and torments.

I entered the city of fearlessness,

Transcending all dhatus, ayatanas, and skandhas.

Every craving has been exhausted;

I shall assume no further body.

For the sake of the path of awakening,

Throughout measureless kotis of kalpas,

I performed every wholesome practice,

Giving even my own body.

My merits were all perfected;

Therefore, here in this very place,

I attained the supreme Dharma of amrita,

The unsurpassed awakening of bodhi.

The Buddha-Tathagatas of the past

Realized the Dharma of truth

And, according to the capacities of beings,

Expounded and taught the Dharma with discernment.

I now have likewise

Attained the same wondrous Dharma, without difference.

Within a single instant,

I clearly knew the whole world:

Born through the convergence of causes and conditions,

Empty and quiescent, existing only through provisional combination,

Like a city of gandharvas,

Like a phantom image in the sky.

The Dharma eye that I attained

Sees clearly throughout every place,

As plainly as one looks at one’s own hand

Holding an amalaka fruit.

The samadhi I attained

Penetrates and comprehends everything.

I clearly remember measureless kalpas,

As though awakening suddenly from a dream.

All humans and devas throughout the realms

Are scorched by inverted perceptions.

Here in this very place,

I penetrated and understood every truth.

For measureless kalpas,

I sought unsurpassed bodhi

And cultivated the practice of great loving-kindness,

A mind of loving-kindness embracing all dharmas;

Thus I subdued the hosts of Mara.

For measureless kalpas,

I cultivated the practice of great compassion,

A compassionate mind embracing all dharmas;

Thus I eliminated every sorrow and affliction.

For measureless kalpas,

I cultivated the practice of great sympathetic joy,

A joyful mind embracing all dharmas;

Thus I realized the unsurpassed path.

For measureless kalpas,

I sought unsurpassed bodhi

And cultivated the practice of great equanimity,

A mind of equanimity embracing all dharmas;

Thus I realized the Dharma of amrita.

Before the hosts of Mara,

I made this solemn vow:

‘If I do not attain Buddhahood,

I shall never leave this seat.’

With vajra wisdom,

I dispelled the darkness of ignorance

And fully attained the ten powers.

Upon this seat, I now understood

All that had not previously been attained.

All taints were stilled and utterly exhausted,

And the armies of Mara were completely destroyed.

Upon this seat, I now understood;

The gateway of the five skandhas was shattered,

And the sprouts of the three cravings were extinguished.

Therefore, even now,

I continued sitting cross-legged in this way.

Then the Supremely Victorious One

Rose from the vajra seat

And sat upon a jeweled throne;

The devas offered water for his bath.

The devas used precious vessels

Filled with fragrant water

And offered them to the Honored One among Beings,

Bathing his entire body.

At that time, the hosts of devas,

Together with many celestial maidens,

Performed many melodies of heavenly music,

Wholeheartedly presenting them as offerings.

Devas, all of you

Should clearly understand this:

For seven days,

I never departed from that seat.

The Buddha said to the monks:

—Why, upon first attaining Perfect Enlightenment, did the Tathagata remain upon his seat for seven full days? The Tathagata sat upon that seat in order to cut off completely the beginningless and endless cycle of birth, aging, sickness, and death. After spending seven days contemplating the Bodhi tree without leaving his seat, during the second week the Tathagata walked in meditation throughout the trichiliocosm. During the third week, the Tathagata gazed all around the Bodhimanda without ever turning his eyes away, for it was precisely here that I had brought birth and death to an end and realized unsurpassed wisdom. During the fourth week, the Tathagata walked in meditation through the neighboring regions along the riverbanks, with the great ocean as their boundary.

At that time Mara Papiyan came before the Blessed One and said:

—Blessed One, throughout immeasurable kalpas you diligently practiced austerities, and only now have you attained Buddhahood. The time has now come for you to enter nirvana. I beseech the Tathagata to enter nirvana swiftly. I implore the Sugata to enter nirvana swiftly.

The Buddha said:

—Papiyan, I originally made the great vow to benefit all sentient beings, and therefore sought the path to unsurpassed bodhi. Throughout immeasurable kalpas, I diligently endured hardships and accumulated abundant merit. At present, sentient beings have not yet gained any benefit from my Dharma. Why, then, do you urge me to enter nirvana? Moreover, in this world the Three Jewels are not yet complete, sentient beings have not yet been taught and transformed, spiritual powers and the wondrous Dharma have not yet been revealed and propagated, and immeasurable bodhisattvas have not yet had the opportunity to give rise to the aspiration for unsurpassed bodhi. Why, then, do you press me to enter nirvana so soon?

When Mara Papiyan heard the Buddha speak thus, he withdrew and stood to one side. Drawing lines upon the ground with his staff, he pondered and lamented:

—From this day onward, within this Realm of Desire, no one shall suffer greater sorrow than I.

At that time, Mara’s three daughters saw their father grieving and asked:

Great King, for what reason

Is your heart so deeply grieved?

Who now has troubled the Great King?

We beg you, tell us clearly who it is.

We shall ensnare him with desire,

As an elephant is led with a rope;

We shall cause that person to become infatuated

And bring him back to the Palace of Mastery.

Mara replied to the demon maidens in verse:

He is never defiled by the world,

Nor can the realm of craving bind him;

That Worthy One has transcended every desire,

And therefore I am filled with grief.

When the Tathagata, still a bodhisattva, was seated upon the seat of bodhi, these three daughters of Mara had come and used every form of beauty to disturb him, conjuring countless beguiling illusions, yet all to no avail. Nevertheless, being women heavily steeped in attachment and burdened by profound afflictions, the three of them now transformed their appearances: one became a young maiden, one became a young married woman, and one became a middle-aged woman. Together, all three went before the Buddha.

The Blessed One immediately used the wondrous power of his spiritual attainments to transform them into three old women. Ashamed, they hastily returned to Mara Papiyan and addressed him in verse:

Father said that he was free from desire,

And that the realm of craving could not defile him.

We transformed our appearances,

Seeking to bewilder the Sramana.

Many who behold us

Always give rise to lustful thoughts;

Yet when we displayed our exquisite beauty,

That Worthy One’s mind remained unmoved.

With his great spiritual power, he transformed

All of us into old women.

We beg the King to use his mighty power

And restore us to our former forms.

Mara then replied to his daughters:

—I see that no one, whether deva or human, can subdue the Buddha. You must go there yourselves, repent of all the offenses you have committed until now, and implore the Buddha to withdraw his spiritual power. Only then will you be able to regain your former bodies.

Obeying their father, the three demon maidens went before the Tathagata and recited this verse:

We were devoid of wisdom

And sought to beguile the Tathagata.

We did not understand what was wholesome or unwholesome,

Nor discern what was evil or good.

Together we now repent,

Hoping our offenses may be extinguished.

We beseech you, through the power of compassion,

To restore our former bodies.

At that time, out of compassion, the Tathagata withdrew his spiritual power, allowing the three demon maidens to regain their former bodies.

During the fifth week, the Tathagata dwelt at the abode of Mucalinda, the naga king. At that time, bitter winds blew violently, and incessant rain fell for seven days. Fearing that the wind and rain might harm the Tathagata, the naga king left his palace and came before the Buddha. He coiled his body seven times around the Buddha to protect him and used his head as a canopy over the Buddha’s head. Immeasurable naga kings from the four directions likewise came to protect the Buddha. The naga king’s coiled body rose high and firm like Mount Sumeru. Influenced by the Buddha’s majestic power and radiance, all the naga kings then attained an unprecedented bliss of body and mind.

After seven days, the rain ceased and the wind subsided. The naga kings bowed their heads at the Buddha’s feet, circumambulated him three times clockwise, and then returned to their palaces.

During the sixth week, the Blessed One went beneath the shade of a nyagrodha tree near the Nairanjana River, a place frequented by many groups of non-Buddhist ascetics. All these groups came to make his acquaintance and respectfully inquire whether the Blessed One had remained safe and at ease throughout the previous seven days of wind and rain.

The Blessed One replied in verse:

Serene and knowing contentment,

Through contemplation one realizes the Dharma;

Benefiting sentient beings,

With loving-kindness and compassion for all;

Far removed from every sinful defilement,

Unattached to worldly affairs;

With all conceit utterly ended in the mind—

This is the highest bliss.

During the seventh week, the Blessed One entered the Bahudhayana Grove and sat cross-legged beneath a tree. Contemplating sentient beings oppressed by the sufferings of birth, aging, sickness, and death, he proclaimed this verse:

Sentient beings dwelling in the world

Are continually scorched by the five desires;

Therefore, they should ever be mindful of abandoning craving,

For craving causes suffering to increase.

The Buddha told the bhiksus:

—At that time, there were two brothers from northern India, both leaders of a merchant caravan. One was named Trapusa, and the other Bhallika. Both were wise and highly skilled in commerce. Gentle and agreeable by nature and adept in dealing with others, they gradually prospered in trade and became wealthy.

At that time, the two brothers were leading five hundred ox-drawn carts laden with precious goods back to their native land. Within the merchant caravan were two brothers responsible for guiding the draft oxen, one named Subhuti and the other Yasas. These brothers knew the roads thoroughly and clearly understood which places were safe and which were perilous.

They would hold up branches of utpala flowers for the oxen to see and follow, without needing to beat them with whips or sticks. When they reached the Milk Grove, the road was very level, but one ox stamped down heavily, causing the road surface to sink. One of the cart shafts broke, and all five hundred carts became backed up along the roadside.

The two lead oxen also refused to advance; no matter how they were struck with whips and sticks, they would not take another step. The merchants became frightened and said to one another:

—The two oxen dare not go any farther. Surely there must be something that has frightened them?

They immediately sent a mounted man bearing weapons ahead to investigate. After traveling for a while, he returned and reported to the caravan leader:

—I went ahead and examined the road carefully, but found nothing perilous or difficult. I do not know why the two oxen refuse to continue.

At that time, the guardian deity of the forest appeared and said to the merchants:

“Merchants, do not be afraid! Throughout the long, dark night, you have continually wandered along the paths of birth and death, but today you are about to gain great benefit. Why do I say this? Because a Buddha has appeared in this world. He has newly attained Perfect Enlightenment and is abiding in that forest, having taken no food or drink for more than forty-nine days. You should bring food and drink to make offerings to Him.”

The two ox drivers immediately urged their carts forward in the direction of the Buddha, and the entire caravan followed behind. After traveling some distance, they saw Him from afar: the Tathagata, endowed with the thirty-two excellent marks and the eighty beautiful characteristics, with brilliant rays of light shining from His body like the newly risen sun. When the merchants saw the Buddha, they were filled with reverence and regarded the sight as exceedingly rare. They said to one another:

“Is this Brahma, Shakra, one of the Four Heavenly Kings, a deity of the sun or moon, or a spirit of the mountains or rivers?”

At that time, the Blessed One raised His kashaya robe high so that the merchants could see it. Only then did they realize that the Tathagata was a renunciant practitioner, and they all became joyful and said to one another:

“According to the Dharma of renunciants, food and drink must be taken at the proper time. We should therefore prepare fine and precious foods, such as ghee, honey, milk, and milk porridge, so that we may make our offering in time.”

After the entire caravan had arranged the various offerings of food and drink, they went together before the Tathagata, circumambulated Him three times to the right, then stood to one side and said:

“Blessed One, out of compassion for us, please accept this modest offering.”

The Buddha said to the bhikshus:

“When the Tathagata was about to accept the food offered by that caravan of merchants, He thought: ‘All Buddhas of the past used alms bowls when receiving food. What vessel should I now use to receive this meal?’

“Immediately, each of the Four Heavenly Kings brought a golden alms bowl, presented it to the Tathagata, and said:

“‘We humbly beseech the Blessed One to accept this bowl from us as a vessel for the food being offered. May the Blessed One compassionately remember us, so that throughout the realm of birth and death we may encounter abundant peace and happiness.’

“The Blessed One then said to the Four Heavenly Kings:

“‘According to the Dharma of renunciants, one may not accept precious golden alms bowls such as these. Even bowls made from the seven precious substances may not be accepted.’

“At that time, Vaishravana, the Heavenly King of the North, said to the other Heavenly Kings:

“‘I recall that long ago a deva named Pure Body brought us four bowls made of stone. Another deva named Universal Radiance then came and told us:

“‘“You should not use these bowls. You must build a stupa in which to enshrine them and make offerings to them, because in the future, when a Buddha named Shakyamuni appears in the world, you should present these bowls to that Buddha.” Now is precisely the time for us to offer those bowls to the Buddha.’

“Each Heavenly King hurried back to his celestial palace and, together with his retinue, brought forth his stone alms bowl. They anointed the bowls with fragrant substances and filled them with various celestial flowers. With celestial music resounding, they all came to the Buddha. Each presented his bowl to the Tathagata and said:

“‘Blessed One, we humbly beseech You, out of compassion, to accept our alms bowls as vessels for the food offered by these merchants. Please compassionately remember us, so that we may become vessels of the Dharma and enjoy abundant peace and happiness throughout the realm of birth and death.’

“The Blessed One then thought: ‘The Four Heavenly Kings have, with pure faith, offered alms bowls to Me, but I cannot accept and retain all four bowls. Yet if I accept the bowl of only one of them, the others will be saddened. Therefore, I should accept all these bowls.’ The Blessed One accepted the alms bowl of Vaishravana, the Heavenly King of the North, and recited this verse:

You offer this bowl to Me

And shall attain the supreme Dharma.

I now accept your offering

That you may perfect wisdom and mindfulness.

“The Blessed One accepted the alms bowl of Dhritarashtra, the Heavenly King, and recited this verse:

By offering this bowl to the Tathagata,

Your mindfulness and wisdom shall increase.

For many lifetimes you shall enjoy peace and happiness

And swiftly attain Enlightenment.

“The Blessed One next accepted the alms bowl of Virupaksha, the Heavenly King, and recited this verse:

With a pure mind,

I accept this pure bowl,

That your mind may become stainless

And you may receive offerings from devas and humans.

“The Blessed One then accepted the alms bowl of Virudhaka, the Heavenly King, and recited this verse:

The Tathagata’s precepts are pure;

The bowl you offer is wholly excellent.

Because your mind is immaculate,

The fruit you attain shall likewise be pure.

“After accepting the four alms bowls from the Heavenly Kings, the Blessed One stacked them one upon another and pressed down firmly with His right hand, merging them into a single bowl, though the rims of the four bowls remained clearly visible.

“At that time, the Tathagata recollected events of the past and recited this verse:

In the past, I filled bowls with flowers

And offered them to immeasurable Tathagatas.

Therefore, today the Four Heavenly Kings

Offer Me this pure and durable bowl.

The Buddha said to the bhikshus:

“At that time, the caravan of merchants took leave of the Buddha and urged their oxen onward, continuing their journey. Early the next morning, the man responsible for tending the oxen went to milk the cows. As soon as the milk was drawn, it turned into ghee. Considering this extraordinary, he brought the ghee back and reported to the leader of the merchants that, for some unknown reason, all the milk he had drawn that day had turned into ghee, and that he did not know whether this was an auspicious or an inauspicious sign. Among the merchants was a brahmin of greedy disposition who said to the merchant leader:

“‘This is an inauspicious omen. All that ghee should be given away.’

“One of the merchant leader’s distant ancestors had been reborn in the Brahma world. At that time, he manifested in the form of a brahmin and said to the caravan of merchants:

Long ago, you made a great vow:

When the Tathagata attained bodhi,

You would offer food to the Buddha,

And after receiving it, He would turn the Dharma wheel.

Now the Tathagata has attained Perfect Enlightenment,

And your aspiration has likewise been fulfilled.

The Blessed One has accepted that food

And shall turn the unsurpassed Dharma wheel.

The milk drawn today has become ghee

Through the spiritual power of the Holy One.

At daybreak this auspicious sign appeared;

Therefore, all things shall be well.

Having recited this verse, Brahma

Resumed his original form and returned to the Brahma world.

The Buddha said to the bhikshus:

“When the merchants heard this verse, they rejoiced greatly. They took the ghee and selected the finest rice, cooking it into a smooth porridge and mixing it with fragrant honey. They filled a sandalwood bowl with it, returned to the Dayana Forest, offered it to the Buddha, and said:

“‘Blessed One, may You have compassion for us and accept this food.’

“The Blessed One then accepted the merchants’ food. After He had finished eating, He took the exceedingly precious sandalwood bowl, fashioned from hundreds of thousands of jewels, and cast it into the air. At that time, a Brahma deity named Good Brahma caught the sandalwood bowl, carried it back to his celestial palace, and built a stupa in which to enshrine and honor it. To this day, the devas continually offer incense and flowers to that stupa without interruption.

“At the same time, the Blessed One also bestowed His blessing upon the caravan of merchants and recited this verse:

May you encounter abundant peace and well-being;

May your precious wealth grow ever more plentiful.

May all your undertakings be auspicious,

And may your very lives and bodies be so as well.

May the treasures you seek come naturally to you;

May you wear a garland of auspiciousness upon your heads.

May the devas, constellations, sun, and moon,

Shakra and the Four Heavenly Kings follow and protect you.

Wherever you go, may you be safe,

And upon returning, may you encounter abundant good fortune.”

Through the merit of this offering of food,

In the future you shall attain perfect enlightenment.

Now before the Buddha who delivers beings in the three divisions,

They received predictions and the merchants rejoiced.

The Buddha said to the bhikshus:

“After attaining perfect enlightenment, the Tathagata first received offerings of food from the two merchant chiefs and the other merchants, and bestowed predictions upon them in this way. When the merchants received the Buddha’s predictions, they all regarded this as something unprecedented, and respectfully joined their palms and said:

“‘From this day forward, we take refuge in the Tathagata.’

Chapter 25: THE GREAT BRAHMA HEAVENLY KING’S ENTREATY

The Buddha said to the bhikshus:

“When the Tathagata had first attained perfect enlightenment, he sat alone in meditation in the Forest of Many Expressions, his mind abiding in a profound and wondrous state of meditative concentration. Having surveyed the entire world, he thought: ‘The Dharma I have realized is exceedingly profound and wondrous, supremely quiescent, and very difficult to comprehend and penetrate. It cannot be understood through discriminative thought; only the Buddhas can fully fathom it.

This Dharma teaches the path that transcends the five skandhas and enters the ultimate truth: an intrinsically pure nature that has no locus, no activity, no grasping, and no relinquishing. It cannot be fully understood through ordinary knowledge and views. It clearly reveals the unconditioned and the uncreated and is far removed from the six sense objects.

It is not a Dharma that the mind can measure or words can express. It cannot be understood through sensory hearing and seeing, nor can it be understood through contemplative conception, for it is perfectly integrated and unobstructed, transcending all established paths to reach the ultimate state. It is the Dharma of emptiness, non-attainment, and the quiescence of nirvana.

If I were to teach this Dharma to people, they would surely be unable to understand it; the effort would be in vain and bring no benefit. Therefore, I shall simply remain in silent abiding.’ The Blessed One then spoke this verse:

I have realized the unconditioned ambrosial Dharma,

Profound, wondrous, quiescent, and free from defilement.

It is difficult for all sentient beings to comprehend;

Therefore, I remain silent and dwell in quiescence.

That Dharma is far removed from every word,

Like empty space, wholly undefiled.

Neither mind nor conceptual thought can reach it;

Those who penetrate it are exceedingly rare.

The nature of that Dharma transcends written words;

Who can deeply enter its wondrous principle?

Only through making offerings to Buddhas for many kalpas

Can one hear it and give rise to faith and understanding.

It cannot be called existent or nonexistent;

Neither existence nor nonexistence can be established.

For immeasurable kalpas in the past I cultivated,

Yet had not attained the ultimate patience of non-arising.

Now I have attained that ultimate Dharma

And constantly contemplate all dharmas as neither arising nor ceasing.

All dharmas are empty in their intrinsic nature.

Dipankara Tathagata bestowed a prediction upon me:

‘In a future age you shall attain perfect enlightenment,

And become a Buddha named Shakyamuni.’

Although at that time I realized the pure Dharma,

Only now have I reached its ultimate consummation.

Seeing sentient beings within samsara

Unable to distinguish true Dharma from what is not Dharma,

And seeing that worldly beings can be delivered,

I shall give rise to great compassion and deliver them.

If the Brahma King comes to entreat me,

I shall turn the wondrous Dharma wheel.

The Buddha said to the bhikshus:

“After the Tathagata had spoken this verse, he emitted a great ray of light from the tuft of white hair between his eyebrows, illuminating the entire trichiliocosm. At that time, the lord of the Saha world, Brahma King Spiral Topknot, through the Buddha’s spiritual power, understood the sacred intent underlying the Tathagata’s silence. He thought: ‘I must swiftly go before the Buddha and entreat him to begin turning the wheel of the true Dharma.’ He then summoned the assembly of Brahma devas and said:

“‘Venerable ones, wholesome dharmas may diminish among sentient beings in the world, while unwholesome dharmas may increase. Why is this? Although the Buddha has attained unsurpassed bodhi, he remains silently abiding and does not turn the Dharma wheel. We must go there and entreat him to turn the Dharma wheel and teach and transform sentient beings.’

“Then the Brahma King, together with sixty-eight kotis of Brahma devas, went before the Buddha. They bowed their heads at the Buddha’s feet, respectfully circumambulated him three times clockwise, and then stood to one side and said:

“‘Blessed One, wholesome dharmas are now diminishing among sentient beings in the world. Why is this? The Tathagata renounced the household life for the sake of sentient beings and sought the path to bodhi. Now that he has become a Buddha, he nevertheless remains silently abiding and does not turn the wheel of the true Dharma. Consequently, the wholesome dharmas of sentient beings cannot increase. Excellent, Blessed One! Excellent, Sugata! We beseech the Blessed One to give rise to great compassion for sentient beings and turn the wheel of the true Dharma. Many sentient beings have the capacity to comprehend the profound and wondrous Dharma. We only pray that the Blessed One will turn the Dharma wheel.’

“At that time, the Great Brahma Heavenly King spoke this verse in praise of the Buddha:

The Tathagata’s supreme wisdom

Is perfect and unsurpassed.

He emits great rays of light

That illuminate the entire world.

With the sun of wisdom,

He causes flowers to bloom in the human realm.

Why then does he forsake it

And abide without a sound?

The Buddha brings the precious Dharma

And bestows it upon all beings,

Having gathered it

Throughout hundreds of thousands of kalpas.

Having drawn near to the world,

How could he abandon sentient beings?

We reverently beseech the Blessed One

To sound the Dharma conch,

Beat the great Dharma drum,

Kindle the radiant Dharma lamp,

Pour down the nourishing Dharma rain,

And raise high the Dharma banner.

Ferry all sentient beings

Across the ocean of samsara.

May the grave illness of the afflictions

Be completely eradicated,

And the raging fires of the afflictions

Be brought to extinction.

Clearly reveal nirvana,

The path free from sorrow and distress.

Proclaim the true Dharma

And open the gate of liberation.

Cause all who are blind

To attain the Dharma eye.

Bring all the sorrows

Of birth, aging, illness, and death to an end.

Neither devas nor humans,

Nor even Shakra,

Can utterly eliminate

The afflictions of samsara.

Together with the heavenly assembly,

I respectfully entreat the Tathagata

To turn the Dharma wheel.

May the merit

Of this entreaty

Be dedicated to the common prayer

That the Blessed One turn the wheel of the true Dharma

And teach and transform all beings.

The Buddha said to the bhikshus:

“At that time, the Blessed One remained silently abiding. After the Great Brahma Heavenly King and the devas had made offerings to the Buddha of powdered heavenly sandalwood incense and agarwood, they disappeared.

The Buddha told the bhikshus:

“At that time, wishing to cause the world to revere the true Dharma and to cause the exceedingly profound and wondrous Dharma to be revealed and spread throughout the world, the Tathagata entered meditative concentration, surveyed all realms, and thought: ‘The Dharma I have realized is exceedingly profound and wondrous, supremely quiescent, and very difficult to comprehend and penetrate. It cannot be understood through discriminative thought; only the Buddhas can fully fathom it.

This Dharma teaches the path that transcends the five skandhas and enters the ultimate truth: an intrinsically pure nature that has no locus, no activity, no grasping, and no relinquishing. It cannot be manifested through ordinary knowledge and views. It clearly reveals the unconditioned and the uncreated and is far removed from the six sense objects.

It is not a Dharma that the mind can measure or words can express. It cannot be understood through sensory hearing and seeing, nor can it be understood through contemplative conception, for it is perfectly integrated and unobstructed, transcending all established paths to reach the ultimate state. It is the Dharma of emptiness, non-attainment, and the quiescence of nirvana.

If I were to teach this Dharma to people, they would surely be unable to understand it; the effort would be in vain and bring no benefit. Therefore, I shall simply remain in silent abiding.’

“At that time, the Great Brahma Heavenly King, through the Buddha’s spiritual power, again understood that the Tathagata still intended to remain silent. He therefore went to Shakra Devendra and said:

“Kausika, you should now know that sentient beings in the world are swept along in the dense forest of birth and death; wholesome dharmas are presently diminishing, while unwholesome dharmas are increasing. Why is this so? Because the Tathagata is unwilling to turn the Dharma wheel. Kausika, we must go together to the Buddha and earnestly beseech him, for after attaining the Way, the Buddhas, the Tathagatas, must always be earnestly entreated before they will turn the Dharma wheel; otherwise, they remain silent and abide in stillness. Therefore, we must go and beseech the Tathagata to turn the Dharma wheel, thereby also teaching the world to honor the true Dharma.”

At that time, the Great Brahma Heavenly King, together with Sakra, Lord of the Devas, and the devas of the various realms—the devas of the Heaven of the Four Heavenly Kings, the Heaven of the Thirty-Three, the Yama Heaven, the Tusita Heaven, the Heaven of Delight in Transformations, the Heaven of Mastery over Others’ Transformations, the Heaven of Brahma’s Assembly, the Heaven of Brahma’s Ministers, the Heaven of Radiant Sound, the Heaven of Abundant Fruit, the Heaven of Universal Purity, the Pure Abodes, and as far as the Akanistha Heaven—all majestic and radiant, assembled together around midnight and came to the Dana Forest. They paid homage to the Buddha, circumambulated him three times to the right, and stood to one side.

Then Sakra, Lord of the Devas, joined his palms toward the Buddha and recited this verse, requesting the Tathagata to turn the wheel of the true Dharma:

The Blessed One has subdued the hostile maras;

His mind is ever pure, like the full moon.

For the sake of sentient beings, may he emerge from samadhi

And illuminate the world with the radiance of wisdom.

After Sakra, Lord of the Devas, had recited this verse, the Buddha still remained silent. Brahma Sikhin said to Sakra, Lord of the Devas:

“Kausika, you cannot succeed by entreating him in this way.”

Thereupon, the Great Brahma Heavenly King rose from his seat, arranged his robe to bare his right shoulder, knelt with his right knee touching the ground, joined his palms toward the Buddha, and recited this verse of entreaty:

The Tathagata has now subdued Mara;

The brilliant light of wisdom shines everywhere.

The faculties of beings in the world have ripened;

We humbly pray that the Blessed One emerge from samadhi.

The Blessed One then said to the Great Brahma Heavenly King:

“The Dharma I have realized is exceedingly profound and subtle, supremely quiescent, and very difficult to comprehend and penetrate. It cannot be understood through discriminative thought; only the Buddhas can fully fathom it. This Dharma teaches the path that transcends the five skandhas and enters the ultimate truth: an intrinsically pure nature that has no place, no activity, no grasping, and no relinquishing.

It cannot be fully understood through ordinary knowledge and views; the unconditioned and uncreated cannot be clearly demonstrated. It is far removed from the six sense objects. It is not a Dharma that the mind can measure or that words can express.

It cannot be understood through sensory hearing and seeing, nor can it be comprehended through visualization, for it is perfectly unobstructed. It departs from every established path and reaches the ultimate state. It is the Dharma of emptiness, non-attainment, and the quiescence of nirvana.

If this Dharma were widely proclaimed to everyone, they would surely be unable to understand it. Therefore, I have often contemplated these two verses:

The Way I have realized runs against the current,

Profound and subtle, difficult to know.

Those blinded by darkness cannot understand;

Therefore, I should remain silent, without words.

Sentient beings within the world

Are attached to the five sense objects and defilements.

My Dharma is truly difficult to reveal;

Therefore, I shall continue to remain silent.”

At that time, Brahma, Sakra, and the assembly of devas heard the Buddha speak these verses. Their hearts became deeply troubled and sorrowful, and they vanished from that place.

The Buddha said to the bhiksus:

“On another occasion, the Great Brahma Heavenly King saw many groups of non-Buddhist practitioners in the kingdom of Magadha propounding doctrines concerning earth, water, fire, and wind. They disputed and explained matters according to wrong views, yet regarded their teachings as the true path. The beings there needed to be guided and transformed, but the Buddha still remained silent as before. Brahma therefore went personally to the Buddha, bowed his head at the Buddha’s feet, circumambulated him three times, knelt with his right knee touching the ground, respectfully joined his palms, and recited this verse of entreaty:

Within the kingdom of Magadha,

Many groups of non-Buddhist practitioners

All proclaim their doctrines,

Spreading wrong views.

We humbly pray that the Muni

Open the gate of the ambrosial Dharma,

Supremely pure,

So that beings may hear it.

The Dharma realized by the Buddha

Is pure and ends all defilement;

It leads to the shore of awakening,

Neither increasing nor diminishing.

Throughout the three realms,

It is honored above all,

Like Mount Sumeru

Standing clearly above the ocean.

For the sake of all beings everywhere,

Bring forth your compassionate heart.

Why would you abandon

The deliverance of sentient beings?

The Tathagata is endowed

With every kind of merit and virtue,

Heroic power and fearlessness.

We humbly pray that you completely remove

The sufferings and afflictions of sentient beings.

Devas and humans in the world,

Afflicted by the illness of the defilements,

Are tormented in countless ways.

May the Buddha, in his loving compassion,

Take pity on them and bring them deliverance.

The Tathagata alone

Is their refuge and object of reverence.

Devas and humans who in the past

Have followed the Tathagata

Have fully cultivated the wholesome path

And all seek liberation.

If they are able to hear the Dharma,

They possess the capacity to receive it.

We humbly pray that the Tathagata

Quickly proclaim it.

Therefore, I now

Implore the One of Diligent Effort

To reveal the wondrous Dharma

And enable beings to see the right path.

Just as dense clouds

Pour rain everywhere,

So too is the Tathagata’s rain of Dharma,

Moistening all

Thirsting sentient beings.

How many beings still remain

Ensnared by wrong views,

Wandering through the forest of birth and death

For countless kalpas?

They have not yet been delivered;

Blind and without the eye of wisdom,

They fall into the deep abyss.

We pray only that the Teacher of the Way

Clearly reveal the right path

And bestow the ambrosia of Dharma.

A Buddha is not easily encountered,

Like an udumbara flower.

We humbly pray that you liberate

The many beings who have lost their way.

Long ago, the Tathagata

Made a vast vow:

Upon completing his own liberation,

He would liberate sentient beings.

May you bring forth the luminous Dharma

And dispel all darkness.

How could the Buddha of great loving-kindness

Forget his original vow?

Like the lion’s roar,

Like the reverberation of thunder,

For the sake of sentient beings,

Please turn the wheel of Dharma.”

The Blessed One then used his Buddha-eye to observe the superior, middling, and inferior faculties of all sentient beings. He saw that they could be included in three groups: those of right views, those of wrong views, and those whose disposition was indeterminate. It was like people approaching a clear pond and seeing many plants within it: some still submerged beneath the water, some just reaching the water’s surface, and some rising above the water. These three kinds could each be clearly distinguished. The Tathagata’s observation of the superior, middling, and inferior faculties of all sentient beings was likewise.

The Tathagata then thought, “Whether I teach the Dharma or do not teach the Dharma, those sentient beings who hold wrong views will understand nothing. As for sentient beings who hold right views, whether I teach the Dharma or do not teach it, they will understand. Only those sentient beings whose disposition is indeterminate will understand if I teach the Dharma; if I do not teach it, they will not know where to take refuge. Bhiksus, at that time the Tathagata turned his attention to those sentient beings of indeterminate disposition, gave rise to great compassion, and declared:

“‘For the sake of this vast multitude of sentient beings, I shall turn the Dharma wheel, causing the treasure of the Dharma to appear in the world. I shall do so also because the Great Brahma Heavenly King has entreated me with utmost sincerity.’”

The Blessed One recited this verse to Brahma:

In response to your entreaty,

I shall now rain down the ambrosia of Dharma

Throughout the entire world.

Devas, humans, nagas, and spirits—

Those whose minds possess settled faith

Should receive and comprehend the true Dharma.

When the Great Brahma Heavenly King heard the Buddha recite this verse, he rejoiced exceedingly, regarding it as unprecedented. He immediately approached, bowed his head at the Buddha’s feet, circumambulated him countless times, and then vanished.

Bhiksus, at that time the Earth Deity called out to the Deity of Space and proclaimed in a loud voice:

“The Tathagata has now accepted the exhortation of the Great Brahma Heaven King and is about to turn the wheel of Dharma. Out of great loving-kindness and compassion, the Tathagata takes pity on all sentient beings and wishes to guide and liberate them, bringing them benefit and every happiness. Wishing to cause the realms of gods and humans to flourish, to diminish the evil realms, and to show sentient beings the way to liberation, he has consented to turn the wheel of the true Dharma.”

As soon as the earth deity had spoken, in the space of a single thought the space deity heard these words clearly and proclaimed them everywhere, as far as the Akanistha Heaven.

O bhiksus, at that time there were four devas who guarded the Bodhi tree, named Lover of the Dharma, Radiance, Delight in the Dharma, and Practice of the Dharma. Together they approached the Buddha, bowed their heads at his feet, and said:

“Blessed One, what place will you choose in which to turn the wheel of Dharma?”

The Tathagata replied:

“I shall turn the wheel of the true Dharma in the Deer Park, the place known as the Fallen Sages’ Ground, in the kingdom of Varanasi.”

The devas asked again:

“Blessed One, the scenery in the Deer Park of Varanasi is not especially beautiful, nor are its forests, ravines, and streams particularly renowned. It has only fertile land, a dense population, numerous towns and settlements, and clear, cool ponds and lakes. For what reason, then, has the Tathagata chosen that place in which to turn the wheel of Dharma?”

The Buddha then said to the devas:

“You should not speak in this way. Why is that? I recollect that in remote past kalpas I successively made offerings to as many as six trillion nayutas of Buddhas, Tathagatas, in the city of Varanasi, and as many as ninety-one thousand kotis of Buddhas chose that place in which to turn the wheel of the true Dharma. All the subtle, wondrous, profound Dharma was expounded there by the Buddhas. Therefore, this land has always been protected by devas, nagas, yakshas, rakshasas, and gandharvas. For this reason, the Tathagata has chosen the Deer Park as the place in which to turn the wheel of the true Dharma.”