The original translator is unknown and is now cataloged in the Later Han records.
Chapter One: Prologue
Thus have I heard:
At one time, the Buddha was dwelling at Rājagṛha on Mount Gṛdhrakūṭa together with twenty-eight thousand great bhikṣus. These great bhikṣus had accomplished their tasks, established the holy life, were no longer subject to future existence, and were free just like Mahā Nāgas. Their names were: Mahākāśyapa, Subhūti, Ajñātakauṇḍinya, Revata, Hatthaka, Pūrṇa Maitrāyaṇīputra, Pilindavatsa, Śāriputra, Mahākātyāyana, Ānanda, Rāhula, and others. They were all revered and respected by the multitude, and were good spiritual friends.
There were also thirty-eight thousand Bodhisattva-Mahāsattvas. These Bodhisattvas had long cultivated their own virtues and, in innumerable millions of trillions of Buddha-lands, constantly practiced the holy life, fulfilling and accomplishing great vows. They were thoroughly proficient in the various dhyānas and the Dharma gates of dhāraṇīs. They never abandoned the vow of great compassion but followed beings to carry out deeds of benefit. They could proclaim the Three Jewels so that they would never be cut off, and they could establish Dharma banners, becoming uninvited friends of beings. They had reached the other shore of great wisdom, their fame widely celebrated. They were: Avalokiteśvara Bodhisattva, Attained Great Strength Bodhisattva, Always Diligent Bodhisattva, Wondrous Virtue Bodhisattva, Wondrous Sound Bodhisattva, Lightning Radiance Bodhisattva, Universally Peaceful Bodhisattva, Foremost in Virtue Bodhisattva, Sumeru King Bodhisattva, Fragrant Elephant Bodhisattva, Great Fragrant Elephant Bodhisattva, Holder of Power Bodhisattva, Surpassing the Three Realms Bodhisattva, Always Compassionate Bodhisattva, Jeweled Hand Bodhisattva, Supreme Radiance Hero Bodhisattva, Blazing Flame Bodhisattva, Jeweled Moon Bodhisattva, Great Strength Bodhisattva, Measureless Wisdom Bodhisattva, Bhadra Pāla Bodhisattva, Lion’s Roar Bodhisattva, Lion’s Deed Bodhisattva, Lion’s Stride Bodhisattva, Fulfiller of Vows Bodhisattva, Jeweled Accumulation Bodhisattva, Maitreya Bodhisattva, and Mañjuśrī, the Dharma Prince, and the others. Together with hundreds of thousands of retinues they were present.
There were also innumerable hundreds of thousands of gods of the Desire Realm, each arriving with their retinues. They offered subtle heavenly flowers and fragrances, played celestial music, and abided in the sky. Devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans and nonhumans, each leading their followers, bowed and paid homage to the Buddha, then withdrew and sat to one side. At that time, the Tathāgata was surrounded, venerated, respected, and praised by the great assembly.
Then, through the Buddha’s majestic spiritual power, Ānanda at dawn entered Rājagṛha, going from house to house to beg for food. At that time, in the city there was a brāhmaṇa boy who was filial in supporting and caring for his parents. His household had declined, his wealth exhausted, so he carried his aged mother on his back and likewise went begging door to door. If he obtained fine food, fragrant and sweet fruits, he would reverently offer them to his mother; if he obtained coarse food, withered vegetables and dry fruits, he would eat them himself. Ānanda, seeing this, felt joy in his heart, and praised him with a gāthā: “Excellent! Excellent! Virtuous man! To make offerings to one’s parents is rare and extraordinary!”
There was a certain brāhmaṇa who was a companion of the six teachers. This man was clever and eloquent, fully versed in the four Vedas, in calendrical sciences and arithmetic, in divinations of auspiciousness and misfortune, in the alternations of yin and yang, and in foretelling the thoughts of men. He was also a leader among the multitude, revered by many people. Yet he clung to false doctrines; for the sake of gain and offerings he crushed and destroyed the true Dharma. In his heart he harbored jealousy, slandering the Dharma and the Saṅgha. He said to Ānanda: “Your teacher Gautama, of the Śākya clan, claims himself to be good and beautiful, possessed of great merits, yet he only has an empty name and no real practice. Your teacher Gautama is in truth an evil man. After he was born, seven days later his mother died—is this not the mark of an evil man? He abandoned the royal palace and city, and his father the king was plunged into utmost grief, frenzied and obsessed, fainting to the ground. Only after water was sprinkled on his face did he awaken after seven days, saying, ‘Why today have I lost the son that I begot?’ He cried aloud, sorrowing with tears, saying: ‘The kingdom is yours. You are my only son. Why abandon me and enter the deep mountains?’ Your teacher Gautama did not understand the duty of gratitude, he did not recall his father’s kindness, but directly departed. Therefore you should know he is an unfilial man. His father built palaces for him, married him to Gopī, yet he did not fulfill the rites of husband and wife, causing her grief and pain. Therefore you should know he is one without gratitude.”
Ānanda, hearing these words, felt shame in his heart. When his alms round was finished, he returned to the dwelling of the Buddha. Placing his head upon the Buddha’s feet, he withdrew to stand at one side, joined his palms, and said to the Buddha: “World-Honored One! Within the Buddha Dharma, is there a principle of filial support for father and mother?”
The Buddha said to Ānanda: “Who instructed you so that you ask this question? Was it a deva? Was it a human? Was it a nonhuman? Did you rely on your own wisdom and power to ask the Tathāgata?”
Ānanda said: “There was no deva, nāga, spirit, human, or nonhuman to instruct me. Just now, while on alms round, on the road I met Satya Nirgrantha, a companion of the six teachers, and he reviled and insulted me.” Ānanda then recounted the matter to the Tathāgata.
At that time, the World-Honored One serenely smiled. From his face there issued rays of five-colored light, shining eastward to innumerable hundreds of thousands of trillions of Buddha-lands. There was a world named Supreme Victory. The Buddha there was called Delight King, the Tathāgata, the Worthy of Offerings, the Perfectly Awakened One, the Perfect Clarity and Conduct One, the Well Gone, the Knower of the World, the Unsurpassed Leader, the Teacher of Heavenly and Human Beings, Buddha, the World-Honored One. The name of that country was Adorned and Flourishing. The land was even and upright, with lapis lazuli for the ground, and golden cords marking the divisions of the roads on either side. There were trees formed of the seven treasures, each tree one arrow’s length in height, their flowers, fruits, branches, and leaves arrayed in order and adorned. When the gentle wind moved them, they emitted subtle sounds, pleasing to beings who heard them and never bringing satiation. Everywhere there were flowing springs and bathing pools. The pools were clear and pure, their bottoms covered with golden sand, filled with the eight merit waters. Around the four sides of the pools grew fragrant flowers, padma flowers, puṇḍarīka flowers, vārsika flowers, blue, yellow, red, and white, as large as carriage wheels, covering the surface of the waters. In the pools, various birds sang in harmony, producing subtle sounds, most lovely and delightful to hear. There were also boats of seven treasures upon the waters, in which beings roamed at ease. Between the groves the lion throne was arranged, with one yojana in height, adorned with the seven treasures, covered with heavenly garments, with heavenly precious incense burning, and various heavenly flowers spread upon the ground. Delight King Tathāgata sat there, in full lotus posture.
In that land the Bodhisattvas were innumerable by the thousand koṭis. Surrounding him before and behind, they withdrew to one side, joined palms, faced the Tathāgata, and with one voice together said: “We only wish the World-Honored One, out of compassion and pity, to explain what cause and condition has brought forth such radiance. Its blue, yellow, red, and white colors shine brilliantly, hard to compare, and from the western direction it comes, illuminating this great assembly. All who encounter this light find peace in mind. We only wish the World-Honored One to cut off our doubts.”
That Buddha said: “Virtuous men! Listen carefully, listen carefully! Attend well and keep it in mind. I shall now explain it for you in detail. To the west, beyond innumerable hundreds of thousands of Buddha-lands from here, there is a world called Saha. In that world there is a Buddha, named Śākyamuni, the Tathāgata, the Worthy of Offerings, the Perfectly Awakened One, the Perfect Clarity and Conduct One, the Well Gone, the Knower of the World, the Unsurpassed Leader, the Teacher of Heavenly and Human Beings, Buddha, the World-Honored One. He is presently surrounded by a great assembly, wishing to proclaim to them The Great Skillful Means And The Great Repaying Gratitude Sūtra. It is because he wishes to benefit all beings; because he wishes to draw out the poisoned arrow of wrong views and doubts from all beings; because he wishes to make the newly-arising Bodhisattvas firm and irreversible in the Bodhi-mind; because he wishes to cause all śrāvakas and Pratyekabuddhas to ultimately enter the One Vehicle Path; because he wishes the great Bodhisattvas to swiftly accomplish Bodhi and repay the Buddha’s kindness; because he wishes all beings to recall and remember heavy kindness; because he wishes all beings to cross beyond the sea of suffering; because he wishes all beings to be filial in supporting father and mother. For the sake of these causes and conditions, he now emits this radiance.”
At that time, within the great assembly there were ten thousand Bodhisattvas, each of whom was a leader and guide among the multitude. They rose from their seats, bared their right shoulders, knelt upon their right knees, joined their palms, and said to the Buddha: “We only wish the World-Honored One to empower us with majestic spiritual power, so that we may go to the Saha World, to draw near and make offerings to Śākyamuni Tathāgata, and to hear the subtle scripture of the Great Skillful Means of the Buddha’s Repaying of Kindness.”
Then that Buddha told the Bodhisattvas: “Virtuous men! When you go to the Saha World, if you see that Buddha, you should give rise to thoughts of offering, reverence, and of rare encounter. Why is this so? Śākyamuni Tathāgata, throughout innumerable hundreds of thousands of trillions of asaṃkhyeya kalpas, cultivated the hard practices of asceticism, and generated the great vow of compassion: ‘If, when I attain Buddhahood, I should accomplish it in a defiled and evil land, amidst mountains, earthen mounds, tiles and rubble, thorns and brambles, where the beings are full of afflictions and commit the five heinous deeds and the ten evils, there I shall attain Buddhahood and benefit them, causing them to cut off all suffering, gain all happiness, accomplish the Dharma-body, and forever extinguish without remainder.’ This was the original vow of that Buddha. You now go forth, and should dwell as the Buddha dwells, abide as the Buddha abides.”
All the Bodhisattvas together uttered in one voice: “We shall follow the World-Honored One’s instruction.” Each Bodhisattva, leading his own retinue of innumerable hundreds of thousands of trillions of Bodhisattvas, surrounding before and behind, went forth toward the Saha World. As they passed through those lands, six kinds of tremors arose, and great radiance universally shone forth. The devas in the sky rained down māndāra flowers and great māndāra flowers, emitting vast light. By their supernormal powers they shook world-systems as numerous as the sands of the Ganges. There were also innumerable hundreds of thousands of celestial musical instruments that, without being struck, spontaneously resounded in the sky. These Bodhisattvas came to Mount Gṛdhrakūṭa, arrived at the dwelling of the Tathāgata, placed their heads upon the Buddha’s feet, circumambulated the Buddha three times, and then withdrew to stand at one side.
At that time, the Tathāgata again emitted a radiance that directly shone to the south, passing beyond eighty trillion of Buddha-lands. There was a world named Splendor of Light, in which there was a Buddha whose name was Contemplative Mark, the Tathāgata, the Worthy of Offerings, the Perfectly Awakened One, the Perfect Clarity and Conduct One, the Well Gone, the Knower of the World, the Unsurpassed Leader, the Teacher of Heavenly and Human Beings, Buddha, the World-Honored One. The name of that country was Adorned and Flourishing. The land was even and upright, with lapis lazuli for the ground, and golden cords marking the divisions of the roads on either side. There were trees formed of the seven treasures, each tree one arrow’s length in height, their flowers, fruits, branches, and leaves arrayed in order and adorned. When the gentle wind moved them, they emitted subtle sounds, pleasing to beings who heard them and never bringing satiation. Everywhere there were flowing springs and bathing pools. The pools were clear and pure, their bottoms covered with golden sand, filled with the eight merit waters. Around the four sides of the pools grew fragrant flowers, padma flowers, puṇḍarīka flowers, vārsika flowers, blue, yellow, red, and white, as large as carriage wheels, covering the surface of the waters. In the pools, various birds sang in harmony, producing subtle sounds, most lovely and delightful to hear. There were also boats of seven treasures upon the waters, in which beings roamed at ease. Between the groves the lion throne was arranged, with one yojana in height, adorned with the seven treasures, covered with heavenly garments, with heavenly precious incense burning, and various heavenly flowers spread upon the ground. Contemplative Mark Tathāgata sat there, in full lotus posture.
In that land the Bodhisattvas were innumerable by the thousand koṭis. Surrounding him before and behind, they withdrew to one side, joined palms, faced the Tathāgata, and with one voice together said: “We only wish the World-Honored One, out of compassion and pity, to explain what cause and condition has brought forth such radiance. Its blue, yellow, red, and white colors shine brilliantly, hard to compare, and from the northern direction it comes, illuminating this great assembly. All who encounter this light find peace in mind. We only wish the World-Honored One to cut off our doubts.”
That Buddha said: “Virtuous men! Listen carefully, listen carefully! Attend well and keep it in mind. I shall now explain it for you in detail. To the north, beyond innumerable hundreds of thousands of Buddha-lands from here, there is a world called Saha. In that world there is a Buddha, named Śākyamuni, the Tathāgata, the Worthy of Offerings, the Perfectly Awakened One, the Perfect Clarity and Conduct One, the Well Gone, the Knower of the World, the Unsurpassed Leader, the Teacher of Heavenly and Human Beings, Buddha, the World-Honored One. He is presently surrounded by a great assembly, wishing to proclaim to them The Great Skillful Means And The Great Repaying Gratitude Sūtra. It is because he wishes to benefit all beings; because he wishes to draw out the poisoned arrow of wrong views and doubts from all beings; because he wishes to make the newly-arising Bodhisattvas firm and irreversible in the Bodhi-mind; because he wishes to cause all śrāvakas and Pratyekabuddhas to ultimately enter the One Vehicle Path; because he wishes the great Bodhisattvas to swiftly accomplish Bodhi and repay the Buddha’s kindness; because he wishes all beings to recall and remember heavy kindness; because he wishes all beings to cross beyond the sea of suffering; because he wishes all beings to be filial in supporting father and mother. For the sake of these causes and conditions, he now emits this radiance.”
At that time, within the great assembly there were ten thousand Bodhisattvas, each of whom was a leader and guide among the multitude. They rose from their seats, bared their right shoulders, knelt upon their right knees, joined their palms, and said to the Buddha: “We only wish the World-Honored One to empower us with majestic spiritual power, so that we may go to the Saha World, to draw near and make offerings to Śākyamuni Tathāgata, and to hear the subtle scripture of the Great Skillful Means of the Buddha’s Repaying of Kindness.”
Then that Buddha told the Bodhisattvas: “Virtuous men! When you go to the Saha World, if you see that Buddha, you should give rise to thoughts of offering, reverence, and of rare encounter. Why is this so? Śākyamuni Tathāgata, throughout innumerable hundreds of thousands of trillions of asaṃkhyeya kalpas, cultivated the hard practices of asceticism, and generated the great vow of compassion: ‘If, when I attain Buddhahood, I should accomplish it in a defiled and evil land, amidst mountains, earthen mounds, tiles and rubble, thorns and brambles, where the beings are full of afflictions and commit the five heinous deeds and the ten evils, there I shall attain Buddhahood and benefit them, causing them to cut off all suffering, gain all happiness, accomplish the Dharma-body, and forever extinguish without remainder.’ This was the original vow of that Buddha. You now go forth, and should dwell as the Buddha dwells, abide as the Buddha abides.”
All the Bodhisattvas together uttered in one voice: “We shall follow the World-Honored One’s instruction.” Each Bodhisattva, leading his own retinue of innumerable hundreds of thousands of trillions of Bodhisattvas, surrounding before and behind, went forth toward the Saha World. As they passed through those lands, six kinds of tremors arose, and great radiance universally shone forth. The devas in the sky rained down māndāra flowers and great māndāra flowers, emitting vast light. By their supernormal powers they shook world-systems as numerous as the sands of the Ganges. There were also innumerable hundreds of thousands of celestial musical instruments that, without being struck, spontaneously resounded in the sky. These Bodhisattvas came to Mount Gṛdhrakūṭa, arrived at the dwelling of the Tathāgata, placed their heads upon the Buddha’s feet, circumambulated the Buddha three times, and then withdrew to stand at one side.
At that time, the Tathāgata again emitted a radiance that directly shone to the west, passing beyond hundreds of thousands of trillions of Buddha-lands. There was a world named Pure Abode, in which there was a Buddha whose name was Solar Lunar Lamp, the Tathāgata, the Worthy of Offerings, the Perfectly Awakened One, the Perfect Clarity and Conduct One, the Well Gone, the Knower of the World, the Unsurpassed Leader, the Teacher of Heavenly and Human Beings, Buddha, the World-Honored One. The name of that country was Wondrous Joy. The land was even and upright, with lapis lazuli for the ground, and golden cords marking the divisions of the roads on either side. There were trees formed of the seven treasures, each tree one arrow’s length in height, their flowers, fruits, branches, and leaves arrayed in order and adorned. When the gentle wind moved them, they emitted subtle sounds, pleasing to beings who heard them and never bringing satiation. Everywhere there were flowing springs and bathing pools. The pools were clear and pure, their bottoms covered with golden sand, filled with the eight merit waters. Around the four sides of the pools grew fragrant flowers, padma flowers, puṇḍarīka flowers, vārsika flowers, blue, yellow, red, and white, as large as carriage wheels, covering the surface of the waters. In the pools, various birds sang in harmony, producing subtle sounds, most lovely and delightful to hear. There were also boats of seven treasures upon the waters, in which beings roamed at ease. Between the groves the lion throne was arranged, with one yojana in height, adorned with the seven treasures, covered with heavenly garments, with heavenly precious incense burning, and various heavenly flowers spread upon the ground. Solar Lunar Lamp Tathāgata sat there, in full lotus posture.
In that land the Bodhisattvas were innumerable by the thousand koṭis. Surrounding him before and behind, they withdrew to one side, joined palms, faced the Tathāgata, and with one voice together said: “We only wish the World-Honored One, out of compassion and pity, to explain what cause and condition has brought forth such radiance. Its blue, yellow, red, and white colors shine brilliantly, hard to compare, and from the eastern direction it comes, illuminating this great assembly. All who encounter this light find peace in mind. We only wish the World-Honored One to cut off our doubts.”
That Buddha said: “Virtuous men! Listen carefully, listen carefully! Attend well and keep it in mind. I shall now explain it for you in detail. To the east, beyond innumerable hundreds of thousands of Buddha-lands from here, there is a world called Saha. In that world there is a Buddha, named Śākyamuni, the Tathāgata, the Worthy of Offerings, the Perfectly Awakened One, the Perfect Clarity and Conduct One, the Well Gone, the Knower of the World, the Unsurpassed Leader, the Teacher of Heavenly and Human Beings, Buddha, the World-Honored One. He is presently surrounded by a great assembly, wishing to proclaim to them The Great Skillful Means And The Great Repaying Gratitude Sūtra. It is because he wishes to benefit all beings; because he wishes to draw out the poisoned arrow of wrong views and doubts from all beings; because he wishes to make the newly-arising Bodhisattvas firm and irreversible in the Bodhi-mind; because he wishes to cause all śrāvakas and Pratyekabuddhas to ultimately enter the One Vehicle Path; because he wishes the great Bodhisattvas to swiftly accomplish Bodhi and repay the Buddha’s kindness; because he wishes all beings to recall and remember heavy kindness; because he wishes all beings to cross beyond the sea of suffering; because he wishes all beings to be filial in supporting father and mother. For the sake of these causes and conditions, he now emits this radiance.”
At that time, within the great assembly there were ten thousand Bodhisattvas, each of whom was a leader and guide among the multitude. They rose from their seats, bared their right shoulders, knelt upon their right knees, joined their palms, and said to the Buddha: “We only wish the World-Honored One to empower us with majestic spiritual power, so that we may go to the Saha World, to draw near and make offerings to Śākyamuni Tathāgata, and to hear the subtle scripture of the Great Skillful Means of the Buddha’s Repaying of Kindness.”
Then that Buddha told the Bodhisattvas: “Virtuous men! When you go to the Saha World, if you see that Buddha, you should give rise to thoughts of offering, reverence, and of rare encounter. Why is this so? Śākyamuni Tathāgata, throughout innumerable hundreds of thousands of trillions of asaṃkhyeya kalpas, cultivated the hard practices of asceticism, and generated the great vow of compassion: ‘If, when I attain Buddhahood, I should accomplish it in a defiled and evil land, amidst mountains, earthen mounds, tiles and rubble, thorns and brambles, where the beings are full of afflictions and commit the five heinous deeds and the ten evils, there I shall attain Buddhahood and benefit them, causing them to cut off all suffering, gain all happiness, accomplish the Dharma-body, and forever extinguish without remainder.’ This was the original vow of that Buddha. You now go forth, and should dwell as the Buddha dwells, abide as the Buddha abides.”
All the Bodhisattvas together uttered in one voice: “We shall follow the World-Honored One’s instruction.” Each Bodhisattva, leading his own retinue of innumerable hundreds of thousands of trillions of Bodhisattvas, surrounding before and behind, went forth toward the Saha World. As they passed through those lands, six kinds of tremors arose, and great radiance universally shone forth. The devas in the sky rained down māndāra flowers and great māndāra flowers, emitting vast light. By their supernormal powers they shook world-systems as numerous as the sands of the Ganges. There were also innumerable hundreds of thousands of celestial musical instruments that, without being struck, spontaneously resounded in the sky. These Bodhisattvas came to Mount Gṛdhrakūṭa, arrived at the dwelling of the Tathāgata, placed their heads upon the Buddha’s feet, circumambulated the Buddha three times, and then withdrew to stand at one side.
At that time, the Tathāgata again emitted a radiance that directly shone to the north, passing beyond five hundred trillions of nayuta Buddha-lands. There was a world named Sovereign Freedom, in which there was a Buddha whose name was Red Lotus Radiance, the Tathāgata, the Worthy of Offerings, the Perfectly Awakened One, the Perfect Clarity and Conduct One, the Well Gone, the Knower of the World, the Unsurpassed Leader, the Teacher of Heavenly and Human Beings, Buddha, the World-Honored One. The name of that country was Free from Defilements. The land was even and upright, with lapis lazuli for the ground, and golden cords marking the divisions of the roads on either side. There were trees formed of the seven treasures, each tree one arrow’s length in height, their flowers, fruits, branches, and leaves arrayed in order and adorned. When the gentle wind moved them, they emitted subtle sounds, pleasing to beings who heard them and never bringing satiation. Everywhere there were flowing springs and bathing pools. The pools were clear and pure, their bottoms covered with golden sand, filled with the eight merit waters. Around the four sides of the pools grew fragrant flowers, padma flowers, puṇḍarīka flowers, vārsika flowers, blue, yellow, red, and white, as large as carriage wheels, covering the surface of the waters. In the pools, various birds sang in harmony, producing subtle sounds, most lovely and delightful to hear. There were also boats of seven treasures upon the waters, in which beings roamed at ease. Between the groves the lion throne was arranged, with one yojana in height, adorned with the seven treasures, covered with heavenly garments, with heavenly precious incense burning, and various heavenly flowers spread upon the ground. Red Lotus Radiance Tathāgata sat there, in full lotus posture.
In that land the Bodhisattvas were innumerable by the thousand koṭis. Surrounding him before and behind, they withdrew to one side, joined palms, faced the Tathāgata, and with one voice together said: “We only wish the World-Honored One, out of compassion and pity, to explain what cause and condition has brought forth such radiance. Its blue, yellow, red, and white colors shine brilliantly, hard to compare, and from the southern direction it comes, illuminating this great assembly. All who encounter this light find peace in mind. We only wish the World-Honored One to cut off our doubts.”
That Buddha said: “Virtuous men! Listen carefully, listen carefully! Attend well and keep it in mind. I shall now explain it for you in detail. To the south, beyond innumerable hundreds of thousands of Buddha-lands from here, there is a world called Saha. In that world there is a Buddha, named Śākyamuni, the Tathāgata, the Worthy of Offerings, the Perfectly Awakened One, the Perfect Clarity and Conduct One, the Well Gone, the Knower of the World, the Unsurpassed Leader, the Teacher of Heavenly and Human Beings, Buddha, the World-Honored One. He is presently surrounded by a great assembly, wishing to proclaim to them The Great Skillful Means And The Great Repaying Gratitude Sūtra. It is because he wishes to benefit all beings; because he wishes to draw out the poisoned arrow of wrong views and doubts from all beings; because he wishes to make the newly-arising Bodhisattvas firm and irreversible in the Bodhi-mind; because he wishes to cause all śrāvakas and Pratyekabuddhas to ultimately enter the One Vehicle Path; because he wishes the great Bodhisattvas to swiftly accomplish Bodhi and repay the Buddha’s kindness; because he wishes all beings to recall and remember heavy kindness; because he wishes all beings to cross beyond the sea of suffering; because he wishes all beings to be filial in supporting father and mother. For the sake of these causes and conditions, he now emits this radiance.”
At that time, within the great assembly there were ten thousand Bodhisattvas, each of whom was a leader and guide among the multitude. They rose from their seats, bared their right shoulders, knelt upon their right knees, joined their palms, and said to the Buddha: “We only wish the World-Honored One to empower us with majestic spiritual power, so that we may go to the Saha World, to draw near and make offerings to Śākyamuni Tathāgata, and to hear the subtle scripture of the Great Skillful Means of the Buddha’s Repaying of Kindness.”
Then that Buddha told the Bodhisattvas: “Virtuous men! When you go to the Saha World, if you see that Buddha, you should give rise to thoughts of offering, reverence, and of rare encounter. Why is this so? Śākyamuni Tathāgata, throughout innumerable hundreds of thousands of trillions of asaṃkhyeya kalpas, cultivated the hard practices of asceticism, and generated the great vow of compassion: ‘If, when I attain Buddhahood, I should accomplish it in a defiled and evil land, amidst mountains, earthen mounds, tiles and rubble, thorns and brambles, where the beings are full of afflictions and commit the five heinous deeds and the ten evils, there I shall attain Buddhahood and benefit them, causing them to cut off all suffering, gain all happiness, accomplish the Dharma-body, and forever extinguish without remainder.’ This was the original vow of that Buddha. You now go forth, and should dwell as the Buddha dwells, abide as the Buddha abides.”
All the Bodhisattvas together uttered in one voice: “We shall follow the World-Honored One’s instruction.” Each Bodhisattva, leading his own retinue of innumerable hundreds of thousands of trillions of Bodhisattvas, surrounding before and behind, went forth toward the Saha World. As they passed through those lands, six kinds of tremors arose, and great radiance universally shone forth. The devas in the sky rained down māndāra flowers and great māndāra flowers, emitting vast light. By their supernormal powers they shook world-systems as numerous as the sands of the Ganges. There were also innumerable hundreds of thousands of celestial musical instruments that, without being struck, spontaneously resounded in the sky. These Bodhisattvas came to Mount Gṛdhrakūṭa, arrived at the dwelling of the Tathāgata, placed their heads upon the Buddha’s feet, circumambulated the Buddha three times, and then withdrew to stand at one side.
Thus, in the four quarters as well as above and below, from the ten directions, the assemblies of great Bodhisattva-Mahāsattvas came, each together with several hundreds of thousands of retinues, arriving at the Tathāgata’s place. They made offerings, paid reverence, honored and praised him. With one voice, in unison, they spoke hundreds of thousands of gāthās in praise of the Buddha. Having extolled the Buddha, they withdrew to stand at one side.
At that time, the Saha World became pure and clear, without any mountains or ridges, without great or small ranges, without rivers, lakes, streams, ravines, or gullies. The beings within, following the radiance, beheld the Buddha. Joyfully they joined their palms, placed their heads upon the ground in homage, and in their hearts gave rise to feelings of veneration, their eyes unable to part from him even for a moment. Then the World-Honored One immediately gathered in the radiance. The light circled his body seven times and then entered the crown of his head. The Venerable Ānanda, observing the minds of the multitude, perceived that all likewise harbored doubts. For the sake of manifesting the Tathāgata’s skillful means and secret practices, and wishing to open the wisdom-eyes of all beings in the future; wishing to cause all beings to cross over the sea of craving and reach the other shore, forever attaining happiness; wishing to cause beings to recall and recognize the great kindness of parents and teachers, he rose from his seat, arranged his robe, bared his right shoulder, knelt upon his right knee, joined his palms, and said to the Buddha: “World-Honored One! Since Ānanda has attended upon the Buddha, never yet has he seen the Buddha smile. If the smile is shown, it must contain profound meaning. May the Buddha instruct us, may the Buddha explain for us, cutting off the doubts of this great assembly.”
Chapter Two: Filial Support
At that time, within the great assembly, there appeared seven-jeweled lotus flowers spontaneously born from the earth. Their stalks were of silver, their leaves of gold, their platforms of kiṁśuka jewels, and they were adorned in successive order with pearl nets as decoration. At that time Śākyamuni, the Tathāgata, rose from his seat, ascended onto one of the lotus platforms, sat in lotus posture, and manifested a body of purity. Within his body appeared the forms of the five paths of rebirth, and within each path there were eighteen thousand categories; within each category appeared hundreds of thousands of bodies; within each body, immeasurable, as numerous as the sands of the Ganges, further bodies appeared; within each of those, equal to four Ganges rivers of such bodies, there appeared bodies as numerous as the dust motes of the great earth in the four continents; within a single dust-mote body, there appeared bodies as numerous as the dust motes of the three-thousand great-thousand world system; within a single dust-mote body, there appeared in the ten directions, in each direction as many as the dust motes of hundreds of thousands of millions of Buddha-lands, and even to the inconceivable bodies of all beings throughout the dharma-realm of empty space.
At that time, after the Tathāgata had manifested such a body, he addressed Ānanda, as well as all the great Bodhisattvas Mahāsattvas who had come from the ten directions, and all the virtuous men in the great assembly, saying: “The Tathāgata now, with perfect and universal knowledge, proclaims words of truth. The principles of Dharma are originally without speech, but the Tathāgata, by skillful and subtle means, is able to speak of the Dharma which essentially has no names and forms, by using names and forms. When the Tathāgata was formerly within birth and death, amidst these inconceivable forms and categories of beings as numerous as dust motes, he fully accepted embodiment. Because of accepting embodiment, all beings have at some time been the parents of the Tathāgata, and the Tathāgata has at some time been the parent of all beings. For the sake of all parents, he constantly practiced difficult austerities: able to renounce what is hard to renounce, giving away head, eyes, marrow, brain, kingdoms, cities, wives, sons, elephants, horses, the seven kinds of jewels, palanquins, carriages, clothing, food, bedding, and medicines—everything could be given. He diligently cultivated precepts, generosity, hearing much, meditation, wisdom, and even perfected all manner of practices in the tens of thousands without rest or cessation, without weariness in his heart. Because of filial support for parents, and knowing gratitude and repaying gratitude, he has now swiftly accomplished Anuttarā-samyak-saṁbodhi.
“Because of this, all beings are able to fulfill the original vow of the Tathāgata. Therefore it should be known that all beings have great kindness toward the Buddha. Because of that great kindness, the Tathāgata does not abandon beings. Because of the great compassionate heart, he constantly cultivates skillful means, and among all beings in the three realms and the twenty-five states of existence, he does not dwell on his own merit, but cultivates impartial loving-kindness and compassion, constantly cultivating the practice of relinquishment through skillful means. He also clearly discerns the emptiness of all beings, the emptiness of dharmas, and the emptiness of the five aggregates. In this way he does not regress, nor sink, nor drown in either emptiness or existence, but cultivates the skillful means of the true mark. He does not abandon the Two Vehicles, cultivating the expedient of comprehensive learning. By cultivating such profound and subtle expedients, he clearly discerns the marks of Dharma. The beginning and ending of the Buddha’s Dharma are not single and fixed. Yet beings, dull and frantic, are covered by three kinds of craving, drowning in the sea of suffering. They are overturned by the four perversions: seeing self where there is no self, seeing permanence where there is no permanence, seeing joy where there is no joy, seeing purity where there is no purity. They are carried along and extinguished by birth, old age, sickness, and death, every thought being impermanent. They are covered and obstructed by the five hindrances and the ten fetters, revolving in the three realms, bearing birth and death without beginning or end, like a cycle turning.
“In order to save and ferry beings across, to transcend the sea of suffering of birth and death, the Tathāgata expounded teachings within the Tripiṭaka and the nine divisions of the scriptures, even up to the twelve divisions of the scriptures. According to the different kinds of people, in accord with the depth or shallowness of the faith and practice of beings, he bestowed different kinds of teachings and transformations. Within the many scriptures, he explained profound principles, so that those profound and ineffable meanings, which are hard to be expressed in words, were made clear and plain, easy for the great assembly to accept, thereby suddenly opening the mind and nature, and attaining the fruit of Nirvāṇa. Therefore the compassionate original vow of the Tathāgata manifests great expedients, summoning all beings with conditions from the ten directions. When beings with conditions have gathered, the Tathāgata, within this great assembly, expounds and proclaims this wondrous scripture, entrusting it for a thousand years, spreading it as the semblance Dharma, so that all beings may constantly obtain great peace.
“Therefore the Tathāgata, riding upon timely opportunities, manifests and transforms, being born in due season and passing away in due season; or in other Buddha-lands, he is called Vairocana, the Tathāgata, the Worthy of Offerings, the Perfectly Awakened One, the One of Perfect Clarity and Conduct, the Well-Gone, the Knower of the World, the Unsurpassed Leader, the Teacher of Heavenly and Human Beings, the Buddha, the World-Honored One. Or he ascends to the Tuṣita Heaven to be the teacher of the gods; or he descends from Tuṣita to manifest in Jambudvīpa with a lifespan of eighty years. It should be known that the Tathāgata is Inconceivable. The world is Inconceivable, karmic retribution is Inconceivable, beings are Inconceivable, meditation is Inconceivable, the nāga kings are Inconceivable, yet none of these equal the Inconceivable of the Buddha.
“If the Buddha wishes that all beings know the mind of the Buddha, then even those stubborn and incorrigible people of dull faculties are able to know the mind of the Buddha. If he intends that beings behold the image of the Buddha with their very eyes, then instantly they are able to see; if he does not wish them to see, then even when facing directly, they are unable to see. Even if Śrāvakas and Pratyekabuddhas possess the heavenly eye, they are still unable to see. Again, the Buddha radiates great light, reaching down to Avīci hell, and up to the highest heaven. Those who ought to be transformed are made to see, those who ought not to be transformed, even when before their eyes, cannot see. At times the Tathāgata permits, at times he remains silent. It should be known that the Buddhas, the World-Honored Ones, are Inconceivable, immeasurable, and hard to know.
“Why then are you now able to ask the Tathāgata about such profound, subtle, and difficult austerities? That you ask such a question truly reveals great compassion for beings, closing off the three evil destinies and opening the pathways of men and gods. Ānanda, listen well! I shall now briefly speak of the causes and conditions of the austerities of filial support for parents.”
At that time, the World-Honored One addressed Ānanda, as well as the great Bodhisattvas-Mahāsattvas and the entire assembly, and spoke these words: “In the past, measureless, boundless, asaṅkhyeya kalpas ago, there was a country called Benares. In that land a Buddha appeared in the world, named Vipaśyin, the Tathāgata, the Worthy of Offerings, the Perfectly Awakened One, the One of Perfect Clarity and Conduct, the Well Gone, the Knower of the World, the Unsurpassed Leader, the Teacher of Heavenly and Human Beings, Buddha, the World-Honored One. The lifespan of that Buddha was twelve small kalpas, his True Dharma endured in the world for twenty small kalpas, and his Semblance Dharma likewise endured for twenty small kalpas. During the period of the Semblance Dharma there arose a king, named King Rāja, who was the ruler of Benares. He possessed twenty thousand consorts, four thousand ministers, and five hundred powerful elephant lords. He ruled over sixty small countries and eight hundred settlements. This king had three princes, each of whom governed a small frontier state.
“At that time, the King of Benares was wise and discerning, benevolent and worthy, always ruling his country with the True Dharma, never bringing false charges upon the people. Because of the king’s power of merit, the winds and rains were in harmony, the five grains ripened abundantly, and the people were prosperous and wealthy. At that time, King Rāja had a trusted minister named Rāhu. That minister Rāhu gave rise to a rebellious and evil heart, raised the four kinds of troops—namely elephant troops, chariot troops, cavalry, and infantry—and attacked the country of Benares, killing the great king. After killing the king, he again dispatched the four kinds of troops to the frontier states, killing the first prince, and next going to seize the second prince.
“Now, the youngest brother was ruling as king of a frontier state. This small-country king had a body tall and imposing, with features upright and wondrous; his nature was compassionate, gentle, and good; whenever he spoke, it was always with a smile; his words were beneficial and did not injure people’s hearts. He always governed with the True Dharma, never oppressing the people unjustly. His land was abundant and joyful, his people many and flourishing, rich in treasures, households full in their means of living. The people of the land praised and admired their king, extolling his countless good deeds; all the gods of space and heaven also respected and cherished him.
“At that time this king had a son, named Prince Sujāte, who was wise and compassionate, delighting in generosity. Prince Sujāte’s body was golden in color, with the seven places well-proportioned and complete in the marks of a great man. Though only seven years old, his father cherished and loved him, unable to part from him even for a moment in his heart.
“At that time, the deity guarding the palace addressed the king, saying: ‘Great King, do you know? Minister Rāhu has recently given rise to a rebellious and evil heart, plotting to seize the royal throne. After killing your father the king, he immediately raised the four kinds of troops, awaiting the chance to seize your two elder brothers, whose lives he has already ended. His army and horses will soon arrive. Great King! Why do you not now flee for your life?’ When the king heard these words, the hair of his body stood on end, his body trembled, and he lost control of himself. Distressed, angry, and full of grief, sighing in sorrow, his heart scorched with heat, he fell to the ground and lay fainted for a long time before reviving. Speaking softly in reply to the voice in the sky, he said: ‘Who are you? I hear only your voice but do not see your form. Are the words you have spoken truly so?’ The voice answered the king: ‘I am the deity guarding the palace. Because you, Great King, are wise and possessed of merit, never oppressing the people, ruling with the True Dharma, for this reason I tell you first. Great King! You must swiftly depart now. Suffering, decline, and misfortune will soon arrive, and your enemy is about to come.’
“At that time the king entered the palace and thought to himself: ‘I must now flee to another country.’ Then he thought again: ‘There are two roads to the neighboring land: one road takes seven days’ travel to reach that country, the other requires fourteen days.’ He then prepared provisions for seven days, changed into the clothing of common people, and secretly left the palace. But when he reached outside the city, he returned again to the palace, summoned Prince Sujāte, held him on his lap, unable to part from him with his eyes even for a moment. Suddenly he startled and stood up, then again sat down.
“At that time, the queen saw the king’s restless appearance, as if in fear, and came forward to ask: ‘Great King! Now you appear as though in fear. For what reason do you sit so unsettled, your body covered in dust, your hair disheveled, your eyes unsteady, your breath uneven, as though having lost the kingdom, as though parted from those you love, as though the enemy is at hand—such ominous signs? I beg you to tell me.’
“The king said: ‘That is my stuff, not yours.’ The queen then said to the king: ‘My body and the king’s body are as one body, like the two wings of a bird, like the two feet of a body, like the two eyes of the head. Why does the Great King now say we are unrelated?’ The king told the queen: ‘Do you not know? Minister Rāhu has recently given rise to a rebellious and evil heart. After killing my father the king, he sought to seize my two elder brothers, and he ended their lives. Now his army and horses are coming next to capture me. I must now flee for my life.’ Then, holding Prince Sujāte, he immediately went out and set off on the road.”
“At that time, the queen also followed after them. Then the king, in confusion and disorder, his mind bewildered, mistakenly entered the road of fourteen days—the road was steep and difficult to travel, without water or grass. After going forward for several days, the provisions were already exhausted. At first he had prepared food for one person to travel seven days, but now three people were eating together, and they had mistakenly entered the road of fourteen days. After some days the food was gone, yet the road ahead was still long.
“At that time the great king and the queen wailed aloud, saying: “Strange indeed! Strange indeed! Bitter indeed! Bitter indeed! Since birth until now, never have we heard of such suffering—why must we today experience it with our own bodies? Today poverty and calamity, decline and misfortune, have already arrived!” Lifting their hands to strike their heads, dust fell down covering their whole bodies, they threw themselves fully to the ground, repenting and blaming themselves, saying: “What evil deeds did we commit in past lives? Did we kill our parents or true Arhats? Did we slander the True Dharma or break apart the harmonious Saṅgha? Did we hunt or fish? Did we use false measures with light scales and small measures to rob beings? Did we use the belongings of the Caturdeśa Saṅgha? Why then today do we receive this retribution of disaster?”
“When they thought to rest for a moment, they feared their enemies would catch up; if captured by the enemy, certain death awaited. When they thought to go forward, they were pressed by hunger and thirst, their lives hanging by a breath.
“At that time the king and the queen, reflecting on such pain, wept aloud. The king, stricken with grief, fainted, falling with his whole body upon the ground, and after a long time revived. Then he thought to himself: “If I do not devise some means, all three of us will lose our lives, unable to escape this place of death. Why should I not now kill the queen, in order to preserve my life and extend the life of my son?” Having arisen such a thought, he immediately drew his sword, intending to kill the queen.
“When his son Sujāte saw the king’s expression altered, his right hand pulling out the sword, intending to kill his mother, he went forward and seized the king’s hand, and spoke to his father, saying: “What do you intend to do?”
“At that time the king, his eyes full of sorrowful tears, softly said to his son: “I intend to kill your mother, to take her flesh and blood, to preserve my life and extend yours. If I do not kill, then we must all die; my body now—where is life or death to be found? Now for the sake of your life, I intend to kill your mother.”
“At that time Sujāte spoke to his father, saying: “If the great king kills my mother, I will not eat. How could a son eat the flesh of his mother? Since I would not eat the flesh, your son would surely die as well. Why then does my father not kill his son, to save the life of the parents?” When the king heard his son’s words, he fainted immediately, rolling and falling upon the ground, and softly spoke to his son: “My son is like my very eyes—how could there be anyone who would gouge out his own eyes and eat them? I would rather lose my life than ever kill my son and eat his flesh.”
“At that time Sujāte admonished his father, saying: “Father, if you now cut off the life of your son, the flesh and blood would rot and stink, and could not support you for many days. I only wish that my parents will not kill my body, but grant me one vow. If you go against it, you will not be compassionate and loving parents.”
“At that time the king said to the prince: “I will not go against your intention. Whatever vow you wish, speak it quickly.” Sujāte said: “If my parents, out of compassion for their son, would each day take a knife and cut three pounds of flesh from my body, divide it into three parts, give two parts to my parents, and leave one part for myself to eat, thereby sustaining life, then we may continue onward.”
“At that time the parents followed the son’s words, cutting three pounds of flesh, dividing it into three portions, giving two portions to the parents, and keeping one portion for the son to eat, thereby supporting the body and life, so that they could proceed forward. Before even two days had passed, the flesh of his body was gradually gone; only the bones and joints, with marrow connecting, remained, one breath not yet ended. Then he collapsed upon the ground. At that time his parents came forward, embraced him, and wailed aloud, also speaking these words: “We are without shame, recklessly eating your flesh, causing you pain. The road ahead is still long, we have not reached the destination, yet your flesh is already exhausted. Now let us all die together, our bodies gathered in one place.”
“At that time, Sujāte softly admonished, saying: “Having already eaten the flesh of your son and journeyed to this point, in calculating the distance of the road ahead, there remains only one day. Now my body can no longer move, here I shall abandon life. My parents now should not, like ordinary people, die together here. I entreat with one word: for the sake of compassion, do not refuse. You may scrape the remaining flesh cleanly from between the joints of my body to support my parents, so that you may reach the destination.”
“At that time, the parents followed his words, scraping a little flesh from the joints of his body, dividing it into three parts: one part was given to the son, two parts they ate themselves. After eating, the parents departed. Sujāte stood up, standing as he gazed after his parents. At that time the parents wept aloud as they walked along the road. After they went far and were no longer visible, Prince Sujāte, longing for his parents, could not turn his eyes away even for a moment, and after a long time collapsed upon the ground.
“At that time, the new blood and flesh of his body emitted fragrance. In the ten directions mosquitoes and gadflies smelled the fragrance of the blood and flesh, and flew to gather upon him, biting and pecking at his whole body. The pain was unbearable, beyond words to describe.
“At that time, the prince, with one breath not yet ended, uttered a vow: “The calamities and evil deeds of past lives are now completely extinguished; from this day forth, never again will I dare to commit evil. Now with this very body I make offering to my parents, relieving their urgent distress. May my parents always obtain one-tenth of the surplus blessings: to sleep in peace, to awaken in peace, not to have evil dreams, to be protected by gods, to be cherished by people, for government officials, thieves, and conspiracies all to be eliminated, and in all affairs to encounter auspiciousness. As for the remaining flesh and blood of my body, I give them to these mosquitoes and gadflies, so that they may be full. May I in a future life accomplish Buddhahood, and when I attain Buddhahood, may I with the food of Dharma remove your hunger and thirst, and the grave sickness of birth and death.”
“When this vow was made, the earth shook in six ways, the sun lost its light, birds and beasts were startled and scattered, the great seas surged, Mount Sumeru swayed and rose and fell, and even the Trāyastriṁśa heavens were greatly shaken. At that time, Śakra Devānām Indraḥ, together with the deities of the Desire Realm, came down to Jambudvīpa. In order to test Prince Sujāte, they transformed into lions, tigers, wolves, and the like, glaring with fierce eyes, roaring on the ground, leaping and bounding, seeming to rush forth to bite.
“At that time Sujāte, seeing those beasts displaying such great power, softly said: “If you wish to eat me, then eat as you will. Why put on such a terrifying display?” At that time Śakra, Lord of the Gods, said: “I am not a lion, tiger, or wolf. I am Śakra, Lord of the Gods, who has purposely come to test you.” At that time the prince, seeing Śakra, was filled with measureless joy.
“At that time Śakra, Lord of the Gods, asked the prince, saying: “You are able to renounce what is difficult to renounce, offering the flesh and blood of your body to your parents—such merit, do you wish to be born in heaven as a Māra king, a Brahmā king, a heavenly king, a human king, or a wheel-turning sage king?” Sujāte replied to Śakra, saying: “I do not wish to be born in heaven as a Māra king, Brahmā king, heavenly king, human king, or wheel-turning sage king. I wish only to seek the unsurpassed true path, to liberate all beings.”
“Śakra said: “You are too foolish. Anuttarā-samyak-saṁbodhi requires long and arduous endurance of suffering before it can be accomplished. How can you bear such suffering?” Sujāte replied to Śakra, saying: “Even if a hot iron wheel were revolving upon my head, I would never, because of such suffering, retreat from the unsurpassed path.”
“Śakra said: “These are but empty words—who would believe you?” Sujāte immediately uttered a vow: “If I deceive Śakra, Lord of the Gods, then may the wounds of my body never heal. If it is not so, may my body become restored as before, and may my blood turn to the color of white milk.”
“At that instant his body was restored as before, his blood turned to the color of white milk, and his form became even more upright and handsome than before. Rising, he bowed with his head at the feet of Śakra, Lord of the Gods. At that time Śakra praised him, saying: “Excellent! Excellent! I am not your equal. You are diligent and courageous, and before long you will attain Anuttarā-samyak-saṁbodhi. When you attain Anuttarā-samyak-saṁbodhi, may you first deliver me.” At that time Śakra, Lord of the Gods, disappeared in the empty sky.
“At that time, the king and the queen arrived at the neighboring country. Then the king of that land came far out to welcome them, providing what was needed, giving all according to their wishes. At that time the great king told that king of the neighboring land the causes and conditions of the matter, saying: “My son used the flesh of his own body to support and nourish his parents—such is the matter.” At that time the neighboring king, having heard these words, was deeply moved by Prince Sujāte’s ability to renounce what is most difficult to renounce, offering the flesh and blood of his body to support his parents, his filial devotion being such as this. Because he was moved by such compassion and filial piety, he gathered the four kinds of troops and sent them with the great king to punish Rāhu.
“At that time, the great king led the four kinds of troops and returned along the way. When he reached the place where he had parted from Prince Sujāte, he thought to himself: “Surely my son must have died by now! I should now gather his bones and return to my own country.” Wailing aloud, he searched along the road. From afar he saw his son’s body restored, more upright and handsome than before. He came forward and embraced him, torn between grief and joy, and said to the prince: “You are still alive!” At that time Sujāte explained all the events in detail to his parents. The parents rejoiced, and together they mounted an elephant and returned to their country. Because of Prince Sujāte’s power of merit, they subdued and recovered their kingdom, and he was crowned as king.”
The Buddha told Ānanda: “At that time, the father was my father, King Śuddhodana. At that time, the mother was my mother, Lady Māyā. At that time, Prince Sujāte was myself, Śākyamuni, the Tathāgata. At that time, Śakra, Lord of the Gods, was Ājñāta-Kauṇḍinya.”
When this chapter on the filial support of parents was spoken, within the great assembly, two koṭis of Bodhisattvas all attained the eloquence of joyful speech, benefiting all beings. Again, twelve thousand koṭis of Bodhisattvas attained the patience with the non-arising of dharmas. Again, from the ten directions, as many as the dust motes of worlds of Bodhisattvas attained the dhāraṇī gates. Again, as numerous as the sands of the Ganges, beings of Śrāvakas and Pratyekabuddhas abandoned the mind of the Two Vehicles and reached the ultimate One Vehicle. Again, as many as the dust motes of laymen and laywomen attained the first fruit up to the second fruit. Again, hundreds of thousands of people gave rise to the mind of Anuttarā-samyak-saṁbodhi. Again, the Heavenly beings, Nāgas, Yakṣas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, humans, and non-humans—some gave rise to the mind of Bodhi, some gave rise to the mind of Śrāvaka, some gave rise to the mind of Pratyekabuddha.
The Buddha told Ānanda: “Thus it is that Bodhisattvas, for the sake of all beings, practice arduous and difficult austerities, supporting and nourishing parents, offering even the flesh and blood of their bodies to their parents. Such indeed is the matter.”
All in the great assembly, having heard the Buddha speak the Dharma, each gained benefit, rejoiced, made obeisance, and circumambulated to the right before departing.
Dharma Torch 