Dharma Torch

Translated by the śramaṇa Fa Xian from Ping Yang of the Eastern Jin Dynasty

The Buddha’s disciples, the various Arhats, each had one excellence in which he was foremost. For example, Śāriputra was foremost in wisdom and excelled at expounding subtle Dharma. Maudgalyāyana was foremost in supernormal power. He often relied on supernormal power to go into the six realms and observe how sentient beings received the results of wholesome and unwholesome actions. After returning, he would then relate these matters to people.

On one occasion, Maudgalyāyana again went to the banks of the Ganges River and saw five hundred hungry ghosts together arriving at the riverbank. A water-guarding ghost wielded an iron staff to drive them away, so that they could not draw near. Thereupon, the hungry ghosts all went before Maudgalyāyana, bowed their heads in reverence, and asked him about the causes and conditions of their own sufferings.

One ghost said to Maudgalyāyana, “Venerable one, my body constantly feels burning hot and extremely thirsty. In the past I heard that the waters of the Ganges River were cool and delightful, so I joyfully came to bathe in the river. Yet the water then turned into boiling heat, and my entire body was burned and rotted away. If I drink even a single mouthful of water, my internal organs are scorched and decay, producing an unbearable stench. By what causes and conditions do I suffer such punishment?”

Maudgalyāyana replied, “In a past life you worked as a physiognomist, judging good fortune and misfortune for others. You spoke few truthful words and many false ones. At times you belittled, at times you praised, and you even claimed that your words were the truth, thereby unsettling people’s minds. You deceived and deluded them in order to seek profit and sustenance. You confused sentient beings, so nothing accorded with their wishes. Therefore today, although you hear that this water is cool and delightful, it does not accord with your wishes. This is the flower retribution of unwholesome action. Later you will still have to undergo the painful retribution of hell.”

Another ghost said to Maudgalyāyana, “I am constantly eaten by large dogs with sharp teeth and crimson eyes. They devour my flesh until only bones remain. When the wind blows, flesh immediately grows back, and the dogs come again to eat it. I always endure such suffering. By what causes and conditions is this so?”

Maudgalyāyana replied, “In a previous life you served as the presiding officiant of a shrine that sacrificed to the heavens. You constantly taught sentient beings to kill sheep and to use blood to make offerings to the heavens, and you yourself ate meat. Therefore today you repay this with your own flesh. This is the flower retribution of unwholesome action. Later you will still have to undergo the painful fruits of hell, exceeding hundreds of thousands of millions of times.”

Yet another ghost said to Maudgalyāyana, “Venerable one, my body is constantly covered with excrement, and I must eat it again. By what causes and conditions do I suffer such punishment?”

Maudgalyāyana told him, “In a previous life you were a brahmin who held deviant views and did not believe in offenses, merit, or karmic retribution. When a mendicant came to beg for food, you feared that he would return again, so you took his bowl and filled it with excrement, then covered it on top with rice and handed it to the mendicant. After receiving the food, the mendicant took it back to his dwelling and grasped the rice with his hand to eat it. The excrement soiled his hand. Therefore today you suffer such punishment. This is the flower retribution of unwholesome action. Later you will still have to undergo the painful fruits of hell.”

Again, another ghost addressed Maudgalyāyana, saying, “Venerable one, my abdomen is extremely large, like a jar, while my throat and my hands and feet are extremely thin, like needles. I am unable to eat or drink. By what causes and conditions do I suffer such punishment?”

Maudgalyāyana replied, “In a previous life you were a tribal chief. Relying on your wealth and power, you indulged in drinking, acted arrogantly and violently, oppressed the common people, and seized the food and drink of sentient beings, causing them to suffer hunger and misery. Because of such causes and conditions, you now suffer this punishment. This is the flower retribution. The painful fruits of hell still lie ahead.”

Again, another ghost said to Maudgalyāyana, “I often go to latrines hoping to eat some excrement, yet large groups of ghosts wielding staffs drive me away, so that I cannot approach the latrine. My mouth is rotten and foul-smelling, and I am afflicted by hunger and distress. By what causes and conditions do I suffer such punishment?”

Maudgalyāyana replied, “In a previous life you served as the abbot of a monastery. When laypeople made offerings of food and utensils to the Sangha, if visiting bhikṣus arrived, you would give them coarse and inferior food. After the visiting bhikṣus departed, you would then yourself eat the fine and excellent food. Because of such causes and conditions, today you cannot obtain even excrement to eat, let alone refined and excellent food. This is only the flower retribution. Later you will still have to undergo the painful retribution of hell.”

Again, another ghost said to Maudgalyāyana, “My body is covered with tongues. An axe comes to chop off the tongues. Once chopped off, they grow back again. In this way it continues without end. By what causes and conditions is this so?”

Maudgalyāyana replied, “In a previous life you were a mendicant and prepared sweetened water for the Sangha. The blocks of rock sugar were large and difficult to dissolve, so you used an axe to chop them. With a mind of theft, you secretly ate a mouthful. Because of this cause and condition, an axe now comes to chop your tongues.”

Again, another ghost said to Maudgalyāyana, “I constantly have seven hot iron pellets that go straight into my mouth. After entering, my internal organs are scorched and destroyed. Once they come out, they enter again. By what causes and conditions do I suffer such punishment?”

Maudgalyāyana replied, “In a previous life you were a sāmaṇera. You took fruit before your teacher. Because you revered your teacher, you showed partiality and gave him seven extra pieces. Therefore you now suffer such punishment. This is the flower retribution. Later you will still have to undergo the fruits of hell.”

Again, another ghost said to Maudgalyāyana, “There are constantly two hot iron wheels spinning beneath my armpits, scorching and destroying my body. By what causes and conditions is this so?”

Maudgalyāyana replied, “In a previous life you prepared cakes for the Sangha. With a mind of theft, you took two and tucked them beneath your armpits. Therefore you now suffer such punishment. This is the flower retribution. Later you will still have to undergo the fruits of hell.”

Again, another hungry ghost said to Maudgalyāyana, “My testicles are extremely large, like jars. When I walk, I must carry them on my shoulders. When I stop, I sit upon them. They cause me suffering and distress in all my movements. By what causes and conditions is this so?”

Maudgalyāyana replied, “In a previous life you were a merchant. You often sold goods using light weights and small measures, and bought goods using heavy weights and large measures. You sought violent profit for yourself and cheated others. Therefore you now suffer such punishment. This is the flower retribution. The painful fruits of hell still lie ahead.”

Again, another ghost said to Maudgalyāyana, “I have eyes on both shoulders, and on my chest there is a mouth and a nose, yet I have no head. By what causes and conditions is this so?”

Maudgalyāyana replied, “In a previous life you frequently served as an executioner. When killing criminals, you often gave rise to a mind of delight. You tied a rope around the topknot of the person’s head and lifted it up. Because of this cause and condition, you now suffer such punishment. This is the flower retribution of unwholesome action. The painful fruits of hell still lie ahead.”

Again, another ghost addressed Maudgalyāyana, saying, “Hot iron needles constantly pass in and out of my body. The suffering has no end. By what causes and conditions is this so?”

Maudgalyāyana replied, “In a previous life you worked as a trainer of horses or as a trainer of elephants. When the horses or elephants were difficult to subdue, you pierced their feet with iron needles. At times, when their movements were slow, you also pierced them with needles. Therefore you now suffer such punishment. This is the flower retribution of unwholesome action. The painful fruits of hell still lie ahead.”

Again, another ghost said to Maudgalyāyana, “Fire constantly issues from my body, scorching and tormenting me. By what causes and conditions is this so?”

Maudgalyāyana replied, “In a previous life you were the wife of a king. The king favored another consort, and you constantly gave rise to a mind of jealousy, seeking opportunities to harm her. On one occasion the king rose and departed. The favored consort was still sleeping and had not risen to dress. You then gave rise to an evil intention. At that time you were making cakes, and you poured hot sesame oil onto her abdomen. Because her abdomen rotted, she died. Due to such causes and conditions, you now suffer such punishment.”

Again, another ghost said to Maudgalyāyana, “I constantly have a whirlwind spinning around my body. I am unable to walk freely and at will, and my mind constantly gives rise to distress and suffering. By what causes and conditions is this so?”

Maudgalyāyana replied, “In a previous life you worked as a fortune teller. At times you spoke truthful words, and at times you spoke false words, confusing people’s minds and preventing others from acting freely and at will. Therefore you now suffer such punishment. This is the flower retribution. The painful fruits of hell still lie ahead.”

Again, another ghost said to Maudgalyāyana, “My body is like a lump of flesh, without hands or feet, eyes, ears, nose, or the like. I am also devoured by birds and beasts. The suffering of punishment is unbearable. By what causes and conditions is this so?”

Maudgalyāyana replied, “In a previous life you frequently gave others medicines that caused them to miscarry. Therefore you now suffer such punishment. This is the flower retribution. The painful fruits of hell still lie ahead.”

Again, another ghost said to Maudgalyāyana, “There is constantly hot iron covering my body, scorching and tormenting me. By what causes and conditions do I suffer such punishment?”

Maudgalyāyana replied, “In a previous life you frequently used nets to catch fish and to capture birds. Therefore you now suffer such punishment. This is the flower retribution of unwholesome action. The painful fruits still lie ahead.”

Again, another ghost said to Maudgalyāyana, “I often cover my own head with objects, and I am constantly afraid that someone will come to kill me. Fear constantly abides in my mind, and I am unable to endure it. By what causes and conditions is this so?”

Maudgalyāyana replied, “In a previous life you committed illicit relations with another person. You constantly feared that others would see you, or feared being seized and beaten to death by her husband, or feared being arrested by the authorities and executed. Fear constantly dwelt in your mind. Therefore you now suffer such punishment. This is the flower retribution of unwholesome action. Later you will still have to undergo the painful fruits of hell.”

Again, another ghost asked, “With this body that I have received, there is constantly a bronze vessel upon my shoulder, filled with molten bronze. In my hand I hold a ladle. I scoop up the molten bronze and pour it over my own head. My entire body is scorched and destroyed. I suffer such torment in countless and immeasurable ways. By what causes and conditions do I suffer such punishment?”

Maudgalyāyana replied, “In a previous life you renounced the household life and became a mendicant, taking charge of the food and drink of the Sangha. You stored away a jar of clarified butter. When visiting bhikṣus arrived, you did not give it to them. Only after the visiting bhikṣus had departed did you take it out and distribute it to the resident Sangha. Clarified butter is the property of the Sangha of the four directions, and all members of the Sangha have a share in it. You stored it away. Although you later distributed it, you gave rise to a mind of inequality. Because of this cause and condition, you now suffer such punishment.”

Maudgalyāyana again saw a celestial maiden seated upon a lotus flower, whose circumference extended one hundred yojanas. This lotus was uniquely special and wondrous, surpassing all other lotuses. Palaces, food and drink, and all necessities of daily life appeared from within the lotus according to her wishes, and the lotus accompanied her wherever she went. Maudgalyāyana asked, “What wholesome actions did you perform to enjoy such a result?”

The celestial maiden replied, “After Kāśyapa Buddha entered final nirvāṇa, his complete bodily relics remained. His disciples constructed a Seven-Treasure Stūpa, whose height and breadth extended forty li. At that time I was a woman. When I saw the Buddha image within the jeweled stūpa, endowed with excellent marks and characteristics, I gave rise to a mind of reverence, reflected upon the Buddha’s virtues, removed the flowers from my head, and offered them to the Buddha image. Because of this cause and condition, I now enjoy such a unique and wondrous result.”

During the heat of summer, Śāriputra traveled on pilgrimage and came to the Āmrapāli Garden. There was a hired laborer drawing well water to irrigate the trees. This man did not greatly believe in the Buddha-Dharma. When he saw Śāriputra, he gave rise to a small measure of faith and called out to him, saying, “Venerable one, come, remove your robe and sit beneath the tree. I will pour water over your body, and at the same time irrigate the trees. In this way there will be mutual benefit.” Thereupon Śāriputra removed his robe and accepted the bathing. His body became cool and comfortable, and he wandered at ease.

That very night, the hired laborer’s life came to an end, and he was reborn in the Heaven of the Thirty-Three, possessing great might, second only to Śakra, Lord of the Devas. He thought to himself, “By what causes and conditions was I born in the heavens?” He then observed his former lives and realized that it was due to a slight faith, when he was working and irrigating, that he bathed Śāriputra. “If my faith had been pure and substantial, if I had known with certainty that there would be retribution and had intentionally prepared bathing implements as an offering, then the resulting reward would have been even more extraordinary. Although what I did was very little, because I encountered a fertile field, the result obtained was great.” He then went to Śāriputra’s place and scattered flowers as an offering. Because he gave rise to pure faith, Śāriputra expounded the Dharma for him, and he thereby attained the fruit of Srotāpanna.

Maudgalyāyana also saw a deity whose body was extremely tall, with golden hands. From the five fingers there constantly flowed sweet nectar. Whenever mendicants required food, drink, or other necessities of daily life, these things manifested from his fingers and were freely given to them. Maudgalyāyana asked him, “What kind of deity are you, that your blessings and merits are so extraordinary?”

The deity replied, “I am not the king of the Heaven of the Thirty-Three, not the king of the Sixth Heaven, nor am I the king of the Brahmā Heaven. I am a great spirit deity. I dwell in a great city of this country, and I came to this place while traveling and observing.”

Maudgalyāyana asked him, “What wholesome actions did you perform to obtain such a result?”

He replied, “In that country there was a great city named Raru. In the past I was a poor woman living in that city, sustaining myself by weaving woolen bags. Later I became even poorer. My house collapsed, and I went to live near the fields, close to the home of a great and wealthy elder who delighted in giving. I continued to weave woolen bags to support myself. Near midday, if a śramaṇa or a brahmin carrying a bowl came begging for food and asked me, ‘Where is the home of such-and-such an elder?’ my mind was truthful and without falsehood. I would joyfully raise my hand, point to the elder’s house, and say, ‘Go there. Go there. It is nearly midday. There is no need to go elsewhere.’ Because of this cause and condition, I obtained such a result.”

A poor woman, merely by assisting those who give with a mind of sympathetic joy, obtained such a result. How much more so for those who personally give.

When the Buddha was in the world, there were five great kings who, in the time of Kāśyapa Buddha, had been good spiritual friends, renounced the household life, and cultivated the path. When Śākyamuni Buddha appeared in the world, they all realized fruits of the Path. Now the causes and conditions by which one of these kings attained the path will be explained.

His country was called Vatsa, and the king’s name was Udayana. The country was prosperous, and the people were wealthy. The king had twenty thousand consorts. The chief consort was named Moonlight, whose appearance was upright and dignified, and the king deeply cherished her.

On one occasion, the king convened a great assembly, and music was played. The king ordered Lady Moonlight to dance. Lady Moonlight put on her finest garments, adorned her entire body with gold, silver, jewels, and necklaces, and her dance was elegant and marvelous. The assembly rejoiced and was filled with delight.

The king was skilled in physiognomy. He saw that his consort displayed the signs of impending death and that within half a year she would quietly pass away. The suffering of loving attachment and impending separation caused the king sorrow, and he was unwilling to watch the dance. Lady Moonlight found this strange and went to ask him. Because death is a grave matter, the king feared that she would become anxious and distressed, so he concealed it and did not speak. After repeated questioning, the king finally replied, “Your lifespan is short, and before long you will come to the end of life. Because of the pain of loving attachment and separation, I am sorrowful.”

Moonlight said, “Where there is birth, there is death. This is the constant principle of the world. Why should you grieve alone? If you truly consider me, then you should tell me and allow me to renounce the household life.” The king thought her words were reasonable and permitted her to cultivate the path.

The king wished to verify karmic retribution in order to increase his faith, so he made a vow together with her, saying, “If you renounce the household life, uphold the precepts, and cultivate contemplation, then even if you do not attain the path, you will certainly be reborn in the heavens. After being reborn in the heavens, you must return here to me. I will then listen to you and renounce the household life.” Moonlight accepted the vow. She then invited bhikṣuṇīs to come and shave her head, and she renounced the household life. Although she dwelt amid wealth and nobility, she was able to relinquish the five desires. People everywhere came to inquire after her, revere her, and make offerings, which hindered her cultivation of the Path. Therefore, she traveled among various countries.

After six months of renunciation, she upheld the precepts in purity, diligently cultivated the Path, grew weary of the world, and realized Anāgāmin. She passed away in a certain settlement and was reborn in the Form Realm heavens. She contemplated past causes and conditions and recalled her agreement with the king, and she resolved to return to fulfill the vow.

She observed that the king was immersed in the five desires, stubborn and difficult to transform. If she were to go directly in this manner, she would be unable to transform him. It was suitable to subdue him through fear and coercion. She therefore transformed herself into a great rākṣasa, with all her hair standing on end, holding a long knife of five feet. She appeared in the air not far from the king while he slept at night. When the king became aware of this, he was extremely terrified.

The rākṣasa said, “Although you have innumerable soldiers, now you belong only to me. You have no freedom. The time of death has arrived. By what causes and conditions can you save yourself?”

The king replied, “I have no special causes and conditions. I rely only on the wholesome actions I performed in the past, on cultivating a pure mind, and on being reborn in a good destination after death.”

The deva agreed and said, “Only such causes and conditions are truly worthy of reliance. There is no other principle.”

The king then asked her, “What deity are you, that you cause me such fear and retreat?”

The deva replied, “I am Lady Moonlight. Your Majesty allowed me to renounce the household life. I set my mind on distancing myself from desire and was reborn in the Form Realm heavens. Today I have come to fulfill our agreement.”

The king said, “Even though you say this, I still do not believe you. Transform back into your original appearance, and only then will I believe.”

The deva then transformed back into the former appearance of Lady Moonlight. Her clothing and adornments were exactly the same as when she had been at the king’s side in the past.

Desire arose in the king’s mind, and he reached out to seize her. Moonlight reflected, “This person’s manner of desire is impure. How could I draw near?” She then rose again into the air and expounded the Dharma for the king. She told the king, “This body is impermanent. In the time of a finger snap it is gone, like morning dew that vanishes as soon as the sun appears. One does not contemplate impermanence and instead clings greedily to this body. Has your majesty not seen that youth and beauty are swallowed up by old age, that the six faculties become impaired, the eyes no longer see clearly, and the ears no longer hear distinctly? When the body grows old and decays, it has no further value. It is like brewing wine. Once its refined flavor has been extracted, the dregs are worthless. When the body has already grown old, there is nothing worth craving. Only death remains.

“Since the body has birth, death constantly follows close behind. Has the king not seen that some die while still in the womb, some die immediately after birth, some die in youth, and some die in old age? The body is fragile and precarious. The thief of death constantly follows it, and for even a moment it cannot be trusted. Body and mind are like being burned by fire, filled only with various sufferings. The mind is afflicted by the three poisons of distress, and the body is afflicted by cold and heat, hunger and thirst, and countless worries. Yet one does not give rise to revulsion and detachment, and instead still craves this body.

“Palace women are countless, beauty and the five desires abound, and there are lands, wealth, wives, and children. Yet none of these belong to self. When death arrives, not one of them can be taken along. Even the body itself must be cast aside. How much more so the rest. Birth and death, sorrow and joy—there is nothing in them that is remarkable. Ordinary beings are foolish, sinking into the five desires, drifting in birth and death, unaware of a way out. The king is an intelligent person. Why do you not give rise to revulsion, renounce the household life, and seek the path?”

At that time the king’s wholesome mind arose, and he agreed to renounce the household life. Moonlight further instructed him, saying, “When you renounce the household life, you should seek a good teacher. You should listen to subtle Dharma. After hearing the subtle Dharma, you should accept it and cultivate practice, exerting diligent effort day and night without negligence.” After speaking these words, she suddenly disappeared.

When morning came, the king abdicated the throne to the crown prince. He himself relinquished the five desires and went to Kātyāyana to renounce the household life and cultivate the path. Because he had been a king yet was able to abandon glory and wealth to renounce the household life, ministers, officials, and common people all came to make offerings and to inquire after him with reverence, hindering his cultivation. Therefore, he traveled to the land of Magadha.

The Buddha expounded the Dharma for him, and he realized the path of an Arhat. His six faculties were pure, and he sought nothing. Holding a clay bowl in his hand, he went to Rājagṛha to beg for leftover food. He returned to the forest, sat upon the grass, and ate.”

King Bimbisāra happened to encounter him while traveling. He went into the forest and greeted him, saying, “You were formerly a king, attended wherever you went, with people and territory, and possessing immeasurable wealth and treasures. Your life was without worry. Now you are a beggar, begging for food alone. Is this truly delightful? You should stop cultivating the path. I will give you half my kingdom.”

The mendicant replied, “I was formerly a great king with many territories. Why should I now abandon the greater and take your lesser? This is not my intention.”

King Bimbisāra then asked, “You once ate fine delicacies served in jeweled vessels. Now you hold a clay bowl and beg for scraps and leftovers. Is this not extremely difficult? You were once a king, guarded by brave men and soldiers. Now you are alone. Is this not frightening? You once dwelled in deep palaces, with consorts and ladies, with musicians and entertainers, fine sounds and exquisite forms that delighted the mind and pleased the eyes. You sat upon jeweled beds, spread with soft cushions. Now you wander alone, sleeping exposed in wild forests, lying upon grass. Is this not suffering?” The mendicant replied, “With these things I am fully content, and I have no craving for them.”

King Bimbisāra said, “You truly are a pitiable person.” The mendicant replied, “You are the pitiable one, not I. Why is this so? You are bound by the five desires and driven by attachment and affection, and you do not attain freedom. I now have a pure mind, free from desire and at ease, and I enjoy various kinds of joy.” After the mendicant finished expounding the Dharma for King Bimbisāra, the king then returned.

Ask: “Among the four assemblies of disciples, all delight in the Buddha Path and wish to cultivate the three matters of a Bodhisattva. Some wish to cultivate for one day and one night. Some wish to cultivate for seven days. Some even wish to cultivate for their entire lives. How much merit can they obtain?”

Answer: This question is too profound. I am unable to answer it. Only the Buddha can know how much merit there is. Apart from the Tathāgata, no one else can fully understand it. For example, there was a king of the Yuezhi country who wished to seek the Buddha Path and therefore constructed thirty-two stūpas to make offerings to Buddha images. He constructed them one by one. When he had built up to the thirty-first stūpa, an evil person angered the king, and the king’s resolve for the path retreated: “How can such an evil person be saved?” The king then immediately turned his mind around, abandoned birth and death, turned toward Nirvāṇa, and continued to construct the thirty-second stūpa in order to seek liberation. Because of this cause and condition, he cultivated and attained the Arhat Path. Therefore this monastery is called Pratimokṣa (which in the language of Qin means liberation from birth and death). Up to the present, it has not yet been two hundred years. This monastery still exists today, and I myself have seen it. Each monastery has fine images.

After the king passed away, there was a person who obtained a flower from an āmalaka tree, whose color was like gold. Having obtained such a fine flower, the person wished to place it upon his head. He then thought, “This head is impermanent. When it decays, it will be devoured by wild foxes and wild dogs and will flow together with filth and dirt. Is there any need to adorn it?” He then took the flower to a Buddha stūpa. When he saw the Buddha image with its fine marks and characteristics, he thought in his mind, “This is the majestic form of Śākyamuni Buddha.” He then further reflected upon the Buddha’s virtues, thinking, “The Buddha is one who possesses all wisdom, with great compassion and great kindness, endowed with the ten powers, the four fearlessnesses, and other virtues.” After completing these reflections, his heart grew warm and the hairs on his body stood on end, and he offered the flower to the Buddha.

After making the offering, he again thought, “Although I have heard the Buddha say that even offering a single flower will certainly result in great recompense, I do not know how great it truly is.” He then went to see a mendicant who exhorted and transformed others and asked, “If one offers a single flower to the Buddha, how much merit can one obtain?”

The mendicant replied, “I loathe the sufferings of the world and have abandoned the five desires. I have merely renounced the household life and received the precepts. I do not read the scriptures. For such a profound matter, I am unable to know. You should go ask a wise person who reads the scriptures.”

He then went to ask a mendicant who read the scriptures. That mendicant replied, “I am like a painter. I only know of things from hearing and seeing them in the scriptures. I do not possess the supernormal power of the divine eye and cannot see the results of wholesome or unwholesome actions.” He then told him, “You may go ask a meditation mendicant. Among the meditation mendicants, their venerable elder is an Arhat who possesses the six supernormal powers. He will certainly know this matter.”

He then went to ask the meditation mendicant, “When one reflects upon the Buddha’s virtues, feels warmth in the heart, and has the hairs on the body stand on end, and offers a single flower to the Buddha, how much merit can one obtain?”

The Arhat then observed for him. After this person relinquishes this body, he will successively receive heavenly and human blessings, from this lifetime through tens of millions of koṭis of lifetimes, through one great kalpa, and even up to eighty thousand great kalpas. The blessings will still not be exhausted. Beyond that point, it is no longer possible to know.”

The Arhat reflected that he himself had been recommended by the multitude. How could it be that even the recompense of a single flower was not fully known? He then told the person, “Wait a moment.” After saying this, he dispatched his manifested body to the abode of Maitreya in Tuṣita Heaven. He reported in full all that this worthy person had said to Maitreya and asked, “How much recompense can be obtained?”

Maitreya replied, “I am unable to know. Even if there were as many Bodhisattvas in the position of one life remaining as grains of sand in the Ganges River, they would still be unable to know, how much less I alone. Why is this so? The Buddha possesses immeasurable virtues. The field of blessings is exceedingly excellent. When seeds are planted here, the resulting enjoyment cannot be exhausted. Only when I myself become a Buddha in the future will I then be able to know.”