Dharma Torch

Translated by the Tripiṭaka Master Devaprajñā from Khotan Country of the Great Tang Dynasty by Imperial Command

Thus have I heard.

At one time, the Buddha was beneath the Paricitra tree in the Heaven of the Thirty-Three, together with countless great bhikṣus and countless great Bodhisattva-Mahāsattvas, among whom Maitreya Bodhisattva was foremost.

At that time, the World-Honored One, in that heavenly realm, undertook a three-month rains retreat, teaching the Dharma for the sake of His mother. He brought benefit to the many assemblies of devas, causing immeasurable devas to depart from suffering and attain liberation. Immeasurable devas all received the benefit of the Buddhadharma, obtaining vast merit and spiritual fruition. At that time, among the heavenly multitudes there was a certain deva whose lifespan was about to be exhausted, and the five signs of decline appeared. Yet through the power of hearing the Buddhadharma, after his life ended he was reborn again in that heavenly realm, forever freed from the evil destinies.

At that time, in the world of Jambudvīpa there was no Tathāgata, just as in the darkness of night, among the host of stars, there is no moon; just as a nation has no sovereign, just as a household has no master. All delight, play, and happiness entirely ceased. The beings of that time were lonely and without reliance, and all held thoughts of longing and reverence for the Tathāgata, giving rise to immense sorrow and affliction, as though they had lost their parents, and as though a sharp arrow had pierced their hearts. Together they went to the places where the World-Honored One had formerly dwelt, yet the groves and courtyards were all empty and vacant, with no Buddha. Thus their grief and yearning became even deeper, and they could not restrain themselves.

At that time, King Udayana dwelt within his palace, constantly bearing feelings of sorrow, urgently longing for the Buddha, and no longer paying attention to queens, attendants, and all kinds of pleasurable affairs. He thought in this way: “I am now sorrowful and distressed, and I fear that before long I shall die. How can I, before abandoning this life, be able to see the Buddha?” Then he thought again: “It is like someone who holds beloved thoughts in the heart yet cannot meet the one desired. If that person sees the other’s dwelling, or someone whose appearance is similar, perhaps sorrow and affliction may be dispelled.” He further reflected: “If I now go to the place where the Buddha formerly dwelt, yet do not see the Buddha, and I mourn and weep, with feelings pressing urgently, it may lead to death. I see that in this world there is no one whose physical form, fine marks, merit, and wisdom equal those of the Tathāgata. How can I see such a one, so as to remove my sorrow and affliction?” After thinking thus, he immediately considered again: “I should now fashion an image of the Buddha, in order to pay homage and make offerings.” Yet another thought arose: “If the image I fashion does not resemble the Buddha, I fear it will cause me to incur immeasurable offenses.” He then thought: “Even if all wise people in the world together were to praise the Tathāgata’s virtues, they still could not exhaust them. If a single person, according to his portion and strength, offers praise, he too can obtain immeasurable merit. I am now the same. I should do my utmost to fashion it.”

He at once issued an order, summoning all the artisans of exquisite skill throughout the kingdom. After the craftsmen assembled, King Udayana said to them: “Who can fashion for me an image of the Buddha? I will reward him heavily with precious treasures.”

All the craftsmen together replied to the great king: “What the great king now commands is an extremely difficult matter! The Tathāgata’s marks and adornments are unparalleled in the world. How can we now fashion a Buddha image? Even if Viśvakarman were to make it, it would still be impossible to make it resemble the Tathāgata. If we accept the command to fashion a Buddha image, we could only barely imitate a small portion, such as the coiled topknot and the white tuft of hair between the brows. But as for the many other marks, the radiance, and the majestic virtue, who could produce them? The World-Honored One will eventually descend from the heavens. If the image that is made has errors or deficiencies, our reputations will all be harmed! We have privately discussed it together, and no one dares to undertake it.”

At this time the king again told them: “My resolve is already fixed. Please do not decline. It is like someone afflicted with thirst who wishes to drink river water. Would he, because he cannot drink the entire river, therefore not drink at all?”

At this time, when the assembly heard the king’s words, they all stepped forward, knelt in homage, and together reported to the king: “We shall comply with your command. Yet we humbly beg that the great king allow us to reflect carefully tonight, and that we begin the work tomorrow morning.” They further addressed the king, saying: “Now that the great king is making an image, you should choose pure violet sandalwood, with fine grain and solid texture. Only, as for the form of this Buddha image, should it be a seated image or a standing image? And what should its height and dimensions be?”

The king asked the ministers these questions. Among them, a wise minister stepped forward and reported: “Great King! One should fashion the Tathāgata as a seated image. Why is this? All Buddhas attain unsurpassed right and equal awakening, turn the wheel of the true Dharma, display great supernormal power, subdue heterodox paths, and accomplish vast Buddha deeds, all while seated. Therefore one should fashion an image of Him seated upon a lion throne, with legs crossed in full lotus posture.”

At this time, Viśvakarman, from afar, saw these events and deeply understood that the king’s intention was to make a Buddha image. That very night he thought: “The skill that I myself possess is the most exquisite. In all the world there is none who can surpass me. If I go and do it, I should be able to make it somewhat resemble the Buddha.” Thus he transformed his body, becoming an artisan, holding all kinds of excellent tools. On the following morning, he stood beside the gate of the king’s palace, and had the gatekeeper report in detail to the king: “I now wish to make an image for the great king! My craftsmanship is unmatched in the world. I only pray that the great king will not employ anyone else!”

When the king heard these words, his heart was greatly joyful and fortunate, and he commanded that the man be brought inside. The king observed his appearance and conduct and knew him to be a master craftsman. Then a thought arose: “How could there be such a person in this world? Could it be Viśvakarman, or one of his disciples, who has come here?”

At that time the king immediately removed the jeweled necklace he wore upon his body, held it with his own hands, and placed it around the artisan’s neck. He further promised to bestow upon him various immeasurable precious treasures and wealth. Then the king at once entered the inner treasury with the minister in charge of the storehouses, selected fragrant wood, and personally carried it upon his shoulder, bringing it and handing it to the heavenly artisan. He said to him: “Excellent, noble one! Please use this timber to make an image for me, and let it resemble the form and appearance of the Tathāgata.”

At that time, the heavenly artisan said to the king: “Although my craftsmanship may be called foremost, to create the Buddha’s form can never be fully exhausted. It is like someone using a charcoal brush to draw the sun and claiming it resembles it; such a thing is impossible. Even if one were to use true gold to fashion a Buddha image, it would be the same. There are heterodox teachers who say: ‘The Great Brahmā King can create all worldly things.’ Yet even he cannot make a Buddha image that exhausts all the fine marks. Still, my skill is considered superior in the world, and so I shall now make it for the great king. This morning is the eighth day of the month’s beginning. The moon is in the Puṣya constellation and is at the time of Vyatīpāta. When the Buddha was born, there were also such auspicious signs. This day is auspicious and joyful, and one should begin the work.”

After speaking these words, he raised his axe and cut and carved the wood. The sound rose upward, reaching the Heaven of the Thirty-Three, and was heard at the assembly where the Buddha was present. By the Buddha’s spiritual power, wherever the sound reached, beings who heard it had their karmic stains, afflictions, and defilements all removed.

At this time the Tathāgata revealed a slight smile, and with various words praised and commended that king’s merit and virtue, even bestowing upon him, from afar, a prediction of Anuttarā-Samyak-Saṃbodhi.

At this time, the lord of the Heaven of the Thirty-Three addressed the Buddha, saying: “World-Honored One! Are there now, in the human realm, any who in past lives have made Buddha images?”

The Buddha said: “Lord of devas! All those who have ever made Buddha images have already attained liberation in past worlds. Even among the assemblies of devas they cannot be found, how much less in other places. Only Naryeśvara, the son of Vaiśravaṇa, the Heavenly King of the North, once in a past world made an image of a Bodhisattva. By means of that merit, he was later reborn as a king named Bimbisāra. And because he encountered me, he has now been able to be born in the heavens, possessing great power and influence, forever freed from the evil destinies.

“Uruvilvākāśyapa, Gayākāśyapa, and Nadīkāśyapa all once, in former times, repaired and built halls for Buddhas of the past. Because of that cause and condition, they have forever attained liberation. In a past life, Gavāṁpati once had the body of an ox. While seeking water and grass, he circumambulated a monastery to the right, eating the surrounding grass and bamboo leaves. Because he saw the honored countenance of a Buddha image, he gave rise to a joyful mind. Relying upon that merit, he has now attained liberation. Śibila once held a jeweled parasol as an offering to a Buddha image. Aniruddha once lit a single lamp as an offering. Subhena once swept and cleaned the Buddha hall. Apamāna once lit lamps before a Buddha image and bestowed light. Bhikṣu Nanda cherished and revered the dignified appearance of a Buddha image, and washed the Buddha image with perfumed water. There are such immeasurable Arhats who, at the place where a Buddha image was present, made even slight offerings. Even one whose merit was extremely shallow, such as Nāgapāla, merely painted a Buddha’s bodily form as an offering with a small amount of yellow-red pigment before the image seat, and yet, because of that merit, he forever departed from suffering and attained liberation.

“Lord of devas! If there are still people who, before my Buddhadharma has entirely ceased, are able to create Buddha images, then in the first Dharma assembly of Maitreya Buddha they will all attain liberation. If there are beings who do not make images merely for their own seeking of release, but rather in order to realize unsurpassed Bodhi by making Buddha images, one should know that this is the cause for accomplishing the thirty-two marks, and it can cause others swiftly to reach Buddhahood.”

At that time, the heavenly artisan employed his exquisite skill, focusing with devoted vigor and without the slightest laziness. Before long it was completed. This Buddha image sat in full lotus posture, seven chi in height. Its face, hands, and feet were all the color of purple-gold. When King Udayana saw that the Buddha image was finished, with its fine marks upright, correct, and majestic, a pure faith arose in his heart, and he attained compliant patience. After attaining patience, he became even more joyful and fortunate. All karmic obstacles and all varieties of sorrow and affliction were removed, just as when the sun emerges, mist and dew entirely vanish away. Only one karmic retribution remained, which had to be borne in this present life in his body, because he had once, due to causes and conditions, spoken harsh words against a noble one.

At that time, the king rewarded that heavenly artisan with various rare treasures and precious jewels. The heavenly artisan respectfully said to the king: “Great King, now that you have made an image, I rejoice within my heart. I wish together with the great king to cultivate and gather this merit. As for what the great king now bestows, I do not dare to accept it. If you must certainly give a reward, then please wait for some other auspicious day.” After speaking these words, he returned that very night to his original heavenly realm.

At that time, all the great kings, such as King Ajātaśatru and others, had long already held yearning for the Buddha within their hearts. When they heard that King Udayana had successfully made an image, they all gave rise to joy and good fortune. Together they came to the king’s residence, each using immeasurable incense, flowers, and music to make offerings to the Buddha image. They also presented various precious treasures and wealth to the king, all saying: “Great King! What you have done is truly rare and difficult to encounter, able to remove the poisonous arrow of sorrow within our hearts!”

At that time, the Tathāgata in that heavenly realm was teaching the Dharma for the sake of His mother. The great assembly of devas all obtained benefit and joy, and all that needed to be done had already been completed. The Buddha further told the assembly: “All you devas! The Buddhas, the World-Honored Ones, are bodies of permanence. If there are beings who can be guided, then for their sake they appear in the world, teaching and expounding the Dharma. If what should be done has already been completed, and there are no more who can receive the Buddha’s teaching and guidance, then the Tathāgata no longer appears here. Those without wisdom think that the Buddha has truly entered extinction. The body of the Tathāgata is the Dharma body, the constant body, and in truth has not entered extinction. Devas! The rule of all Buddhas is like this: in order to guide beings, there are times of appearing, and there are times of not appearing.”

At that time, the Tathāgata again said: “You should know! Those among these heavenly multitudes who ought to be guided have all already been guided. I shall now return to Jambudvīpa. If you devas and heavenly beings think of me, then you should be diligent and vigorous, and do not again become negligent. Why is this? It is precisely because of the fault of negligence that you are unable to realize unsurpassed right and equal awakening. Yet because in former times you planted wholesome roots, you are now able to enjoy the happiness of the heavens here. Thus you cling to negligence and do not cultivate meritorious wholesome deeds. These pleasures are followed by impermanence. Once you fall from the heavens, you will for a long time sink into the evil destinies.

“Moreover, the afflictions of you heavenly beings are especially heavy. When you see someone surpassing yourselves, you give rise to jealousy, never thinking: ‘That heavenly being’s superior happiness is brought about through the summoning and attraction of abundant meritorious karma. If I diligently cultivate as well, I too will certainly obtain it.’ Furthermore, your bodies now shine with radiance like the newly risen sun. If you harbor jealousy in your heart, then your mind will grow dim like dead ashes, and it will cause you to fall into great darkness, so that you will not even be able to see your own palm. Later you will become a vomit-eating ghost.

“Furthermore, you heavenly beings enjoy many blessings. Your forms and appearances are majestic, pure, and adorned, and your power is courageous and strong. Yet because of the causes and conditions of jealousy, you will instead be reborn receiving a female body, forever losing the mighty strength of a great man.

“Devas! I recall that in the past there were immeasurable kings who were unlawfully harmed by you because of jealousy in your minds. Devas! Formerly there was an asura king named Ura who practiced austerities, and whose discipline was pure and spotless. Yet you devas dispatched a heavenly maiden named Urvaśī to delude the mind of that asura king, causing him to diminish his pure practice. That asura king became stained with craving and attachment, his majesty and virtue declined, and he was slain by the deva Nārāyaṇa. Immeasurable asura multitudes were also destroyed at the same time. After Nārāyaṇa killed that asura king and exterminated his followers, he immediately took the maiden Urvaśī back to the heavenly palace.

“There was also a king named Nahusha, who received the deceptive and deluding words of you devas, and helped the heavenly multitudes to wage war against the asuras. After the asuras were defeated, you devas instead harmed him.

“Further, because of Lady Śacī, you devas gave rise to anger and jealousy, devising slanderous accusations, causing the sage Agastya to be suspected without cause, and thus he made an evil vow.

“Further, you devas once practiced deception, telling King Iḍa: ‘In the place where the sages dwell, there is much true gold.’ The king believed these words and forced the sages to hand it over. The sages therefore gave rise to resentment, and immediately burned that king to death with fierce fire.

“In former times there was also a king named Deva who once held a great assembly as an offering. By the power of that meritorious karma and his sovereign majesty, he ascended to this heavenly realm and enjoyed heavenly happiness. You devas, harboring jealousy, caused him to fall back from Trāyastriṃśa Heaven into Jambudvīpa, and all his power and influence were entirely lost, like the moon losing its light, like rivers drying up without water.

“Devas! If in the world there is someone with majesty and sovereign power, or one who realizes various meditative absorptions, or one who obtains supernormal powers, or one who accomplishes the four bases of supernormal power, and yet gives rise to a single thought of jealousy, then all these merits will at once decline and be lost. Just as Devadatta, deeply foolish and heavy with ignorance, gave rise to jealousy toward me, and immediately himself lost the five supernormal powers.”

At that time, Śakra, lord of devas, said to the Buddha: “World-Honored One! I now have a doubt that I wish to ask about. Speaking of jealousy, what exactly is it?” He also said: “World-Honored One! If there are beings who, upon seeing others surpass themselves, give rise to this thought, ‘How can I obtain what he has obtained?’ is such a mind jealousy?”

The Buddha said: “No. This is greed, not jealousy. Lord of devas! What is called jealousy is when one oneself pursues fame and profit, yet does not wish others to possess them. Toward those who possess them one gives rise to hatred and resentment. This is jealousy.”

At that time, the great assembly of devas all rose from their seats, knelt upon the right knee, joined their palms toward the Buddha, and spoke thus: “Just as the Buddha has taught, we devas and heavenly multitudes should all uphold and practice it. The Tathāgata, the World-Honored One, is our father, our Lord, the one whom we revere, the most supreme one, who has given rise to great compassion toward us and come here, causing the heavenly multitudes all to obtain benefit. Yet our wishes have not yet been fully satisfied, and we wish to request one more matter from the Tathāgata. World-Honored One! The people of the world mostly give rise to minds of contempt toward us devas. Why is this? Because the Buddhas, the Tathāgatas, are born in the human realm, and also in the human realm attain awakening; in the human realm there are many Arhats who realize fruition; and the greatly majestic Pratyekabuddhas also appear in the human realm. If the Tathāgata now does not remain here, but directly returns to Jambudvīpa, the people of the world will think that we devas do not know that the Tathāgata has great majesty and virtue, and that He should receive the devas’ rightful offerings. They will also think that we are unable to make offerings to the Buddhas, the World-Honored Ones. We only pray that the Tathāgata will stay for a short while and accept our meager offerings, so that the human realm may know that we devas are making offerings to the Buddha.” At that time, the World-Honored One silently consented.

Thereupon the Buddha told Mahāmaudgalyāyana: “You may first go to Jambudvīpa and inquire after the fourfold assembly of disciples, saying: ‘All beings who remember me should assemble in the kingdom of Sankissa. After seven days, all will see me.’”

At that time, Mahāmaudgalyāyana bowed his head in homage to the Buddha’s feet. After paying homage, in the time of a single blink he arrived in Jambudvīpa and conveyed the Buddha’s instruction to the fourfold assembly of disciples. At that time, King Udayana and all beings, upon hearing these words of the Buddha, rejoiced in body and mind, leaping with delight. All sorrow and affliction were removed, and everywhere they obtained cool tranquility.

At that time, the fourfold assembly of bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās, wishing to go together to Sankissa, first gathered in Rājagṛha. They said to one another: “When the Tathāgata, the World-Honored One, returns to Jambudvīpa, who will be the very first to respectfully bow in homage, and from the time that the Buddhadharma has not yet ceased, always become the foremost?”

At that time, Mahākātyāyana, hearing these words, was displeased in his heart, fearing that the bhikṣuṇīs might become foremost. Why was this? Because among the bhikṣuṇī assembly there were two bhikṣuṇīs, Upananda and Lotus Colour, who were skilled in comprehending the Dharma treasury of all Buddhas. The supernormal powers they had obtained, aside from Maudgalyāyana, none could match. After thinking thus, he variously reproached the bhikṣuṇī assembly.

At that time, the bhikṣuṇī Lotus Colour said to the bhikṣuṇīs: “We women, in the secular world, are often honored. Even those born from lowly castes can still receive men’s reverence, respect, attendance, and offerings. Moreover, within the Buddhadharma, the parents and families of the bhikṣuṇīs are mostly of royal lineage. They are diligent in upholding the precepts, do not violate deportment, and fully possess many virtues and practices, yet they must still pay homage to bhikṣus who have only just received ordination. Now the venerable Kātyāyana again reproaches us in various ways. I shall devise some means for you, so that the bhikṣuṇīs may surpass them.” After speaking these words, she immediately went with the fourfold assembly of disciples to the city of Sankissa.

At that time, King Prasenajit, King Ajātaśatru, and King Magnificent Blazing of the land of Vaiśālī, and others, each led the four divisions of their armies as escorts before and behind, their power immense. The elephants and horses upon which they rode were adorned with all manner of precious treasures. Banners, parasols, incense, flowers, and many kinds of music accompanied them. Their bearing was solemn and majestic, like the devas, and they too went to the place of the city of Sankissa.

At that time, King Udayana prepared the four divisions of his army as attendants. Riding upon a great white elephant magnificently adorned with jeweled ornaments, he personally carried the Buddha image that had been made. Flowers, banners, and music followed as offerings, and from his own kingdom he set forth toward the city of Sankissa.

At that time, Viśvakarman and the assemblies of devas, knowing that the Buddha was about to return to Jambudvīpa, constructed three jeweled stairways extending from the city of Sankissa all the way up to Trāyastriṃśa Heaven. The central stairway was made of lapis lazuli, and the two side stairways were made entirely of gold. The places where the Buddha’s feet would tread were paved with silver, and the seven precious treasures of the devas were set between them as ornamentation.

At that time, Śakra dispatched messengers to the Yāma Heaven, the Tuṣita Heaven, the Heaven of Joy Emanation, the Heaven of Mastery over Others’ Emanations, and even to the Brahmā worlds, telling them: “The Tathāgata will soon return to Jambudvīpa. Those who wish to make offerings, may you come here!” He also sent messengers to the Heaven of the Four Great Kings, to the nāga kings of the great ocean, and to the gandharvas, kiṃnaras, yakṣas, and other assemblies, saying: “The World-Honored One is now returning to Jambudvīpa. Bring all your offerings here to make offerings!” At that time, those devas, nāgas, and spirits, upon hearing these words, all gathered like clouds in Trāyastriṃśa Heaven.

At that time, the World-Honored One was upon the summit of Mount Sumeru. As He was about to descend with the devas, all the devas surrounded and followed Him before and behind. His majesty and virtue were vast and blazing, and His radiance was manifest and brilliant, like the full moon in the sky with the multitude of stars encircling it, and like the rising sun at dawn with many-colored clouds reflecting its light. Such was the scene of the Buddha together with the great assembly.

At that time, within the world of Jambudvīpa, by the Buddha’s majestic supernormal power, five rare events appeared. First, the heavenly multitudes were made unable to see the impure things of the human realm. Second, all women, upon seeing the heavenly men, did not give rise to thoughts of desire. Third, men also, upon seeing the heavenly maidens, did not give rise to lustful attachment. Fourth, the human realm could from afar see the various offerings made by the devas. Fifth, the bodies of the devas are pure, radiant, and subtle, not ordinarily visible to human eyes. Yet by the Buddha’s spiritual power, they became clear and manifest, so that all could see them.

At that time, as the World-Honored One descended from the heavens, His two feet stepped upon the jeweled stairway. The Great Brahmā King was on His right side, holding a white parasol. Śakra was on His left side, holding a white fly-whisk. The other devas all rode upon the open sky, following the Buddha downward. At one time they played many kinds of music together, each holding banners, jeweled parasols, and scattering flowers as offerings. The devas of the Pure Abodes filled the sky. Immeasurable hundreds of thousands of heavenly maidens held precious pearls and jeweled necklaces, singing and praising the Buddha’s virtues. Again, there were devas in the sky raining down various incenses and various flowers, and the nāgas sent down a fine rain of fragrant perfume. At that time, the heavens were pure and cloudless. The thunder sounded wondrous, and those who heard it gave rise to joy. Gandharva spirits and Kiṃnara spirits performed subtle melodies of devas and nāgas, singing praises of the Tathāgata’s Jātaka deeds from past lives.

At that time, within the world of Jambudvīpa, kings, ministers, common people, and the fourfold assembly of disciples densely filled the city of Sankissa. Some scattered incense and flowers, some held banners and parasols, blew conch shells and beat drums, and played various kinds of music as offerings toward the sky. With raised hands and joined palms, they gazed up at the Buddha.

Famous flowers of the human realm and the heavenly realm drifted and scattered above and below, falling in profusion and piling up to the height of the knees. The assemblies of heterodox paths, seeing these events, also gave rise to minds of refuge and reverent homage.

At that time, the World-Honored One, with His two feet upon the jeweled stairway, descended step by step and came halfway down. The Heaven of the Four Great Kings was at that place, and there they widely arranged offerings. This offering was especially wondrous and supreme, such as had never existed since the beginning of the kalpa of formation.

At that time, after the Tathāgata had finished accepting the offerings of the heavenly multitudes, He again descended together with the great assembly along the stairway. When He reached the very lowest step and was about to set foot upon the earth, that bhikṣuṇī Lotus Colour transformed her body, becoming a Wheel-Turning Sage King, commanding the four divisions of the army, with the seven precious treasures leading in front. She descended from the sky and swiftly arrived at the place where the Buddha was. The kings of the various lands each gave rise to this thought: “From where has this Wheel-Turning Sage King come?”

At this time, the venerable Subhūti, within his own room, saw the Buddha descending. He arranged his robes properly and from afar paid reverent homage. At that moment, the bhikṣuṇī Lotus Colour abandoned the form of the Wheel-Turning King, returned to her original appearance, and hurriedly bowed her head in homage to the World-Honored One’s feet.

At that time, the World-Honored One reproached that bhikṣuṇī with various words, saying to her: “Do you now know? Subhūti has already paid homage to me first. By whose instruction did you transform yourself into a Wheel-Turning King? You were able to renounce earlier and receive full ordination, already exceeding what is proper for you. Your wisdom is slight, your flattery and deceit are without limit, while your mind of compassion and gratitude is like a single drop of dew. How could you become foremost within my Dharma?”

At that time, when the bhikṣuṇī Lotus Colour heard the Buddha’s instruction, she gave rise to deep shame within her heart and said to the Buddha: “World-Honored One! I now myself know that my faults are many. From this day onward, I dare not again display transformations through supernormal power!”

At that time, within the world of Jambudvīpa, kings, ministers, and the fourfold assembly of disciples all used the various offering vessels they held to make offerings to the Buddha. At that time, King Udayana, bearing upon his head the Buddha image, together with various supreme precious and wondrous objects, came to the place of the Tathāgata and presented them. The Buddha’s bodily marks were complete, upright, and majestic, and among the devas they appeared especially distinct, like the full moon far removed from the covering of clouds. Yet the Buddha image that had been made, standing before the Buddha, was like a small mound of earth compared to Mount Sumeru, utterly beyond comparison. Only the coiled topknot and the white tuft of hair between the brows were slightly similar to the Buddha, and by this the fourfold assembly knew that it was a Buddha image.

At that time, King Udayana said to the Buddha: “World-Honored One! In the past, through the cycle of birth and death, the Tathāgata, in order to seek Bodhi, cultivated immeasurable and boundless difficult practices and bitter austerities, and only then attained this supreme and subtle body, unequaled by anyone. The Buddha image that I have made does not resemble the Buddha. I reflect in private and deeply feel my fault!”

At that time, the World-Honored One told the king: “This is not a fault! Today you have already accomplished immeasurable benefit, and there is no one who can equal you. You have now, within my Buddha-Dharma, established the precedent and rule of making images and offering worship. Because of this cause and condition, it will cause immeasurable beings to give rise to vast faith and benefit. Today you have already obtained immeasurable merit and vast wholesome roots.”

At that time, Śakra, lord of devas, again told the king: “King, you should not now hold worry or fear in your heart! Previously, both in the heavens and in this human world, the Tathāgata praised the king’s merit in making an image, and all the heavenly multitudes also rejoiced and praised it. In future worlds, those with faith will all, because of the king, make Buddha images and obtain supreme merit. The king should now rejoice and count himself fortunate!”