Dharma Torch

Translated in the Great Tang Dynasty by the Tripiṭaka Master Xuan Zang by Imperial Command

At that time, the Buddha said to Śāriputra: “In a past former time, Great Skandha Tathāgata, the Worthy One, the Perfectly Awakened One, after broadly expounding these four immeasurable Dharma gates and the six Pāramitās for the Youth Diligent Practice, then that Buddha again said to the Youth Diligent Practice:

‘How does a Bodhisattva-Mahāsattva accord with the methods for bringing people together? Youth, you should know that a Bodhisattva-Mahāsattva fully possesses the four methods of gathering taught by the Tathāgata. By means of these methods, the Bodhisattva-Mahāsattva, throughout the long night, constantly gathers and embraces sentient beings. What are these four? They are giving, kind speech, beneficial action, and cooperation. These are called the four methods of gathering.

‘Youth, what are these methods? Youth, giving has two kinds: one is the giving of material goods, and the other is the giving of the Dharma. This is called giving.

‘Kind speech means that toward all who come seeking alms or who delight in hearing the Dharma, the Bodhisattva is able to comfort, console, and instruct them with affectionate words.

‘Beneficial action means being able to fulfill all aspirations of oneself and others.

‘Cooperation means, in accordance with all one’s wisdom and merit, expounding the Dharma for others, gathering and establishing all sentient beings, and causing them to abide in wisdom and in the Dharma.

‘Furthermore, Youth, giving means giving rise to a pure intention toward sentient beings who come seeking.

‘Kind speech means speaking good words to comfort sentient beings who come seeking.

‘Beneficial action means causing all the meaningful benefits of sentient beings to mature.

‘Cooperation means giving rise to an impartial mind toward sentient beings who come seeking, and accomplishing their meaningful benefit.

‘Furthermore, Youth, giving means that all Bodhisattvas arouse the resolve and practice relinquishment.

‘Kind speech means skillful means that are uninterrupted.

‘Beneficial action means deep resolve without regret.

‘Cooperation means dedication toward the Great Vehicle.

‘Furthermore, Youth, giving means practicing relinquishment in accordance with a mind of loving-kindness.

‘Kind speech means never abandoning a joyful mind.

‘Beneficial action means accomplishing great compassion, with the mind constantly delighting in benefiting sentient beings.

‘Cooperation means cultivating impartial relinquishment, without high or low, and with the mind constantly dedicating toward all-knowledge.

‘Furthermore, Youth, giving means seeking wealth in accordance with the correct method, constantly contemplating the practice of relinquishment, and rescuing those in poverty and deficiency.

‘Kind speech means, after giving material goods, again settling and supporting them, causing them to abide in the meaning of the Dharma.

‘Beneficial action means equally embracing self-benefit and benefit of others.

‘Cooperation means, for the sake of benefiting all sentient beings, ultimately arousing the mind of all-knowledge.

‘Furthermore, Youth, giving means completely relinquishing all inner and outer dharmas without remainder.

‘Kind speech means withholding nothing of the merits and wisdom of all dharmas.

‘Beneficial action means abandoning self-benefit and devoting oneself exclusively to benefiting others.

‘Cooperation means comprehensively gathering wealth as though holding it in the palm of one’s hand, bestowing it according to conditions, with no sorrow or distress in the mind.’”

‘Furthermore, Youth, the giving of the Dharma means broadly expounding to others in accordance with the Dharma one has heard.

‘Kind speech means analytically explaining and elucidating with a mind free from defilement.

‘Beneficial action means reciting and transmitting the scriptures for others, and even to the point of expounding the Dharma without weariness.

‘Cooperation means, without abandoning the mind of all-knowledge, placing sentient beings within the True Dharma.

‘Furthermore, Youth, the giving of the Dharma means that for those who come and go seeking to hear the Dharma, one expounds without confusion in accordance with the Buddha’s correct teaching.

‘Kind speech means revealing the True Dharma with subtle and wondrous sounds.

‘Beneficial action means, with regard to clothing, food and drink, bedding, medicine, and other various necessities, immediately giving alms whenever there is any lack, whether for those who seek the Dharma or for those who expound the Dharma.

‘Cooperation means constantly giving rise to deep resolve and expounding the Dharma without interruption.

‘Furthermore, Youth, the giving of the Dharma means that because the Bodhisattva knows the giving of the Dharma to be supreme among all forms of giving, he constantly practices the giving of the Dharma.

‘Kind speech means the beneficial matters that are expounded.

‘Beneficial action means freely expressing the meaning and principles, without attachment to words and letters.

‘Cooperation means wishing to bring all Buddha-Dharmas to completion, and constantly teaching and transforming sentient beings as is appropriate.

‘Furthermore, Youth, giving refers to Dāna-Pāramitā.

‘Kind speech refers to Śīla-Pāramitā and Kṣānti-Pāramitā.

‘Beneficial action refers to Vīrya-Pāramitā.

‘Cooperation refers to Meditation-Pāramitā and Prajñā-Pāramitā.

‘Furthermore, Youth, giving refers to all Bodhisattvas who have just generated the initial resolve.

‘Kind speech refers to all Bodhisattvas who have already set their conduct in motion.

‘Beneficial action refers to all Bodhisattvas who are irreversible.

Cooperation refers to the great Bodhisattvas bound to one more life.

‘Furthermore, Youth, giving is for the sake of firmly establishing the root of awakening.

‘Kind speech is for the sprouting and fulfillment of awakening.

‘Beneficial action is for the flourishing of the wondrous flower of awakening.

‘Cooperation is for the maturation of the supreme fruit of awakening.

‘Youth, thus it is. This is called the four methods by which a Bodhisattva-Mahāsattva gathers and embraces. For the sake of cultivating great awakening, a Bodhisattva-Mahāsattva, by means of these four methods of gathering, remains throughout the long night gathering and embracing sentient beings. This is called a Bodhisattva-Mahāsattva’s accordance with the methods for bringing people together. Youth, these methods of gathering are immeasurable and boundless; all of them are called the Path of Bodhi.’

“Śāriputra! At that time, the Bhagavān, Great Skandha Tathāgata, the Worthy One, the Perfectly Awakened One, revealed such a great path to awakening for this Youth Diligent Practice. At that time, after The Youth heard these teachings in the Buddha’s presence, and again heard praises proclaiming the Buddhas of the past, future, and present, he gave rise to exceedingly great joy. Immediately, he took supremely fine clothing, delicacies, food and drink, bedding, medicine, various goods, and all kinds of requisites, and offered them to Great Skandha Tathāgata and to the assembly of Śrāvakas.

“In this way, for ninety-six koṭi years, he continuously made offerings, paid reverence, showed respect, and offered praise, and once again aroused the great vow of awakening. Although he created such immeasurable merit, Great Skandha Tathāgata did not bestow upon The Youth a prediction of Anuttarā-Samyak-Saṃbodhi.

“Śāriputra! What do you think—who was the Youth Diligent Practice at that time? Do not entertain any other doubt: it was I myself. In the presence of that Buddha, I used various offerings to present gifts to the Buddha and the Sangha, and after so many years, once again aroused the great vow of awakening. Yet that Tathāgata did not give me a prediction, saying: ‘In a future life you will become a Buddha, named Śākyamuni Tathāgata, the Worthy One, the Perfectly Awakened One.’

“Śāriputra! After Great Skandha Tathāgata entered Nirvāṇa, and after asaṃkhyeya kalpas had passed, at that time a Buddha appeared in the world named Precious Nature Tathāgata, the Worthy One, the Perfectly Awakened One, the Perfect in Clarity and Conduct, the Well Gone, the Knower of the World, the Unsurpassed Leader, the Teacher of Devas and Human Beings, Buddha, Bhagavān. Śāriputra! Precious Nature Tathāgata had eighty nāyuta Śrāvaka disciples gathered together to expound the Dharma. All were great Arhats, whose outflows had been exhausted, who no longer had afflictions, whose minds were fully liberated, and who had realized the foremost Pāramitā.

“At that time, in that world there was a Wheel-Turning Sacred King named Good Vision. The seven treasures naturally appeared, including the accomplishment of the golden wheel and up to the general of the army, the jewel-treasure. This King Good Vision, by the might of his wheel-treasure, awe-inspiringly ruled the four continents, governed the world with the True Dharma, and was called a Dharma King. With benevolence and virtue he taught and nurtured sentient beings, was admired and revered by the multitude, and the lands inhabited by the people within his realm were vast and expansive.

“The great capital city he governed was named Perfect Fulfillment. From east to west it measured twelve yojanas in length, and from south to north seven yojanas in width. It was peaceful, secure, abundant, and joyful; the population flourished; it was exceedingly delightful, and filled to overflowing with many kinds of wealth and resources. At that time, within the city there was a great elder named Virtuous Wisdom. His household was immensely wealthy, with riches and treasures abundant and heaped high. He had previously made offerings to the Buddhas of the past and had planted many wholesome roots.

“Śāriputra! At that time, Bhagavān, Precious Nature Tathāgata, observed that this venerable elder possessed deep resolve and had already understood and faithfully comprehended the teaching. He then thought: ‘This great elder’s wholesome roots have already matured. He is capable of becoming a vessel for this Dharma gate, The Treasury of Bodhisattva, and is also a vessel for the Buddhas’ True Dharma.’

“Having understood this, he went to the elder’s residence, manifested great spiritual powers, ascended and remained in the sky, seated cross-legged, and expounded the path to awakening for that elder. He again praised and proclaimed the Buddhas of the past, future, and present.

“Śāriputra! At that time, after Virtuous Wisdom heard the Buddha expound the great Bodhisattva path and again heard the praises proclaiming the Buddhas of the three times, he obtained vast joy and pure faith. Immediately, he offered supremely fine clothing, delicacies, food and drink, and other requisites to Precious Nature Tathāgata and the great assembly of disciples. For one thousand years he made offerings, paid reverence, showed respect, and offered praise, and again aroused the subtle great vow of Anuttarā-Samyak-Saṃbodhi.

“Although he thus extensively undertook numerous practices, that Tathāgata did not bestow upon him a prediction. Śāriputra! Whom do you think that Virtuous Wisdom the elder was at that time? Do not entertain any other doubt: it was I myself. At that time, although I made various offerings to the Buddha and the Sangha and gave rise to a vast and supreme vow of awakening, that Tathāgata did not give me a prediction, saying: ‘In a future life you will become a Buddha, named Śākyamuni Tathāgata, the Worthy One, the Perfectly Awakened One.’

“Śāriputra! After Precious Nature Tathāgata entered Nirvāṇa, and after asaṃkhyeya kalpas had passed, a Buddha appeared in the world named Lamp-Bearer Tathāgata, the Worthy One, the Perfectly Awakened One, the Perfect in Clarity and Conduct, the Well Gone, the Knower of the World, the Unsurpassed Leader, the Teacher of Devas and Human Beings, Buddha, Bhagavān.

“Śāriputra! Why was the Buddha named Lamp-Bearer? Śāriputra! At that time, a king appeared in the world named Conquer-Enemy. The great city he governed was called Flourishing Lotus, peaceful, secure, abundant, and joyful. The people prospered, and wealth and requisites were fully sufficient and overflowing. The king had a great minister of the Brahmin caste named Radiance-Lord. His family was immensely wealthy, with treasuries filled and abundant. This minister was especially cherished and valued by King Conquer-Enemy, who admired his virtue, constantly treated him with honor, and never grew weary or estranged in affection.

“Śāriputra! At that time, King Conquer-Enemy ceded one quarter of the kingdom he ruled and bestowed it upon this minister, enfeoffing him as king. Thereafter, King Radiance-Lord governed this small kingdom, ruling the world with True Dharma, without practicing crookedness or injustice.

“Śāriputra! At a later time, King Radiance-Lord gave birth to a prince, whose appearance was upright and dignified, pleasing for all to behold. He had accomplished the foremost complete purity of form, adorned with the thirty-two marks of a great person. Moreover, from every part of the prince’s body light radiated forth, like the shining of the sun’s disk. Therefore, he was given the name Lamp-Bearer.

“Śāriputra! At that time, King Radiance-Lord summoned all the brahmins in the kingdom who were skilled in physiognomy, gathered them together, and displayed the prince before them for examination. After observing his marks, the brahmins spoke thus: ‘This prince will certainly become a Buddha in the future.’ Thereupon, King Radiance-Lord entrusted the prince to various foster mothers. Before long, the prince grew in body and became intelligent, keen, and perceptive.

“At that time, the Pure Abodes devas in the Heaven of Ultimate Form, by means of their power of supernormal knowledge, knew that this prince would attain perfect awakening. They then disappeared from that place and came to the residence of the Bodhisattva Prince Lamp-Bearer. Circumambulating the Bodhisattva to the right, they then spoke this verse before him:

‘It is not by dwelling securely within a great royal palace that pure and supreme merit can arise.

Only by relying on the sign of the sage, the form of the monastic robe, can one attain unsurpassed and subtle awakening.

Vigorous youth in an instant flows away, swiftly surpassing even a violent wind.

Unloved aging destroys all that the world holds dear.

Aging weakens strength, making it difficult to give rise to joyful delight and to renounce the household life for practice.

Great Seer, you are now in the prime of flourishing years; you should promptly arouse diligent effort.

Excellent, excellent, great one of wisdom; excellent, excellent, great one of profound awakening.

Excellent, excellent—quickly renounce the household life, and you will certainly accomplish firm and perfect awakening.’

“Śāriputra! At that time, after the Bodhisattva-Mahāsattva Lamp-Bearer was awakened and inspired by the Pure Abodes devas, he turned with pure faith toward the life of renunciation. On the very night of his renunciation, he accomplished Anuttarā-Samyak-Saṃbodhi. At that time, that World-Honored One appeared in the world bearing such a vast name, called Lamp-Bearer Tathāgata, complete with the ten epithets, praised and extolled by devas and humans.

“At that time, when King Conquer-Enemy heard that the son of King Radiance-Lord had renounced the household life, practiced the path, and attained unsurpassed perfect awakening, bearing the name Lamp-Bearer, he immediately went to inform King Radiance-Lord, saying: ‘I have heard that Your Majesty’s son has renounced the household life and become a Buddha. I do not know whether the World-Honored One, out of great compassion, would be willing to descend here. If he does not, out of compassion, come here, I shall strictly prepare the four kinds of armies and personally go to the place where the Tathāgata abides to attend upon and venerate him.’

“Śāriputra! At that time, King Radiance-Lord immediately summoned his ministers and the guarding troops and proclaimed this matter in detail. The ministers said: ‘Your Majesty should now personally go to Lamp-Bearer Tathāgata and inquire about this matter: whether the World-Honored One of great compassion, for the sake of pitying sentient beings, is willing to go to the place of King Conquer-Enemy or not.’ At that time, King Radiance-Lord at once prepared his royal carriage and, together with the ministers, guards, and attendants, went to the place of the Tathāgata. Upon arrival, he bowed his head at the Buddha’s feet and fully reported the matter just mentioned. At that time, Lamp-Bearer Tathāgata said to his royal father: ‘Great King, you should know that I now go to the place of King Conquer-Enemy for the sake of pitying sentient beings.’

“Śāriputra! Then, in accordance with Lamp-Bearer Tathāgata’s intention, he set out together with twenty koṭi great Arhats and went toward the capital city of King Conquer-Enemy. At that time, the royal father also prepared the four powerful armies to follow behind the Buddha, and arranged and prepared various supremely fine garments, delicacies, food and drink, bedding, medicine, and other requisites to make offerings to the Buddha and the Sangha. He followed the Tathāgata along the way until he reached the border of his own kingdom. There he bowed at the Buddha’s feet, circumambulated him innumerable times, weeping with tears and choked with emotion, bade farewell, withdrew, and returned.

“At that time, when King Conquer-Enemy heard that Lamp-Bearer Tathāgata and the great assembly were about to arrive at the city of Flourishing Lotus, he immediately adorned and purified the great city in which he dwelt. He removed all sand, gravel, and stones, making the streets and roads clean, level, and even, sweeping and repairing them until they became exceedingly splendid. He further sprinkled fragrant water to increase their luster, scattered precious flowers piled up to the height of a person’s knees, arranged exquisite incense vases to perfume the roads, laid out and displayed various subtle jeweled garments, suspended banners and canopies in the sky, and performed music and song, sending forth rich fragrances that filled the air.

“Śāriputra! After King Conquer-Enemy had thus accomplished manifold adornments and splendid embellishments of the great royal city of Flourishing Lotus, he further issued a strict command and proclaimed it by beating drums: within and outside the royal city, all garlands, scented unguents, and the like were not to be privately used or taken out for sale. All were to be offered and dedicated to Lamp-Bearer Tathāgata. Whoever violated this command would be severely punished.

“Śāriputra! At that time, King Conquer-Enemy, carrying various garlands, scented unguents, powdered incense, precious and wondrous garments, banners, and jeweled canopies, striking and performing all kinds of exquisite music, and setting up ceremonial guards and feathered standards to display magnificent royal adornment, departed from the great city where he dwelt. Wishing to behold that Tathāgata, and to express reverence, make prostrations, and set forth various offerings, he went together with the four kinds of armies and all the Brahmins, elders, householders, and noble families within the royal city to the place of the Buddha.

“Upon arrival, King Conquer-Enemy was the first to bow his head at the Tathāgata’s two feet. He then offered the Tathāgata various garlands, scented unguents, powdered incense, supremely fine garments, banners, and jeweled canopies. After completing his own offerings, he commanded the princes, ministers, guards, Brahmins, elders, householders, and others likewise to extensively practice offerings in the same manner as the great king.

“Śāriputra! At that time, after King Conquer-Enemy had finished making offerings, he followed behind the Buddha together with the assembled ministers, with a joyful mind, a wondrously wholesome mind, a mind free from the hindrances, and a mind of ease and delight.

“Śāriputra! At that time there was a brahmin named Jewel, who dwelt near the slopes of the great snow mountain king. He had five hundred young men as disciples and was revered by the multitudes. His fame and virtue were widely known. He was skilled in maintaining techniques and learning, fully proficient in the three Vedic scriptures, and also well versed in the Nirgrantha texts, the Kāla treatises, the treatises on phonemic analysis, the Idāpā treatises, the five legendary accounts, treatises that accord with worldly conventions, treatises on sacrificial rites and mantras, and treatises on the characteristic marks of a great being. In all these treatises he was skillful and thoroughly conversant. Moreover, with regard to the great teachings of the three knowledges transmitted within his own lineage, he completely understood their meanings and essential purport, discerning skillfully what to adopt and what to abandon.

“Śāriputra! This brahmin had a young man as a close attendant disciple named Megha. Having received instruction from Jewel, he fully penetrated the profound meanings; in techniques, learning, and scriptures he was completely accomplished; his wisdom equaled that of his teacher, and he was capable of serving as a leader. At that time, Megha said to his teacher: ‘Master, you should know that I have fully mastered all the scriptures and treatises I have studied. Now I should return to the place of my birth. How should I repay and recompense the kindness of my teacher?’ At that time, the teacher said to him: ‘My son Megha, a disciple who wishes to repay the kindness of a teacher should use wealth in order to express deep sincerity. What is meant by this? If you can prepare five hundred karṣāpaṇa, that will be sufficient to express deep resolve.’

“Śāriputra! After the young man Megha accepted and followed his teacher’s instruction, he paid homage to his teacher, circumambulated him to the right, bade farewell, withdrew, and departed. He traveled widely through villages, cities, waystations, towns, kingdoms, and royal capitals, everywhere seeking wealth with which to repay his teacher. When he had gathered it in full and was about to present it as recompense, he gradually approached the city of Flourishing Lotus. From afar he saw the royal capital adorned in many ways, radiant and splendid, exceedingly delightful and pleasing. He then asked the people nearby: ‘What great event is taking place in this royal capital today, that adornments are spread everywhere and it is so magnificently decorated?’ Those nearby replied: ‘Do you not know? Today Lamp-Bearer Tathāgata, the Worthy One, the Perfectly Awakened One, together with eighty koṭi great Arhats and eighty-four thousand great Bodhisattvas, will enter this city. The people within it will perform great generosity and will give rise to great merit. Because of this cause, such adornment has come about.’

“At that time, when the young man Megha suddenly heard the name and title of the Buddha, he obtained vast joy and pure faith. He reflected privately: ‘The appearance of Buddhas and Tathāgatas in the world is extremely difficult, exceedingly hard to encounter, rarer than the udumbara flower, and like a blind turtle encountering the hole of a floating log. In hundreds of thousands of great kalpas, one may encounter it only once. What I now behold is exceedingly rare. I should certainly exchange these five hundred karṣāpaṇa for flowers and scatter them as offerings to Lamp-Bearer Tathāgata. I should then seek other wealth to repay the kindness of my teacher.’

“Śāriputra! Just at that time, there was a woman who came from the market holding seven stalks of utpala flowers. Megha said to her: ‘From where did you obtain these water-born flowers?’ The woman replied: ‘I bought these flowers at a place where garlands are sold, using five hundred karṣāpaṇa.’ Megha said to her: ‘I will now pay you the original price. Would you be willing to give me the flowers?’ The woman said: ‘No.’ He then said: ‘If that is not acceptable, here are five hundred karṣāpaṇa for you to take alone, and the seven flowers we shall share between the two of us. Would that be acceptable?’ The woman said: ‘What will you use these flowers for?’ He replied: ‘They will be scattered and offered to Lamp-Bearer Tathāgata.’ The woman said: ‘If it is as you say, then from this time onward, throughout all cycles of rebirth, if you are always able to be born as my husband, I shall entrust these flowers to you.’

“At that time, Megha replied to the woman, saying: ‘Stop, woman. Do not speak in this way. Why is this so? A woman’s nature is fickle and frivolous, prone to negligence and laxity. The words you have spoken are not worthy of acceptance. Moreover, throughout asaṃkhyeya kalpas I shall cultivate and accumulate the Buddha-Dharma and widely practice generosity. At times I may give gold and silver, precious treasures, coral, mani jewels, pearls, lapis lazuli, conch shells, jade disks, elephants, horses, camels, donkeys, cattle, sheep, and other herds of animals. At times I may relinquish the great kingship, chariots and garments, inner palaces, queens and consorts, and male and female relatives. At times I may relinquish hands and feet, ears, nose, skin and flesh, bones and marrow, the bright jewel from my topknot, eyes, and even my head. In brief, there will be nothing, whether internal or external, that I do not relinquish within my gate of giving. At times I may even relinquish you, enter the Buddha-Dharma, and out of faith renounce the household life and proceed toward the life without a home. Your nature is fickle, frivolous, and negligent; at such times you might become an obstacle to my great acts of relinquishment.’

“The woman replied: ‘If it is truly as you say, then for me this would be of great benefit. Even if you were now to sell this body of mine, even if it were worth only a single karṣāpaṇa, I would never harbor a contrary mind to obstruct generosity. Or even if my body were cut apart and given piece by piece as alms, I would certainly not obstruct you from cultivating and accumulating the Buddha-Dharma.’

“Megha said to her: ‘If it is thus, then it is acceptable. Quickly give me the flowers.’ At that time, the woman handed the flowers to Megha. Megha took the flowers and immediately went to the place of the Buddha Lamp-Bearer. From afar he saw the Tathāgata surrounded front and back by immeasurable hundreds of thousands of koṭis of nayutas of sentient beings, his deportment calm and orderly, guiding the great assembly forward, adorned as he came from afar with immeasurable hundreds of thousands of merits. Megha gave rise to pure faith toward the World-Honored One. With immeasurable kinds of pure joy, deep affection, reverence, and respect, he went before the Buddha, paid reverent homage, and was overcome with delight and good fortune.

“He also saw many people laying down various costly and wondrous garments upon the path for the sake of offering to the Buddha. He then thought: ‘Although I now have no supremely fine garments, I have only the worn deer-skin robe that I am wearing. I should spread it upon the road so that the Tathāgata’s two feet may tread upon it.’ Having thought thus, he removed his garment and spread it on the ground. At that time, the crowd rushed to seize the deer-skin robe and throw it far away, all mocking and reproaching him, saying: ‘How can one spread such a worn deer-skin robe for the treasure among sentient beings?’

“At that time, Megha quickly ran to a muddy and damp place at the side of the crossroads, retrieved the deer-skin robe, and spread it there, thinking thus: ‘Tathāgata Lamp-Bearer, Greatly Compassionate One, please take pity on me. With your all-illuminating eye and all-illuminating knowledge, grant your regard to my actions. I pray that you will place your feet upon my garment.’

“At that time, the Tathāgata, out of compassion for his thought, placed his toe upon the deer-skin robe. When Megha saw this, his heart was filled with joy and delight; he leapt with happiness, rejoicing exuberantly, and immediately scattered the utpala flowers he held above the Buddha. At that time, immeasurable deva sons abiding in the sky also scattered heavenly māndāra flowers, utpala flowers, padme flowers, kumuda flowers, puṇḍarīka flowers, together with heavenly powdered sandalwood incense, above the Buddha. They played heavenly music and chanted celestial songs, filling the sky everywhere and greatly performing offerings.

“At that time, the flowers scattered by Megha arrayed themselves and remained suspended in the air, then transformed into immeasurable thousands of utpala petals that all hung downward and combined into a single floral canopy that followed the Buddha as he moved. When Megha saw this, he rejoiced even more, leaping with joy, and gave rise to pure faith. Before the Tathāgata, he untied his golden topknot that he had worn for twelve years and spread it upon the ground, then made the unsurpassed great vow of awakening, saying: ‘If in a future life I shall certainly become a Buddha, the Worthy One, the Perfectly Awakened One, truly and without falsity, may Lamp-Bearer Tathāgata at this moment extend his hand to comfort me.’

“He further aroused a firm, powerful, and vast great vow, saying: ‘If the Tathāgata does not place his toe upon my golden hair, does not extend his hand to comfort me, and does not bestow upon me a prediction of awakening, I will never rise. I shall wither and end my life right here.’

“Śāriputra! At that time, Lamp-Bearer Tathāgata, the Worthy One, the Perfectly Awakened One, possessing the all-illuminating eye and all-illuminating knowledge, comprehended all matters of the three times without exception. Having known the mind and faithful understanding of Megha, he lifted his toe and placed it upon Megha’s hair. He then turned to the right, like a great nāga king turning, and addressed all the assembly of Śrāvakas, saying: ‘You bhikṣus, do not tread upon his hair. Why is this so? This young man, after asaṃkhyeya kalpas hereafter, will accomplish Buddhahood, becoming the Worthy One, the Perfectly Awakened One, bearing the name Śākyamuni.’

“Śāriputra! At that time, when Megha heard the Buddha bestow this prediction, he rejoiced and leapt with joy, rising into the sky to the height of seven tāla trees. He attained hundreds of thousands of nayutas of koṭis of immovable concentrations. By means of supernormal knowledge and power, he further beheld, in the eastern direction beyond the sands of the Ganges, immeasurable Buddhas who all bestowed predictions upon him, saying: ‘Young man, you should know that in a future life, after asaṃkhyeya kalpas, you will attain Buddhahood, bearing the name Śākyamuni.’ Likewise, in the south, west, north, the intermediate directions, above and below, throughout the ten directions, immeasurable Tathāgatas as numerous as the sands of the Ganges all bestowed predictions upon him in the same manner as the Buddhas of the east.

“Śāriputra! After the young man Megha received the predictions and consolations bestowed by the Buddhas, he descended from the sky, went to the Buddha’s presence, and, relying on faith, abandoned the household life, turned toward renunciation, and cultivated firm and pure brahma-conduct.

“Śāriputra! Do not now give rise to doubt, thinking that the young man Megha of that former time was someone else. Do not view it in this way. That was I myself as that young Bodhisattva. At that time, I used those five stalks of blue lotus flowers to scatter offerings to that Buddha, and I untied my golden hair and spread it upon the road, giving rise to such practice, and thus received the prediction.

“Therefore, Śāriputra! If a Bodhisattva-Mahāsattva wishes swiftly to receive a Tathāgata’s prediction, he should earnestly listen to, receive, read, recite, and thoroughly understand the meaning and essential purport of this subtle Dharma gate of The Treasury of Bodhisattva, broadly expound it for others, analytically explain it, and moreover cultivate the correct practice that is without characteristics. Why is this so? I recall the past: before encountering the Buddha Lamp-Bearer, there was no pure and immaculate practice that I had not cultivated. Although I undertook such immeasurable diligent and arduous practices, I did not receive a prediction from a Buddha. Why was this? Because at that time, all the practices I cultivated were practices with forms.

“From that point onward, with regard to this subtle Dharma gate of The Treasury of Bodhisattva, after hearing it as it was taught, I abided in correct practice. Such practice is called the signless practice, effortless practice, and the practice without attainment. After cultivating these practices without forms, Lamp-Bearer Tathāgata then bestowed a prediction upon me.

“Śāriputra! I recall the past: when I first encountered the Buddha Lamp-Bearer, I was immediately able to transcend all practices with signs and with efforts. At the very first sight of the Buddha, I was able to accord with awakening and know all dharma-natures, and I was able to penetrate the truth that the self-nature of all dharmas is unborn. From that point onward, Lamp-Bearer Tathāgata bestowed a prediction upon me, saying: ‘Young man Megha, in a future time, after innumerable kalpas, you will attain Buddhahood, bearing the name Śākyamuni Tathāgata, the Worthy One, the Perfectly Awakened One.’

“Śāriputra! At the very moment of receiving the prediction, I attained the forbearance of the unborn Dharma. Śāriputra! What kind of forbearance of the unborn Dharma was attained? It is the forbearance that realizes all form dharmas as having no attainment; the forbearance that realizes feeling, perception, formations, and consciousness as having no attainment; and the forbearance that realizes the aggregates, realms, and sense bases as having no attainment.

“Śāriputra! What is meant by attaining forbearance? It is forbearance with respect to all dharmas being without attainment. Why is this so? It is not that, at the time of attaining such forbearance, worldly dharmas still manifest. It is not that ordinary beings’ dharmas manifest, not that learners’ dharmas manifest, not that non-learners’ dharmas manifest, not that solitary realizers’ dharmas manifest, not that Bodhisattvas’ dharmas manifest, and not that Buddhas’ dharmas manifest. Why is this so? Because all dharmas do not manifest, it is therefore called attaining forbearance. Because all dharmas are ultimately without attainment and without anything attained, it is therefore called attaining forbearance.

“Furthermore, this forbearance, in a single instant, completely removes all characteristics and all objects of cognition; therefore it is called forbearance. Furthermore, this forbearance does not cling to the eye, does not destroy the eye and its objects of cognition; therefore it is called attaining forbearance. It does not cling to the ear, nose, tongue, body, or mind, and does not destroy the mind. Such forbearance is an inexhaustible domain; such forbearance is a domain that does not incline toward anything; therefore it is called attaining forbearance.

“Therefore, Śāriputra! If a Bodhisattva-Mahāsattva wishes swiftly to receive a Tathāgata’s prediction and to attain this forbearance, he should earnestly listen to, receive, read, recite, and penetrate the meaning and essential purport of this subtle Dharma Gate of The Treasury of Bodhisattva; broadly expound it for others, analytically explain it, and abide in correct practice. This is the signless practice, the effortless practice, and the practice without attainment. These are what are called correct practice.”

At that time, among the great assembly there was a certain elder’s son named Naradatta. After hearing the subtle Dharma Gate of The Treasury of Bodhisattva from Bhagavān, and after hearing the praise of the extraordinary merits of the Buddhas and Bodhisattvas, he rose from his seat, bared one shoulder, knelt with his right knee on the ground, joined his palms, bowed his head toward the Buddha, and respectfully said to the Buddha: “World-Honored One, you previously explained to the elders how dharmas continue without interruption. In this way you instructed and guided them, causing them to attain the fruit of Arhatship, exhausting old age and death within this very lifetime. Yet I had never heard the exposition of the subtle Dharma Gate of The Treasury of Bodhisattva, nor the praise of the merits of the Buddhas and Bodhisattvas. I have now been fortunate to obtain great benefit, and today I am able to hear it in full. Privately, I have given rise to this thought: ‘Such a Great Vehicle is noble, excellent, supreme, subtle, and unsurpassed; nothing can exceed it. This is what is called Anuttarā-Samyak-Saṃbodhi.’

“Now, in my very presence, I personally hear the Buddha speak, uphold, comprehend, and illuminate the Dharma, such a Dharma gate that can discern all dharmas without reliance or attachment, without self or what belongs to self, without grasping or appropriation. World-Honored One, I think thus: ‘Such a wondrous Dharma is noble, excellent, supreme, subtle, and unsurpassed; nothing can exceed it. This Dharma Gate is what I should cultivate and accumulate.’

“World-Honored One, I now contemplate that among all vehicles, the unsurpassed one is what is called the Buddha Vehicle. The Buddhas Tathāgatas also teach this vehicle as the foremost and the most unsurpassed. From today onward, I arouse the mind of unsurpassed perfect awakening for the sake of benefiting and bringing peace to many sentient beings, for the sake of compassion toward all worlds, and for the benefit and happiness of immeasurable devas and humans. Just as the Buddha has established all the trainings of the great Bodhisattvas, I now vow to follow and cultivate them all.”

After he had spoken these words, the World-Honored One said to the elder’s son: “Excellent, excellent, virtuous man. Anuttarā-Samyak-Saṃbodhi is difficult to believe in and difficult to cultivate, yet you are now able to deeply arouse such an intention.”

At that time, the elder’s son said to the Buddha: “World-Honored One, although unsurpassed Bodhi is indeed difficult to believe in and difficult to cultivate, I now arouse such courageous and vigorous effort and will certainly cultivate Anuttarā-Samyak-Saṃbodhi, not regarding it as difficult. Moreover, toward this Anuttarā-Samyak-Saṃbodhi, I shall practice and cultivate with firmness and strength, and I will definitely not turn back.

“World-Honored One, I now arouse a vast and great vow: even if arousing the mind of Bodhi must be done as many times as the sands of the Ganges in order to attain unsurpassed perfect awakening, I will increase my diligence all the more. Even if, as described above, each arousing of the mind of Bodhi must be carried out through kalpas as numerous as the sands of the Ganges, and even if each such arousing of the mind of Bodhi requires severing bodies and heads as numerous as the sands of the Ganges in order for that Bodhi-mind to arise, though I may pass through such arduous toil, I will in the midst of it redouble my diligence and will never abandon unsurpassed awakening.

“Why is this so? Even if one encounters such sufferings and hardships, one should still cultivate and accumulate. By relying on these causes and conditions, one will certainly attain awakening. How much more so should one cultivate when attaining all kinds of peace and happiness for the sake of unsurpassed awakening. How could one not cultivate? Why do I say this? Because Anuttarā-Samyak-Saṃbodhi in its nature is lofty and vast, fully endowed with the all-pervasive and expansive unsurpassed Buddha-Dharma, inconceivable, immeasurable, without boundary, and inexpressible. Even if all Buddhas, with unobstructed knowledge, were to spend hundreds of thousands of koṭis of nayutas of kalpas, using various modes of speech to expound the Bodhi, they still would not be able to exhaust it.”

At that time, the elder’s son Naradatta spoke these verses before the Buddha:

“Even if, after hundreds of thousands of koṭis of kalpas, I then arouse the mind of Bodhi,

Though pressed and tormented by many sufferings, I will not abandon the realm of sentient beings.

Even if each arousing of the mind of Bodhi requires severing many bodies and heads,

Piled up as high as Mount Sumeru, I am able to endure it.

I abide in Bodhi for the sake of benefiting and bringing peace to sentient beings;

May I in future lives be like the World-Honored One of today.

Far removed from the Śrāvaka Vehicle, yet saving those of the lesser vehicles,

May I in future lives be like the World-Honored One of today.

This vehicle is the Great Vehicle, most unsurpassed, praised by the Buddhas;

I see nothing that can equal it, and therefore delight in Bodhi.

In order to rescue those in peril and distress, in order to be freed from the three evil destinies,

In order to attain such Tathāgata, may I appear in the world and manifest Buddhahood.”

After the elder’s son Naradatta finished reciting these verses, he reflected to himself: “I have now clearly understood and penetrated the vast Buddha-Dharma. Why should I not use this to instruct and transform my wives and all my relatives? That would not be appropriate.” Having thought thus, he rose from his seat, bowed his head at the Buddha’s feet, circumambulated him three times to the right, and swiftly returned home. He prepared various offering implements and, together with his seven wives, seven sons and seven daughters, seven servants and seven maids, carrying one thousand pairs of supremely fine garments, as well as various flowers, incense, and other offering articles, and accompanied by five hundred musicians, quickly departed from the great city of Rājagṛha, intending to go and pay homage to Bhagavān.

At that time, many people in the city of Rājagṛha saw the elder’s son and his retinue hastening out of the city and asked: “Why are you in such haste now? Where are you going, bringing all your family with you?”

The elder’s son replied: “Do you virtuous men not know? The Tathāgata, the Worthy One, the Perfectly Awakened One, is now dwelling on Vulture Peak, surrounded before and behind by immeasurable hundreds of thousands of assemblies of devas and humans. For the sake of widely explaining the vast Buddha-Dharma to sentient beings by innumerable skillful means, he abides there. I am now leading my family to the Buddha’s presence in order to seek such vast Buddha-Dharma, in order to accomplish the inconceivable and immeasurable wisdom of the Buddhas, and in order to plant the wholesome roots of unsurpassed perfect awakening. If you also wish to accomplish the vast Buddha-Dharma, you may go together to the Tathāgata’s presence and jointly plant these unsurpassed wholesome roots of the vast Buddha-Dharma.” At that time, when the people of Rājagṛha heard the elder’s son speak in this way, ten thousand persons all gladly followed him to the Buddha’s presence.

At that time, the elder’s son Naradatta, together with his family and attendants, and with a following of a full ten thousand people, all saw the Buddha at once. After bowing their heads at the Buddha’s feet, they withdrew and stood to one side. Then the elder’s son and all the assembled multitude who had come with him, carrying flower garlands, scented unguents, powdered incense, garments and canopies, banners and pennants, performed music, sang praises, and made offerings to the Tathāgata. They further spread one thousand pure, wondrous, precious garments above the Buddha. After the elder’s son had thus presented these offerings, his joy was immeasurable, and he then spoke gāthās before the Buddha. The verses said:

“The foremost among sentient beings, wondrous and subtle, has accomplished pure conduct and unsurpassed awakening,

Able to give rise to boundless, supreme wisdom and vision; this is the object to whom I now cultivate offerings.

In immeasurable kalpas of the past, cultivating again and again,seeking great awakening for the sake of benefiting sentient beings,

Attaining mastery over the Dharma and manifesting Buddhahood—This is the object to whom I now cultivate offerings.

I, together with my wives, family, and the great assembly, seek Bodhi for the sake of benefiting sentient beings,

And together with many thousands of people, jointly take refuge in the Greatly Awakened One.”

“At that time, after the elder’s son finished reciting these verses in praise of the Buddha, he then said to the Buddha: “World-Honored One, I now come here to the Tathāgata together with these sentient beings. All of them have already abided in Anuttarā-Samyak-Saṃbodhi. I pray that the World-Honored One, out of compassion for these people, will again teach the Dharma for them, and should cause all sentient beings never to fall back from Anuttarā-Samyak-Saṃbodhi. Moreover, I now wish to plant various wholesome roots in the presence of the Buddha. I pray that the World-Honored One will personally bear witness for me, and that by the power of these wholesome roots, all sentient beings may equally and swiftly attain Anuttarā-Samyak-Saṃbodhi and also obtain immeasurable and vast Buddha-Dharma, becoming just like the present World-Honored One.”

At that time, the elder’s son, together with his family, the five hundred musicians, and the assembly of ten thousand people, with one mind and one voice, said to the Buddha: “World-Honored One, we now, before the Tathāgata, together with utmost sincerity, take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha. We pray that the World-Honored One will remember and uphold us as upāsakas. From today onward until the end of our lives, even if we must relinquish our bodies and lives, we will never abandon this pure faith of taking refuge.

“We further pray that the World-Honored One will remember and uphold us, that from today onward until attaining Buddhahood, for the sake of Anuttarā-Samyak-Saṃbodhi we may give rise to supreme courageous vigor.

“We further pray that the World-Honored One will remember and uphold us, that we may swiftly attain Anuttarā-Samyak-Saṃbodhi, expound the True Dharma for sentient beings, and be no different from the present Tathāgata.

“We further pray that the World-Honored One will remember and uphold us, that when we attain Buddhahood in future lives, the great assembly surrounding us will be no different from what it is now.

“We further pray that the World-Honored One will remember and uphold us, that in future lives we may liberate immeasurable sentient beings who are oppressed by suffering, just as it is now, without difference.”

After the elder’s son, all those who had come, and the five hundred musicians had made such vows, they again offered various subtle and wondrous music to the Tathāgata and circumambulated him three times to the right.

At that time, the World-Honored One, out of compassion for these people, ascended into the sky and sat cross-legged. Then the five hundred musicians, seeing the Tathāgata manifest such a miraculous transformation, gave rise to even purer faith in the World-Honored One. By the Buddha’s majestic power, the various musical instruments, without being held by hands, naturally leapt upward, remained suspended in the air without support, and played many kinds of music, with dense and interweaving sounds filling the space, while circumambulating the Tathāgata to the right.

At that time, the elder’s son and all the assembled multitude saw this miraculous transformation, marveled at what they had never seen before, and gave rise to joy and delight. Leaping with happiness, they all joined their palms together and paid reverence to the Tathāgata. Then, within a circumference of one yojana in the surrounding sky, there further appeared immeasurable hundreds of thousands of musical sounds, also without anyone holding instruments, naturally manifesting like honeycombs suspended in the air, performing music and producing subtle and wondrous sounds.

At that time, the elder’s son and his family, the five hundred musicians, the ten thousand people of Rājagṛha, as well as sixty thousand people from among the earlier assembly who had come to hear the Dharma, together with one thousand two hundred and fifty bhikṣus, all by the Buddha’s majestic power rose up into the sky. Again, by the Buddha’s supernormal power, five hundred music platforms naturally appeared in the upper sky, and within these platforms wondrous Dharma was expounded. Moreover, four great music platforms appeared before the Buddha, adorned and ornamented with the utmost splendor and marvels of the world.

There were also immeasurable hundreds of thousands of koṭis of heavenly sons arrayed and abiding in the sky, scattering heavenly māndāra flowers above the Buddha. By the Buddha’s supernormal power, the flowers that were scattered transformed in the sky into eighty thousand lofty and wondrous flower platforms. At that time, when the assembled multitudes saw such vast adornments in the platforms above, they gave rise to even purer faith and reverent affection toward the Tathāgata, marveling at what had never been before.

At that time, the World-Honored One knew that the minds of the assembled multitudes were pure, and further understood the superior intention of Naradatta and those who had come with him. He then manifested a smile. As previously described in detail, light radiated forth, and then the radiance again disappeared into the crown of his head.

At that time, the venerable Ānanda, seeing the smile, bared one shoulder, joined his palms toward the Buddha, and respectfully made obeisance, saying to the Buddha: “World-Honored One, for what cause and condition do you manifest this smile? I think that the wondrous and auspicious signs manifested by the Tathāgata are never without cause or condition.”

The Buddha told Ānanda: “You should now know that the seven wives of the elder’s son Naradatta, together with his sons and daughters, servants and maids, thirty-six persons in all, by the power of the wholesome roots from making offerings to me, will not fall into evil destinies for one thousand koṭi kalpas in future lives. They will pass back and forth between the human realm and the heavenly realm, enjoying various kinds of happiness. After this kalpa has passed, they will encounter a Buddha appearing in the world named Merchant-Lord Tathāgata, the Worthy One, the Perfectly Awakened One, the Perfect in Clarity and Conduct, the Well Gone, the Knower of the World, the Unsurpassed Leader, the Teacher of Devas and Human Beings, Buddha, Bhagavān. In the presence of that Buddha they will make offerings, show reverence, respect, and praise, and widely cultivate brahma-conduct. From that time onward, for another twenty koṭi kalpas they will not fall into evil destinies.

“Ānanda, you should know that the seven wives, seven daughters, and seven maids of the elder’s son, after the end of this life, will relinquish female bodies and be transformed into male bodies. They will constantly remain inseparable from Naradatta, cultivating the Bodhisattva path, and in a future life, within the same kalpa, they will all accomplish Anuttarā-Samyak-Saṃbodhi. Ānanda, you should know that when the Bodhisattva-Mahāsattva Naradatta attains Buddhahood, his name will be Equal-Mindedness Tathāgata, the Worthy One, the Perfectly Awakened One, appearing in the world, complete with the ten epithets. When all the members of this great Bodhisattva’s retinue attain Buddhahood, they will all become Tathāgatas, each bearing different names.

(Translator’s note: The original Chinese text for the Buddha’s name here, “皆同一號，阿若末若”, is unintelligible. According to T0316, it reads: “Together with their own retinues, they shall receive successive predictions of enlightenment and all attain Buddhahood.” According to the 84000 Project, it reads: “They will all become Tathāgatas with various different names.”)

“These five hundred musicians, by the power of the wholesome roots from making offerings to me, will also, in the future, pass through innumerable kalpas without falling into evil destinies. There they will successively serve as attendants to one thousand koṭi Wheel-Turning Sacred Kings. Ānanda, you should know that these five hundred musicians, in general, will encounter ten thousand Buddhas within this kalpa, personally attending and making offerings to each of them. From that point onward, within the same kalpa, they will all accomplish Anuttarā-Samyak-Saṃbodhi, all bearing the same name: Beautiful Sound Tathāgata.

“These ten thousand people, by the power of the wholesome roots from making offerings to me, among them four hundred will encounter Loving Kindness Tathāgata. In the presence of that Buddha they will purely cultivate brahma-conduct, exhaust all outflows, and then enter PariNirvāṇa. The remaining people, in future lives, will further pass through great kalpas as numerous as the sands of the Ganges without falling into evil destinies. Gradually and in succession, they will encounter one thousand koṭi Buddhas, and in the presence of those Buddhas they will widely cultivate various practices. After that, all of them will accomplish Anuttarā-Samyak-Saṃbodhi, all bearing the same name: Most Rare Tathāgata.

“Ānanda, you should know that among these sixty thousand people, fully one thousand, after my PariNirvāṇa, after the True Dharma has come to an end, and after the intermediate kalpa of swords and warfare has passed, before the appearance of Maitreya Tathāgata, when the lifespan of sentient beings gradually increases, at that time there will be eighty thousand Pratyekabuddhas appearing in the world in Jambudvīpa. These one thousand people will all encounter them and make offerings and cultivate wholesome deeds. Thereafter, they will again encounter Maitreya Tathāgata and will be able to make offerings to him. From that point onward, for twenty-five koṭi nayuta kalpas they will not fall into evil destinies. By the power of the wholesome roots from their final human lives, they will be awakened and inspired, relinquish the household life with pure faith, turn toward renunciation, and be able to realize Pratyekabuddha awakening.

“Ānanda, you should know that among these multitudes, ten thousand people gave rise to the noble vision. Another one thousand people together aroused the mind of Anuttarā-Samyak-Saṃbodhi. In addition, sixty nayutas of deva sons and others, having removed defilements, gave rise to the pure Dharma eye with regard to all dharmas.

“Thus, Ānanda, who, upon seeing such rare, extraordinary, and supreme benefits, would not give rise to pure faith, affection, reverence, and a sense of wonder toward the Buddha? Only foolish and unwholesome persons are excluded. Why is this so? Because those people, merely by cultivating such subtle wholesome roots in the presence of the Tathāgata, are able to obtain the Tathāgata’s great self, or else enter unsurpassed Nirvāṇa.”

At that time, the World-Honored One wished to restate this meaning and spoke in verse:

“Those who are able to make various kinds of offerings to the Buddha can obtain such supremely excellent merit.

If someone aspires to noble and vast fruits and rewards, he should cultivate offerings toward the Teacher.

Whether one cultivates offerings while the Buddha abides in the world, or after the Buddha has entered Nirvāṇa,

even making offerings to dhātu as minute as a mustard seed enables one constantly to attend upon the Buddhas and Tathāgatas.

If one further wishes to cultivate all kinds of offerings, whether the Tathāgata abides in the world or has entered Nirvāṇa,

making offerings even to dhātu as small as a mustard seed, so long as one practices with an impartial mind, the resulting fruits and rewards will likewise be impartial.

If someone can fully cultivate and uphold an impartial mind, and make offerings to the most honored among humans who possesses an impartial mind,

he will certainly accomplish impartial and supreme fruits in the future, and attain impartial and subtle awakening.

If someone wishes to gather various wholesome destinies, to block and cut off many evil paths,

and also wishes to proceed toward the path of Nirvāṇa, cultivating practice in this way and attaining accomplishment is not difficult.

The Buddha fully possesses the most supreme pure śīla. The Buddha fully possesses the most supreme samādhi.

If one gives rise to the most supreme pure faith, one will certainly obtain the most supreme fruit of a Tathāgata in the future.

If one cultivates the most supreme kinds of offerings, one will swiftly ascend the most supreme wholesome path,

and also attain the most supreme and noble right view, being able to expound the most supreme and subtle Dharma.

If one wishes to become a person of wisdom and clarity among humans, personally receiving and upholding the pure Dharma teachings of the Buddhas,

one should cultivate fierce and correct aspiration, extensively study and hear much, and correctly contemplate according to reason.

Some may become Wheel-Turning Sacred Kings, or become Śakra, King of the Devas, or Brahmā, King of the Brahmā heavens.

By extensively cultivating immeasurable and supreme merit, they will ultimately and certainly proceed toward the remainderless great quiescent extinction.”

At that time, after the World-Honored One finished speaking these verses, he said to the venerable Śāriputra: “If there are virtuous men and virtuous women who abide in the Great Vehicle and wish swiftly to realize Anuttarā-Samyak-Saṃbodhi, they should give rise to keen, pure aspiration and delight toward this subtle Dharma Gate of The Treasury of Bodhisattva. They should earnestly listen to it, receive and uphold it, read and recite it, penetrate and understand its meaning and essential purport, and broadly expound it for others, analytically explaining it. Why is this so? If one can receive, uphold, and recite this sūtra, and even explain it distinctly for others, one will cause the Three Jewels never to be cut off. One will constantly not depart from the four immeasurable practices, will constantly and diligently cultivate the six Pāramitās, and will continually use correct methods, employing the four methods of gathering to embrace and teach sentient beings.

“Śāriputra, you should know that such a Great Vehicle, this subtle Dharma Gate of The Treasury of Bodhisattva, is precisely the path practiced by all Bodhisattvas. Why is this so? Because this scripture is skillful in embracing and sustaining Anuttarā-Samyak-Saṃbodhi. Śāriputra, this sūtra is the noble and precious treasury of all Bodhisattvas. After I relied upon this scripture and correctly cultivated it, I ultimately realized the complete cessation of birth and death, and I also realized all the Pāramitās. Because I realized these, I am therefore called the One of Unsurpassed Perfect Awakening.

“Śāriputra, the Tathāgata has already brought all the Pāramitās to ultimate fulfillment. The Tathāgata has already brought all actions to rest and cessation. The Tathāgata has already realized immeasurable grounds, and has further realized boundless grounds. Why is this so? Because the Buddha has realized all these Pāramitās, he is able to abide ultimately and securely in all Dharma that leads to the other shore. Therefore, Bodhisattva-Mahāsattvas should diligently cultivate this subtle Dharma Gate of The Treasury of Bodhisattva, just as I have realized it.”

At that time, the World-Honored One spoke the verse:

“Regarding karma, one should understand karma. Regarding retribution, one should understand retribution.

When there is neither karma nor retribution, that is peaceful and quiescent Nirvāṇa.

All conditioned dharmas are suffering; within conditioned dharmas, knowledge does not abide.

Therefore, once knowledge arises, one is liberated from all conditioned dharmas”

At that time, after the World-Honored One finished speaking these verses, the venerable Śāriputra, the great bhikṣus, and all devas, humans, gandharvas, asuras, and the rest of the assembled sentient beings, having heard the teachings from the Buddha, all gave rise to vast joy, faithfully received it, and put it into practice.