Translated in the Northern Qi Dynasty by the Tripiṭaka Master Narendrayaśas
Section Two: King Pure Rice Pays a Visit to the Buddha
At that time, after the World-Honored One had finished his meal, he washed his hands, cleansed the alms bowl, and manifested auspicious signs. Immediately thereafter, the Heavenly King Vaiśravaṇa, surrounded front and back by immeasurable, innumerable hundreds of thousands of koṭis of yakṣas, vanished from his celestial palace and appeared before the Buddha within a single thought, in a span of time as brief as a strong man bending or extending his arm. He bowed to the Buddha, prostrated with his head and face touching the Buddha’s feet, then stood to the north, abiding in empty space. With the great assembly of yakṣas surrounding him, he joined his palms and respectfully paid homage to the Buddha and the Sangha.
At that time, the Heavenly King Dhṛtarāṣṭra, surrounded front and back by immeasurable hundreds of thousands of koṭis of gandharvas, likewise vanished from his celestial palace in a span of time as brief as a strong man bending or extending his arm. He appeared before the Tathāgata, bowed in homage, prostrated with his head and face touching the feet, then abided in the east, remaining in empty space, respectfully honoring the World-Honored One and the assembly of bhikṣus.
At that time, the Heavenly King Virūḍhaka, surrounded by immeasurable hundreds of thousands of koṭis of kumbhāṇḍas, also vanished from his celestial palace in a span of time as brief as a strong man bending or extending his arm. He came before the Buddha, bowed in homage, prostrated with his head and face touching the feet, then abided in the south, remaining in empty space, joining his palms and respectfully honoring the Tathāgata and the assembly of bhikṣus.
At that time, the Heavenly King Virūpākṣa of the west, surrounded front and back by immeasurable hundreds of thousands of koṭis of nāgas, likewise vanished from his celestial palace in a span of time as brief as a strong man bending or extending his arm. He bowed in homage before the Tathāgata, prostrated with his head and face touching the feet, then abided in the west, remaining in empty space, joining his palms and respectfully honoring the Tathāgata and the assembly of bhikṣus.
Śakra Devānām Indra was also like this. Surrounded by immeasurable hundreds of thousands of koṭis of devas, he vanished from the Heaven of the Thirty-Three and came before the Buddha, bowed in homage, prostrated with his head and face touching the feet, and respectfully honored the Tathāgata and the assembly of bhikṣus while remaining in empty space.
Likewise, the King of Yāma Heaven, the King of Tuṣita Heaven, the King of the Heaven of Joy Emanation, the King of the Heaven of Mastery over Others’ Emanations, the Great Brahmā King who is the lord of the Sahā world, the King of the Heaven of Illuminous Sounds, the King of the Heaven of All Over purity, the King of the Heaven of Great Fruit, and the King of the Heaven of Pure Abode, each surrounded by immeasurable hundreds of thousands of nayutas of devas, vanished from the heavens in which they dwelt, came before the Buddha, bowed in homage, prostrated with their head and face touching the feet, and respectfully honored the Tathāgata and the assembly of bhikṣus while remaining in empty space. All were likewise so.
At that time, King Vimalacitra, the Asura King, surrounded front and back by sixty nayutas of attendants, vanished from his own palace in a span of time as brief as a strong man bending or extending his arm. He came before the Buddha, bowed in homage, prostrated with his head and face touching the feet, manifested an appearance of reverent respect, and then withdrew to abide at one side.
The King of Golden-Winged Birds likewise, surrounded by eighty-six thousand garuḍas as his retinue, vanished from his own palace and came before the Buddha, where he bowed in homage and prostrated with his head and face touching the feet.
There were also various adherents of heretical paths, numbering as many as eight hundred million, who came from all directions. They then spoke verses, saying:
“In the clear and limpid sky, on the fifteenth night, the full and perfect bright moon
Surpasses all the stars, its radiance shining forth alone.
The Buddha is like the pure disk of the moon, dispelling darkness and removing the three defilements,
Surpassing all heretical paths, like the moon abiding in the sky.
In autumn, its light shines in ten thousand ways, able to exhaust layer upon layer of deep darkness.
Its brilliance surpasses even the bright moon, illuminating lotus flowers blooming throughout the ponds.
The Buddha’s light surpasses the light of the sun, universally illuminating the great thousand worlds.
With this radiance, the Tathāgata causes the lotus grove of the Śrāvakas to open and appear.
The Lord of the Devas, kausika, abides in the Hall of Good Dharma,
Surpassing the multitudes of devas, shining like the radiance of a vajra.
The mountain of merit endowed with the ten powers, the most excellent king among those with two feet,
Surpasses all heretical paths, just as Śakra Devānām Indra stands lofty above the assembly.
The King of Yāma Heaven receives offerings from the devas,
Dwelling among the heavenly hosts, radiant and resplendent as he sits upon his jeweled throne.
The one endowed with the ten powers and boundless majesty surpasses the evil destinies and all realms of rebirth,
And with the virtue of fearless radiance Clearly proclaims and expounds the Noble Eightfold Path.
Just as the King of Tuṣita dwells within his palace, surrounded by the host of devas,
Surpassing the radiance of all the devas, his brilliance arising from wholesome virtue cultivated in past lives,
The guide and teacher who tames devas and humans, receiving offerings from devas, nāgas, and the eightfold hosts,
Surpasses everything in the world and fearlessly manifests to proclaim the Dharma.
Just as the King of the Heaven of Joy Emanation dwells in his heavenly palace,
Surpassing the multitudes of devas, his merit alone emitting radiant light.
The Buddha surpasses all worlds, far removed from defilement, having gone forth from the three realms.
He is the King who is able to tame those not yet tamed, radiant with the ten powers.
Just as the King of the Heaven of Mastery over Others’ Emanations dwells in his heavenly palace,
Surpassing the multitudes of devas, his radiance produced by wholesome virtue from former lives,
So too is the Buddha’s light, perfect in the practice of the ten powers,
Surpassing devas, humans, and all beings because of his former wholesome merits.
Just as the Great Brahmā King surpasses all Brahmā hosts,
So the Tathāgata surpasses Brahmā, becoming the supreme king among the śramaṇas,
Radiantly proclaiming the subtle and wondrous sound, clearly revealing and extolling the path of the Noble Eightfold Way,
His light pervading the three realms, turning the Dharma of the Four Truths.
Knowing that the great assembly had gathered, with devas, humans, and nāgas all coming to hear the Dharma,
The most excellent king among humans Proclaims the Noble Eightfold Path.
Even though empty space may be measured, and the waters of the great ocean may be exhausted with a vessel,
And Mount Sumeru may perhaps be weighed, the merit and virtue of the Buddha still cannot be fully known or measured.”
At that time, King Pure Rice addressed the members of the Śākya clan, saying: “Honored ones, it is like the appearance of auspicious signs before the sun is about to rise. When the morning star appears, one knows that the rising of the sun is not far off. Udāyin is just like this. Before the Tathāgata’s omniscience of all modes, he has already manifested auspicious signs. What the bhikṣu has spoken of, namely the merit and virtue of the Tathāgata, is precisely the marks and characteristics of omniscience. Honored ones, make haste and prepare the finest carriages. I should now go to the place where the Tathāgata is.”
At that time, the ministers of the Śākya clan said, “Excellent, Great King. Now is indeed the proper time. All necessary items have already been fully prepared.”
Thereupon, the Great King commanded the ministers, saying, “From the city of Kapilavastu all the way to the Nyagrodha Grove, the road in between is to be carefully repaired and adorned. Let the ground be covered everywhere with fine, soft sand. Scatter all manner of flowers, hang various colored silks, and arrange musicians and performers to present diverse songs and dances.”
At that time, the Great King mounted his finest carriage, departed from the city of Kapilavastu, and proceeded toward the Nyagrodha Grove. Behind that carriage were eighty thousand white elephants, adorned in interwoven fashion with all kinds of precious jewels, magnificently ornamented beyond compare. Upon the backs of those elephants there each stood palatial structures of the seven treasures, exceedingly marvelous and subtle. Behind those elephants, there were further prepared and magnificently adorned eighty thousand superb horses, each bearing golden banners and pennants. Those horses and banners were each adorned with the seven treasures, subtle and supreme.
At that time, within the city there were immeasurable numbers of people adorning their carriages. Their attire consisted of blue horses and blue carriages, ornamented with blue parasols and canopies. They held blue swords and blades, wore entirely blue garments, and their saddles, pads, and bridles were all blue. Each carried blue banners and pennants, and behind every carriage there were one hundred attendants clad in blue surrounding it. There were also members of the Śākya clan and others who each adorned various fine carriages, ornamented in blue, yellow, white, and red, with variegated carriages and horses and variegated adornments. Each carriage and horse likewise had one hundred attendants with variegated adornments, just as before.
At that time, the World-Honored One saw the king approaching from afar and told the bhikṣus, “If you wish to see the celestial multitudes of the Heaven of the Thirty-Three at play, you should observe the Śākya clan as they depart from the city of Kapilavastu. Why is this so? Because the procession and excursion of the Śākya clan are no different from the multitudes of devas.” At that time, the World-Honored One spoke verses, saying:
“In this wondrous city of Kapilavastu, king Pure Rice and all his retinue,
The most excellent of human kings, now arrives. Listen carefully, for I shall now describe it to you.
Elephants, horses, and carriages exceed hundreds of thousands in number, all manner of adornments are supremely wondrous and beautiful.
From the city of Kapilavastu they advance in grand array, the treasures of the human king and all kinds of carriages proceeding together.
Blue horses and blue carriages, adorned with blue ornaments, their attendants’ garments are all blue.
Boots, hats, swords, and flywhisks are also blue, with blue whips, bridles, and nets of bells.
Blue-clad attendants hold blue banners and canopies. People and horses alike are entirely blue, a scene exceedingly wondrous and marvelous.
Yellow horses and yellow carriages, adorned with yellow ornaments, their attendants’ garments are all yellow.
Boots, hats, swords, and flywhisks are also yellow, with yellow whips, bridles, and nets of bells.
Yellow-clad attendants hold yellow banners and canopies. People and horses alike are entirely yellow, a scene exceedingly wondrous and marvelous.
Red horses and red carriages, adorned with red ornaments, their attendants’ garments are all red.
Boots, hats, swords, and flywhisks are also red, with red whips, bridles, and nets of bells.
Red-clad attendants hold red banners and canopies. People and horses alike are entirely red, a scene exceedingly wondrous and marvelous.
White horses and white carriages, adorned with white ornaments, their attendants’ garments are all white.
Boots, hats, swords, and flywhisks are also white, with white whips, bridles, and nets of bells.
White-clad attendants hold white banners and canopies. People and horses alike are entirely white, a scene exceedingly subtle and marvelous.
Variegated carriages and horses with variegated adornments, their attendants’ garments are all variegated.
Boots, hats, swords, and flywhisks are also variegated, with variegated whips, bridles, and nets of bells.
Variegated-clad attendants hold variegated banners and canopies. People and horses alike are a mass of brilliant colors, a scene exceedingly subtle and marvelous.
Behind those carriages are majestic elephants, their number reaching fully eighty thousand.
Golden saddles and golden ornaments adorn their bodies, and upon the back of each elephant is borne a pavilion inlaid with the seven treasures.
There are also wondrously adorned nāga-horses, their number likewise eighty thousand.
Adorned with the seven kinds of precious treasures in utmost splendor, a procession clad in many marvelous garments follows behind the carriages.
People scatter all manner of wondrous flowers upon the royal road, and perfume the ground with five kinds of incense.
Vessels of fragrance and colored silks are hung aloft. Strong men, entertainers, singers, and dancers fill both sides of the road,
Using all manner of adornments to embellish the entire route, playing various kinds of music, and following behind the royal procession.”
At that time, King Pure Rice and his many attendants arrived at the Nyagrodha Grove. They dismounted from their carriages and entered on foot, with guides and retinues surrounding them in front and behind.
At that time, the World-Honored One knew that his father, the king, harbored deep resentment in his heart. For the sake of guiding and liberating the king, the Tathāgata rose above the assembly and freely moved about in empty space. When the Tathāgata proceeded, the Great Brahmā King, the lord of the Sahā world, was on the Tathāgata’s right, and Śakra Devānām Indra was on the Tathāgata’s left. The King of Yāma Heaven, the King of Tuṣita Heaven, the King of the Heaven of Joy Emanation, and the King of the Heaven of Mastery over Others’ Emanations each held various celestial canopies to make offerings to the Tathāgata.
At that time, King Vaiśravaṇa and the Heavenly King Dhṛtarāṣṭra were to the east of the Buddha. They bared their right shoulders, knelt on their right knees, joined their palms, and faced the Buddha, manifesting an appearance of reverent respect. King Virūḍhaka and King Virūpākṣa were to the west of the Buddha. They likewise bared their right shoulders, knelt on their right knees, joined their palms, and faced the Buddha, manifesting an appearance of reverent respect.
At that time, the sons of the devas of the Four Heavenly Kings, the Heaven of the Thirty-Three, the Yāma Heaven, the Tuṣita Heaven, the Heaven of Joy Emanation, and the Heaven of Mastery over Others’ Emanations, while abiding in empty space, rained down celestial utpala flowers, powdered sandalwood incense, and māndāra flowers, just as rain falls. They played celestial music and performed songs and dances. Moreover, in empty space they also rained down various fragrant waters, and utpala flowers and powdered sandalwood incense that had never before been seen or heard of, as offerings to the Tathāgata.
At that time, the World-Honored One manifested supernormal power. Because of the power of supernormal power, he caused the assembly to see the distinctive and excellent differences among devas and humans. At that time, when King Pure Rice saw the devas making offerings to the Tathāgata, he gave rise to a mind of rare and unprecedented wonder. He also saw layer upon layer of multistoried palaces adorned with the seven treasures filling the sky. Having seen this, he spoke thus: “In the past, when the Tathāgata was a boy, he did not covet or cling to becoming a wheel-turning sage king over the four continents. Why is it that now, within the great thousandfold world system, he is the great Dharma King, ruling over devas and humans, wealthy and at ease? Now this World-Honored One is the king of the True Dharma. Today I am here surrounded by people, yet the World-Honored One has devas and humans as his attendants.”
At that time, King Pure Rice bared his right shoulder, knelt on his right knee, prostrated with his head and face touching the Buddha’s feet, joined his palms toward the Buddha, and said: “When the World-Honored One was first born, he walked seven steps without anyone supporting him, surveyed the ten directions, and spoke in this way: ‘I am the most honored and supreme in the world, and I shall surely liberate beings from the limits of birth, aging, sickness, and death.’ At that time, I prostrated with my head and face at the World-Honored One’s feet. Later on, when he reached the village of the fields and sat in cool shade beneath the jambū tree, although the sun moved westward, the tree’s shadow at first did not move. Moreover, boys of the six heavens joined their palms and paid homage before the Tathāgata. At that time, I also prostrated with my head and face at the feet of the Great Muni. Today, for the third time, I again prostrate with my head and face at the World-Honored One’s feet.” At that time, King Pure Rice spoke verses, saying:
“When the Honored One among those with two feet was first born, without relying on others he walked seven steps and declared:
‘I am the most supreme in the world.’ At that time, I paid reverent homage to this awakened one endowed with wisdom.
The Muni passed beyond the city and arrived at a village of the fields; The shade of the jambū tree stood still and did not move.
Youths from the six heavens all came to cultivate offerings. At that time, I again paid homage to this Honored One worthy of worldly offerings.
Now for the third time I bow and prostrate, with a respectful mind praising this supreme one who has compassion for the world.
He is worthy of all the subtle offerings of devas and humans. In the world there is none like the Buddha, and who could surpass him?
The World-Honored One was originally named Siddhārtha, a name cherished and delighted in by his parents.
Only now do I truly know that the Tathāgata’s title is genuine. He has fulfilled his aspirations and attained the nectar.”
At that time, the devas of the Desire Realm prepared a lion throne for the World-Honored One. They spread wondrous celestial garments upon the seat and throughout the Nyagrodha Grove, and further filled and covered the empty space with garments from the kalpa trees of the heavens. At that time, the World-Honored One descended from the sky and sat upon the lion throne in full lotus posture. King Pure Rice and his various attendants then prostrated with their head and face touching the Buddha’s feet and withdrew to sit at one side. The sons of the devas of the Desire Realm and the Form Realm likewise prostrated with their head and face touching the Buddha’s feet and withdrew to sit at one side in empty space.
At that time, the World-Honored One spoke verses, saying:
“King Pure Rice and his attendants have come to make offerings to the World-Honored One.
Departing from the wondrous city of Kapilavastu, they have arrived at the delightful Nyagrodha Grove.
The Buddha is surrounded by immeasurable multitudes: Asura Kings, nāga Kings, kumbhāṇḍa Kings,
The King of Golden-Winged Birds, gandharva Kings and their retinues,
Great yakṣa Kings and hosts of spirits, and kiṃnara Kings all assembled together.
Kings of the Desire Realm heavens and their sons of devas all give rise to minds of joy and delight.
The six Desire Heavens have thus gathered, as well as the Brahmā Retinue, the Brahmā Body devas, and the Brahmā hosts,
The devas of All Over Purity and their attendants, up to Heaven of Great Fruit and Heaven of Pure Abode.
Śramaṇas, great assemblies, brahmins, sāṃkhyas, vaiśeṣikas, nirgranthas,
And all other heretical paths, practitioners cultivating various heterodox arts,
Beings from the four directions have all come to assemble. The Tathāgata manifests his own supernormal power
So that King Pure Rice and the Śākya clan May gain faith and accomplish joy.”
The Tathāgata universally speaks for all beings With subtle words and skillful, wondrous meanings.
The World-Honored One’s intent is especially directed toward King Pure Rice, and thus he manifests many kinds of exceptional supernormal powers.
In the past, the Great King did not permit the Buddha to renounce the household life. This was because a physiognomist once foretold the Youth’s marks, saying:
If he remained at home, he would surely become a wheel-turning sage king, receiving offerings from immeasurable billions of beings,
Fully endowed with the seven treasures of a sage king, and also possessing four kinds of supernormal power.
He would govern according to the proper rite, rightly rule and protect the realm, becoming a kṣatriya king who rules over the four continents.
At that time, the Bodhisattva spoke in this way: “In the past, through immeasurable nayutas of kalpas,
At all times I have constantly spoken words of truth. Great King, please listen attentively as I now explain.
In former times, the Great King truly had no genuine faith or reverence toward me.
You only wished for me to become a wheel-turning king and sought to bind me with attachment to the four continents.
It is like a divine turtle of former times that followed the rising sea tide and came upon the land.
When the tide receded and returned to the sea, the turtle fell into a deep well.
An old turtle dwelling in the well asked the sea turtle, ‘Where did you originally live, and why have you come here?’
The broadly wise sea turtle replied to the well turtle, ‘I encountered the rising tide and fell into this well.
When the tide returned to its source, I moved too slowly
And could not return with it. Thus I missed the proper time And fell into this small well to dwell together with you.’
The well turtle again asked the sea turtle, ‘Compared with this well,
Is the water of the great sea more vast? Is it large or small? Please answer quickly.’
The broadly wise sea turtle replied, ‘You ignorant one who dwells in a narrow, excavated place.
I have lived in the waters of the great sea for many years,
And still do not know its center, how much less could I fully comprehend its far shore?’
Just so, great King, you did not at all know my supernormal power and majestic might,
Yet you wished to bind and retain me with the worldly authority and honor of a wheel-turning king over the four continents.
Now I have already accomplished the kingship of the Dharma wheel, ruling over the three-thousand–great-thousand world system,
Governing according to the proper rite, abandoning weapons and violence, and receiving the most excellent offerings of devas, nāgas, and the eightfold hosts.
Now, in order to verify what I spoke in former times, I have come to manifest here within this great assembly.
By means of supernormal power I subdue their minds, and through thoughts of compassion I summon this gathering.
All forms of existence assemble like clouds, all for the sake of enabling the Great King to give rise to pure and clear faith.”
Section Three: The Prediction of Asura Kings
At that time, the World-Honored One manifested auspicious signs. Because of these signs, King Vimalacitra, the Asura King, gave rise to the following thought: “I shall now be the first to make offerings to the World-Honored One.”
Thereupon, King Vimalacitra, together with his sixty nayutas of followers and likewise sixty nayutas of female attendants, gathered priceless jewels from the ocean, as well as other precious treasures not found in the ocean, and offered them all. At that time, the Asura King transformed and produced sixty nayutas of chariots made of the seven treasures. Upon each jeweled chariot there further appeared sixty nayutas of well-trained horses. Each well-trained horse was adorned with nets of bells made of the seven treasures, and with anklets of pure gold adorning their hooves. Each horse further manifested manes and tails entwined with the seven treasures, and each well-trained horse was equipped with bridles made of pure gold. All of these well-trained horses bore horns composed of the seven treasures.
The chariots drawn by these well-trained horses were themselves adorned with the seven treasures, and the canopies above the chariots were also made entirely of the seven treasures. They moved or remained still in empty space in accordance with the chariots’ advance or rest. From each canopy were suspended tassels and bell-straps of the seven treasures, and upon each canopy there further appeared jeweled nets covering them. When these chariots, horses, canopies, and bell-nets were stirred by the wind, they produced subtle and wondrous sounds that captivated the eye and ear, like a hundred kinds of musical instruments skillfully played, emitting manifold tones that delighted the mind and seized the heart.
Each jeweled chariot hovered in empty space at a height of sixty yojanas above the ground. Behind each chariot, various kinds of music resounded. Upon each chariot there were Asura maidens, adorned with manifold ornaments, riding upon the chariots. Among these maidens, some stood and danced, some sat and danced, some sang, some moved their bodies in graceful turns. Some scattered powdered sandalwood incense, some scattered powdered utpala fragrance, some caused powdered agaru incense to fall like rain, some scattered tamalapatra incense, some scattered various powdered celestial fragrances, some scattered powdered Asura incense. Some scattered golden powder. Some scattered māndāra flowers, mahā māndāra flowers, mañjūsaka flowers, mahā mañjūsaka flowers, vārsika flowers, mahā vārsika flowers, karkaruva flowers, mahā karkaruva flowers, pāṭali flowers, mahā pāṭali flowers, citra pāṭali flowers, and mahā citra pāṭali flowers, all transformed and manifested for the purpose of making offerings to the Buddha.
Some scattered flowers of gold, flowers of silver, flowers of vaiḍūrya, flowers of crystal, flowers of red pearls, flowers of agate, and flowers of carnelian. Some held the seven treasures in their hands and scattered them toward the World-Honored One. Some scattered garments, or cast down armlets, bracelets, anklets, armor ornaments, jeweled crowns, jeweled garlands, gold chains, silver chains, and strings of pearls, whether long or short. Some scattered neckcloths made of the seven treasures, as well as various necklaces and jeweled pendants, gold and silver earrings. Some scattered hair bags made of the seven treasures. Some shook head ornaments and arm-bells, producing sound. Some used garlands filled with the seven treasures and adorned with gold. Some used ornaments of the seven treasures filled with gold. Some held golden nets. Some carried golden tassels. Some held maṇi tassels. Some held pearl tassels. Some held golden canopies or silver canopies. Some held vaiḍūrya canopies. Some held canopies of the seven treasures. Some held various jeweled banners. Some held banners of various colors. Some caused perfumed water to fall like rain. All of these were done solely for the sake of making offerings to the Buddha.
Among them, there were those who joined their palms and spoke verses in praise, saying:
“I take refuge in the great hero, the tamer and guide. I take refuge in the great hero, the most excellent being.
I take refuge in the great hero, the Honored One among those with two feet. I take refuge in the great hero, the one without equal.
I take refuge in the one whose light illuminates the world. I take refuge in the supreme ocean of great wisdom.
I take refuge in the forest of complete merit. I take refuge in the most excellent and subtle mountain.
I take refuge in the accumulation of complete merit. I take refuge in the one who extinguishes all afflictions.
I take refuge in the teacher who cultivates pure practices. I take refuge in the one whose pure practices never cease.
I take refuge in the one who relies on nothing and yet is without fear. I take refuge in the one without laxity and without agitation.
I take refuge in the one who resolutely arouses diligence. I take refuge in the one who has resolutely attained fulfillment.”
At that time, the Asura King again transformed and produced sixty nayutas of canopied pavilions made of the seven treasures, exceedingly marvelous and subtle, adorned with variegated colors. Beneath each canopy there further appeared sixty nayutas of great grounds composed of the seven treasures. Upon each of these grounds there again appeared sixty nayutas of towers, battlements, and defensive structures, all formed from the seven treasures and supremely subtle. Each defensive structure further manifested sixty nayutas of multi-storied palatial halls, adorned with the seven treasures.
Each hall further possessed sixty nayutas of doorways and windows, ornamented with the seven treasures. Each doorway had golden doors with silver leaves, carved and adorned with assorted jewels. Each threshold was made of vaiḍūrya, and each door pivot was made of carnelian. The pillars were made of carnelian, with brackets of red pearls and floors of agate.
Those doorways of silver had golden leaves, thresholds of vaiḍūrya, hollow-carved carnelian ornamentation, pivots of agate, pillars of red pearls, brackets of white jade, and floors of crystal.
Doorways of vaiḍūrya had leaves of crystal, thresholds of gold, pivots of silver, pillars of white jade, brackets of agate, and floors of red pearls.
Doorways of crystal had leaves of vaiḍūrya, thresholds of agate, pivots of red pearls, pillars of gold, foundational brackets of silver, and floors of white jade.
Doorways of agate were adorned with white jade, with thresholds and leaves of red pearls, pivots of silver, pillars of vaiḍūrya, foundational brackets of gold, and floors of crystal.
Doorways of red pearls were adorned with agate, with thresholds and leaves of white jade, pivots of silver, pillars of vaiḍūrya, foundational brackets of crystal, and floors of gold.
Doorways of white jade were adorned with agate, with thresholds and leaves of gold, pivots of vaiḍūrya, pillars of silver, floors of crystal, and foundational brackets of red pearls.
Within each of these doorways there further appeared sixty nayutas of lion thrones composed of the seven treasures. They were covered with the garments of devas and asuras, or spread with kajaṅgalaka cloth, or with kāuśeya silk. At both ends of each throne were placed crimson pillows. In front of each throne there stood tables of the seven treasures, and upon each table were placed the various garments of six hundred million Asura Kings, namely garments from celestial trees, kṣaumaka garments, kāuśeya garments, and kāśika garments.
Upon each lion throne there were two Asura maidens, adorned with many treasures, each holding fans made of seven-treasure tāla leaves. In each seat there also appeared an Asura prince seated upon the throne, with the two maidens attending on either side, holding seven-treasure fans.
Within those doorways there further appeared sixty nayutas of canopies and banners made of the seven treasures. Upon golden doorways appeared blue banners with yellow staffs, interwoven with crystal. Upon silver doorways appeared yellow banners with staffs of red pearls, interwoven with silver. Upon vaiḍūrya doorways appeared banners of red pearls with staffs of gold, interwoven with crystal. Upon crystal doorways appeared variegated jeweled banners with staffs of gold, interwoven with silver. Blue banners had yellow finials, yellow banners had blue finials, red banners had white finials, white banners had red finials, and variegated banners had finials made of the seven treasures.
Those jeweled canopies and all the palatial halls revolved three times to the right around the Buddha in empty space, just as the Airāvata elephant of the Heaven of the Thirty-Three roams through the sky, holding vidhāra and pārijāta trees to make offerings to the devas. Those canopies likewise circled to the right three times in empty space.
Within those jeweled canopies and defensive structures, and within the multi-storied palaces upon the ground, from the many doorways, lion thrones, adorned jeweled canopies, jeweled banners, and flowers, there fell like rain celestial powdered sandalwood, celestial powdered utpala fragrance, and powdered agaru incense. There also rained down māndāra flowers, mahā māndāra flowers, mañjūsaka flowers, mahā mañjūsaka flowers, karkaruva flowers, mahā karkaruva flowers, pāṭali flowers, mahā pāṭali flowers, citra pāṭali flowers, mahā citra pāṭali flowers, flowers of gold and silver, flowers of vaiḍūrya, flowers of crystal, and all varieties of jeweled flowers. Gold rained down like rain, silver rained down like rain, and garments from celestial trees rained down like rain.
Those Asura princes each held such jeweled pearls in their hands, and by the power of these pearls, whatever was needed according to their intention could all be caused to rain down in this way.
At that time, outside the four gates of the city of Kapilavastu, in each direction extending across a span of sixty yojanas, by reliance on the majestic supernormal power of the Asura King, light was emitted that universally illuminated sixty yojanas in breadth and shone upward for sixty thousand yojanas. All around, offerings were spread in abundance. Those floating canopies came to a halt as they encircled the Buddha.
At that time, within the city of Kapilavastu, heaps of māndāra flowers accumulated to a height of seventy feet, and the celestial perfumed waters gathered into pools of fragrant mud. By reliance on the Buddha’s supernormal power, their fragrance pervaded the entire three-thousand–great-thousand world system. Within this three-thousand–great-thousand world system, all beings who abided in the Great Vehicle, upon smelling this fragrance, including even those who had only just first aroused the mind of Anuttarā-Samyak-Saṃbodhi, all attained non-retrogression. How much more so those who had long cultivated the path.
At that time, King Vimalacitra, the Asura King, mounted his chariot of the seven treasures and circumambulated the Buddha three times. He scattered subtle celestial powdered sandalwood upon the Buddha’s body and spoke words of praise, saying:
“At this moment I take refuge in the Bhagavān, the Honored One who bestows fearlessness upon devas, humans, and all beings.
I take refuge in the most excellent and unshakable awakened one, aspiring to the unsurpassed and subtle Bodhi.
At this moment I take refuge in the Bhagavān. With a joyful mind, I shall never fall into the three evil destinies.
Therefore now I take refuge in the Buddha, yearning for the incomparable and wondrous awakening.
At this moment I take refuge in the Bhagavān, who can completely remove the bitter ocean of birth and death,
Who can cut off the vast wilderness of delusion, who departs from the stains of affliction And is worthy to be the guiding teacher of beings.
At this moment I take refuge in the Bhagavān. By this refuge, I do not seek the immense suffering brought about by birth, aging and death.
Only the World-Honored One Is the ultimate refuge for devas and humans.”
At that time, King Vimalacitra, the Asura King, praised the Buddha with verses and circumambulated him to the right three times. At that moment, the horses were adorned with necklaces, the chariots were magnificently ornamented, the Asuras and Asura maidens were splendidly adorned, and the banners, canopies, and nets of bells were stirred by the wind, producing deep and wondrous sounds that accorded with the mind and captivated the ear.
It was like the skillful performance of a hundred kinds of musical instruments, expertly played and struck to produce profound and subtle sounds. The agreeable tones were exceedingly delightful, seizing the attention of the ear and the eye. In just this way, the necklaces adorning the horses, up to the nets of bells, when stirred by the wind, produced subtle and wondrous sounds, like the skillful performance of a hundred kinds of music, exceedingly pleasing and delightful.
At that time, as King Vimalacitra circumambulated the Buddha three times, celestial powdered sandalwood, powdered utpala fragrance, powdered agaru incense, powdered tamāla incense, and various kinds of Asura powdered fragrances rained down from the sky. Māndāra flowers, mahā māndāra flowers, mañjūsaka flowers, mahā mañjūsaka flowers, vārsika flowers, mahā vārsika flowers, karkaruva flowers, mahā karkaruva flowers, pāṭali flowers, mahā pāṭali flowers, citra pāṭali flowers, and mahā citra pāṭali flowers also rained down from the sky.
Moreover, various flowers that had been magically transformed appeared, and flowers of gold, flowers of silver, flowers of vaiḍūrya, and all manner of flowers of the seven treasures rained down from the sky. Celestial perfumed waters and Asura perfumed waters likewise rained down from the sky.
Because of these perfumed waters, within and outside the city of Kapilavastu, across a span of sixty yojanas in all directions, everything turned into fragrant mud. By reliance on the fragrance of that mud, the scent pervaded the entire three-thousand–great-thousand world system. All Bodhisattvas who smelled this fragrance attained non-retrogression with respect to Anuttarā-Samyak-Saṃbodhi.
At that time, King Vimalacitra, the Asura King, circumambulated the Buddha three times. By reliance on the Buddha’s supernormal power, celestial music and the sounds of the Asuras resounded in empty space. Through the Buddha’s supernormal power, those sounds pervaded the entire three-thousand–great-thousand world system, so that all could hear them. All beings abiding in the Great Vehicle, upon hearing those sounds, entirely attained non-retrogression with respect to Anuttarā-Samyak-Saṃbodhi.
Immeasurable hundreds of thousands of Asura maidens, some sang, some danced, some played music, some turned their bodies in graceful motion. They scattered celestial powdered sandalwood, powdered utpala fragrance, powdered agaru incense, tamalapatra incense, māndāra flowers, mahā māndāra flowers, mañjūsaka flowers, mahā mañjūsaka flowers, palaśa flowers, mahā palaśa flowers, karkaruva flowers, mahā karkaruva flowers, pāṭali flowers, mahā pāṭali flowers, citra tree flowers, mahā citra tree flowers, flowers of gold, flowers of silver, flowers of vaiḍūrya, and assorted jeweled flowers. They also caused magically transformed flowers to rain down, scattering them upon the Buddha’s body.
They further scattered celestial garments, as well as arm and ankle bells, casting them upon the Buddha’s body. Waist necklaces, arm necklaces, rings, neckcloths, garlands of flowers made from the seven treasures, gold chains, silver chains, strings of pearls, maṇi necklaces, crescent-moon jewel necklaces, jeweled shoulder adornments of the seven treasures, various jeweled necklaces, jeweled ear ornaments on both ears, jeweled bags for holding the hair, ornate jeweled crowns, various tassels, various fragrant tassels, various pearl tassels, various maṇi tassels, as well as various jeweled canopies and golden powdered perfumed waters, all fell like rain.
There were also Asura maidens who held red pearls and scattered them upon the Buddha’s body. Others scattered treasures, and others scattered various jeweled pearls. All of this was done solely for the purpose of making offerings to the Buddha. King Vimalacitra, the Asura King, together with his retinue, were all mutually harmonious, and they spoke verses, saying:
“I always hold such a mind. When encountering the Buddha, the World-Honored One,
Because I take refuge in the Tathāgata, in the future I shall constantly make offerings.”
At that time, the offerings set forth by King Parata, the Asura King, were exactly the same as those of King Vimalacitra, without any difference. He mounted a chariot of the seven treasures, circumambulated to the right three times, and praised with verses, saying:
“I pay homage to the one accomplished in the true ten powers, and also pay homage to the fearless one free from fear.
He has realized the decisive and unique qualities. I bow to the teacher who guides beings of the world.
I pay homage to the one who has cut off all bonds, and also pay homage to the one who has departed from birth and death.
I pay homage to the one who has reached the far shore and abides on firm ground, the revered teacher who guides impoverished beings.
I pay homage to the profound and subtle wisdom that is inconceivable, to the one who accords with beings yet remains unmoved,
Who has gained liberation among all destinies, like a lotus flower unstained by water.
The Muni in the past cultivated all teachings of emptiness, departed from all discrimination and attained signlessness,
In every respect he has no wish or seeking; I pay homage to the one who, like space, is without reliance.”
At that time, the offerings set forth by King Auspicious Arms, the Asura King, were vast and immeasurable, exactly the same as those of King Vimalacitra, without any difference. He mounted a jeweled carriage made of many treasures, circumambulated the Buddha to the right three times, scattered abundant grains of gold, and praised with verses, saying:
“The Great Muni, the Honored One, has no equal. In heaven above or on earth below there is none comparable.
The Buddha fully knows that beings are like mirages, not truly existent, but only arising through the revolving of mental thoughts.
Here there is no agent, no experiencer, and no person. All is empty and without self,
Far removed from all fabrication, without intrinsic substance, proclaiming all teachings of stillness and concentration.
If one gives rise to faith and understanding in the Sugata’s teaching, and contemplates all dharmas as entirely equal,
Such a person will become a lion-like guide, following the Buddha’s words as one follows a father’s instruction.
The merit I gain today from this praise, only the Buddha’s wisdom can fully know and illuminate.
I vow to dedicate this merit without remainder to all beings, causing them all to accomplish the Buddha path.”
At that time, there was also King Balin-Vairocana, the Asura King. The offerings he set forth were likewise exactly the same as those of King Vimalacitra, without any difference. He mounted a chariot of the seven treasures, circumambulated the Buddha three times, scattered silver flowers, and spoke verses of praise, saying:
“I now pay homage to the Buddha’s subtle and wondrous excellent marks, who has crossed beyond the ocean of birth and death and reached the far shore,
Having liberated himself and then liberating others, establishing beings on the fearless ground of the far shore.
Only the Buddha’s great wisdom can truly know all beings, those with inverted views like tangled forests, lacking wisdom,
Deluded by mirage and water and taking it to be real, grasping them as real. The unequaled great compassion has long since penetrated and understood this.
The World-Honored One, the wondrously awakened, contemplates beings as illusory, like mirages, like light, like shadows.
The Muni’s good sons, born of the Dharma, though they move and teach within the three realms of existence, remain undefiled.
The Great Sovereign knows that all things are unreal And fully understands that all dharmas are mutually empty.
Deluded beings, as if in a dream, greedily enjoy sense pleasures, while the Buddha’s sons know this truth and diligently cultivate the path.”
At that time, the offerings set forth by King Rāhu, the Asura King, were also the same as those of King Vimalacitra. He mounted a chariot of the seven treasures, circumambulated the Buddha three times, scattered citra pāṭali flowers upon the Buddha’s body, and spoke verses of praise, saying:
“The wondrous and marvelous body of the Tathāgata, the great sage, surpasses all devas and humans,
Like Mount Sumeru compared with a mustard seed, or the great ocean compared with the water in a cow’s hoofprint.
The Tathāgata’s countenance is supremely upright and perfect, all marks adorned, foremost of all.
It transcends every form of beauty, just as when the sun rises, the glowworms cease to shine.
The World-Honored One’s immeasurable majesty and virtue are gathered in fullness, surpassing all who possess majesty and virtue,
Causing other powers to fade and not appear, just as when the sun rises, the glow of fireflies disappears.
The great sage World-Honored One’s wisdom is like the ocean, universally sheltering the worlds of the three realms of existence,
Obscuring all heretical paths so they do not appear, just as when sunlight blazes forth, moonlight is concealed.”
At that time, the offerings set forth by King Śambhalī, the Asura King, were also the same as those of King Vimalacitra. After completing his offerings, he mounted a chariot of the seven treasures, circumambulated the Buddha three times, scattered mahā pāṭali flowers toward the Buddha, and spoke verses of praise, saying:
“The wise one who delights in cultivating śamatha can extinguish the three poisons of greed, anger, and delusion,
Guiding beings to depart from the world, like sweet rain quenching flying dust and blazing embers.
The World-Honored One’s blazing eye of the True Dharma is also like clarified butter poured onto a raging fire,
Able to completely burn away the net of afflictions and doubts, just as a great fire consumes a vast wilderness.
His countenance is upright and supremely subtle, all marks adorned, foremost of all.
He transcends every exquisite form, just as when the sun rises, the glow of fireflies vanishes.
The Tathāgata has accumulated all wholesome roots Through immeasurable hundreds of millions of nayutas of kalpas.
He can remove afflictions and unwholesome karma, like consuming nectar to eliminate poisons within the body.
He disperses all the darkness of ignorance, like a bright torch at night breaking through obscurity.
The Tathāgata reveals the eye of the True Dharma, as though a master jeweler discloses the true value of a precious gem.”
At that time, the offerings set forth by King Joyful Battle, the Asura King, were likewise the same as those of King Vimalacitra. After completing his offerings, he mounted a chariot of the seven treasures, circumambulated the Buddha to the right three times, scattered many jeweled flowers, and praised with verses, saying:
“The difficult-to-tame evil mind, the Buddha is able to tame, just as a valiant hero subdues a powerful enemy.
Having perfectly attained gentleness of mind, free and unobstructed, I pay homage to the fearless one whose inner mind is well subdued.
He can tame all the sense faculties, remain far from hostile foes, cast aside fear and attain peaceful security.
The World-Honored One’s afflictions never arise again; All poisons and harms have been completely eliminated without remainder.
Endowed with the strength of Nārāyaṇa and skillful in cultivating compassion, he abides with constant equality amid love and hatred.
The Tathāgata deeply knows the characteristics of all beings and is not bound by the six destinies.
Far removed from all conceptualization, exhausting attachment to existence, he emits the light of wisdom that breaks all darkness.
With no grasping in mind toward any dharma, the Muni transcends the world, without equal.”
At that time, the offerings set forth by King Auspicious Eyes, the Asura King, were also the same as those of King Vimalacitra. After completing his offerings, he mounted a chariot of the seven treasures, circumambulated the Buddha to the right three times, presented many precious objects to the Tathāgata, and spoke verses of praise, saying:
“The Great Hero Buddha has long since known the true nature of all dharmas.
What is called dharma is merely a provisional designation arising from the convergence of conditions.
The intrinsic nature of all dharmas, however one seeks it, cannot be obtained.
All dharmas that are spoken of are merely provisional names that are imposed.
Apart from names and intrinsic natures, the marks are like this.
There are no marks and no names, having already departed from the three kinds of attachments.
As for the one who explains, there is in truth nothing that can be explained.
The speaker has nothing spoken, and the understander is likewise so.
One who thus understands dharma Is a son of the unsurpassed Muni.
With no attachment to any dharma, he cultivates the path and accomplishes a vast and renowned name.”
At that time, the offerings set forth by King Subduer of the Three Realms, the Asura King, were likewise the same as those of King Vimalacitra. After completing his offerings, he mounted a chariot of the seven treasures, circumambulated the Buddha to the right three times, offered pearl necklaces to the Tathāgata, and spoke verses of praise, saying:
“Today I praise the Buddha, who is far removed from all enemies. His countenance , his precepts, wisdom and power,
In all the world there is none who can be compared to the Buddha. With his unequaled body, he subdues all foes.
The majesty of his physical form universally illuminates the three realms of existence. Through cultivating all wholesome deeds he has attained this upright form.
By the power of generosity he has perfected the marks and characteristics. The eighty secondary marks are all pure and complete.
The power of pure moral discipline is unshakable; even the calculations of the wise cannot fathom it.
Because the Buddha’s discipline is utterly pure, he has become the lion among humans.
The Tathāgata’s wisdom and power have no equal. With a fearless bearing he surpasses the three realms.
Like a lion king roaring among the assembly, he transcends all heretical paths.”
At that time, the offerings set forth by King Vairocana, the Asura King, were also exactly the same as those of King Vimalacitra. After completing his offerings, he mounted a chariot of the seven treasures, circumambulated the Buddha to the right three times, held various precious objects in his hands and scattered them toward the Tathāgata, and then praised with verses, saying:
“All assemblies gather before the seat of the Muni, with pure minds gazing upon the Tathāgata’s countenance.
All are able to behold the World-Honored One manifest before them. This is the Tathāgata’s unique quality.
The Buddha proclaims the wondrous Dharma with a single sound, yet in accord with the diverse intentions of beings, each gains understanding.
The World-Honored One teaches the Dharma in harmony with beings’ capacities. This is the Tathāgata’s unique quality.
The Buddha proclaims the wondrous Dharma with a single sound. Beings, according to their various kinds, each gain understanding,
All coming to comprehend its meaning in a manner that satisfies their minds. This is the Tathāgata’s unique quality.
The Buddha proclaims the wondrous Dharma with a single sound. Some beings are led to cultivate diligence,
Some are led to subdue afflictions, and some attain the holy fruition beyond training. This is the Tathāgata’s unique quality.”
At that time, the offerings set forth by King Mucilinda, the Asura King, were also exactly the same as those of King Vimalacitra. After completing his offerings, he mounted a chariot of the seven treasures, circumambulated the Buddha to the right three times, held red pearls and scattered them upon the Buddha’s body, and spoke verses of praise, saying:
“With joyful hearts, pure minds, and reverent faith toward the Buddha, departing from arrogance and wrong views,
Following the Buddha’s Āgamas without negligence, such cultivation alone makes one an incomparable son of the Buddha.
The intrinsic nature of all dharmas is originally unobtainable, just like craving and desire in a dream, all are false.
They arise only by following deluded thoughts and are not truly existent. The World-Honored One knows that all dharmas are likewise so.
Like clouds in the autumn sky or the moon reflected in water, they can delude foolish beings lacking wisdom,
Yet they cannot confuse the discerning, those who deeply delight in the Buddha-Dharma and diligently cultivate.
Those endowed with subtle wisdom are most discerning and never mistaken. Within the Buddha-Dharma they are always without negligence.
They thoroughly discern that all dharmas are like dreams, and come to realize the wondrous samādhi in accordance with reality.”
At that time, King Vimalacitra and the other sixty nayutas of Asura Kings, having completed their offerings, each joined their palms in reverence and then abided in place. Their minds were filled with joy and elation, their emotions replete, their delight harmonious with their wishes, and their aspiration for Bodhi flowed forth without interruption.
At that time, the World-Honored One knew that those Asuras had already completed their offerings with faith. In accordance with the constant practice of all Buddhas, he manifested a gentle smile. From his mouth issued immeasurable rays of light of many colors—blue, yellow, red, white, crimson, purple, crystal-colored, as well as gold, silver, and mixed hues. After emerging from his mouth, these lights circled the Buddha’s body three times and then entered through the crown of his head.
At that time, the venerable bhikṣu Aśvajit rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms toward the Buddha, paid homage, and questioned him in verse, saying:
“O valiant Muni, you manifest exceptional auspicious signs. This act of compassion for the world is surely not without cause.
Most excellent among humans, we beseech you to explain to us the causes and conditions for the auspicious signs manifested by the great sage.
Out of compassion for the world you manifest these auspicious signs. Seeing the Asura assembly make such supreme offerings,
Is it to bestow a prediction upon the Asuras, so that the entire assembly may rejoice?
This morning, one has aroused exceptional faith without any doubt. Within this assembly there is already one who has generated the resolve.
The World-Honored One knows that this person’s faculty of faith has matured, and therefore the teacher among humans manifests these auspicious signs.
Who this morning has aroused a pure mind? Who among beings has given rise to exceptional faith?
The World-Honored One knows that this person’s faculty of faith is firm, and thus manifests these most subtle auspicious signs.
Now the great assembly present is filled with uncertainty, all seeing the Tathāgata’s face display a smile.
Who is it that this morning has subdued Māra, the enemy? For this person the Tathāgata manifests these auspicious signs.
Excellent indeed, great sage World-Honored One who subdues enemies. May you dispel the hesitation in the hearts of the assembly.
May the Honored One swiftly proclaim it, without further delay, and untie the net of doubt that envelops the assembly.”
At that time, the World-Honored One replied to the bhikṣu Aśvajit in verse, saying:
“Excellent indeed, bhikṣu, is the profound meaning of what you have asked. The auspicious signs I have manifested are for the benefit of the world.
I shall now expound their fruition, withholding nothing. You should now listen with single-minded attention.
These Asuras have made offerings to the Buddha for the sake of seeking unsurpassed and supreme Bodhi.
The minds of these Asuras are without attachment or reliance, like the palm of a hand resting in empty space, entirely unobstructed.
After these assemblies of Asuras have made offerings to the World-Honored One, their minds have already become purified.
With great wisdom they will abandon the Asura destiny and for a long time will enjoy peace and bliss among humans and devas.
In their future lives, these beings will encounter human-lions as numerous as the sands of the Ganges.
In the Auspicious Name kalpa, they will all attain Buddhahood. Each Tathāgata will bear the name ‘Auspicious Name.’
Their number will be fully sixty nayutas. Their names will resound through the ten directions, their light will illuminate the world,
And they will proclaim the Dharma of non-reliance and non-attachment, vastly liberating the excellent assemblies of devas and humans.
Those Buddha lands will be supremely adorned and pure, far removed from the five defilements.
These pure Buddha realms will pervade the three-thousand–great-thousand world system, and their number will likewise be sixty nayutas.
In those lands there will be no three evil destinies, for beings will purify their realms through minds of joy.
Those Buddhas will be valiant and fearless, extinguishing all calamities and proclaiming the unsurpassed Great Vehicle Dharma.
The lifespan of each of those Buddhas will abide in the world for sixty nayutas of kalpas.
They will proclaim the Dharma of non-reliance, and each guiding teacher will be the same in this respect.
After those Tathāgatas enter final extinction, although the wise in the world will fade away,
Their True Dharma will remain in the world in fullness For a further sixty nayutas of kalpas.
Each of those Tathāgatas will liberate assemblies of beings as numerous as the sands of the Ganges.
Those Tathāgatas are likewise immeasurable; their lands, lifespans, and duration of the Dharma are likewise so.
Those Sugatas will mature sixty nayutas of beings,
All causing them to abide firmly in the Great Vehicle, each in turn continuing the lineage of the Three Jewels.
This bestowal of prediction upon the Asura assemblies today is proclaimed by the great sage for the benefit of the world.”
When devas and humans heard this bestowal of prediction, their bodies and minds leapt with joy, and they gave rise to pure and clear faith.
