Translated in the Northern Qi Dynasty by the Tripiṭaka Master Narendrayaśas
Part Four: Former Occurrences
At that time, the venerable Mahākāśyapa saw that the asura kings had made offerings to the Buddha, and a rare thought arose in his mind. He reflected in this way: “When the World-Honored One, in the past, cultivated the Bodhisattva practices, what kind of wholesome roots did he plant, that he has now obtained such supremely excellent ripened results?” At that time, Kāśyapa immediately entered the Samādhi of Reality. Relying on the empowering support of Samādhi and the strength of his mind, he recollected that, from past asaṃkhyeya asaṃkhyeya kalpas onward, all the merits cultivated by the Tathāgata were, in every realm and in every life, wholesome roots cultivated solely in order to bring to completion the Unsurpassed Bodhi. By means of those wholesome roots, he was able to abide on the ground of non-retrogression. All those wholesome roots, he was able to recollect and know.
When Kāśyapa recollected the Tathāgata’s vast wholesome roots, he thought in his mind: “The wholesome roots accumulated by the Buddha are so vast. The wholesome roots of each single arousing of intention by the Tathāgata, if, in the worlds of the ten directions, in lands as numerous as the sands of the Gaṅgā, all beings were to obtain human bodies, and after obtaining human bodies those beings were then to make offerings to the Sugata for a span of kalpas as numerous as the sands of the Gaṅgā; and again, if each asura, after making offerings to the Tathāgata for a span of kalpas as numerous as the sands of the Gaṅgā, were to do so in this way, they still would be unable to repay the wholesome roots of even one single arousing of intention by the Tathāgata.”
Then the venerable Mahākāśyapa rose from Samādhi and, by means of verses, praised, saying:
“Each Tathāgata, the venerable Muni, once aroused a vast Bodhi mind.
These offerings practiced by the asuras cannot equal even one kalā-fraction of the merit arising from a Buddha’s single arousing of the Bodhi mind.
The World-Honored One is the supreme among those who should receive offerings, like sandalwood heaped up as high as Mount Sumeru,
most excellent among humans and devas, worthy of all offerings, because he has already reached the farther shore of merit.
The lion among humans should receive offerings, his merit surpassing sands of the Gaṅgā.
It is like filling the great ocean with water, then blending it with perfumed water, and offering it to the Tathāgata.
Even if one were to heap up flower masses higher than sands of the Gaṅgā, as high as the Cakravāḍa mountains, and offer them,
the one endowed with merit is still fit to receive offerings.
The great being naturally accomplished should receive offerings, as though Mount Sumeru were taken as a lamp pillar,
the great ocean as a bowl of fragrant oil, and bright lamps were lit as an offering to all supreme beings.
Even if, in this way, one were to build more stūpas and shrines than sands of the Gaṅgā and make offerings,
the one of great majesty is still fit to receive offerings, because he has already reached the farther shore of merit.
Even if one were to offer vast and supremely excellent jeweled canopies, such canopies covering the three thousand great thousand world-systems,
enduring through nayuta kalpas, the most steadfast among humans is still fit to receive offerings.
The supreme among humans, compassionate toward the world, possessed of boundless merit, is fit to receive offerings.
Even if one were to offer all kinds of jeweled banners, pervading all worlds in the ten directions,
in inconceivable hundreds of millions of kalpas and years, offering the Tathāgata with vast banner standards,
filling worlds as numerous as the sands of the Gaṅgā, enduring through immeasurable hundreds of millions of kalpas,
making offerings to the Tathāgata, this lion among humans:
devas and humans, please listen carefully to the discerning parable explanation spoken by the son of lion among great masters.
Suppose that I, together with all the great assembly gathered here,
and even all beings in the ten directions as numerous as the sands of the Gaṅgā, all attained Buddhahood.
Altogether there would be as many lions among humans endowed with the ten powers as sands of the Gaṅgā.
Each Buddha would further have heads as numerous as the sands of the Gaṅgā. Upon each head there would further be mouths as numerous as the sands of the Gaṅgā.
Within each mouth there would be tongues, each in number like immeasurable sands.
With these tongues praising the Tathāgata’s merit, even through kalpas as numerous as the sands of the Gaṅgā,
Even those Tathāgatas could not finish describing it, nor could they reach the farther shore of that merit.
The wisdom of omniscience is immeasurable, because the Tathāgata has already reached the farther shore of merit.”
At that time, the World-Honored One told the bhikṣus, saying: “Excellent, excellent. Bhikṣus, only when my Śrāvaka disciples are able to abide uprightly and correctly, possessing wisdom and possessing the True Dharma, like Brahmā himself, are they able to enter my ocean of merit. Why is this so? Because the Tathāgata is endowed with immeasurable merit and endowed with inconceivable merit. Bhikṣus, the accumulation of the Tathāgata’s merits is inconceivable. Bhikṣus, if the accumulation of the Tathāgata’s merits were with forms, then the merit obtained from just a single arousing of intention would be such that even worlds as numerous as the sands of the Gaṅgā could not contain it. Why is this so? Bhikṣus, the merit of each single arousing of intention by the Tathāgata is an object contemplated by omniscient wisdom. Even if there were Buddhas as numerous as the sands of the Gaṅgā, and even if they used spans of kalpas as numerous as the sands of the Gaṅgā, they still could not fully conceive it and could not fully express it. Why is this so? When the Tathāgata, in the past, cultivated the Bodhisattva practices, there was not a single arousing of intention that was not for the benefit and guidance of all beings. There was not a single arousing of intention that was not for all beings. Yet the realm of beings has no boundary, and the numbers of beings in it is also unlimited. Since the numbers of beings is unlimited, the merit of each arousing of intention by the Tathāgata is likewise without boundary. Why is this so? Just as the realm of beings has no boundary and is immeasurable, so too the accumulation of merit from each arousing of intention by the Tathāgata cannot be exhausted. All of it arises for the sake of compassion, benefit, and the peace and happiness of all beings. Therefore, even if all beings were to come and make offerings, they still could not repay the merit of a single arousing of intention by the Tathāgata. Why is this so? Those beings make offerings to the Tathāgata because they seek to enjoy worldly ripened results. Yet when the Bodhisattva first aroused the mind, he was far removed from seeking to enjoy worldly ripened results. He did so in order to benefit and bring peace and happiness to beings, wishing to cause beings to turn away from birth and death and to incline toward Nirvāṇa. When the Tathāgata, in the past, cultivated the Bodhisattva practices, it was for the benefit and peace of beings. He was far removed from the mind of enjoyment and did not seek worldly ripened results.”
The Buddha told the bhikṣus: “In past ages, immeasurable and boundless, asaṃkhyeya, inconceivable, and ineffable kalpas ago, a Buddha appeared in the world named Indra Banner King, the Tathāgata, the Worthy of Offerings, the Correct and Universal-Knowing One, the One Perfect in Clarity and Conduct, the Sugata, the Knower of the World, the Unsurpassed Leader and Tamer of Persons, the Teacher of Devas and Human Beings, the Buddha, the Bhagavān. That Tathāgata, with each arousing of intention, always aroused the mind by contemplating how, in worlds as numerous as the sands of the Gaṅgā, he could bring benefit and peace and happiness to beings.
“Bhikṣus, when that Indra Banner Tathāgata attained Buddhahood, worlds as numerous as the sands of the Gaṅgā all belonged to a single Buddha realm. The land of Indra Banner, the Tathāgata, the Worthy of Offerings, the Correct and Universal-Knowing One, was adorned and pure, far removed from evil destinies and the eight difficult conditions. In the land of Indra Banner, the Tathāgata, the Worthy of Offerings, the Correct and Universal-Knowing One, all beings belonged to the group definitely established on the right path. There were no beings of wrong path and no beings of increased arrogance. Impure bodily actions, impure verbal actions, and impure mental actions never appeared at all. There were also no afflictions of evil destinies, nor any actions that create karma leading to evil destinies. Why is this so? Because the Indra Banner Tathāgata taught these beings, causing them to arouse the intention to bring all evil actions to cessation, and he transmitted the good Dharma to them so that they might cultivate and learn it.
“In the land of this Indra Banner Tathāgata, beings experienced five kinds of happiness. The first was the happiness of desire. The second was the happiness of renunciation. The third was the happiness of meditative absorption. The fourth was the happiness of Samāpatti. The fifth was the happiness of Unsurpassed Bodhi. Although those beings enjoyed these kinds of happiness, they did not cling to them. It was like a honeybee that takes only the nectar of flowers and does not crave the color of the flowers. Those beings were also like this. Although they enjoyed happiness, they did not grasp or cling. It was also like a bird flying through the sky without clinging to the sky. In this way, although those beings enjoyed happiness, they did not grasp it.
“In the Buddha land of this Indra Banner, the Tathāgata, the Worthy of Offerings, the Correct and Universal-Knowing One, all beings are without sorrow or suffering. There is only joy, and there is also no feeling that is neither painful nor pleasant. This is because ignorance does not exist there, and there is only agreeable happiness. Why is this so? Because those beings, in the past, cultivated wholesome actions as causes. Moreover, when that Indra Banner Tathāgata formerly cultivated the Bodhisattva practices, he manifested various marks and excellent characteristics, causing those beings not to create any evil actions, and establishing beings in the cultivation of wholesome Dharma. They progressively turned away from all evil destinies and abided securely in good realms. With regard to all kinds of unwholesome actions, they are entirely and consistently without them. When the actions they have performed ripen into results, no delight arises in their minds. Situations in which painful feeling arises do not exist, because when evil actions are not created, painful results are not received. Because ignorance does not exist, feelings that are neither painful nor pleasant also do not exist.
“In the Buddha land of that Indra Banner Tathāgata, at all times there are never evil winds or violent rains, nor is there scorching heat. Those beings are completely without the suffering that comes from changes of seasons. When that Indra Banner Tathāgata formerly cultivated the Bodhisattva practices, within his Buddha land all bodily actions took wisdom as the foremost guide, followed it in sequence, were explained and taught through it, and were correctly made manifest. All verbal actions likewise took wisdom as the foremost guide, followed it in sequence, were explained and taught through it, and were correctly made manifest. All mental actions likewise took wisdom as the foremost guide, followed it in sequence, were explained and taught through it, and were correctly made manifest. In this way, after those beings heard from that Bodhisattva, all their bodily actions, all their verbal actions, and all their mental actions took wisdom as their foremost guide and followed it toward wholesomeness. Because of wholesome actions, the ripened result of ignorance does not arise. It is due to ignorance that feelings which are neither painful nor pleasant are experienced. Those beings, in that Buddha land, are entirely without painful feeling and without feeling that is neither painful nor pleasant, because they have already turned away from ignorance.
“When those beings are born into that land, after the Indra Banner Tathāgata instructs and transforms them, they give rise to a mind of reverence toward the Dharma. When they are engaged in walking meditation, they contemplate the Dharma, delight in the Dharma, and become attached to the Dharma. Desire and attachment arise in their minds toward the Dharma. Therefore, while engaged in walking meditation, there is no painful feeling. In walking, standing, sitting, and lying down, and even in sleeping and waking, there is no suffering related to deportment. Those beings, in that land, have no evil to which they can conform. Because there are no conditions of evil, there is also no suffering that can arise.
“They also do not cling even to wholesome Dharma. By this causal condition, those beings are skilled in conforming to non-existence, and therefore suffering due to change does not arise. With regard to all phenomena, they do not give rise to craving or attachment, and therefore suffering due to decay does not arise. There is also no suffering of encountering what is hated. Why is this so? Because those beings are able to abide with an equal mind present toward all beings, and therefore there is no suffering of encountering what is hated. There is also no suffering of separation from what is loved. Why is this so? Because those beings do not cling to any phenomena, and the suffering of separation from what is loved arises from attachment. Therefore, there is no suffering of separation from what is loved. There is also no suffering of suffering itself. Why is this so? Because they do not give rise to craving toward pleasant feeling. There is only suffering of formations, that is, the suffering of impermanence. Why is this so? Because that Buddha teaches only the ultimate truth.
“That Buddha abided in the world for kalpas as numerous as the sands of the Gaṅgā. In his Buddha realm, there was not a single being who have been reborn in that land to contend with the Buddha. Why is this so? Because when that Tathāgata formerly cultivated the Bodhisattva practices, he had already brought beings to maturity.”
The Buddha asked the bhikṣus: “What do you think? Is it possible, by means of inferior wholesome roots, scant wholesome roots, wholesome roots not well cultivated, wholesome roots associated with the unwholesome, wholesome roots lacking great diligence, roots that do not incline toward the wholesome path, wholesome roots not skillfully initiated, and wholesome roots not skillfully dedicated, to benefit such a multitude of beings, to bring them peace and happiness, and to remove their suffering? Is it possible to purify such a vast land and to bring to maturity such an immeasurable number of beings?”
The bhikṣus said: “It is not possible, World-Honored One.”
The Buddha again told the bhikṣus: “What do you think? Is it possible, by means of an inferior mind, a scant mind, an emaciated mind, a timid mind, a mind conjoined with the unwholesome, a mind lacking diligence, a mind not skillful in accumulating wholesome roots, a mind not inclined toward the wholesome path, a mind not skillful in initiating wholesome roots, and a mind not skillful in dedication, to benefit such a multitude of beings, to contemplate giving them peace and happiness, and to remove their suffering? Is it possible to adorn and purify such a vast Buddha realm and to bring to maturity such an immeasurable number of beings?”
The bhikṣus said: “It is not possible, World-Honored One.”
The Buddha again told the bhikṣus: “What do you think? Is it possible, by means of inferior faith, scant faith, emaciated faith, timid faith, faith conjoined with the unwholesome, faith lacking diligence, faith not skillful in accumulating wholesome roots, faith not inclined toward the wholesome path, faith not skillful in initiating wholesome roots, and faith not skillful in dedication, to benefit such a multitude of beings, to contemplate giving them peace and happiness, and to remove their suffering? Is it possible to adorn and purify such a vast Buddha realm and to bring to maturity such an immeasurable number of beings?”
The bhikṣus said: “It is not possible, World-Honored One.”
The Buddha again told the bhikṣus: “What do you think? Is it possible, by means of inferior precepts, scant precepts, weak precepts, precepts lacking diligence, precepts not conducive to the accumulation of wholesome roots, precepts not inclined toward the wholesome path, precepts not skillful in initiating wholesome roots, and precepts not skillful in dedication, to benefit such a multitude of beings, to contemplate giving them peace and happiness, and to remove their suffering? Is it possible to adorn and purify such a vast Buddha realm and to bring to maturity such an immeasurable number of beings?”
The bhikṣus said: “It is not possible, World-Honored One.”
The Buddha again told the bhikṣus: “What do you think? Is it possible, by means of inferior diligence, scant diligence, emaciated diligence, timid diligence, diligence that is not properly in accord, lacking diligence, diligence not skillful in accumulating wholesome roots, diligence not inclined toward the wholesome path, diligence not skillful in initiating wholesome roots, and diligence not skillful in dedication, to benefit such a multitude of beings, to contemplate giving them peace and happiness, and to remove their suffering? Is it possible to adorn and purify such a vast Buddha realm and to bring to maturity such an immeasurable number of beings?”
The bhikṣus said: “It is not possible, World-Honored One.”
The Buddha again told the bhikṣus: “What do you think? Is it possible, by means of inferior mindfulness, scant mindfulness, emaciated mindfulness, timid mindfulness, mindfulness not associated with the wholesome, mindfulness lacking diligence, mindfulness not skillful in accumulating wholesome roots, mindfulness not inclined toward the wholesome path, mindfulness not skillful in initiating wholesome roots, and mindfulness not skillful in dedication, to benefit such a multitude of beings, to contemplate giving them peace and happiness, and to remove their suffering? Is it possible to adorn and purify such a vast Buddha realm and to bring to maturity such an immeasurable number of beings?”
The bhikṣus said: “It is not possible, World-Honored One.”
The Buddha again told the bhikṣus: “What do you think? Is it possible, by means of inferior concentration, scant concentration, emaciated concentration, timid concentration, concentration not associated with the wholesome, concentration lacking diligence, concentration not skillful in accumulating wholesome roots, concentration not inclined toward the wholesome path, concentration not skillful in initiating wholesome roots, and concentration not skillful in dedication, to benefit such a multitude of beings, to contemplate giving them peace and happiness, and to remove their suffering? Is it possible to adorn and purify such a vast Buddha realm and to bring to maturity such an immeasurable number of beings?”
The bhikṣus said: “It is not possible, World-Honored One.”
The Buddha again told the bhikṣus: “What do you think? Is it possible, by means of inferior wisdom, scant wisdom, emaciated wisdom, timid wisdom, wisdom not associated with the wholesome, wisdom lacking diligence, wisdom not skillful in accumulating wholesome roots, wisdom not inclined toward the wholesome path, wisdom not skillful in initiating wholesome roots, and wisdom not skillful in dedication, to benefit such a multitude of beings, to contemplate giving them peace and happiness, and to remove their suffering? Is it possible to adorn and purify such a vast Buddha realm and to bring to maturity such an immeasurable number of beings?”
The bhikṣus said: “It is not possible, World-Honored One.”
The Buddha told the bhikṣus: “Bhikṣus, it is indeed so. It is not possible, by means of scant wholesome roots, scant precepts, scant faith, scant diligence, scant mindfulness, scant concentration, and scant wisdom, to benefit beings, to contemplate giving them peace and happiness, and to free them from suffering, nor is it possible thereby to adorn and purify a vast Buddha realm and to bring to maturity such an immeasurable number of beings.”
The Buddha told the bhikṣus: “What do you think? That Indra Banner Tathāgata of that time, do you know who he was?”
After the Tathāgata asked this, the bhikṣus remained silent and did not reply.
At that very time, to the east, passing through Buddha worlds as numerous as the sands of the Gaṅgā, there was a world named Moonlight Adornment. In that land there was a Buddha named High Majestic Power King, the Tathāgata, the Worthy of Offerings, the Correct and Universal-Knowing One, who is presently abiding in the world. Mañjuśrī was among the great assembly of that Dharma gathering. He immediately knew the intention in Śākyamuni Buddha’s mind, and then reported to the Buddha High Majestic Power King, saying: “At present, Śākyamuni Tathāgata is teaching the Dharma in the Sahā world. World-Honored One, I now wish to go there to pay homage to Śākyamuni Tathāgata, to make prostrations, to listen to the Dharma, to make offerings, and to show reverence.”
After making this request, the Tathāgata High Majestic Power King told Mañjuśrī: “Go according to your intention. Now is precisely the right time.”
At that time, the Youth Mañjuśrī rose from his seat, bared his right shoulder, knelt with his right knee on the ground, and with his head and face bowed down in prostration to the Tathāgata High Majestic Power King. He circumambulated him three times to the right. In the brief instant it takes a strong man to bend and extend his arm, Mañjuśrī vanished from the Moonlight Adornment world and appeared before Śākyamuni Buddha. He bowed with his head and face to the feet of the Tathāgata, then withdrew and sat to one side. He addressed the Buddha, saying: “World-Honored One, the Indra Banner Tathāgata of the past is precisely the present World-Honored One. Why is this so? Because the World-Honored One is endowed with inconceivable varieties of skillful means, able to bring beings to maturity and to purify Buddha lands and pure realms, constantly without weariness and without satiety. The World-Honored One establishes beings in the Bodhisattva Vehicle without satiety. If there is one who speaks true words and utters speech in accordance with reality, he is the supreme among the supreme, the subtle among the supreme, the foremost among the supreme, the most supreme among the supreme. The Buddha is precisely thus. One should know that Śākyamuni Buddha is truly without difference.”
At that time, Mañjuśrī spoke in verses, saying:
“The heroic one endowed with skillful means has compassion for all worlds,
Manifesting great majestic supernormal power for the sake of bringing beings to maturity.
In past ages he manifested himself as eight hundred million Buddhas,
Yet remained endowed with supernormal powers without the mind that grasps at perfect awakening.
He constantly, with a great compassionate mind, purifies all Buddha lands.
Those of shallow understanding do not know the Buddha. The muni, by the power of skillful means,
Has never abandoned the initial arousing of the mind, manifesting in various places,
And again, in future ages, manifesting as immeasurable Buddhas.”
Part Five: The Prediction of Garuḍa Kings
At that time, there were again eight hundred sixty million kings of the golden-winged birds. When they saw the asuras make offerings to the World-Honored One and then receive predictions, they gave rise toward the Tathāgata to an incomparable reverent faith and rejoiced with great enthusiasm. In order to make offerings to the Tathāgata, they manifested eight hundred sixty million palaces, adorned purely with the seven heavenly treasures, exceedingly wondrous and subtle.
Each palace had seven tiers of railings, made from four kinds of precious substances, subtle and supreme, namely gold, silver, lapis lazuli, and crystal. The gold railings had gold as their crossbeams and many upright pillars, with silver serving as the latticework. The silver railings had silver as their crossbeams and many upright pillars, with gold serving as the latticework. The lapis lazuli railings used lapis lazuli as beams and pillars, with crystal as the latticework. The crystal railings used crystal as beams and pillars, with lapis lazuli as the latticework.
On all four sides around those palaces hung seven-treasure bells, namely bells of gold, silver, lapis lazuli, crystal, pearls, tridacna, and agate. These treasures were exquisitely marvelous, subtle and supreme. Above those palaces there were also coverings of seven-treasure jeweled nets, namely nets of gold, nets of silver, nets of lapis lazuli, nets of crystal, nets of red pearls, nets of tridacna, and nets of agate, all subtle and supreme.
They further manifested eight hundred sixty million canopies of the seven treasures, subtle and marvelous, namely gold, silver, up to agate. They also manifested eight hundred sixty million wondrous banners of the seven treasures, namely gold, silver, up to agate, with blue banners paired with yellow finials, yellow banners paired with blue finials, red banners paired with white finials, white banners paired with red finials, variegated banners with pure-colored finials, and pure-colored banners with variegated finials.
They also manifested eight hundred sixty million wondrous pennants of the seven treasures, of various colors, adorned and pure, supreme among adornments. In addition, they manifested eight hundred sixty million jeweled curtains of the seven treasures, namely gold, silver, up to agate, woven from jeweled threads, subtle and supreme.
At that time, the kings of the golden-winged birds held these eight hundred sixty million palaces of the seven treasures, eight hundred sixty million canopies of the seven treasures, eight hundred sixty million banners of the seven treasures, eight hundred sixty million pennants of the seven treasures, and eight hundred sixty million jeweled curtains of the seven treasures, and offered them all to the World-Honored Tathāgata. After making the offering, those bird kings together with their offerings circumambulated the Buddha three times in the sky. It was like the elephant king Airāvaṇa in the Heaven of the Thirty-Three, carrying the devas as they travel through the sky toward the Pārijāta tree. In the same way, those bird kings, holding these palaces, jeweled canopies, banners and pennants, and jeweled curtains, flew through the sky and circumambulated the Buddha three times.
At that time, after those bird kings had respectfully circumambulated the Buddha, they withdrew and stood to one side. Bowing their bodies and joining their palms, they spoke in unison, praising in verses:
“I take refuge in the one who has gone beyond birth and death. I take refuge in the one who delivers beings beyond birth and death.
I take refuge in the incomparable, firm great being. I take refuge in the supremely unsurpassed, unequaled noble one.
May we obtain firm bodies, adorned with the thirty-two excellent marks,
And further endowed with the eighty secondary characteristics. We only wish that we may all become like the guiding Buddha.
May our perfect radiance be endowed with majestic power, may appearance and merit both reach perfect fulfillment.
May we display the foremost Buddha deportment, enabling others to purify their minds and realize quiescence.
May we be endowed with percepts and Samādhi, and also attain the supreme wisdom of all Buddhas.
May we all become Buddhas and deliver all beings, just as the Buddha now serves as the guide of the world.
World-Honored One, may we be endowed with the Buddha’s ten powers, and also reach the farther shore of the eighteen unique qualities.
May we accomplish Buddha wisdom that transcends the world, supreme as the Tathāgata is today,
And also fully know that beings are originally without substantial self-nature, like illusions, like dreams, without any basis of attachment.
May we proclaim they are like echoes and like empty space, just as the Buddha teaches the assembly today.”
At that time, the World-Honored One, knowing that the bird kings had already attained reverent faith, manifested a gentle smile. At that moment, the venerable Aśvajit bhikṣu saw the Buddha smile and asked in verses, saying:
“The supreme guide among humans does not manifest a smile without cause.
O compassionate one toward the world, please explain for me: From what cause and condition does this smile arise?
Those golden-winged bird kings have already made offerings to the Buddha. Jeweled palaces and banners appear in the sky,
Causing devas and humans to give rise to rare wonder. May the Two-Footed Honored One explain to us its meaning.
All the great assembly stands solemnly with joined palms, their minds deep, pure, and filled with joy.
They wish to hear of the future ripened results of the golden-winged birds. May the Two-Footed Honored One proclaim the true meaning of this.
If the supreme among humans gives an explanation, all the great assembly will be free from doubt.
When the assembly is freed from doubt and gains fearlessness, the Tathāgata’s wisdom brings joy to all.
The assembly rejoices and gains fearlessness, far removed from all faults, their minds pure.
They delight in listening to the Tathāgata’s teaching, like disciples receiving instruction from their teacher.
May you cut off the doubts in the minds of the assembly. May the Buddha receive and embrace the multitude, causing them to rejoice.
The assembly joyfully gathers before you. May you explain the future ripened results of the golden-winged birds.”
At that time, the World-Honored One replied to the venerable Aśvajit in verses, saying:
“The Buddha endowed with the ten powers, truly surpassing all, endowed with eight kinds of pure Brahmā sounds,
The World-Honored One who subdues the faculties, now explains to Aśvajit the future ripened results of the golden-winged birds.
Excellent indeed that Aśvajit has asked about this meaning. I now manifest a smile out of compassion for the world.
You should listen attentively to those delightful ripened results. Joy should arise in your minds, and the net of doubt should be removed.
These bird kings made subtle offerings to me in order to seek the fruit of Unsurpassed Bodhi,
In order to obtain the Buddha’s ten kinds of wisdom power and the four fearlessnesses, and in order to realize those Dharmas and become guides.
They further sought the eighteen unique qualities. These golden-winged birds, by making offerings to the Sugata,
Also sought firm and indestructible bodies, the thirty-two marks and the eighty secondary characteristics,
They sought the Buddha’s pure precepts and Samādhi, they sought the great wisdom pertaining to the sphere of realization of the Buddhas,
And sought to accomplish pure lands to liberate the world. For the sake of these, the golden-winged birds made offerings to me.
After they made offerings to me with faith, through wisdom they will be able to depart from the animal realm.
They will certainly be reborn in the heavens. This body will be the final body within the evil destinies.
Thereafter, for kalpas as numerous as the sands of the Gaṅgā, they will repeatedly be born among humans and devas.
After making offerings to immeasurable Buddhas, they will then be able to attain Buddhahood and subdue the faculties.
The Buddha lands of those Buddhas will have no evil destinies. Their inhabitants will possess complete bodily characteristics and be free from the eight difficult states
Those Buddhas will all share the same name, Universal Upright. Their kalpa will be named Sumeru Banner.
For eight hundred forty million years they will abide in the world out of compassion for the world.
At that time, all Sugatas will have identical lifespans and identical Buddha activities.
Those Buddhas will be far removed from heat and torment, they will liberate beings from afflictions. Each and every Buddha will hold eighty Dharma assemblies.
In each assembly there will be eight hundred million people who depart from arrogance and attained freedom.
Because they formerly had golden-colored bodies and great strength, and constantly harbored arrogance,
When they later attain Buddhahood, they will cut off arrogance for beings and turn the Dharma wheel.
In the past they were a group of seers who practiced extremely austere asceticism,
Numbering eight hundred sixty million. All their practices were performed in order to seek supernormal powers.
When those seers attained supernormal powers, they praised their own ascetic practices as rare and difficult to achieve.
Because they did not violate precepts and were endowed with merit, they dwelt in forests and arrogance arose.
Because of arrogance, they were reborn among golden-winged birds. Because they once had minds inclined toward supernormal powers, they possessed great supernormal strength.
Because their moral conduct was pure, they were able to see the Buddha, and because of arrogance, they later forgot the Bodhi mind.”
Thus, the Buddha bestowed predictions of the fruit of Bodhi and explained the past causes and conditions of the golden-winged birds.
After the great assembly heard this, all greatly rejoiced. Having rejoiced, they all became vessels fit to receive Bodhi.
Part Six: The Prediction of Nāga Maidens
At that time, nine hundred sixty million nāga maidens, seeing that the asuras and the garuḍas had made offerings to the World-Honored One and had received predictions, gave rise to joy in their hearts. Having obtained joy, they were exhilarated and delighted, their minds satisfied. Toward the World-Honored One they aroused the intention to make offerings, and they manifested nine hundred sixty million jeweled canopies, all made of the seven treasures. Upon the canopies they spread nets of lapis lazuli, with red pearl jewels forming the net framework, gold as the canopy shafts, and lapis lazuli jewels as the canopy tops. Their numbers were in the hundreds and thousands, with tassels of mixed jewels hanging down on all four sides.
They manifested nine hundred sixty million horses. The blue horses were fully endowed with blue color, blue form, and blue radiance. All adornments and ornaments were entirely blue, with lapis lazuli jewels serving as reins and bridles. In the sky they manifested a great majestic maṇi jeweled chariot. Upon that jeweled chariot there was again a jeweled palace, sixty yojanas in length and width, which completely covered all the great assembly that had come together. On the four sides of the palace they manifested nine hundred sixty million strings of assorted jeweled tassels, hanging down everywhere, extremely wondrous and subtle, their radiance captivating the eye and mind. They manifested jeweled nets spread over the palace, and jeweled bells hanging at the four corners of the hall. They manifested cranes, swans, and white doves made of the seven treasures, flying in sequence and circling around the four sides of the jeweled palace. They also manifested nine hundred sixty million kinds of nāga music.
At that time, the nāga maidens mounted those blue horses, each casting jeweled canopies aloft, freely traveling through the sky. Each nāga maiden took up musical instruments and played various sounds. They circumambulated the Buddha three times, scattering heavenly sandalwood powder, heavenly agarwood powder, tamāla leaf powder, heavenly pure gold powder, and various nāga flowers. They also manifested various kinds of flowers and scattered them upon the Buddha. They further used tassels of utpala flowers, tassels of many kinds of mixed-colored flowers, tassels of immeasurable varieties of mixed fragrances, immeasurable varieties of multicolored garments, and immeasurable varieties of multicolored necklaces, scattering them upon the Buddha and widely setting forth offerings, just as those asura kings had done.
At that time, when the nine hundred sixty million nāga maidens were performing music, by virtue of the Buddha’s supernormal power the sounds pervaded the three thousand great thousand Buddha world system. Among the beings who heard these sounds, all attained non-retrogression with regard to Anuttarā-Samyak-Saṃbodhi. Within that great majestic jeweled palace, and amid the jeweled tassels and the flights of many birds, the jeweled bell nets were struck by a gentle breeze and produced wondrous and excellent sounds. Those sounds were harmonious, exceedingly lovely and pleasing to the ear. It was like a hundred kinds of musical instruments played by skillful musicians, producing sounds that were harmonious and delightful. The sounds that arose from that great majestic palace and from the bell nets were just like this. These sounds also pervaded the three thousand great thousand Buddha world system. Among the beings who heard these sounds, all attained non-retrogression with regard to Anuttarā-Samyak-Saṃbodhi.
At that time, those nāga maidens again caused various heavenly flowers and various heavenly fragrances to descend together with water. The scent of those flowers and fragrances spread whether with the wind, against the wind, or neither with nor against the wind. Because of the perfumed water, within an area sixty yojanas in length and breadth around Kapilavastu, the ground all became fragrant mud. The scent of that fragrant mud pervaded the three thousand great thousand Buddha world system. Among the beings who smelled that fragrance, all likewise attained non-retrogression with regard to Anuttarā-Samyak-Saṃbodhi.
At that time, after those nāga maidens had made offerings to the Buddha, together with the nine hundred sixty million jeweled canopies, the nine hundred sixty million horses, the nine hundred sixty million kinds of music, and all the offering implements adorned with myriad jewels, they prostrated in the sky with head and face to the Buddha’s feet, circumambulated him three times to the right, then withdrew and stood to one side. With bodies bent in reverence and palms joined, they praised in verses, saying:
“These nāga maidens are endowed with wisdom. Their minds leap with joy and delight.
They make offerings to Śākyamuni Buddha and vow to seek the secure great Bodhi.
They manifest nine hundred sixty million jeweled canopies and various wondrous and excellent adornments,
Offering them to the Sugata who skillfully tames his own mind, the one who has gone beyond all obstructions.
They also manifest nine hundred sixty million wondrous horses together with their adornments.
The horses and their ornaments are all blue in color, along with blue banners and pennants.
Those horses all travel through the sky and come before the Buddha as offerings.
The nāga maidens all harbor faithful and reverent minds, prostrating with head and face to the Tathāgata’s two feet.
In their nāga palaces they transform music, bring it forth to make offerings to the Buddha,
And upon arriving present it to Śākyamuni, this great guide worthy of offerings.”
The Sugata caused those musical sounds to pervade the three thousand great thousand world system.
Immeasurable beings, upon hearing them, all aroused the mind of non-retrogression toward Bodhi.
Those nāga maidens manifested in the sky a vast palace of many jewels,
sixty yojanas in length and breadth, covering all the beings throughout the ten directions.
The jeweled palace was named Majestic Blazing Radiance, universally illuminating the great thousand worlds of the ten directions.
Those nāga maidens, before the great assembly, made offerings to the Buddha with pure minds and joyful minds,
giving rise to an unequaled and exuberant aspiration, seeking the secure fruit of Bodhi, saying:
“May we in the future all become Buddhas, gor the sake of benefiting all beings.
May we, amid immeasurable assemblies, teach the Dharma and liberate beings bound by afflictions,
And, like the great guide endowed with the ten powers, appear to rescue beings in suffering and distress.
All dharmas are like illusory flames, like water foam, lacking solidity,
And like bubbles stirred up by falling rain. One should know that dharmas have no sovereign essence.
Beings are like images in a mirror and like shadows. Having thus observed the world,
We only wish to proclaim to beings the Dharma nature, suchness, and reality.
Like the Buddha, free from fault and skillful in seeing the Dharma, false and deceptive appearances only delude the foolish.
Illusory adornments have no real substance and only confuse ordinary beings.
Beings are deluded and without wisdom regarding dharmas, not knowing the true nature of dharmas as they really are.
The guide has already directly seen the Dharma of the farther shore and can also cause other beings to understand.
Like clouds rising in empty space and spreading over the earth, seen as shadows in the sky,
They have no substance and no support, and likewise lack any real nature.
So too beings have no substantial self-nature and merely deceive the sense faculties.
The Buddha’s wisdom thus sees the courses of beings, and only those without wisdom are deluded.
The one honored by the world, through this activity, brings benefit to people of wisdom.
The Tathāgata reveals the absence of intrinsic nature, so that all beings may understand reality.
using only True Dharma to delight the Buddha’s children and serving as a bridge within the mire of birth and death.
The ignorant do not understand the domain of True Dharma, because they cling to sound and do not seek the meaning.
We take refuge in the Buddha of boundless merit, the one fully endowed with manifestations of reality.
He is an intimate protector for foolish beings, a good spiritual friend like a refuge or a dwelling.
Thus, seeking the great Bodhi, we make offerings to the noble guide.
May we become Buddhas, awaken others, and benefit the world just as the Buddha does.”
At that time, the World-Honored One, knowing that the nāga maidens had already attained deep faith, manifested a gentle smile. At that time, the venerable Aśvajit bhikṣu asked in verses, saying:
“Among all wisdoms in the world, you are the most outstanding knower. The supreme guide manifests a smile.
This venerable one, whose merit is firm like a mountain and who is revered by all, surely does not smile at this moment without cause.
Supreme lord among humans, may you explain the causes and conditions of this smile.
Whether devas, humans, nāgas, or spirits hear it, all will give rise to great joy toward the Buddha.
The guide of the world always knows all conditioned phenomena of the world.
There is not a single dharma that the Buddha does not understand. All varieties of causes and conditions are fully known by the Buddha.
May the Sugata compassionately explain the causes and conditions of this smile as known by the Buddha.
If all the great assembly can hear this, joy will arise in their minds, and the net of doubt will be removed.
The wondrous Dharma of the Tathāgata brings vast benefit. This great assembly will certainly obtain that great benefit.
If the assembly can attain minds of quiescent concentration, it is because they have tasted the benefit of the wondrous Dharma.
Relying on the Buddha’s power, after distinctions are cut off, they will delight solely in Bodhi and in hearing the Buddha’s teaching.
If they can hear the causes and conditions of this smile, they will certainly accomplish the Buddha path.
If someone harbors doubt concerning the meaning of the Dharma, his mind becomes scattered and suffering arises.
The great assembly gathered here is now just like this, because they do not know the causes and conditions of the smile.
The assembly is fully capable of cutting off the net of doubt. May the guide remove it for us.
Please quickly proclaim it for the multitude and liberate us. By what causes and conditions does the Buddha manifest this smile?
Who today has a purified mind? Who today has subdued Māra and hostile forces?
Who has given rise today to reverent faith toward the Buddha? Who today has made offerings to the Buddha?
May the guide, before the great assembly, explain who possesses such power.
After hearing it, we will give rise to joy. Once joy arises, peace and happiness will be attained.
This great assembly all bows in reverence. All harbor nets of doubt in their minds.
May you explain the causes of the smile, causing beings to rejoice. May the World-Honored One cut off the doubts of the assembly.
When these devas and humans are able to hear it, the assembly will be freed from the net of doubt.
If they can hear the Tathāgata’s explanation, all will attain minds filled with joy.”
At that time, the World-Honored One replied to the venerable Aśvajit in verses, saying:
“Excellent, excellent, wise Aśvajit. You are able to inquire into the causes and conditions of the Tathāgata’s smile.
Seeing these nāga maidens after they made offerings, I smiled out of compassion for the world.
I now proclaim their future ripened results for you. You should distance yourselves from all faults and evils and listen with utmost sincerity.
The reason I now manifest this smile—You, Aśvajit and the others, should listen as I explain.
These nāga maidens have minds without grasping. They diligently cultivate in pursuit of great Bodhi.
With wisdom they contemplate and cultivate the emptiness of the world, firmly abiding on the Bodhi path.
Within this, there is neither an agent nor a recipient, neither one who is born nor one who nurtures.
There are only dharmas and nothing beyond them, and even these dharmas are illusory, like flames and reflections.
Because they know gratitude, they make offerings to me, and are able, through wisdom, to understand reality.
Excellent indeed. The Buddha fully penetrates all worlds, that is, he illuminates emptiness and the principle of non-arising.
They delight in cultivating this emptiness. Although they set forth offerings, they know all is like illusion.
They give rise to vows for Supreme Bodhi and contemplate that Bodhi itself without attachment.
By means of this incomparable offering to the Buddha, and after contemplating the emptiness and quiescence of beings,
They will forever depart from the nāga realm, an evil destiny, and will be reborn in the Heaven of Indra, where they will abide.
In the Trāyastrṁśa Heaven they will fully enjoy wondrous bliss. When their lifespan there comes to an end,
Their good reputation will be beyond slander, and they will be reborn in the Yāma Heaven.
While residing in the palaces of the Yāma Heaven, they will fully receive the supremely wondrous happiness of that realm.
These children of the Buddha will abide there until the lifespan of the Yāma Heaven is exhausted.
They will completely enjoy heavenly bliss. After the lifespan of the Yāma Heaven is exhausted,
They will again be reborn in the Tuṣita Heaven, becoming companions among the devas there.
Constantly surrounded by celestial maidens, they will receive the supremely wondrous happiness of Tuṣita.
With minds free from attachment, they will abide in the wholesome path, like lotuses emerging from mud yet remaining unstained.
Those devas will be able, with great wisdom, to observe that all worlds are empty.
Just as letters carved into stone do not fade away, so too their right mindfulness will not be lost.
Those devas, residing in that heaven, will fully enjoy its supremely wondrous happiness.
When their lifespan in this wholesome path is exhausted, they will be reborn in the Heaven of Joy Emanation.
They will attain excellent renown that none can destroy, receive the supreme offerings of celestial maidens,
And though dwelling in heavenly palaces, their minds will remain without attachment, until the lifespan of the Heaven of Joy Emanationcomes to an end.
In that heaven they will fully receive the fruits of sublime bliss.
When the lifespan of these wise ones is exhausted, yhey will attain ultimate realization with respect to all dharmas.
They will be reborn in the Heaven of Mastery over Others’ Emanations, becoming great leaders of commerce with pure faith.
Dwelling in that heaven with minds unstained, they will abide in this way while delighting in the True Dharma.
Residing in that heavenly palace, they will enjoy extremely subtle pleasures of the five desires.
They will abide in the wholesome path, with no trace of ignorance among them, until the lifespan of that heaven is exhausted.
Although they experience heavenly pleasures, they will be able to see their faults and delight in pursuing quiescent concentration and Nirvāṇa.
After cultivating and attaining meditative absorption, at the end of life they will be reborn in the Brahmā Heaven.
In the Brahmā palace they will skillfully know meditative absorption, receive the tranquil bliss of meditative fruition,
And with unequaled wisdom abide in the world for one kalpa, aspiring to unsurpassed great Bodhi.
During the one kalpa they dwell in the Brahmā palace, they will abide well in deportment and seek wisdom,
Employ skillful means to benefit the world, and extensively create boundless and immeasurable merit.
With wisdom they will abide in the Brahmā palace, delighting in meditative absorption, yet without attachment to meditative bliss, always quiescent.
They will know that attachment to meditative bliss is also a fault.
With faculties stilled, they will seek Bodhi.
In all situations their minds will be able to believe and understand, all abiding in Bodhisattva practices.
They will understand the deceptive nature of all meditative absorptions and seek only quiescent great Nirvāṇa.
Those children of the Buddha, while in that heaven, will seek the secure fruit of Bodhi.
In the Brahmā palace their minds will be pure, contemplating the benefit of the world and skillfully taming their own minds.
Other Brahmās teach doctrines of naturalism, but those children of the Buddha will proclaim
That Brahmā teachings are not the path of liberation from the world. Only the Buddha’s Bodhi path can bring ultimate transcendence of the world.
When those Brahmās give rise to faith at that time, they will arouse the intention to abide in the Buddha Dharma,
Understanding that the naturalistic teachings of Brahmā are not the ultimate path beyond the world.
When in accord with the Dharma of the Sugata, they will proclaim this Dharma for the world,
Teach the results as discerned by that Dharma eye, so that those who hear can quickly understand.
While abiding in the Brahmā palace, they will extensively perform deeds that benefit the world,
Able to establish immeasurable nayuta koṭis of beings firmly upon the Bodhi path.
They will, in immeasurable nayuta Buddha lands, make offerings to all Buddhas.
Later, in a future kalpa named Constellation, with faculties stilled, they will attain Buddhahood.”
At that time, all devas, humans, nāgas, spirits, asuras, golden-winged birds, yakṣas, gandharvas,
kumbhāṇḍas, and kiṃnaras, together with the entire great assembly, greatly rejoiced.
Having received the Buddha’s instruction and attained firm strength in the Buddha Dharma,
they all joyfully joined their palms, bowed, and prostrated with their heads at the Buddha’s feet.
