Translated in the Northern Qi Dynasty by the Tripiṭaka Master Narendrayaśas
Part Seven: The Prediction of Nāga Kings
At that time, the nāga kings Nanda and Upananda, together with nine hundred million nāgas and other nāgas, saw the various nāga maidens arranging wondrous offerings, and also heard that the nāga maidens had already received prediction. In their minds they gave rise to thoughts of rarity and difficulty, unprecedented and never before known, and they thought as follows: “The Tathāgata, the World-Honored One, the Worthy of Offerings, the Correct and Universal-Knowing One is so rare, so unprecedented, because the Tathāgata deeply knows the capacities of beings. Those who deeply trust the Tathāgata have not a little portion at which they do not see, do not hear, and do not realize the Tathāgata’s True Dharma. Such correct proclamation can cause the great assembly, upon hearing it, to directly and presently know it, without waiting for a time or occasion. In accordance with beings’ capacities he transmits the wondrous Dharma and will certainly cause them to realize fruition, so that those who possess wisdom may immediately know and realize. Even females, whose movements are light and restless, whose wisdom is shallow and brief, whose minds of craving are strong, whose minds of hatred are strong, and whose minds of delusion are strong, can still understand the profound and wondrous Dharma meaning spoken by the Buddha. How much more, then, can the assemblies of other disciples, who are skilled in abiding in the Tathāgata’s Dharma, understand it?” Therefore, the nāga kings Nanda and Upananda and the nāga assembly gave rise toward the Tathāgata to a sense of rarity and difficulty, and gave rise to an unprecedented mind. For the sake of making offerings, above the mountains and great seas of the entire Jambudvīpa they raised clouds and mists, universally covering all worlds. They caused fragrant water to fall everywhere, forming fragrant mud. The scent of that fragrant mud filled a three-thousand-great-thousand Buddha land. Among the beings there, all who smelled that fragrance were able to be irreversible in the mind of Anuttarā-Samyak-Saṃbodhi.
Within the area of Kapilavastu extending sixty yojanas in each direction, crimson pearls rained down, covering the entire ground. They further used various priceless treasures to cover everywhere around the Nigrodha grove. They also transformed nāga flowers into a wondrous hall, extending sixty yojanas in each direction, with rafters, pillars, beams, and walls all made of the seven treasures. They further transformed immeasurable musical instruments, and for the sake of offerings they struck and played them, producing wondrous sounds. Within that subtle hall of nāga flowers they transformed nine hundred million kinds of flower tassels of all colors and forms, hanging them throughout the hall. They used a vaiḍūrya net to cover the jeweled pillars, and spread priceless treasures across the ground beneath the hall. Those treasures were soft, like the vālakambala stone of the Heaven of the Thirty-Three. The color of that stone was like vaiḍūrya, and its touch was as soft as a kācalindikāka garment, subtle and delightful, binding the eyes of those who behold it, causing devas and humans to give rise to longing and attachment, holding it in mind and not forgetting. Those various maṇi jewels were the same. Among those various maṇi jewels, some emitted cool flames of light, some flowed with blue water, some flowed with red water, some flowed with white water, some flowed with yellow water, and some again flowed with variegated water. Some again blew forth cool and comfortable winds. Some jewels could manifest in full whatever objects beings required. Some jewels could produce abundant moisture and radiant luster. Some maṇi jewels could serve as bright mirrors, and the entire assembly was reflected within them. All the people of the great city of Kapilavastu, no matter how many, appeared within those jeweled mirrors. All assemblies could see the Buddha and the Śrāvaka disciples. With such various supernormal power and transformations, relying on the spiritual power of those maṇi jewels, they caused to appear from the earth jeweled canopies of variegated colors, as well as jeweled standards of variegated colors, and jeweled banners of variegated colors. They also caused to appear flower tassels of variegated flowers, as well as tassels of variegated fragrances, and tassels of variegated jewels, and again tassels of pearls. They also caused to appear nāga banners of variegated colors, and again nets of jeweled bells. They also caused to appear fine horses of variegated colors. All these manifested objects arose by relying on the nāgas’ power.
At that time, the nāga kings Nanda and Upananda, together with nine hundred million nāgas, drove those fine horses and followed behind on foot. They circumambulated the World-Honored One three times to the right, and scattered wondrous kācalindikāka soft treasures toward the World-Honored One.
They also caused the various treasures that had appeared from the ground beneath that wondrous hall to rise up into the sky and then descend upon the Tathāgata and the Śrāvaka disciples. They further used the immeasurable musical instruments of the nāgas, which naturally produced beautiful and subtle sounds in the sky, to make offerings to the Buddha.
At that time, after the nine hundred million nāgas had circumambulated the Buddha three times, they joined their palms before the Buddha and stood in silence, recollecting the Buddha’s merits. Gazing upon the Tathāgata, their eyes did not depart even for a moment. They delighted in the Buddha’s merits, and their deep minds had already settled in Anuttarā-Samyak-Saṃbodhi.
After briefly standing with palms joined in silence and recollecting the Buddha’s merits, they bared their right shoulders, knelt on their right knees, joined their palms toward the Buddha, and prostrated themselves fully, placing the five parts of the body upon the ground in homage to the Buddha. All the assembly then used a single voice to praise the Buddha in verses, saying:
“For a long time he cultivated dignified conduct, accomplishing the marks adorned with a hundred merits. Bearing a mind of great compassion, he freed himself from worldly defilements, and his moral qualities were complete and perfected.
He relinquished a land filled with immeasurable treasures, and the World-Honored One departed from the city of Kapilavastu.
For six years he practiced ascetic discipline. At that time the Tathāgata had not yet realized the wondrous Dharma of ambrosia,
yet the resolve of the Sugata did not retreat or grow weary. This was because he had long cultivated wisdom.
The Tathāgata truly is the teacher of devas and humans, and for the sake of worldly beings he practiced ascetic discipline.
Merely hearing of these deeds is already difficult for people to endure; how much more so would it be to witness them directly?
The Muni, in past lives, relinquished his head and his eyes, just as the noble ones generate the resolve for Bodhi.
When we hear of these things, we do not feel joy, precisely because we hear of the Tathāgata’s ascetic practices.
Again, in former times the Buddha was once an ascetic of forbearance. When King Kali severed his hands and feet and cut off his ears and nose,
he did not give rise to anger. Merely hearing of such events is something we cannot endure.
Again, the Buddha once placed his body upon a balance scale, and did not abandon the bird that had come to him seeking refuge.
After hearing this, we likewise do not feel joy, because the Tathāgata’s past lives were indeed marked by extreme diligence and hardship.
Why is there no joy in our hearts? It is because what the World-Honored One practiced was asceticism taken to its utmost extreme.
Yet toward those who once committed evil acts against the Tathāgata, when they fell into evil destinies, the Buddha still gave rise to compassion for them.
Why is the great guide, endowed with noble wisdom, able to cultivate a mind of non-harming toward all beings?
Because he cultivatd the Path without blemish. We respectfully request that the Buddha proclaim the practice of peace and ease.
Now these nāga beings have already generated resolve and seek the Bodhi conduct of the Sugata.
They will carry out with full effort everything that the Buddha has taught. We only wish that you would quickly proclaim the true path to Bodhi.
These nāga beings yearn deeply in their hearts, seeking only to reach the realm of neither death nor birth.
We pray that you will reveal the Tathāgata’s stable and secure conduct, so that these beings may easily receive instruction and guidance.”
At that time, the World-Honored One saw the nāga assembly arranging offerings, and also heard them generate vows. Knowing that they had already given rise to deep faith, the Buddha then manifested a gentle smile. Such is the principle of all Buddhas: when a smile appears, immeasurable rays of light of various colors immediately issue forth from the gate of the face. These rays illuminate upward as far as the Brahmā heavens, and after universally shining forth, they return and enter through the crown of the Buddha. At that time, the venerable Aśvajit bhikṣu asked in verses, saying:
“Excellent indeed, śramaṇa, great Muni. You do not manifest a smile without cause.
Compassionate guide, we respectfully ask you to proclaim the conditions of this incomparable smile of wholesome wisdom.
The great assembly gazes upon you, longing to hear. Regarding the immeasurable meritorious practices of the World-Honored One,
because of this smile the minds of the multitude give rise to doubt and unease. We only wish that the Dharma King will dispel the doubts of all.
Who, within the Dharma of the Buddha Śākyamuni, has now given rise to reverent faith and joy?
Who today has caused Māra Pāpīyas to fall into confusion of mind and lose delight?
Who today is able to reverently serve the great guide, the Dharma father endowed with merit?
Who has made the foremost and most excellent offering? May the Lion of the Śākyas explain this for us in the greatest detail.
This entire assembly joins their palms, all facing the Buddha and standing in reverence.
We only wish that the guide will remove the net of doubts and expound for the assembly the conditions of this smile.
After hearing this, the assembly will surely give rise to joy and will be able to understand the True Dharma teaching of the World-Honored One.
The World-Honored One, endowed with great wisdom, brings joy to the multitude, accords with the right teaching, and skillfully abides therein.”
At that time, the World-Honored One replied to the venerable Aśvajit in verses, saying:
“The great guide of the assembly, endowed with deep and vast wisdom, proclaims witha a Brahmā-voice endowed with eight qualities
You should purify your own minds, distance yourselves from defilement, and listen attentively as I explain the conditions for this smile.
These nāga kings have given rise to reverent faith toward me. The offerings they have established surpass all others.
They do so in order to seek Buddha Bodhi and for the sake of benefiting all worlds.
‘With a mind of deep compassion contemplating beings, if there were no guide, how could beings attain peace and happiness?
How might I realize great Bodhi, maturing beings without fatigue or weariness?’
They deeply delight in quiescent meditative absorption, are endowed with wisdom, and ride upon the vehicle of peace and joy. Their mental consciousness is pure.
With regard to emptiness, signlessness, and wishlessness, the three gates of liberation, they have long cultivated these throughout immeasurable kalpas.
With an impartial mind they observe the world, just as the Buddha realized the characteristics of wisdom.
Their minds of loving-kindness, compassion, joy, and equanimity are all equal and complete, for the sake of bringing stability and peace to the world.
These beings, possessed of foremost compassion and pity for beings, will in the future become Buddhas, thus fulfilling their aspirations.
After observing the world, they will become guides, bearing the name ‘Without Enmity.’
When they realize the Dharma of nectar, they will have no Māra adversaries, nor any other obstructions.
They will constantly expound the Dharma of non-self, and will never be tainted by worldly discourse.
Those Tathāgatas, endowed with great compassion, will cause all beings to enter into Buddha wisdom.
When these Sugatas teach the Dharma, all beings will be able to believe and understand it.
As they cultivate the path throughout life after life, maturing beings will not be difficult for them.
All those who are matured by them and hear the Dharma will attain liberation and realize nectar.
All who hear the Dharma will attain liberation, and these beings will all acquire dignified and well-formed appearances.
All beings will be able to understand the teachings of those Tathāgatas.
All spirits, ghosts, and animals will be without exception in understanding the meaning of those Buddhas’ words.
All beings, after rightly recollecting and retaining the Dharma teachings, will be able to awaken to and understand the Tathāgata’s Dharma of nectar.
There will be no being who, upon hearing the Buddha teach the Dharma, does not immediately give rise to a mind of affection and delight.
All who delight in what those Buddhas proclaim will be able to realize nectar.
At that time, all beings who are taught and transformed will be liberated from birth, aging, sickness,
and death, as well as sorrow, grief, suffering, and distress. After hearing the Buddha teach the Dharma, their minds will become pure and undefiled.”
Thus did Śākyamuni Buddha proclaim the intentions of the nāgas and respond to the Buddha’s children.
That firm wisdom revolved within their minds, serving as the cause for realizing unsurpassed Bodhi.
After the Tathāgata bestowed prediction upon those nāga beings, the great assembly, upon hearing this, rejoiced greatly.
The assembly rejoiced without measure, took refuge in the Buddha, and all mental intentions became entirely quiescent.
Part Eight: The Prediction of Kumbhāṇḍas
At that time, there were also one hundred eighty million kumbhāṇḍas who, upon seeing the asuras, garuḍas, nāga maidens, nāga kings, and others making offerings to the Tathāgata and hearing of their receipt of prediction, felt content and satisfied. They leapt with joy and delight, giving rise to a sense of rarity and difficulty, to an unprecedented mind. They thought: “The meritorious wisdom of the Tathāgata, the World-Honored One, is subtle and supremely excellent. Though he receives such rare and extraordinary offerings, he is neither astonished nor exuberant. This is because the Buddha’s wisdom is the most honored and sublime among all wisdoms. It is like the waters of the great ocean, which neither increase nor decrease. Why is this so? Because it is deep, vast, and boundless. In the same way, when the World-Honored One receives supreme offerings, his mind remains unchanged. Why is this so? Because with regard to all dharmas he is already free from all doubt.”
At that time, these one hundred eighty million kumbhāṇḍas, for the sake of making offerings, transformed and manifested one hundred eighty million jeweled canopies, all accomplished from the seven treasures. There were jeweled canopies woven of golden threads, jeweled canopies woven of silver threads, jeweled canopies of many treasures woven of vaiḍūrya threads, jeweled canopies of many treasures woven of crystal threads, jeweled canopies of many treasures woven of red pearl threads, jeweled canopies of many treasures woven of agate threads, and jeweled canopies of many treasures woven of giant clam threads.
Upon those jeweled canopies, the kumbhāṇḍas hung jeweled tassels of various colors. Golden-thread canopies were paired with silver-thread tassels, silver-thread canopies with golden-thread tassels, vaiḍūrya canopies with crystal tassels, crystal canopies with vaiḍūrya tassels, red pearl canopies with giant clam tassels, giant clam canopies with red pearl tassels, and agate canopies with crystal tassels.
They further transformed and manifested one hundred eighty million jeweled carriages, adorned with many treasures and displaying many colors, exceedingly marvelous and subtle. These were golden carriages, silver carriages, vaiḍūrya carriages, crystal carriages, pearl carriages, giant clam carriages, and agate carriages. Upon those carriages, they further manifested one hundred eighty million jeweled canopies, each connected to its carriage.
Each jeweled canopy had one hundred subsidiary canopies. The stems and poles of those canopies were all made of gold, silver, crystal, vaiḍūrya, and the like. Upon those jeweled canopies, they further manifested various jeweled flower tassels to adorn and embellish them, namely tassels of golden flowers, tassels of silver flowers, tassels of vaiḍūrya flowers, tassels of crystal flowers, tassels of red jewels, tassels of nāga pearls, and tassels of red pearl flowers. They further used nets of red pearls to universally cover the jeweled canopies.
They also transformed and manifested the music of the kumbhāṇḍas, producing various beautiful and wondrous sounds, with which they made offerings and provided delight to the Buddha. They further transformed and manifested one hundred eighty million fine horses, endowed with the colors of many treasures, tamed and swift, gentle and obedient, to draw those jeweled carriages.
At that time, the kumbhāṇḍas each mounted their jeweled carriages and circumambulated the Buddha three times, scattering flowers of the seven treasures upon the Buddha. Then those kumbhāṇḍas dismounted from their carriages, came before the Buddha, and after bowing with their heads to the ground, circumambulated the Buddha three times again. They then bent their bodies, joined their palms, withdrew to one side, and praised the Buddha in verses, saying:
“The great Muni, neither increasing nor decreasing, is like Mount Sumeru, king among mountains.
The Tathāgata who can receive such unsurpassed offerings has already realized fearlessness.
The Buddha observes all beings and sees only names and conceptual appearances, seeing only the manifestation of function without grasping.
The exemplar guide cultivates quiescent extinction through meditative absorption; therefore, a true knower has no pride or arrogance.
The Muni understands that the world is like an illusion, like experiencing sensual pleasures within a dream,
and also like the moon reflected in water or a mirage. He observes in this way thoroughly and without remainder.
Just as the city of the gandharvas has no true substance, and cannot be found even when sought in all ten directions,
being only an empty name without reality, so the Buddha perceives that all phenomena in the world are like this.
All offerings made by humans and devas, whether jeweled carriages, jeweled canopies, music,
banners, flowers, tassels, or palms joined in reverence, are contemplated by the World-Honored One and known to be like shadows and echoes.
After we have established these offerings, we pray that in the future we may become Buddhas.
We also pray that we may understand the world as dreamlike and illusory, and after understanding this, teach the Dharma in the same manner as the World-Honored One.
When we see beings oppressed by manifold suffering, pressed down by birth, aging, sickness, and death,
we pray that we may realize the Buddha’s Bodhi of the deathless and proclaim the wondrous Dharma so that those who hear it may attain liberation.
Before beings who lack wisdom, we pray that we may realize Bodhi and teach the Dharma for their sake,
expounding teachings that are undefiled and pure, and acting as guides for beings who have no teacher.”
At that time, the World-Honored One, knowing that the kumbhāṇḍas had already attained deep faith, manifested a gentle smile. At that time, the venerable Aśvajit bhikṣu asked in verses, saying:
“The Buddha does not manifest a smile without cause, nor does he smile in astonishment at all rare phenomena.
The Tathāgata does not smile due to astonishment. I now wish to hear the conditions for this smile.
All devas and humans harbor doubts. Seeing a smile appear from the mouth of the Buddha,
we only wish to sever every net of doubt and hear the matter of the World-Honored One’s smile expounded.
Who has given rise to deep faith in the True Dharma? Who is able to properly behold the compassionate father?
Who is praised by the Buddha and performs offerings? Supreme among humans, I wish to hear of this.
Who today, regarding conditioned formations, has seen their faults and is able to abandon them?
Who today is able to abide in reality, with a mind-nature that is pure? I wish to hear of this.
Who is able to subdue the Māra king and his retinue? Who is able to bring joy to the Buddha’s mind?
Who is able to penetrate to the deepest depths of conditioned dharmas? I wish to hear this, so that the mind of doubt may be cut off.
The entire assembly stands with palms joined, wishing to hear the conditions of the Tathāgata’s smile.
May all beings’ doubts be severed. O Honored One of the Two Feet, please bestow prediction regarding this matter.”
At that time, the World-Honored One replied to the venerable Aśvajit in verses, saying:
“Excellent indeed, Aśvajit. You have inquired into this meaning, which brings exceedingly great benefit to the world.
Because you asked about the conditions for this smile, listen attentively, Aśvajit. I shall now explain it for you.
When those kumbhāṇḍa beings made offerings to me, their minds were able to abide in the Dharma of quiescent extinction.
When they saw me, they were not startled or fearful. Rather, their minds gave rise to the sense of rarity and difficulty, and they generated vows.
Today, as they make offerings to me, their minds discern and carefully examine the Dharma of quiescent extinction.
With deep faith they give rise to great compassion, and they are able to guide beings who have lost the path.
Because they pity beings, they make offerings to me, and for those who have strayed from the true path they give rise to a mind of loving-kindness.
After these worthy and wise beings have acted in this way, they will abandon their ghostly bodies and be reborn in the Heaven of the Thirty-Three.
The lord of the heavens will constantly teach them with a mind of compassion, repeatedly instructing them in the heavens,
enabling them to cut off doubts regarding the Dharma and to become close associates of Indra.
Throughout immeasurable kalpas, as numerous as the sands of the Ganges, in various lands they will practice what the Buddhas practice.
Donning the firm armor of great and vast vows, they will make offerings to all who are endowed with the True Dharma.
Within immeasurable Buddha lands, they will purify those lands without weariness, benefit vast multitudes of beings, and become guides.
In the future they will become Buddhas, bearing the name ‘Not Astonished.’
When they cultivate the path and practice conduct in the various lands, the people of those lands will certainly know that they will become Buddhas.
Through this skillful means, as they liberate beings in future ages, they themselves will have no mind of astonishment.
In seeking the Unsurpassed Path of peace and stability, they will purify all lands without perceiving anything as strange.
Regarding all that they do, their minds will have no attachment, and the same is true with respect to realizing great Bodhi.
What you asked concerning the conditions for this smile has now been answered. The minds of doubt among beings have all been cut off.
The great assembly has removed its doubts and attained joy, because they have clearly understood the merit of their offerings.”
Part Nine: The Prediction of Gandharvas
At that time there were also three hundred sixty million gandharvas who, upon seeing the asuras, garuḍas, nāga maidens, nāga kings, kumbhāṇḍas, and others making offerings to the World-Honored One and hearing that they had received prediction, felt content and fully satisfied. They rejoiced with delight and leapt with joy, giving rise to a sense of rarity and difficulty, to an unprecedented state of mind, and they exclaimed in praise: “Truly rare, truly unprecedented. Even though the Dharma realm spoken by the Tathāgata is originally without alteration, he nevertheless manifests the appearance of the growth of wholesome roots. Although there is no agent of action, he nevertheless manifests the action.”
After the gandharvas had awakened to understanding within this Dharma, they gave rise to a mind of reverence toward the Tathāgata and generated the resolve for Anuttarā-Samyak-Saṃbodhi. Filled with joy beyond measure, and for the sake of making offerings to the Buddha, they transformed and manifested three hundred sixty million Airāvaṇa great nāga-elephant kings, each endowed with six tusks. On each tusk there appeared seven ponds. In each pond there appeared seven lotus flowers. From each lotus flower there appeared one thousand petals. Upon each petal there appeared seven celestial maidens, and between each petal there appeared seven attendants. They were adorned with various heavenly jeweled ornaments and held celestial fragrances in their hands as offerings.
Further, upon the head of each Airāvaṇa elephant king, there appeared three hundred sixty million jeweled canopies, with tassels of the seven treasures hanging on all four sides, and nets of the seven treasures spread above the canopies. Again, upon the head of each Airāvaṇa elephant king, there appeared three hundred sixty million canopies of curtains, all formed from wondrous heavenly fragrances, with silk streamers and tasseled ribbons hanging from their four edges.
After manifesting three hundred sixty million Airāvaṇa great elephant kings, those gandharvas each mounted these great elephants, played heavenly music, and circled the Tathāgata in the sky thirty-six times. They scattered upon the Buddha powdered heavenly sandalwood, powdered heavenly agarwood, powdered heavenly tamāla leaves, powdered pure heavenly gold, māndāra flowers, mahā māndāra flowers, mañjūṣaka flowers, mahā mañjūṣaka flowers, palaśa flowers, mahā palaśa flowers, karkaruva flowers, mahā karkaruva flowers, and again manifested flowers of the seven treasures, which they scattered upon the Buddha.
When the gandharvas scattered these fragrant flowers, their scent drifted in all directions, whether against the wind or with the wind. They further caused various kinds of wondrous heavenly fragrant water to rain down. When this fragrant water fell, the area of Kapilavastu extending sixty yojanas in each direction all became fragrant mud. The scent of that fragrant mud filled the three-thousand-great-thousand world system. Among the beings there, all who smelled that fragrance were without exception irreversible in the resolve for Anuttarā-Samyak-Saṃbodhi.
When the music was played, those sounds pervaded the three-thousand-great-thousand world system. Among the beings there, all who heard those sounds likewise became irreversible in the resolve for Anuttarā-Samyak-Saṃbodhi.
In this manner, each gandharva arranged offerings upon the heads of three hundred sixty million elephant kings, causing some celestial maidens to play music, some to sing, and some to dance. When those maidens sang and danced, all assemblies focused their attention and gazed intently. There were also maidens who waved their arms and scattered powdered sandalwood, others who scattered powdered agarwood, widely performing offerings. The scene was no different from the offerings previously arranged by the asuras.
At that time, the gandharvas, each seated upon the heads of the Airāvaṇa great elephant kings, circled the Buddha in the sky thirty-six times. They then descended from the elephants, circled the Buddha three times, bowed with head and face to the ground in homage to the Buddha, bent their bodies and joined their palms, withdrew to one side, and praised the Buddha in verses, saying:
“The World-Honored One’s supreme wisdom surpasses the highest heavens. Having liberated himself, he then liberates others.
In all the world there is none like the Buddha; his marks and characteristics shine with radiant brilliance, and his countenance is perfectly upright.
The most supreme among humans, worthy of boundless praise, manifests inconceivable wonders in the world.
He sees no single dharma that differs in intrinsic nature or appearance, yet he is able to cause beings to abide in wholesome dharmas.
The true suchness of dharmas does not undergo change. There is only verbal designation and no other substantial meaning.
There are no deeds that truly act, nor agents that truly act, yet even so the Buddha still teaches and transforms all beings.
Dharmas neither come nor go, nor do they arise, yet the Buddha is able to expound such teachings.
Although the intrinsic nature of all dharmas is empty, the World’s Hero still causes beings to cultivate the path.
No single dharma is capable of creating itself. The clear-eyed one of the world speaks of action only through provisional naming.
Dharmas do not themselves know or awaken; yet within non-action the World-Honored One manifests all action.
Just as a vehicle is assembled from many components, those components do not know that they can create a vehicle,
yet the function of the vehicle clearly appears, the Buddha’s exposition of dharmas follows this same principle.
Dharmas do not teach one another, nor do they awaken or make one another aware.
All dharmas do not mutually rely upon one another. The nature of dharmas is originally without birth and without death.
The Buddha teaches in accordance with worldly convention. Within worldly understanding, dharmas are not entirely nonexistent.
The nature of worldly dharmas abides in this way. Knowing how dharmas abide in accordance with worldly truth, the Buddha teaches them to beings.
The World-Honored One thus proclaims the dharmas. This is an exceedingly wondrous activity of great compassion.
The intrinsic nature of dharmas is originally invisible, yet the Tathāgata skillfully expounds their nature through expedient means.
We vow to become guides of boundless praise, great teachers adorned with a hundred meritorious marks,
benefiting all worlds through great compassion. We vow to become refuges for the world, just like the Buddha of today.
We vow that for those obscured by the darkness of hindrances, those carried along by the swift current of craving,
and those bound by thirst and tormented by manifold sufferings, we will rescue and liberate them just as the World-Honored One does.
We vow that for those burdened by many hardships, those who do not see the farther shore and are bound by Māra,
and those whose minds are restless like monkeys running wild, we will rescue and liberate them just as the World-Honored One does.
We vow that for those who are foolish and blind, those wearied by repeated journeys through the six destinies,
and those who bring ruin upon themselves through their own karma and its consequence, we will rescue and liberate them just as the World-Honored One does.”
At that time, the World-Honored One, knowing that the three hundred and sixty million gandharvas had already attained deep faith, manifested a gentle smile. At that time, the venerable Aśvajit bhikṣu asked in verses, saying:
“The one endowed with boundless majesty and virtue manifests a smile. The guide does not do this without cause.
May the Buddha swiftly explain the conditions herein and sever all nets of doubt for beings.
Now that the assembly has seen the World-Honored One smile, all are enveloped by nets of doubt.
All beings wish to hear the profound meaning of this smile. We only wish that the one of great compassion will cut off all doubts.
Who has given rise to reverent faith toward the Buddha Dharma and is able to distance themselves from every net of doubt?
The Buddha, knowing that beings have already generated deep faith, therefore manifests a smile, as the supreme one among devas and humans.
Who has the wisdom to accord with the Suchness taught by the Tathāgata, and to understand its contemplation, wisdom, comprehension, and practice?
He smiled in the assembly.
The entire assembly holds minds without duality, wishing only to joyfully hear the proclamation of the heroic one.
With ten fingers of the palms joined and placed upon the crown of the head, with one-pointed mind they gaze upon the face of the Tathāgata.
Far removed from all defilement and sorrow, they rejoice because the eye of the world is now before them.
In order to remove all doubts within their minds, we pray that the one of great compassion will proclaim the conditions for this smile.”
At that time, the World-Honored One replied to the venerable Aśvajit in verses, saying:
“The reason I manifested this smile is for the sake of worldly beings.
Excellent indeed, you asked at precisely the right time. The wholesome roots of the great assembly are about to increase, because of the bestowal of prediction through my smile.
Aśvajit, listen carefully to what I say. This smile manifested by the guide,
I shall now truthfully explain its meaning. You should joyfully listen.
The king of the gandharvas gave rise to reverent faith toward the Buddha. His mind was pure and filled with joy.
Relying upon the True Dharma and awakening to the nature of dharmas, he regarded the Buddha’s True Dharma as rare and extraordinary.
All dharmas are quiescent, peaceful, and unmoving. These assemblies incline toward the principle of reality,
awakening to it in the same way one understands the illusory unreality of the city of the gandharvas. Their offerings to me are unequaled.
Thus, all dharmas are originally without arising, and nothing is completely annihilated.
As the assembly contemplates dharmas as illusion and abides therein, they have not yet fully awakened, and doubts arise in their minds.
Because of truth, I employ skillful means to expound the ineffable Dharma.
After they awaken to my True Dharma, they ride upon the great nāga-elephant and make offerings to the Buddha.
Observing Bodhi as unborn and unceasing, the king of the gandharvas makes offerings to me.
Out of compassion for foolish and deluded beings, he seeks great omniscient wisdom.
They generate vows to become Buddhas in the future, enabling those foolish beings who have lost wisdom to awaken to the True Dharma, abide within it,
and attain the wondrous meaning of deathless quiescent extinction.
After these beings have made such offerings, they will abandon their ghostly bodies.
With joyful minds, they will certainly be reborn in heavenly palaces and will constantly draw near to Indra.
They will encounter many billions of nayutas of Buddhas, make offerings to each stainless Sugata,
and travel from one Buddha land to another, hearing the True Dharma from the Buddhas.
After cultivating pure Buddha conduct, the Buddha lands they accomplish will be pure.
They will transform immeasurable beings, causing them to generate the mind of Bodhi and enabling the Buddha-seed to grow.
After understanding that the nature of all worlds is emptiness, they will also teach others by means of this Dharma,
causing beings to abide in omniscient wisdom. They will remain in the world for immeasurable nayuta kalpas.
Those Buddhas will share a single name, called Boundless Wisdom. Each and every Buddha will abide in the world for immeasurable nayuta kalpas,
expounding the Buddha path and enabling others to hear it.”
Thus did Śākyamuni Buddha proclaim the karmic fruition of the gandharvas’ offerings
and bestow prediction upon them so that the great assembly might hear it, thereby answering Aśvajit’s question concerning the conditions for the smile.
After the assembly heard this, all rejoiced greatly. Knowing that such a Buddha prediction was exceedingly delightful and worthy of joy,
and after hearing this incomparable prediction, they all took refuge in Śākyamuni Buddha.
