[B1] [F.1.b] Homage to all the buddhas and bodhisattvas!

Thus did I hear at one time. The Blessed One was at the Kalandaka­nivāpa in the Veṇuvana, near Rājagṛha—an abode for those who practice concentration, an abode for those who do not abide, an abode for those who dwell in emptiness, an abode for those who dwell in signlessness, and an abode for those who dwell in wishlessness. The Blessed One was there together with a great saṅgha of one hundred thousand monks, all of whom talked only little, remained in solitude, and diligently practiced meditative seclusion.

At one point the venerable Śāradvatī­putra rose from his meditative seclusion [F.2.a] and went before the Blessed One. He bowed his head to the Blessed One’s feet and then sat to one side. Likewise did the venerable Mahā­maudgalyā­yana, the venerable Mahākātyāyana, the venerable Mahākauṣṭhila, the venerable Kapphiṇa, the venerable Mahācunda, the venerable Subhūti, the venerable Amogharāja, the venerable Vāṣpa, the venerable Nanda, the venerable Ānanda, the venerable Nandaka, the venerable Kimbhīra,6 the venerable Upagupta, the venerable Nārada, the venerable Vasiṣṭha,7 the venerable Mokila, and the venerable Upāli, along with five hundred others who had all gained mastery. They all now rose from their afternoon meditation session and went before the Blessed One, bowed their heads to his feet, and sat to one side.

A party including the venerable Yaśodatta, the venerable Dhṛtarāṣṭra, the venerable Marutpūjita,8 the venerable Yaśaskāma, the venerable Nandisena, the venerable Nandikāma, and five hundred other monks had been traveling from Śrāvastī where they had spent the rainy season. Now they arrived at the Kalandaka­nivāpa in the Veṇuvana by Rājagṛha. They also went before the Blessed One, bowed their heads to his feet, [F.2.b] and sat to one side.

At that time another party consisting of the bodhisattva great being Ajita and one thousand bodhisattvas like him were likewise on the way from Campā where they had stayed during the rains retreat. When they arrived at the Kalandaka­nivāpa in the Veṇuvana by Rājagṛha they also went before the Blessed One, bowed their heads to his feet, and sat to one side.

Traveling at that time were also the bodhisattva great beings Bhadrapāla, Ratnākara, Susārthavāha, Guhagupta, Naradatta, Indradatta, Varuṇa, Brahmādeva, Balabhadra, Viśeṣamati, Vardhamānamati, Amoghadarśin, Susaṃ­prasthita, Suvi­krānta­vikrāmin, Nityo­dyukta, Anikṣiptadhura, Sūryagarbha, Jagatīṃdhara, Dharaṇīṃdhara, Amṛtaṃdhara, Susthitamati, Anantamati, Dṛḍhamati, Trailo­kyavi­krāmin, Anantavikrāmin, Apra­meya­vikrāmin, Vajra­pada­vikrāmin, Amogha­pada­vikrāmin, Acala­pada­vikrāmin, Mahāpratibhāna, Tīkṣṇa­prati­bhāna, Gambhīra­pratibhāna, Ananta­pratibhāna, Aprameya­prati­bhāna, Mañjuśrī­kumāra­bhūta, Padmaśrīgarbha, Dharmodgata, Ratnapāṇi, Ratnadhara, Bearer of the Armor for Infinite Eons, Bearer of the Armor of Female Forms, Bearer of the Armor of Male Forms, Bearer of the Armor of the Forms of Sentient Beings, Infinite Leader, Unfathomable Leader, and Leader Destroying All Reference Points. [F.3.a] All these bodhisattva great beings had equally donned the armor of activity, and while they had observed the rains retreat at different locations, they were now gathered in one group, and so they also arrived at the Kalandaka­nivāpa in the Veṇuvana by Rājagṛha. Upon their arrival, they went before the Blessed One, bowed their heads to his feet, and sat to one side.

Knowing that this gathering of bodhisattva great beings had assembled, the Blessed One performed a miraculous feat. Thus, by the doing of the Blessed One, all the monks and nuns, as well as all the male and female lay practitioners, who were present near the Kalandaka­nivāpa in the Veṇuvana by the city of Rājagṛha now approached the grove and the place where the Blessed One was. They came there in order to see the Blessed One, pay him their respect, and offer him their worship. As they arrived before him, they each bowed their heads to the feet of the Blessed One, and then sat to one side.

At that time Mahākāśyapa was dwelling in the Indra­śailaguha cave on Vaidehaka Mountain together with five hundred monks. They were all forest dwellers, receivers of alms, wearers of refuse rags, wearers of the three Dharma robes, upright dwellers, users of the grass mat, dwellers at the foot of trees, men of few desires, men of contentment, recluses, and wearers of inferior Dharma robes. Now, as the Blessed One effected his miraculous deed, Mahākāśyapa and the five hundred monks disappeared from the Indra­śailaguha cave on Vaidehaka Mountain and emerged at the Kalandaka­nivāpa in the Veṇuvana by Rājagṛha. Such was the Blessed One’s miraculous activity.

Perceiving the venerable Mahākāśyapa’s arrival from afar, [F.3.b] the Blessed One said to his monks, “Monks, the elder Mahākāśyapa, who has just arrived, is a forest dweller, a receiver of alms, a wearer of refuse rags, a wearer of the three Dharma robes, a wearer of inferior Dharma robes, a hermit, a man of few desires, a man of contentment, a recluse, an incorruptible one, and a master of the entire Dharma. Monks, in terms of the ascetic practices, all my hearers should be equal or comparable to the monk Mahākāśyapa. Monks, since the monk and wearer of the three Dharma robes, Mahākāśyapa, does not even wish to speak with the gods, what need is there to mention his disinterest in human conversation.”

When the Blessed One saw Mahākāśyapa arriving from afar, he said, “Kāśyapa, come here. Be welcome here, Kāśyapa. Ah, the elder Kāśyapa has traveled far to be here. Take this free seat, Kāśyapa.” As soon as the Blessed One had thus given a seat to the elder Kāśyapa, the Blessed One caused a tremor to arise from that seat, so that the entire trichiliocosm quivered, shivered, and trembled; vibrated, quaked, and moved; and rattled, shook, and convulsed. At the same time, the world became engulfed in a great light. Just as a jar of alloyed metal produced in Magadha emits a deep, reverberating sound when it is struck with an iron hammer, so too from the tremor arising from the seat he had just given to the venerable Mahākāśyapa, the Thus-Gone One, the Worthy One, the Truly and Completely Awakened One likewise now caused a great sound to reverberate throughout the entire trichiliocosm. [F.4.a]

The venerable Mahākāśyapa then draped his Dharma robe over one shoulder, knelt on his right knee, and, bowing toward the Blessed One, joined his palms in respect. He approached the Blessed One, bowed his head to the Blessed One’s feet, and said, “Blessed One, you are my teacher, and I am your hearer. Thus, for us hearers it would not be appropriate to enjoy the Dharma robe, alms bowl, cushion, or any other object used by the Blessed One, the Thus-Gone One, the Worthy One, the perfect Buddha himself. And why is that so? Because, Blessed One, for the entire world including its gods, humans, and demigods these serve as a basis for worship.9 Nor, Blessed One, shall I use the refuse rags that the Blessed One dons, because such garments serve as a basis for the worship of the Blessed One.

“Blessed One, from now on I shall not entertain any thoughts of desire, ill will, or malice. I shall not bring to mind any of the torments of desire, anger, or delusion. Blessed One, in short, for as long as I train, and until I have reached the ground of no more training, I shall place the Blessed One’s refuse rags at the crown of my head. Blessed One, such garments I do not receive for my enjoyment but for the sake of practicing the instructions and advice. Blessed One, as I take up such garments I think myself neither superior nor inferior. Blessed One, I do not think of the [F.4.b] refuse rags as something to be worn on the body in the absence of Dharma robes. Blessed One, I do not think of the refuse rags as something that should be touched by unwashed hands. Blessed One, wherever I may be, I will always prostrate to the refuse rags. Blessed One, I do not think of the refuse rags as something that should be touched by any unclean limb. Blessed One, I bear the refuse rags as a basis for worship. Blessed One, that which I bear is what the Blessed One has relinquished and granted.

“Apart from the recollection of the buddhas, I do not engage in any attainment for the sake of abiding in some other state. As for the way that I abide, I do not identify earth as earth, water as water, fire as fire, or wind as wind. I do not have any notion of either this world or something that is beyond it. Blessed One, I do not form any notion about anything seen, heard, distinguished, cognized, conceived, or contemplated. Blessed One, the state free from perception, the state of the attainment free from perception, the state of the transcendence of perception, the state of the transcendence of freedom from perception, the state of perception, the state without perception, as well as the state of training and the state of no more training—none of these do I truly perceive. Blessed One, within this state I do not perceive any thus-gone ones, any qualities of the thus-gone ones, [F.5.a] nor any state of the thus-gone ones. That is how I abide.

“Blessed One, take as an analogy the various names, signs, and designations for open space. Blessed One, in terms of such an application of names, signs, and designations, we may say ‘space’ and so employ a convention, sign, or representation. Blessed One, likewise, just as we may speak of ‘space,’ we may also say ‘the open,’ ‘the empty,’ ‘the void,’ ‘the hollow,’ ‘the essenceless,’ ‘the ungraspable,’ ‘the limitless,’ ‘the unsupported,’ ‘that which cannot be adopted,’ ‘that which cannot be discarded,’ ‘the bodiless,’ ‘the actual,’ ‘the completely pure,’ ‘mid-air,’ ‘the unimpeded,’ ‘the insubstantial,’ ‘what cannot be shown’—or any other such convention. Nevertheless, Blessed One, no name, sign, or representation can be employed to successfully delineate, determine, compare, or distinguish space. Blessed One, wherever we may look, we will not find any color, shape, or objective referent whereby space can be demarcated or contained.

“Similarly, Blessed One, we may say ‘the Thus-Gone One,’ ‘the Buddha,’ ‘the Teacher,’ ‘the Refuge,’ ‘the Protector,’ ‘the Support,’ ‘the Guide,’ ‘the Leader,’ ‘the Perfect Leader,’ ‘the Doctor,’ ‘the Healer,’ ‘the Revealer of the Path,’ ‘the Teacher of the Path,’ or make use of some other name or convention. [F.5.b] In that way the learned may praise, venerate, extol, laud, and applaud the Blessed One. Yet whichever mundane quality they may express through words and conventions in this way, this will not make me cognize, regard, or perceive the Blessed One. And why is that so? Because, Blessed One, all phenomena are by nature hollow and without essence.

“Blessed One, take the analogy of a magician who conjures a universal monarch—a king who has received the royal anointment, is the master of the four divisions of the army, and is in possession of the seven precious treasures. Blessed One, that magically produced monarch may then be engaged in the subjugation of all the beings that inhabit that universe of four continents, and he may succeed in vanquishing that infinite amount of beings. Blessed One, the monarch’s body is distinct, and the bodies of the sentient beings are likewise seen as distinct. However, Blessed One, the magically conjured universal monarch will certainly not be thinking, ‘I shall be the master of this great army! I shall rule this world of four continents!’ And the four divisions of the army will certainly also not be thinking, ‘That universal monarch is our leader, so we must follow him!’ And yet they do follow him.

“Similarly, Blessed One, that which is the intrinsic nature of phenomena does not exist as a blessed thus-gone one, a hearer, someone training, someone not training, a solitary buddha, or an ordinary being. Blessed One, within the intrinsic nature there is [F.6.a] no observation, perception, or apprehending of the thus-gone ones’ intrinsic nature. There is no observation, perception, or apprehending of the solitary buddhas’ intrinsic nature. There is no observation, perception, or apprehending of the hearers’ intrinsic nature. There is no observation, perception, or apprehending of ordinary beings’ intrinsic nature. There is no observation, perception, or apprehending of the intrinsic nature of form. Likewise, there is no observation, perception, or apprehending of the intrinsic nature of feeling, perception, formation, or consciousness. Blessed One, within the intrinsic nature, form is empty, form is empty thereby, and within that there is no observation of empty form. Likewise, herein feeling, perception, formation, and consciousness are also all empty, they are empty thereby, and within that there is no observation of them as empty. Similarly, herein the thus-gone one is empty, the thus-gone one is empty thereby, and within that there is no observation of the thus-gone one as empty. In the same way, the intrinsic nature of the thus-gone one is empty, the intrinsic nature of the thus-gone one is empty thereby, and within that there is no observation of the intrinsic nature of the thus-gone one as empty. Blessed One, in the same way, there is no hearer either, and no intrinsic nature of the hearer. There is no ordinary being and no intrinsic nature of the ordinary being.

“Blessed One, in the analogy of the magically produced universal monarch and his divisions of the army, there is neither any universal emperor nor any divisions of the army. [F.6.b] They are not to be found within the illusion itself, the intrinsic nature of the illusion, or within the magician. They are not in earth, not in water, not in fire, not in wind, not in space, and not in consciousness. They are not within the elements of earth, water, fire, wind, or space. Nor are they within the element of consciousness. Blessed One, all phenomena are this way. Blessed One, I do not think about them, I do not produce them, and I do not speak of them. Blessed One, as I am in this way disengaged from desirable qualities, I recollect the qualities of the thus-gone ones.

“Blessed One, this is the path, this is the way. The noble sons and daughters who abide upon and have attained this path will not think, ‘I must engage in other trainings. I must search for other teachers. I shall follow other mendicants or brahmins as they teach. That other venerable one knows with insight, sees with vision, and applies the true view with mastery.’ Such thinking is not appropriate. Blessed One, since I have become certain about this, that is how I am. Since I have attained that gateway of the Dharma, that is how I am. This is how all phenomena are: they all share the same nature in terms of their voidness and unborn nature.

“Blessed One, I wish to bring my doubts about the Dharma before the Thus-Gone One, the Worthy One, the perfect Buddha, and as the Thus-Gone One has given me the opportunity, I have come here to the Kalandaka­nivāpa from the Indra­śailaguha cave. Blessed One, [F.7.a] I am here, and the Blessed One has granted me a seat. When he granted me a seat, this entire trichiliocosm reverberated and the ground trembled and shook in six ways.

“Blessed One, this is how I think: The Thus-Gone One is a tremendously great being in possession of the Dharma, the vast Dharma. Without any master, the Thus-Gone One is self-arisen, and yet he follows the way of great compassion. Free of special pride, without any pride, he has granted me a seat. This, I find, is a wonder.

“Blessed One, I think of the analogy of a poor man, who has been struggling to maintain the most basic livelihood. That man may toil hard and so end up with a fine home. At that point he may go before a king who has received the royal anointment and is the commander of an army of four divisions—he may go before such a king in order to see him, prostrate before him, pay him respect, and ask him questions. If, when the man arrives, the king then offers him a free seat the man will think, ‘I came here to see the king and pay my respects to him. Even an opportunity just to see the king and prostrate before him is rare, let alone the prospects of being able to ask him questions. Still, as soon as I arrived, this monarch who has received the royal anointment granted me a free seat. What a wonder this is!’

“Blessed One, you are the king of Dharma, a thus-gone one, a worthy one, a perfect buddha, self-arisen and without master. How may I wish what even for hearers and solitary buddhas is hard to achieve and hard to imagine, let alone for the world of gods, humans, and demigods? How is it that have I come here—before the Thus-Gone One, the Worthy One, the perfect Buddha—to ask questions on the Dharma, to behold you, to prostrate, and to pay you my respects? [F.7.b] Blessed One, this is how I think: I have succeeded in seeing the Thus-Gone One. I have succeeded in prostrating to him. I have succeeded in paying him my respects. I have succeeded in addressing him. I have succeeded in addressing him in full. As I now stand before the Blessed One, he has granted me a free seat. Indeed, my success is of the finest sort.

“Blessed One, when the poor man beholds the universal monarch he is filled with wonder, and, Blessed One, I too must marvel. Blessed One, this is how I think: The Thus-Gone One is endowed with great love, great compassion, great joy, and great equanimity. The qualities that the Thus-Gone One possesses are only his, the Teacher’s, and no one else’s. Yet the Thus-Gone One does not think himself special, supreme, or superior. What a wonder this is. I think of how the buddha qualities that belong to the Thus-Gone One, the Worthy One, the perfect Buddha are not shared by any hearer or solitary buddha.”

The Blessed One then spoke to the venerable Mahākāśyapa: “That is right, Kāśyapa, that is right. Kāśyapa, you are right. Kāśyapa, the thus-gone ones are boundless and endowed with boundless qualities. It is impossible to measure the extent of their generosity, and their transcendent generosity, and so on, through to their insight and their transcendent insight. Their aspiration, their transcendent aspiration, their means, their transcendent means, their activity, their transcendent activity, [F.8.a] their liberation, their transcendent liberation, their vision of liberated wisdom, and their vision of transcendent liberated wisdom—these are all immeasurable.

“Kāśyapa, four factors pertain to the thus-gone ones’ unequaled wisdom. Due to their possession of those four factors, the thus-gone ones bring forth the lion’s roar in the midst of their retinue. Which are those four? They are the equality of discipline, the equality of absorption, the equality of insight, and the equality of buddha qualities. Kāśyapa, whoever is endowed with this fourfold wisdom of equality is a thus-gone one who proclaims the lion’s roar in the midst of their retinue.”

The Blessed One then spoke the following verses:

The Blessed One then spoke to Mahākāśyapa: “Stand up, Kāśyapa. Stand up and go take your seat. Kāśyapa, whatever doubts you may have about the Dharma, you must bring them before the Thus-Gone One. Kāśyapa, I shall answer your questions and delight your mind.”

The venerable Mahākāśyapa then rose from where he had been kneeling, bowed his head to the feet of the Blessed One, and took a place at one side. Once more the Blessed One performed a miraculous act, so that all the monks and nuns as well as all the male and female lay practitioners in Jambudvīpa now came to the Kalandaka­nivāpa in the Veṇuvana by Rājagṛha. They approached the site where the Blessed One was, and as they arrived, they bowed their heads to the Blessed One’s feet and then sat to one side.

Miraculously, the Blessed One next caused all the monks, nuns, male lay practitioners, female lay practitioners, gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kiṃnaras, and mahoragas to enter the Kalandaka­nivāpa in the Veṇuvana and, as they entered, this limitless and boundless mass of beings gained insight. The Blessed One then proceeded to perform more miraculous acts. Thereby, from the entire trichiliocosm, the four great kings, King Śakra of the gods, Brahmā, Mahābrahmā, as well as all the divine sons of the heavens of Luminosity, Unlofty, No Hardship, Excellent Vision, and Unexcelled arrived at the Kalandaka­nivāpa in the Veṇuvana by Rājagṛha due to the power of the Buddha. As they arrived, they proceeded to the place where the Blessed One was residing. [F.9.b] Having bowed their heads to the Blessed One’s feet, they sat to one side, facing the Blessed One with their palms joined in homage.

The Blessed One then performed further miraculous acts. Thus, by the power of the Buddha, there now appeared the kings of the nāgas—Sāgara, Anavatapta, Kambaleśvara, Gautama, Nanda, Upananda, Manasvin, Takṣaka, Sundara, and Elapatra—accompanied by a billion other nāgas. They all went before the Blessed One, bowed their heads to his feet in homage, and sat to one side.

In this way, by the power of the Buddha, such a vast gathering of gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kiṃnaras, mahoragas, monks, nuns, and male and female lay practitioners had now come together at the Kalandaka­nivāpa in the Veṇuvana. Everyone entered the grove and took a place there without any anxiety about one another. Such was the Blessed One’s miraculous activity.

The Blessed One now addressed the venerable Maudgalyāyana: “Maudgalyāyana, stand up and prepare a seat for the Thus-Gone One. Seated there, the Thus-Gone One shall deliver the Dharma discourse known as ‘Cutting Through All Doubts.’ He will display the activity that fulfills the wishes of all sentient beings. He will deliver a teaching of the Dharma that satisfies all sentient beings. He will reveal the ocean seal that leads all sentient beings to merge with the Dharma. He will explain how to accomplish the activities of all bodhisattva great beings. [F.10.a] He will explain the way to cultivate the qualities of the buddhas. He will explain the practices that bring sentient beings to maturity. He will explain how to practice transcendent generosity up until transcendent insight. He will explain the practice of the door to the way of all phenomena. He will show the accomplishment of the lord of all beings. He will show the accomplishment of the activities pertaining to the states of all beings. He will satisfy the four retinues. He will satisfy the retinue of gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kiṃnaras, and mahoragas. He will teach just a fraction of the wisdom that is unhindered and unimpeded with regard to past, present, and future. He will teach just a fraction pertaining to the ripening of karmic action, as well as to activity, aspiration, and wisdom.”

The venerable Maudgalyāyana rose from his seat and bowed his head to the feet of the Blessed One. He then emanated a seat for the Blessed One that was as large as the world of Brahmā. In the sky above he emanated a courtyard for the Blessed One made of the seven precious substances that was as smooth to the touch as kācalindika fabric. The courtyard was as vast as a thousandfold universe, and it extended for a distance of seven hundred leagues. Surrounding the courtyard were seven fences, seven arches, seven ledges, and seven layers of lattices made of bells and bangles. To its sides he emanated trees of four precious substances: gold, silver, crystal, and beryl. The trees of gold [F.10.b] had silver leaves, crystal flowers, and beryl fruits; the trees that were of silver had golden leaves, flowers of beryl, and fruits of crystal; the beryl trees had leaves of gold, flowers of silver, and fruits of crystal; and the crystal trees had leaves of gold, silver flowers, and beryl fruits. Between the trees were ponds filled with water endowed with the eight qualities. Leading to the water were four steps, each of them made of precious substances: gold, silver, beryl, and crystal. Sand of gold was strewn, and in the ponds blossomed blue, pink, red, and white lotuses. In the sky above, he emanated a latticed canopy made of the seven precious substances. The courtyard was decorated with numerous silken tassels, the air was filled with pleasant wafts of incense, and there were beds of various flowers, each the size of seven people. Within each of the blue, pink, red, and white lotuses Maudgalyāyana created a monk who looked just like himself.

When the venerable Mahā­maudgalyā­yana had magically produced a seat of this sort, he went before the Blessed One and said, “Blessed One, I have prepared a seat for you. Please know that the time is now right.”

“Maudgalyāyana,” the Blessed One then asked, “have you finished arranging my seat?”

“Yes, Blessed One, I have,” replied Maudgalyāyana.

The Blessed One then addressed the bodhisattva great being [F.11.a] Revealing the Accomplishment of Apprehending Infinite Objects: “Noble son, prepare a lion throne for the Thus-Gone One. Seated upon that throne, the Thus-Gone One shall deliver the Dharma teaching known as ‘Truly Satisfying All Sentient Beings.’ ”

Paying heed to the Blessed One, the bodhisattva great being Revealing the Accomplishment of Apprehending Infinite Objects then prepared a seat, and all the bodhisattvas who were in attendance likewise offered their own shawls to the seat, spreading them upon the lion throne.

Next the Blessed One formed the following intention: “In order to dispel the doubts and hesitations of these bodhisattvas, I shall produce a miracle. Based on their own Dharma robes, I will grant them a vision of their bodhisattva activities, engagements, aspirations, display of realms, and maturation of sentient beings. I shall let them perceive the features of the realms within which they are to awaken to true and complete buddhahood. Likewise, I shall let them see their perfect hearers, their perfect bodhisattvas, and their perfect Dharma teaching. I shall show them their perfect lifespan, perfect complexion, perfect form, perfect name, perfect marks, perfect endowments, and their perfect Dharma fearlessness.”

Then, with his wisdom mind thus inclined, the Blessed One sat down upon his seat [F.11.b] and entered the buddhas’ absorption known as revealing the accomplishment of apprehending infinite objects. As soon as the Blessed One had entered this meditative absorption, all the bodhisattvas who had placed their upper garments upon the Blessed One’s seat now came to perceive everything—from the perfect array of their own future buddha realm up to their perfect Dharma fearlessness—within each of their own shawls. Witnessing all this, the bodhisattvas were deeply gratified and delighted. Joyous and elated, with one voice they sang the following verses to the Blessed One:

Present within the gathering was a youth by the name of Padmaśrīgarbha. He now rose from his seat, draped his shawl over one shoulder, and knelt on his right knee. Joining his palms, he bowed toward the Blessed One. As he faced the Blessed One, the following thoughts arose in his mind: “I wish to request the gateways of the Dharma from the Thus-Gone One. I wish to receive the vajra words. I wish to request the words for practice that are without interruption. I wish to request the words that overcome all other statements, the words of progressive discernment,12 the words wherein all teachings of the Dharma are contained. If the noble sons and daughters practice such a gateway seal, they will attain the stainless eye that sees all phenomena and they will gain expertise regarding the mind. Ah, Blessed One, in the past I have borne my armor through the accumulation of intentions and practical deeds. Thus, you will be aware of my roots of virtue from the past, arisen through the accumulation of intentions and applications.”

Aware of the youth Padmaśrīgarbha’s thoughts and prayers, and aware of his practice of accumulating roots of virtue, the Blessed One now looked in the four directions, and at the same time four great light rays shone forth from his mouth. As this light emerged from the mouth of the Blessed One, it spread out into infinite and endless universes, and wherever the light reached—whether to trees, walls, mountains, earth, or the empty atmosphere—everything became suffused with a golden color. In this way the light shone unhindered throughout all the cardinal and intermediate directions. [F.13.a] Throughout the trichiliocosm, wherever sentient beings were touched by this light their bodies became as if made of gold. Whoever was suffering from the torments of desire, anger, or delusion felt that those afflictions decreased. All beings within the trichiliocosm who were living in hell, suffering the unbearable, ceaseless torments of heat, now experienced relief from their pain due to the power of the Buddha and the power of the bodhisattva’s past prayers. Likewise, all beings within the trichiliocosm who were affected by the obscurations of karma, affliction, and the ripening of karma were freed from their obscurations by the power of the Buddha and the power of the bodhisattva’s past prayers.

Next, to intensely brighten the roots of virtue in sentient beings, the Blessed One projected great light from all the pores on his body. This great light traveled to the east, traversing infinitely many universes. Likewise, the same occurred in the south, west, north, zenith, and nadir: the light from the Blessed One shone forth and extended across infinitely many universes. The Blessed One then produced a special sound that likewise could be heard throughout all those universes.

At that point, in the east, beyond innumerable universes, there was a universe known as Single Parasol. Within that [F.13.b] universe resided the thus-gone one, the worthy one, the perfect buddha Single Jewel Ornament. Abiding and remaining present there, he taught the Dharma. The blessed one, the thus-gone one, the worthy one, the perfect buddha Single Jewel Ornament had prophesied that after himself the bodhisattva great being Jālinīprabha would awaken to unsurpassable and perfect buddhahood.

Now the bodhisattva Jālinīprabha approached the blessed thus-gone Single Jewel Ornament and asked, “Blessed One, who made this special sound and what is the source of that great light?”

The blessed one, the thus-gone one, the worthy one, the perfect buddha Single Jewel Ornament replied, “Noble son, to the west of this buddhafield, beyond innumerable world realms, there is a universe known as Enduring. Within that universe resides the thus-gone one, the worthy one, the perfect buddha Śākyamuni. Abiding and remaining present there, he is delivering a Dharma teaching that belongs to the Bodhisattva Collection, known as ‘Truly Satisfying All Sentient Beings.’ Present in the gathering of the blessed thus-gone Śākyamuni’s retinue is the bodhisattva great being Padmaśrīgarbha. That bodhisattva wishes to request the gateway for accomplishing all syllables—the seal whereby one truly engages with all dharmas.

“Jālinīprabha, in that buddha realm, the retinue contains bodhisattva great beings who bear the inconceivable armor, [F.14.a] the armor of undifferentiated activity. Jālinīprabha, the bodhisattva great beings who have donned such armor also benefit other buddha realms. Jālinīprabha, anyone born within the buddha realm of the thus-gone Śākyamuni will, upon seeing or hearing those bodhisattva great beings, be protected and cared for by them. Jālinīprabha, needless it is, then, to mention what will be the case when someone, upon seeing these bodhisattva great beings, proceeds to pay them respect, reveres them, venerates them, worships them, and asks them questions.”

The bodhisattva great being Jālinīprabha then addressed the thus-gone Single Jewel Ornament: “Blessed One, I wish to go to that universe, so that I may see, venerate, and serve the blessed thus-gone Śākyamuni, and so that I may see those bodhisattva great beings who bear the inconceivable armor.”

“Noble son,” said the thus-gone Single Jewel Ornament, “if you know that the time is right, then go. But act with mindfulness when you remain in that buddha realm. Why do I say so? Because, noble son, the bodhisattva great beings of that realm are hard to approach.”

The thus-gone Single Jewel Ornament then gave an utpala flower that was like a hand to the bodhisattva great being Jālinīprabha. “Jālinīprabha,” he said, “you should offer this hand-like utpala flower to the thus-gone Śākyamuni. Tell him that the blessed thus-gone Single Jewel Ornament [F.14.b] inquires whether the Blessed One has encountered but little hardship and discomfort, and whether he remains healthy, strong, and at ease.”

The bodhisattva great being Jālinīprabha bowed his head to the feet of the thus-gone one, the blessed buddha Single Jewel Ornament, and then circumambulated him three times. Accompanied by bodhisattva great beings beyond number and count, he next traveled to the world of Enduring, arriving there in a single instant of the mind. Once here, he proceeded to the Kalandaka­nivāpa in the Veṇuvana by Rājagṛha, and the place where the Blessed One was residing. Bowing his head to the Blessed One’s feet, he said, “Blessed One, the bodhisattva Jālinīprabha bows his head to your feet in homage. Blessed One, I am Jālinīprabha. Bliss-Gone One, I am Jālinīprabha, and in homage I bow my head to your feet.”

“Jālinīprabha,” replied the Blessed One, “you shall live long, and you shall be happy and healthy.”

Having in this way bowed to the Blessed One’s feet, the bodhisattva great being Jālinīprabha sat to one side and from there addressed the Blessed One: “Blessed One, the blessed thus-gone Single Jewel Ornament [F.15.a] inquires whether the Blessed One has encountered but little hardship and discomfort, and whether he remains healthy, strong, and at ease. The blessed one, the thus-gone one, the worthy one, the perfect buddha Single Jewel Ornament also sends a hand-like utpala flower for the Blessed One. Blessed One, please therefore accept this hand-like utpala flower from the bodhisattva Jālinīprabha.”

The Blessed One accepted the flower and then gave it to the bodhisattva Ajita. Holding the hand-like utpala, the bodhisattva Ajita turned to a group of five hundred that included the bodhisattva Bhadrapāla. “Kinsmen,” said the bodhisattva Ajita, “the Thus-Gone One has given us this hand-like utpala.”

Bhadrapāla, leading the group of five hundred bodhisattvas, now held the hand-like utpala and addressed the Blessed One in the following way: “Blessed One, we have undertaken proper practices and carry out bodhisattva activities. Therefore, is anyone who hears our names certain to awaken to unsurpassable and perfect buddhahood? Blessed One, the bodhisattva Ajita has given us this hand-like utpala. Blessed One, relying on the power of our aspirations, activities, intentions, and resolve never to abandon sentient beings, we shall today toss this hand-like utpala in supplication of the Thus-Gone One. Blessed One, we likewise toss it before all the thus-gone ones, the worthy ones, the perfect buddhas who remain and reside in the east. [F.15.b] We also toss this flower before the blessed ones who have not yet appeared there, before those who are still to appear there, before those who are now appearing, and before those who are disappearing. We do so, likewise, in all the universes located in the south, west, north, nadir, and zenith, as well as in the intermediate directions—we toss this flower before all the blessed buddhas who are present there, or who will appear there. Blessed One, may each and every being who sees this hand-like utpala also experience its fragrance. May each and every one of them be certain to awaken to unsurpassable, true, and perfect buddhahood. May they also journey throughout all buddha realms.”

Then, as they tossed the hand-like utpala, the Blessed One touched the flower with his right hand. As soon as he touched it a half-sized body of the Thus-Gone One appeared within the utpala. Moreover, within each of the utpalas13 there was again a half-sized version of the Thus-Gone One. All these half-sized bodies of the Thus-Gone One now declared, “The teachers of those who do not know all phenomena to be like an illusion, and who are not inclined to think so; the teachers of those who do not know all phenomena to be stainless and devoid of characteristics, and who are not inclined to think so—the teachers of all those who have no such comprehension are neither thus-gone ones, nor hearers of the thus-gone ones.” Speaking such words, they departed. They also spoke the following verses:

After the Thus-Gone One’s emanations had proclaimed these verses, they moved ahead, into the ten directions. [B2]

Now the bodhisattva great being Jālinīprabha said to the Blessed One, “Blessed One, those noble sons are perfectly trained in aspiration. Any sentient being who hears their prayers, or pronounces their names, will be entirely freed from the experience of numerous pains, and they will become destined for unsurpassable and perfect awakening. What a wonder this is! But, Blessed One, such blessed ones and such noble sons are not suited for this universe. Why not?

“Blessed One, as an analogy, a man or woman may have heard of the fame of a priceless and flawless jewel, a jewel that can deliver all possible benefit and happiness. That person may then wish to search for the jewel, and he or she may also have learned the specific characteristics of that precious jewel. Now, imagine that this man or woman sees that immaculate jewel in the middle of the dirt in a latrine pit, or some other filthy place. Around that spot there are some bamboo cane workers, untouchables, outcastes, [F.16.b] or some other hard-laboring people of low caste. Those people have never heard of that jewel, so they obviously do not know about its qualities either—it would be out of the question. Now, the first person who sees the jewel in the filth may remark that the place where that precious jewel is kept is not a very beautiful one. But the others will just respond, ‘Which precious jewel do you have such praise for?’ Even though the first person may explain about and even point to the jewel, the ignorant people will not understand. They will say, ‘Hey you, why are you talking about the qualities of a precious jewel? That “precious jewel” does not have any good qualities. You are a liar and a trickster. We do not believe anything you say.’ The first person may then extract the jewel and lift it out from the dirt. As soon as the jewel emerges the poor people will become extremely upset at each other, and from then on they will be surrounded by numerous harms.

“Blessed One, we are here in the world of Enduring, a place where poor beings of lesser roots of virtue are born. Blessed One, the way we perceive you within this world is similar to the way the person of learning in the analogy sees and recognizes the precious jewel in the midst of the filth. Blessed One, we see the blessed thus-gone ones and the bodhisattva great beings who don the inconceivable armor to be like perfect and completely pure jewels, capable of granting all manner of happiness. [F.17.a] Yet, Blessed One, other beings within this world regard them in a way that is similar to the way the poor and lowly people of the area look at the precious jewel.

“Blessed One, in the analogy a person heard about the jewel’s qualities and decided to search for it. When seeing the jewel in a pit of filth, he or she remarked that the jewel was not kept in a proper place. Similarly, Blessed One, the blessed buddhas and the bodhisattvas present throughout the ten directions also remark that the Blessed One’s buddha realm is not befitting to him. In this way they praise the blessed Buddha and all the bodhisattva great beings who bear the inconceivable armor.

“In the analogy, Blessed One, a man or woman heard about the qualities of a precious jewel, decided to go searching for it, found the jewel stuck in filth, and subsequently declared that the jewel was not being kept properly. We, similarly, have heard praises of the thus-gone one, the worthy one, the perfect Buddha as well as of the bodhisattva great beings who have donned the inconceivable armor. Hence we journeyed here to behold them. But being here, Blessed One, we see that this universe is plagued by hundreds of shortcomings and that sentient beings here possess inferior roots of virtue. [F.17.b]

“Blessed One, the precious jewel in the mud does not lose its brilliance and, just as in that analogy, the thus-gone ones in the ten directions and the bodhisattva great beings who don the inconceivable armor do not lose their radiance either. However, because the intentions and aspirations of beings here are of an inferior quality, the Blessed One has caused his luster to extend for a distance of no more than one fathom.

“In the analogy, Blessed One, the poor people do not believe what they hear about the qualities of the jewel. Likewise, beings in this universe do not believe in the Thus-Gone One’s extreme brilliance, his vast aspirations, his emanations, and his qualities of awakening. Needless it is, then, to state that they do not have faith in the bodhisattva great beings either.

“Blessed One, when the person in the analogy takes out the precious jewel from the dirt, that immediately causes the others there to experience great harm. Similarly, when the Thus-Gone One passes completely beyond suffering and the bodhisattva great beings depart for other world realms it causes bodhisattvas who retain sūtras and who pursue true retention to become extremely disturbed with one another. ‘The Dharma is no longer heard; only non-Dharma can be heard here.’ And why is that? Because under such circumstances those who live here would fall into non-Dharma and pursue non-Dharmic means of livelihood. They would struggle with, defame, criticize, [F.18.a] and disparage one another. They would cause each other to lose their virtuous qualities, and thus experience suffering. They would no longer apply themselves to Dharma and virtue.

“Blessed One, no noble son or daughter in pursuit of the meaningful, committed to the pursuit of meaning, and committed to the accomplishment of a buddha’s awakening would in that case take birth in this world. As not even followers of the Hearer Vehicle would appear, what need is there to mention those who adhere to the Bodhisattva Vehicle? Why do I say so, Blessed One? Well, the beings who live in the great hell realms, such as Incessant Pain, Revival, Heat, and Intense Heat, do not experience happiness for even one moment, for even a mere instant. Blessed One, from the perspective of the bodhisattvas in Single Parasol—the realm of the blessed thus-gone one Single Jewel Ornament—the bodhisattva great beings who are born in this Enduring world are comparable to the beings born in the Hell of Incessant Pain, because they do not perceive them to experience any happiness at all.

“In a buddha realm of sheer and supreme happiness sentient beings are naturally blissful. But, Blessed One, the beings who are born in this universe find it hard to believe what I say. Nevertheless, Blessed One, I have come here to clear my doubts about the Dharma and to listen to the gateway of the Dharma seal. Blessed One, we seek teaching from you. And why? Because, Blessed One, [F.18.b] all pleasure and pain is impermanent. From the Blessed One, the Thus-Gone One, the Worthy One, the perfect Buddha we wish to hear a Dharma in which there is no happiness, no suffering, no permanence, no impermanence, no thought, no conception, no entity, no absence of entity, nothing conditioned, nothing unconditioned, nothing imputed, nothing not imputed, nothing mundane, nothing beyond the world, nothing defiled, nothing undefiled, no truth, no falsity, no awakening, no branches of awakening, no powers, no light, no darkness, no consciousness, no absence of consciousness, no fruition, no lack of fruition, no path, no absence of path, no beginning, no completion, no world, and no liberation from the world. And why is that so? Because, Blessed One, the world should be taught about the happiness that arises from the accumulation of merit and from making resolutions, and all other such things. Blessed One, the qualities of buddhahood cannot be taught. That is to say, in buddhahood there are no powers, no fearlessnesses, no miracles, [F.19.a] no miraculous displays, no advice, no miraculous advice, no teaching, and no miraculous teaching. There are no fearlessnesses nor powers, and there is neither happiness nor suffering. Because all that is thought, all that is conceptual movement.

“Blessed One, whether someone qualifies for the title of ‘thus-gone one’ is not to be decided in terms of whether or not suchness has been attained. All that is conceptual movement, thought, straying, and construction. Truth and falsity, the conditioned and the unconditioned, the defiled and the undefiled, negativity and lack of negativity, the mundane and the supramundane, being disciplined and having flawed discipline, having powers and not having powers, being fearless and not being fearless, being worthy of donations and not being worthy of donations, being a thus-gone one, being a buddha, being a bodhisattva, being a hearer, being a solitary buddha, as well as prayers, and blessings—all such thinking is completely crushed by the thus-gone ones and the path is comprehended completely. That is why the thus-gone ones are undaunted like lions. That is why they trumpet like elephants. When they make their assertions, the thus-gone ones let there be disagreement where there is disagreement and agreement where there is agreement. The thus-gone ones make their assertions [F.19.b] with mindfulness and wisdom, and with both dwell in equanimity.

“The states of the blessed thus-gone ones are states of awakening and states that are self-arisen. Since they are not even shared by hearers or solitary buddhas, they are of course not common to other lowly beings. And why, Blessed One, are they not shared with others? Because all other lowly beings cannot achieve states that are of that quality, or that are so comprehensive, or that are of the same duration, or with the same application, or that involve such bliss. Blessed One, without the thus-gone ones, no sentient being can achieve such states. Blessed One, such states are not accessible to any other being. Blessed One, states of this kind are not accessible to any hearer or solitary buddha. Blessed One, ‘not accessible’ here means that they are not effectuated or experienced. Hence they are inaccessible. And why is this so? Because such states surpass the experience of hearers and solitary buddhas. And why is that the case? Because, Blessed One, such states are infinite. And why, Blessed One, are such states infinite? Because, Blessed One, the wishes of the thus-gone ones are infinite; they cannot be matched by anything at all. And why is this so? Because, Blessed One, such states are beyond language. Being ‘beyond language’ is to be inexpressible, and [F.20.a] language is nothing but expression. Therefore, Blessed One, these states are self-arisen.

“Blessed One, beings who do not observe such states and do not understand them must go through death and transfer to other world realms. Beings who do not comprehend such states come to suffer great harm.

“Blessed One, the state of the thus-gone ones is the ultimate gateway, the gateway of the Dharma. It contains sixty-eight thousand subsidiary gateways. The awakening of the thus-gone Single Jewel Ornament is limitless like space and the bodhisattva great beings gain accomplishment through the extent of the very same gateway.”

When this gateway teaching was delivered and explained, seventy-seven thousand bodhisattva great beings attained the gateway of the stainless Dharma, which is the very state of the thus-gone ones. They all thus declared, “Today we have attained awakening! Today we have attained awakening!”

Furthermore, one quadrillion beings set their minds on unexcelled and perfect awakening, and because of their initial generation of the mind of awakening the Blessed One prophesied their attainment of unexcelled and perfect awakening. Likewise, eight sextillion beings attained the stainless and immaculate Dharma eye that sees phenomena, and three thousand monks liberated their minds from defilement with no further perpetuation.

At this point the Blessed One smiled, and as soon as he did so a magnificent light shone forth in the world and the great earth shook. The venerable Ānanda [F.20.b] now draped his Dharma robe over one shoulder and knelt on his right knee. Joining his palms, he bowed toward the Blessed One and inquired, “When the Blessed One smiled, a magnificent light shone in the world and the great earth shook. What were the causes and conditions for this to happen?”

“Ānanda,” the Blessed One replied, “when the bodhisattva Jālinīprabha taught and explained this gateway of the Dharma, seventy-seven thousand bodhisattvas attained the gateway of the stainless Dharma seal. Ānanda, the bodhisattva Jālinīprabha has obtained this teaching of the Dharma seal from eight thousand buddhas at locations throughout the expanse of space. Having thus obtained this stainless Dharma gateway, he has gained deliverance by means of it, and so he has become skilled in journeying from buddha realm to buddha realm.”

At that time, beyond seventy-eight innumerable buddha realms to the west, there was a world known as Single Heap of Jewels. Within that universe resided a thus-gone one, a worthy one, a perfect buddha known as Infinite Jewel Leader. Abiding and remaining present there, he taught the Dharma to a retinue of many hundreds of thousands. Present in that gathering was also the regent of the blessed one Infinite Jewel Leader, the bodhisattva great being Purposeful Compelling Leader.

Hearing a clear voice, and perceiving the light from the thus-gone Śākyamuni, the bodhisattva great being Purposeful Compelling Leader asked the thus-gone Infinite Jewel Leader, “Blessed One, whose is this clear voice, and whose is this radiance?”

Then the thus-gone one, the worthy one, the perfect [F.21.a] buddha Infinite Jewel Leader said to the bodhisattva great being Purposeful Compelling Leader, “Purposeful Compelling Leader, to the west, beyond seventy-eight innumerable universes, there is a world known as Enduring. Within that universe resides a thus-gone one, a worthy one, a perfect buddha known as Śākyamuni. Abiding and remaining present there, he is now teaching a gathering headed by incomparable bodhisattvas. He is delivering a Dharma teaching belonging to the Bodhisattva Collection that satisfies all beings and is known as ‘Cutting through the Doubts of All Beings.’

At this point the bodhisattva great being Purposeful Compelling Leader said to the thus-gone one, the worthy one, the perfect buddha Infinite Jewel Leader, “Blessed One, I wish to go to the world known as Enduring, so that I may see, venerate, and serve the blessed thus-gone Śākyamuni, and so that I may see those incomparable bodhisattvas.”

“Noble son,” replied the blessed thus-gone Infinite Jewel Leader, “if you know that the time has come, then go. But act with mindfulness as you remain in that buddha realm. Why do I say that? Because, Purposeful Compelling Leader, the bodhisattva great beings born in that world are hard to approach. [F.21.b] When you arrive, ask on my behalf whether the Blessed One has encountered but little hardship and discomfort, and whether he remains healthy, strong, and at ease. You must also offer this hand-like lotus flower to the Thus-Gone One.”

The bodhisattva great being Purposeful Compelling Leader then rose from his seat, and bowed his head to the feet of that blessed one. After he had also circumambulated that blessed one, he left for the world of Enduring, accompanied by seventy-eight thousand other bodhisattvas. As soon as they arrived, all the flowering trees and fruit trees in Enduring bore flowers and fruits regardless of the season. A rain of flowers and scented water fell from the sky, and numerous musical sounds could be heard. The bodhisattva great being Purposeful Compelling Leader proceeded to the Kalandaka­nivāpa in the Veṇuvana by Rājagṛha. Arriving there, he bowed his head to the feet of the Blessed One. Holding on to the Blessed One’s feet with both hands, and touching them to his head, he said, “Blessed One, the bodhisattva Purposeful Compelling Leader bows his head to your feet in homage.”

“Purposeful Compelling Leader,” replied the Blessed One, “you have offered your respect, worship, and veneration.”

Then the bodhisattva great being Purposeful Compelling Leader stood up [F.22.a] and, standing before the Blessed One, he said, “The blessed one, the thus-gone one, the worthy one, the perfect buddha Infinite Jewel Leader inquires whether the Blessed One may have encountered but little hardship and discomfort, and whether he remains healthy, strong, and at ease. Blessed One, he also sends you a hand-like lotus flower, requesting that out of your great love you accept it from the bodhisattva Purposeful Compelling Leader.”

Having in this way received the hand-like lotus flower from the bodhisattva, the Blessed One inquired, “Purposeful Compelling Leader, has the blessed thus-gone Infinite Jewel Leader encountered but little hardship and discomfort, and does he remain unchanged?”

“Blessed One,” replied Purposeful Compelling Leader, “the blessed thus-gone Infinite Jewel Leader has encountered but little hardship. He is strong and remains unchanged, happily enjoying his buddha realm.”

Then the Blessed One gave the hand-like lotus flower to the bodhisattva great being Ajita. Holding up the lotus, the bodhisattva great being Ajita offered the following prayer:

“Blessed One, by this root of virtue, may the buddha realms of all noble sons and daughters who set their minds on unexcelled and perfect awakening be perfectly pure, and may sentient beings gain maturity. Why do I express this prayer? Because, Blessed One, [F.22.b] it is hard to teach the Dharma to beings who are not mature, who have not engendered roots of virtue, who possess lesser roots of virtue, or who are inspired by what is inferior.

“And what is here the objective? The objective is, Blessed One, for this hand-like lotus flower to enable beings to perceive whichever realm of the world they may wish. The objective is for the flower to enable the perception of the world known as Heap of Jewels, the buddha realm of the blessed thus-gone Infinite Jewel Leader. It is to enable the perception of the bodhisattvas of that world, who have truly entered their vehicle, as well as the perception of the perfect hearers there, who for the most part are endowed with the threefold or sixfold knowledge.

“In that blessed thus-gone one’s buddha realm the lotus flowers are produced through a great ripening of karma. Hence, Blessed One, I dedicate this root of virtue so that bodhisattvas may be free from obscuration with regard to any phenomenon. Blessed One, I dedicate this root of virtue so that those bodhisattvas who have not yet engendered the mind of unexcelled and perfect awakening may do so. I dedicate this root of virtue toward the thus-gone ones’ perfect awakening to the suchness of all phenomena and their perfect awakening to the suchness that is free from disturbance.”

Then the Blessed One asked Bhadrapāla, “Bhadrapāla, do you understand what Maitreya14 has said? What are the phenomena to which the thus-gone ones perfectly awaken?” [F.23.a]

“Blessed One,” replied Bhadrapāla, “there are no phenomena that pertain to the thus-gone ones’ perfect awakening to suchness and their perfect awakening to freedom from disturbance. Blessed One, the thus-gone ones do not apprehend any such phenomena, since there are no such phenomena, nor is there an absence of such phenomena. Blessed One, if such a phenomenon was apprehended, it would only be the apprehending of the perception of the phenomenon by the thus-gone ones; but the thus-gone ones do not apprehend any such perception. Why is that? Because, Blessed One, there are no perceptions at all. Since the thus-gone ones do not even apprehend themselves, it goes without saying that they do not apprehend any perception, let alone having any authentic engagement in the perception of phenomena as phenomena.

“Blessed One, the Blessed One has not said that any phenomena at all are grasped, nor that they are relinquished, nor that they are transcended, nor that they are attained, by those phenomena being perceived as they are and because they are so. What, then, does this mean? Blessed One, if the thus-gone ones were to seek phenomena, where would they seek them? Those phenomena are suchness, and within suchness there is no thus-gone one. Moreover, the thus-gone ones are suchness; they are thus-gone ones by virtue of suchness. For the thus-gone ones there are no marks; they are thus-gone ones by virtue of the absence of marks. The thus-gone ones are free of marks; they are thus-gone ones by virtue of freedom from marks. The thus-gone ones know minds; they are thus-gone ones by virtue of knowing minds. [F.23.b] The thus-gone ones are free from disturbance. They are thus-gone ones by virtue of freedom from disturbance. Moreover, all phenomena are just like the thus-gone ones. They are thus-gone ones by virtue of being just like them.

“In this way, Blessed One, all phenomena are thus-gone ones. That is why, Blessed One, the thus-gone ones remain within the lotuses, and just as they remain within the lotuses, so likewise they remain in the state of a thus-gone, and in the state of awakening. Those who neither grasp nor apprehend that in which they remain in that way are to be classified as worthy recipients of offerings in this world.”

“Bhadrapāla,” asked the Blessed One, “where do you remain as you speak these words?”

“Blessed One,” replied Bhadrapāla, “I remain exactly where the world remains, and I speak these words from there. However, this is not the way childish beings grasp it. How, then, do childish beings grasp? They grasp disturbance, and because they grasp disturbance, they are disturbed, and very disturbed. Blessed One, the world does not remain. In what sense does it not remain? In the sense that an illusion does not remain. Yet childish beings argue, saying, ‘My place, that is the world.’ However, this is not the realm of childish beings. The world does not remain within that which is an optical illusion, nor does it remain within that which is impermanent. Yet this frightens childish beings. The world does not remain within that which is a hallucination, and this is not any different from noble beings.15 [F.24.a] The world does not remain within the repulsive, yet childish beings are motivated by karma. Here, Blessed One, where the world remains, there is no occasion for any of the disturbance of the world. Hence, Blessed One, the place where I remain is here alone, where the world remains.”

The Blessed One now asked the bodhisattva Bhadrapāla, “Bhadrapāla, do you say this through truly seeing phenomena?”

“Blessed One,” replied Bhadrapāla, “whatever is a phenomenon is only not what the Blessed One has perfectly awoken to.”

The Blessed One then inquired of the bodhisattva great being, Bhadrapāla, “Bhadrapāla, have I not perfectly awoken to all phenomena?”

“Blessed One, have you perfectly awoken to all phenomena?” answered Bhadrapāla. “Blessed One, that to which which you have perfectly awoken, is that phenomena, or is it not phenomena?”

“Well said, Bhadrapāla,” replied the Blessed One, “well said. That which the thus-gone ones fully awake to is neither phenomena, nor is it an absence of phenomena. Bhadrapāla, my wisdom does not move somewhere, and my eyes do not engage something. There is no cognition of beings, nor any engagement of the mind. No appearance is cognized, yet neither is any exclusion cognized or apprehended. That is because this is neither affliction, nor purification.

“However, Bhadrapāla, even if I explain to sentient beings about the notion of the experience of no characteristics, and the phenomena of the experience of no characteristics, [F.24.b] they become bewildered. Bhadrapāla, apart from thus-gone ones and bodhisattva great beings in their final existence, you will not be able to find or observe anyone who can accept this. Bhadrapāla, even when bodhisattva great beings who are in their final existence, held back by just that single birth, hear this Dharma it still frightens them. So what need is there to mention the case of lowly sentient beings? It is impossible for them to comprehend this Dharma.

“Bhadrapāla, there will come a time when all monks and nuns and all male and female lay practitioners are physically and mentally untrained, and lack training in discipline and insight. Bhadrapāla, when such persons hear the teaching of the Dharma treasure and the treasure of the thus-gone one, in which the awakening of the thus-gone ones, being beyond thought, affliction, and perception, is not accessed, they will be frightened, scared, and afraid. And thus they will fall into the abyss.16 The reason for this is that, while it is taught that ‘the thus-gone ones have perfectly awakened to all phenomena,’ there is also the teaching that, ‘my wisdom, eyes, and mind do not have any access to it.’

“Therefore, such monks who teach the sūtras will develop the wish to harm, hurt, kill, and cause unrest. Bhadrapāla, at that time, those who rise up against me in this way will be in control. How unfortunate that time will be when those who teach my true wisdom will be castigated. [F.25.a]

“Bhadrapāla, the Thus-Gone One has no teacher and is self-arisen. Such fools do not understand the Thus-Gone One as he now lets his lion’s roar be heard within the circle of disciples, and they do not understand the intrinsic nature of the Thus-Gone One. Consider how, lacking knowledge and vision, they will fail to recognize that which is a praise to me, and instead take something that actually is no praise to be just that.

“Bhadrapāla, you may wonder what that which is no praise entails. Bhadrapāla, any teaching concerned with grasping at something is no praise to me. That is why I say that at that time those people will defame me, rise against me, and undermine virtuous mendicants. Mendicants of that kind are corrupted and putrid, like rotting trees. Their way of looking at things is that of an extremist, a dualist, an adherent to permanence and annihilation. Theirs is the way of the arrogant Dharma teachers who suffer from Dharma conceit, of those involved in mental construction, of those involved in the formation of notions, of those fond of materialism, of those partaking in saṃsāra, and of those who turn their backs on the path of the true view.

“At that time such persons will develop the notion of the ultimate; adhere to the sacrificial fire ritual, becoming unbraided; profess to objects, and profess to agents. However, Bhadrapāla, if they possess the proper absorption, they will also realize awakening.

“Bhadrapāla, when I have passed into nirvāṇa, such people will perceive flaws in terms of object and agent, and thus regress. When they then go forth in my teachings they will make that Dharma fade away. [F.25.b]

“Thus, Bhadrapāla, after I have passed into nirvāṇa, such fools will perform the sacrificial fire ritual. They will become like the braided, like those who are old and the dull witted.17

“Bhadrapāla, such people are involved with reference points, constructs, and karmic formation. By means of a mundane view they engage with my objects and agents and teach but little in terms of the wisdom of the buddhas. I say that what such people teach is no praise to me and is not emancipation. And why not? Because, Bhadrapāla, such people make use of an impure and insignificant fire that discards the awakening accomplished through millions of incalculable eons. Bhadrapāla, such people defame the Thus-Gone One and rise up against him.

“Bhadrapāla, you may then wonder what it is to praise the Thus-Gone One and proclaim his words. Bhadrapāla, those who do so do not grasp, construct, or develop karmic formations with respect to any phenomenon. They do not pursue the three times, but are beyond statements and beyond abandonment. Such people, Bhadrapāla, utter praise to the Thus-Gone One, and they do not impute. Those are the offspring of the buddhas, the children of their minds. They are born from the Dharma.

“Bhadrapāla, teachers and upholders of such sūtras proclaim the words of the Thus-Gone One. They proclaim the Dharma and have entered the Thus-Gone One’s teaching in accord with the Dharma. Those are my children, the children of my heart, the children of my voice. [F.26.a] They are blessed by me and appointed by me. I have brought them true delight and they have established the shrine of the Dharma. They have beaten the drum of the Dharma and blown the Dharma conch. They have raised high the Dharma’s victory banner. Inspired by the blessed buddhas such beings have accumulated proper activities. They adhere to the garland of the excellent qualities and are appointed as their guardians. They defeat adversaries and are like flowers in the world. Encountering such beings is extremely rare. Their vision is pure and they are vessels of awakening. The bodhisattvas bring them joy. The thus-gone ones bring them joy. They have opened their vision of the Dharma and are not obscured with respect to any phenomenon. They rightly please the thus-gone ones and repay their kindness. Adorned with the ornaments of the Dharma, they are saturated with wisdom. Letting the rain of Dharma fall, they satisfy the heart children of the victorious ones. Causing the qualities of buddhahood to increase, they display the foliage of excellent qualities. Blossoming with the flowers of the branches of awakening, they produce the fruits of freedom from desirous attachment. Residing on the seat of awakening, they attain unexcelled and perfect awakening. [F.26.b] They are the guides who show the path; they are immersed in Dharma generosity. In short, Bhadrapāla, even if all the thus-gone ones explain the qualities of such noble children, people will find it hard to trust. Bhadrapāla, such beings are the ones who proclaim my praises. Those are teachers who speak in accord with the Dharma.

“Bhadrapāla, this is how it is. Think of a man who has seen Lake Anavatapta and heard its praises. That man may then see another great lake and say, ‘The dimensions of that lake are exactly like those of Anavatapta! I shall sing the praises of Anavatapta!’ Yet what he then proclaims is not going to be a praise.

“Bhadrapāla, the people of the aforementioned kind are similar fools. While deprived of the right kind of qualities and the right kind of wisdom they nevertheless say, ‘We shall sing the praises of the Thus-Gone One!’ Thus, while abiding by the mundane view, engaging in formation, and engaging all the aggregates of defilement, they maintain this conduct yet declare, ‘The wisdom of the thus-gone ones is unimpeded! Let us offer our praise!’ Yet what they proceed to say is certainly no praise.

“Think, Bhadrapāla, of this analogy. A person may know the word gold, and may also have heard descriptions of the yellow, radiant color of gold. But even if that person sees the golden color of the Jāmbū River, and hears about its precious value, he might ignore it. He might also scold the people who informed him, saying, ‘That which you are talking about does not have the yellow color of gold!’

“Likewise, Bhadrapāla, the aforementioned blind fools may have heard the name of the Thus-Gone One, and they may also have heard the word Dharma. [F.27.a] They may have heard that the name for the Dharma is the true view, and they may have heard it said that the Thus-Gone One’s name, family, dominion, retinue, comportment, and conduct are all perfect. But they have not heard of the characteristic of the Thus-Gone One’s wisdom—the characteristic that makes him a thus-gone one, a blessed one, a perfect buddha. Neither have they heard of the characteristic of the Dharma—the characteristic through which the Thus-Gone One delivers all teachings, the characteristic of the Thus-Gone One’s wisdom. Moreover, when at some point they do in fact hear about the characteristic of the Thus-Gone One’s wisdom, such fools proceed to reject it.

“Bhadrapāla, somebody may have heard the word ocean yet not be aware of the ocean’s qualities. The same person may then be told that the ocean is eighty-four thousand leagues deep and limitless leagues wide. He or she may likewise hear that the ocean abounds with numerous jewels, that it is of a single taste, and that it neither increases nor becomes depleted. When hearing such descriptions of how the ocean does not fill up although fed by the rivers, how they are the source of so many jewels, and how its extent is limitless, this person may object that ‘the ocean could not possibly have such characteristics!’

“Likewise, Bhadrapāla, those fools have heard the name Thus-Gone One and the word buddha. But they have not heard about the qualities of the thus-gone ones or the qualities of knowing the Dharma. However, at some point they may come to hear Dharma teachings concerning [F.27.b] the omniscient wisdom, full of limitless jewels of the Dharma. They may hear of how the precious Dharma is free from desire and how it provides boundless means for achieving great liberation. They may hear of the unobscured buddha eye, how the undefiled qualities know neither increase nor decrease, and how they are hard to fathom and free from disturbance. They may come to hear that all phenomena bear the seal of wisdom. Likewise, they may be told that just like the ocean will not retain a human corpse, the thus-gone ones will not rest with beings who are spoiled by dense, dark views. Similarly, they may hear the teaching that just like the ocean is always salty, the liberation of the thus-gone ones is also always of one taste. Yet they do not understand this and they do not believe it. Not trusting it, they deny that any of this could be the case.

“Consider, Bhadrapāla, how fools never question their own knowledge or the extent of their training. However, I declare that there will come a time when they say, ‘We do not know the proper conduct and practice. We do not understand karmic action and the way karma ripens. We do not know what actions led us to birth here, and where our present actions will bring us. We do not know what the realm will be, nor what our features and practice are going to be. Neither do we know whether or not we will be able to act based on insight.’ Such unquestioning fools may develop the idea that these Dharma teachings are neither Dharma, nor any praise to me. In that case my words will have become the reason for such fools not to rely on the sūtras.

“When, after my passing, someone expresses a praise to the Thus-Gone One, or to the Dharma, [F.28.a] or to the Saṅgha, then you must not be disrespectful or distrustful. You must not let your mind turn away, and you must not be displeased. This is how the Thus-Gone One instructs you.

“My instruction, here, is that a hostile mind is not the way of mendicants; it is common to those who are not mendicants. Moreover, not being a mendicant and following the ways of those who are not mendicants is flawed in numerous ways. The awakening of the thus-gone ones is hard to fathom. Hence, my instruction is that only the applications of mindfulness should be taught.

“Bhadrapāla, the way all phenomena essentially abide is beyond abiding, and this way of abiding is nonconceptual. Bhadrapāla, in this context, the three gateways to access, realization, and liberation are the gateways to the applications of mindfulness.

“Bhadrapāla, tenable and untenable are duality. Bhadrapāla, in the true view and the relinquishment of extremes that comes from not observing any extremes there is no attachment to duality. Bhadrapāla, the thus-gone ones’ relinquishment of extremes is not due to a failure to identify such extremes. Rather, the thus-gone ones have abandoned extremes because they do not observe any. Bhadrapāla, the wise do not understand the qualities of the thus-gone ones’ relinquishment in the same way that childish beings take them to be. Those qualities, Bhadrapāla, are characterized neither by relinquishment nor transcendence. Their characteristics are neither in terms of abandonment nor attainment.

“Bhadrapāla, once a deity came before me [F.28.b] and asked, ‘Mendicant, are you in high spirits?’ ‘Deity,’ I replied, ‘what should I have gained?’ Again the god asked, ‘Mendicant, are you depressed?’ ‘Deity,’ I replied, ‘what should I have wasted?’ At this point the god exclaimed, ‘A mendicant who is neither in high spirits nor depressed is indeed an excellent mendicant!’ Bhadrapāla, that god is now present in this gathering. He has, Bhadrapāla, comprehended how all phenomena are of the nature of nirvāṇa. In the past he has served five hundred buddhas, and as the result of such service his superknowledges are agile.

“Bhadrapāla, I do not say that beings who lack roots of virtue, or whose roots of virtue have not matured, will be inspired to pursue the training in this Dharma teaching. Nor do I perceive any such inspiration in the listeners either.

“Bhadrapāla, when someone hears these teachings and becomes inspired and develops faith and trust, the associated roots of virtue are of a lesser, inner kind. Above that stage, as the wisdom of great insight unfolds, one will experience wisdom. The roots of virtue that arise from that are vast.”

Bhadrapāla and the others among the five hundred bodhisattvas then tossed the hand-like lotus flower before the Blessed One, offering it with the following words: “Blessed One, may all who witness this Dharma teaching of the hand-like lotus flower and pursue or apply themselves to it become destined for unexcelled and perfect awakening. Blessed One, may all the blessed buddhas who reside, remain, and flourish throughout the ten directions—all such thus-gone ones, worthy ones, perfect buddhas—apprehend this Dharma teaching [F.29.a] and teach it for the sake of ripening the factors of awakening within sentient beings.”

Aware of all this, the Blessed One now said to the bodhisattva great being Bhadrapāla, “Bhadrapāla, you bear your armor for the sake of ripening the factors of awakening within sentient beings, and you request the thus-gone ones, the worthy ones, the perfect buddhas to teach the Dharma to these sentient beings. Does this mean that sentient beings are of some benefit to you?”

In reply, the bodhisattva great being Bhadrapāla addressed the Blessed One: “Blessed One, I have no wish to send those who benefit me to buddha realms. Nor do I feel disinclined to do so with those who harm me. I do not bear my armor for sentient beings in order to harm or benefit anyone. Blessed One, the armor donned by bodhisattvas is not of that kind.

“Blessed One, let us take the analogy of a perfect, wish-fulfilling tree with blossoming flowers on all its branches, a tree that is of great delight to the gods in the Heaven of the Thirty-Three. As they perceive this heavenly, wish-fulfilling tree in full bloom, the gods of the Thirty-Three will, to their hearts’ content, enjoy and revel in superhuman sense pleasures. But, Blessed One, do the gods of the Thirty-Three then harm or benefit that perfect, wish-fulfilling tree that is in full bloom? As they see the perfect, wish-fulfilling tree the gods of the Thirty-Three [F.29.b] will be delighted. To their hearts’ content, they will enjoy and revel in superhuman sense pleasures, and touching that heavenly, wish-fulfilling tree in full bloom, they will be overjoyed. Yet the gods of the Thirty-Three certainly neither benefit nor harm that perfect, wish-fulfilling tree in any way at all. But to partake of their enjoyments the gods of the Thirty-Three are required to be near that perfect, wish-fulfilling tree, whose branches are all in full bloom.

“Similarly, Blessed One, by no means do sentient beings either harm or benefit me. However, in terms of the accomplishment of wisdom, the wisdom of the buddhas, it is as in the analogy of that perfect wish-fulfilling tree in full bloom. All these infinitely and innumerably many sentient beings must by all means be present. Hence I don my armor for the sake of sentient beings. Moreover, by means of the five masteries of the thus-gone ones, who themselves are not subject to being pleased, sentient beings will experience joy. Just like the gods of the Thirty-Three, they will be happy, frolic, and revel to their hearts’ content.

“Blessed One, we bear our armor in order to disengage from sentient beings—not for the sake of observing them. We bear it for the sake of disengaging from the self—not for the sake of observing it. We bear it for the sake of disengaging from phenomena—not for the sake of observing them. We bear it for the sake of disengaging from the aggregates—not for the sake of observing them. [F.30.a] We bear it for the sake of disengaging from the elements—not for the sake of observing them. We bear it for the sake of disengaging from the sense sources—not for the sake of observing them. Such is the armor of disengagement that we bear.

“Blessed One, this is an armor of disengagement. It is not an armor and does not bring the results of an armor. Hence, it is not worn for the sake of obtaining anything at all. Neither is it worn for the sake of giving up anything. We do not think of it as an armor, or assert it to be so. We do not assert it to be in any particular way, as having any particular extent, or as having any particular purpose. Such is the armor that we bear.

“Blessed One, if we were to assert the armor in any way, we would also perpetuate the self. But, Blessed One, we do not perpetuate the self. We do not perpetuate it; bodhisattvas do not apprehend there being or not being a self. Blessed One, if there is abiding on there not being a self, that implies nothing but abiding on the existence of a self. This is because, Blessed One, all phenomena are beyond abiding. Blessed One, this is how we train with our armor in the world. That is to say, this is not a training in anything at all.”

The bodhisattva great being Bhadrapāla then spoke as follows to the Blessed One: “Blessed One, I do not perceive the qualities of ordinary persons to be ‘far away,’ nor do I perceive the qualities of the buddhas to be ‘nearby.’ I do not perceive the qualities of training to be ‘distant,’ [F.30.b] nor do I perceive the qualities of the buddhas to be ‘close.’ I do not perceive such a thing as ‘the qualities of buddhahood,’ nor do I perceive in terms of anything being ‘in accord with the qualities of buddhahood.’ Blessed One, I neither perceive any benefits, nor do I perceive any flaws. Such is the armor that I have donned. Such is the armor that I bear in the world.”

Bhadrapāla and the others among the five hundred bodhisattvas who had tossed the lotus flower before the Blessed One then journeyed out into the worlds of the ten directions. They let a rain fall on the blessed buddhas, and they brought sentient beings to maturation. [B3]

At that time there was in the east, beyond countless and innumerable universes, a universe known as Marks of Royal Splendor, and within that universe resided a thus-gone one, a worthy one, a perfect buddha called Roar of Signlessness. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that following himself the bodhisattva great being Saha­cittotpāda­dharma­cakra­pravartin would awaken to unsurpassable and perfect buddhahood.

Now, having seen the great light and heard the special sound, the bodhisattva great being Saha­cittotpāda­dharma­cakra­pravartin addressed the blessed thus-gone Roar of Signlessness: “Blessed One, from whence comes this special sound, and what is the source of this great illumination?”

“Saha­cittotpāda­dharma­cakra­pravartin,” replied the Blessed One to the bodhisattva great being, [F.31.a] “west of this buddha realm, beyond countless and innumerable world realms, there is a universe known as Enduring. Within that universe resides the thus-gone one Śākyamuni. Abiding and remaining present there, he is delivering a Dharma teaching that belongs to the Bodhisattva Collection and is known as ‘Truly Satisfying All Sentient Beings by Eliminating Their Doubts.’ That is the source of the light and the distinctive sound. In that buddha realm have arrived, within the circle of the retinue, infinite and unfathomable bodhisattva great beings who bear the inconceivable armor.”

In response, the bodhisattva said to that blessed one, “Blessed One, I wish to visit that universe so that I may see, venerate, and serve the blessed thus-gone Śākyamuni. I also wish to see those bodhisattvas. And why? Because it is hard to even hear about such beings. Needless it is, then, to mention how difficult it is to behold and venerate them.”

The thus-gone one, the worthy one, the perfect buddha Roar of Signlessness then said to the bodhisattva great being Saha­cittotpāda­dharma­cakra­pravartin, “Noble son, if you know that the time has come, then go. The Thus-Gone One grants you permission.”

The bodhisattva great being Saha­cittotpāda­dharma­cakra­pravartin then rose from his seat. He bowed his head to the feet of that blessed one and circumambulated him. Upon his departure, [F.31.b] the Blessed One then placed a lotus flower in the bodhisattva’s hand and told him, “Saha­cittotpāda­dharma­cakra­pravartin, you must offer this lotus flower to the blessed thus-gone Śākyamuni on my behalf.”

Thus, the bodhisattva Saha­cittotpāda­dharma­cakra­pravartin came to the world of Enduring with that lotus flower in his hand. Then, from that great lotus flower appeared all the superior beings who had been part of the retinue of the thus-gone one, the worthy one, the perfect buddha Roar of Signlessness, when he engaged in bodhisattva activity. Moreover, so that this could be experienced by the sentient beings there, similar such great lotus flowers now spread throughout the universe.

Holding the lotus flower, the bodhisattva Saha­cittotpāda­dharma­cakra­pravartin thus came to the universe known as Enduring. At the very moment he arrived there, all the trees, fruits, flowers, and leaves that existed in Enduring—down to the size of just four finger widths—appeared from Saha­cittotpāda­dharma­cakra­pravartin’s hand. Moreover, in each of their own languages all beings in Enduring began to speak of impermanence, suffering, and the absence of self. They also spoke of the masteries, the powers, the branches of awakening, the concentrations, the liberations, the absorptions, and the attainments.

Witnessing all this, the venerable Śāradvatī­putra exclaimed, “Ah, how wondrous that the Thus-Gone One, the Foe-Destroyer, the perfect Buddha performs such miracles!” [F.32.a]

“Śāradvatī­putra,” said the Blessed One, “these miracles are not of the Thus-Gone One. Śāradvatī­putra, these are the miracles of the bodhisattva great being Saha­cittotpāda­dharma­cakra­pravartin. Śāradvatī­putra, to the east of this buddha realm, beyond innumerable and countless universes, there is a universe known as Marks of Royal Splendor. Within that universe resides the thus-gone one, the worthy one, the perfect buddha Roar of Signlessness. From the realm where that buddha abides and remains present the bodhisattva great being Saha­cittotpāda­dharma­cakra­pravartin has arrived. All this appears due to the ripening of that bodhisattva’s past actions.”

“Blessed One,” asked Śāradvatī­putra, “which numerous roots of virtue did the bodhisattva Saha­cittotpāda­dharma­cakra­pravartin gather, so that he now, through their ripening, has achieved such mastery?”

“Śāradvatī­putra,” replied the Blessed One, “it is excellent that you thought to ask the Thus-Gone One about this matter. Śāradvatī­putra, such eloquence is exclusively due to the power of the Thus-Gone One. Listen, Śāradvatī­putra, I shall explain this to you. [F.32.b] When all the blessed buddhas in the past awoke to perfect buddhahood and resided upon the seat of awakening, the bodhisattva great being Saha­cittotpāda­dharma­cakra­pravartin was the one who initially supplicated them and requested them to teach. This is how he accumulated the virtuous roots for unsurpassable and perfect awakening. As he went before them, he would sometimes become Brahmā and so make requests and supplicate. Other times he would do so in the form of Śakra, universal emperors, kings, or sages.

“For example, Śāradvatī­putra, when I had first awoken to true and perfect buddhahood, Mahābrahmā invoked and supplicated me, saying, ‘There are beings whose karmic obscurations are minor, who suffer from not having heard the Dharma, and who act in accord with the teachings of the thus-gone ones. Blessed One, please therefore teach the Dharma. Bliss-Gone One, please turn the wheel of Dharma.’ Śāradvatī­putra, the bodhisattva great being Saha­cittotpāda­dharma­cakra­pravartin has invoked and supplicated all the past buddhas in the same way, requesting them, ‘Please teach the Dharma. Please turn the wheel of Dharma.’ All the roots of virtue that he gathered he has dedicated exclusively to the supplication for the turning of the wheel of Dharma.

“Śāradvatī­putra, let me provide you with an illustration that establishes this point fully. Within this trichiliocosm a billion suns and moons are in movement. Four billion oceans surround the continents, of which there are likewise four billion. [F.33.a] There are seven billion islands, a billion tall surrounding mountains, and a billion inner circles of mountains. Śāradvatī­putra, now imagine that this trichiliocosm becomes like the ocean, eighty-four thousand leagues deep and wide. Imagine then, Śāradvatī­putra, that the thousandfold universe is filled up with sesame seeds, and that some strong, powerful, and diligent person comes by. This person takes up the sesame seeds by the handful and tosses them in the four directions. As the seeds are carried by the wind, each one of them produces an entire universe. Śāradvatī­putra, what do you think? As they thus appear from each sesame seed, how many universes are there?”

“Blessed One,” replied Śāradvatī­putra, “there are innumerable universes. Blissful One, there are universes beyond count.”

“Śāradvatī­putra,” said the Blessed One, “try to imagine and understand this. Let us say that all these universes that arose from the sesame seeds were to turn into a single city. Imagine that the city reaches as high as it is wide, and that it is surrounded by a solid, stable, unbreakable, and indestructible wall. Śāradvatī­putra, now imagine if that great city became a granary, full of grains. Śāradvatī­putra, what do you think? How large would the heap of grains then be?”

“Blessed One, it would be immeasurable,” replied Śāradvatī­putra. “Blissful One, it could not be fathomed.”

“Śāradvatī­putra,” said the Blessed One, “try to imagine and understand this. [F.33.b] It is in fact possible that some mathematicians, or master mathematicians, could calculate the extent of such a mass of grains. Yet the amount of thus-gone ones, residing on the seats of awakening, to whom the bodhisattva great being Saha­cittotpāda­dharma­cakra­pravartin has paid worship, invoked, and supplicated to turn the wheel of Dharma when they first attained perfect buddhahood is indeed beyond count. And there are even many more blessed buddhas for whom he has prepared and offered a Dharma wheel made of the seven precious substances. And again, compared to that amount, there are far more blessed buddhas to whom he has offered a flower wheel or a wheel of incense without having dedicated it to unsurpassable and perfect awakening. Why then even mention the exquisitely adorned wheels of gold, silver, and wood that he has offered to the blessed buddhas? All such offerings to the blessed buddhas he has dedicated toward the turning of the Dharma wheel, and thus he has supplicated, again and again.

“There was a time when the thus-gone one, the worthy one, the perfect buddha Royal Leader Treading with Great Strength appeared in the world. At that time there was a king by the name of Blazing with Famed Power, who reigned as a universal emperor within the trichiliocosm. There, within the retinue of his queens, or residing in his parks, the king would pursue the pleasures of the senses, frolicking and reveling. Yet one time, as he asked his queens to entertain him with song, dance, and music, [F.34.a] he instead heard the words of impermanence, suffering, and the absence of self. Immediately the king became disenchanted with his pleasures. Having lost his desire, he became frightened and sad, and in such a frame of mind he went before the thus-gone Royal Leader Treading with Great Strength. Having bowed his head to the Thus-Gone One’s feet he took a place before him.

“Upon the king’s arrival the Blessed One spoke on roots of virtue from the past, and as the king listened, he thought, ‘The Blessed One sees with wisdom free of any obscuration, and he has realized roots of virtue for so long. As for myself, compared to him I am not aware of any virtuous roots. Before so many buddhas I have created roots of virtue, yet they were all polluted by the muck of sense pleasures, politics, and power. Thus I did not recognize them, and I did not dedicate them to awakening. May all the roots of virtue that I now form be dedicated to the welfare of all beings! Throughout all places, realms, and buddha realms, may words be spoken in the languages that beings understand, and may all beings thus come to hear of impermanence, suffering, and the absence of self. In all worlds, may all plants and trees, even the smallest ones, resound with the words of impermanence, suffering, and the absence of self, and may all beings hear those words. May all accumulated roots of virtue [F.34.b] cause all beings to equally enter the Great Vehicle with a wisdom that is just like that of the thus-gone Royal Leader Treading with Great Strength.’

“With this understanding King Blazing with Famed Power then rose from his seat. Standing before the Blessed One, he said, “Blessed One, all of my possessions throughout my entire realm I offer, without exception, to the buddhas and so forth, so that the noble saṅgha may partake of them.”

“Having made this offering, King Blazing with Famed Power then went forth from his household and became a homeless monk. Moreover, as they heard of the king’s going forth all four divisions of the royal army subsequently also went forth. So did the four billion ladies from the royal harem. Hearing of these goings forth, the townspeople and farmers also went forth. Śāradvatī­putra, in short, there were eight billion people who thus went forth and, as soon as they had done so, they practiced diligently.

“Thus, as they all fervently pursued virtuous qualities, it did not take them long to acquire the five superknowledges. In that very life and body they all became able to travel by the power of their superknowledges and miraculous abilities. Traveling east in this way they visited as many buddha realms as there are grains of sand in the river Ganges and met as many buddhas. Before each of them they prayed, ‘Blessed One, please teach the Dharma. Blissful One, please turn the wheel of Dharma.’ In that same way they also traveled to the south, west, and north, as well as above and below, and in [F.35.a] all the intermediate directions. In each of those directions they visited as many buddha realms as there are grains of sand in the river Ganges and supplicated as many buddhas, ‘Blessed One, please teach the Dharma. Blissful One, please turn the wheel of Dharma.’

“Since then the bodhisattva great being Blazing with Famed Power has never been born in an impure buddha realm, nor has he ever taken birth from a womb. Whenever he visits a buddha realm, all the branches, petals, leaves, trees, and forests within that buddha realm will speak of impermanence, suffering, emptiness, and the absence of self. Likewise, in all the worlds that he visits, sentient beings will understand each other’s languages, and they will hear the words of impermanence, suffering, and the absence of self.

“Thus it was, Śāradvatī­putra, that the universal emperor Blazing with Famed Power once heard the thus-gone Royal Leader Treading with Great Strength teaching on past roots of virtue, and so decided to leave his household to become a homeless monk. Sharing his roots of virtue with all beings, he dedicated them toward unexcelled and perfect awakening. Within that very same body he developed the superknowledges and the power of absorption, and so he journeyed to the east, visiting as many buddha realms as there are grains of sand in the river Ganges. Visiting as many blessed buddhas, he stood before them, as they resided upon their sacred seat of awakening, invoking and supplicating them to turn the wheel of Dharma. Indeed, in this way he traveled in all the ten directions. Now, Śāradvatī­putra, you should not think that the universal emperor Blazing with Famed Power [F.35.b] was someone else. Because, Śāradvatī­putra, he is none other than the bodhisattva Saha­cittotpāda­dharma­cakra­pravartin.”

The bodhisattva great being Saha­cittotpāda­dharma­cakra­pravartin then proceeded to the city of Rājagṛha and to the Kalandaka­nivāpa in the Veṇuvana where the Blessed One was residing. Going before him, he bowed his head to the Blessed One’s feet and took a place in the gathering. Then he addressed the Blessed One with the following words: “Blessed One, the blessed thus-gone Roar of Signlessness inquires whether you have encountered but little hardship and discomfort, and whether you remain healthy, strong, and at ease. And he also sends you this great lotus flower, which I request you to accept.”

At this point the Blessed One accepted the lotus flower from the bodhisattva great being Saha­cittotpāda­dharma­cakra­pravartin and then said to him, “Noble son, does the blessed thus-gone Roar of Signlessness remain strong, healthy, unchanged, and happy within his buddha realm?”

“Blessed One,” answered the bodhisattva great being, “the thus-gone Roar of Signlessness remains strong, healthy, unchanged, and happy. And why is that? Because, Blessed One, in that buddha realm [F.36.a] pure beings assemble, who are endowed with three factors of purity. What are those three factors? Pure roots of virtue as they are dedicated to the truth, pure boundless discipline due to aspirations, and pure boundless view due to dedication by means of special insight that is not fixed on any phenomenon. Blessed One, in that buddha realm there is not a single being who has a corrupted discipline, view, or comportment. Blessed One, in that buddha realm even the terms for such flaws do not exist. Compared to that world, Blessed One, this world known as Enduring is like a prison filled with murderers, where people are constantly killing each other. Come, Blessed One. Come along to that other world.”

In response the Blessed One said to the bodhisattva Saha­cittotpāda­dharma­cakra­pravartin, “Noble son, why would I go to that world? It is fine to stay in this world, teaching the Dharma to beings here.”

Once more the bodhisattva Saha­cittotpāda­dharma­cakra­pravartin called on the Blessed One: “Blessed One, come along. Come along to that world. If, Blessed One, you decline to come along I shall pull you there by the power of my own miraculous abilities and the force of my aspirations. I shall take you through space and into that world.”

So that the bodhisattva Saha­cittotpāda­dharma­cakra­pravartin’s powers would be known, [F.36.b] and so that sentient beings would engender roots of virtue and become inspired, the Blessed One at this point remained indifferent. Then, as if he had become a potter, or a potter’s apprentice, who is spinning his wheel with a stick so fast that it blurs visual perception, the bodhisattva now transformed the trichiliocosm and lifted it up. As he lifted up the world and shook it, the venerable Śāradvatī­putra cried out to the Blessed One, “Blessed One, the world is moving! Blissful One, the world is moving!”

In response, the Blessed One spoke in a way that was delightful, gentle, harmonious, pleasant, compelling, courteous, widely agreeable, profound, comprehensive, instructive, and guided by wisdom. Thus he said to the venerable Śāradvatī­putra, “Śāradvatī­putra, in this regard I am powerless,” and he made this known throughout the entire trichiliocosm. Hence, at this point all beings who were attached to, confined to, or dependent on the view of the transitory collection became saddened and weary. All four assemblies saw the thus-gone one, the blessed one, the perfect Buddha, surrounded by bodhisattvas, teaching the Dharma while residing on the Dharma throne like a universal emperor. [F.37.a] They saw him as Brahmā, the lord of Enduring, seated upon his Brahmā-throne and surrounded by Brahmā deities, teaching the Dharma.

The bodhisattva Saha­cittotpāda­dharma­cakra­pravartin now also revealed other buddha realms. Then, at this point, the Blessed One performed a miracle, bringing forth a strong swirling wind that caused the buddha realms to touch one another. The worlds became hollow and perforated, so that they fell apart and were destroyed. As the Thus-Gone One performed this miraculous feat, the Brahmās and Mahābrahmās of this world, who had otherwise conceived in terms of views, permanence, and the everlasting, now witnessed the collapse and complete destruction of their Brahmā abodes. It was as if a great mass of water had produced an abundance of bubbles and foam, which a storm then scattered, breaking everything into particles. In this way the Brahmā deities witnessed the loss, demolition, and collapse of their abodes. Seeing all this they despaired, and in despair they all prostrated to and gathered around the Blessed One.

Then the Blessed One said to Śāradvatī­putra, “Śāradvatī­putra, I have explained this before, and I shall now do so again. Ah, Śāradvatī­putra, this worldly existence is defiled and polluted. Ah, Śāradvatī­putra, this world is futile and like an illusion, and hence it is like a water bubble [F.37.b] that cannot be grasped. Ah, Śāradvatī­putra, this worldly existence is falsely conceived, and hence it is like a magic trick. Ah, Śāradvatī­putra, this worldly existence is discerned by the swift thoughts in space, and hence it is like a mirage. Ah, Śāradvatī­putra, this worldly existence contains nothing solid to be grasped, and hence it is like a hallucination. Ah, Śāradvatī­putra, this worldly existence is conjured up by the actions of thought in space, and hence it is like an echo. Śāradvatī­putra, this worldly existence is false and, by realizing that, the Thus-Gone One has attained perfect buddhahood. Ah, Śāradvatī­putra, this worldly existence is fake, and so, by not being attached to this world, the Thus-Gone One has attained perfect buddhahood.

“Śāradvatī­putra, I have exact knowledge that this worldly existence has no experience to savor, and many shortcomings up to having no emancipation. In this way I have full knowledge of how to awaken to unexcelled and perfect buddhahood. I have exact knowledge of this world, Śāradvatī­putra, just as I have clear knowledge of its origin and the path that leads to its cessation. At this moment, Śāradvatī­putra, I possess clear knowledge of how to awaken to unexcelled and perfect buddhahood.

“Śāradvatī­putra, you may wonder what the world is. Śāradvatī­putra, the so-called world is the five aggregates. What are those five? They are the aggregates of form, feeling, perception, formation, and consciousness. Śāradvatī­putra, you may then wonder what is understood by the aggregate of form. Śāradvatī­putra, the Thus-Gone One [F.38.a] has relinquished the aggregate of form in all its past, future, and present manifestations. However, while I have relinquished the aggregate of form in all its past, future, and present manifestations, it would be wrong to say that the sentient beings in the past, future, and present are not the aggregate of form. Śāradvatī­putra, whether inner or outer, large or small, good or bad, distant or close, the Thus-Gone One teaches that all the aggregate of form, as contained within the three times, is devoid of characteristics. As an analogy, just as the aggregate of space possesses the features of wind, water, fire, and earth, the same can be said with respect to the aggregates of form, feeling, perception, formation, and consciousness.

“You may wonder, Śāradvatī­putra, why it is referred to as the aggregate of form. Śāradvatī­putra, childish, ordinary beings are in darkness. They do not recognize the full extent and nature of the characteristics of form as found in the body. Thus, they think instead, ‘I am form’ or ‘Form is me.’ Thus, they cognize and structure things in terms of ‘I.’ This produces arrogance and, in turn, craving for things. Yet, Śāradvatī­putra, when the nature of things is known, that is not the case.

“Childish, ordinary beings do not comprehend that neither the eye nor form is an entity. Instead, their thoughts are based on holding on to entities that do not exist as such. Childish beings who think in this way thus engage with entities and so take birth within flawed realms. Those who thus experience nonentities, [F.38.b] the colorless, that which has no color, are indeed greatly bewildered. Such bewildered beings pursue agriculture, and engage in the use of all sorts of weapons. The factor that conditions them is delusion.

“Due to the sameness of things, the Thus-Gone One has a view of sameness. Having thus gained awakening he has formulated the true view. Because that view is equality, it is referred to as the true view. It is called the true view because it is adhered to by those who are truly diligent and truly liberated. Śāradvatī­putra, the true view that I declare cannot be taught through language. Its teaching is hard to bear. Practice it, Śāradvatī­putra. If you do, you will also be free of darkness.

“Śāradvatī­putra, this section of the Dharma is said to be accompanied by eighty-four thousand Dharma teachings. This is the gateway to all conditioned and unconditioned phenomena, and it is the way of all phenomena.”

When the thus-gone one, the worthy one, the perfect Buddha delivered this teaching of the Dharma, seven hundred and seventy billion beings gained the stainless and immaculate Dharma eye that sees all phenomena. Within the desire realm a billion gods attained this, as did innumerable human beings. Among the billions of such humans who lived on Jambudvīpa, those who were bodhisattvas also gained acceptance that phenomena are unborn. Innumerably many beings [F.39.a] set their minds on unexcelled and perfect awakening.

Then the Blessed One withdrew his miraculous activity, and thus the four assemblies, the Brahmā assembly, the assembly of the gods of the desire realm, as well as the other gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kiṃnaras, and mahoragas all saw the world as it is.

At this point the venerable Mahā­maudgalyā­yana rose from his seat, draped his shawl over one shoulder, and knelt on his right knee. Joining his palms, he bowed toward the Blessed One and said, “Blessed One, the bodhisattva great being Saha­cittotpāda­dharma­cakra­pravartin’s mastery of supernatural powers is amazing. Blessed One, he took this world, including the Blessed One himself, and hurled it into another world. At that time I was unable to identify the characteristics and I could not even remember the names of any supernatural powers, so, needless to mention, I was unable to muster any such powers. Ah, Blessed One, I find it truly amazing that this bodhisattva possesses such supernatural powers. Blessed One, when I carefully scan the changing times I do not recognize even a moment or an instant of such hauling and transportation being performed by any of us.18 If even a bodhisattva can possess such supernatural powers, then what to say of the powers of the thus-gone ones?” [F.39.b]

“Maudgalyāyana,” replied the Blessed One, “you should not think that this world was hauled or that the Thus-Gone One was transported. Maudgalyāyana, I do not perceive any mendicant, priest, hearer, or solitary buddha, nor anyone from among the gods up to and including the mahoragas either, who is capable of moving even a fold in the Thus-Gone One’s Dharma robe. What then to say about actually lifting up the Thus-Gone One? That is clearly impossible. For the time being, Maudgalyāyana, set aside the world with its gods, and imagine instead, Maudgalyāyana, the following scenario. Within the trichiliocosm there are beings with form just as there are formless beings. There are beings involved in perception, beings not involved in perception, and beings neither involved nor not involved in perception. Imagine now that they all achieve a human body, and with that human body they go forth. Having gone forth, they also achieve the state of a worthy one and they gain the six superknowledges.

Maudgalyāyana, to illustrate this, imagine that they gain just as great miraculous abilities as the ones you possess. Maudgalyāyana, what do you think? Will that gathering of beings with miraculous abilities then have increased?”

“Yes, it will, Blessed One,” replied Maudgalyāyana.

“Maudgalyāyana, these hearers may lift up a thousandfold universe, or millionfold universe, or a trichiliocosm, and transport it beyond as many universes as there are grains of sand in the river Ganges. Yet even those who have attained such perfect supernatural powers will not be able [F.40.a] to move even a fold in the Thus-Gone One’s Dharma robe as he resides in the midst of space.

“Maudgalyāyana, let us leave aside such a gathering of beings like you. Imagine instead, Maudgalyāyana, that a being has been born who possesses supernatural powers sufficient for conjuring up a storm that can scatter, pulverize, and destroy any trichiliocosm that has not been blessed by a thus-gone one. Imagine then that with each of the particles that thus emerge from one trichiliocosm he further plunges universes into darkness and destroys as many of them as there are grains of sand in the river Ganges, and that the particles emerging thereby are scattered throughout trichiliocosms. Maudgalyāyana, what do you think? Would such a being have perfected supernatural power?”

“Yes, Blessed One, he would,” answered the venerable Maudgalyāyana.

“Maudgalyāyana,” continued the Blessed One, “even if this trichiliocosm were full of such beings with perfect supernatural powers—as many as there are plants on a field of sugar cane, reeds, grass, paddy, or sesame—they would still not be able to move even a fold in the Thus-Gone One’s Dharma robe. Needless it is to mention, then, that it would be impossible for them to lift up the Thus-Gone One.

“Maudgalyāyana, while remaining at this very place, upon this very lion throne, the Thus-Gone One may stir, move, and shake as many innumerable and unfathomable universes in the east as there are grains of sand in the river Ganges. [F.40.b] Yet the sentient beings there will not think, ‘Our universe is being dislocated and transported!’ Neither will they think, ‘Alas, this universe is subject to destruction and formation!’ Nor will they think, ‘This universe is being scattered and destroyed!’ However, for the sake of taming sentient beings, sometimes forms of the buddhas will teach beings the Dharma beyond marks, but other times forms of hearers, gods, humans, nāgas, boys, or girls will deliver the teaching.

“Maudgalyāyana, you must trust in all the different Dharma teachings on the buddhas’ powers, fearlessnesses, unique qualities, and preeminent miracles. This is how it is throughout all the ten directions.

“Maudgalyāyana, to the monk Ānanda I have taught the gateways for the retention of the sūtras, songs, prophecies, parables, past-life stories, elaborate teachings, marvels, narratives, and established teachings. However, Maudgalyāyana, the monk Ānanda is incapable of understanding the domain of the Thus-Gone One. And why is that? Because, Maudgalyāyana, even if they try for an eon, a hundred eons, a thousand eons, or a hundred thousand eons, hearers will not be able to fully understand, conceive of, or comprehend even a single syllable of the Thus-Gone One. What then to say of their understanding of the Thus-Gone One’s full domain?

“Maudgalyāyana, the thus-gone ones instruct sentient beings by means of numerous referents, activities, and modes of conduct. [F.41.a] In this way, they teach the Dharma to sentient beings. However, Maudgalyāyana, although wearing the Thus-Gone One’s Dharma robe accomplishes the aims of all beings and spawns the teaching of the Dharma, none of the hearers fully comprehend this. Maudgalyāyana, if you cannot even accommodate this teaching, then how could you possibly grasp the domain of the Thus-Gone One? That is clearly impossible.”

Having thus accepted the great lotus flower, the Blessed One next posed questions to Bhadrapāla and all the other bodhisattva great beings, who were guardians of the city of Dharma: “Noble sons, can you protect the treasure of the Thus-Gone One’s Dharma? Can you conceal it? Can you comprehend the full domain of the Thus-Gone One? Can you express it? Can you teach it? Can you teach it in full?”

“Blessed One,” they replied, “yes, we can.”

“Noble sons,” continued the Blessed One, “you should therefore consider whichever Dharma teaching you give to be the treasure and domain of the thus-gone ones. Noble sons, all that is expressed with respect to the buddhas’ perfect wisdom, the buddhas’ perfect awakening, the buddhas’ accomplishment of wisdom, and the buddhas’ accomplishment of awakening is the domain of the Thus-Gone One. Thus it must be expressed. Noble sons, wherever an objective referent is seen, it is viewed as the Thus-Gone One’s domain and definitively taught to be so. That Dharma teaching by the Thus-Gone One is delivered by viewing the activities of sentient beings, wherever they are seen, as the Thus-Gone One’s domain. [F.41.b] Thus, the activities of the Thus-Gone One’s teaching of the Dharma are not displayed for the sake of stopping the activities of sentient beings.19

“The ninety-nine thousand faculties of the Thus-Gone One’s knowing are as follows:20 the activities of those engaged in desire, or anger, or delusion; the activities of those engaged in contrived desire, anger, or delusion; the activities of those engaged in desire and anger; the activities of those engaged in contrived desire and anger; the activities of desire and delusion; the activities of those engaged in contrived desire and delusion; the activities of those engaged in anger and delusion; the activities of those engaged in contrived anger and delusion; the faculties for purifying the mind; the faculties for purifying the production of things; the faculties for purifying the production of existence; the faculties that emerge from application; the faculties for purifying activities; the faculties that activate black qualities; the faculties that activate white qualities; the faculties that activate black and white qualities; the faculties that accord with the path; the faculties that accord with tranquility; the faculties that accord with special insight; the faculties that accord with exhaustion; the faculties that accord with birth; and the faculties that accord with the truth.

Maudgalyāyana, in this regard, the twenty thousand faculties related to the accumulation of past conduct motivate actions that are either black, or black and white. [F.42.a] Such actions produce dark complexion, fair complexion, attractive complexion, unattractive complexion, crippled legs, missing hands or fingers, impaired movement, deafness, blindness, or a missing tongue. The twenty thousand faculties related to the accumulation of past conduct also cause shapes that are long, short, thin, fat, or indistinct. Engaging the faculties of the eyes, ears, nose, tongue, body, and mind, the twenty thousand faculties related to the accumulation of past conduct are those associated with desire, anger, delusion, absence of desire, absence of anger, or absence of delusion. The thirty thousand faculties that produce birth activate the time of death. They become apparent when they create changes or signs, such as shaking of the limbs, changes in one’s faculties, bones breaking, or deterioration of the vital signs, which in turn causes loss of one’s luster. These signs finally stop when the voice is choked. Such faculties lead to the realms of hell, animals, or starving spirits. To attain buddhahood one is led to birth among humans, gods, or within different worlds. Or one is led to actualize the exhaustion of defilements. There are seventy-seven thousand faculties that should be considered if one is interested in the features of roots of virtue. There are twenty thousand faculties that lead to roots of nonvirtue and these should be known to facilitate death.

The treasure of the thus-gone ones [F.42.b] is the domain of the thus-gone ones. Dwelling within that domain the Thus-Gone One explains the Dharma without ever tiring or running out of things to say.”

Present in the gathering was a certain Dṛḍhamati­kumāra­bhūta, who now rose from his seat, draped his shawl over one shoulder, and knelt on his right knee. Joining his palms, he bowed toward the Blessed One and said, “Blessed One, with this gateway of the Dharma I have discovered something very precious. Blessed One, I shall henceforth practice this gateway of the Dharma in order to accomplish the Dharma. How so? From today on, Blessed One, I shall don a suitable armor to pursue and accomplish these Dharma teachings. In the future, in times to come, I shall never let my diligence wane until I have listened to the Dharma treasure of the Thus-Gone One’s domain.”

“Dṛḍhamati,” replied the Thus-Gone One, “this is excellent. It is excellent that throughout innumerable millions of eons you will continue to exert yourself in the pursuit of the practice of my great wisdom. Well done, Dṛḍhamati. Now, Dṛḍhamati, imagine that all at once, in one moment, in one instant, all beings in this trichiliocosm without exception—whether they are those with form, or those who are formless, and whether they are those with perception, or those without perception, [F.43.a] or those with neither perception nor non-perception—were to attain a human body. Then imagine that a man appears who provides all those beings with enjoyable things. He is able to lift them up and hold them by his hand for an eon or more, faithfully providing them with whatever forms, sounds, smells, tastes, and textures they might wish for. Meanwhile, he uses his other hand to collect all the feces and urine of all those beings, depositing it all in a different universe. And why does he do that? Because he does not want any of them to experience any unpleasant odor. Dṛḍhamati, what do you think? Does that man render proper service to all those beings, providing them with desirable things?”

“Indeed, Blessed One,” replied Dṛḍhamati, “he serves them with an extremely vast amount of enjoyable things.”

“Dṛḍhamati,” continued the Blessed One, “that man serves each of those beings, providing them with pleasant things.

“Now think of a noble son or daughter who, regardless of whether the Thus-Gone One is present or has passed beyond suffering, develops the mind of unexcelled and perfect awakening for the sake of all beings. This person wishes to hear the teachings of the Bodhisattva Collection. He or she is intent on accomplishing the wisdom of the buddhas, the great wisdom, thus eliminating desire, anger, and delusion. So that all beings may go beyond birth, aging, sickness, death, lamentation, suffering, mental pain, [F.43.b] and disturbance, this person pledges to teach the Dharma to sentient beings. When thus involved in the process of maturing a bodhisattva’s roots of virtue, that person may search for the Dharma and find just one single verse. Dṛḍhamati, as that person provides delightful service to sentient beings, he or she creates merit that is much larger than the former person’s merit. The former merit would not even match one hundredth, or one thousandth of that. In fact, no number, fraction, enumeration, analogy, or comparison would suffice. [B4]

“Dṛḍhamati, the Thus-Gone One is clearly aware of the different ways in which bodhisattva great beings provide delightful service to sentient beings. But who can trust this, Dṛḍhamati, apart from my hearers who have seen the truths, or the bodhisattva great beings with their superior intent?

“Dṛḍhamati, bodhisattva great beings feel, ‘We shall be the support of those who have no support, the savior of those who have no savior, the refuge of those who have no refuge, the protector of those who have no protector. We shall accomplish the wisdom of the buddhas, the great wisdom, and lead sentient beings beyond all limits and numbers to the undefiled qualities.’ Such is the armor that they wear.

“It may then be that in the morning they must provide sentient beings with a heap of jewels as large as Mount Meru, and it may be that they have to do the same at noon, [F.44.a] and in the afternoon, or throughout the day and night. However, beings may still not be satisfied and the gifts may thus become a circumstance for their depravation. In that case bodhisattvas will think, ‘We shall pursue the Dharma whereby sentient beings will consider the entire trichiliocosm filled with precious substances to be like a glob of spit.’ Needless then to mention what their perception of vile substances will be like.

“Wise bodhisattva great beings will think, ‘This heap of jewels is the root of desire, anger, and delusion; the root of the sufferings of hell, animals, and hungry spirits; and the root of numerous karmic manifestations.’ Starting out in this way, they attain the mind of transcendence of suffering and have no concern for any heap of jewels. In fact, wise beings do not consider heaps of jewels to be just that. Instead, they see them as heaps of beings in hell, because they understand that anyone who develops attachment to such things will fall into misery.

“Now, Dṛḍhamati, let us no longer consider just all the beings within a single trichiliocosm. Imagine instead the following. Think of all the universes that extend toward the east, as abundant as the grains of sand in the river Ganges. And then think of all the universes that in the same way extend in each of the ten directions. Within all these universes are beings with bodies, beings without bodies, beings who are involved in perception, beings who are not involved in perception, and beings neither involved [F.44.b] nor not involved in perception. Think of all that we in this way call ‘the realms of sentient beings.’ Then imagine that, all at once, each one gains a human body. Imagine also that a man appears who always immediately provides them with whatever they might wish for in terms of enjoyable forms, sounds, smells, tastes, and textures. For an eon or more, that man takes care of all these beings, carrying them on his shoulders and head. Whatever they wish him to do, he does. And, with one hand he sweeps away all these beings’ excrement and urine, disposing of it all in a different universe. Well, Dṛḍhamati, what do you think? Does that man render proper service to those beings, providing them with numerous desirable things?”

“Indeed, Blessed One, he serves them with a vast amount of enjoyable things.” replied Dṛḍhamati.

“Dṛḍhamati,” continued the Blessed One, “pay attention and understand what I say. That man serves all those beings, providing them with pleasant things. But think now of a noble son or daughter who wishes to provide all beings with refuge, and so sets his or her mind on unexcelled and perfect awakening. This person wishes to listen to the teachings of the Bodhisattva Collection, the teachings whereby bodhisattvas’ roots of virtue ripen into unexcelled and perfect awakening, and may therefore diligently pursue the Dharma of the bodhisattvas. If, Dṛḍhamati, that person takes even just a single step toward the pursuit and diligent practice of the bodhisattva Dharma, then the ensuing roots of virtue [F.45.a] will not wear out or come to an end before the attainment of unexcelled and perfect awakening. And why? Dṛḍhamati, the former person’s way of providing delightful service cannot match even one hundredth, or a thousandth, one hundred thousandth, or a millionth part of what is rendered by the latter. In fact, no number, fraction, enumeration, analogy, or comparison would suffice. And why? Because, Dṛḍhamati, all of the former type of service is based on substance, and hence is limited and imperfect.

“Dṛḍhamati, diligent pursuit of the Dharma causes an increase in discipline, absorption, and insight. It ripens the qualities of buddhahood. It ripens inconceivable skillful means and purifies buddha realms. Hence, the Thus-Gone One has taught that unexcelled and perfect awakening depends on abundant learning.

“Dṛḍhamati, imagine that this trichiliocosm is full of thus-gone ones—as full as a grove of reeds, a paddy field, a sesame field, or a bamboo grove. Imagine then that someone spends his or her entire life paying respect to, honoring, venerating, and worshiping all those thus-gone ones, worthy ones, perfect buddhas, offering them garments, foods, bedding, mattresses, medicines, and other material things. Moreover, if any one of those thus-gone ones passes completely beyond suffering that person will construct a memorial for them [F.45.b] that measures a league in circumference, is made of the seven precious substances, is sheltered below parasols, is adorned with altars, shines for an eon with the blazing light of oil lamps, and is adorned with beautiful offerings. Dṛḍhamati, what do you think? Will such a noble son or daughter engender abundant merit?”

“Blessed One, that person will produce merit beyond number and measure,” replied Dṛḍhamati.

“Dṛḍhamati,” said the Blessed One, “try to imagine and understand this. That person indeed accumulates such merit. However, a noble son or daughter may develop the mind set on unexcelled and perfect awakening, and so diligently seek to listen to, teach, read, and master the sūtra teachings of the Bodhisattva Collection, the teachings that ripen the factors of awakening. In this regard, Dṛḍhamati, the heaps of merit that are acquired by the former person cannot match even one hundredth, or a thousandth, a hundred thousandth, or a billionth part of the mass of merit that is achieved by this latter person. In fact, no number, fraction, enumeration, analogy, or comparison would suffice.

“Therefore, Dṛḍhamati, if you intend to don your armor for the sake of listening to, recollecting, reading, and mastering such sūtras in the future, during the final five hundred years, then, Dṛḍhamati, I shall not state any measure regarding the amount of merit that you will obtain. I shall mention neither limits nor an end to it.

“Dṛḍhamati, if you wish to hear an analogy for the amount of merit that is obtained by developing the awakened mind, or if you wish to gain just a sense of what it is like, then let me ask you whether you have heard of the thus-gone ones’ supernatural powers, and if you are capable of believing in them.”

“Blessed One,” replied Dṛḍhamati, [F.46.a] “I can accept the powers of the Blessed One.”

“Dṛḍhamati,” asked the Blessed One, “what do you think? Is the trichiliocosm large?”

“Blessed One, yes it is,” replied Dṛḍhamati.

“Dṛḍhamati,” asked the Blessed One, “what do you think? What if the trichiliocosm were full of sesame seeds, and each of those sesame seeds itself became a container the size of a trichiliocosm, all filled up with sand? Dṛḍhamati, what do you think? Would all that amount to a large pile of sand?”

“Yes, Blessed One,” replied Dṛḍhamati, “it would.”

“Dṛḍhamati,” continued the Blessed One, “what then if a man appeared who would grab handfuls of this sand and toss it in the four directions, and if, whenever he did so, a wind would catch each individual grain of sand and carry it into its own distinct universe? Dṛḍhamati, what do you think? How many worlds would there be in the east, and how many would there be in the other directions?”

“Blessed One, this would be beyond measure,” replied Dṛḍhamati. “Blissful One, it would be beyond measure.”

“Dṛḍhamati, try to imagine. Dṛḍhamati, try to understand,” continued the Blessed One. “Dṛḍhamati, in the case of the thus-gone ones, the worthy ones, the perfect buddhas, their conduct, path, transcendent discipline, transcendent miraculous abilities, and transcendent insight are all beyond measure. Dṛḍhamati, if he so wishes, a thus-gone one [F.46.b] may traverse all those universes in a single step, and yet neither will his conduct be rushed, nor will he have displayed the full extent of his transcendent, supernatural powers. Within the time of a finger-snap and with just one single step a thus-gone one can walk across all those universes—one universe for each grain of sand. He can do so in the east, as well as in all the rest of the ten directions, and he can do so for a day, a fortnight, a month, a year, a hundred years, a thousand years, or a hundred thousand years. He can walk throughout each direction for a hundred billion years. Well, Dṛḍhamati, would you say that the worlds that can thus be crossed by a thus-gone one are many?”

“Yes, Blessed One, they are many,” replied Dṛḍhamati.

“Dṛḍhamati,” continued the Blessed One, “if such merit had form it could not even be contained within all those universes. It would be even larger. Dṛḍhamati, the thus-gone ones, the worthy ones, the perfect buddhas know all these heaps of merit completely. Such merits are beyond measure, innumerable, limitless, ineffable, and beyond count, and yet the thus-gone one knows them completely. Dṛḍhamati, I am not aware of any number of syllables, or any number of letters, or any number of digits that can convey the knowledge of such heaps of merit. In the end there would be nothing but innumerable numbers, numbers beyond measure.”

At that time there was in the east—beyond countless and limitless universes—a world known as Sound of Renown. Within that universe resided a thus-gone one, a worthy one, a perfect buddha known as Majestic Mountain. Abiding and remaining present there, he taught the Dharma. The blessed one, the thus-gone one, the worthy one, the perfect buddha Majestic Mountain had just prophesied that following himself the bodhisattva Luminous Sphere of Great Splendor, who was present in the gathering there, would awaken to unsurpassable and perfect buddhahood.

The bodhisattva Luminous Sphere of Great Splendor had witnessed the great light, heard the special sound, and sensed the ground quaking. Now he approached the blessed thus-gone Majestic Mountain and asked, “Blessed One, who is behind this light, this special sound, and the ground shaking?”

The blessed one, the thus-gone one, the worthy one, the perfect buddha Majestic Mountain then said to the bodhisattva Luminous Sphere of Great Splendor, “Noble son, to the west of this buddha realm, far beyond countless and limitless universes, there is a world known as Enduring. There resides the thus-gone one, the worthy one, the perfect buddha Śākyamuni. Abiding and remaining present there, he is delivering Dharma teachings on the Bodhisattva Collection to a retinue that contains incomparable bodhisattva beings. [F.47.b] Noble son, in the ten directions, throughout universes as numerous as the grains of sand in the river Ganges, there is nobody who wears an armor as strong as the one that is borne by those holy beings. Noble son, even coming to hear of these beings is extremely difficult, let alone beholding and venerating them.”

“Blessed One,” said the bodhisattva Luminous Sphere of Great Splendor, “I wish to go to that world known as Enduring, so that I may see, venerate, and serve the blessed thus-gone Śākyamuni, and so that I may see those bodhisattva great beings who bear such inconceivable armor.”

“Noble son, if you know that the time has come, then go,” replied the blessed Majestic Mountain. “Offer that blessed one these seven lotus flowers, and tell him that the blessed thus-gone Majestic Mountain inquires whether he has encountered but little hardship and discomfort, and whether he remains healthy, strong, and at ease.”

The bodhisattva great being Luminous Sphere of Great Splendor then looked at the thus-gone Majestic Mountain. He bowed his head to the Thus-Gone One’s feet and then left. As fast as an athlete can stretch out or bend an arm, the bodhisattva Luminous Sphere of Great Splendor now disappeared from that universe and instantaneously appeared here in the world of Enduring. Arriving at the Kalandaka­nivāpa in the Veṇuvana by Rājagṛha he went before the Blessed One. He bowed his head to the Blessed One’s feet and sat to one side. [F.48.a] Then he addressed the Blessed One: “Blessed One, the blessed thus-gone Majestic Mountain inquires whether you have encountered but little hardship or discomfort, and whether you remain healthy, strong, and at ease. He also sends you these lotus flowers.”

The Blessed One accepted the flowers and asked, “Luminous Sphere of Great Splendor, is that blessed one free from ailments? Is he strong and does he remain unchanged and happy?”

“Yes, Blessed One,” replied Luminous Sphere of Great Splendor, “he is free from ailments and strong. He remains unchanged and happy within his buddha realm.”

The Blessed One now gave the lotus flowers to the bodhisattva Ajita and said, “Ajita, so that you may perfect the branches of awakening, take these lotuses and use them to engender roots of virtue.”

The bodhisattva Ajita, receiving thus the seven great lotus flowers, in turn passed them on to Bhadrapāla and other such incomparable bodhisattvas, including Ratnākara, Susārthavāha, Naḍadatta, Indradatta, Varuṇa, Balabhadra, Uttaramati, Viśeṣamati, Vardhamānamati, Amoghadarśin, Susaṃ­prasthita, Suvi­krānta­vikrāmin, Nityo­dyukta, Anikṣiptadhura, Sūryagarbha, Jagatīṃdhara, Dharaṇidhara, Able Intelligence, Anantamati, Trailo­kyavi­krāmin, Anantavikrāmin, Unfathomable Subduer, [F.48.b] Leader Revealing All Objects of Perception, Dṛḍhamati, Apra­meya­vikrāmin, Meaningful Diligence, Lion of Powerful Diligence, Moving with the Power of Meaningful Steps, Joyous Acumen, Tīkṣṇa­prati­bhāna, Gambhīra­pratibhāna, Boundless Acumen, Aprameya­prati­bhāna, Mañjuśrī­kumāra­bhūta, Padmagarbha, Elephant of Infinity, Knowing neither Increase nor Decrease, Dharmodgata, Ratnapāṇi, Meaningful Glory, Immovable Subjugator, Aśoka, Vigataśoka, Engagement without Difference, Untiring Diligence, Becoming a Womb, Strīvivarta, Becoming a Man, Becoming a Sentient Being, Jālinīprabha, Infinite Essence, Lotus in the Buddha’s Hand, Padmapāṇi, Gandhahastī, Armor of Lion-like Understanding, Meaningful Armor, Irreproachable Armor, Armor of Entering All Realms, Armor of Profound Conduct, Bearer of the Armor Beyond Change and Free from Weariness, Spreader of Flowers, Jewel Flower, Clarifier of the Meaningful Name, Propagator of the Meaningful Name, Bearer of the Armor of All Objects of Perception, Bearer of the Armor of Constant Joy, Bearer of the Armor of Constant Longing, Bearer of the Armor of Impartiality, Bearer of the Armor of Glorious Equality, Bearer of the Fierce, Force of Joy, Force of Benevolence, Śrīharṣa, Nandika, Actualizing the Branches of Awakening, Bearer of the Armor of Never Parting from the Buddhas, Bearer of the Armor of Turning the Dharma Wheel, Bearer of the Armor of the Unimpeded Wheel, [F.49.a] Bearer of the Armor of Total Relinquishment, Bearer of the Armor of Non-Appropriation, Bearer of the Armor of Being Unperturbed, Bearer of the Armor of Keeping the Lineage of the Buddhas Unbroken, Candrāvaloka, Glorious Light of Qualities, Sārthavāha, Mahāsārthavāha, Supreme Accumulations, Supreme Array, Ratnavyūha, Sarvasiddhārtha, Meaningful Splendor, Glorious Guidance, Guiding Victory Banner, Certain Guidance, Śānta, Perfector, Buddhabhadra, Supriya, Joyous Victor, Jitendriya, Jayasena, Crushing Subduer, Śatrumardana, Without Malice Toward Enemies, Universally Renowned, King of Fame, Increasing Wealth, Mitra, Divine Friend, Growing Friend, Bearer of the Single Parasol, Ratnacchatra, Sunakṣatra, Dharma, Dharmadeva, Vimala, Stainless Hero, Moving with Heroic Strength, Moving with Infinite Strength, Moving with Meaningful Strength, Subduer with Infinite Steps, Treading with Tremendous Power, and Action Beyond Differences. Thus, in all, seventy-seven thousand bodhisattvas received the seven lotus flowers.

The Blessed One said, “Elders, the Blessed One gives you these seven lotuses so that you may bring the factors of awakening to maturation. Noble sons, take these great flowers, transform them, and offer them to the Blessed One. As you transform the flowers, display your individual skillful means.”

Thus, when the seventy-seven thousand bodhisattvas had taken the seven lotus flowers, they offered them to the Blessed One, so that they could each display their skillful means. [F.49.b] With great love the Blessed One accepted the seven great lotuses, and then said to the bodhisattva great being Ajita, “Ajita, the Thus-Gone One has practiced diligently21 so that you may give rise to roots of virtue. He has practiced with supreme diligence. Ajita, a thus-gone one, a blessed one, a perfect buddha is extremely difficult to find, supremely difficult to find. Ajita, bodhisattvas are also extremely difficult to find. And why? Because, Ajita, buddha qualities manifest from bodhisattva activity. Ajita, would I now possess the ten powers of a thus-gone one if I had not earlier aroused the mind of awakening?”

“No, Blessed One, you would not,” replied Ajita.

“Ajita,” asked the Blessed One, “what do you think? Would the four types of fearlessness be present now, if I had not earlier set my mind on unexcelled and perfect awakening?”

“Blessed One, they would not,” replied Ajita.

“Ajita,” asked the Blessed One, “what do you think? Would the great love of the Thus-Gone One be present in the world now, if I had not earlier set my mind on unexcelled and perfect awakening?”

“No, Blessed One, it would not be present,” replied Ajita.

“Ajita,” asked the Blessed One, “what do you think? Would the great compassion of the Thus-Gone One be present in the world now, if I had not earlier set my mind on unexcelled and perfect awakening? Or would there be any great joy, or great equanimity?” [F.50.a]

“No, Blessed One, there would be none of these,” replied Ajita.

“Ajita,” asked the Blessed One, “what do you think? Would there be any of the eighteen unique qualities of the Buddha in the world now, if I had not earlier, when I was engaged in bodhisattva activity, set my mind on unexcelled and perfect awakening?”

“No, Blessed One, there would not,” replied Ajita.

“Ajita,” asked the Blessed One, “what do you think? Would any of the Thus-Gone One’s meaningful strides be manifest in the world now, if I had not earlier, when I was engaged in bodhisattva activity, set my mind on unexcelled and perfect awakening?”

“No, Blessed One, they would not,” replied Ajita.

“Ajita,” asked the Blessed One, “what do you think? Could the lion’s gait of the Thus-Gone One be witnessed in the world now, if I had not earlier set my mind on unexcelled and perfect awakening?”

“No, Blessed One, it could not,” replied Ajita.

“Ajita,” asked the Blessed One, “what do you think? Would the Thus-Gone One’s elephant gaze be manifest in the world now, if I had not earlier set my mind on unexcelled and perfect awakening?”

“No, Blessed One, it would not,” replied Ajita.

“Ajita,” asked the Blessed One, “what do you think? Would the lion-like posture of the Thus-Gone One be seen in the world now, if I had not earlier set my mind on unexcelled and perfect awakening?”

“No, Blessed One, it would not be,” replied Ajita.

“Ajita,” asked the Blessed One, “what do you think? Would the Thus-Gone One’s indiscernible crown protuberance appear in the world now, if I had not earlier set my mind on unexcelled and perfect awakening?” [F.50.b]

“No, Blessed One, it would not,” replied Ajita.

“Ajita,” asked the Blessed One, “what do you think? Would any of the thirty-two marks of a great being be perceptible in the world now, if I had not earlier set my mind on unexcelled and perfect awakening?”

“No, Blessed One, there would be none,” replied Ajita.

“Ajita,” asked the Blessed One, “what do you think? Would I turn the wheel of Dharma in the world now, if had not earlier set my mind on unexcelled and perfect awakening?”

“No, Blessed One, you would not,” replied Ajita.

“Ajita,” asked the Blessed One, “what do you think? Would the conch of Dharma be present in the world now, if I had not earlier set my mind on unexcelled and perfect awakening?”

“Blessed One, it would not,” replied Ajita.

“Ajita,” asked the Blessed One, “what do you think? Would there be perfect hearers in the world now, if I had not earlier set my mind on unexcelled and perfect awakening?”

“No, Blessed One, there would not,” replied Ajita.

“Thus, Ajita,” the Blessed One continued, “each and every element of awakening depends on the initial engendering of that mind. Ajita, the reason there are so few thus-gone ones is that bodhisattvas are so rare. Ajita, consider this analogy. If there were no butter there would no longer be any clarified butter. Likewise, Ajita, if the mind is not set on awakening one will never become a thus-gone one. Ajita, consider this analogy. When there is butter there is also an uninterrupted supply of clarified butter. Similarly, Ajita, [F.51.a] when there are bodhisattvas in the world there will also be thus-gone ones. Ajita, consider this analogy. When there is a seed there can also be a sprout. Likewise, Ajita, if there are bodhisattvas in the world there will also be thus-gone ones. Ajita, the reason thus-gone ones are so rare is therefore precisely because bodhisattvas are rare.

“Ajita, consider this analogy. Compared to the priceless jewels in the ocean, there is a greater number of valuable jewels in general. Similarly, among sentient beings there are only a few who abide by the mind of awakening. In comparison, those who keep the mindset of a hearer or a solitary buddha are so many.

“Thus, Ajita, those who give rise to the mind of awakening are rare. They are extremely rare. Being so extremely rare, they are like the uḍumbara flower. Those who engender the mind of awakening are priceless, like priceless jewels. Those who engender the mind of awakening are greatly superior, like Mount Meru. Those who engender the mind of awakening are utterly unmoving, like space. Those who engender the mind of awakening are deep, like the ocean.

“Ajita, those who engender the mind of awakening surpass a trichiliocosm filled with precious jewels. Ajita, when those who engender the mind of awakening have a physical form they are worthy of homage, and, Ajita, they will be protected by hundreds of thousands of mundane beings—gods and others. Therefore, Ajita, persist in the practice of engendering the awakened mind. Do so joyfully, forcefully, clearly, [F.51.b] boldly, and with commitment.

“Ajita, you may then wonder what it means to engender the mind of awakening. Arousing the mind of awakening is not something that can be counted or measured. Nevertheless, Ajita, for the sake of comprehension I shall give you just an illustration, just a single example. Long ago in the past, before limitless and innumerable eons, there was a thus-gone one, a worthy one, a perfect buddha, someone wise and virtuous, a blissful one, a knower of the world, a steersman taming beings, an unsurpassable one, a teacher of gods and humans, a blessed buddha by the name of King of Bliss. Ajita, the lifespan of that blessed one was eighty-four thousand years. Ajita, the first assembly of that blessed one’s hearers numbered seven hundred sixty million. The second assembly contained nine hundred sixty million, and the third one billion hearers. Without exception, they were all foe-destroyers who had brought an end to defilement, completed their task, completed their work, laid down the load, achieved their own objectives, exhausted the bonds to existence, and achieved liberation through the mind of equality. At that time there was a royal palace known as Immense Vista, and within that palace resided a king of royal descent who had received anointment. He was known by the name of Lion Glory, and his eminent queen gave birth to two twin boys, one named Aśoka and the other Vigataśoka.

“Ajita, one day in the palace, when the two boys had grown to be seven years old, they saw the thus-gone King of Bliss enter the royal palace together with a gathering of hearers. [F.52.a] The boy Aśoka then asked his brother, ‘Vigataśoka, do you see the thus-gone one, the blessed one, the perfect buddha King of Bliss, as he approaches from afar?’

“ ‘Yes, brother, I see him,’ replied Vigataśoka.

“ ‘Vigataśoka,’ continued Aśoka, ‘I want to become just like the thus-gone one, the blessed one, the perfect buddha King of Bliss.” Prince Aśoka then spoke the following verses to his brother:

“In reply, his brother Vigataśoka spoke the following verses:

“Young Aśoka then spoke these verses to his brother Vigataśoka:

“Young Vigataśoka then spoke again to his brother in verse:

“Young Vigataśoka then descended from the upper story of the palace and, wearing sandals made of jewels and garments worth millions, he went to the place where the thus-gone King of Bliss was residing. There he bowed his head to the thus-gone one’s feet and took a place in the gathering. Young Aśoka, on the other hand, jumped from the upper story, and in this way went before the thus-gone King of Bliss. He also wore precious garments, and he carried a jewel as his crown ornament. But as he arrived, Aśoka offered his garments and jewel to the Blessed One, and the Blessed One accepted those gifts from the boy’s hand.

“In this way, young Vigataśoka in fact arrived in the Blessed One’s presence later than young Aśoka, who had gotten there much earlier. When Vigataśoka noticed young Aśoka in the gathering around the thus-gone King of Bliss he asked him, ‘Aśoka, which way did you take to have arrived here before the thus-gone one, the blessed one, the perfect buddha King of Bliss so much earlier?’

“ ‘Brother,’ replied Aśoka, ‘I jumped from our palace to this place where the Blessed One resides. Without any harm or injury to my body, I got here with great convenience.’ [F.53.a]

“When he had heard young Aśoka’s reply, young Vigataśoka offered his sandals and precious garments to the Blessed One and spoke the following verse:

“In verse, young Aśoka then addressed his brother:

“Ajita, when young Aśoka and young Vigataśoka had spoken these verses [F.53.b] they both went forth from their homes to become monks under the thus-gone King of Bliss. As soon as they had gone forth, each one of them claimed that he would become a thus-gone one much earlier than the other. The monk Aśoka then asked the monk Vigataśoka, ‘What sort of mindset have you aroused, since you claim that you will be the first to awaken to unexcelled and perfect buddhahood?’

“ ‘Aśoka,’ replied Vigataśoka, ‘I think in this way: until I have awakened to unexcelled and perfect buddhahood, I shall never give up the mind of awakening, even if I must bring every single being to maturation by remaining in hell for a hundred thousand eons. Such is the quality of the mind that I bring forth. Aśoka, even if people come from the east, and from all the other directions, and place upon my head piles of feces, fire, or dirt, or a pot of excrement, fire, or dirt, I shall not allow that to make me angry and lose my temper. I shall not scowl angrily at such people, nor shall I speak spitefully of revenge. Instead, I shall practice the perfections for the sake of those very people who attack me. Therefore, all their acts serve only to generate the wisdom of the buddhas. All their acts serve only to engender the qualities of the buddhas. If I, in the face of such abuse, were to abandon my equipoise, then how would I be able to accomplish the perfection of patience? What should be extraordinary about this, if such circumstances for ill will would not come up? Therefore, in order to mature those very beings [F.54.a] and cause them to pass beyond suffering, I shall don my armor. Thinking in this way, I bear the armor of patience. If, when such beings seek to harm me, I attempt to retaliate, then how would I be any better than them? Aśoka, such is the armor that I bear.’

“The monk Aśoka then said to the monk Vigataśoka, ‘Brother, have you seen that mind of yours, which bears such armor?’

“The monk Vigataśoka replied, ‘If there were no mind there would not be any donning of such armor either. If there were no armor, then neither could it be shown. Aśoka, because there is mind the armor can also be shown.’

“The monk Aśoka then told the monk Vigataśoka, ‘You must not say “Just as there is mind there is also armor”! And why not? Because, Vigataśoka, the mind is subject to arising and destruction, and is therefore like an illusion. And an illusory mind that is subject to arising and destruction is neither there nor not there. Vigataśoka, a view is involved whether something is there or not, and any such view of presence or absence is a wrong view. Whenever there is wrong view, one is on an errant path, a wrong path. One is not on the path of awakening, and hence one is far from awakening, not near it. Reaching awakening will be hard.

“ ‘Therefore, Vigataśoka, all that is mental construction. Anything that involves mental construction and conceit is not something for a bodhisattva to rely on. What, then, should a bodhisattva rely on? A bodhisattva should not rely on anything. And why not? Because if one relies on something, one does not properly rely. Thus, a bodhisattva should [F.54.b] not be attached to anything. And why not? Because awakening is baseless. And should a bodhisattva conceptualize this, that would not be right. Why not? Because awakening is beyond concepts. If a bodhisattva should become fixed on this, that would not be right. Why not? Because awakening is beyond fixation. Should a bodhisattva think in such ways, that would not be right. Why not? Because awakening knows no concepts. If a bodhisattva determines this, that would not be right. Why not? Because awakening has no characteristics. If a bodhisattva comprehends this, that would not be right. And why not? Because awakening does not change. Should a bodhisattva believe that there is something to actualize, that would not be right. And why not? Because there is no awakening and because awakening is beyond syllables.’

“The monk Vigataśoka then said to the monk Aśoka, ‘Aśoka, why should there not be any awakening? Let me explain: Vigataśoka is here and, since I am here, there is also awakening.’

“ ‘Brother,’ replied the monk Aśoka, ‘please do not think that nonconceptual awakening either exists or does not exist. And why? Because as long as there are concepts there is no awakening. And why? Because awakening does not involve any concepts. This is how it is. Or, in other words, the more constructs, the more awakening.’

“ ‘Brother’ said Vigataśoka, ‘I do not understand what you mean by saying “the more constructs, the more awakening.” ’

“The monk Aśoka then said to his brother, ‘Brother, for that reason let us together go before the blessed thus-gone King of Bliss.’

“The two of them [F.55.a] then went to the place where the blessed thus-gone King of Bliss was residing. Having bowed their heads to his feet, they sat to one side, and from there they conveyed their entire conversation to the Blessed One. In response, the Blessed One expressed his approval to the one monk, saying, ‘Excellent, Aśoka.’

“The blessed one then turned to Vigataśoka and said, ‘Vigataśoka, this is how it is. The more constructs, the more awakening. Why? Because all constructs are void, and so is awakening. What then is voidness? Voidness is a construct. And what are constructs? They are thought. That is to say, there are the constructs of form, feeling, perception, formation, and consciousness; the constructs of discipline and absorption; the constructs of few desires and contentment; and the constructs of being easily satisfied and being distinct. Where do constructs come from? They come from thinking, that is to say, from the thought of form to the thought of absorption—each thought is construction. Whatever is thought has no form, and thus thinking is not something with form. That which is thought is absence of thought. That which is thought is neither discipline nor anything else, up to and including contentment. And awakening is the emptiness of form. Awakening is the emptiness of feeling, perception, formation, and consciousness. So also with discipline, absorption, few desires, contentment, being easily satisfied, and being easily nourished—all are emptiness. And emptiness is neither sameness nor difference. That, precisely, is what awakening is.’ [F.55.b]

“When the monk Vigataśoka heard this teaching of the Dharma he gained the acceptance that phenomena do not arise. He also clearly understood what kind of mind makes someone a bodhisattva; he understood what the mind of awakening is. In this way the monks Aśoka and Vigataśoka developed special insight into, and clear knowledge of, all phenomena. With such conviction about all phenomena they persisted diligently, without any weariness or sleepiness, for eighty thousand years, whereas before they had always been involved in nothing but the pursuit of their desires. Thus, they did not give rise to any desire, anger, or dullness. Upon their death and passing, their next birth in the world took place in the buddha realm known as Harmony with a Thousand Buddha Realms, the realm of the thus-gone Saṃvṛtta­skandha, and there they continued their diligent pursuits.

“Ajita, in this way those two bodhisattvas went on to serve six hundred and eighty million buddhas, and in each life they lived they would always go forth and practice diligently. Then, finally, the bodhisattva great being Aśoka awakened to unexcelled and perfect buddhahood and appeared in the world as the thus-gone one, the worthy one, the perfect buddha known as Array of the Perfect Assembly. After that the bodhisattva Vigataśoka awakened to unexcelled and perfect buddhahood and he became the thus-gone one, the worthy one, the perfect buddha known as Supreme Accumulations. Ajita, the teachings of those two became extremely vast. Ajita, the lifespans of those two thus-gone ones were unfathomably long.

“Ajita, the mind of a bodhisattva is not transferred anywhere, [F.56.a] nor is it adopted in any way. It cannot be engendered and it cannot be stopped. It does not abide. It cannot be interrupted. It does not come and it does not go. Ajita, that mind, as well as the bodhisattva, is supremely difficult to find.”

Then the Blessed One spoke the following verses:

At that time there was in the east, beyond sixty-eight thousand innumerable universes, a universe known as Susthitamati, and within that universe resided a thus-gone one, a worthy one, a perfect buddha known as Sky Family. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva great being by the name of Candra would awaken to unsurpassable and perfect buddhahood. Also this bodhisattva great being, Candra, had noticed the light and heard the sound of the clear voice. [F.57.b] Now he approached the perfect buddha Sky Family and asked, “Blessed One, whose is this clear voice that we hear, and to whom does this radiance belong?”

“Noble son,” replied the blessed thus-gone Sky Family, “sixty-eight thousand innumerable universes away from this buddha realm lies a universe known as Enduring. Within it resides the thus-gone one, the worthy one, the perfect buddha Śākyamuni. Abiding and remaining present there, he is delivering Dharma teachings that are known as the Bodhisattva Collection. The clear voice and radiant light both belong to that blessed one.”

“Blessed One,” the bodhisattva Candra then declared, “I shall travel to Enduring and go before the blessed Śākyamuni.”

“Noble son,” replied the Blessed One, “if you know that the time has come, then go.”

Having been granted permission, the bodhisattva Candra looked toward that blessed one, bowed his head to that blessed one’s feet in homage, and prepared to leave. The blessed thus-gone Sky Family then gave a hand-like kumuda flower to the bodhisattva Candra and said, “Noble son, offer this hand-like kumuda flower to the Blessed One. Tell him that the thus-gone one Sky Family inquires whether the Blessed One has encountered but little hardship or discomfort, and whether he remains healthy, strong, and at ease.” [F.58.a]

“Very well,” agreed the bodhisattva Candra, and so he left.

In an instant, as fast as an athlete can stretch out or bend an arm, the bodhisattva Candra arrived at the Kalandaka­nivāpa in the Veṇuvana by Rājagṛha. Going before the Blessed One, he bowed his head to the Blessed One’s feet in homage and then sat to one side. From there he addressed the Blessed One: “Blessed One, the thus-gone one Sky Family inquires whether you have encountered but little hardship or discomfort, and whether you remain healthy, strong, and at ease. He also sends you this hand-like kumuda flower.”

The Blessed One received the hand-like kumuda from the bodhisattva Candra and asked, “Candra, has that blessed one encountered but little harm, is he strong and happy, and does he remain unchanged and well?”

“Indeed,” answered the bodhisattva, “that is how it is.”

At that time there was in the east, beyond forty thousand innumerable universes, a universe known as Kṣitigarbha, and within that universe resided a thus-gone one, a worthy one, a perfect buddha known as the buddha King of Renowned Power. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva great being by the name of Wisdom Renown would awaken to unsurpassable and perfect buddhahood. Also this bodhisattva great being, Wisdom Renown, had noticed the light and heard the sound of the clear voice. [F.58.b] Now the bodhisattva Wisdom Renown went before the perfect buddha, King of Renowned Power, and having bowed his head to his feet, he asked, “Whose is this clear voice that we hear, and to whom does this radiance belong?”

“Noble son,” replied the blessed thus-gone King of Renowned Power, “forty thousand innumerable universes away from this buddha realm lies a world known as Enduring. Within it resides the thus-gone one, the worthy one, the perfect buddha Śākyamuni. Abiding and remaining present there, he is delivering Dharma teachings of the Bodhisattva Collection that satisfy the wishes of all sentient beings.”

“Blessed One,” said the bodhisattva, “I wish to go to that world, so that I may see, venerate, and serve that blessed one, and so that I may behold the incomparable bodhisattvas.”

“Noble son,” replied the Blessed One, “if you know that the time has come, then leave.”

Thus, having been granted permission, the bodhisattva Wisdom Renown bowed to that blessed one and prepared to journey to Enduring. The thus-gone King of Renowned Power then gave him a bundle of red sandalwood and said, “Noble son, offer this to the Blessed One, and ask him on my behalf whether he has encountered but little hardship or discomfort, and whether he remains healthy, strong, and at ease.” [F.59.a]

“Very well,” replied the bodhisattva Wisdom Renown, and as fast as an athlete can stretch out or bend an arm, he arrived at once, in one instant and in one moment, here in this world at the Kalandaka­nivāpa in the Veṇuvana by Rājagṛha. There he went to the place where the Blessed One was residing and bowed his head to the Blessed One’s feet. He then addressed the Blessed One: “Blessed One, the thus-gone King of Renowned Power inquires whether you have encountered but little hardship or discomfort, and whether you remain healthy, strong, and at ease. He also sends you this bundle of red sandalwood.”

The Blessed One accepted the gift and said, “Wisdom Renown, is that blessed one in good health, is he strong, and does he remain unchanged?”

“Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond thirty-nine thousand innumerable universes, a universe known as Noble Moonlight, and within it resided a thus-gone one, a worthy one, a perfect buddha by the name of Great Radiance. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva great being known as Shining Disk would awaken to unsurpassable and perfect buddhahood. Also this bodhisattva great being, Shining Disk, had noticed the light and heard the sound of the clear voice. Now he inquired of the Blessed One, “Whose is this clear voice, and to whom does this radiance belong?” [F.59.b]

“Shining Disk,” replied the Blessed One, “in the west, beyond thirty-nine thousand innumerable universes, lies a universe known as Enduring. Within it resides the thus-gone one, the worthy one, the perfect buddha Śākyamuni. Abiding and remaining present there, he is delivering Dharma teachings that are known as the Bodhisattva Collection.”

The bodhisattva great being Shining Disk then announced to the Blessed One, “Blessed One, I wish to go to that universe so that I may see, venerate, and serve the blessed thus-gone Śākyamuni, and so that I may behold the bodhisattva great beings.”

“Noble son,” replied the Blessed One, “if you know that the time has come, then leave.” The blessed thus-gone Great Radiance then gave a great lotus flower to the bodhisattva Shining Disk and said, “Noble son, offer this great lotus flower to that blessed one, and ask him from me whether he has encountered but little hardship or discomfort, and whether he remains healthy, strong, and at ease.”

The bodhisattva Shining Disk then bowed his head to the feet of that blessed one. Having circumambulated him, he left. As fast as an athlete can stretch out or bend an arm he arrived at once, in one instant and in one moment, in the universe known as Enduring. There he went to the place where the Blessed One was residing and bowed his head to the Blessed One’s feet. [F.60.a] Then he said, “Blessed One, the thus-gone Great Radiance inquires whether you have encountered but little hardship or discomfort, and whether you remain healthy, strong, and at ease. He also sends you this great lotus flower.”

The Blessed One received the lotus flower and then asked the bodhisattva Shining Disk, “Shining Disk, has that blessed one encountered but little harm, is he strong and happy, and does he remain unchanged?”

“Yes indeed, Blessed One,” answered the bodhisattva.

At that time there was in the east, beyond thirty-eight thousand innumerable universes, a universe known as Guiding Banner, and within it resided a thus-gone one, a worthy one, a perfect buddha known as Banner of Certain Guidance. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva great being known as Infinite Jewel Armor would awaken to unsurpassable and perfect buddhahood. Also this bodhisattva great being, Infinite Jewel Armor, had noticed the light and the earth’s great tremor. Now he went before the blessed thus-gone Banner of Certain Guidance and, having bowed his head to that blessed one’s feet, asked, “Who is the source of this radiance and the great shaking of the ground? Whose is this clear voice?”

“Infinite Jewel Armor,” replied the Blessed One, “in the west, beyond thirty-eight thousand innumerable universes, lies a buddha realm known as Enduring. Within it resides the thus-gone one, the worthy one, the perfect [F.60.b] buddha Śākyamuni. Abiding and remaining present there, he is delivering Dharma teachings of the Bodhisattva Collection that are known as ‘Truly Satisfying the Wishes of All Sentient Beings.’ His is this radiance, and his is this clear voice.”

The bodhisattva Infinite Jewel Armor then addressed that blessed one, “Blessed One, I wish to go to that universe so that I may see, venerate, and serve the blessed thus-gone Śākyamuni, and so that I may behold the bodhisattvas.”

“Noble son,” replied the Blessed One, “if you know that the time has come, then leave.” Then the blessed one, the thus-gone one, the worthy one, the perfect buddha Banner of Certain Guidance gave a garment of Kāśi silk to the bodhisattva Infinite Jewel Armor and said, “Offer this garment of Kāśi silk to that blessed one, and ask him on my behalf whether he has encountered but little hardship or discomfort, and whether he remains healthy, strong, and at ease.”

The bodhisattva great being Infinite Jewel Armor bowed his head to the feet of that blessed one and then departed. Having vanished from the universe Guiding Banner, he emerged in the world of Enduring. There he proceeded to the place where the Blessed One was residing, bowed his head to his feet, and sat to one side. From there he addressed the Blessed One: [F.61.a] “Blessed One, the thus-gone Banner of Certain Guidance inquires whether you have encountered but little hardship or discomfort, and whether you remain healthy, strong, and at ease. He also sends you this garment of Kāśi silk.”

The Blessed One received the garment and then asked the bodhisattva great being Infinite Jewel Armor, “Infinite Jewel Armor, has that blessed one encountered but little harm, is he strong and happy, and does he remain unchanged?”

“Yes indeed, Blessed One,” answered the bodhisattva.

At that time there was in the east, beyond thirty-seven thousand innumerable universes, a universe known as Lotus Flower, and within it resided a thus-gone one, a worthy one, a perfect buddha called Splendor of Diverse Flowers. Abiding and remaining present there, he taught the Dharma. This blessed thus-gone one had prophesied that a bodhisattva known as Anantavīrya would awaken to unsurpassable and perfect buddhahood. Also this bodhisattva great being, Anantavīrya, had noticed the great light and heard the sound of the clear voice. Now he inquired of the blessed one, the thus-gone one, the worthy one, the perfect buddha Splendor of Diverse Flowers, “Blessed One, whose power is this?”

“Noble son,” replied the Blessed One, “in the west, beyond thirty-seven thousand innumerable universes lies a buddha realm known as Enduring. Within it resides the thus-gone one, the worthy one, the perfect buddha Śākyamuni. [F.61.b] Abiding and remaining present there, he is delivering Dharma teachings that are known as the Bodhisattva Collection. What you witness is his power.”

The bodhisattva Anantavīrya then addressed that blessed one, “Blessed One, I wish to journey to that universe and go before the blessed Śākyamuni.”

“Noble son,” replied blessed Splendor of Diverse Flowers, “if you know that the time has come, then leave.” Then the blessed one Splendor of Diverse Flowers placed a great lotus flower in the bodhisattva Anantavīrya’s hand and said, “Noble son, offer this great lotus flower to that blessed one, and ask him on my behalf whether he has encountered but little hardship or discomfort, and whether he remains healthy, strong, and at ease.”

The bodhisattva Anantavīrya then bowed his head to the feet of the thus-gone one, the worthy one, the perfect buddha Splendor of Diverse Flowers, circumambulated him, and left. Having disappeared from that buddha realm he emerged all at once, in one instant and in one moment, in the world of Enduring, as fast as an athlete can stretch out or bend an arm. The bodhisattva great being Anantavīrya then proceeded to the city of Rājagṛha and the Kalandaka­nivāpa in the Veṇuvana. There he bowed his head to the feet of the Blessed One and, standing to one side, addressed the Blessed One: “Blessed One, the blessed thus-gone Splendor of Diverse Flowers inquires whether you have encountered but little hardship or discomfort, and whether you remain healthy, strong, [F.62.a] and at ease. He also sends you this great lotus flower. Please accept this flower, Blessed One.”

The Blessed One received the lotus flower and asked, “Anantavīrya, has that blessed one encountered but little harm, is he strong and happy, and does he remain unchanged?”

“Yes indeed, Blessed One,” answered the bodhisattva.

At that time there was in the east, beyond thirty-six thousand innumerable universes, a universe known as Single Parasol, and within it resided a thus-gone one, a worthy one, a perfect buddha called Never Terrified. Abiding and remaining present there, he taught the Dharma. This thus-gone one, worthy one, perfect buddha called Never Terrified had prophesied that a bodhisattva known as Jālinīprabha would awaken to unsurpassable and perfect buddhahood. Also this bodhisattva great being, Jālinīprabha, had noticed the great light and heard the sound of the clear voice. He therefore went before that blessed one, bowed his head to his feet and asked, “Blessed One, whose is this radiance and clear voice?”

“Noble son,” replied the Blessed One, “thirty-six thousand innumerable universes away from here lies a universe known as Enduring. Within it resides the thus-gone one, the worthy one, the perfect buddha Śākyamuni. Abiding and remaining present there, he is delivering the Dharma teachings known as the Bodhisattva Collection. What you witness is his power.” [F.62.b]

The bodhisattva Jālinīprabha then addressed that blessed one: “Blessed One, I wish to go to the world of Enduring so that I may see, venerate, and serve the thus-gone one, the worthy one, the perfect buddha Śākyamuni, and so that I may behold the bodhisattvas who have donned the inconceivable armor.”

“Noble son,” replied the Blessed One, “if you know that the time has come, then leave.” Then that blessed thus-gone one gave the bodhisattva Jālinīprabha ten full bushels of five-colored flowers and said, “Noble son, offer this to that blessed one, and ask him on my behalf whether he has encountered but little hardship or discomfort, and whether he remains in good health, healthy, strong, and at ease.”

The bodhisattva great being Jālinīprabha then bowed his head to the feet of that blessed one and left. Having disappeared from that buddha realm he emerged all at once, in one instant and in one moment, in the world of Enduring, as fast as an athlete can stretch out or bend an arm. He proceeded to the city of Rājagṛha and the Kalandaka­nivāpa in the Veṇuvana. There he bowed his head to the feet of the Blessed One and sat to one side. Then he addressed the Blessed One: “Blessed One, the thus-gone Never Terrified inquires whether you have encountered but little hardship or discomfort, and whether you remain healthy, strong, and at ease. [F.63.a] He also sends you these ten full bushels of five-colored flowers. Please accept them, Blessed One. Blessed One, please accept them.”

The Blessed One received the gift and asked, “Noble son, has that blessed one encountered but little harm, is he strong and happy, and does he remain unchanged?”

“Yes indeed, Blessed One,” answered the bodhisattva.

At that time there was in the east, beyond thirty-five thousand innumerable universes, a universe known as Suviśuddha, and within it resided a thus-gone one, a worthy one, a perfect buddha called Jñānaśrī. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Jñānabala would awaken to unsurpassable and perfect buddhahood. Also this bodhisattva great being, Jñānabala, had noticed the great light and heard the sound of the clear voice. He therefore went before the blessed Jñānaśrī, bowed his head to his feet, and asked, “Blessed One, whose is this great radiance and whose is this powerful clear voice?”

“Noble son,” replied the Blessed One, “thirty-five thousand innumerable universes away from here lies a universe known as Enduring. Within it resides the thus-gone one, the worthy one, the perfect buddha Śākyamuni. Abiding and remaining present there, he is delivering the Dharma teachings known as the Bodhisattva Collection. What you witness is the expression of his power.”

The bodhisattva Jñānabala then addressed that blessed one: “Blessed One, I wish to go to the world of Enduring so that I may see, venerate, and serve the blessed thus-gone Śākyamuni, and so that I may behold [F.63.b] the bodhisattva great beings who have donned the inconceivable armor.”

“Noble son,” replied the Blessed One, “if you know that the time has come, then leave.” Then the thus-gone Jñānaśrī gave the bodhisattva great being Jñānabala a hand-like utpala flower and said, “Noble son, offer this to that blessed one, and ask him on my behalf whether he has encountered but little hardship or discomfort, and whether he remains healthy, strong, and at ease.”

Then the bodhisattva great being Jñānabala bowed his head to the feet of that blessed one and, as fast as an athlete can stretch out or bend an arm, he journeyed all at once, in one instant and in one moment, to the world of Enduring. There he proceeded to Rājagṛha and the Kalandaka­nivāpa in the Veṇuvana. Having bowed his head to the feet of the Blessed One, he sat to one side, and thus addressed the Blessed One: “Blessed One, the thus-gone Jñānaśrī inquires whether you have encountered but little hardship or discomfort, and whether you remain healthy, strong, and at ease. He also offers you this hand-like utpala. Blessed One, please accept it.”

The Blessed One received the hand-like utpala flower and asked, “Noble son, has that blessed one encountered but little harm, is he happy and strong, [F.64.a] and does he remain unchanged?”

“Yes indeed, Blessed One,” answered the bodhisattva.

At that time there was in the east, beyond thirty-four thousand innumerable universes, a universe known as Display of Incense, and within it resided a thus-gone one, a worthy one, a perfect buddha known as Sandalwood Fragrance. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Vimala would awaken to unsurpassable and perfect buddhahood. Also this bodhisattva great being, Vimala, had noticed the great light and heard the sound of the clear voice. He therefore went before the blessed one Sandalwood Fragrance, bowed his head to his feet, and asked, “Blessed One, whose is this radiance and clear voice?”

Noble son,” replied that blessed one, “thirty-four thousand innumerable universes to the west from here lies a universe known as Enduring. Within it resides the thus-gone one, the worthy one, the perfect buddha Śākyamuni. Abiding and remaining present there, he is delivering the Dharma teachings of the Bodhisattva Collection that are known as ‘Truly Satisfying All Sentient Beings.’ ”

The bodhisattva Vimala then addressed that blessed one: “Blessed One, I wish to travel to that universe and go before that blessed one.”

“Noble son,” replied the Blessed One, “if you know that the time has come, then leave.” Then the thus-gone Sandalwood Fragrance placed a block of sandalwood in the bodhisattva Vimala’s hand and said, “Noble son, offer this to that blessed one, and ask him on my behalf whether he has encountered but little hardship or discomfort, and whether he remains healthy, [F.64.b] strong, and at ease.”

The bodhisattva great being Vimala then bowed his head to the feet of that blessed one, circumambulated him, and left. He then emerged all at once, in one instant and in one moment, in the world of Enduring, as fast as an athlete can stretch out or bend an arm. He proceeded to Rājagṛha and the Kalandaka­nivāpa in the Veṇuvana, and there bowed his head to the feet of the Blessed One. Standing to one side, he addressed the Blessed One: “Blessed One, the thus-gone Sandalwood Fragrance inquires whether you have encountered but little hardship or discomfort, and whether you remain healthy, strong, and at ease. He also sends you this block of sandalwood. Blessed One, please accept it.”

The Blessed One received the gift and asked, “Noble son, is that blessed one free from harm, is he strong, and does he remain unchanged and at ease?”

“Yes indeed,” replied the bodhisattva, “he is free from harm and is strong and unchanged. He remains at ease.”

At that time there was in the east, beyond thirty-three thousand innumerable universes, a universe known as Beyond Stain, and within it resided a thus-gone one, a worthy one, a perfect buddha called Reverent Eye. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Hitakāma would awaken to unsurpassable and perfect buddhahood. [F.65.a] Also this bodhisattva great being, Hitakāma, had noticed the great light and heard the sound of the clear voice. He therefore went before the blessed thus-gone Reverent Eye and asked, “Blessed One, whose is this radiance and clear voice?”

“Noble son,” replied that blessed one, “thirty-three thousand innumerable universes away from this buddha realm lies a universe known as Enduring. Within it resides the thus-gone one, the worthy one, the perfect buddha Śākyamuni. Abiding and remaining present there, he is delivering the Dharma teachings of the Bodhisattva Collection that are known as ‘Truly Satisfying All Sentient Beings.’ ”

The bodhisattva Hitakāma then addressed that blessed one: “Blessed One, I wish to go to the world of Enduring so that I may see, venerate, and serve the blessed thus-gone Śākyamuni.”

“Noble son,” replied that blessed one, “if you know that the time has come, then leave.” Then the thus-gone Reverent Eye placed a great and extraordinary king of lotus flowers in the bodhisattva Hitakāma’s hand and said, “Noble son, offer this king of lotuses to that blessed one, and ask him on my behalf whether he has encountered but little hardship or discomfort, and whether he remains healthy, strong, and at ease.”

The bodhisattva Hitakāma then bowed his head to the feet of that blessed one. Having disappeared from that buddha realm he emerged all at once, in one instant and in one moment, [F.65.b] in the world of Enduring, as fast as an athlete can stretch out or bend an arm. He then proceeded to Rājagṛha and the Kalandaka­nivāpa in the Veṇuvana, where he bowed his head to the feet of the Blessed One and sat to one side. Then he addressed the Blessed One: “Blessed One, the thus-gone Reverent Eye inquires whether you have encountered but little hardship or discomfort, and whether you remain healthy, strong, and at ease. He also offers you this great king of lotuses. Blessed One, please accept it.”

The Blessed One received the gift and asked, “Hitakāma, is that blessed one free from harm, is he strong, and does he remain unchanged?”

“Yes indeed,” replied the bodhisattva.

At that time there was in the east, beyond thirty-two thousand innumerable universes, a universe known as Array of Infinite Jewels, and within it resided a thus-gone one, a worthy one, a perfect buddha known as Ratnākara. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Highest Wisdom would awaken to unsurpassable and perfect buddhahood. Also this bodhisattva great being, Highest Wisdom, had noticed the great light and heard the sound of the clear voice. He therefore asked that blessed one, “Blessed One, whose is this radiance and clear voice?” [F.66.a]

“Noble son,” replied the Blessed One, “thirty-two thousand innumerable universes away from this buddha realm there lies in the west a universe known as Enduring. Within it resides the thus-gone one, the worthy one, the perfect buddha Śākyamuni. Abiding and remaining present there, he is delivering the Dharma teachings of the Bodhisattva Collection that are known as ‘Truly Satisfying All Sentient Beings.’ ”

The bodhisattva great being Highest Wisdom then addressed the blessed thus-gone Ratnākara: “Blessed One, I wish to go to the world of Enduring so that I may see, venerate, and serve the blessed thus-gone Śākyamuni, and so that I may behold the bodhisattva great beings who have donned the inconceivable armor.”

“Noble son,” replied the Blessed One, “if you know that the time has come, then leave.” Then that blessed one gave the bodhisattva Highest Wisdom two handfuls of five-colored flowers and said, “Noble son, offer these two handfuls of five-colored flowers to that blessed one, and ask him on my behalf whether he has encountered but little hardship or discomfort, and whether he remains healthy, strong, and at ease.”

The bodhisattva Highest Wisdom then bowed his head to the feet of that blessed one. Having disappeared from that universe he emerged all at once, in one instant and in one moment, in the world of Enduring, as fast as an athlete can stretch out or bend an arm. [F.66.b] He then proceeded to the place where the blessed thus-gone Śākyamuni resided, bowed his head to his feet, and sat to one side. From there he addressed the Blessed One: “Blessed One, the thus-gone Ratnākara inquires whether you have encountered but little hardship or discomfort, and whether you remain healthy, strong, and at ease. He also offers you these handfuls of five-colored flowers. Blessed One, please accept them.”

The Blessed One received the gift and asked, “Highest Wisdom, is that blessed one free from distress, and is he strong, at ease, and unchanged?”

“Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond thirty-one thousand innumerable universes, a universe known as Adorned with Incense, and within it resided a thus-gone one, a worthy one, a perfect buddha known as Gandhahastī. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Precious Elephant would awaken to unsurpassable and perfect buddhahood. The bodhisattva great being Precious Elephant had also noticed the great light and heard the sound of the clear voice. He therefore went before the thus-gone one, the worthy one, the perfect buddha Gandhahastī. Bowing his head to that blessed one’s feet, he asked, “Blessed One, whose are these powers?”

“Noble son,” replied the Blessed One, “thirty-one thousand innumerable universes away from this buddha realm there lies in the west a universe known as Enduring. Within it resides the thus-gone one, the worthy one, the perfect buddha Śākyamuni. Abiding and remaining present there, [67a] he is delivering the Dharma teachings that belong to the so-called Bodhisattva Collection.”28

. . . “Yes, indeed,” answered the bodhisattva. [F.67.a]

At that time there was in the east, beyond thirty thousand innumerable universes, a universe known as Vajragarbha, and within it resided a thus-gone one, a worthy one, a perfect buddha known as Supreme Accumulations. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Possessor of the Stores of Wisdom would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond thirty-two thousand innumerable universes, a universe known as Variegated Banner, and within it resided a thus-gone one, a worthy one, a perfect buddha known as Majestic Mountain. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Definitive Guide would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond thirty-two thousand innumerable universes, a universe known as Lotus Parasol, and within it resided a thus-gone one, a worthy one, a perfect buddha known as Single Parasol. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Single Jewel Treasury would awaken to unsurpassable and perfect buddhahood. . .

. . .“Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond thirty thousand innumerable universes, [F.67.b] a universe known as Constant Illumination, and within it resided a thus-gone one, a worthy one, a perfect buddha known as Unhindered Wheel. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Wisdom Leader would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond thirty-one thousand innumerable universes, a universe known as Bhadra, and within it resided a thus-gone one known as Sandalwood Fragrance. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Pursuer of Wisdom would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond twenty-nine thousand innumerable universes, a universe known as Bhadraka, and within it resided a thus-gone one, a worthy one, a perfect buddha known as Saṃvṛtta­skandha. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Viśeṣamati would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond thirty-one thousand innumerable universes, a universe known as Śrīratna, and within it resided a thus-gone one, a worthy one, a perfect buddha known as Jālinīprabha. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Jñānaśrī would awaken to unsurpassable and perfect buddhahood . . . [F.68.a]

. . . “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond thirty-one thousand innumerable universes, a universe known as Blissful Splendor, and within it resided a thus-gone one, a worthy one, a perfect buddha known as Splendor of the Red Utpala. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Glorious Noble Lotus would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond thirty-one thousand innumerable universes, a universe known as Praśama, and within it resided a thus-gone one, a worthy one, a perfect buddha known as Splendid Light of the Precious Wisdom Flower. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Supreme Array would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond thirty-one thousand innumerable universes, a universe known as Bhadraka, and within it resided a thus-gone one, a worthy one, a perfect buddha known as Noble Moonlight. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Ratnaprabha would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond thirty thousand innumerable universes, [F.68.b] a universe known as Kṣānti, and within it resided a thus-gone one, a worthy one, a perfect buddha known as Destroyer of All Fear and Anxiety. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Niḥśaṅka would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond thirty thousand innumerable universes, a universe known as Majestic Banner, and within it resided a thus-gone one, a worthy one, a perfect buddha known as Majestic Mountain. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Demolished Mountain would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond twenty-nine thousand innumerable universes, a universe known as Beyond All Suffering and Harm, and within it resided a thus-gone one, a worthy one, a perfect buddha known as King of Bliss. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Roaring Melody of Brahmā would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond twenty-nine thousand innumerable universes, a universe known as Dharma, and within it resided a thus-gone one known as Dharmākara. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Jñānākara [F.69.a] would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond twenty-nine thousand innumerable universes, a universe known as Thorough Abidance, and within it resided a thus-gone one known as Light Rays in the Ten Directions. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Light Rays in the Ten Directions would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond twenty-eight thousand innumerable universes, a universe known as Samantaprabha, and within it resided a thus-gone one known as Constant and Supreme Light Rays. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Samantāloka would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond twenty-eight thousand innumerable universes, a universe known as Constant Incense, and within it resided a thus-gone one known as Jñānaraśmi. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Sunetra would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond twenty-seven thousand innumerable universes, a universe known as Fumes of Incense, and within it resided a thus-gone one known as Noble Jewel. Abiding and remaining present there, he taught the Dharma. [F.69.b] This blessed one had prophesied that a bodhisattva known as Amitābha would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond twenty-seven thousand innumerable universes, a universe known as Glorious Light of the Path, and within it resided a thus-gone one, a worthy one, a perfect buddha known as Anantarāśmin. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Bhaiṣajyarāja would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond twenty-six thousand innumerable universes, a universe known as Glory of the Highest Excellence, and within it resided a thus-gone one known as Unhindered Melody. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Brahmāghoṣa would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond twenty-five thousand innumerable universes, a universe known as Dharmabhadra, and within it resided a thus-gone one, a worthy one, a perfect buddha known as Jālinīprabha. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Vṛṣabha would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond twenty-four thousand innumerable universes, a universe known as Padmavati, [F.70.a] and within it resided a thus-gone one known as Anantamati. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Wisdom Voice would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva. [B6]

At that time there was in the east, beyond twenty-three thousand innumerable universes, a universe known as Suviśuddha, and within it resided a thus-gone one, a worthy one, a perfect buddha known as Infinite Array. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Ratnavyūha would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond twenty-two thousand innumerable universes, a universe known as Utpala, and within it resided a thus-gone one known as Infinite Leader. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Dharmodgata would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond twenty-one thousand innumerable universes, a universe known as Consecrated Branches of Awakening, and within it resided a thus-gone one known as Utpalaśrī. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Padmaśrī would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond twenty thousand innumerable universes, [F.70.b] a universe known as Consecrated Lotus, and within it resided a thus-gone one known as Abiding Wisdom. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Perfect Jewel would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond nineteen thousand innumerable universes, a universe known as Jñānabala, and within it resided a thus-gone one known as Śākyamuni. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Ratnamuni would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond eighteen thousand innumerable universes, a universe known as Universal Renown, and within it resided a thus-gone one known as Wisdom Renown. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Infinite Renown would awaken to unsurpassable and perfect buddhahood. . .

. . . “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond seventeen thousand innumerable universes, a universe known as Nirghoṣa, and within it resided a thus-gone one known as King of Sal Trees. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Jewel of Sal Trees would awaken to unsurpassable and perfect buddhahood. . .

. . . “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, [F.71.a] beyond sixteen thousand innumerable universes, a universe known as Candra, and within it resided a thus-gone one known as Jewel of Sal Trees. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Thoroughly Hidden would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond fifteen thousand innumerable universes, a universe known as Enduring, and within it resided a thus-gone one known as Sārathi. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Excellent Chariot would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond fourteen thousand innumerable universes, a universe known as Single Parasol, and within it resided a thus-gone one known as Jewel Horse. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Horse of the Heavenly Bodies would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond thirteen thousand innumerable universes, a universe known as Free of All Suffering, and within it resided a thus-gone one known as Meaningful Expression. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Meaning Beyond Name would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, [F.71.b] beyond twelve thousand innumerable universes, a universe known as Viśoka, and within it resided a thus-gone one known as Śrīsaṃbhava. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Infinite Splendor would awaken to unsurpassable and perfect buddhahood. . .

. . . “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond eleven thousand innumerable universes, a universe known as Saṃvara, and within it resided a thus-gone one known as King of Fame. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Datta would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond ten thousand innumerable universes, a universe known as Amoghadarśin, and within it resided a thus-gone one known as Meaningful Subduer. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Meaningful Armor would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond nine thousand innumerable universes, a universe known as Endowed with Incense, and within it resided a thus-gone one known as Incense Light. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Ratnāloka would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond eight thousand innumerable universes, a universe known as Roaring Melody of Brahmā, [F.72.a] and within it resided a thus-gone one known as Unstoppable Melodious Roar. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Undivided Armor would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond exactly eight thousand innumerable universes, a universe known as Light Rays of the Disk of the Moon, and within it resided a thus-gone one known as Light Rays of Powerful Renown. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Wisdom Renown would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond exactly eight thousand innumerable universes, a universe known as Samantaprabha, and within it resided a thus-gone one known as King of Mount Meru’s Lofty Summit. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Jñānabala would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond exactly eight thousand innumerable universes, a universe known as Ratnamaṇḍala, and within it resided a thus-gone one known as Splendor of Superior Jewels. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Mahāsārthavāha would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva. [F.72.b]

At that time there was in the east, beyond exactly eight thousand innumerable universes, a universe known as Dharma, and within it resided a thus-gone one known as Padmaśrī. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Utpalaśrī would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond exactly eight thousand innumerable universes, a universe known as Superior Lotus, and within it resided a thus-gone one known as Superior Jewel. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Yaśodatta would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond exactly eight thousand innumerable universes, a universe known as Kṣitigarbha, and within it resided a thus-gone one known as Incense Light. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Royal Lord of the Earth would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond exactly eight thousand innumerable universes, a universe known as Suvarṇa­prabhā, and within it resided a thus-gone one known as Armor of Universal Renown. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Armor of the Renown of Wisdom would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva. [F.73.a]

At that time there was in the east, beyond seven thousand innumerable universes, a universe known as Superior Knowledge, and within it resided a thus-gone one known as Concealed Lord Who Is the Lamp Master of the Clouds. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Tārarāja would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond six thousand innumerable universes, a universe known as Constant Masterful Expression, and within it resided a thus-gone one known as Amitābha. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Great Light would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond five thousand innumerable universes, a universe known as Light Maker, and within it resided a thus-gone one known as Radiant Disk That Is the Source of Infinite Wisdom. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Guṇarājaprabha would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva.

Closer to here, there was a universe known as Lamp Maker, and within it resided a thus-gone one known as Numerous Manifestations. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Unimpeded Armor would awaken to unsurpassable and perfect buddhahood.

Why, one might wonder, was this universe known as Lamp Maker? [F.73.b] In that universe there were innumerable great and vast pools of utpalas, kumudas, and white lotuses. Whenever a lotus flower would open and unfold its thousand petals, it would shine a light reaching eighty thousand leagues into the sky, and each petal of the lotuses would shine with a hundred thousand light rays, radiating above, below, and in all directions.

That universe was of a checkered design and adorned with jewel garlands and jewel threads. In each of the squares grew jewel trees that reached a height of seventy-seven thousand leagues. To the sides the trees would extend their branches, twigs, and leaves, spanning a distance of eighty-four thousand leagues, and on each tree grew eight hundred million jewels. In that buddhafield there were trees of this kind beyond number and count. All the lotus petals and jewels would shine with a constant brilliance, and yet their light was eclipsed by that of the Blessed One.

Now, the bodhisattva Unimpeded Armor had also noticed the great light and heard the sound of the clear voice. He therefore went before the blessed one Numerous Manifestations and asked, “Blessed One, whose is this radiance and clear voice?”

“Noble son,” replied the Blessed One, “in the west, beyond a thousand innumerable universes, lies a universe known as Enduring. Within it resides the thus-gone one, the worthy one, the perfect buddha Śākyamuni. Abiding and remaining present there, he is delivering the Dharma teachings that are known as the Bodhisattva Collection. What you witness is his power.” [F.74.a]

The bodhisattva then said to that blessed one, “Blessed One, I wish to go to that universe so that I may see, venerate, and serve the blessed thus-gone Śākyamuni.”

The blessed thus-gone Numerous Manifestations then placed a great lotus flower in the bodhisattva Unimpeded Armor’s hand and said, “Noble son, offer this to the Blessed One, and inquire with him appropriately on my behalf.”

Thus, having received his permission, the bodhisattva bowed his head to the feet of that blessed one. As fast as an athlete can stretch out or bend an arm, he disappeared from that world and arrived at once, in one instant and in one moment, here in the world of Enduring. There he went to the place where the blessed thus-gone Śākyamuni was residing, bowed his head to the Blessed One’s feet in homage, and said, “Blessed One, the blessed thus-gone Numerous Manifestations inquires whether you have encountered but little hardship or discomfort, and whether you remain healthy, strong, and at ease. He also sends you this great lotus flower. Please accept it out of your love for us all.”

The Blessed One received the lotus flower and then asked, “Noble son, is that blessed one free from discomfort? Is he strong, happy, and does he remain unchanged?”

“Yes indeed, Blessed One,” answered the bodhisattva.

Situated beyond that universe was a universe known as Variegated Banner. There resided the thus-gone Supreme Accumulations. Abiding and remaining present there, he taught the Dharma. This blessed one now handed his bodhisattva regent [F.74.b] Free from Disease29 a Dharma gift and dispatched him.

Situated beyond that universe was a universe known as Universal Renown. There resided the thus-gone buddha Splendor of Numerous Flowers. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Meaningful Subduer.

Situated beyond that universe was a universe known as Indestructible True Abode. There resided the thus-gone buddha King of Superior Flowers. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Jewel Fire.

Situated beyond that universe was a universe known as Sandalwood Retreat. There resided the thus-gone Body of Jewels. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Ever-Present Roar.

Situated beyond that universe was a universe known as Nectar-like. There resided the thus-gone Splendor of Meaningful Pronunciation. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Bearer of the Meaningful Armor.

Situated beyond that universe was a universe known as Superior Medicine. There resided the thus-gone Limitless Qualities of the Armor of Diligence. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Receiver of True Blessings.

Situated beyond that universe was a universe known as Thoroughly Adorned. There resided the thus-gone Serving as the Ornament of the Minds of All Sentient Beings Immediately upon the Generation of the Mind of Awakening. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Padmapāṇi. [F.75.a]

Situated beyond that universe was a universe known as Single Parasol. There resided the thus-gone Moon Garland. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Ratnavali.

Situated beyond that universe was a universe known as Lotus Light Rays. There resided the thus-gone Luminous Disk. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Supratiṣṭhita.

Situated beyond that universe was a universe known as Blissful Array. There resided the thus-gone Guṇarājaprabha. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Stable Presence of All Good Qualities.

Situated beyond that universe was a universe known as Array of Infinite Qualities. There resided the thus-gone Guṇapāramitā. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Renown of Infinite Qualities.

Situated beyond that universe was a universe known as Universal Renown. There resided the thus-gone buddha Dīpaṃkara. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Totality of Activities.

Situated beyond that universe was a universe known as Adorned by Gods. There resided the thus-gone King of Gods. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Jñānākara.

Situated beyond that universe was a universe known as Excellent Pinnacle. There resided the thus-gone Source of Light. Abiding and remaining present there, he taught the Dharma. [F.75.b] This blessed one now dispatched his regent, the bodhisattva Guṇākara.

Situated beyond that universe was a universe known as Bhadraka. There resided the thus-gone Abhaya. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Purifier of Existence.

Situated beyond that universe was a universe known as Bhadra. There resided the thus-gone Son of Bhagirasa. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Attainer of Fearlessness.

Situated beyond that universe was a universe known as Subhadra. There resided the thus-gone Abhaya. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Absence of Trepidation.

Situated beyond that universe was a universe known as Padma. There resided the thus-gone Light Rays of the Supreme Lotus. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Jñānapāṇi.

Situated beyond that universe was a universe known as Utpala. There resided the thus-gone Splendor of the Wisdom Utpala. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Not Involved with Objects.

Situated beyond that universe was a universe known as Superior Jewel. There resided the thus-gone Ratnākara. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Dharmākara.

Situated beyond that universe was a universe known as Sucandra. [F.76.a] There resided the thus-gone Armor of Infinite Aspirations. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Spreader of Flowers.

Situated beyond that universe was a universe known as Supratiṣṭhita . There resided the thus-gone Firm King of Infinite Qualities. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Dharmodgata.

Situated beyond that universe was a universe known as Stable Forest. There resided the thus-gone Heap of Jewels. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Nectar King.

Situated beyond that universe was a universe known as Endowed with Incense. There resided the thus-gone King of Sal Trees. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Viśeṣamati.

Situated beyond that universe was a universe known as Padmaśrī. There resided the thus-gone Ratnaprabha. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Sudarśana.

Situated beyond that universe was a universe known as Merukūṭa. There resided the thus-gone Ratnakūṭa. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Agnidatta.

Situated beyond that universe was a universe known as Viśoka. There resided the thus-gone Array of Infinite Qualities. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Armor of Perfect Analysis. [F.76.b]

Situated beyond that universe was a universe known as Stable Presence of All Qualities. There resided the thus-gone one, the worthy one, the perfect buddha All-Seeing Roar. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Thoroughly Hidden.

Situated beyond that universe was a universe known as Ratnāloka. There resided the thus-gone Light of the King of Mountains. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Supratiṣṭhita.

Situated beyond that universe was a universe known as Adorned with All Good Qualities. There resided the thus-gone Infinite Leader. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Medicine.

Situated beyond that universe was a universe known as Bodhyaṅgā­laṃkāra. There resided the thus-gone Superior Movement. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Special Intelligence of Excellent Concern and Attention.

Situated beyond that universe was a universe known as Virajamati. There resided the thus-gone Splendor of the Growth of Precious Flowers. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Special Gift.

Situated beyond that universe was a universe known as Megha. There resided the thus-gone Anantavikrāmin. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Attainment of Recollection.

Situated beyond that universe was a universe known as Covered in Flower Nets. [F.77.a] There resided the thus-gone Bearer of the Armor of Caring for All Beings. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Viśeṣamati.

Situated beyond that universe was a universe known as Nakṣatravali. There resided the thus-gone Superior Jewel Parasol. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Aśoka.

Situated beyond that universe was a universe known as Ratnapuṣpa. There resided the thus-gone Supreme Accumulations. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Vṛṣabha.

Situated beyond that universe was a universe known as Permeated by Incense. There resided the thus-gone Nectar Flower. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Gandhahastī.

Situated beyond that universe was a universe known as Flower. There resided the thus-gone Ratnavṛṣabha. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Vigataśoka.

Situated beyond that universe was a universe known as Banner of Numerous Jewels. There resided the thus-gone Moon of Superior Glory. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Infinite Transformer.

Situated beyond that universe was a universe known as Traversal. There resided the thus-gone Saha­cittotpāda­dharma­cakra­pravartin. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Irreversible Wheel. [F.77.b]

Situated beyond that universe was a universe known as Sukhāvatī. There resided the thus-gone Universally Renowned. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Wisdom Renown.

Situated beyond that universe was a universe known as Vajragarbha. There resided the thus-gone Kaliṅgarāja. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Viśeṣagāmin.

Situated beyond that universe was a universe known as Sukha. There resided the thus-gone Lamp of the Sun Disk. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Candra.

Situated beyond that universe was a universe known as Sukha. There resided the thus-gone Supreme Jewel. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Agnidatta.

Situated beyond that universe was a universe known as Ākara. There resided the thus-gone Śrījñānākara. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Jñānaśrī.

Situated beyond that universe was a universe known as Singularly Blissful. There resided the thus-gone Stable Presence of the King of Qualities. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Abhaya.

Situated beyond that universe was a universe known as Parasol Garland of Blooming Flowers. There resided the thus-gone Unhindered Eyes. Abiding and remaining present there, he taught the Dharma. [F.78.a] This blessed one now dispatched his regent, the bodhisattva Sunetra.

Situated beyond that universe was a universe known as Vajragarbha. There resided the thus-gone Abhaya. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Rock.

Situated beyond that universe was a universe known as Superior Moon. There resided the thus-gone Jñānaśrī. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Firm Strength.

Situated beyond that universe was a universe known as Samantaprabha. There resided the thus-gone Splendorous King of the Luminous Sphere. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Special Action.

Situated beyond that universe was a universe known as Lofty Banner. There resided the thus-gone Causal Intelligence. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Pure Cause.

Situated beyond that universe was a universe known as Nirghoṣa. There resided the thus-gone Nārāyaṇa. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Sārathi.

Situated beyond that universe was a universe known as Vimala. There resided the thus-gone Stainless Flower. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Bījadhara.

Situated beyond that universe was a universe known as Bhadra. There resided the thus-gone Vajra Wish. Abiding and remaining present there, he taught the Dharma. [F.78.b] This blessed one now dispatched his regent, the bodhisattva Stainless Disperser.

Situated beyond that universe was a universe known as All Bliss. There resided the thus-gone Viśuddhamati. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Numerous Arrays.

Situated beyond that universe was a universe known as Devoid of Any Suffering and Harm. There resided the thus-gone Benefactor. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Śrīhasti.

Situated beyond that universe was a universe known as Totality of Infinite Qualities. There resided the thus-gone Armor of Perfect Analysis. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Supreme Array.

Situated beyond that universe was a universe known as Equal. There resided the thus-gone Conqueror of the Enemy. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Unimpeded Armor.

Situated beyond that universe was a universe known as Kṣānti. There resided the thus-gone Utpalaśrī. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Nityo­dyukta.

Situated beyond that universe was a universe known as Universal Lamp. There resided the thus-gone King of Renowned Power. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Candrarāja, having prophesied the latter’s awakening to unsurpassable, true buddhahood. [F.79.a]

Situated beyond that universe was a universe known as Constantly Illuminated. There resided the thus-gone Incense King of the Infinite Mountain. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Jñānapāṇi.

Situated beyond that universe was a universe known as Constant Adornment. There resided the thus-gone Flower Bouquet. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Amṛtaghoṣa.

Situated beyond that universe was a universe known as White Parasol. There resided the thus-gone Amitābha. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Anikṣiptadhura.

Situated beyond that universe was a universe known as Constant Adornment. There resided the thus-gone Becoming Man and Woman. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Infinite Roar.

Situated beyond that universe was a universe known as Singular. There resided the thus-gone Splendor of Supreme Incense. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Gandhapāṇi.

Situated beyond that universe was a universe known as Sandalwood Fragrance. There resided the thus-gone King of Superior Jewels. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Manifold Light Rays.

Situated beyond that universe was a universe known as Constant Incense. There resided the thus-gone King of Superior Jewels. Abiding and remaining present there, he taught the Dharma. [F.79.b] This blessed one now dispatched his regent, the bodhisattva Jewel Mountain.

Situated beyond that universe was a universe known as Abundant Marks. There resided the thus-gone Wisdom Vision of the Wishes of All Beings. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Mahāsārthavāha.

Situated beyond that universe was a universe known as Animitta. There resided the thus-gone Roar of Signlessness. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Disengaged from All Phenomena.

Situated beyond that universe was a universe known as Buddha Flower Ornament. There resided the thus-gone Glorious Hidden Wisdom. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Jñānaraśmi.

Situated beyond that universe was a universe known as Blooming Flower. There resided the thus-gone Unimpeded Melodious Roar. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Sunetra.

Situated beyond that universe was a universe known as Dṛḍha. There resided the thus-gone Sharp Moving Eyes. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Excellent Mind.

Situated beyond that universe was a universe known as Dṛḍha. There resided the thus-gone Kāśyapa. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Ulkāpradīpa.

Situated beyond that universe was the universe [F.80.a] known as Parasol of the Blissful One. There resided the thus-gone Teacher of the Chief among All Objects of Perception. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Ear Flower.

Situated beyond that universe was a universe known as Satya. There resided the thus-gone Siddhārtha. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Satyadarśin.

Situated beyond that universe was a universe known as Moon Possessor. There resided the thus-gone Glorious Source. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Ānanda.

Situated beyond that universe was a universe known as Free from Harm. There resided the thus-gone Ghoṣa. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Glorious Flower.

Situated beyond that universe was a universe known as Abhirati. There resided the thus-gone Conqueror of the Conceited View That Everything Exists. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Royal Leader.

Situated beyond that universe was a universe known as Viraja. There resided the thus-gone Jñānaśrī. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Facing Flowers.

Situated beyond that universe was a universe known as Nānāpuṣpa. There resided the thus-gone Tārarāja. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Suvibhakta. [F.80.b]

Situated beyond that universe was a universe known as Atyāyata. There resided the thus-gone Nectar Crest. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Jewel Crest.

Situated beyond that universe was a universe known as Abhaya. There resided the thus-gone Candana. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Śrībhadra.

Situated beyond that universe was a universe known as Jālinīprabha. There resided the thus-gone Jālinīprabha. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Ābhāsvara.

Situated beyond that universe was a universe known as Prabhā. There resided the thus-gone one, the worthy one, the perfect buddha Roar of Brahmā. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Brahmāghoṣa.

Situated beyond that universe was a universe known as Traversal. There resided the thus-gone Glorious Source of Nectar. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Amṛtaghoṣa.

Situated beyond that universe was a universe known as Absence of Objective Perception. There resided the thus-gone Causing Delight in All Focal Points. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Unimpeded Armor.

Situated beyond that universe was a universe known as Constant Renown. There resided the thus-gone Armor That No Sentient Being Can Destroy. [F.81.a] Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Unimpeded Armor.

Situated beyond that universe was a universe known as Constant Possession of Patience. There resided the thus-gone Infinite Miraculous Display. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Uninterrupted Eloquence.

Situated beyond that universe was a universe known as Vision. There resided the thus-gone Sarvadarśin. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Armor of the Absence of Signs.

Situated beyond that universe was a universe known as Viewing. There resided the thus-gone Sarva­dharma­darśin. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Perfectly Pure Eye.

Situated beyond that universe was a universe known as Source of All Qualities. There resided the thus-gone Source of Limitless Qualities. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Eye That Is Perfectly Pure.

Situated beyond that universe was a universe known as Viraja. There resided the thus-gone King of Noble Wisdom. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Luminous Disk.

Situated beyond that universe was a universe known as Covered by Utpalas. There resided the thus-gone Supreme Lotus. [F.81.b] Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Splendor of Red Utpalas.

Situated beyond that universe was a universe known as Covered by Lotuses. There resided the thus-gone Above All. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Rising Above All.

Situated beyond that universe was a universe known as Covered by Flowers. There resided the thus-gone Splendor of Growing Flowers. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Vanquishing All Doubts.

Situated beyond that universe was a universe known as Dīpa. There resided the thus-gone Essence of Sentient Beings. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Nārāyaṇa.

Situated beyond that universe was a universe known as Suprabha. There resided the thus-gone Jñānaraśmi. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Sukhākara.

Situated beyond that universe was a universe known as Blissful Splendor. There resided the thus-gone Wisdom Fire. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Supreme Jewel.

Situated beyond that universe was a universe known as Sukhāvatī. There resided the thus-gone Without Womb. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Dharmeśvara.

Situated beyond that universe was a universe known as Definitive Guidance. [F.82.a] There resided the thus-gone Bhaiṣajyarāja. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Supreme Doctor.

Situated beyond that universe was a universe known as Without Color. There resided the thus-gone Undivided Armor. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Practice of Non-differentiation.

Situated beyond that universe was a universe known as Abundant Colors. There resided the thus-gone Renown of Infinite Wisdom. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Source of Limitless Qualities, having prophesied the latter’s awakening to unsurpassable and perfect buddhahood.

Situated beyond that universe was a universe known as Endowed with Lakes. There resided the thus-gone Splendid Sandalwood Fragrance. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Splendid Incense of Wisdom.

Situated beyond that universe was a universe known as Anupamaśrī. There resided the thus-gone Incomparable Buddha Who Is a Splendorous Source of Flowers. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Truly Noble.

Situated beyond that universe was a universe known as Endowed with Jewels. There resided the thus-gone Supra­tiṣṭhita­rāja. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Observing the Vows.

Situated beyond that universe was a universe known as Deśi. [F.82.b] There resided the thus-gone Noble Moonlight. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Candra. [B7]

Situated beyond that universe was a universe known as Sāgara. There resided the thus-gone Sārathi. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Intelligence Free from Suffering.

Situated beyond that universe was a universe known as Abhirati. There resided the thus-gone Beautiful Body. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Rock.

Situated beyond that universe was a universe known as Incense of Joy. There resided the thus-gone Dispeller of Sadness. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Renowned Conqueror of the Afflictions.

Situated beyond that universe was a universe known as Presence of All Good Qualities. There resided the thus-gone Spiritual Teacher of Pleasant Voice. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Jinamitra, having prophesied the latter’s awakening to unsurpassable and perfect buddhahood.

Situated beyond that universe was a universe known as Presence of All Perfections. There resided the thus-gone Melodious Roar. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Dharmodgata.

Situated beyond that universe was a universe known as Intelligence Free from Suffering. There resided the thus-gone Vigataśoka. Abiding and remaining present there, he taught the Dharma. [F.83.a] This blessed one now dispatched the bodhisattva Jewel Fire, having prophesied the latter’s awakening to unsurpassable and perfect buddhahood.

Situated beyond that universe was a universe known as Melodious. There resided the thus-gone Glorious Noble Lotus. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Flower King.

Situated beyond that universe was a universe known as Studded with Flowers. There resided the thus-gone Crest of Tossed Flowers. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Incense Splendor.

Situated beyond that universe was a universe known as Vikhyāta. There resided the thus-gone Radiant Incense. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Niryāṇa.

Situated beyond that universe was a universe known as Pakṣiṇī. There resided the thus-gone Revered Eyes. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Mahāpraṇidhāna.

Situated beyond that universe was a universe known as Radiant. There resided the thus-gone Sender of Light. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Light of Homa.

Situated beyond that universe was a universe known as Prabhā. There resided the thus-gone Mountain of Light. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Meru-like.

Situated beyond that universe [F.83.b] was a universe known as Jewel Light. There resided the thus-gone Ratnāloka. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Ratnadatta.

Situated beyond that universe was a universe known as Constant Fumes of Incense. There resided the thus-gone Twice-Marked Crest Bearer. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Twice-Marked Light, having prophesied the latter’s awakening to unsurpassable and perfect buddhahood.

Situated beyond that universe was a universe known as Bhava. There resided the thus-gone Powerful Leader of the Three Realms. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Tribhava.

Situated beyond that universe was a universe known as Abhirati. There resided the thus-gone Luminous Disk. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Abhayapradā.

Situated beyond that universe was a universe known as Constant Observation. There resided the thus-gone Leader of the Sky Family. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Hastaka.

Situated beyond that universe was a universe known as Sukharāja. There resided the thus-gone Inexhaustible Leader. Abiding and remaining present there, he taught the Dharma. This blessed one, worthy one, perfect buddha now dispatched the bodhisattva Glorious Source, having prophesied the latter’s awakening to unsurpassable and perfect buddhahood. [F.84.a]

Situated beyond that universe was a universe known as Total Relinquishment. There resided the thus-gone Sound of the Drum. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Incense Sender.

Situated beyond that universe was a universe known as Sukha. There resided the thus-gone Leader in All Regards. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched the bodhisattva Not Involved with Objects.

Situated beyond that universe was a universe known as Vikhyāta. There resided the thus-gone Wisdom Renown. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Supreme Accumulations.

Situated beyond that universe was a universe known as Lamp Sphere. There resided the thus-gone Supratiṣṭhita. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Parajana.

Situated beyond that universe was a universe known as Single Array. There resided the thus-gone Buddha Leader. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Anupamamati.

Situated beyond that universe was a universe known as Causing Delight. There resided the thus-gone Source of All Good Qualities. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Armor of the Characteristic of the Absence of Marks.

Situated beyond that universe was a universe known as Joy. There resided the thus-gone Possessor of the Jewel of Infinite Qualities. Abiding and remaining present there, he taught the Dharma. [F.84.b] This blessed one now dispatched his regent, the bodhisattva Perfectly Accurate Activity.

Situated beyond that universe was a universe known as Nakṣatravali. There resided the thus-gone Glorious Noble Wisdom. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Proclaimer.

Situated beyond that universe was a universe known as Array of Parasol Garlands. There resided the thus-gone Glorious Splendor of the Light of Noble Wisdom. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Sudatta.

Situated beyond that universe was a universe known as Lotus Flower. There resided the thus-gone Splendor of Growing Lotuses. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Source of Buddha Qualities.

Situated beyond that universe was a universe known as Puṣpavati. There resided the thus-gone Leader of Finest Incense. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Wisdom Expander.

Situated beyond that universe was a universe known as Studded with Kumudas. There resided the thus-gone Light Rays of the Moon Crest. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Sumerudatta.

Situated beyond that universe was a universe known as Viśala. There resided the thus-gone Gandhahastī. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Akṣobhya.

Situated beyond that universe was a universe known as Supreme. [F.85.a] There resided the thus-gone Nectar Light. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Nectar Sound.

Situated beyond that universe was a universe known as Gandhavati. There resided the thus-gone Padmakūṭa. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Flower.

Situated beyond that universe was a universe known as Puṣpavati. There resided the thus-gone Splendor of Growing Lotuses. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Granted by the Crown.

Situated beyond that universe was a universe known as Endowed with Campakas. There resided the thus-gone Candanaśrī. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Excellent Eye.

Situated beyond that universe was a universe known as Ratnagarbha. There resided the thus-gone Ratnakūṭa. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Sudarśana.

Situated beyond that universe was a universe known as Learning. There resided the thus-gone Supreme Learning. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Thoroughly Awakened.

Situated beyond that universe was a universe known as Saṃvara. There resided the thus-gone Kṣemangkara. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva King of Bliss.

Situated beyond that universe was a universe known as Supratiṣṭhita. [F.85.b] There resided the thus-gone Splendor of the Arising of Infinite Qualities. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Supratiṣṭhita.

Situated beyond that universe was a universe known as Prabhā. There resided the thus-gone Luminous Crest. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Samantaprabha.

Situated beyond that universe was a universe known as Incense of Joy. There resided the thus-gone Source of Limitless Qualities. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Guṇākara.

Situated beyond that universe was a universe known as Sudarśana. There resided the thus-gone Glorious King of the Arising of All Good Qualities. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Endowed with Qualities.

Situated beyond that universe was a universe known as Padmavati. There resided the thus-gone Glorious Source of Lotuses. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Concern for Generosity.

Situated beyond that universe was a universe known as Draped with Nets of Gold. There resided the thus-gone Lamp Holder. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Not Craving for Fire.

Situated beyond that universe was a universe known as Draped with Jewel Nets. There resided the thus-gone Splendid Noble Jewel. Abiding and remaining present there, he taught the Dharma. [F.86.a] This blessed one now dispatched his regent, the bodhisattva Proclaimer in the City.

Situated beyond that universe was a universe known as Abhirati. There resided the thus-gone Superior King. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Transformer of Everything Inopportune.

Situated beyond that universe was a universe known as Single Parasol. There resided the thus-gone Tārarāja. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Nakṣatravali.

Situated beyond that universe was a universe known as Sky Family. There resided the thus-gone Infinite Mountain. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Jewel Mountain.

Situated beyond that universe was a universe known as Abhirati. There resided the thus-gone King of the Pure Ear Ornaments of Space. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Acintyaśrī.

Situated beyond that universe was a universe known as Traversal. There resided the thus-gone Nectar Sound. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Aśoka.

Situated beyond that universe was a universe known as Pure Incense Family. There resided the thus-gone Nectar Light. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Glorious Freedom from Suffering.

Situated beyond that universe was a universe known as Suviśuddha. [F.86.b] There resided the thus-gone Jewel Mountain. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Pure Family.

Situated beyond that universe was a universe known as Thorough Illumination. There resided the thus-gone Blooming Abundance of Precious Flowers. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Anantamati.

Situated beyond that universe was a universe known as Glorious Power. There resided the thus-gone Supreme Accumulations. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Gavampati.

Situated beyond that universe was a universe known as Ratnapuṣpa. There resided the thus-gone Armor of Pure and Stainless Liberation. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Prabhaṅkara.

Situated beyond that universe was a universe known as Appearing as Gold. There resided the thus-gone Golden Flower. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Vairocana.

Situated beyond that universe was a universe known as Appearing as Gold. There resided the thus-gone Jewel Mansion. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Supratiṣṭhita.

Situated beyond that universe was a universe known as Essential. There resided the thus-gone Source of Diverse Flowers. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Śūrdatta. [F.87.a]

Situated beyond that universe was a universe known as Liberated. There resided the thus-gone Light Rays of Liberation. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Maitreya.

Situated beyond that universe was a universe known as Tossed Flowers. There resided the thus-gone Source of Flowers. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Blooming Flower Parasol.

Situated beyond that universe was a universe known as Puṣpavati. There resided the thus-gone Flower Parasol. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Golden Parasol.

Situated beyond that universe was a universe known as Padmavati. There resided the thus-gone Meaningful Armor. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Bearer of the Armor against Wrongdoing.

Situated beyond that universe was a universe known as Puṣpavati. There resided the thus-gone King of Renowned Power. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Janaka.

Situated beyond that universe was a universe known as Brahmāśrī. There resided the thus-gone Brahmāghoṣa. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Roar of Mañjuśrī, having prophesied the latter’s awakening to unsurpassable and perfect buddhahood.

Situated beyond that universe was a universe known as Top Banner [F.87.b]. There resided the thus-gone Vṛṣabha. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Pure Eye.

Situated beyond that universe was a universe known as Crest. There resided the thus-gone Possessor of Infinite Accumulations. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Infinite Potential.

Situated beyond that universe was a universe known as Gold. There resided the thus-gone Sārathi. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Sena.

Situated beyond that universe was a universe known as Supratiṣṭhita. There resided the thus-gone Unimpeded Wheel. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Subduer of Transcendence.

Situated beyond that universe was a universe known as Abhava. There resided the thus-gone Conqueror of All Realms. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Armor of Perfect Analysis.

Situated beyond that universe was a universe known as In Two Minds. There resided the thus-gone Conqueror of All Doubt. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Armor of Ascertainment Immediately upon Sight.

Situated beyond that universe was a universe known as Jñānavara. There resided the thus-gone Roar of Signlessness. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva [F.88.a] Roar of Sight.

Situated beyond that universe was a universe known as Stable Qualities. There resided the thus-gone Possessor of Infinite Qualities. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Subduer with Infinite Steps.

Situated beyond that universe was a universe known as Stable Jewels. There resided the thus-gone Glorious Source of Jewels. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Vajra Subduer.

Situated beyond that universe was a universe known as Nirghoṣa. There resided the thus-gone Superior Splendor. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Jewel Flower.

Situated beyond that universe was a universe known as Ratnākara. There resided the thus-gone Ratnavara. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Brahmottara.

Situated beyond that universe was a universe known as Source of Goodness. There resided the thus-gone Unimpeded Armor of Past, Future, and Present. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Stainless Army.

Situated beyond that universe was a universe known as Suprabha. There resided the thus-gone Anantaprabha. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Suvikrānta.

Situated beyond that universe was a universe known as Viśuddha. [F.88.b] There resided the thus-gone Jewel Mountain. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Great Mountain.

Situated beyond that universe was a universe known as Candrapradīpa. There resided the thus-gone Sūryapradīpa. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Superior Glory of the Sun Lamp.

Situated beyond that universe was a universe known as Color Heap. There resided the thus-gone Splendor of the Source of Wisdom. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Splendor of the Source of Stainlessness.

Situated beyond that universe was a universe known as Ulkā. There resided the thus-gone Ulkāpradīpa. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Vardhamānamati.

Situated beyond that universe was a universe known as Jñānākara. There resided the thus-gone Unsurpassable Light Rays. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Guṇākara.

Situated beyond that universe was a universe known as Lotus Parasol. There resided the thus-gone Jina. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Sound of the Drum.

Situated beyond that universe was a universe known as Single Parasol. There resided the thus-gone Infinite Eyes. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Roar of Brahmā.

Situated beyond that universe [F.89.a] was a universe known as Direction. There resided the thus-gone Universal Lamp. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Light in the Directions.

Situated beyond that universe was a universe known as Sal Tree. There resided the thus-gone King of Sal Trees. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Jyeṣṭha.

Situated beyond that universe was a universe known as Supratiṣṭhita. There resided the thus-gone Siṃha. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Niḥśaṅka.

Situated beyond that universe was a universe known as Saṃbhāra. There resided the thus-gone Jewel Mountain. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Renown.

Situated beyond that universe was a universe known as Padma. There resided the thus-gone Vipaśyin. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Megha.

Situated beyond that universe was a universe known as All-Holding. There resided the thus-gone Bhaiṣajyarāja. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Nectar King.

Situated beyond that universe was a universe known as Śrībhadra. There resided the thus-gone Śrībhadra. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Subhadra.

Situated beyond that universe was a universe [F.89.b] known as Supratiṣṭhita. There resided the thus-gone Unmoved. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Guhagupta.

Situated beyond that universe was a universe known as Endowed with Incense. There resided the thus-gone Splendor of Supreme Incense. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Gandhaśrī.

Situated beyond that universe was a universe known as Gandhaśrī. There resided the thus-gone Supreme Incense in Hand. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Padmagarbha.

Situated beyond that universe was a universe known as Sandalwood Fragrance. There resided the thus-gone Sandalwood Mansion. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Śrīgupta.

Situated beyond that universe was a universe known as Draped with Jewel Nets. There resided the thus-gone Anantavīrya. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Anantamati.

Situated beyond that universe was a universe known as Puṣpavati. There resided the thus-gone Awesome Lotus King of Superior Flowers. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Boundless Roar.

Situated beyond that universe was a universe known as Vairocana. There resided the thus-gone Possessor of the Jewel Net. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched [F.90.a] his regent, the bodhisattva Śūrdatta.

Situated beyond that universe was a universe known as Candrapradīpa. There resided the thus-gone Supra­tiṣṭhita­rāja. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Roar without Forgetfulness.

Situated beyond that universe was a universe known as Sandalwood Fragrance. There resided the thus-gone Supreme Incense in Hand. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Vibhūtidatta.

Situated beyond that universe was a universe known as Beyond Mind. There resided the thus-gone Accomplisher of All Happiness. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Hitakāma.

Situated beyond that universe was a universe known as Variegated Incense. There resided the thus-gone Teacher of All Objects of Perception. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Infinite Aspirations.

Situated beyond that universe was a universe known as Diversity. There resided the thus-gone Meaningful Fame. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Infinite Armor.

Situated beyond that universe was a universe known as Vimala. There resided the thus-gone Supratiṣṭhita. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Maṇicuḍa.

Situated beyond that universe was a universe known as Sukhāvatī. There resided the thus-gone Splendor of the Array of Infinite Qualities. [F.90.b] Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Armor of Unimpeded Courage.

Situated beyond that universe was a universe known as Single Lotus Parasol. There resided the thus-gone Array of Bliss. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Jewel Crest.

Situated beyond that universe was a universe known as Vimala. There resided the thus-gone Space Crest. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Pure Space Activity.

Situated beyond that universe was a universe known as Sukara. There resided the thus-gone Splendor of Supreme Excellence. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Excellent Victor.

Situated beyond that universe was a universe known as Light Maker. There resided the thus-gone Infinite Leader. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Vṛṣabha.

Situated beyond that universe was a universe known as Fragrant Flower. There resided the thus-gone Pure Eye. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Sunetra.

Situated beyond that universe was a universe known as Supratiṣṭhita. There resided the thus-gone Sārathi. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Sāgara.

Situated beyond that universe was a universe known as Infinite Dimensions and Accumulations. [F.91.a] There resided the thus-gone Splendid Noble Mountain. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Limitless Intelligence.

Situated beyond that universe was a universe known as Source of Joy. There resided the thus-gone Undefeatable Banner. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Invincible.

Situated beyond that universe was a universe known as Matter. There resided the thus-gone Realization. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Abhaya.

Situated beyond that universe was a universe known as Beyond Incense. There resided the thus-gone Infinite and Endless Incense Mountain. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Splendor of Supreme Incense.

Situated beyond that universe was a universe known as City. There resided the thus-gone King of the Pure Circle of the Moon. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Lamp Holder.

Situated beyond that universe was a universe known as Supreme. There resided the thus-gone Supreme Mountain. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Supratiṣṭhita.

Situated beyond that universe was a universe known as Joy. There resided the thus-gone Glorious Source of Joy. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Granted by Gentleness. [F.91.b]

Situated beyond that universe was a universe known as Prabhā. There resided the thus-gone Mountain of Purity. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Jewel Mountain.

Situated beyond that universe was a universe known as Beauty. There resided the thus-gone Glory of Beauty. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Glory of Great Beauty.

Situated beyond that universe was a universe known as Fragrant. There resided the thus-gone Brahmā Glory. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Roar of Brahmā.

Situated beyond that universe was a universe known as Banner of Indra. There resided the thus-gone Unhindered Eyes. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Indradatta.

Situated beyond that universe was a universe known as Dharmadhvaja. There resided the thus-gone Source of Limitless Qualities. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Guṇadatta.

Situated beyond that universe was a universe known as Acintyaśrī. There resided the thus-gone Śrītejā. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Accumulated Wisdom.

Situated beyond that universe was a universe known as Diversity. There resided the thus-gone Fulfilment of Excellent Aspirations. Abiding and remaining present there, he taught the Dharma. [F.92.a] This blessed one now dispatched his regent, the bodhisattva Infinite Aspirations.

Situated beyond that universe was a universe known as King of Adorned Cities. There resided the thus-gone King of the Pure Sphere. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Mountain of Purity.

Situated beyond that universe was a universe known as Light of Wisdom. There resided the thus-gone Jñānagupta. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Splendor of the Source of Wisdom.

Situated beyond that universe was a universe known as Mansion. There resided the thus-gone Mansion Army. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Wisdom Attention.

Situated beyond that universe was a universe known as Incense of Wisdom. There resided the thus-gone Jñānakūṭa. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Jñānākara.

Situated beyond that universe was a universe known as Universal Mountain. There resided the thus-gone Kāśyapa. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Universally Renowned.

Situated beyond that universe was a universe known as Stable Qualities. There resided the thus-gone Master of Bliss. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Dharmadīpa. [F.92.b]

Situated beyond that universe was a universe known as Renowned Joy. There resided the thus-gone Supreme Purity. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Lord of Enduring.

Situated beyond that universe was a universe known as King of Superior Lotuses. There resided the thus-gone Superior Splendor. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Vimala.

Situated beyond that universe was a universe known as Source of Infinite Qualities. There resided the thus-gone Leader Who Reveals the Wishes of Beings. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Dharmadīpa.

Situated beyond that universe was a universe known as Joy. There resided the thus-gone Infinite Jewels. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Courageous.

Situated beyond that universe was a universe known as Carefree. There resided the thus-gone Universal Champion of Exertion. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Armor of Constant Exertion.

Situated beyond that universe was a universe known as Completely Authentic Presence. There resided the thus-gone Splendor of the Unimpeded Light Rays of the Superior Lotus of Awakening. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva King of the Roar of the Grounds.

Situated beyond that universe, beyond as many universes as there are grains of sand in the river Ganges, was a universe known as [F.93.a] World Endowed with All Qualities. There resided the thus-gone Leader Who Displays the Body of the Buddhas to All Māras. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva great being known as Bearer of the Armor of Courage That Comes from Roots of Virtue Definitively Directed toward All-Seeing Buddhahood would awaken to unsurpassable and perfect buddhahood. That bodhisattva great being had also noticed the great light and heard the sound of the clear voice. He therefore went before that blessed one, bowed his head to his feet, and asked, “Blessed One, whose is this radiance and clear voice?”

“Noble son,” replied the Blessed One, “in the west, beyond a thousand innumerable universes, lies a universe known as Enduring. Within it resides the thus-gone Śākyamuni. Abiding and remaining present there, he is delivering Dharma teachings of the Bodhisattva Collection. What you witness is his power.”

The bodhisattva Bearer of the Armor of Courage That Comes from Roots of Virtue Definitively Directed toward All-Seeing Buddhahood then addressed that blessed one, “Blessed One, I wish to go to that world of Enduring, so that I may see, venerate, and serve the blessed thus-gone Śākyamuni and listen to his teachings.”

“Noble son,” replied the Blessed One, “if you know that the time has come, then leave.”

Then the bodhisattva Bearer of the Armor of Courage That Comes from Roots of Virtue Definitively Directed toward All-Seeing Buddhahood took up eight lotus flowers and cast them toward the world of Enduring and the place where the Blessed One was residing. The lotuses passed through all the universes and [F.93.b] landed precisely at the Kalandaka­nivāpa in the Veṇuvana by Rājagṛha, right where the Blessed One was residing. As the gatherings of the fourfold retinue of the blessed thus-gone Śākyamuni beheld the lotuses they were filled with wonder. The lotuses circled around the Blessed One three times and then landed before him. As soon as the Blessed One touched the lotuses with his right hand the bodies of bodhisattvas emerged from them. Those bodhisattvas then recited the following verses of praise, after which they disappeared:30 [B8]

As fast as an athlete can stretch out or bend an arm, the bodhisattva Bearer of the Armor of Courage That Comes from Roots of Virtue Definitively Directed toward All-Seeing Buddhahood now disappeared from that universe in an instant and emerged here in the world of Enduring. He proceeded to the place where the blessed thus-gone Śākyamuni was residing, bowed his head to the Blessed One’s feet in homage, and said, “Blessed One, the blessed Leader Who Displays the Body of the Buddhas to All Māras inquires whether you have encountered but little hardship or discomfort, and whether you remain healthy, strong, and at ease.” [F.96.b]

“Noble son,” replied the Blessed One, “is that blessed one free from harm, is he strong, and does he remain unchanged?”

“Yes, indeed,” answered the bodhisattva.

Situated beyond that universe was a universe known as Aṅkita. There resided the thus-gone Roar Beyond Marks. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Melodious Roar of Brahmā.

Situated beyond that universe was a universe known as Niravagraha. There resided the thus-gone Roar of Signlessness. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Worship with a Single Characteristic.

Situated beyond that universe was a universe known as Seal without Characteristics. There resided the thus-gone Supreme Lotus. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Rain of Tossed Lotuses.

Situated beyond that universe was a universe known as Moon Banner. There resided the thus-gone Glorious Source of Jewels. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Viśvakūṭa.

Situated beyond that universe was a universe known as Maitreya. There resided the thus-gone Stainless Intelligence. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Nimindhara.

Situated beyond that universe was a universe known as Flower. There resided the thus-gone Source of the Flowers of Wisdom. [F.97.a] Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Stable Holder of the Earth.

Situated beyond that universe was a universe known as Perfectly Pure Space. There resided the thus-gone Noble King of Splendor. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Ratnacchatra.

Situated beyond that universe was a universe known as Animitta. There resided the thus-gone Praśānta. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Utpala.

Situated beyond that universe was a universe known as Essence of Bliss. There resided the thus-gone Stainless Leader. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva No Being.

Situated beyond that universe was a universe known as Vajragarbha. There resided the thus-gone Releaser of All Wandering Beings. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Profound Transformer.

Situated beyond that universe was a universe known as Guṇākara. There resided the thus-gone Splendor of Inconceivable Qualities. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Jagatīṃdhara.

Situated beyond that universe was a universe known as Sukhāvatī. There resided the thus-gone Glorious Source of Joy. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Vijayasena. [F.97.b]

Situated beyond that universe was a universe known as Free from Harm. There resided the thus-gone Gone Fearlessly. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Hero.

Situated beyond that universe was a universe known as Covered by Red Utpalas. There resided the thus-gone Instiller of Confidence. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Mountain of Supreme Confidence.

Situated beyond that universe was a universe known as Sārathi. There resided the thus-gone Seer of All. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Infinite Taming.

Situated beyond that universe was a universe known as Great Accumulation. There resided the thus-gone Abhaya. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Vikrāmin.

Situated beyond that universe was a universe known as Not Intimidated by Fears or the Fearsome. There resided the thus-gone Attainer of Fearlessness. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Universally Renowned.

Situated beyond that universe was a universe known as Candra. There resided the thus-gone Candrapradīpa. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Pūrvaka.

Situated beyond that universe was a universe known as Thorough Illumination. There resided the thus-gone Ulkā. Abiding and remaining present there, he taught the Dharma. [F.98.a] This blessed one now dispatched his regent, the bodhisattva Fire Holder.

Situated beyond that universe was a universe known as Prabhā. There resided the thus-gone Flaming One. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva King of Renown.

Situated beyond that universe was a universe known as Excellent Guidance. There resided the thus-gone Radical Ascent. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Supreme Insight.

Situated beyond that universe was a universe known as Endowed with Incense. There resided the thus-gone Supreme Jewel. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Highest Intelligence.

Situated beyond that universe was a universe known as Vajra Source. There resided the thus-gone Vajra Subduer. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Guṇākara.

Situated beyond that universe was a universe known as Roaring. There resided the thus-gone Royal Master of Wisdom. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Nārāyaṇa.

Situated beyond that universe was a universe known as Source of Joy. There resided the thus-gone Famed for the Power of Wisdom. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Renowned Aspiration.

Situated beyond that universe was a universe known as Source of Bliss. There resided the thus-gone Saṃvara. [F.98.b] Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Royal Star.

Situated beyond that universe was a universe known as Dawn. There resided the thus-gone Guṇarājaprabha. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Sārthavāha.

Situated beyond that universe was a universe known as Excellent Crest. There resided the thus-gone Śrībhadra. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Vijayasena.

Situated beyond that universe was a universe known as Brahmāśrī. There resided the thus-gone Roaring Melody of Brahmā. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Ratnaśrī.

Situated beyond that universe was a universe known as Puṣpavati. There resided the thus-gone Jewel Crest. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Jewel Master.

Situated beyond that universe was a universe known as Padmaśrī. There resided the thus-gone Glorious Source of Lotuses. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Padmaśrīgarbha.

Situated beyond that universe was a universe known as Glorious Source. There resided the thus-gone Flower Bouquet. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Jñānavīrya.

Situated beyond that universe was a universe known as Sukha. [F.99.a] There resided the thus-gone Sukharāja. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Kṣemaṅkara.

Situated beyond that universe was a universe known as Acyuta. There resided the thus-gone Glorious Noble Lotus. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Excellent Flower.

Situated beyond that universe was a universe known as Constant Movement. There resided the thus-gone Susaṃ­vṛttas­kandha. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Constant Joy.

Situated beyond that universe was a universe known as Constant Trembling. There resided the thus-gone Nectar King. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Armor of Great Compassion.

Situated beyond that universe was a universe known as Dṛḍha. There resided the thus-gone Abidance through Infinite Observations. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Supratiṣṭhita.

Situated beyond that universe was a universe known as Characterized by Opportunity. There resided the thus-gone Infinite Leader. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Great Gathering.

Situated beyond that universe was a universe known as Beryl Light. There resided the thus-gone Infinite Light Rays. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Armor of the Limitless Mind. [F.99.b]

Situated beyond that universe was a universe known as Suvarṇa­prabhā. There resided the thus-gone Infinite Eyes. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Great Eye.

Situated beyond that universe was a universe known as Irreproachable. There resided the thus-gone Leader Regarding All Objects of Perception. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Nanda.

Situated beyond that universe was a universe known as Covered by Parasols. There resided the thus-gone Leader of the Supreme and Infinite Gathering. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Definite Armor of Seeing Eyes.

Situated beyond that universe was a universe known as Bearer of Garlands of Heavenly Bodies. There resided the thus-gone Tārarāja. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Padmaśrī.

Situated beyond that universe was a universe known as Draped with Jewel Nets. There resided the thus-gone Tārarāja. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Padmaśrī.

Situated beyond that universe was a universe known as Flower. There resided the thus-gone Splendor of Supreme Incense. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Padmapāṇi.

Situated beyond that universe was a universe known as Endowed with Gold. There resided the thus-gone Splendor of Space. [F.100.a] Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Eye That Is Perfectly Pure.

Situated beyond that universe was a universe known as Viśuddha. There resided the thus-gone Superior Splendor. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Eye.

Situated beyond that universe was a universe known as Aśoka. There resided the thus-gone Speaker. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Prabhaṅkara.

Situated beyond that universe was a universe known as Tāra. There resided the thus-gone Superior Mountain. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Supratiṣṭhita.

Situated beyond that universe was a universe known as Diverse Regent. There resided the thus-gone Unhindered Eyes. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Diverse Force.

Situated beyond that universe was a universe known as Fumes of Incense. There resided the thus-gone Sāgara. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Sāgaramudrā.

Situated beyond that universe was a universe known as Endowed with Incense. There resided the thus-gone Holder of Shooting Stars. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Vanquisher of Doubts.

Situated beyond that universe was a universe known as Sandalwood Incense. [F.100.b] There resided the thus-gone Crest of Twofold Characteristics. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Renowned Force.

Situated beyond that universe was a universe known as Excellent Joy. There resided the thus-gone King of the Splendor of the Stainless Moon. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Conqueror of the Enemy.

Situated beyond that universe was a universe known as Source of Joy. There resided the thus-gone Jñānaśrī. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Arthamati.

Situated beyond that universe was a universe known as Vikhyāta. There resided the thus-gone King of Renowned Power. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Hero.

Situated beyond that universe was a universe known as Endowed with Qualities. There resided the thus-gone Guṇarājaprabha. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Arthamati.

Situated beyond that universe was a universe known as Extremely Trained. There resided the thus-gone Jewel Fire. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Śūrdatta.

Situated beyond that universe was a universe known as Subduer of Doubt. There resided the thus-gone Source of the Vanquishing of Doubt. Abiding and remaining present there, he taught the Dharma. [F.101.a] This blessed one now dispatched his regent, the bodhisattva Abhaya.

Situated beyond that universe was a universe known as Endowed with Qualities. There resided the thus-gone Hereditary Offspring. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Lamp Holder.

Situated beyond that universe was a universe known as Bhadraka. There resided the thus-gone Crest King. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Mitra.

Situated beyond that universe was a universe known as Supreme Incense. There resided the thus-gone Source of Lotus Splendor. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Jñānottama.

Situated beyond that universe was a universe known as Excellent Crest. There resided the thus-gone Great Radiance. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Friend of All.

Situated beyond that universe was a universe known as Mahāmegha. There resided the thus-gone Maitreya. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Royal Star.

Situated beyond that universe was a universe known as Luminous. There resided the thus-gone Lotus of Shining Light. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Dharmodgata.

Situated beyond that universe was a universe known as Melodious. There resided the thus-gone Special Action. Abiding and remaining present there, he taught the Dharma. [F.101.b] This blessed one now dispatched his regent, the bodhisattva Clearly Superior.

Situated beyond that universe was a universe known as Abode of the Powerful One. There resided the thus-gone Anantavikrāmin. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Famed Friend.

Situated beyond that universe was a universe known as Padma. There resided the thus-gone Superior Ocean Mountain. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Ratnākara.

Situated beyond that universe was a universe known as Joy. There resided the thus-gone Śākyamuni. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Indra.

Situated beyond that universe was a universe known as Always Adorned. There resided the thus-gone Amoghadarśin. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Glorious Courage.

Situated beyond that universe was a universe known as Vikhyāta. There resided the thus-gone Unimpeded Melodious Roar. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Supratiṣṭhita.

Situated beyond that universe was a universe known as Constant Expression. There resided the thus-gone Boundless Splendor of Qualities. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Proclaimer.

Situated beyond that universe was a universe known as Banner of Sustenance. [F.102.a] There resided the thus-gone Undivided Armor. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Unimpeded Armor.

Situated beyond that universe was a universe known as Sandalwood Fragrance. There resided the thus-gone Anantaraśmi. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Vimalaśrī.

Situated beyond that universe was a universe known as Guiding Banner. There resided the thus-gone Excellent Eye. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Ratnapāṇi.

These and innumerably many other bodhisattvas who were also held back by just a single birth arrived in this way at the Kalandaka­nivāpa in the Veṇuvana by Rājagṛha. Proceeding to the place where the Blessed One was residing, they bowed their heads to his feet. Prostrating exclusively to the Blessed One, they then found their place in the gathering.

At that time there resided in the south, beyond innumerable and unfathomable universes, a thus-gone one known as Single Jewel Treasury. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that after himself a bodhisattva great being by the name of Nakṣatravali would awaken to unsurpassable and perfect buddhahood. Also this bodhisattva great being, Nakṣatravali, had noticed the great light and heard the clear voice. Now he approached that blessed one, asking, “Blessed One, whose is this clear voice that we hear?”

“Nakṣatravali,” replied the Blessed One, [F.102.b] “to the north of here, beyond innumerable and unfathomable universes, lies a universe known as Enduring. Within it resides the thus-gone Śākyamuni. Abiding and remaining present there, he is delivering Dharma teachings of the Bodhisattva Collection. In his retinue are bodhisattva great beings who bear an inconceivable armor. They have arrived there to receive the teachings. Nakṣatravali, in other worlds you will not find sentient beings who bear such an armor.”

“Blessed One,” said the bodhisattva great being Nakṣatravali, “I wish to go to that universe so that I may see, venerate, and serve the blessed one, the thus-gone one, the worthy one, the perfect buddha Śākyamuni, and so that I may behold the bodhisattvas who bear that inconceivable armor.”

“Noble son,” replied the blessed Single Jewel Treasury, “if you know that the time has come, then leave. On my behalf, ask that blessed one whether he has encountered but little hardship or discomfort, and whether he remains healthy, strong, and at ease. But, noble son, act with mindfulness in that buddha realm. Why do I say so? Because, noble son, the bodhisattva great beings of that realm are hard to approach.”

The bodhisattva Nakṣatravali then prostrated to the feet of that blessed one, circumambulated him, and left. As fast as an athlete can stretch out or bend an arm, the bodhisattva Nakṣatravali now disappeared from that universe [F.103.a] and emerged here in the world of Enduring. Arriving at the Kalandaka­nivāpa in the Veṇuvana by Rājagṛha, he bowed his head to the feet of the Blessed One and said, “Blessed One, the thus-gone Single Jewel Treasury inquires whether you have encountered but little hardship or discomfort, and whether you remain healthy, strong, and at ease.”

“Noble son,” answered the Blessed One to the bodhisattva Nakṣatravali, “is that blessed one free from harm, is he strong, and does he remain unchanged and at ease?”

“Yes indeed,” replied the bodhisattva.

Innumerably and unfathomably many other bodhisattva great beings, who like Nakṣatravali were held back by a just a single birth, similarly arrived from the south at the place where the Blessed One was residing. They bowed their heads to the Blessed One’s feet and found their place in the gathering.

Innumerably and unfathomably many other bodhisattva great beings, who also were held back by just a single birth, similarly arrived from the west at the place where the Blessed One was residing. They bowed their heads to the Blessed One’s feet and found their place in the gathering.

From the buddha realm of the blessed thus-gone Armor of Transcendent and Stainless Liberation Who Is Free from Hindrances regarding Past, Future, and Present arrived the bodhisattva Infinite Leader with the Armor of Revealing the Flower of Buddhahood, accompanied by innumerably and unfathomably many bodhisattva great beings. As this bodhisattva arrived in the world of Enduring, he proceeded to the place where the blessed thus-gone Śākymuni was residing. Having bowed his head to the Blessed One’s feet, he inquired whether the Blessed One had encountered but little harm and distress [F.103.b] and then sat to one side.

“Noble son,” asked the Blessed One, “what purpose did you perceive in coming to this world of Enduring?”

“Blessed One,” replied the bodhisattva, “I have come to this place by the blessing of the thus-gone ones. But, Blessed One, although I am present in this universe, I still perceive all other realms of the world. I see all the thus-gone ones and I see all the bodhisattvas. Bodhisattvas do not think, ‘We should go to a different universe. We should meet another thus-gone one.’ And why? Because they remain in one world, yet perceive all thus-gone ones. Thus, Blessed One, it is simply due to the thus-gone ones’ cultivation of the mind of awakening, and because of their powers, that we have arrived in this universe. All the other bodhisattvas who are present here have likewise arrived due to the past aspirations of the thus-gone ones, and because of their powers.”

Now arrived innumerably and unfathomably many other bodhisattvas, all held back by just a single birth, from the western buddha realms of thus-gone ones such as Nectar Flower, Nectar Light, Unfathomable Array, Unfathomable Light Rays, Amitābha, Unfathomable Leader, Unfathomable Subduer, Single Heavenly Body, Nakṣatravali, Ratnacchatra, Tārarāja, Luminous Disk, King of Light, Splendor of Superior Light Rays, Infinite Light Rays, Vṛṣabha, Subjugating Infinite Leader, [F.104.a] Unhindered Melody, Light Rays of Great Clouds, Jālinīprabha, Light Rays of the Buddha Flower, Flower of the Lotus Leader, King of Mountains, Lord of Moon Qualities, Great Radiance, Susaṃ­vṛttas­kandha, Amoghadarśin, King of the High Summit, and King of the High Lotus Summit. Arriving in the world of Enduring, they proceeded to the Kalandaka­nivāpa in the Veṇuvana by Rājagṛha and the place where the Blessed One was residing. There they bowed their heads to the Blessed One’s feet and sat to one side.

At that time there was in the north, beyond innumerable and unfathomable universes, a universe known as Nakṣatravali. There resided the thus-gone Propagator of the Meaningful Name. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Definite Armor of Turning the Irreversible Dharma Wheel Immediately upon Rousing the Mind would awaken to unsurpassable and perfect buddhahood. That bodhisattva had also noticed the great light and heard the sound of the clear voice. He therefore went before the blessed Propagator of the Meaningful Name and asked, “Blessed One, to which thus-gone one does this omnipresent light and clear voice belong?”

“Noble son,” replied the Blessed One, “to the south of this buddha realm, [F.104.b] beyond innumerable and unfathomable universes, lies a universe known as Enduring. There resides the thus-gone Śākyamuni. Abiding and remaining present there, he is delivering a Dharma teaching known as the Bodhisattva Collection. His is the light and the clear voice. Bodhisattvas who bear an inconceivable armor have taken birth in that buddha realm, and merely pronouncing their names will destine the bodhisattvas in the ten directions for certain unsurpassable and perfect awakening.”

“Blessed One,” said the bodhisattva Definite Armor of Turning the Irreversible Dharma Wheel Immediately upon Rousing the Mind to the thus-gone Propagator of the Meaningful Name, “I wish to travel to that world of Enduring, the buddha realm of the thus-gone one, the worthy one, the perfect buddha Śākyamuni.”

“Noble son,” replied the Blessed One, “if you know that the time has come, then leave. Ask that blessed one on my behalf whether he has encountered but little hardship or discomfort, and whether he remains healthy, strong, and at ease.”

The bodhisattva then bowed his head to the feet of that blessed one and circumambulated him. Then, as fast as an athlete can stretch out or bend an arm, he disappeared from that universe and arrived at once, in one instant and in one moment, in the world of Enduring. There he proceeded to the place where the blessed Śākyamuni was residing, bowed his head to his feet in homage, [F.105.a] then sat to one side and said, “Blessed One, the blessed Propagator of the Meaningful Name inquires whether you have encountered but little hardship or discomfort, and whether you remain healthy, strong, and at ease.”

“Noble son,” asked the Blessed One in return, “is that blessed one free from harm, is he strong and happy, and does he remain unchanged?”

“Yes indeed, Blessed One,” answered the bodhisattva.

In this way there arrived from the north innumerably and unfathomably many bodhisattva great beings, all held back by just a single birth. They came from the buddha realm of the blessed thus-gone Propagator of the Meaningful Name, the buddha realm of the blessed Meaningful Subduer, and the buddha realms of blessed ones such as Meaningful Leader, Meaningful Light Rays, Anantavīrya, King of Sal Trees, Infinite Endeavor, Jewel of Sal Trees, Single Parasol, Array of Heavenly Bodies, Ratnākara, Sandalwood Mansion, Light of Sandalwood Incense, Anantaprabha, Jālinīprabha, Mountain of Purity, Unhindered Eyes, Infinite Eyes, Ratnasaṃbhava, Glory of All, Splendorous Source of Buddha Flowers, Susthitamati, Anantavikrāmin, Meaningful Glory, Subjugating Jewel, Infinite Armor, Infinite Array, Light Rays of the Space Sphere, Roar of Signlessness, Nectar King, Niśaṅka, He Whose Body Hairs Never Rise in Fear, Guṇarājaprabha, Flower of Accomplishing Avalokiteśvara’s Mind, Sky Family, Sky Roar, and Roar of the Arrays of Space. [F.105.b] Arriving in the world of Enduring, they proceeded to the Kalandaka­nivāpa in the Veṇuvana by Rājagṛha and the place where the Blessed One was residing. There they bowed their heads to the Blessed One’s feet and sat to one side.

At that time there was in the direction below, beyond innumerable and unfathomable universes, a universe known as Perfectly Pure Sphere of Space. There resided the thus-gone Great Eye. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Hereditary Son would awaken to unsurpassable and perfect buddhahood. That bodhisattva Hereditary Son had also noticed the great light and heard the sound of the clear voice. He therefore went before the blessed Great Eye and asked, “Blessed One, to whom belongs this pervasive light and clear voice?”

“Noble son,” replied the Blessed One, “above this buddha realm, beyond innumerable and unfathomable universes, lies a universe known as Enduring. There resides the thus-gone Śākyamuni. Abiding and remaining present there, he teaches the Dharma. What you witness is his power. That thus-gone one is now delivering a Dharma teaching that belongs to the Bodhisattva Collection and is known as ‘Truly Satisfying All Sentient Beings by Eliminating Their Doubts.’ What you witness is his power. Bodhisattva great beings who have donned the great armor and possess an incomparable intent have gathered in his retinue so that they may listen to his Dharma teaching. Merely pronouncing their names will destine sentient beings to unexcelled and perfect awakening.”

“Blessed One,” said the bodhisattva great being Hereditary Son, [F.106.a] “I wish to go to that world of Enduring so that I may see, venerate, and serve the blessed thus-gone Śākyamuni.”

“Noble son,” replied the Blessed One, “if you know that the time has come, then leave. On my behalf, ask that blessed one whether he has encountered but little hardship or discomfort, and whether he remains healthy, strong, and at ease.”

Then the bodhisattva great being Hereditary Son bowed his head to the feet of that blessed one and, as fast as an athlete can stretch out or bend an arm, he disappeared from that universe and instantly emerged here in the world of Enduring. Arriving at the Kalandaka­nivāpa in the Veṇuvana by Rājagṛha, he proceeded to the place where the Blessed One was residing and said, “Blessed One, the thus-gone Great Eye inquires whether you have encountered but little hardship or discomfort, and whether you remain healthy, strong, and at ease.”

Noble son,” asked the Blessed One in return, “is that blessed one free from harm and distress in his buddha realm, and is he happy?”

“Yes indeed, Blessed One,” answered the bodhisattva Hereditary Son.

In this way arrived innumerably and unfathomably many bodhisattva great beings, all held back by just a single birth. They came from the buddha realms of thus-gone ones, worthy ones, perfect buddhas such as Great Eye, Supreme Splendor, Source of Lotus Splendor, Lion Glory, Siddhārtha, Śrīgupta, Lion Jaws, Supra­tiṣṭhita­rāja, Brahmā Mountain, Viśuddhanetra, [F.106.b] Amogha­pada­vikrāmin, Gandhahastī, Incense Splendor, Incense Mountain, Limitless Eyes, Gandhakūṭa, Jewel Mountain, Supratiṣṭhita, Supra­tiṣṭhita­rāja, King of Sal Trees, Holder of the Luminous Sphere, Ulkā, Ulkāpradīpa, Armor of Perfect Analysis, Siṃha, Leader of Beings, and King of Supreme Stable Presence.

Arriving in the world of Enduring from such innumerable and unfathomable buddha realms, they proceeded to the Kalandaka­nivāpa in the Veṇuvana by Rājagṛha and the place where the Blessed One was residing. There they bowed their heads to the Blessed One’s feet and sat to one side. [B9]

At that time there was in the direction above, beyond innumerable and unfathomable universes, a universe known as Light of Sandalwood Incense. There resided the thus-gone Superior King of the Infinite Field. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Unfathomable Roar would awaken to unsurpassable and perfect buddhahood. That bodhisattva Unfathomable Roar had also noticed the great light and heard the sound of the clear voice. He therefore went before the thus-gone Superior King of the Infinite Field, and bowed his head to that blessed one’s feet. He then asked, “Blessed One, [F.107.a] to whom belongs this pervasive light and clear voice?”

“Noble son,” replied the Blessed One, “below this buddha realm, beyond innumerable and unfathomable universes, lies a universe known as Enduring. There resides the thus-gone Śākyamuni. Abiding and remaining present there, he teaches the Dharma. In his retinue have arrived bodhisattva great beings of incomparable intent who wish to listen to the Dharma.”

“Blessed One,” said the bodhisattva Unfathomable Roar, “I wish to travel to that world of Enduring, the buddha realm of the thus-gone one, the worthy one, the perfect buddha Śākyamuni.”

“Noble son,” replied the Blessed One, “if you know that the time has come, then leave. Ask that blessed one on my behalf whether he has encountered but little hardship or discomfort, and whether he remains healthy, strong, and at ease.”

The bodhisattva then bowed his head to the feet of that blessed one and circumambulated him. Then, as fast as an athlete can stretch out or bend an arm, he disappeared from that universe and arrived at once in the world of Enduring. There he proceeded to the Kalandaka­nivāpa in the Veṇuvana by Rājagṛha and the place where the blessed Śākyamuni was residing, bowed his head to his feet in homage, sat to one side, and said, “Blessed One, the blessed Superior King of the Infinite Field inquires whether you have encountered but little hardship or discomfort, and whether you remain healthy, strong, and at ease.” [F.107.b]

“Noble son,” replied the Blessed One, “is that blessed one free from harm, is he strong, and does he remain unchanged?”

“Yes, indeed, Blessed One,” answered the bodhisattva.

In this way there arrived innumerably and unfathomably many bodhisattva great beings, all held back by just a single birth. They came from the buddha realm of the thus-gone Superior King of the Infinite Field, the buddha realm of the blessed thus-gone King of Superior Diligence, and the buddha realms of other blessed ones such as Conqueror of All Doubt, Sunakṣatra, Divākara, Prabhaṅkara, Mountain of Light, Prabhāmaṇḍala, Pure Light, Parasol of Nourishment, Parasol of Incense, Ratnacchatra, Sandalwood Mansion, Śrīharṣa, Meruskandha, Ratnaprabha, King of Sal Trees, Brahmā Glory, Viśuddhanetra, Niśaṅka, He Whose Body Hairs Never Rise in Fear, Infinite Jewel Armor, Unsurpassable Light Rays, the thus-gone Light Net Crest, and the thus-gone King of Causes. Arriving in the world of Enduring, they proceeded to the Kalandaka­nivāpa in the Veṇuvana by Rājagṛha and the place where the Blessed One was residing. There they bowed their heads to the Blessed One’s feet and sat to one side.

At that time there was in the southeast, beyond innumerable and unfathomable universes, a universe known as Splendid Source of Buddha Lotuses. There resided the thus-gone Splendid Display of the Body of All the Buddhas. [F.108.a] Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Vigataśoka would awaken to unsurpassable and perfect buddhahood. That bodhisattva had also noticed the great light and heard the sound of the clear voice. He therefore went before the thus-gone Splendid Display of the Body of All the Buddhas, prostrated to him, and asked, “Blessed One, whose is this light and clear voice?”

“Noble son,” replied the Blessed One, “in the northwest, beyond innumerable and unfathomable universes, lies a universe known as Enduring. There resides the thus-gone Śākyamuni. Abiding and remaining present there, he teaches the Dharma. Presently he is delivering the Dharma teaching known as the Bodhisattva Collection to a gathering of bodhisattva great beings who bear an inconceivable and incomparable armor.”

“Blessed One,” said the bodhisattva, “I wish to travel to that world of Enduring so that I may see, venerate, and serve the blessed thus-gone Śākyamuni.”

“Noble son,” replied the Blessed One, “if you know that the time has come, then leave. On my behalf, ask that blessed one whether he has encountered but little hardship or discomfort, and whether he remains healthy, strong, and at ease.”

The bodhisattva Vigataśoka then bowed his head to the feet of that blessed one, and as fast as an athlete can stretch out or bend an arm, he arrived in an instant here in the world of Enduring. [F.108.b] There he proceeded to the place where the blessed Śākyamuni was residing, prostrated, and sat to one side. Then he addressed the Blessed One: “Blessed One, the blessed Splendid Display of the Body of All the Buddhas inquires whether you have encountered but little hardship or discomfort, and whether you remain healthy, strong, and at ease.”

“Noble son,” replied the Blessed One, “is that blessed one free from harm, is he strong, and does he remain unchanged?”

“Yes, indeed, Blessed One,” answered the bodhisattva.

In this way arrived innumerably and unfathomably many bodhisattva great beings from the buddha realms of thus-gone ones such as Splendid Display of the Body of Buddhas Beyond Observation, Leader of the Lotus Array, Jālinīprabha, Source of Buddha Flowers of Limitless Light, Jewel Sal Tree, Precious Moon Leader, Nectar King, Medicine, Jñānottama, Superior Armor, Highest Mountain, Saha­cittotpāda­dharma­cakra­pravartin, Heap of Flowers, Spreader of Flowers, Light Rays of Constant Beauty, Unsurpassable Light Rays, Immovable Subjugator, Subjugating Steps, Subduer with Infinite Steps, Infinite Aspiration, Aprameya­prati­bhāna, Infinite Leader, Certain Aspiration, Changing the Womb, Aspiration Bringing Flawlessness, Armor of Observing, Buddha Sky, and Glorious Source. [F.109.a] Arriving here in the world of Enduring, they bowed their heads to the Blessed One’s feet and sat to one side.

At that time there was in the southwest, beyond innumerable and unfathomable universes, a universe known as Excellent Auspiciousness. There resided the thus-gone Amoghasiddhi. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Sarvartha­siddha would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva.

In this way arrived innumerably and unfathomably many bodhisattva great beings, all held back by just a single birth, from the buddha realms of blessed thus-gone ones such as Armor of Accomplishment, Śikhin, Armor of Stable Presence, Infinite Armor, Armor of Marks, Infinite Armor,34 Universal Armor, Dīpaṃkara, Prabhaṅkara, Single Treasury, Bodyless, Jālinīprabha, Anantavīrya, Summit, Superior Summit, Luminous Disk, Vipaśyin, Propagator of the Meaningful Name, Destroyer of All Fear and Anxiety, Light of the King of Infinite Qualities, Vanquisher of All Attacks, Sarvamāraviśayasamatkrānta, Fathomless Flower, Amṛtaṃdhara, Unfathomable Melodious Roar, Raśmikūṭa, Glorious Light, Possessor of the Free Sphere of Nonduality, Radiant Flower of the Realization of Immortality, Amṛtaghoṣa, Mountain of Light, Sudarśana, Sunetra, Supreme Accumulations, [F.109.b] Jewel Flower, Ratnākara, Moon Flower, Armor of All Beings, Transformer of All Essences, Boundless Acumen, Free from Dispute and Anxiety, and Courageous Engagement with All Objects of Perception. Arriving in the world of Enduring, they proceeded to the place where the Blessed One was residing. There they bowed their heads to the Blessed One’s feet and sat to one side.

At that time there was in the northwest, beyond innumerable and unfathomable universes, a universe known as Sandalwood Incense. There resided the thus-gone Radiant Incense. Abiding and remaining present there, he taught the Dharma. This blessed one had consecrated a bodhisattva known as Samantabhadra to be his regent . . .

. . . “Yes, indeed,” answered the bodhisattva.

In this way arrived innumerably and unfathomably many bodhisattva great beings, all held back by just a single birth, from the buddha realms of blessed thus-gone ones such as Radiant Incense, Gandhahastī, Incense Leader, Incense Mansion, Jālinīprabha, King of Light Rays, King of Superior Lotuses, Buddha Leader, Infinite Leader, Excellent Armor, Splendid Armor Bearer, Spreader of Flowers, Flower Parasol Garland, Flower Mansion, Golden Flower, Incense Flower, King of Mountains, Armor That Excels among All Sentient Beings, Rendering All Beings Flawless, Armor of Excellent Action, Constant Spreader of Light Rays, Glorious Source of the Spreading of Lotus Flowers, [F.110.a] Ratnajāla, Superior King, Pervading All Buddha Realms with a Single Parasol, Tārarāja, Susaṃ­vṛttas­kandha, Susaṃ­prasthita­rāja, Gandhavati, Leader of Infinite Wisdom, Bearer of the Meaningful Armor, Amoghadarśin, Unhindered Eyes, Immutable One Endowed with the Original Generation of the Mind, Infinite Eyes, Lord of Lamps, Samantāloka, Jyotiraśmi, Acumen That Does Not Leave Out Any Being throughout All Buddhafields, Stainless and Pure Subjugator, and Subduer with Infinite Steps. Arriving in the world of Enduring, they proceeded to the place where the Blessed One was residing, bowed their heads to his feet, and sat to one side.

At that time there was in the northeast, beyond innumerable and unfathomable universes, a universe known as Progression. There resided the thus-gone one, the worthy one, the perfect buddha Dispeller of All Suffering. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Propagator of the Meaningful Name would awaken to unsurpassable and perfect buddhahood . . .

. . . “Yes, indeed,” answered the bodhisattva.

Situated beyond the universe Progression of the blessed thus-gone Dispeller of All Suffering, and other such realms, there was a universe known as Aśoka. There resided the thus-gone Vigataśoka. [F.110.b] Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Great Light, with a Dharma gift.

Situated beyond that universe was a universe known as Joy. There resided the thus-gone Glorious Source. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Infinite Hands.

Situated beyond that universe was a universe known as Guṇākara. There resided the thus-gone Guṇarājaprabha. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Constant Intelligence.

Situated beyond that universe was a universe known as Draped with Golden Nets. There resided the thus-gone Supreme Mountain. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Lion Mountain.

Situated beyond that universe was a universe known as Gandhaprabhāsa. There resided the thus-gone Instiller of Confidence. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Ghoṣadatta.

Situated beyond that universe was a universe known as Ratnakūṭa. There resided the thus-gone Kaunḍinya. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Glory of the Two Marks.

Situated beyond that universe was a universe known as Dṛḍha. There resided the thus-gone Glorious Power. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Brahmādatta.

Situated beyond that universe was a universe known as Utpala. [F.111.a] There resided the thus-gone Splendor of the Red Utpala. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Padmākara.

Situated beyond that universe was a universe known as Kumuda. There resided the thus-gone Source of Kumudas. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Abhaya.

Situated beyond that universe was a universe known as Nirghoṣa. There resided the thus-gone Revered Eyes. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Unsurpassable Splendor.

Situated beyond that universe was a universe known as Incense Array. There resided the thus-gone Supreme Accumulations. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Suvrata.

Situated beyond that universe was a universe known as Illumination. There resided the thus-gone Amitābha. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Śrīgarbha.

Situated beyond that universe was a universe known as Sandalwood Incense. There resided the thus-gone Noble Moonlight. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Universal Lamp.

Situated beyond that universe was a universe known as Illumination. There resided the thus-gone Universally Renowned. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva King of Renowned Power. [F.111.b]

Situated beyond that universe was a universe known as Candra. There resided the thus-gone Star King Mastering the Gatherings. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Renowned Force.

Situated beyond that universe was a universe known as Samantāva­bhāsa­ketu. There resided the thus-gone Śrī Amitābha. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Stainless Crest.

Situated beyond that universe was a universe known as Incense Light. There resided the thus-gone Supreme Mountain Without Pride. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Victorious and Protected.

Situated beyond that universe was a universe known as Abhaya. There resided the thus-gone Abhaya. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Janendra.

Situated beyond that universe was a universe known as Saṃvara. There resided the thus-gone Śrīsukhākara. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Viśeṣamati.

Situated beyond that universe was a universe known as Amitābha. There resided the thus-gone Glorious Source of Activity with Infinite Qualities. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Lokendra.

Situated beyond that universe was a universe known as Adorned. There resided the thus-gone Adorned with All Qualities. Abiding and remaining present there, he taught the Dharma. [F.112.a] This blessed one now dispatched his regent, the bodhisattva Partaking of Bliss.

Situated beyond that universe was a universe known as Draped with Lotus Nets. There resided the thus-gone Flower King. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Splendor of the Noble Source of Flowers.

Situated beyond that universe was a universe known as Vicitradhvajā. There resided the thus-gone Undefeatable Banner. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Banner Beyond Defeat.

Situated beyond that universe was a universe known as Dṛḍha. There resided the thus-gone Light Rays of Hidden Mastery. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Utterly Hidden.

Situated beyond that universe was a universe known as Joy. There resided the thus-gone Noble King of the Terrifying Lotus. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Wisdom Medicine.

Situated beyond that universe was a universe known as Sukha. There resided the thus-gone Source of Undivided Activities. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Undivided Activities.

Situated beyond that universe was a universe known as Joy. There resided the thus-gone Chosen Roar. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Blazing Roar.

Situated beyond that universe was a universe known as Blissful Splendor. [F.112.b] There resided the thus-gone Perfectly Pure Sphere of Space. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Supreme Mountain.

Situated beyond that universe was a universe known as Abhirati. There resided the thus-gone Melody of the Definite Roar Beyond Marks. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Roar of the Seer.

Situated beyond that universe was a universe known as Source. There resided the thus-gone Superior Splendor. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Kimbhīra.

Situated beyond that universe was a universe known as Endowed with Brahmā. There resided the thus-gone Brahmā Glory. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Offered by Brahmā.

Situated beyond that universe was a universe known as Endowed with Incense. There resided the thus-gone Unhindered Antidote. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Indradatta.

Situated beyond that universe was a universe known as Padmavati. There resided the thus-gone Mountain of Light. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Sāgara.

Situated beyond that universe was a universe known as Dīpaṃkara. There resided the thus-gone Lamp Maker. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Light Rays of the Clouds.

Situated beyond that [F.113.a] universe was a universe known as Melodious. There resided the thus-gone Light Rays of the Supreme Lotus. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Dharmākara.

Situated beyond that universe was a universe known as Sukhāvatī. There resided the thus-gone Renowned. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Merudatta.

Situated beyond that universe was a universe known as Supratiṣṭhita. There resided the thus-gone Renowned Friend. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Lion-like Subjugator.

Situated beyond that universe was a universe known as Sal Tree. There resided the thus-gone King of Royal Sal Trees. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Crest of Royal Sal Trees.

Situated beyond that universe was a universe known as Illumination. There resided the thus-gone Anantaraśmi. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Amogha­pada­vikrāmin.

In this way there arrived from the northeast innumerably and unfathomably many bodhisattva great beings, all held back by just a single birth. Upon their arrival they bowed their heads to the feet of the blessed thus-gone Śākyamuni, circumambulated him, and presented numerous offerings. While keeping their gaze upon the Blessed One, they each found their place in the gathering. Now the world had become completely filled with gods, nāgas, yakṣas, kiṃnaras, mahoragas, [F.113.b] and bodhisattva great beings of immense and inconceivable powers, bearers of the incomparable armor. There were so many that in the end there was not even room enough to place an extra staff. No one there felt intimidated by the others. Instead, everyone kept ardently gazing at the Blessed One, yearning to listen to the Dharma.

Aware of the great gathering of bodhisattvas, the blessed Śākyamuni now, while remaining on his seat, entered the absorption known as valiant progress. Emerging from that absorption, he entered the one known as the vajra essence. Emerging from that absorption, he next entered the one known as remaining within the abode without descriptions. Emerging from that absorption, he next entered the one known as the single array. Emerging from that absorption, he next entered the one known as the lion parasol. Emerging from that absorption, he next entered the one known as limitless accomplishment. Emerging from that absorption, he next entered the one known as the yawning lion. Emerging from that absorption, he next entered the one known as the king of light rays. Emerging from that absorption, he next entered the one known as the essence of the earth. Emerging from that absorption, he next entered the one known as no observation. When he had emerged from that absorption, he next entered the one known as the manifestation of the lion. Emerging from that absorption, he next entered the one known as the king of the sphere of the moon. Emerging from that absorption, he next entered the one known as the single array. Emerging from that absorption, he next entered the one known as numerous light rays. Emerging from that absorption, [F.114.a] he next entered the one known as the ocean. Emerging from that absorption, he next entered the one known as practicing all seals and ascertaining the sphere of reality. Emerging from that absorption, he next entered the one known as the display of infinite aspirations and focal points. Emerging from that absorption, he next entered the one known as the limitless accomplishment that is primary with respect to all phenomena. Emerging from that absorption, he next entered the one known as accomplishing the single focal point. Emerging from that absorption, he next entered the one known as remaining within the abode of all phenomena. Emerging from that absorption, he next entered the one known as the practice of the limitless light rays of noble lotus buddha. Emerging from that absorption, he next entered the one known as the stainless seal of mastery with regard to all phenomena. Emerging from that absorption, he next entered the one known as the royal seal of all phenomena. Emerging from that absorption, he next entered the one known as buddha emanations revealing the infinite leader. Emerging from that absorption, he next entered the one known as the armor of all sentient beings going beyond suffering. Emerging from that absorption, he next entered the one known as all phenomena as the sphere of the thus-gone ones’ engagement. Emerging from that absorption, he next entered the one known as buddha emanations revealing the infinite leader. Emerging from that absorption, he next entered the one known as bringing all objects into buddhahood. Emerging from that absorption, he next entered the one known as ascertainment of all phenomena unhindered with regard to past, future, or present. [F.114.b] Emerging from that absorption, he next entered the one known as the buddha-leader’s mastery of all phenomena. Emerging from that absorption, he next entered the one known as truly compiling all dharmas. Emerging from that absorption, he next entered the one known as the stable one. Emerging from that absorption, he next entered the one known as greatly increasing. Emerging from that absorption, he next entered the one known as the immutable. Emerging from that absorption, he next entered the one known as unperturbed. Emerging from that absorption, he next entered the one known as viewing and regarding all phenomena. Emerging from that absorption, he next entered the one known as universal illumination. Emerging from that absorption, he next entered the one known as seeing as the same. Emerging from that absorption, he next entered the one known as viewing and regarding. Emerging from that absorption, he next entered the one known as not viewing. Emerging from that absorption, he next entered the one known as unhinderedness and non-appropriation with respect to all phenomena. Emerging from that absorption, he next entered the one known as possessing the faculties. Emerging from that absorption, he next entered the one known as ascertaining the inexhaustible as inexhaustible. Emerging from that absorption, he next entered the one known as the inexhaustible focal point. Emerging from that absorption, he next entered the one known as the single focal point. Emerging from that absorption, he next entered the one known as the great array. Emerging from that absorption, he next entered the one known as the infinite array. Emerging from that absorption, he next entered the one known as the undaunted. [F.115.a] Emerging from that absorption, he next entered the one known as invoking the roots of virtue of all sentient beings. Emerging from that absorption, he next entered the one known as actualizing the roots of virtue of all sentient beings. Emerging from that absorption, he next entered the one known as pursuing all dharmas. Emerging from that absorption, he next entered the one known as illuminating. Emerging from that absorption, he next entered the one known as the pure experience of all phenomena. Emerging from that absorption, he next entered the one known as showing all phenomena. Emerging from that absorption, he next entered the one known as the pure light of all bodhisattvas. Emerging from that absorption, he next entered the one known as purifying the unobscured eyes of all the hearers. Emerging from that absorption, he next entered the one known as producing pure roots of virtue in the entire retinue without obscuration. Emerging from that absorption, he next entered the one known as stopping the sufferings of the animal realm and the world of the Lord of Death. Emerging from that absorption, he next entered the one known as producing roots of virtue by means of great love throughout all buddha realms. Emerging from that absorption, he next entered the one known as the immovable. Then, while the Blessed One was dwelling in the immovable absorption, the gods of the pure realms praised him in these verses:

Now the Blessed One emerged from the immovable absorption and looked upon the gathering of bodhisattvas. Then he said to the venerable Śāradvatī­putra, “Śāradvatī­putra, for those who have entered the Great Vehicle, four qualities serve to protect from degeneration. These four qualities likewise serve to gather the merit of all roots of virtue; accomplish the wisdom of the buddhas beyond focal points; accomplish the power of generosity; accomplish the power of discipline; accomplish the power of patience; accomplish the power of love; accomplish the power of compassion; accomplish the power of absorption; accomplish the power of insight; [F.116.a] accomplish the ten powers of the thus-gone ones without impediment; accomplish the discernment of insight; accomplish unhindered eloquence; accomplish the eloquence that is uninterrupted, joyous, sharp, and profound; attain retention; attain vision of the buddhas; attain renunciation without ever separating from the appropriate virtuous accumulations; ensure that one’s enjoyments are not deficient; ensure that one’s circle of helpers is not incomplete; ensure that one’s body is not deficient; ensure that the major and minor parts of one’s body are not incomplete; ensure that one’s eyes, nose, ears, tongue, and body are not deficient; ensure that one’s mind is not deficient; ensure that one does not take a bad path; ensure that one’s mind is not disturbed; ensure that one’s mindfulness is not obscured; ensure that one remains mindful; ensure that one possesses supreme mindfulness; ensure that one is conscientious and decent; ensure that one refrains from negative acts; ensure regret of wrongdoing; ensure that one’s mindfulness is unbroken; ensure that birth is reversed; and ensure that one will remain mindful.

“Thus, because one is very mindful, one’s past aspirations will not dissipate. Because one produces roots of virtue in relation to the blessed buddhas, one will engender unfathomable accumulations of roots of virtue in a way that does not grasp and is free from a sense of ‘mine.’ Such stores will be shared with all beings, and yet one will be skilled in disengaging from observing any beings. One will achieve realization with respect to all phenomena, yet one will not take the support of any phenomenon. Since one takes no such support, one remains indomitable by māras, gods of the māra class, or any other being who has entered an unfortunate path. Instead one will become the guardian of the seat of awakening.

“Residing upon one’s seat one will enter the absorption of the stainless seal of mastery with regard to all phenomena. [F.116.b] Thus, in a single instant of insight one will understand, view, attain, and actualize everything, down to the smallest object of knowledge. All will be actualized, and one will understand everything. There will be nothing but realization of everything, nothing but comprehension of everything, and all the linking of habitual tendencies will be attained without exception.36

“What, then, are those four qualities? Śāradvatī­putra, one starts by donning the great armor of entering the Great Vehicle. Thus, one thinks, ‘All these sentient beings are full of desire, anger, and bewilderment; they are dying without a protector; they are quickly approaching death; they are falling from a great precipice; they are gripped by death and can hardly be brought to life.’ Thinking in this way, one dons the armor of seeing sentient beings by means of the great view.

“Thus, one pledges to accomplish the Great Vehicle that frees from the three realms so that one can teach it to sentient beings. Understanding that sentient beings must be healed, one pledges to care for them, even when not being entreated or asked to do so. ‘I shall nurture all beings by helping them attain the immutable nature of form, feeling, perception, formation, and consciousness, as well as the immutable nature of the path that transcends suffering.’ Thinking in this way, one dons the armor and persists in the pursuit of Dharma.

“Which Dharma does one then pursue? The maturation of the factors of awakening and the qualities of buddhahood. [F.117.a] That is to say, one pursues the Dharma in order to apprehend those Dharma teachings that eliminate the doubts of all beings and satisfy them, and in order to accomplish the fully developed faculties.

“As one diligently pursues the Dharma, one should, at a minimum, carry upon one’s body a profound verse that includes the name of a buddha. Even if one carries just such a single four-lined skillful and profound verse, one must also teach it to others, even if it is just to one single person. And when one teaches it, one should pray, ‘May all beings comprehend the meaning of this teaching and the meaning of this verse.’

“By the power of the associated roots of virtue, four things ensue that are supreme, paramount, and consummate. They are granted by the buddhas and by noble beings, praised by the learned, and beyond reproach from the wise. What are those four things? Undivided mindfulness; certain recollection of the qualities of the buddhas; becoming a proper vessel of the Dharma; and becoming a support for the blessed buddhas. Based on those, the thus-gone ones, the worthy ones, the perfect buddhas will teach the Dharma. From the attainment of the second of these qualities, the attainment of retention will follow. As one reverses the process of taking birth, one will reach the full attainment of the buddhas’ awakening. One will be born into a family of people who do not have an evil view, one will go forth in and follow the teachings of the blessed buddhas, and one will relinquish the five sense pleasures.

“From the attainment of these four qualities, the associated roots of virtue will also bring forth a set of ten qualities. [F.117.b] What are those ten? They are the accomplishment of eliminating the doubts of all sentient beings; the attainment of the support for all sentient beings; the attainment of the buddhas’ liberation free of obscuration; achieving the stage of a thus-gone one through the gateways of liberation; shining forth billions of light rays, beyond number and count, from each single hair follicle on one’s body; illuminating hundreds of thousands of buddha realms with every single light ray; emanating hundreds of thousands of lotuses with each single light ray; emanating the body of a thus-gone one from each of those lotuses; letting each of those thus-gone ones ripen trillions of beings through teaching the Dharma, thus ripening them in accord with the attainment of the immutable intrinsic nature of form; and employing such freedom from obscuration to the effect that mountains of fire can blaze forth from each body hair, and rivers equal to the amount of sand grains in the river Ganges can gush forth from the very same body hairs, all the while employing such perfect freedom without obscuration to the effect that the thus-gone ones may penetrate an entire trichiliocosm with the tip of a hair and hurl that entire universe away, beyond more universes than there are grains of sand in the river Ganges, without any of the sentient beings living there getting the sense that their world has been transferred.

“Śāradvatī­putra, endowed with such unobscured and perfect freedom, the thus-gone ones are aware of everything that is said throughout all directions. They are aware of all that has transpired within the minds of all beings throughout a trillion years. They dispel each of the doubts regarding the Dharma that may have arisen within sentient beings throughout a trillion years. Where no thus-gone one has appeared and no Dharma remains [F.118.a] their perfect freedom enables them to know when the minds of sentient beings are destroyed, upheld, connected, or in movement.

“Śāradvatī­putra, thus-gone ones who have gained this perfect freedom without any obscuration are aware of the factors that individually obscure all phenomena. The fact that they alone have penetrated the ultimate, that they know the emptiness of all entities to be itself without entity, or that they care for all gives rise to no self-oriented perception. They recognize as close to them those who think only of the Dharma, but with that exception they have no self-oriented perception of any close ones at all. Recognizing as not close to them those who engage in what is not the Dharma, they see not even a single good quality within the entirety of conditioned things. They know all conditioned things to be devoid of good qualities and full of flaws. Such are the qualities that they attain.

“They also obtain another set of four qualities. What are those four? The thus-gone ones are able to interrupt the continuity of habitual tendencies. When they walk along a path, all the living creatures that are touched by the thus-gone ones’ feet will be guided toward happy states. A thus-gone one need glance no more than a wheel’s width ahead for the whole earth within sixty-two leagues to the southwest to start moving.37 Śāradvatī­putra, the thus-gone ones never have their minds not in equipoise; Śāradvatī­putra, the thus-gone ones are always in equipoise. Śāradvatī­putra, the thus-gone ones know no diminishing of their absorption; they know no departure from their absorption.

“In short, Śāradvatī­putra, all the qualities of the thus-gone ones depend on the pursuit of the Dharma.” [F.118.b]

Then the Blessed One spoke these verses:

“Moreover, Śāradvatī­putra, a bodhisattva engages in learning for the pursuit of Dharma and pursues expertise in learning. Śāradvatī­putra, what is learning? What is expertise in learning? Śāradvatī­putra, learning is to be imparted a message from another. Expertise in learning is to consider it properly for oneself and understand it well. Śāradvatī­putra, [F.119.b] what is meant here by a message from another? It is the Dharma in all its facets: the sections of sūtras, expressions in mingled prose and verse, prophetic declarations, verses, special aphorisms, narratives, parables, tales of past lives, extensive teachings, miraculous accounts, established instructions, and legends. Śāradvatī­putra, that is what is called a message from another.

“Śāradvatī­putra, what is it to be expert in learning? It is to consider it properly for oneself. And what is it to consider something properly for oneself? It is to be expert in the aggregates, the elements, the sense sources, dependent arising, and positive and negative qualities; it is to comprehend visible and invisible phenomena, defiled and undefiled phenomena, objectionable and unobjectionable phenomena, and what is and is not to be relied upon. It is to properly understand, to be expert in, to properly comprehend, and to discern these. It is to understand well the proper Dharma, the unmistaken Dharma, and its nature. Śāradvatī­putra, that is what is called considering properly for oneself. [B10]

“Śāradvatī­putra, what is the expertise in the aggregates that was taught by the Thus-Gone One? Śāradvatī­putra, he taught nothing on this whatsoever. Śāradvatī­putra, the expertise in the elements that was taught by the Thus-Gone One was not taught by him at all. Śāradvatī­putra, the expertise in the sense sources that was taught by the Thus-Gone One was not taught by him at all. Śāradvatī­putra, the expertise in dependent arising that was taught by the Thus-Gone One was not taught by him at all. [F.120.a]. And, Śāradvatī­putra, the expertise in dependently originated phenomena that was taught by the Thus-Gone One was not taught by him at all.

“Śāradvatī­putra, when told that you should unerringly recount the meaning, how, then, should you do so? It is through reciting the meaning, not the words. Śāradvatī­putra, only the childish follow the words. The wise follow the meaning. What, then, Śāradvatī­putra, are words? Words are terms that serve as the bases of language, communication, and expression. Words, Śāradvatī­putra, are anything that can be gleaned, understood, or mastered, such that they can be expressed, glossed, assigned, put forth, followed, analyzed, investigated, dissected, and pursued. They are the Dharma to be pursued, any Dharma, and all the Dharma and signs included in them, which can be considered, pondered on, and mentally expressed, as well as any Dharma, for that matter, that can be an object of doubt, hesitation, regret, engagement, or certainty. Now, Śāradvatī­putra, what is meaning? It is the comprehended significance of the words. Śāradvatī­putra, ‘meaning’ is inexpressible. What is it, Śāradvatī­putra, that the immature grasp in terms of meaning? Well, it is the words, not the meaning. It is in this way, Śāradvatī­putra, that meaning is inexpressible. Śāradvatī­putra, I do not speak in conformity with the world. Thus I taught the statement, ‘The world speaks in conformity with me,’ with an indirect intention in mind. Śāradvatī­putra, the expertise that was taught by the Thus-Gone One was not taught by him at all. [F.120.b] Therefore, the Thus-Gone One is, in this way, an expert in the aggregates, the elements, and the sense sources. Since there is no expertise in them at all, the Thus-Gone One has taught expertise in such things.

“Such expertise goes as follows: The Thus-Gone One teaches the examination of phenomena. But what, Śāradvatī­putra, is phenomena and what is its examination? Śāradvatī­putra, the eyes are said to be phenomena, as are the ears, nose, tongue, body, and mind. So how, Śāradvatī­putra, are the eyes phenomena? Śāradvatī­putra, eyes are so known in the past, future, and present, but since they are emptiness, they are not perceived. Why is that? Because that is their nature. And just like the eyes, so is the nature of the ears, nose, tongue, body, and mind also emptiness. What, then, is an examination into the eyes? It is a searching inquiry into the eyes. And how does one inquire into the eyes? Well, the eyes are not perceived in the eyes. Why is that? Because if the eyes had eyes, then there would be two sets of eyes and there would be a person present within. In that way, that which is the designation of ‘eyes’ consists of a designation, a phenomenon, and eyes.

“Bodhisattvas who maintain a proper vision of this matter will investigate it as follows: ‘Among the eyes, the designation of eyes, and phenomena, is there any true foundation?’ When investigating it in that way, they will think, ‘These all belong to the domain of language and possess no basis for a true foundation. Why is that? What is comprehended and communicated through language is mundane. What is mundane is not transcendent. What is not transcendent is a position held by the nirgranthas. It is an expression of the nirgranthas. The expressions of the nirgranthas are not the speech of the Buddha, [F.121.a] for the Thus-Gone One has taught the transcendent. What is not transcendent was not taught by him. Although the Thus-Gone One is accomplished in speech, he teaches the Dharma in order to end speech, not to accumulate expressions.’

“Furthermore, bodhisattvas will investigate it as follows:41 ‘Through what virtue are the eyes formed? It is through definitive42 virtue. Why is that? It is because the eyes are limbs of existence. And why are they limbs of existence? They are called limbs of existence due to their cause. How, Śāradvatī­putra, are they termed existence? They come into existence because of beings. That is how they appear as eyes. The effect of delighting in the eyes is that beings manifest as a result of thinking that the eyes are the self and belong to the self. Therefore, they are called existence. One begins to grasp based on them. What is grasping? It is taking on suffering. And what is suffering? It is grasping to “I” and “mine.” Both are limbs in this context, and that is why the eyes are called limbs of existence.’

“Śāradvatī­putra, it is like this analogy: when sound comes from a drum, what do you think, Śāradvatī­putra, does it come from the outside or the inside?”

“Blessed One, that sound is a combination of the two.”

“Well, Śāradvatī­putra, do you understand their confluence?”

“I do, Blessed One. It is an assemblage.”

“Well, Śāradvatī­putra, existence is just that,” the Blessed One then said. “So, Śāradvatī­putra, the eyes are empty of eyes. The eyes are devoid of eyes. When it comes to them, the immature are attached to untrue objects. Likewise are the ears, nose, tongue, body, and [F.121.b] mind empty. Śāradvatī­putra, through just such a process does one seek the eyes thoroughly.”

The Blessed One now spoke the following verses:

“Moreover, Śāradvatī­putra, bodhisattvas are firm in their resolve on four matters: going forth; dwelling in the forest; seeing the Thus-Gone One; and, when seeing suffering sentient beings, donning the armor of thinking, ‘The time will come when I shall accomplish the vehicle of the Great Vehicle and teach the Dharma in order to liberate those beings from all suffering.’

“Śāradvatī­putra, listen well and keep in mind what I will now tell you about exactly how firm bodhisattva great beings are with respect to unexcelled and perfect awakening, and just how bodhisattva great beings, through their resolve, accomplish the wisdom of awakening. [F.122.b]

“Śāradvatī­putra, long ago, immeasurably vast and countless beyond countless eons ago, there appeared in the world a thus-gone one, a worthy one, a perfect buddha, someone wise and virtuous, a blissful one, a knower of the world, a steersman taming beings, an unsurpassable one, a teacher of gods and humans, a blessed buddha by the name of Sukharāja. Śāradvatī­putra, Sukharāja’s lifespan was seventy thousand years. The thus-gone one, the worthy one, the perfect buddha Sukharāja had three assemblies of hearers: the first consisted of two hundred million arhats, the second was four hundred million arhats, and the third was six hundred billion arhats.

“Back then, that Jambudvīpa was broad and vast, extending across nine million leagues. It had eighty-four thousand cities and all of them were brilliant and exquisite, fashioned from the seven kinds of precious substances: gold, silver, crystal, cat’s eye, coral, emerald, and red pearl. The cities were twelve leagues in length, and seven leagues in width. They were all wealthy, healthy, happy, pleasant, abundant in food, and well populated. All the cities were surrounded by seven walls and seven moats. All the moats were filled with water that was flowing all around, covered with blue, red, pink, and white lotus flowers, and resounding with the sounds of ducks and various other birds, like geese, herons, peacocks, parrots, myna birds, [F.123.a] cuckoos, and pheasants.

“All the banks of the moats were filled with trees composed of the seven precious substances—trees of gold with branches of silver, leaves of cat’s eye, shoots of emerald, flowers of crystal, fruits of coral, and stalks of red pearl; trees of silver with branches of gold, leaves of crystal, shoots of cat’s eye, fruits of coral, flowers of emerald, and stalks of red pearl; trees of crystal with trunks of cat’s eye, shoots of gold, leaves of silver, flowers of coral, fruits of emerald, and stalks of red pearl; trees of coral with trunks of emerald, shoots of red pearl, leaves of silver, flowers of gold, fruits of crystal, and roots of cat’s eye; trees of emerald with trunks of red pearl, shoots of silver, leaves of gold, flowers of crystal, fruits of cat’s eye, and roots of coral; and trees of red pearl with trunks of gold, shoots of silver, leaves of crystal, flowers of cat’s eye, fruits of coral, and roots of emerald.

“Each one of those cities had eighty thousand parks, each of which was twenty leagues square. Each of those eighty thousand parks was surrounded by moats, seven tiers of arched doorways, seven layers of lattices with tiny bells, and seven rows of altars. In accordance with the previous description of the moats of the cities, [F.123.b] it should be understood that the moats of the parks appeared in just the same way. In addition, however, those parks had sandal tree shoots, seasonal trees, musical trees, ornamental trees, flowering trees, food-bearing trees, and drink-bearing trees. Those parks, moreover, had trees composed of gold, silver, crystal, cat’s eye, coral, and red pearl. On them grew flowers, such as atimuktaka flowers, campaka flowers, vārṣikī flowers, dhānuṣkari44 flowers, aśoka flowers, black flowers, valla flowers, taraṇi flowers, gotaraṇi flowers, both kinds of mandārava flowers,45 five-colored flowers, candrotaraṇi flowers, and many other different kinds. Each of those parks also had seven thousand ponds, all of which were filled with water replete with the eight qualities, measured half a league across, were formed from the seven precious substances, were strewn with golden sand, and had four sets of steps. All those ponds were also covered with jewel nets, and filled with blue, red, pink, and white lotuses.

“At that time there was a king called Vīradatta. Śāradvatī­putra, King Vīradatta had eighty-four thousand houses in his eighty-four thousand cities, with a harem of eighty-four thousand women in each house. In that Jambudvīpa, at the center of those eighty-four thousand cities was a large city that was eighty thousand leagues in length and forty thousand leagues in width, composed of the seven precious substances, wealthy, healthy, happy, abundant in food, pleasant, and well populated, [F.124.a] just as previously described. In the center of that large city was built one of Vīradatta’s houses, made from the seven precious substances and ten leagues square. That house had an enclosure made of gold and multiple stories. At the center of that house was built a palace like Vaijayanta, the palace of Indra. It was called Dharma. The king had a garden called Dharmabhadra. In the center of the house there was also a park, which was decorated throughout with different kinds of incense-bearing trees, musical trees, ornamental trees, and fabric-bearing trees, all composed of the seven precious substances. The park, moreover, was divided into multiple square sections. The house also had four sides, which were each adorned all around with brilliant and exquisite upper chambers made of the seven precious substances, and ornamented with balconies with elevated arched doorways, lookout points, and windows.

“Once, King Vīradatta’s main wife gave birth to a son, a bodhisattva who had revered previous victorious ones. He was exquisite, beautiful, powerful, renowned for his great influence, and shone with glory and majesty. As soon as he was born, King Vīradatta gave him that city, saying, ‘This will be his to enjoy.’ King Vīradatta then took for the boy’s pleasure all the four million maidens that existed. The king, his wife Precious, the townspeople, and the country people all gave him the name Puṇyottama. [F.124.b] Why so? Śāradvatī­putra, just as soon as the king’s son Puṇyottama was born, the gods sang songs from on high and showered down a rain of divine sandalwood powder and divine mandārava flowers, exclaiming in divine cadence, ‘Supreme merit, this child is born! Supreme merit, this child is born!’ It is for that reason, Śāradvatī­putra, he was only named ‘Puṇyottama.’

“Śāradvatī­putra, when Prince Puṇyottama had come of age, he would embark on a sandalwood boat within the park grounds, attended by his harem, and partake in pleasures, dallying in the five sense pleasures of women. Once, while the prince was in the sandalwood boat, he saw the Thus-Gone One teaching the Dharma in the midst of an assembly of śrāvakas. His body—radiating billions of light rays the color of fire, gold, moonlight, and gold from the Jāmbū River—was replete with the thirty-two marks of a great being, shone like gold, and was adorned like jewel inlay. Seeing him, Prince Puṇyottama thought, ‘May I too become exactly like that!’ No sooner had Puṇyottama formed that thought, than the body of the Thus-Gone One vanished, leaving Puṇyottama anguished and in despair, unable even to dally with and enjoy his girls. Incapable of partaking of such pleasures, he did not make love to them. After he disembarked and entered his quarters, he sat down with his legs crossed and immersed himself in the thought, ‘May I one day become exactly like that thus-gone one.’ [F.125.a]

“Now, whenever Prince Puṇyottama saw from afar that any girl was coming toward him, he shut the door and thought, ‘Alas! These beings, filled with desire, are afflicted with a severe illness. What if I were to enjoy such beings, who, filled with desire, are afflicted with such a severe illness? Since they are improper and I am proper, that would not suit me. Those beings, filled with anger, are afflicted with a severe illness. What if I were to take pleasure in those beings, who, filled with anger, are afflicted with a severe illness? Since they are improper and I am proper, what a difference there will be—I will strive to manifest a body like that of the Thus-Gone One. Ah! I will restrain my own mind. I will not have ill will toward those beings. Alas! Those beings, filled with delusion, are afflicted with a severe illness. What if I were to follow beings afflicted with such a severe illness? Since they are improper and I am proper, what a difference there will be—I will strive to manifest such a sublime body. Those beings, filled with jealousy and rage, are afflicted with a severe illness. What if I were to follow those beings? Since they are improper and I am proper, what a difference there will be—I will strive to manifest such a sublime body. Ah! I will remove jealousy! I will not be stingy, I will remove stupidity, and, freeing myself of desire, anger, and delusion, [F.125.b] I will also have love and compassion for those very beings. I will seek a path that, when those beings embark upon it, brings an end to all their desire, anger, delusion, jealousy, rage, stinginess, treachery, deceit, aggression, and pride—a path by which they will discard, no longer indulge in, not habituate themselves to, nor increase any of these.’ Śāradvatī­putra, thus was Puṇyottama unhappy, and immersed in despair. He neither dallied in, nor enjoyed, nor took pleasure in anything, and did not show himself to anyone.

“Śāradvatī­putra, when King Vīradatta heard that Prince Puṇyottama was not dallying, enjoying himself, or celebrating, but would shut his door whenever he saw a girl, King Vīradatta and his wife Precious thought, ‘It is not right that Prince Puṇyottama feels so unhappy and depressed with everything. We must by all means inquire into why he is not dallying, enjoying himself, or celebrating, but shuts his door whenever he sees a girl.’ King Vīradatta and his main wife then went before Prince Puṇyottama and spoke to him the following verses:

“Śāradvatī­putra, Prince Puṇyottama responded to his parents with these verses:

“Having thus spoken, Prince Puṇyottama went to where the thus-gone one, the worthy one, the perfect buddha Sukharāja was staying, bowed to his feet, circumambulated him three times, and sat before him. With palms joined, he then spoke the following verses:

“Śāradvatī­putra, then the thus-gone one, the worthy one, the perfect buddha Sukharāja allowed Prince Puṇyottama to go forth. Knowing that he had gone forth, eight trillion beings went forth in emulation of Prince Puṇyottama. Knowing that those beings had gone forth, Prince Puṇyottama’s harem also went forth. Knowing that they had gone forth, one billion of Prince Puṇyottama’s friends also went forth.

“Śāradvatī­putra, then King Vīradatta, learning that his son had gone forth, went accompanied by his fourfold army before the thus-gone one Sukharāja, bowed to his feet, and with palms joined, spoke these verses:

“Venerable Śāradvatī­putra, [F.128.a] if you have any doubt or hesitation, thinking that the righteous Dharma king called King Vīradatta, who at that time offered his kingdom to the blessed thus-gone one Sukharāja for his enjoyment, and went forth from home to homelessness, was someone else, do not see it like that, Śāradvatī­putra. For I was King Vīradatta. And, Śāradvatī­putra, if you have any doubt or hesitation, thinking that Prince Puṇyottama was someone else, do not see it like that. For, Śāradvatī­putra, the bodhisattva great being Dṛḍhamati was Prince Puṇyottama.

“Śāradvatī­putra, the nature of bodhisattva great beings is to engender great compassion when seeing beings afflicted with suffering. Moreover, Śāradvatī­putra, bodhisattvas strive for the profound Dharma, pursue only the profound Dharma, and perfectly teach only the profound Dharma. Śāradvatī­putra, what are the profound dharmas in which they become stable? And what, Śāradvatī­putra, is their stability? Śāradvatī­putra, bodhisattvas are called stable because they do not become discouraged or despondent about unexcelled and perfect awakening. Śāradvatī­putra, when it is said that they are stable, it is because they grasp the dharmas. What dharmas do they grasp? Dharmas can be grasped with the eyes; but, Śāradvatī­putra, what the eyes grasp is not dharmas, which are not something held. What, then, is the Dharma, Śāradvatī­putra? It is by nature neither inside, nor outside. It has neither a self, nor does it belong to a self. It has neither affliction, nor purification. [F.128.b] Dharmas are grasped by the ears, nose, tongue, body, and mind, but in that respect, what the dharmas are is not the mind and so forth. Śāradvatī­putra, Dharma is something that has neither a self, nor does it belong to a self; it has neither inside, nor outside; it has neither affliction, nor purification; it has neither birth, nor cessation. Why, Śāradvatī­putra? Because that is its nature—its nature is not something made, and does not change, and therefore mind is called Dharma.

“Why, Śāradvatī­putra, is grasping so termed? It enables the grasping of emptiness, and the grasping of signlessness and wishlessness. It enables the grasping of non-perception as wishlessness, for non-perception is wishlessness. Moreover, Śāradvatī­putra, dharmas are neither to be removed, nor established. Those who are free of removing and establishing are called graspers of dharmas. Therefore, they are called bodhisattvas. Since bodhisattvas, Śāradvatī­putra, are beings (sattva) who are close to the buddhas, they are called bodhisattvas. Since there is no awakening (bodhi), they are called bodhisattvas. Alternatively, since the being (sattva) enters awakening due to the very non-existence of beings, they are therefore called bodhisattvas.

“Śāradvatī­putra, alternatively, if bodhisattvas were to teach,47 they would teach in this way. That is why, Śāradvatī­putra, being without a teaching is being a bodhisattva. Who has nothing to teach? No one at all has anything to teach. Therefore, teaching is so termed. Śāradvatī­putra, joyous, they are inclined toward nonduality, for they preach neither Dharma nor non-Dharma. Thus are bodhisattvas so termed. [F.129.a]

“Moreover, Śāradvatī­putra, awakening is awakening to emptiness. And emptiness, Śāradvatī­putra, is emptiness of what? It is emptiness of any phenomena. Śāradvatī­putra, if there is anything perceived as a phenomenon, there will be grasping to that perception, grasping as self, grasping as a being, grasping as a life force, grasping as a person, and the grasping of all grasping. Therefore, grasping to perception is so termed. The absence of that is termed emptiness; and emptiness is awakening. Moreover, Śāradvatī­putra, all phenomena are awakening, and likewise, perfect buddhahood. Thus, act in harmony and do not act in disharmony with this. This is because awakening is profound—so profound that no immature, ordinary beings progress toward it. And moreover, Śāradvatī­putra, let alone ordinary beings, even worthy ones and solitary buddhas do not progress toward it, despite having actualized knowledge of non-arising, from beholding the knowledge of exhaustion and the knowledge of non-arising. Knowledge of exhaustion comes from bringing what to exhaustion? Knowledge of exhaustion does not come from bringing any phenomenon to exhaustion. Moreover, it is because all phenomena themselves are exhausted that knowledge of exhaustion is so termed. It is because that knowledge belongs to noble beings that knowledge of exhaustion is so termed. Knowledge of exhaustion is so termed because there is no knowledge such as, ‘All this was exhausted,’ ‘Such and such was exhausted,’ or ‘Everything from here on was exhausted.’ Therefore, it is said that not even worthy ones or solitary buddhas progress toward awakening.

“Śāradvatī­putra, why is non-arising so called? Śāradvatī­putra, it is because not even the subtlest particle has arising that non-arising is so called. Śāradvatī­putra, the knowledge of that is called knowledge of non-arising. [F.129.b]

“It is because hearers lack the knowledge that ‘that does not arise from this,’ or ‘this will henceforth not arise,’ that the limitless wisdom of buddhas is so called. Why is the wisdom of a buddha limitless? Since that wisdom has no parallel and no limit, the wisdom of a buddha is called limitless. Since that wisdom is devoid of object, the wisdom of a buddha is so called.

“Śāradvatī­putra, how is the wisdom of a buddha taught to be? Since that wisdom is awakened to, it is called the wisdom of a buddha. Since that wisdom is sought after, it is called the wisdom of a buddha. Śāradvatī­putra, how is buddha taught to be? Śāradvatī­putra, beings are fickle. Śāradvatī­putra, beings flee from this state, and fail to comprehend it. Yet, Śāradvatī­putra, the buddhas have awakened to all phenomena, and therefore they are called buddhas. And how have they awakened to all phenomena? They have awakened to the very fact that there are neither phenomena nor non-phenomena, neither affliction nor purification, and that there is no present, past, or future. They have awakened to the very fact that there is no arising, engagement, exhaustion, coming, going, affliction, purification, or cessation at all.

“Moreover, Śāradvatī­putra, since, being limitless and immeasurable, they are difficult to fathom and comprehend, they are awakened. Śāradvatī­putra, it is like the following analogy. The ocean is of a single taste, free of being filled or depleted, and deep. So, too, Śāradvatī­putra, is the ‘ocean’ of a thus-gone one. Because he teaches the profound Dharma with the taste of liberation, [F.130.a] the taste of non-arising, and the taste of non-exhaustion as its single taste, he collects them progressively into his teaching of Dharma; because he resolves all doubts he absorbs all the waters of questions; because he does not forget any Dharma he is without depletion; and because he is the very presence of Dharma there is no filling him.48

“Moreover, Śāradvatī­putra, when the nature of a buddha is explained, who can comprehend that topic? It is like the following analogy, Śāradvatī­putra. When the great nāga king Sāgara (Ocean) makes it rain, he does so only in his own place, the ocean. This is because, Śāradvatī­putra, there is no place whatsoever, aside from a place consecrated by a thus-gone one, that can withstand the torrent of water from the great nāga king Sāgara. In the same way, Śāradvatī­putra, when a thus-gone one teaches on the nature of a thus-gone one and speaks about the characteristics of a buddha’s wisdom, I have never seen in the realms of beings any hearer, solitary buddha, or ordinary being who can understand it fully, that is, aside from a bodhisattva who has perfectly embarked on the Great Vehicle and been authorized by a thus-gone one.

“Śāradvatī­putra, there are four things, difficult to understand and extremely difficult to obtain, that today you have. What are these four? Śāradvatī­putra, human birth is exceedingly difficult to obtain. Śāradvatī­putra, the emergence of a thus-gone one is exceedingly difficult to obtain. Śāradvatī­putra, faith in a thus-gone one’s teaching is exceedingly difficult to obtain. And, Śāradvatī­putra, having gained faith, it is exceedingly difficult to obtain an audience to inquire about what is tenable and what is untenable. Śāradvatī­putra, these four things, so exceedingly difficult to obtain and understand, you have obtained. [F.130.b]

“Śāradvatī­putra, ask me about any teaching with which you have doubt! Śāradvatī­putra, you should take this opportunity on behalf of the world with its gods! Śāradvatī­putra, since I will pass away before too long, and since, Śāradvatī­putra, it would not be fitting for you to have regrets later, ask me!”

Then the venerable Śāradvatī­putra rose from his seat, draped his robe over one shoulder, knelt on his right knee, and said to the Blessed One, “If, in order to clarify questions, the Blessed One would allow me the opportunity, I will ask the Blessed One about some points.”

The Blessed One said to Śāradvatī­putra, “Śāradvatī­putra, I will delight you with each answer I give. Ask whatever you wish of the Thus-Gone One, the Worthy One, the Perfect Buddha!”

Śāradvatī­putra then said to the Blessed One, “Blessed One, I will ask the Thus-Gone One on behalf of beings who adhere to exalted conduct and qualities.

The Blessed One then said to Śāradvatī­putra, “Well done, well done, Śāradvatī­putra! Śāradvatī­putra, you have done well to request the Thus-Gone, worthy, perfectly awakened Buddha on behalf of the bodhisattva great beings, and on behalf of those who have embraced the altruistic intention and practice wholesome conduct, patience, and gentleness!

“Śāradvatī­putra, the limit of qualities cannot be fathomed. Śāradvatī­putra, the beings on whose behalf you ask the Thus-Gone One questions perform only limited hardships. [F.132.a] For instance, Śāradvatī­putra, suppose someone were to bring to mind all the beings that exist throughout the trichiliocosm. What do you think, Śāradvatī­putra, would that person have performed a difficult task?”

“Indeed, Blessed One, that person would have performed a difficult task.”

“Śāradvatī­putra, the difficulty of that former task does not approach even one hundredth of the difficulties of a bodhisattva’s task. It does not approach even one thousandth, or one hundred thousandth of a fraction of that difficulty—there can be no comparison.

“As another instance, Śāradvatī­putra, suppose the trichiliocosm were to become completely engulfed in flames—flaring, burning, and blazing—and someone were to extinguish that fire with one breath, and then with another breath, protect the Cakravāḍa and Mahācakravāḍa mountain ranges, the great king of mountains Sumeru, and other giant mountains; the oceans, continents, and palaces, along with all the delightful gardens, parks, forests, rivers, and pools; and all the towns, cities, counties, and regions. Śāradvatī­putra, what do you think? Would that person have performed a difficult task?”

“Indeed, Blessed One, that person would have performed a difficult task.”

“Śāradvatī­putra, the difficulty of that former task does not approach even one hundredth of the difficulties of a bodhisattva’s task. It does not match even one thousandth or one hundred thousandth of the former—no number, fraction, enumeration, analogy, or comparison would suffice.

“As another instance, Śāradvatī­putra, suppose someone were to shatter, scatter, and destroy the trichiliocosm. [F.132.b] What do you think, Śāradvatī­putra? Would such a person be diligent?”

“Indeed, Blessed One, such a person would have supreme diligence.”

“Śāradvatī­putra, that first diligence does not approach even a hundredth of the diligence of a bodhisattva—no comparison would suffice.

“As another instance, Śāradvatī­putra, suppose someone were to climb, without falling, all the way up to the world of Brahmā, on a ladder made of the legs of mosquitoes, carrying on their shoulders as much water as could fill the trichiliocosm. What do you think, Śāradvatī­putra? Would that person have performed a difficult task?”

“Blissful One, that person would have performed an extremely difficult task; that person would have diligence and great prowess.”

“Śāradvatī­putra, you should trust and comprehend that this former strength, diligence, and skill in means would not approach so much as a hundredth of the strength, diligence, and skill in means of a bodhisattva. It does not match even one thousandth or one hundred thousandth of a portion, and no number, fraction, enumeration, analogy, or comparison would suffice. [B11] This is because, Śāradvatī­putra, those sublime beings, endowed with such mental diligence, physical diligence, physical prowess, and skill in means, are equipped with aspirations and power. Śāradvatī­putra, committed to such knowledge, they are committed to the Great Vehicle, great fearlessness, great vision, buddha wisdom, and great compassion. [F.133.a] Being endowed with such comportment and conduct, they are committed to the practice and ascertainment of qualities.

“They are committed to the accomplishment of generosity, discipline, patience, diligence, absorption, and insight. They are committed to the accomplishment of skill in means. They are immersed in the accomplishment of awakened attributes, buddha manifestations, infinite supreme guides, awakened supernatural powers, and gifts of Dharma. They are immersed in the skilled accomplishment of the wishes of beings and the conduct of beings. They are intent upon and committed to the subjugation of beings’ minds. They are immersed in the accomplishment of connecting with beings’ minds. They are immersed in the accomplishment of the perception of beings. They are immersed in the accomplishment of beings’ discipline, absorption, and liberation. They are immersed in the accomplishment of the liberated wisdom vision of beings. They are immersed in the accomplishment of beings’ tranquility and special insight. They are immersed in the accomplishment of beings’ path, fruition, and truth. [F.133.b]

“The reason for this, Śāradvatī­putra, is that such sublime beings as these, who understand signs according to the languages and conventions prevalent throughout the ten directions, have attained the state of wisdom unhindered with regard to any phenomena, are immersed in accomplishing the wisdom that masters all phenomena, and are immersed in accomplishing the wisdom in which all phenomena are empty.

“Śāradvatī­putra, in sum, these sublime beings are immersed in, adhere to, aspire for, and constantly cultivate such a wisdom. These sublime beings are committed to such qualities of armor-like diligence50 and conduct. Since they are following such a path, Śāradvatī­putra, the analogies I have explained illustrate how minor, meager, and trifling others are by comparison.

“Moreover, Śāradvatī­putra, for those sublime beings who have enacted that armor-like diligence, such analogies are individually suited, as these are precisely according to how the Thus-Gone One understands it. Those who possess such a wisdom, which is precisely the one possessed by a thus-gone one, should learn and comprehend each of those analogies. Śāradvatī­putra, hearers should approach that state through faith, for they will not comprehend it exactly as it is.

“Moreover, Śāradvatī­putra, you have posed questions to the Thus-Gone One on behalf of such beings. And yet, Śāradvatī­putra, I will provide you with only a mere introduction, a mere smidgen, a mere illustration, a mere trifling, and a mere approximation. This is because, Śāradvatī­putra, understanding such things does not entail a day’s activity, a fortnight’s activity, a month’s activity, a year’s activity, a hundred years’ activity, a thousand years’ activity, a hundred thousand years’ activity, an eon’s activity, a hundred eons’ activity, a thousand eons’ activity, or a hundred thousand eons’ activity. [F.134.a] Rather, Śāradvatī­putra, it is the activity of immeasurably many, countless eons. If, Śāradvatī­putra, one cannot cover in one hundred eons, one thousand eons, or one hundred thousand eons even the qualities of the meager, trifling, and miniscule heap of merit that constitutes the very heap of merit from first giving rise to the mind of awakening, then there is no need even to discuss whether one could understand the extent of the mind of awakening engendered by bodhisattva great beings—it is impossible.

“Śāradvatī­putra, the conduct of bodhisattvas involves an immeasurable collection of merit, since it is for the purpose of great wisdom. Śāradvatī­putra, the conduct of bodhisattvas knows no end, since it matures innumerable beings. Śāradvatī­putra, the conduct of bodhisattvas is difficult to comprehend, since it is the very comprehension of the profound Dharma. Śāradvatī­putra, the conduct of bodhisattvas is profound, since it is the very absence of foundation in all phenomena. Śāradvatī­putra, the conduct of bodhisattvas is free of limit or boundary, since it is itself the infinite buddha wisdom. Śāradvatī­putra, the conduct of bodhisattvas has no culmination, since it is immeasurable.

“Śāradvatī­putra, one may think, ‘I will bring this many beings to nirvāṇa. I will practice this much generosity. I will cultivate this much discipline, this much patience, this much diligence, this much concentration, and this much insight. I will cultivate these for a certain period of time, but then at some point later on I will not cultivate them further.’ And yet, Śāradvatī­putra, the conduct of bodhisattvas is entirely free of culmination. Śāradvatī­putra, this is because bodhisattvas only see the sole culmination of the heart of awakening, such that, having attained the absorption called stainless utter purity of all phenomena, they fully realize all phenomena. [F.134.b]

“Śāradvatī­putra, the exalted intention of bodhisattva great beings should be regarded in terms of three points: The first exalted intention should be understood as the very action of renouncing all things. The second exalted intention of a bodhisattva should be understood as the very non-existence of any special clinging to self, even while pursuing the Dharma, receiving the Dharma, and fully upholding the Dharma. The third exalted intention, Śāradvatī­putra, is not discarding the profound Dharma and being keenly interested, without discouragement, in partaking in the awakening of all blessed buddhas. Śāradvatī­putra, the exalted intention of a bodhisattva should be regarded in terms of those three points.

“Śāradvatī­putra, the exalted intention of bodhisattva great beings should also be regarded in terms of three other points. What are these three points? The constant application of diligence in pursuit of the Dharma out of a desire for the Dharma discourses of the Bodhisattva Collection; following Dharma teachers in order to refine their own and all beings’ roots of virtue; and the third exalted intention of bodhisattvas, which is the repeated demonstration of service by presenting unexcelled service to such teachers. In this regard, when seeing that such service can be difficult, one should think, ‘This is a demonstration of my karma. Therefore, my not having heard is my own karma and there is no one to blame. Thus, I must by all means purify and sever all my karmic obscurations through service.’ Śāradvatī­putra, you should therefore regard this explanation to mean that the perfection of all buddha qualities is brought about through striving by all means to pursue the Dharma, and following Dharma teachers. [F.135.a]

“Śāradvatī­putra, long ago, immeasurably vast and countless beyond countless eons ago, in the eon called Jñānottama, there appeared in the world a thus-gone one, a worthy one, a perfect buddha, someone wise and virtuous, a blissful one, a knower of the world, a steersman taming beings, an unsurpassable one, a teacher of gods and humans, a blessed buddha by the name of Ārakṣapati Megheśvaradīpa. Śāradvatī­putra, the lifespan of the thus-gone one, the worthy one, the perfect buddha Ārakṣapati Megheśvaradīpa lasted a full half eon. Śāradvatī­putra, the assembly of hearers of the thus-gone one, the worthy one, the perfect buddha Ārakṣapati Megheśvaradīpa numbered as many as there are grains of sand in the river Ganges. Each of the hearers assembled, moreover, had actualized within their physical existence emancipation from both parts,51 excellent insight, and excellent view. Śāradvatī­putra, the thus-gone one Ārakṣapati Megheśvaradīpa also had an assembly of just as many bodhisattva great beings as he had hearers. Since the irreversible bodhisattvas were as many in number as there are grains of sand in the river Ganges, there is no need to mention the number of bodhisattva great beings who had newly embarked on that vehicle. Śāradvatī­putra, by the time the thus-gone one, the worthy one, the perfect buddha Ārakṣapati Megheśvaradīpa passed away, he had authorized one billion Dharma preachers throughout one billion Jambudvīpas.

“Śāradvatī­putra, the sublime Dharma of the thus-gone one Ārakṣapati Megheśvaradīpa remained for eight quintillion years. [F.135.b] Śāradvatī­putra, during that time, the lifespan of beings was eight hundred million years and, since no one died prematurely, everyone could fully complete all their actions. Śāradvatī­putra, a Dharma preacher called Prabhakīrti then appeared in that Jambudvīpa. Śāradvatī­putra, the Blessed One blessed the bodhisattva Dharma preacher Prabhakīrti to remain for as long as his sublime Dharma remained. Śāradvatī­putra, Prabhakīrti attained acceptance and became irreversible. Later, Śāradvatī­putra, as the sublime Dharma was disappearing, the Dharma preacher Prabhakīrti perfectly taught the perfect accomplishment of a thus-gone one’s awakening for countless millions of eons, going from village to village, town to town, country to country, and realm to realm.

“Śāradvatī­putra, during that time there was in that Jambudvīpa a frontier town called Dhṛtivati. There was a householder in that town called Dhṛtisena. The householder Dhṛtisena, being in the prime of youth, performed obligations on behalf of the town. At some point, a thought occurred to him about his immersion in the town’s business: ‘What kind of knowledge should I gain in order to teach others the sublime Dharma such that, upon teaching them its meaning, all their activities would be fulfilled?’

“The householder Dhṛtisena then went alone to an isolated place, and while thus contemplating, a deity appeared and said, ‘Householder, there is a thus-gone one called Ārakṣapati Megheśvaradīpa.’

“The householder Dhṛtisena was instantly elated, whereupon the god said, ‘However, householder, he has passed away.’ [F.136.a] The householder Dhṛtisena then started to cry but the deity then asked him, ‘Householder, why were you first elated, but now you cry?’

“ ‘Well, god,’ the householder Dhṛtisena replied, ‘I was elated because you said there was a thus-gone one, and I’m crying because you said he has passed away. Deity, since I have never seen a thus-gone one, my life is meaningless.’