The Basket’s Display
Part One

Thus have I heard: One time the Bhagavat was staying, with a great saṅgha of 1,250 bhikṣus and a multitude of bodhisattvas, at Jetavana, the monastery of Anāthapiṇḍada, in Śrāvastī.

Eight hundred million19 bodhisattva mahāsattvas had gathered there, such as Bodhisattva Mahāsattva Vajramati, Bodhisattva Mahāsattva Jñānadarśana, Bodhisattva Mahāsattva Vajrasena, Bodhisattva Mahāsattva Guhyagupta,20 Bodhisattva Mahāsattva Ākaśagarbha, Bodhisattva Mahāsattva Sūryagarbha, Bodhisattva Mahāsattva Anikṣiptadhura, Bodhisattva Mahāsattva Ratnapāṇi, Bodhisattva Mahāsattva Samantabhadra, Bodhisattva Mahāsattva Mahāsthāmaprāpta, Bodhisattva Mahāsattva Sarva­nīvaraṇa­viṣkambhin, Bodhisattva Mahāsattva Sarvaśūra, [F.200.b] Bodhisattva Mahāsattva Bhaiṣajyasena, Bodhisattva Mahāsattva Avalokiteśvara, Bodhisattva Mahāsattva Vajrapāṇi, Bodhisattva Mahāsattva Sāgaramati, Bodhisattva Mahāsattva Dharmadhara, Bodhisattva Mahāsattva Pṛthivīvaralocana, Bodhisattva Mahāsattva Āśvāsahasta, and Bodhisattva Mahāsattva Maitreya.

The thirty-two classes of devas had also gathered there, the principal ones being Maheśvara and Nārāyaṇa. Śakra, who is the lord of the devas, Brahmā, who is the lord of the Sahā universe, Candra, Āditya, Vāyu, Varuṇa, and other deities were also assembled there.21

Many hundreds of thousands of nāga kings had also gathered there in that retinue. Nāga King Utpala, Nāga King Elapatra, Nāga King Timiṃgira, Nāga King Gavāṃpati, Nāga King Śataśīrṣa, Nāga King Hullura,22 Nāga King Vahūdaka,23 Nāga King Takṣaka, Nāga King Gośīrṣa, Nāga King Mṛgaśīrṣa, Nāga Kings Nanda and Upananda, Nāga King Vātsīputra, Nāga King Sāgara, Nāga King Anavatapta, and many hundreds of thousands of other nāga kings were gathered there.

Many hundreds of thousands of gandharva kings had also assembled there. Gandharva King Dundubhisvara, Gandharva King Manojñasvara, [F.201.a] Gandharva King Sahasrabhuja, Gandharva King Sahāpati,24 Gandharva King Śarīraprahlādana, Gandharva King Nirnāditabhūrya, Gandharva King Alaṃkārabhūṣita, Gandharva King Kumāradarśana, Gandharva King Subāhuyukta, Gandharva King Dharmapriya, and many hundreds of thousands of gandharva kings were gathered there in that retinue.

Also gathered in that retinue were many hundreds of thousands of kinnara kings. Kinnara King Sumukha, Kinnara King Ratnakirītī, Kinnara King Svārimukha, Kinnara King Prahasita,25 Kinnara King Cakravyūha, Kinnara King Puṣpāvakīrṇa, Kinnara King Maṇi, Kinnara King Pralambodara, Kinnara King Dṛdhavīrya, Kinnara King Suyodhana, Kinnara King Śatamukha, Kinnara King Druma,26 and many hundreds of thousands of other kinnara kings were gathered there.

Many hundreds of thousands of apsarases had gathered there. The apsaras named Tilottamā, the apsaras named Suvyūhā, the apsaras named Suvarṇamekhalā, the apsaras named Vibhūṣutā, the apsaras named Karṇadhārā, the apsaras named Amṛtabindu, the apsaras named Pariśobhitakāyā, the apsaras named Maṇiprasthanā, the apsaras named Cuḍakā, the apsaras named Mṛdukā, the apsaras named Pañcabhūryābhimukhā, the apsaras named Ratikarā, the apsaras named Kañcanamālā, the apsaras named Nīlotpalā, the apsaras named Dharmābhimukhā, the apsaras named Sakrīḍā, [F.201.b] the apsaras named Kṛtsnākarā, the apsaras named Suvyūhamati, the apsaras named Keyūradharā, the apsaras named Dānaṃdadā, the apsaras named Śaśī, and many hundreds of thousands27 of other apsarases were gathered there.

Many hundreds of thousands28 of female nāgas were gathered there. The female nāga named Vibhūṣaṇadharā, the female nāga named Acilillanā,29 the female nāga named Trijaṭā, the female nāga named Svātimukhā,30 the female nāga named Jayaśrī, the female nāga named Vijayaśrī, the female nāga named Mucilindā,31 the female nāga named Vidyullocanā, the female nāga named Vidyutprabhā,32 the female nāga named Svātigiri, the female nāga named Śataparivārā, the female nāga named Mahauṣadhi, the female nāga named Jalabindu,33 the female nāga named Ekaśīrṣā, the female nāga named Śatavāhāna,34 the female nāga named Śatabāhu, the female nāga named Grasatī, the female nāga named Anākṛtsnagatā,35 the female nāga named Subhūṣaṇā,36 the female nāga named Pāṇḍarameghā,37 the female nāga named Rathābhiruḍhā,38 the female nāga named Tyāgānugatā,39 the female nāga named Anāgatā,40 the female nāga named Abhinnaparivārā, the female nāga named Pulindā,41 the female nāga named Sāgarakukṣi, the female nāga named Chatramukhā, the female nāga named Dharmapīṭhā, the female nāga named Mukhakarā,42 the female nāga named Vīryā, the female nāga named Sāgaragambhīrā, the female nāga named Meruśrī, and many hundreds of thousands of other female nāgas were gathered there.

Many hundreds of thousands of female gandharvas had also gathered there. The female gandharva named Priyamukhā, the female gandharva named Priyaṃdadā, [F.202.a] the female gandharva named Anādarśakā, the female gandharva named Vajraśrī, the female gandharva named Vajramālā, the female gandharva named Sumālinī, the female gandharva named Vanaspati, the female gandharva named Śatapuṣpā, the female gandharva named Mukulitā, the female gandharva named Ratnamālā, the female gandharva named Muditapuṣpā,43 the female gandharva named Sukukṣi, the female gandharva named Rājaśrī, the female gandharva named Dundubhi, the female gandharva named Śubhamālā, the female gandharva named Vibhūṣitālaṃkārā, the female gandharva named Abhinamitā, the female gandharva named Dharmakāṅkṣiṇī, the female gandharva named Dharmaṃdadā,44 the female gandharva named Audumbarā,45 the female gandharva named Śatākārā, the female gandharva named Padmaśriyā,46 the female gandharva named Padmāvatī,47 the female gandharva named Padmālaṃkārā,48 the female gandharva named Pariśobhitakāyā, the female gandharva named Vilāsendragāminī,49 the female gandharva named Pṛthivīṃdadā, the female gandharva named Phalaṃdadā,50 the female gandharva named Siṃhagāminī, the female gandharva named Kumudapuṣpā, the female gandharva named Manoramā, the female gandharva named Dānaṃdadā, the female gandharva named Devavacanā,51 the female gandharva named Kṣāntipriyā, the female gandharva named Nirvāṇapriyā, the female gandharva named Ratnāṅkurā, the female gandharva named Indraśrī, the female gandharva named Indramaghaśrī, the female gandharva named Prajāpatinivāsinī, the female gandharva named Mṛgarājinī, the female gandharva named Sphurantaśrī, the female gandharva named Jvalantaśikharā, the female gandharva named Rāgaparimuktā, [F.202.b] the female gandharva named Dveṣaparimuktā, the female gandharva named Mohaparimuktā, the female gandharva named Sujanaparivārā, the female gandharva named Ratnapīṭhā, the female gandharva named Āgamanagamanā, the female gandharva named Agniprabhā, the female gandharva named Candrabimbaprabhā, the female gandharva named Sūryalocanā, the female gandharva named Suvarṇāvabhāsā,52 and many hundreds of thousands53 of other female gandharvas.

Many hundreds of thousands54 of female kinnaras had gathered there. The female kinnara named Manasā, the female kinnara named Mānasī, the female kinnara named Vāyuvegā, the female kinnara named Varuṇavegā, the female kinnara named Ākāśaplavā,55 the female kinnara named Vegajavā, the female kinnara named Lakṣmīṃdadā, the female kinnara named Sudaṃṣṭrā, the female kinnara named Acalaśriyā,56 the female kinnara named Dhātupriyā, the female kinnara named Jvalantapriyā,57 the female kinnara named Suśriyā,58 the female kinnara named Ratnakāraṇḍakā, the female kinnara named Avalokitalakṣmī, the female kinnara named Kuṭilā, the female kinnara named Vajramuṣṭi, the female kinnara named Kapilā, the female kinnara named Subhūṣaṇabhūṣitā, the female kinnara named Vistīrṇalalāṭā, the female kinnara named Sujanaparisevitā, the female kinnara named Sahāpatī,59 [F.203.a] the female kinnara named Ākāśarakṣitā, the female kinnara named Vyūharājendrā, the female kinnara named Maṇicūḍā, the female kinnara named Maṇidhāriṇī, the female kinnara named Maṇirocanī, the female kinnara named Vidvajjanaparisevitā, the female kinnara named Śatākārā,60 the female kinnara named Āyurdadā, the female kinnara named Tathāgatakośaparipālitā, the female kinnara named Dharmadhātuparirakṣiṇī, the female kinnara named Satataparigrahadharmakāṅkṣiṇī, the female kinnara named Sadānukāladarśinī, the female kinnara named Nūpurottamā, the female kinnara named Lakṣaṇottamā,61 the female kinnara named Āśvāsanī, the female kinnara named Vimokṣakarā, the female kinnara named Sadānuvṛtti, the female kinnara named Saṃvegadhāriṇī, the female kinnara named Khaṅgajvalanā, the female kinnara named Pṛthivyupasaṃkramaṇā, the female kinnara named Surendramālā, the female kinnara named Surendrā, the female kinnara named Asurendrā, the female kinnara named Munīndrā, the female kinnara named Gotrakṣānti, the female kinnara named Tyāgānugatā,62 the female kinnara named Bahvāśrayā, the female kinnara named Śatāyudhā, the female kinnara named Vibhūṣitālaṃkārā, the female kinnara named Manoharā, and many hundreds of thousands63 of other female kinnaras were gathered there.

Many hundreds of thousands64 of upāsakas and upāsikās had gathered there.

Many hundreds of thousands65 of tīrthika mendicant renunciants66 had also gathered there. [F.203.b]

At the time of this great gathering, light rays shone in the great Avīci hell. Having shone there, they came to the Jetavana Monastery, where they became adornments for the monastery: pillars adorned with divine, precious jewels; multistoried buildings that were covered with gold; buildings with doors made of gold and silver; buildings with steps made of gold and silver; and upper stories made of gold and silver, the silver upper stories having gold pillars adorned with divine jewels and the gold upper stories having silver pillars adorned with divine jewels.

In the gardens around Jetavana, there appeared various kinds of wish-fulfilling trees. They had trunks of gold and leaves of silver and were bedecked with a variety of adornments, with beautiful monastic robes,67 with Kaśika cloth, with hundreds of thousands of pearl necklaces, and with hundreds of thousands of crowns, earrings, braided ribbons, armlets, and anklets.

Outside the monastery there appeared hundreds of trees, which, like the wish-fulfilling trees, were made from precious metals and were bedecked with precious bracelets.

Within the Jetavana Monastery, there appeared stairs made from diamonds and entrance chambers hung with pearls and silks.68

Many bathing pools also appeared. Some were completely filled with water that had the eight qualities.69 Some were completely filled with a variety of flowers: they were completely filled with blue lotuses, red lotuses, night lotuses, white lotuses,70 tiger claw flowers and great tiger claw flowers,71 and udumbara flowers.

Moreover, there were a variety of tree blossoms: magnolia, [F.204.a] ashoka, oleander, trumpet flower, mountain ebony, jasmine, and other beautiful tree blossoms.

The Jetavana Monastery appeared completely beautified.

From within that assembly Bodhisattva Sarva­nīvaraṇa­viṣkambhin arose from his seat, bared one shoulder, and kneeling on his right knee and facing the Bhagavat, placed his palms together and inquired of the Bhagavat, “Bhagavat, I have perceived a great, wonderful marvel. Bhagavat, where did these great light rays come from? Who has this power?”

The Bhagavat replied, “Noble son, Bodhisattva Mahāsattva72 Avalokiteśvara entered the great Avīci hell. When he had completely liberated the beings there, he went to the city of the pretas. It was he who emanated these light rays.”73

Then Sarva­nīvaraṇa­viṣkambhin asked the Bhagavat, “Bhagavat, as the great Avīci hell is without respite, how did Bodhisattva Mahāsattva Avalokiteśvara enter it? In the great Avīci hell a wall encloses a ground made of burning iron, which has become one raging flame in the shape of a reed basket. Within this Avīci hell there is a pot from which comes the sound of wailing. Many hundreds of thousands of tens of millions of hundreds of millions of beings have been thrown into that pot. Just as green or black mung beans are massed together in a water-filled vessel, rising and sinking as they are cooked, [F.204.b] that is how the beings in the great Avīci hell undergo physical suffering. Bhagavat, how did Bodhisattva Mahāsattva Avalokiteśvara enter the great Avīci hell?”

The Bhagavat answered him, “Noble son, Bodhisattva Mahāsattva Avalokiteśvara entered the great Avīci hell just as a cakravartin king enters a grove made of divine jewels. Noble son, it had no effect upon his body. As he approached the Avīci hell, it cooled. The beings that were Yama’s guards were in a state of agitation and extremely terrified. They wondered,74 ‘Why has an inauspicious sign appeared in this Avīci hell?’ When the bodhisattva Avalokiteśvara entered the Avīci hell, lotus flowers the size of cartwheels appeared, the pot burst open, and the inferno of fire transformed into a pool. On seeing these inauspicious signs appear in Avīci hell, Yama’s guardians became dismayed.

“Then Yama’s guardians gathered their swords, clubs,75 short spears, long spears, maces, discuses, tridents, and so on, and, taking all their Avīci utensils,76 went to the Dharmarāja Yamarāja. When they arrived, they told him, ‘Divine One, know first that our place of work is completely destroyed.’

“Dharmarāja Yamarāja asked them, ‘Why is your place of work completely destroyed?’

“Yama’s guardians answered, ‘Divine One,77 know first that an inauspicious omen appeared in this Avīci hell, all of which became peaceful78 and cool. There entered a handsome being, with his hair in a topknot, his body beautified by divine adornments, with an extremely loving mind, and resembling a golden statue.79 [F.205.a] That is the kind of being that arrived. The moment he arrived, lotus flowers the size of cartwheels appeared, the pot burst open, and the inferno of fire was transformed into a pool.’

“Yamarāja wondered, ‘What deity has manifested this power? Is this a special result that has occurred through the blessing of the deity Maheśvara, Nārāyaṇa, or some other deity? Have they descended to this level? Or has a powerful rākṣasa been born who rivals great Rāvaṇa?’80

“He looked with his divine sight into the heavens, wondering whose blessing this could be. Then he looked back into the Avīci hell and saw Bodhisattva Mahāsattva Avalokiteśvara there.

“Yamarāja went to Bodhisattva Mahāsattva Avalokiteśvara, bowed down his head to his feet, and made this special praise:

“ ‘I pay homage to Avalokiteśvara, Maheśvara, lover of lotuses, giver of the supreme boon, who has power; who illuminates the world;81 who brings relief; who has a hundred thousand arms; who has a hundred thousand times ten million eyes; who has eleven heads; who reaches Vaḍavāmukha; who delights in the Dharma; who completely frees all beings; who brings relief to turtles, crocodiles, and fish; who creates the greatest mass of wisdom; who brings joy; who is a splendor of jewels; who is sublime; who extinguishes Avīci; who is adorned by the splendor of wisdom; who delights in wisdom; who is the one to whom all devas make offerings, pay homage, and show reverence; who brings freedom from fear; who teaches the six perfections; who illuminates like the sun;82 [F.205.b] who creates the lamp of Dharma; whose perfectly supreme form is whatever form is pleasing; who has the form of a gandharva; who has a form like a mountain of gold; who is deep like the vast ocean; who has attained the ultimate yoga; who shows his own face; who has many hundreds of thousands of samādhis; who brings true pleasure; who has a beautified body; who manifests as the supreme rishi;83 who brings freedom from the terrors of bondage in stocks and manacles; who is free from all existences; who has many retinues; who creates abundance;84 who is a precious wish-fulfilling jewel; who teaches the path to nirvāṇa; who brings the city of the pretas to an end; who is a parasol for beings; who liberates beings from illness; who has a sacred thread made of the nāga kings Nanda and Upananda;85 who reveals the beneficial lasso; who has hundreds of mantras; who terrifies Vajrapāṇi; who terrifies the three worlds; who frightens yakṣas, rākṣasas, bhūtas, pretas, and piśācas,86 vetālas, ḍākinīs, kūṣmāṇḍas, and apasmāras; who has eyes like blue lotuses; who has profound wisdom;87 who is the lord of knowledge; who brings freedom from all afflictions; who accumulates various paths to enlightenment; who has entered sacred liberation; who has paths to enlightenment accumulated within his body; who completely liberates pretas; and who has hundreds of thousands of samādhis as numerous as atoms.’

“In that way, Yamarāja praised Avalokiteśvara with a particularly sacred praise. Then Yamarāja circumambulated him three times and departed.” [F.206.a]

Bodhisattva Sarva­nīvaraṇa­viṣkambhin asked the Bhagavat, “Bhagavat, did Bodhisattva Mahāsattva Avalokiteśvara leave?”

The Bhagavat replied, “Noble son, he left the Avīci hell and went to the city of the pretas. Many hundreds of thousands of pretas came running toward him. They were like burned tree trunks; they were like standing skeletons; they were covered with hair; they had stomachs the size of mountains and mouths the size of a needle’s eye.

“As Bodhisattva Mahāsattva Avalokiteśvara arrived at the city of the pretas, it cooled and the vajra hail ceased. The staff-wielding guard at the gates, who had thick calves and red eyes, became kind and said, ‘I should not be performing this duty.’

“Bodhisattva Mahāsattva Avalokiteśvara’s mind was filled with compassion on seeing these beings, and he emitted ten rivers from his ten fingers; he emitted ten rivers from his ten toes; and he emitted great rivers from all his pores. When the pretas tasted the water, their throats widened, their bodies became whole, and they were completely satisfied by the supreme flavor of divine food.

“Then they contemplated human existence.88 They thought about saṃsāric existence in this way: ‘Oh! The humans in Jambudvīpa are happy. They can perfectly enjoy cool shade. Happy are those humans in Jambudvīpa who are always supporting their parents and honoring them. [F.206.b] Happy are those good humans who always rely on a kalyāṇamitra. Those who continuously learn the Mahāyāna are good contemplative beings. Those who follow the eightfold path are good beings. Those who beat the dharmagaṇḍī are good beings. Those who repair dilapidated and ruined monasteries are good beings. Those who repair dilapidated, ruined, ancient stūpas are good beings. Those who are dedicated to the sacred representations and the dharmabhāṇakas are good beings. Those who have seen the activities of a tathāgata are good beings; those who have seen the activities of a pratyekabuddha are good beings; those who have seen the activities of a bodhisattva are good beings.’

“At that time there appeared the sound of the precious king of the Mahāyāna sūtras, The Sūtra of the Basket’s Display; wisdom, like a thunderbolt, destroyed the view of the aggregates as a self,89 which is like a mountain with twenty peaks; and the pretas were all reborn in the realm of Sukhāvatī as bodhisattvas named Ākāṅkṣitamukha.

“Avalokiteśvara, having completely liberated those beings, departed from the city of the pretas.”90

Then Bodhisattva Sarva­nīvaraṇa­viṣkambhin asked the Bhagavat, “Bhagavat, did Bodhisattva Mahāsattva Avalokiteśvara leave?”

The Bhagavat replied, “Noble son, each day he completely ripens a million trillion beings. Noble son, not even the tathāgatas have Bodhisattva Mahāsattva Avalokiteśvara’s prowess.”

Sarva­nīvaraṇa­viṣkambhin asked him, “Bhagavat, how is that so?” [F.207.a]

The Bhagavat answered, “Noble son, there appeared in this world the Tathāgata, the arhat, the samyaksaṃbuddha, perfect in wisdom and conduct, the sugata, the knower of the world, the unsurpassable guide who tamed beings, the teacher of gods and humans, the buddha, the Bhagavat Vipaśyin.

“At that time, Sarva­nīvaraṇa­viṣkambhin, I was a merchant named Sugandhamukha, and I heard Tathāgata Vipaśyin describe the qualities of Avalokiteśvara.”

Bodhisattva Sarva­nīvaraṇa­viṣkambhin asked the Bhagavat, “What were the qualities of Bodhisattva Mahāsattva Avalokiteśvara that you heard the tathāgata describe?”

The Bhagavat said, “Āditya and Candra came from his eyes, Maheśvara came from his forehead, Brahmā came from his shoulders, Nārāyaṇa came from his heart, Devi Sarasvatī came from his canines, Vāyu came from his mouth, Dharaṇī came from his feet, and Varuṇa came from his stomach.

“When those deities had come from Avalokiteśvara’s body, that bhagavat told the deity Maheśvara, ‘Maheśvara, in the kaliyuga, when beings have bad natures, you will be declared to be the primal deity who is the creator, the maker. All those beings will be excluded from the path to enlightenment. They will say to ordinary beings:

“Noble son, those are the words I heard Tathāgata Vipaśyin say. [F.207.b]

“In a later time, there appeared in this world the Tathāgata, the arhat, the samyaksaṃbuddha, the one with wisdom and conduct, the sugata, the knower of the world, the unsurpassable guide who tamed beings, the teacher of gods and humans, the buddha, the Bhagavat Śikhin.

“At that time, Sarva­nīvaraṇa­viṣkambhin, I was Bodhisattva Dānaśūra, and I heard from him the description of the qualities of Bodhisattva Mahāsattva Avalokiteśvara.”

Bodhisattva Sarva­nīvaraṇa­viṣkambhin asked the Bhagavat, “What were the qualities of Bodhisattva Mahāsattva Avalokiteśvara that you heard the tathāgata describe?”

The Bhagavat said, “When all the devas, nāgas, yakṣas, rākṣasas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, and humans had gathered together, the bhagavat Śikhin looked at the great gathering and began to speak of the Dharma within that assembly. At that time, light rays of various colors emanated from the mouth of Bhagavat Śikhin. They were blue, yellow, red, white, orange, and the color of crystal and of silver. They shone on all worlds in the ten directions, then returned and entered the mouth of the bhagavat.

“From within that assembly Bodhisattva Ratnapāṇi arose from his seat, bared one shoulder, and kneeling on his right knee and facing Bhagavat Śikhin, placed his palms together and addressed these words to him: [F.208.a] ‘Bhagavat, why did this sign appear?’

“Bhagavat Śikhin replied, ‘Noble son, Bodhisattva Mahāsattva Avalokiteśvara is coming from the realm of Sukhāvatī. I manifest this kind of sign when he is coming. When Bodhisattva Mahāsattva Avalokiteśvara comes, a profusion of wish-granting trees appears, a profusion of mango trees appears, star jasmine flowers and magnolia trees appear, ponds covered with flowers appear, and precious trees appear. There is a rain of various flowers,92 a rain of precious stones‍—jewels, pearls, diamonds, beryl, conch, crystal, and coral‍—and there is a rain of divine cloth. In the vicinity of the monastery the seven jewels of a cakravartin appear‍—the precious wheel, the precious horse, the precious elephant, the precious jewel,93 the precious wife, the precious householder, and the precious counselor‍—and the ground appears to be made of gold. When Bodhisattva Mahāsattva Avalokiteśvara comes from the realm of Sukhāvatī, the entire world shakes six times.’

“Then Bodhisattva Ratnapāṇi asked Bhagavat Śikhin, ‘Bhagavat, what are these omens of?’

“Bhagavat Śikhin answered, ‘Noble son, Bodhisattva Mahāsattva Avalokiteśvara is arriving, and that is why these omens appear.’

“As the earth shook and it rained beautiful lotuses, [F.208.b] Bodhisattva Mahāsattva Avalokiteśvara came to Bhagavat Śikhin. He was holding lotus flowers, each with a thousand petals and a golden stem. He bowed down his head to the bhagavat’s feet and offered the lotuses to him. He said, ‘Tathāgata Amitābha sends these flowers to you. The Tathagāta asks if you are in health, if you are at ease, and if all is well.’94

“Bhagavat Śikhin took the lotuses and placed them on his left. He then spoke of the qualities of Bodhisattva Mahāsattva Avalokiteśvara. ‘How did you, Avalokiteśvara, accomplish your task among the pretas, the beings in the Avīci hell, the beings in Kālasūtra and Raurava, the beings in Hāhava, Tāpana, the great hell Pretāyana, the great hell Agnighaṭa, the great hell Śālmali,95 the great hell Śītodaka, and others?’96

“Avalokiteśvara replied, ‘The beings in those great hells are my task. I will completely ripen those beings, and then I will bring them to the highest complete enlightenment.’

“Bodhisattva Mahāsattva Avalokiteśvara, having given this answer, bowed his head to the bhagavat’s feet, departed alone,97 and disappeared into the sky as a blazing mass of fire.

“Then Bodhisattva Ratnapāṇi asked Bhagavat Śikhin, ‘Bhagavat, if I may ask for an answer to a question, how much merit has Bodhisattva Mahāsattva Avalokiteśvara accumulated?’ [F.209.a]

“Bhagavat Śikhin replied, ‘If someone were for a deva’s eon to serve tathāgatas, arhats, and samyaksaṃbuddhas as numerous as the grains of sand in the Ganges with robes, food, bowls, bedding, seats,98 necessary medicine, and utensils, the merit that would be produced through those tathāgatas would be the same as that of the tip of one hair on the body of Bodhisattva Mahāsattva Avalokiteśvara.

“ ‘Noble son, it is like this. As a comparison, if it were to rain day and night on the four great continents for a twelve-month year, I could count each drop, but, noble son, I cannot calculate Bodhisattva Mahāsattva Avalokiteśvara’s accumulation of merit.

“ ‘Noble son, it is like this. As a comparison, the ocean is 84,000 yojanas deep and has an immeasurable expanse, but I can count each drop all the way down to Vaḍavāmukha. However, noble son, I cannot calculate Bodhisattva Mahāsattva Avalokiteśvara’s accumulation of merit.

“ ‘Noble son, it is like this. As a comparison, I can count every hair on all the four-legged creatures in the four great continents, such as lions, tigers, bears, hyenas, deer, camels, jackals,99 and so on, and oxen, donkeys, cattle, elephants, horses, buffalo, and cats, but, noble son, I cannot calculate Bodhisattva Mahāsattva Avalokiteśvara’s accumulation of merit.

“ ‘Noble son, it is like this. As a comparison, if stūpas100 for tathāgatas, arhats, and samyaksaṃbuddhas as numerous as atoms were made in divine gold and precious stones, [F.209.b] and in one day the relics were placed in them all, I can calculate the accumulation of that merit, but I cannot calculate Bodhisattva Mahāsattva Avalokiteśvara’s accumulation of merit.

“ ‘Noble son, it is like this. As a comparison, I can count the number of leaves in a forest of agarwood trees, but I cannot calculate Bodhisattva Mahāsattva Avalokiteśvara’s accumulation of merit.

“ ‘Noble son, it is like this. As a comparison, if all the women, men, boys, and girls in the four great continents were to gain the result of becoming stream entrants, once-returners, non-returners, arhats, and pratyekabuddhas, their merit would only be, as said before, equal to the merit of the tip of one hair on the body of Bodhisattva Mahāsattva Avalokiteśvara.’

“Then Bodhisattva Ratnapāṇi asked Bhagavat Śikhin, ‘Bhagavat, I have never seen nor heard of tathāgatas having the kind of accumulation of merit that Bodhisattva Mahāsattva Avalokiteśvara has, let alone bodhisattvas.’

“Bhagavat Śikhin said, ‘Noble son, even if all who are tathāgatas, arhats, and samyaksaṃbuddhas like me were gathered in one place and provided for an eon with robes, food, bowls, bedding, seats, necessary medicine, and utensils, those tathāgatas, arhats, and samyaksaṃbuddhas [F.210.a] would still not be able to calculate Bodhisattva Mahāsattva Avalokiteśvara’s accumulation of merit. So, noble son, it is needless to say that I cannot do so all by myself in this world.

“‘Those who remember Bodhisattva Mahāsattva Avalokiteśvara’s name will have happiness in this world. They will be completely freed from the sufferings of aging, death, and illness. They will be freed from the unavoidable sufferings of saṃsāra. Like white and pale yellow birds, like kings of geese moving with the speed of the wind, they will go to the realm of Sukhāvatī. They will hear the Dharma by listening to Tathāgata Amitābha teach. The sufferings of saṃsāra will not afflict their bodies. They will not become old or die. They will have no desire, anger, or stupidity. Their bodies will feel no hunger or thirst. They will not know the suffering of being inside a womb. Completely inspired by the taste of the Dharma, they will be reborn within a lotus and will remain in that realm until Bodhisattva Mahāsattva Avalokiteśvara’s powerful commitment is fulfilled and all beings have been brought to liberation.’

“Then Bodhisattva Ratnapāṇi asked Bhagavat Śikhin, ‘Bhagavat, when will that powerful commitment be fulfilled?’

“Bhagavat Śikhin replied, ‘He completely ripens the many beings who circle in saṃsāra, teaches them the path to enlightenment, and teaches the Dharma in whatever form a being can be taught through. He teaches the Dharma in the form of a tathāgata to beings who are to be taught by a tathāgata. [F.210.b] He teaches the Dharma in the form of a pratyekabuddha to beings who are to be taught by a pratyekabuddha. He teaches the Dharma in the form of an arhat to beings who are to be taught by an arhat. He teaches the Dharma in the form of a bodhisattva to beings who are to be taught by a bodhisattva. He teaches the Dharma in the form of Maheśvara to beings who are to be taught by Maheśvara. He teaches the Dharma in the form of Nārāyaṇa to beings who are to be taught by Nārāyaṇa. He teaches the Dharma in the form of Brahmā to beings who are to be taught by Brahmā. He teaches the Dharma in the form of Śakra to beings who are to be taught by Śakra. He teaches the Dharma in the form of Āditya to beings who are to be taught by Āditya. He teaches the Dharma in the form of Candra to beings who are to be taught by Candra. He teaches the Dharma in the form of Agni to beings who are to be taught by Agni. He teaches the Dharma in the form of Varuṇa to beings who are to be taught by Varuṇa. He teaches the Dharma in the form of Vāyu to beings who are to be taught by Vāyu. He teaches the Dharma in the form of a nāga to beings who are to be taught by a nāga. He teaches the Dharma in the form of Vighnapati to beings who are to be taught by Vighnapati. He teaches the Dharma in the form of a yakṣa to beings who are to be taught by a yakṣa. He teaches the Dharma in the form of Vaiśravaṇa to beings who are to be taught by Vaiśravaṇa.101 He teaches the Dharma in the form of a king to beings who are to be taught by a king. He teaches the Dharma in the form of a paṇḍita to beings who are to be taught by a paṇḍita. He teaches the Dharma in the form of a king’s soldier to beings who are to be taught by a king’s soldier. [F.211.a] He teaches the Dharma in the form of parents to beings who are to be taught by their parents. He teaches the Dharma in whatever particular form a being should be taught through. That, noble son, is how Bodhisattva Mahāsattva Avalokiteśvara completely ripens beings and teaches them the Dharma of nirvāṇa.’

“Then Bodhisattva Ratnapāṇi said to Bhagavat Śikhin, ‘Bhagavat, this is extraordinarily marvelous. I have never seen nor heard of such a thing before. Not even the tathāgatas have what Bodhisattva Mahāsattva Avalokiteśvara has.’

“Bhagavat Śikhin said, ‘Noble son, in this Jambudvīpa there is a cave named Vajrakukṣi in which a hundred thousand million times ten million asuras live. Bodhisattva Mahāsattva Avalokiteśvara teaches the asuras there in the form of an asura. He teaches them the precious king of the Mahāyāna sūtras, The Sūtra of the Basket’s Display. He says to the listening asuras,102 “You must listen.”

“ ‘Then all other asuras, with loving minds and peaceful minds, with palms placed together, come to listen to this Dharma teaching from Bodhisattva Mahāsattva Avalokiteśvara:

“ ‘ “Those who turn their minds to this king of the sūtras will have happiness in this world. Hearing it will purify them of the five actions with immediate results on death. At the time of death, twelve tathāgatas will come and reassure them, saying, ‘Noble son, do not be afraid. You have heard the precious king of the Mahāyāna sūtras, The Sūtra of the Basket’s Display. You have prepared various paths for going to Sukhāvatī. [F.211.b] You have prepared various parasols, various crowns, various earrings, and various necklaces.’ When that kind of omen appears, at death they will go without impediment to Sukhāvatī.”

“ ‘Ratnapāṇi, in that way, Bodhisattva Mahāsattva Avalokiteśvara teaches the Dharma of nirvāṇa to the asuras and shows them the entranceway to nirvāṇa.’

“Then Bodhisattva Ratnapāṇi bowed his head to Bhagavat Śikhin’s feet and departed.”

At this point, Sarva­nīvaraṇa­viṣkambhin said to the Bhagavat, “It is very difficult, Bhagavat, to hear the manifold description of Avalokiteśvara’s qualities.”

The Bhagavat told him, “Noble son, there will be a description of Avalokiteśvara’s qualities after he has left Vajrakukṣi and come to the land of iron. Listen to it at that time. Before that there is this teaching:103

“In a later time, there was the Tathāgata, the arhat, the samyaksaṃbuddha, perfect in wisdom and conduct, the sugata, the knower of the world, the unsurpassable guide who tamed beings, the teacher of devas and humans, the buddha, the Bhagavat Viśvabhū.

“At that time, Sarva­nīvaraṇa­viṣkambhin, I was a rishi who taught patience and lived in a cliff among the mountains where people did not go. At that time, I heard Tathāgata Viśvabhū describe the qualities of Bodhisattva Mahāsattva Avalokiteśvara.

“Avalokiteśvara had gone to the land of gold and taught the eightfold noble path, the Dharma that teaches nirvāṇa, to the upside-down beings104 who lived there.

“He then left the land of gold and went to the land of silver. Bodhisattva Mahāsattva Avalokiteśvara said to the four-legged beings who lived there, ‘You must listen with perfect, pure thought to this Dharma teaching on contemplating nirvāṇa, on turning the mind to nirvāṇa.’ Then Avalokiteśvara taught them the Dharma.

“Those beings sat before Bodhisattva Mahāsattva Avalokiteśvara and requested him, [F.212.a] ‘Show the path to blind beings! Be a protector and refuge to beings who have no protector! Be a father and mother to those who do not have a father and mother! Be a lamp for the darkness of the three lower existences! Be aware of us and show us, with great compassion, the path to liberation.105 The beings who have obtained and always remember your name are happy; they are free from this kind of suffering that we experience.’

“At this, the precious king of the Mahāyāna sūtras, The Sūtra of the Basket’s Display, issued forth into the ears of those beings. When they heard it, they reached an irreversible level and were established in the highest happiness.[B2]

“Bodhisattva Mahāsattva Avalokiteśvara then left for another land, which was made of iron, where he approached the asura king Bali.106

“When the asura king Bali saw Bodhisattva Mahāsattva Avalokiteśvara approaching from the distance, he went toward Bodhisattva Mahāsattva Avalokiteśvara, accompanied by his queens, his retinue, and many asuras such as Kubja and Vāmanaka107 with their retinues. Bali bowed down at his feet and said these words:

“Bali offered a bejeweled throne to Bodhisattva Mahāsattva Avalokiteśvara and implored him, ‘Bhagavat, look with compassion upon those who like to perform bad actions, who lust after the wives of others, [F.212.b] who are dedicated to killing, who kill others, and who are old and dying. Be a refuge to those who are weary of saṃsāra. You, lord, be our father and mother and show the path to we who are bound in bondage.’

“Avalokiteśvara said, ‘Noble son, it is like this: I will explain how much merit is acquired by those who give alms to a tathāgata, an arhat, a samyaksaṃbuddha.

“ ‘Noble son, it is like this. As a comparison, were there to be as many bodhisattvas like myself as there are grains of sand in twelve Ganges Rivers, and were they to be in one place with every facility for a deva’s eon, they would still be unable to calculate that aggregation of merit. So it is needless to say that I cannot do so all by myself in the realm of the asuras.

“ ‘Noble son, it is like this. As a comparison, I can count how many atoms there are, but, noble son, I cannot calculate the accumulation of merit through that alms giving.

“ ‘Noble son, it is like this. As a comparison, I can count each drop in the vast extent of the ocean, but, noble son, I cannot calculate the accumulation of merit through that alms giving.

“ ‘Noble son, it is like this. As a comparison, if all the men, women, boys, and girls in the four continents were to apply themselves to work, and those people in the four continents were to do no other work than growing mustard, and from time to time the king of the nāgas would send down rain, and the mustard would grow perfectly for one harvest; and then if the men, women, boys, and girls were to load that mustard into carts, bags, and baskets, onto camels, donkeys, and cattle, and collect the great harvest together; and then if the donkeys and cattle threshed it to make a vast heap of mustard seeds, [F.213.a] noble son, I could count each one of those grains, but, noble son, I cannot calculate the accumulation of merit through that alms giving.

“ ‘Noble son, it is like this. As a comparison, the lower half of the supreme mountain Sumeru extends downward for 84,000 yojanas and the upper half extends upward for 84,000 yojanas. Noble son, if Sumeru were to become a mass of birch bark; if the vast ocean was to become an inkwell; and if all the men, women, boys, and girls who live in the four continents were to become scribes; and if they were to write on the limitless, endless extent of Mount Sumeru as birch bark, I would be able to count each letter, but, noble son, I cannot calculate the accumulation of merit through that alms giving.

“ ‘Noble son, it is like this. As a comparison, if all those scribes were to become bodhisattvas on the tenth bhūmi, then the accumulation of merit of all those bodhisattvas on the tenth bhūmi would then equal the accumulation of merit through that alms giving.

“ ‘Noble son, it is like this. As a comparison, I can count each grain of sand in the ocean, but, noble son, I cannot calculate the accumulation of merit through that alms giving.’

“Then the asura king Bali, with tears, a darkened face,108 choking, with stuttering words and sighs, told Bodhisattva Mahāsattva Avalokiteśvara his story:

“ ‘What kind of gift did I, Bali, make, with my queens and retinue, that brought me bondage in this lifetime? I made an offering to a bad recipient, and I am now experiencing the result of that action. Even a handful of dust thrown toward an omniscient one transforms into amṛta, but I made my offerings not knowing that, [F.213.b] and made an offering to a petitioner who came to me in the form of a dwarf.

“ ‘I had prepared offerings of elephant- and horse-drawn carts carrying diadems, earrings, and necklaces, hung with precious yak-tail whisks, and covered with strings of pearls, a net of pearls as a rear adornment, and jingling golden bells hanging from silver cords.

“ ‘I had also prepared offerings of a thousand tawny cows with silver hooves, golden horns, and covered with nets of pearls.

“ ‘I had also prepared an offering of a thousand young women with excellent complexions, who were full-bodied, very beautiful, similar to and rivaling divine maidens; adorned with divine jewelry; wearing diadems, earrings, and necklaces; adorned with armlets, bracelets, anklets, and girdles; and wearing rings, sash necklaces, and gold rings on the big toes of their left feet.109 They jingled as they moved, and wore clothing of silks in a variety of colors.

“ ‘I had also prepared a hundred thousand precious seats, numerous heaps of gold, heaps of silver, and heaps of jewels.

“ ‘I had prepared numerous heaps of clothing and jewelry.

“ ‘I had prepared many hundreds of thousands of herds of cows along with herders.

“ ‘I had prepared numerous kinds of food and drink. I had prepared divine food with supreme flavors.

“ ‘I had continuously prepared bejeweled bells of gold and silver, many bejeweled lion thrones of silver and gold, many thousands of divine yak-tail whisks, parasols, shoes adorned with gold, and bejeweled gold diadems.

“ ‘At that time, I had invited a thousand kings, a hundred thousand brahmins, and many hundreds of thousands of kṣatriyas, and I became arrogant on seeing110 that I was their sole ruler. [F.214.a]

“ ‘I now confess my first bad action. I tore out the hearts of the kṣatriya wives, slaughtered the boys and girls, bound all the great kṣatriyas in stocks111 and shackles, and took them to a copper cave. I imprisoned many hundreds of thousands of kṣatriyas in that copper cave. I fastened the legs and arms of those kṣatriyas, such as the Khasas and Pāṇḍavas, with iron chains and iron pegs to keep them in that cave.

“ ‘I made doors for the cave: the first door was made of wood, the second door was made of acacia, the third door was made of bronze, the fourth door was made of copper, the fifth door was made of iron, the sixth door was made of silver, and the seventh door was made of gold. Then I heaped seven mountains, one on top of the other, in front of the golden door.112

“ ‘Then I went in search of Daśarathaputra,113 one day in the form of a beggar, one day in the form of a bee, one day in the form of a pig, and one day in the form of a man, transforming into a different form each day, but I did not see him.

“ ‘Then, after contemplating, I began to make my offerings. Daśaratha­putra, seizing the opportunity, quickly removed the seven mountains, throwing them to another place. He then shouted loudly to the kṣatriyas. Yudhiṣṭhira, Nakula, Sahadeva, Bhīmasena, Arjuna, the Kauravas, and the other kings heard him and were relieved and comforted.114

“ ‘Daśarathaputra asked, “Are you alive or dead?”

“ ‘They replied, “We are alive, Bhagavat.”

“ ‘Then the great hero destroyed all the doors and looked inside the copper cave. All the bound kings saw Nārāyaṇa. They discussed among each other, saying, “Either the time has come for the asura king Bali to die, [F.214.b] or the time has come for us to be slain.” They said to each other, “It is good if we die in battle, but it’s not good to die in chains. If we die in chains, the way of the kṣatriyas will come to an end, but if we die on the battlefield, we will be reborn in the higher realms.”

“ ‘Then all the great kings returned to their own cities and made preparations with many horse-drawn chariots.

“ ‘While they prepared their very precious chariots and weapons, Daśaratha­putra transformed himself into a dwarf who wore a deerskin as a sash, held a bamboo staff, and carried a stool. He came to where I was and arrived at my door.

“ ‘The guard stationed there said, “Brahmin dwarf, you can’t enter.”

“ ‘He said, “I have come a long way.”

“ ‘Then the guard asked, “Brahmin, where do you come from?”

“ ‘He answered, “I have come to the rishi king from Candradvīpa.”

“ ‘Then the guard came to me115 and said, “Your Majesty, a brahmin dwarf has arrived here.”

“ ‘I, the lord of the asuras, asked, “What is it that he requires?”

“ ‘The guard said, “Your Majesty, I don’t know.”

“ ‘Then I said, “Go and bring the brahmin to me.”

“ ‘The guard summoned him, saying, “Come in, great brahmin.”

“ ‘Then he came inside and was placed on a precious seat.

“ ‘Śukra, who was renowned as my upādhyāya, was also present at this time and said to me, “This is a person who brings doom.116 He will certainly cause you an obstacle.”

“ ‘I asked him, “Bhagavat, how do you know that?”

“ ‘Śukra answered, “I know by seeing his signs and omens.”

“ ‘I asked, “What can we do?” [F.215.a]

“ ‘Nārāyaṇa thought, “If he thinks about this, he will definitely decide against making a gift, so I will put divinely inspired speech into his mouth.”

“ ‘So I said, “Come here, brahmin. What is your wish?”

“ ‘The brahmin answered, “I ask for two steps of ground.”

“ ‘I said, “Great brahmin, if you are asking for two steps, I will give you three.”

“ ‘The dwarf accepted this gift, saying, “This is auspicious.” He accepted it along with a gift of water, sesame, and gold, and then vanished.

“ ‘Śukra said to me, “Rishi King, I said that this was a man of doom who had come, but you did not pay heed to what I said. So may you experience the result of your actions!”

“ ‘Then Nārāyaṇa appeared in his own form. He was vast, with the sun and moon on his shoulders, and holding a sword, a bow, a wheel, a long spear, and a short spear117 in his hands. I, lord of the asuras, became faint, grew dizzy, fell headlong, and said, “What have I done? I have taken poison with my own hand!”

“ ‘Nārāyaṇa took two steps and said, “Give me my third step!”

“ ‘I said, “There can be no third. You have taken all the ground that can be taken. What can I do?”

“ ‘Nārāyaṇa said, “Wherever I place you, there shall you stay.”

“ ‘Then I, lord of the asuras, said to him, “Whatever you command, that I will do.”

“ ‘Nārāyaṇa asked, “Is this true? Is this true?”

“ ‘I answered, “It’s the truth, it’s the truth.”

“ ‘Thus Nārāyaṇa caught me in the noose of truth. The offering site was destroyed and the offering bowls discarded. The Pāṇḍavas and Kauravas took away the maidens. The Kauravas, Pāṇḍavas, and the others118 took away the golden lion thrones, the divine parasols, the bejeweled shoes, the clothing, the jewelry, the bejeweled golden armlets, [F.215.b] and the tawny cows, destroying the offering site.

“ ‘I, lord of the asuras, having been expelled from the offering site,119 contemplated my situation and said, “I was about to make an excellent offering, but I made an unfortunate offering that has resulted in this bondage. Homage to you, lord. Do what is to be done. It will be as you do.”120

“ ‘Then Nārāyaṇa took me, my queens, and my retinue and placed us in the underworld.

“ ‘I121 have this to say to the bhagavat: In the past I made that gift to a bad recipient, and now I am experiencing the result of that action.

“ ‘Be my refuge, holder of beautiful lotuses.

“ ‘I make this praise to the one who wears a matted topknot; to the one who has an omniscient buddha122 upon his head; to the one who brings relief to many beings; to the one who has compassion for the inferior and desolate; to the one who has beautiful eyes like parasols; to the one who has illuminated the world;123 to the one who is a supreme king of healing; to the one who is a perfectly pure being; to the one who has the supreme attainment of yoga; to the one who has perfect liberation; to the one who is a lover of liberation; to the one who is like a wish-fulfilling jewel; to the one who protects the treasure of the Dharma; to the one who is a teacher of the six perfections; and to the one whose thoughts are good.

“ ‘The beings who remember your name, Bodhisattva Mahāsattva Avalokiteśvara, will have happiness. When those who have been born in Kālasūtra, Raurava, Avīci,124 and in the city of the pretas remember your name, they will be freed from the great suffering of the lower existences. The beings who remember your name will have good thoughts. They will go to the realm of Sukhāvatī, and listen to the Dharma from Tathāgata Amitābha.’

“Then Bodhisattva Mahāsattva Avalokiteśvara made the following prophecy to Bali, the lord of the asuras: [F.216.a] ‘You, lord of the asuras, will become the Tathāgata, the arhat, the samyaksaṃbuddha, perfect in wisdom and conduct, the sugata, the knower of the world, the unsurpassable guide who tamed beings, the teacher of devas and humans, the buddha, the Bhagavat Śrī. You will guide all the asuras. In your buddha realm there will not be the word desire, there will not be the word anger, there will not be the word ignorance, and you will come into possession of the six-syllable mahāvidyā.’

“As a gift with which to request the Dharma, Bali presented Avalokiteśvara with strings of pearls worth a hundred thousand silver coins125 and diadems adorned with various jewels.

“Then Bodhisattva Mahāsattva Avalokiteśvara began to teach the Dharma.

“ ‘Listen, great king. Human beings are continually thinking about transitory things, about acquisitions,126 about great pleasures, about male and female slaves, servants, and hired workers, about costly clothes, beds, and seats, about valuable treasures, riches, stores of grain, and storerooms, about sons and daughters, and about wives and parents. They are ignorant. Those things that they are attached to appear as dreams do.

“ ‘At the time of death, there will be no one to protect them. When they are separated from their lives they will look back at Jambudvīpa. They will see the great river filled with pus and blood. They will see the great trees that blaze with fire, blaze strongly, and blaze fiercely. When they see them they will be terrified. Yama’s guards127 will bind them with nooses and drag them away. When their feet are cut through on the great road of razors, as they lift that foot another foot will replace it. [F.216.b] Numerous ravens, vultures, eagles, and dogs will devour them. They will experience the sensation of great suffering in the hells. When they step off the great road of razors, five hundred thorns, each with sixteen spikes, will pierce each foot. They will cry out, “What have I, who delighted in bad actions, done?”128

“ ‘Yama’s servants will reply, “Friend, you did not offer alms to the Tathāgata. You did not hear the gaṇḍī being beaten. You did not circumambulate a stūpa anywhere.”

“ ‘To that they will reply, “We were without faith, delighted in bad actions, rejected the Buddha, Dharma, and Saṅgha, and are experiencing the result of those actions.”

“ ‘Yama’s guardians will then take them to King Yama, bring them before him, and present them to him.

“ ‘King Yama will say to the guardians, “Show them today your place of work!”

“ ‘So Yama’s guardians will bring them to the great Kālasūtra hell and put them into it. Inside there, though a hundred spears strike them, they will not die. Though a hundred spears strike them a second time, they will not die. Though a hundred spears strike them a third time, they still will not die. Because they will not die, they are thrown into a furnace, but there they still will not die.

“ ‘A red hot metal ball will be inserted into their mouths, incinerating their lips, destroying their teeth, splitting their palate, and loudly burning up their throat, gullet, heart, anus, and whole body.

“ ‘It is like this, great king. There will be no one to protect them in that other world. Therefore, great king, you must diligently create merit in this life.’

“In that way Avalokiteśvara gave Bali the appropriate Dharma teaching. [F.217.a] Bodhisattva Mahāsattva Avalokiteśvara then told that great king, ‘I must leave, for today many are gathering in the Jetavana Monastery.’129

“Bodhisattva Mahāsattva Avalokiteśvara now radiated many blue, yellow, red, white, crystal, and silver light rays that reached Tathāgata Viśvabhū, before whom devas, nāgas, yakṣas, mahoragas, and humans had gathered.

“From within that assembly of bodhisattvas the bodhisattva named Gaganagañja arose from his seat, bared one shoulder, and kneeling on his right knee and facing Bhagavat Viśvabhū, placed his palms together and addressed these words to him: ‘Bhagavat, where did these light rays come from?’

“Bhagavat Viśvabhū said, ‘Noble son, the light rays came from Bodhisattva Mahāsattva Avalokiteśvara, who is in the palace of Bali, the lord of the asuras.’

“Bodhisattva Gaganagañja then asked Bhagavat Viśvabhū, ‘Is there a way for me to see Bodhisattva Mahāsattva Avalokiteśvara?’

“Bhagavat Viśvabhū answered, ‘Noble son, he is coming here.’

“When Bodhisattva Mahāsattva Avalokiteśvara left the palace of Bali, lord of the asuras, divine flowers fell on Jetavana Monastery, and extremely beautiful wish-granting trees appeared there. They were hung with hundreds of thousands of adornments, with many hundreds of thousands of strings of pearls, with silk, with monastic robes,130 and with clusters of garlands. Their trunks were red, and their leaves were made of gold and silver. There were also many trees made of coral, many blossom-covered trees, [F.217.b] and pools that were completely filled with flowers.

“Then Bodhisattva Gaganagañja asked Bhagavat Viśvabhū, ‘Bhagavat, is Bodhisattva Mahāsattva Avalokiteśvara not coming?’

“Bhagavat Viśvabhū answered, ‘Noble son, he has left the palace of Bali, lord of the asuras, and is going to an extremely dreadful land131 named Tamondhakāra where there are no humans. There, noble son, the sun and moon do not shine. A wish-fulfilling jewel named Varada provides light in that place.

“Many hundreds of thousands of yakṣas and rākṣasas live in that continent. They become happy as Bodhisattva Mahāsattva Avalokiteśvara arrives there, and with joy in their hearts they run to him. When they come to Bodhisattva Mahāsattva Avalokiteśvara, they pay homage at his feet and ask, ‘You are not tired? You are not exhausted? It has been a long time since you were here in Tamondhakāra.’

“He answers, ‘I have been doing much. I have not been ripening my own mind for the sake of one being, but have been, with the motivation of great compassion, ripening many beings.’132

“The yakṣas and rākṣasas lead him to a lion throne of divine gold and jewels, upon which he sits. Seated,133 he teaches the Dharma to the yakṣas and rākṣasas:

“ ‘Listen! Those who hear and then possess, study, promulgate,134 and have their minds completely focused on even one four-line verse135 of the precious king of the Mahāyāna sūtras, The Sūtra of the Basket’s Display, will be inspired to accumulate merit.

“ ‘Noble sons, it is like this: For example, I know the number of atoms that exist, but, noble sons, I cannot calculate the accumulation of merit that comes from the precious king of the Mahāyāna sūtras, The Sūtra of the Basket’s Display.

“ ‘Noble sons, it is like this: For example, I can count the drops in the vast ocean, but, noble sons, I cannot calculate the accumulation of merit that comes from even one four-line verse136 of the precious king of the Mahāyāna sūtras, The Sūtra of the Basket’s Display. [F.218.a]

“ ‘Noble sons, if tathāgatas, arhats, and samyaksaṃbuddhas as numerous as the grains of sand in twelve Ganges Rivers were gathered together in one place and for twelve eons were provided with robes, food, bowls, bedding, seats,137 necessary medicine, and utensils, they would still not be able to calculate the merit that comes from even one four-line verse138 of the precious king of the Mahāyāna sūtras, The Sūtra of the Basket’s Display. So it is needless to say that I cannot do so all by myself in Tamondhakāra.

“ ‘Noble sons, it is like this: For example, even if all the households in the four continents built monasteries of gold and jewels and built a thousand stūpas inside each of those monasteries, and in one day inserted relics in them all, the accumulation of merit from one four-line verse139 of the precious king of the Mahāyāna sūtras, The Sūtra of the Basket’s Display, would be far greater than the merit from inserting the relics.

“ ‘Noble sons, it is like this: For example, just as the five great rivers flow into the great ocean, noble sons, in that same way merit accumulates from one four-line verse140 of the precious king of the Mahāyāna sūtras, The Sūtra of the Basket’s Display.’

“Then the yakṣas and rākṣasas asked Bodhisattva Mahāsattva Avalokiteśvara, ‘What kind of accumulation of merit is obtained by those beings who write out this precious king of the Mahāyāna sūtras, The Sūtra of the Basket’s Display?’

“ ‘Noble sons, their accumulation of merit is immeasurable. Those who engage in writing out the precious king of the Mahāyāna sūtras, The Sūtra of the Basket’s Display, are engaged in writing the eighty-four thousand compilations of the Dharma. They will become kings; they will become cakravartins who rule the four continents; they will give birth to thousands of brave heroic sons with perfect bodies and who defeat their adversaries.

“ ‘Those who always possess and remember the name of the precious king of the Mahāyāna sūtras, The Sūtra of the Basket’s Display, [F.218.b] will be completely liberated from the suffering of saṃsāra and be completely liberated from birth, aging, sickness, death, misery, lamentation, suffering, unhappiness, and conflict. Wherever they are reborn, in every life they will remember their previous lives. Their bodies will have an aroma like gośīrṣa sandalwood. From their mouths will come the scent of the blue lotus. Their bodies will be completely perfect, and they will have immense, powerful strength.’

“In that way Avalokiteśvara taught them an appropriate Dharma. Some of the yakṣas and rākṣasas attained the result of becoming a once-returner. The others attained the result of becoming a non-returner.141

The yakṣas and rākṣasas then said, ‘Stay here.142 Do not go anywhere else. We will build a stūpa of divine gold in Tamondhakāra. We will create a circumambulatory walkway of gold.’

“But Bodhisattva Mahāsattva Avalokiteśvara said to them, ‘I have to bring many beings onto the path to enlightenment.’

“The yakṣas and rākṣasas, resting cheeks on hands, brooded and said to each other, ‘Our Avalokiteśvara is going to leave us, and we will not be able to talk about the Dharma with him.’

“As Bodhisattva Mahāsattva Avalokiteśvara was leaving, the yakṣas and rākṣasas followed him.

“Bodhisattva Mahāsattva Avalokiteśvara said to them, ‘It is too far for you to come, so you should go back.’

“The yakṣas and rākṣasas bowed down at the feet of Bodhisattva Mahāsattva Avalokiteśvara and returned.

“Then Avalokiteśvara vanished into the sky as a mass of flames.”

“Avalokiteśvara then manifested in the form of a brahmin and went among the devas in the Śuddhāvāsa realms. [F.219.a] Among those devas there was a deva named Sukuṇḍala who was poor and suffering.

“Avalokiteśvara came to that deva in the form of the brahmin and said to him, ‘I’m hungry and thirsty.’

“The deva said to the brahmin, ‘Great brahmin, I have nothing at all.’

“The brahmin said, ‘You should give me what little you have.’

“So Sukuṇḍala entered his divine palace and looked inside his pots. He saw that some pots had become completely filled with priceless precious jewels, other pots had become completely filled with food that had the supreme flavors, and the left side of the divine palace had become completely filled with divine clothing.

“Sukuṇḍala thought, ‘Without a doubt the one at my door is an excellent recipient for offerings, and he has brought me this attainment of splendor.’

“Sukuṇḍala invited the brahmin into his divine palace. The brahmin entered, and Sukuṇḍala offered him the divine jewels, served him the food with divine perfect flavors, and gave him the divine clothing.143 The brahmin ate and recited a benediction.

“The deva Sukuṇḍala then asked him, ‘Great brahmin, where do you come from?’

“He replied, ‘I come from the monastery named Jetavana.’

“Sukuṇḍala asked him, ‘What is that place like?’

“The brahmin answered, ‘It is a place that is delightful, filled with divine jewels, and completely beautified by divine wish-granting trees. There are beautiful flowers, many kinds of bathing pools, many who have the qualities of right conduct and are worthy recipients for offerings, and there are the miracles of Tathāgata Viśvabhū. Son of a deva, that is how pleasant that place is.’

“The deva then said, ‘Brahmin, you definitely speak the truth. Who are you? Are you a deva or a human? If you are a human you don’t seem to be one.’ [F.219.b]

“The brahmin replied, ‘I am not a deva and I am not a human. I am one who has compassion for the poor and the wretched. I am one who shows them the path to enlightenment. I am a bodhisattva.’

“Deva Sukuṇḍala then offered his diadem and earrings to the brahmin and recited:

“After the deva had recited this verse, the brahmin departed.

“The great brahmin descended from the deva realms to the island of Siṃhala. Arriving there, he transformed himself into a handsome form and approached the rākṣasīs. When they saw his handsome body they desired him. Desiring him, they came to him and said, ‘Sir, take us young women. We have no husband. For we who have no husband, be a husband. For we who have no protector, be a protector. For we who have no support, be a support. These are your homes with food; homes with drink; and homes with clothes and a variety of multicolored beds,144 beautiful gardens, and beautiful pools.’

“He said, ‘Only if you do as I command.’

“They answered, ‘We will!’

“He then taught them the noble eightfold path. He made them recite the fourfold scriptures. Some of them attained the result of becoming a once-returner, and some attained the result of becoming a non-returner.145 The rākṣasīs were no longer afflicted by the suffering of desire, there was no anger in their minds, they did not wish to cause anyone’s death, they continually delighted in the Dharma, and they took vows. They promised, ‘We shall kill no more. We will nourish ourselves in the same way that humans do in Jambudvīpa: with food and drink. From now on we will not act like rākṣasīs, and we will keep the upāsikā vows.’146 In this way the rākṣasīs took vows.

“Bodhisattva Mahāsattva Avalokiteśvara then left the island of Siṃhala [F.220.a] and went to a place where many hundreds of thousands of different kinds of insects lived within a cesspit in the great city of Vārāṇasī. When Bodhisattva Mahāsattva Avalokiteśvara arrived there, he transformed himself into the form of a bee that made a buzzing sound that was heard by the insects as the words, ‘Namo buddhāya, namo dharmāya, namaḥ saṃghāya.’147 The insects remembered the words namo buddhāya, namo dharmāya, namaḥ saṃghāya,148 and the thunderbolt of wisdom destroyed the mountain, which has twenty peaks, that is the view of the aggregates as a self,149 and they were then all reborn in the realm of Sukhāvatī as bodhisattvas named Sugandhamukha.

“After Bodhisattva Mahāsattva Avalokiteśvara had ripened those beings, he left the great city of Vārāṇasī.

“Next he went to Magadha. When he arrived in the land of Magadha, he saw beings that had lived for twenty years in the wilderness eating each other’s flesh. Bodhisattva Mahāsattva Avalokiteśvara wondered, ‘By what method can I bring contentment to these beings?’

“Bodhisattva Mahāsattva Avalokiteśvara then caused divine rains to fall. First there was a rain of water, and the water brought them satisfaction. Then there came a rain of divine food with supreme flavors, and they were completely filled. When they were completely satisfied by eating the food, a rain of grain fell. Then there fell sesame, rice, jujubes, and wild rice. Whatever those beings wished for, their wishes were fulfilled each time.

“Those beings in the land of Magadha were amazed, and they all sat down150 together. Seated,151 they asked each other, ‘What deity manifested all of this?’

“Among them there was one being who was many hundreds of thousands of years old. He was aged, old, feeble, hunchbacked, and bent like a cow’s ear. He said to them, ‘Only Bodhisattva Mahāsattva Avalokiteśvara has this kind of power [F.220.b], no other deity.’

“Those gathered there asked him, ‘What are the qualities of Bodhisattva Mahāsattva Avalokiteśvara?’

“The man began to describe Avalokiteśvara’s qualities to them:

“ ‘He is a lamp for those in darkness. He is a parasol for those burned and pained by the sun. He is a river for those afflicted with thirst. He gives freedom from fear to those who are terrified and afraid. He is medicine for those afflicted with sickness. He is a father and mother for beings who suffer. He is a teacher of nirvāṇa to those reborn in Avīci. Those are his special qualities.

“ ‘Those who remember his name will have happiness in this world and will completely leave behind every suffering in saṃsāra.

“ ‘Those who continually gather and offer flowers and incense to Bodhisattva Mahāsattva Avalokiteśvara will become cakravartin kings who possess the seven jewels. The seven jewels are: the precious wheel, the precious horse, the precious elephant, the precious jewel, the precious wife, the precious householder, and the precious counselor.

“ ‘Those who offer flowers to Bodhisattva Mahāsattva Avalokiteśvara will have aromatic bodies, and wherever they are reborn, their bodies will be perfect.’

“The old man taught Avalokiteśvara’s special qualities in that way. Then those gathered there returned to their homes, and the aged man, having taught them an appropriate Dharma, returned to his home, and Bodhisattva Mahāsattva Avalokiteśvara [F.221.a] vanished into the sky.

“While Bodhisattva Mahāsattva Avalokiteśvara was in the sky he thought, ‘It has been a long time since I’ve seen Tathāgata Viśvabhū,’ and so he next went to Jetavana Monastery. Bhagavat Viśvabhū saw him coming.

“As Bodhisattva Mahāsattva Avalokiteśvara approached the Jetavana monastery, he saw devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans, and a gathering of many hundreds of bodhisattvas.

“Bodhisattva Gaganagañja asked Bhagavat Viśvabhū, ‘Bhagavat, which bodhisattva is arriving?’

“Bhagavat Viśvabhū said, ‘This is Bodhisattva Mahāsattva Avalokiteśvara who is arriving.’

“Bodhisattva Mahāsattva Avalokiteśvara bowed his head to Bhagavat Viśvabhū’s feet, circumambulated him three times, and sat on his left.

“Bhagavat Viśvabhū asked him, ‘Are you tired? Are you weary? Noble son, what work have you been doing?’

“Bodhisattva Mahāsattva Avalokiteśvara told Viśvabhū what had occurred. Bodhisattva Gaganagañja was extremely amazed and said, ‘I have never seen such a field of activity as that of this bodhisattva. There is no such field of activity among the tathāgatas, let alone among the bodhisattvas.’

“Bodhisattva Gaganagañja now came to Bodhisattva Mahāsattva Avalokiteśvara and sat before him. Seated,152 he asked Bodhisattva Mahāsattva Avalokiteśvara, ‘Are you tired? Are you weary?’

“He replied, ‘I am not tired and I am not weary.’

“They talked with each other and then became silent. [F.221.b]

“Bhagavat Viśvabhū then began to teach upon the six perfections:

“ ‘Noble sons, listen. Having become a bodhisattva, you must complete the perfection of generosity. Similarly, you must complete the perfection of conduct, the perfection of patience, the perfection of diligence, the perfection of meditation, and the perfection of wisdom.’

“Having taught that Dharma he became silent.

“The assembled beings each returned to their own dwelling places, and the bodhisattvas returned to their own buddha realms.”