༄༅། །ང་་པད་མ་དཀར་།

The White Lotus of Compassion

Karuṇāpuṇḍarīka
 ང་་པད་མ་དཀར་་ས་་བ་ག་པ་ན་ ་མ།
snying rje pad ma dkar po zhes bya ba theg pa chen po’i mdo

The Noble Mahāyāna Sūtra “The White Lotus of Compassion”

Karuṇāpuṇḍarīkanāmamahāyānasūtra
 Toh 112
Degé Kangyur, vol. 50 (mdo sde, cha), folios 129.a–297.a

Translated by Peter Alan Roberts and team

under the patronage and supervision of 84000: Translating the Words of the Buddha

First published 2023

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co. TABLE OF CONTENTS
ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
i. Introduction
· Bodhisattvas’ Aspirations Determine Their Activity as Buddhas
· Evolution, History, and Context
· Sources and Comparison
· Chapter Summaries
· Chapter 1: Turning the Wheel of the Dharma
· Chapter 2: The Dhāraṇī Entranceway
· Chapter 3: Generosity
· Chapter 4: The Prophecies to the Bodhisattvas
· Chapter 5: The Practice of Generosity
· Chapter 6: Conclusion
tr. The Translation
1. Turning the Wheel of the Dharma
2. The Dhāraṇī Entranceway
3. Generosity
4. The Prophecies to the Bodhisattvas
5. The Practice of Generosity
6. Conclusion
c. Colophon
n. Notes
b. Bibliography
· Selected Versions of The White Lotus of Compassion
· Kangyur and Tengyur Texts
· Secondary Literature
· Other Resources
g. Glossary
s. SUMMARY
s.1 The Buddha Śākyamuni recounts one of his most significant previous lives,
when he was a court priest to a king and made a detailed prayer to become a
buddha, also causing the king and his princes, his own sons and disciples,
and others to make their own prayers to become buddhas too. This is
revealed to be not only the major event that is the origin of buddhas and
bodhisattvas such as Amitābha, Akṣobhya, Avalokiteśvara, Mañjuśrī, and
the thousand buddhas of our eon, but also the source and reason for
Śākyamuni’s unsurpassed activity as a buddha.
s.2 The “white lotus of compassion” in the title of this sūtra refers to
Śākyamuni himself, emphasizing his superiority over all other buddhas, like
a fragrant, healing white lotus among a bed of ordinary flowers. Śākyamuni
chose to be reborn in an impure realm during a degenerate age, and
therefore his compassion was greater than that of other buddhas.
ac. ACKNOWLEDGEMENTS
ac.1 The sūtra was translated from the Tibetan with reference to the Sanskrit by
Peter Alan Roberts. Tulku Yeshi Gyatso of the Sakya Monastery, Seattle, was
the consulting lama who reviewed the translation. Guilaine Mala was the
consultant for the Chinese versions. Emily Bower was the project manager,
editor, and proofreader.
ac.2 The translation was completed under the patronage and supervision of
84000: Translating the Words of the Buddha.

ac.3 The translation of this text has been made possible through the generous
sponsorship of an anonymous donor.
i. INTRODUCTION
i.1 The White Lotus of Compassion describes the origin of many buddhas and
bodhisattvas, focusing in particular on the Buddha Śākyamuni. The “white
lotus of compassion” in the title refers to Śākyamuni himself, emphasizing
his superiority over all other buddhas, like a fragrant, healing white lotus
among a bed of ordinary flowers.
i.2 Most of the sūtra’s narrative, recounted by the Buddha on Vulture Peak
Mountain, takes place in the distant past and concerns the cakravartin king
Araṇemin, his thousand sons, his chief court priest Samudrareṇu, and
Samudrareṇu’s followers and eighty-one sons, one of whom has sought
enlightenment and become the Buddha Ratnagarbha. Samudrareṇu
encourages people throughout the kingdom to aspire to attain
enlightenment too, and eventually brings about the conditions for the king
and many members of his court to make their own aspirations in the
presence of the Buddha Ratnagarbha. On these occasions the Buddha
Ratnagarbha prophesies the buddhahood of the individuals concerned. He
prohesies that King Araṇemin will become the Buddha Amitābha; that 999 of
Samudrareṇu’s disciples, together with five of his attendants, will become
the 1,004 buddhas of our Fortunate Eon;1 and that Samudrareṇu himself will
become the Buddha Śākyamuni. Origin stories for the Buddha Akṣobhya, for
the Buddha Amitābha’s accompanying bodhisattvas Avalokiteśvara and
Mahāsthāmaprāpta, and for the bodhisattvas Mañjuśrī and Samantabhadra
are also told.
i.3 The text explains how Śākyamuni is a buddha whose compassionate
activity surpasses that of other buddhas because of the exceptionally
powerful aspirations he made as Samudrareṇu in the presence of the
Buddha Ratnagarbha. It also recounts miracles he accomplishes beyond
anything else described in Mahāyāna Buddhist literature —such as bringing
trillions of bodhisattvas into his body—and narratives of other previous
lifetimes in which his generosity and self-sacrifice are unparalleled.
i.4 It therefore counters the seemingly justifiable notion that buddhas such as
Amitābha and Akṣobhya, who dwell for many eons in their pure
buddhafields, have qualities greater than those of Śākyamuni, whose life
was much shorter and whose buddhafield—this Sahā world—appears so
rough and impure. That Śākyamuni deliberately vowed to attain
enlightenment and teach the hard-to-train beings in such a difficult
environment is the very measure of his extraordinary compassion and
exceptional activity.
i.5 There are two other sūtras that have “white lotus” (puṇḍarīka) in the title.
The most famous is The White Lotus of the Good Dharma Sūtra (Toh 113),2
usually referred to in English as The Lotus Sūtra. There is also The White Lotus
of Great Compassion (Toh 111), which immediately precedes The White Lotus of
Compassion in the same volume of the Kangyur. Understandably, these three
texts, and especially the latter two, are sometimes confused with each other.
However, their contents are quite different.

· Bodhisattvas’ Aspirations Determine Their Activity as ·

Buddhas

i.6 The narrative places great emphasis on how the aspiration for the attainment
of complete enlightenment is made. Samudrareṇu’s vast aspirations serve as
the ultimate model, but the many other examples in the narrative of how
different individuals aspire to attain enlightenment establish, for
comparison, a wide range of possibilities, with their consequences portrayed
as demonstrating varying levels of excellence.
i.7 The vow to become a samyaksambuddha (“one who has attained complete
buddhahood”) sets a bodhisattva’s course toward attaining buddhahood in
a world where the Dharma does not already exist, or once existed but has
disappeared, and then teaching there. This stands in contrast with
pratyekabuddhas, who on attaining realization in a world without the
Dharma remain in solitude and do not teach. While pratyekabuddhas
complete the process leading to their realization independently, without
necessarily having recourse to guidance from others, buddhas arise not as
individuals in isolation but as the final outcome of a long process over
lifetimes of being inspired, taught, and guided by previous buddhas. Indeed,
the idea that buddhas have arisen and will arise one after another over time
is the logical corollary of that notion of lineage.3
i.8 The process through which buddhas inspire ordinary beings to become
first bodhisattvas, then buddhas themselves, is seen as being spread over
very long periods spanning many eons. Its successive stages are defined in
many different ways,4 but perhaps the most crucial stage of all is the moment
 when the bodhisattva takes a fully developed aspirational vow, in the
presence of a buddha, to attain the state of samyaksambuddha in a particular
way and under specified conditions. This text’s principal focus is how that
stage was accomplished by the Buddha Śakyamuni in the previous life
recounted here.
i.9 The expression “highest, most complete enlightenment” is repeated many
times in the sūtra, and in one sense (the aspect of the wisdom realized)
complete buddhahood is always the same. However, the extent of what a
given buddha can achieve in terms of enlightened activity for beings (the
aspect of the compassion deployed) varies widely, and is determined solely
by the power and particularities of the aspirations made in previous lives
while a bodhisattva. The sūtra’s main import is to explain how, because of
his aspirations, the Buddha Śākyamuni is even greater than most of the
many other buddhas and bodhisattvas who have previously appeared,
despite their long lives and the pure realms in which they have manifested.
Indeed, Śākyamuni’s short life and the impurity of his realm are the very
signs of his superiority. The sūtra goes so far as to say that in comparison to
him even famous bodhisattvas such as Avalokiteśvara are undeserving of
the title mahāsattva (“great being”) because of their choice to eventually
become buddhas in pure realms. In this sūtra, only eight bodhisattvas are
said to make the vow to be buddhas with a short life in a kaliyuga—a time of
the five degeneracies —one of whom is Śākyamuni. The identities of the
other seven, along with those of a considerable number of other personages,
are unique to this sūtra and are mentioned nowhere else.

· Evolution, History, and Context ·

i.10 As is the case for many Mahāyāna sūtras, it can be seen from the versions
that have survived in different languages from different periods that The
White Lotus of Compassion evolved over time. No early Sanskrit witnesses of its
early stages in India, even fragmentary, have been found, but the earliest
versions of the sūtra in a form close to the one translated here survive in the
form of two Chinese translations made in the early fifth century. The eighth
or ninth century Tibetan translation is the next oldest version, and the
several Sanskrit manuscripts from Nepal are the most recent, being of much
later date.
i.11 The earliest extant versions of The White Lotus of Compassion in its more or
less complete form are thus the two fifth-century Chinese translations, one
by an anonymous translator (Taishō 158), which the Japanese scholar Isshi
Yamada believes predates the other, by Dharmakṣema (Taishō 157), made in
419 ᴄᴇ.5 However, it is possible that, like other Mahāyāna sūtras, The White
 Lotus of Compassion started as a compilation of earlier, shorter sūtras, or at
least included elements found in other shorter texts.6 Indeed, Chinese
bibliographies have listed about twenty texts that could have inspired the
formation of this sūtra. These texts were translated by Zhi Qian (active 223–
53 ᴄᴇ), Dharmarakṣa (230–316), Kumārajīva (334–413), and others, and had
titles such as Ratnavairocana’s Questions about the Padmā Buddha Realm and
Samudrareṇu’s Dream. None are now extant, but a bibliography by Seng Min,
written in 508 and enlarged in 516, has six extracts from five of these short
sūtras, each of which corresponds to a section of The White Lotus of
Compassion.7
i.12 As for the Tibetan translation, we know that it was produced in the late
eighth or early ninth century, since the text is included in the Denkarma (ldan
dkar ma) catalog, usually dated to c. 812 ᴄᴇ.8 According to the colophon, it was
produced by the Tibetan translator and chief editor Yeshé Dé, working with
the Indian paṇḍitas Jinamitra, Surendrabodhi, and Prajñāvarman.
i.13 From a historical point of view, the fact that the sūtra contains origin
stories for Amitābha, Avalokiteśvara, and Mahāsthāmaprāpta suggests that
it came into being in a Buddhist milieu where the Buddha Amitābha—or
Amitāyus, as he was then primarily known—and his Sukhāvatī realm were
of great importance, and thus later than the Sukhāvatīvyūha (The Display of the
Pure Land of Sukhāvatī, Toh 115)9 and the Saddharmapuṇḍarīka (The White Lotus
of the Good Dharma, Toh 113).10 Conversely, because certain other prominent
bodhisattvas, such as Sarvanīvaraṇaviṣkambhin, Ākāśagarbha, Kṣitigarbha,
and Vajrapāṇi, do not appear in the text, it may have appeared in writing
before these figures had risen to their full prominence in the Mahāyāna
tradition. From the perspective of its wider cultural context, The White Lotus of
Compassion also seems to have appeared after the emergence in India of
Śaivism and Vaiṣṇavism and of Maheśvara and Nārāyaṇa (as Śiva and Viṣṇu
are normally referred to in Buddhist texts) as prominent deities.11
i.14 As for the sūtra’s place of origin, there are references to the music and
musical instruments of the Karṇāṭaka region of South India. Moreover, the
long dhāraṇī, which is the main topic of the first part of the sūtra, is
described in the text as a Dravidian mantra. Dravidian is the term used for the
people, language, and culture of South India. Also, Samudrareṇu praises
Ratnagarbha in a set of verses that have distinct South Indian linguistic
features, such as devu and nāgu for deva and nāga.
i.15 These various kinds of evidence taken together point to a likely first
appearance of the sūtra in India, in a form close to its present one, in the
fourth century ᴄᴇ, probably incorporating earlier material.
i.16 The sūtra’s influence on commentarial Indian Buddhist literature seems to
have been minimal. The only text that quotes from it is A Detailed Explanation
of “Chanting the Names of Mañjuśrī,”12 which repeats the passage of Maitreya
being commended for remaining in saṃsāra out of compassion.
i.17 In the Tibetan literature, however, it has been very widely quoted, from
the eleventh century down to the present day, by a large number of authors
from all traditions. Notably, the polymath scholar Ju Mipham Gyatso (’ju mi
pham rgya mtsho, 1842–1912) included an abridged version of much of the
text, filling much of the first volume in his two-volume anthology of
significant past-life stories of the Buddha compiled as the supporting
material (rgyab chos) for his sādhana centered on Śākyamuni.13

· Sources and Comparison ·

i.18 Both the versions of the Tibetan in different Kangyurs, and the Sanskrit
manuscripts, contain numerous variants, particularly in the long dhāraṇīs.
For some texts the most plausible variant in the Tibetan can be determined
by comparison with the Sanskrit, but in this case the earliest Sanskrit
manuscript now available to us dates from as late as the eighteenth century,
making such assumptions risky. The successive copying of the Sanskrit
manuscripts, many of which were augmented with additional material, has
resulted in an accumulation of variations.
i.19 Since the Chinese translations represent the earliest recorded form of The
White Lotus of Compassion, the Tibetan an intermediate stage, and the Sanskrit
manuscripts its latest form, it is no surprise that the Tibetan translation
sometimes agrees with the Chinese and sometimes with the Sanskrit. The
introductory passage in the sūtra is significantly longer in present Sanskrit
manuscripts, and the Sanskrit preserves an occasional word, or in one place
an entire sentence, that appears to have been inadvertently omitted in the
Tibetan version. These omissions have been restored in this translation
when necessary for a clear narrative. There are a few places where an
evident omission predates even the Chinese translation (as when four
names are given for five deities, in which case a correction has not been
possible). At times the Tibetan can be opaque in meaning compared to the
Sanskrit because the specificities of Sanskrit grammar have been lost; the
Sanskrit has therefore been invaluable in seeing what the Tibetan translator
was attempting to reproduce. While the Sanskrit of this sūtra has probably
been increasingly standardized over time, it still retains many features of
hybrid Sanskrit, which is a Middle Indic language that has been converted in
varying degrees to conform to classical Sanskrit. The result is that there are
numerous words in the sūtra that do not appear in any Sanskrit dictionary,
 or, if they do, have a different meaning there. Franklin Edgerton’s Buddhist
Hybrid Sanskrit Dictionary (1953) is particularly helpful. With the exception of
well-known persons and places, proper nouns in Middle Indic forms are
given as they appear in the Sanskrit witness and have not been standardized
according to the rules of classical Sanskrit.
i.20 One particular challenge has been the translation of the nomenclature of
plants, trees, jewels, and so on. In the Tibetan translation many of these are
simply transliterations of the Sanskrit. For instance, in a description common
to a number of sūtras, the ground is said to be as soft as kācalindika. This was
transliterated into Tibetan, and Sanskrit dictionaries offer only that it is a
kind of bird. Fortunately, descriptions of the bird in other sources such as the
Mahāparinirvāṇa Sūtra specify that kācalindika is the down made from the bar-
headed goose, flocks of which are widespread throughout India and spend
the monsoon in the Himalayas and Tibet, and which is said to have the most
exceptional down of all geese. Nevertheless, in many other cases no outside
sources could be found, and several terms remain mysteries.
i.21 There are numerous place and personal names in the sūtra, and
fortunately in nearly every case there is a clear correspondence between the
Tibetan and Sanskrit. Despite scribal corruptions and discrepancies between
manuscripts, the Sanskrit texts were invaluable in supplying the numerous
Sanskrit names of individuals. When the Sanskrit and Tibetan versions vary,
the Chinese translations have been useful in determining which version was
likely the original form. Isshi Yamada, who created a critical Sanskrit edition
from five Sanskrit manuscripts, notes the differences between those Sanskrit
manuscripts, the Tibetan, and the two Chinese translations, and his two-
volume work, which also includes his research into the history of the sūtra,
has been an invaluable aid.
i.22 In producing this English translation, we have based our work on the
Degé xylograph while consulting the Comparative Edition (dpe bsdur ma) as
well as the Stok Palace manuscript. We have also compared the Tibetan in
detail against Yamada’s critical edition and occasionally consulted the two
Chinese translations. In the notes, “the Tibetan” refers to the Degé
xylograph and “the Sanskrit” refers to Yamada’s critical edition.

· Chapter Summaries ·

· · Chapter 1: Turning the Wheel of the Dharma · ·

i.23 The Buddha is on Vulture Peak Mountain near the city of Rājagṛha, the
capital of Magadha, with a vast assembly of monks, bodhisattvas, and
various kinds of deities. Ten thousand of the bodhisattvas face the southeast
and pay homage to the Buddha Padmottara, who is in a realm called Padmā
 in that direction. The bodhisattva Ratnavairocana asks the Buddha
Śākyamuni why they did this, why he and others could not see that
buddha’s realm, and wishes to learn about him. The Buddha describes the
beauty of Padmottara’s realm and his miraculous powers, which enable
bodhisattvas to see him.

· · Chapter 2: The Dhāraṇī Entranceway · ·

i.24 In response to the bodhisattva Ratnavairocana’s questions, the Buddha

gives further descriptions of Padmottara’s pure realm and its inhabitants,
who are all bodhisattvas. He relates that previously Padmā was an impure
realm called Candanā, in which there was the Buddha Candrottama, who
had a lifespan of many eons. The Buddha Candrottama prophesied that after
his passing, the Dharma would remain for a long time, but that on the very
night it finally vanishes, his disciple, the bodhisattva Gaganamudra, would
attain buddhahood and became the Buddha Padmottara. The Buddha
Candrottama then gave the bodhisattva Gaganamudra the long dhāraṇī
called the form of omniscience, which he said is given by every buddha to the
one they choose to be their successor. When Śākyamuni repeats this dhāraṇī,
the earth shakes, other worlds are illuminated, and bodhisattvas come from
those worlds to Vulture Peak to receive the dhāraṇī. The Buddha describes
the great benefits that come from reciting or even hearing it. The Buddha
then continues his narrative, stating that when the Buddha Candrottama
recited that dhāraṇī, his world also shook, other worlds were illuminated,
and bodhisattvas came from those worlds to receive the dhāraṇī.
Candrottama then prophesied the bodhisattva Gaganamudra’s buddhahood
after ten intermediate eons. That night the Buddha Candrottama passed
away, and the next day the bodhisattvas from other worlds returned to them,
and those who remained entered samādhi for ten intermediate eons. The
bodhisattva Gaganamudra continued teaching until his attainment of
buddhahood, and as the Buddha Padmottara he also teaches the dhāraṇī.
i.25 The Buddha Śākyamuni then explains to the bodhisattva Ratnavairocana
the groups of four, five, and six qualities that are necessary for a bodhisattva
to obtain the dhāraṇī.
i.26 Other bodhisattvas say they have already received this dhāraṇī from vast
numbers of buddhas. The bodhisattva Maitreya states that he received it
from a buddha named Sālendrarāja in a buddha realm called
Sarvālaṅkāravibhūṣita. Through his prayers he has until this time remained
in saṃsāra instead of becoming a buddha and entering nirvāṇa, but now he
has become Śākyamuni’s regent.
i.27 The Buddha confirms this and repeats various mantras, each causing a
specific kind of being to aspire to enlightenment—devas, nāgas, yakṣas, and
asuras. He declares the rarity of the mantras and buddhas, and how all
buddhas have previously engaged in bodhisattva conduct for trillions of
eons. He then performs the miracle of his tongue radiating light rays
throughout worlds and existences, including hells, bringing bliss to beings,
and inspiring their devotion to him.

· · Chapter 3: Generosity · ·

i.28 The bodhisattva Śāntimati asks the Buddha why the other realms are pure
and why his is impure. The Buddha answers that bodhisattvas with great
compassion pray to become buddhas in impure realms, and that is what he
had done. In the distant past, within this same buddha realm there was a
cakravartin king, Araṇemin, who ruled over all four continents. His court
priest was a brahmin named Samudrareṇu. His son, Ratnagarbha, renounced
worldly life, attained buddhahood, and became the Buddha Ratnagarbha.
When the Buddha Ratnagarbha came to Jambūvana Park, which was near
King Araṇemin’s residence, the king, his principal queen, princes, minor
kings, and millions of people came and made vast offerings to the Buddha
and his bhikṣus for three months. The king’s thousand sons each also made
such offerings for three months, beginning with the crown prince Animiṣa.
i.29 Meanwhile, the Buddha Ratnagarbha’s father, the court priest
Samudrareṇu, went throughout all Jambudvīpa so that everyone in the
world became his disciple and followed the Mahāyāna path. When the
thousand princes had completed their offerings, they prayed for 250 years,
wishing for various results —to become deities, to become wealthy, or to
follow the Śrāvakayāna.
i.30 The court priest Samudrareṇu wonders what they have prayed for and has
a dream in which he is blessed by the buddhas and receives lotuses from
them, but he sees the king and the princes with animal faces, eating animals
and then being eaten themselves by other animals. He sees other princes in
a carriage on a bad road leading south, which is an inauspicious direction.
Śakra and Brahmā then tell him to give his lotuses to the king and princes.
On waking he realizes that the king and princes must have had inferior
aspirations when they prayed. He goes to the Buddha Ratnagarbha and
describes his dream, and the Buddha explains its meaning, prophesying
Samudrareṇu’s buddhahood and describing the inferior aspiration of the
king and princes.
i.31 Samudrareṇu, aided by miraculous manifestations by the Buddha
Ratnagarbha, persuades King Araṇemin to pray for buddhahood, and he
goes into seclusion to contemplate what kind of realm he should pray for.
i.32 Similarly, Samudrareṇu inspires all the princes, minor kings, and millions
of other beings to go into solitude for seven years to contemplate their
aspiration for buddhahood.
i.33 Samudrareṇu also inspires the four mahārāja deities in each of the billion
worlds of this world realm and the beings they rule over—yakṣas,
kumbhāṇḍas, nāgas, and gandharvas —to aspire to enlightenment and make
offerings to the Buddha Ratnagarbha. He does the same for a billion of the
principal devas in the five paradises of the desire realm, the five principal
asuras, the māra Pūrṇa, Brahmā, and all the beings who are their subjects. He
prays that if his aspiration for enlightenment were to be fulfilled, the Buddha
Ratnagarbha would perform a miracle to emanate a buddha to each animal,
preta, and being in hell and relieve them of suffering. The Buddha
Ratnagarbha, knowing his father’s thoughts, accomplishes this miracle.
i.34 After seven years have passed, on Samudrareṇu’s request, the Buddha
Ratnagarbha emanates a Brahmā to each person in solitude, instructing them
to come to him and make their prayers of aspiration, dedicating the merit
they have accrued from their offerings.

· · Chapter 4: The Prophecies to the Bodhisattvas · ·

i.35 This chapter describes the origin of principal buddhas and bodhisattvas in
the Mahāyāna.
i.36 King Araṇemin describes the pure realm in which he wishes to be a
buddha, where beings can be reborn through faith in him. The Buddha
Ratnagarbha states there is such a realm in the west where at that time lived
the Buddha Indraghoṣeśvararāja. He will be followed by the Buddha
Acintyamatiguṇarāja, the Buddha Raśmi, and the Buddha Ratneśvaraghoṣa.
After him, King Araṇemin will be the buddha there, and he will be known by
the names Amitāyus and Amitābha, and his realm will be called Sukhāvatī.
King Araṇemin then asks for a miracle of innumerable worlds shaking if his
aspiration is to come true, and the miracle occurs.
i.37 Each of the following people make their aspiration, giving in detail the
nature of their buddha realms and requesting a miracle to confirm that their
aspirations will be fulfilled:

• The first prince, the crown prince Animiṣa, makes his aspiration, and the
Buddha Ratnagarbha gives him the bodhisattva name Avalokiteśvara,
who will be the Buddha Amitābha’s disciple. After Amitābha’s passing, he
will be the Buddha Samantaraśmyabhyudgataśrīkūṭarāja in that realm.
• The second prince, Nimi, is given the name Mahāsthāmaprāpta, and
similarly, he will be the buddha who follows in that realm, with the name
Supratiṣṭhitaguṇamaṇikūṭarāja.
 • The third prince, Indragaṇa, is given the name Mañjuśrī and is prophesied
to become the Buddha Samantadarśin in a realm called
Śuddhavirajaḥsannicaya.
• The fourth prince, Anaṅgaṇa, is given the name Vajracchedaprajñā-
vabhāsaśrī and is prophesied to become a buddha by the name of
Samantabhadra.
• The fifth prince, Abhaya, is given the name Gaganamudra and is
prophesied to become the Buddha Padmottara. Note that the bodhisattva
Gaganamudra and the story of his becoming the Buddha Padmottara are
featured prominently in this sūtra’s first and second chapters.
• The sixth prince, Ambara, is given the name Vegavairocana and is
prophesied to become the Buddha Dharmavaśavartīśvararāja.
• The seventh prince, Aṅgaja, is given the name Siṃhagandha and is
prophesied to become the Buddha Prabhāsavirajaḥsamucchraya-
gandheśvararāja.
• The eighth prince, Amigha, is given the name Samantabhadra and is
prophesied to become the Buddha Jñānavajravijṛmbhiteśvaraketu. Ten
thousand “lazy beings” are then prophesied to attain buddhahood at the
same time as Samantabhadra.
• The ninth prince, Anagha, is prophesied to become the Buddha Akṣobhya.
• The tenth prince, Himaṇi, is given the name Gandhahasti and is
prophesied to succeed the Buddha Akṣobhya to become the Buddha
Suvarṇapuṣpa.
• The eleventh prince, Siṃha, is given the name Ratnaketu and is
prophesied to succeed the Buddha Suvarṇapuṣpa to become the Buddha
Nāgavinarditeśvaraghoṣa.
• Then a group of five hundred princes, and then four hundred princes, and
another ninety princes, and then 920,000,000 beings make their prayers of
aspirations and receive the Buddha Ratnagarbha’s prophecies.

i.38 Samudrareṇu had eighty sons, who were therefore the brothers of the
Buddha Ratnagarbha:

• The eldest, Samudreśvarabhuvi, is prophesied to become the Buddha

Ratnakūṭa.
• Samudrareṇu’s second son, Saṃbhava, is prophesied to become the
Buddha Vairocanakusuma.
• Samudrareṇu’s third son is prophesied to become the Buddha
Jyotigandha.
• All the other seventy-seven sons are given their prophecies, concluding
with the youngest son Vigatabhayasaṃtāpa, who prays to have a lifespan
that is the combined lifespan prayed for by all his brothers, and who is
 prophesied to become the Buddha Vigatarajasamudgatābhyudgatarāja.

i.39 Samudrareṇu then instructs his thirty million brahmin disciples, who were at
that time giving refuge to other beings, to make an aspirational prayer. In
response to questions from one of them named Radiant Bull, he teaches the
accumulations that the bodhisattva should practice. Radiant Bull then prays
to become a buddha in this same impure realm in which they are living,
which is the realm in which Śākyamuni will appear. Radiant Bull is
prophesied to become the Buddha Ratnacchatrābhyudgataraśmi.
i.40 A thousand young brahmins then receive their prophecies to become
buddhas in that very realm, the last three of whom would be Vipaśyin,
Śikhin, and Viśvabhu, who are the three buddhas immediately preceding the
fortunate eon in which Śākyamuni emerges as the fourth. The most senior
brahmin disciple, Vāyuviṣṇu, prays to be a buddha in a kaliyuga, and he is
prophesied to become the Buddha Śālendrarāja in another realm. A young
brahmin named Jyotipāla learns from Samudrareṇu that this is the act of a
bodhisattva with great compassion, and he makes a prayer to be in a time
when beings are equally good and bad and have a lifespan of forty thousand
years, and he is prophesied to be the Buddha Krakucchanda, the first of our
eon when our world realm is renamed Sahā. A second young brahmin,
Tumburu, is prophesied to be the second buddha, Kanakamuni, when
beings live for thirty thousand years. A third young brahmin, Viśvagupta, is
prophesied to be the third buddha, Kāśyapa, when beings live for twenty
thousand years. A fourth young brahmin, Vimalavaiśāyana, wishes to be a
buddha only when the degenerate kaliyuga age is over.
i.41 The Buddha Ratnagarbha teaches him the qualities of a bodhisattva, and
he is prophesied to become the fifth buddha, Maitreya, at a time when
beings live for eighty thousand years. Śākyamuni is noticeably skipped over
at this point in the sūtra as his identity among this assembly will be the last
to be revealed.
i.42 A thousand young brahmins are said to receive prophecies to be the other
buddhas in the fortunate eon, though the sūtra names only the sixth buddha,
Siṃha, and the seventh buddha, Pradyota.
i.43 The thousandth and youngest brahmin youth, Mahābalavegadhārin, asks
Samudrareṇu for more time to contemplate his prayer, so in the meantime
Samudrareṇu’s five youngest disciples make offerings to the Buddha
Ratnagarbha and are prophesied to become the buddhas Dṛḍhasvara,
Sukhendriyamati, Sārthavādi, Priyaprasanna, and Harimitracūḍa.
i.44 The Buddha Ratnagarbha tells Mahābalavegadhārin that 1,004 buddhas
have now been prophesied for the fortunate eon. Mahābalavegadhārin prays
to have the accumulated lifespan of all 1,004, and he is prophesied to be the
Buddha Roca, the last buddha of the fortunate eon.
i.45 Samudrareṇu observes that only Vāyuviṣṇu has prayed to be a buddha
during a kaliyuga, and thus in the presence of the Buddha Ratnagarbha he
makes an extensive, detailed prayer to become a buddha during the kaliyuga
after the Buddha Krakucchanda’s Dharma has vanished. The king and the
princes praise Samudrareṇu, and the entire assembly bows down to him.
When Samudrareṇu kneels before the Buddha Ratnagarbha, a vast number
of other realms shake, and flowers rain down. Emissaries of the Buddha give
him the name Mahākāruṇika, which means “The One With Great
Compassion,” and this name resounds through all the worlds. The sūtra
describes how in those realms the buddhas are asked about the cause of this
miraculous event, and they are told that it is due to the prayer made by the
bodhisattva Mahākāruṇika. They send their two principal bodhisattva
disciples to the Buddha Ratnagarbha’s realm to pay homage and offer
flowers to Samudrareṇu, telling him that he is now to be known as
Mahākāruṇika:

• The Buddha Ratnacandra, residing in an eastern realm, sends his two

principal bodhisattvas Ratnaketu and Candraketu.
• The Buddha Siṃhavijṛmbhiteśvararāja, residing in the south, sends the
bodhisattvas Jñānavajraketu and Siṃhavajraketu.
• The Buddha Jitendriyaviśālanetra, residing in the west, sends the
bodhisattvas Bhadravairocana and Siṃhavijṛmbhita.
• The Buddha Lokeśvararāja, residing in the north, sends the bodhisattvas
Acalasthāvara and Prajñādhara.
• The Buddha Vigatabhayaparyutthānaghoṣa, residing in the downward
direction, sends the bodhisattvas Arajavairocana and Svargavairocana.
• The Buddha Prasphulitakusumavairocana, residing in the upward
direction, sends the bodhisattvas Svaviṣayasaṃkopitaviṣaya and Dhāraṇī-
saṃpraharṣaṇavikopita.

i.46 Bodhisattvas also come from tens of millions of realms in that same way
offering flowers to Mahākāruṇika, which is the name they now use for
Samudrareṇu. When they are all seated, Samudrareṇu offers the flowers to
the Buddha Ratnagarbha, requesting the prophecy of his buddhahood.
i.47 The Buddha Ratnagarbha enters into samādhi, manifests miraculous
sights, and praises Samudrareṇu, saying only bodhisattvas who have prayed
to be reborn in a kaliyuga deserve the title mahāsattva. He emanates light rays
from his hand to reveal to the entire assembly the Buddha Jyotīrasa, who is
one cubit tall in a kaliyuga realm where the people are the size of a thumb
and live for only ten years. Ratnagarbha then describes the time when,
among a buddha’s disciples, only Jyotīrasa wished for buddhahood in a
kaliyuga. The Buddha Ratnagarbha states that bodhisattvas who pray for
 buddhahood in a pure realm are like flowers, but one who prays for
buddhahood in a kaliyuga is like a white lotus. He states that everyone in
the assembly apart from Vāyuviṣṇu had the four kinds of laziness of a
bodhisattva because of their wish for a pure realm, while the four kinds of
diligence involve praying for an impure realm. He declares Samudrareṇu to
be a white lotus of compassion, which is the title of this sūtra, and states that
the emissaries of the buddhas have given him the name Mahākāruṇika. He
then prophesizes that he will be the Buddha Śākyamuni, who will teach for
forty-five years.
i.48 The Brahmā present at the prophecy, Brahmā Ketapuri, prays to be
Śākyamuni’s father (Śuddhodana), and the sea goddess Vinītabuddhi prays
to be his mother (Māyādevī). The goddess Varuṇacāritranakṣatrā prays to be
his wet nurse (Prajāpatī). Two Śakra deities pray to be his principal disciples
(Śāriputra and Maudgalyāyana), and another Śakra prays to be his son
(Rāhula). A mountain goddess prays to be his wife (Yaśodharā), an asura
lord prays to be his attendant (Ānanda), and numerous deities of various
kinds pray to be his disciples. A member of the Ājīvika religion then prays to
ask for his possessions, family, and body throughout his lifetimes to aid him
in his perfection of generosity, and another 84,000 beings make the same
prayer. Mahākāruṇika vows to always give whatever is asked of him.
i.49 The Buddha Ratnagarbha explains that there was also a bodhisattva
Meruśikhariṃdhara who prayed to be a buddha when beings lived for a
hundred years. He taught for forty-five years and became the Buddha Jñāna-
kusumavirajasamucchrayabodhīśvara. After his passing, even those
disciples —male and female, ordained and lay—who had poor conduct while
his Dharma remained, irreversibly progressed to enlightenment because of
perceiving him as their teacher. Mahākāruṇika thus makes a similar
aspiration that all who have devotion to him will be similarly benefited. The
Buddha Ratnagarbha places his hand on Mahākāruṇika’s head, and
Mahākāruṇika transforms into a twenty-year-old, and the entire assembly
praises him.

· · Chapter 5: The Practice of Generosity · ·

i.50 The Buddha Ratnagarbha teaches Mahākāruṇika a long list of samādhis that
are practiced by bodhisattvas, and the qualities that they develop. A vast
number attain realization on hearing this, and the king, the princes, 80,000
minor kings, and 920,000,000 other beings take ordination. Mahākāruṇika
receives all the teachings from the Buddha Ratnagarbha and builds his stūpa
when he has passes into nirvāṇa. Then, after one week, he and 84,000 beings
take ordination, and he teaches the Dharma for a thousand years. When he
passes away, Ratnagarbha’s Dharma comes to an end, and the bodhisattvas
 proceed to other lives they had prayed for. Mahākāruṇika is born in another
world as a caṇḍāla, the lowest status of a human, and threatens to murder
anyone who committed bad actions and to support those who did good.
Eventually he becomes King Puṇyabala, ruling over all four continents and
bringing everyone to the path of good actions. Then someone asks him for
his skin and eyes to perform a rite. He gives them, dying without regret after
seven days.
i.51 The narrative then returns to the present, and Śākyamuni explains that he
was Mahākāruṇika and Puṇyabala and for many lifetimes practiced
generosity as no one else has. He tells of six other worthy beings who have
or will be buddhas in kaliyugas. There are four in the past and two in the
future:

• Dharaṇidatta became the Buddha Saṃkaramardārci in a realm to the south.

• Vīryasaṃcodana became an unnamed buddha (though a Chinese version
appears to preserve the name Śataguṇa) in a realm to the east.
• Sārakusumita became the Buddha Sahetukṛṣṇavidhvaṃsanarāja in a realm
to the north.
• Prajñārciḥsaṃkopitadaṣṭa became the Buddha Sūryagarbhārcivimalendra
in a realm to the west.
• In the future, Saṃrocana, who is present when Śākyamuni teaches this
sūtra, will become the Buddha Acintyarocana in a realm in the upward
direction. There the lifespan will be fifty years and his will be ten, his
Dharma ending with his passing.
• Prahasitabāhu, who is also present when Śākyamuni teaches this sutra,
will become the Buddha Vairocanadharma in a realm in the downward
direction, where the lifespan will be thirty years and his will be ten, and
his Dharma will last for seven years.

i.52 The Buddha says that he was the one who caused all six first to aspire to
buddhahood. He then recounts that he prompted these aspirations when he
was a cakravartin named Durdhana. These figures were his six sons who
developed the aspiration for buddhahood. First, he had a thousand other
sons whom he inspired to take ordination in the teachings of the Buddha
Gandhapadma, which continued after his passing. Those other six sons
refused to become bhikṣus, explaining that this was the age during which
only the outer form of the Dharma survived and thus it would be pointless.
However, they agreed that they would develop the aspiration for
buddhahood if Durdhana gave them the kingdom. He gladly divided his
kingdom among them and took ordination himself. Yet their conflicts caused
all the plants, fruits, and harvests to fail, and the animals were in great
distress. Therefore, the former king threw himself from a mountain with the
 prayer that his flesh and blood would satisfy beings. His body became vast
with many heads, all inviting beings to come and feed on him. The beings
who consumed him developed the aspiration for the Buddhist vehicles or a
good rebirth. His body kept growing, and he fed beings for ten thousand
years. Through the strength of his prayer he does the same in innumerable
worlds.
i.53 Much later, in this world realm he was again a cakravartin who divided his
kingdom among his five hundred sons and went to meditate in the forest.
Through his clairvoyance he saw a merchant ship in distress and guided the
merchants to safety by burning his own hand as a lamp for seven days. Then
he prayed to become a merchant who finds a wish-fulfilling jewel and causes
a rain of jewels to fall seven times on lands where there is no Dharma. Eons
later in this realm, he became a brahmin teacher of the Vedas who arranged
for the deities to create a medical treatise by which he was able to heal
countless beings and bring them to the three Buddhist vehicles.
i.54 At a later time in another world, he was again a cakravartin king who gave
away jewels and prayed to be reborn seven times as a nāga king in each
continent to reveal treasures to beings. When he made this prayer, deities
appeared in the sky and gave him the name Sarvaṃdada (“The One Who
Gives Away Everything”), and upon hearing that, people came to him and
asked for his family and parts of his body, and for his kingdom to give to a
young brahmin who had asked for it. He gave away his hands, feet, eyes,
ears, genitals, flesh, and blood. His still-living body was thrown into a
charnel ground where animals ate it. Through his prayers his body became
vast, and he was able to feed the animals for a thousand years. Then he was
reborn seven times, as he had prayed, as a nāga king who bestowed trillions
of treasures on people and brought them to the practice of the three
Buddhist vehicles.
i.55 In a later age, in this realm, he became a fierce yakṣa who said he would
eat beings who committed bad actions, terrifying them into following a good
path, and he did the same in countless other worlds.

· · Chapter 6: Conclusion · ·

i.56 The Buddha next states that he can see countless buddhas in other worlds,
all of whom he set upon the path. He lists the names of a number of those
buddhas and their realms. The first buddha he mentions is Vimalatejaguṇa-
rāja in the realm of Saṃpuṣpita in the east. At that moment, that buddha’s
seat shakes, and he explains to his disciples that this is because of the
Buddha Śākyamuni—the one who set him on the path to buddhahood—
teaching in a realm far to the west of them.
i.57 Then hundreds of thousands of his bodhisattva disciples wish to go to see
Śākyamuni, and Vimalatejaguṇarāja miraculously shows them where
Śākyamuni is. They see so many bodhisattvas there that they think there will
be no room for them, and they also realize that Śākyamuni is looking directly
at them. Vimalatejaguṇarāja explains that Śākyamuni can see everywhere
and can appear and teach in any form according to people who have faith in
him. He also says that there will be room for them and recounts a time when
Śakyamuni was meditating in a cave and filled it with his body. When
millions of bodhisattvas came to see him, he made the cave large enough for
them all. Another time Śakra came to the cave to have his life extended, and
he brought with him the gandharva Pañcaśikha so that his music would
prompt the Buddha to rise from his samādhi. Upon hearing the music, he
entered a samādhi that caused many yakṣas and other beings to come to the
cave, and the cave became vast enough so that they could all come inside.
He also said that his body is so vast that its top cannot be seen, and even the
dimensions of one of his body pores cannot be known by those who go in
and out of them. His realm is also immeasurably vast. Then he sends his
disciples with flowers as an offering to Śākyamuni. They arrive and state
why they have come.
i.58 Śākyamuni then describes that the same has occurred in all the realms in
the ten directions. When all the bodhisattvas arrive, Śākyamuni miraculously
makes them a yojana in height, and they can see nothing but Śākyamuni. All
the flowers that are offered enter Śākyamuni’s pores, and everyone in the
world can see nothing but his pores, which are like parks, and they enter
them. The bodhisattva Maitreya declares that they are all in the Buddha’s
body. Then they all pay homage, and he teaches them the ways to develop
dhyāna and realize fearlessness. Then they all come out of the Buddha’s pores
and return to their own realms.
i.59 The bodhisattva Vaiśāradyasamuddhāraṇi asks what this sūtra should be
called, and the Buddha gives ten alternate titles, the tenth being The White
Lotus of Compassion. He then describes the vast merit that comes from reading
it, hearing it, writing it, and so on. He asks who he should entrust the sūtra
to, and Maitreya brings to him a yakṣa sage named Merupuṇya. The Buddha
tells the yakṣa to keep the sūtra and recite it so that it can be heard during
the final five hundred years of the Dharma. The yakṣa who has been
practicing the path to enlightenment for eons vows to teach this sūtra to
beings in the last five hundred years of the Dharma.
i.60 The entire assembly praises the Buddha’s words and the sūtra concludes.
 The Translation

The Noble Mahāyāna Sūtra

The White Lotus of Compassion

1. Chapter 1

TURNING THE WHEEL OF THE DHARMA

[B1] [F.129.a]

1.1 Homage to all buddhas and bodhisattvas.

1.2 Thus did I hear at one time:14 the Bhagavat was residing at Rājagṛha, on
Vulture Peak Mountain, accompanied by a great saṅgha of 62,000 bhikṣus
who, with the exception of one individual—which is to say, Venerable
Ānanda—were all arhats whose outflows had ceased, who were without
kleśas, who were self-controlled, who had liberated minds, who had
completely liberated wisdom, who were noble beings,15 who were great
elephants, who had done what had to be done, who had accomplished what
had to be accomplished, who had put down their burden, who had reached
their goals, who had ended the fetters to existence, who had liberated their
minds through true knowledge, and who had attained all the perfect,
highest, most complete powers of the mind.16
1.3 Also present were eighty million irreversible bodhisattva mahāsattvas,
such as Maitreya, who were established in retention, acceptance, samādhi,
and emptiness.
Also present was Brahmā, the lord of Sahā, with many hundreds of
thousands of Brahmā-realm devas.
Also present was Paranirmitavaśavartin with eighty million Para-
nirmitavaśavartin devas.
1.4 Also present was Sunirmita with seventy million Nirmāṇarata devas.
Also present was Saṃtuṣita with sixty million Saṃtuṣita devas.
Also present was Suyāma with 70,200,000 Yāma17 devas.
1.5 Also present was Śakra, lord of the devas, with eighty million
Trāyastriṃśa devas.
Also present was the mahārāja Vaiśravaṇa with a hundred thousand
yakṣas.
 Also present was the mahārāja Virūpākṣa with a hundred thousand nāgas.
1.6 Also present was the mahārāja Virūḍhaka [F.129.b] with a hundred
thousand kumbhāṇḍas.
Also present was the mahārāja Dhṛtarāṣṭra with a hundred thousand
gandharvas.
Also present were a thousand nāga kings, such as the nāga kings Nanda
and Upananda.
1.7 They and others had all entered the Mahāyāna, practiced the six
perfections, and perceived, understood, and comprehended the Dharma of
the four misapprehensions.18 They were all gathered around and they
looked upon the one before them who teaches the Dharma in order that the
four noble truths will be realized, and so that bodhisattva mahāsattvas will
attain the various samādhis, the level of the śrāvakas and pratyekabuddhas
will be transcended, and through samādhi the highest, most complete
enlightenment will be attained.19

1.8 At that time, the bodhisattva mahāsattva Maitreya, the bodhisattva

Amoghadarśin, the bodhisattva Varuṇa, the bodhisattva Siṃhamati, the
bodhisattva Vairocanamati, and ten thousand other bodhisattvas rose from
their seats together, removed their robes from one shoulder, knelt on their
right knees, bowed with their hands placed together, and, facing southeast
and looking in that direction with great joy and delight, said these words:
“Tathāgata Arhat Samyaksambuddha Padmottara, you attained complete
buddhahood and soon after manifested great miraculous powers, caused the
good karma of many hundreds of thousands of millions of trillions of beings
to ripen, and established them in irreversible progress toward the highest,
most complete enlightenment. That is a marvel! We pay homage to you! We
pay homage to you!”
1.9 Then the bodhisattva Ratnavairocana rose from his seat, removed his robe
from one shoulder, knelt on his right knee, [F.130.a] placed his hands
together, bowed in the direction of the Bhagavat, and inquired of the
Bhagavat, “Bhagavat, why did the bodhisattva mahāsattva Maitreya, the
bodhisattva Amoghadarśin, the bodhisattva Varuṇa, the bodhisattva
Siṃhamati, the bodhisattva Vairocanamati, and ten thousand other
bodhisattvas rise from their seats together, remove their robes from one
shoulder, kneel on their right knees, bow with their hands placed together,
and, facing southeast and looking in that direction with great joy and
delight, say these words: ‘Tathāgata Arhat Samyaksambuddha Padmottara,
you attained complete buddhahood and soon after manifested great
miraculous powers, caused the good karma of many hundreds of thousands
 of millions of trillions of beings to ripen, and established them in irreversible
progress toward the highest, most complete enlightenment. That is a marvel!
We pay homage to you! We pay homage to you!’?
1.10 “How long was the tathāgata arhat samyaksambuddha Padmottara on the
path? How long has it been since he attained the highest, most complete
enlightenment, becoming a complete buddha? What is the name of the realm
in which the Tathāgata Padmottara resides? In what way is that realm
adorned by an array of qualities? For what reason did the tathāgata arhat
samyaksambuddha Padmottara perform that kind of great miracle? What is
the reason why some bodhisattvas can see the bhagavat buddhas who
reside in other innumerable realms in the ten directions, [F.130.b] and can see
the miracles of those buddha bhagavats, while we cannot see them?”
1.11 The bodhisattva Ratnavairocana said those words, and then the Bhagavat
addressed him in return: “Noble son, excellent! Excellent! Noble son, it is
excellent that you have made this request. In order to ripen the good karma
of many hundreds of thousands of millions of trillions of beings, you have
asked about the Tathāgata Padmottara’s manifestation of the miracle of
attaining enlightenment and the qualities of his buddha realm. You have
asked this because of the virtue of your confidence. Noble son, listen
carefully and pay attention, for I will explain it to you.”
1.12 “Bhagavat, I will do so,” said the bodhisattva Ratnavairocana. As he
listened to the Bhagavat, the Bhagavat recounted to the bodhisattva
Ratnavairocana the following description.

1.13 “Noble son, in the southeast, beyond buddha realms as numerous as the
grains of sand in a hundred thousand million trillion Ganges Rivers, there is
a realm by the name of Padmā, which is adorned with a variety of good
qualities, scattered with a variety of flowers, pervaded by a variety of
fragrances, adorned with precious trees, and filled with precious lotuses.20
Its ground is made of blue beryl. It is filled with bodhisattvas and pervaded
by the sound of the Dharma. The ground made of beryl is as soft and
pleasant to the touch as down. A foot stepping on it sinks to the depth of
four finger-widths, and when the foot is raised, the ground rises back up
four finger-widths. Varieties of lotuses cover the ground.
1.14 “The trees there are made of the seven jewels and are seven yojanas in
height. [F.131.a] They are hung with divine orange cloth, and they emit
beautiful, divine music. On those trees there are a variety of birds that sing
the beautiful words of the powers, strengths, and factors of enlightenment.
When the leaves of those trees touch each other, they create music of the five
tempos, which surpasses that of the deva realms. Each of those trees has a
 pervasive fragrance, which surpasses that of the deva realms and spreads
over a hundred thousand21 yojanas, and each of those trees is hung with
divine adornments.
1.15 “In between those trees are kūṭāgāras made of the seven jewels, which are
each five hundred yojanas high and a hundred yojanas wide.22 Around all
these kūṭāgāras, in each of the four directions, there is an ornamental arch.
Between these ornamental arches and the kūṭāgāras, there are pools that are
eighty-eight yojanas long and fifty yojanas wide. On the four sides of those
pools there are steps made of the seven jewels. Those ponds are covered
with blue lotuses and red lotuses.23 Each flower is one yojana across.
Bodhisattva mahāsattvas are born from the pericarps of those flowers. They
appear on the pericarps of those lotuses in the first watch24 of the night.
They spend the night sitting cross-legged, experiencing the joy and bliss of
liberation. When the night turns to dawn, there come cool,25 fragrant, gentle
breezes, the touch of which is delightful, and which cause the closed flowers
to open and the bodhisattvas to emerge from their meditation. Leaving
behind the joy and bliss of liberation, they come down from the pericarps
and enter the kūṭāgāras, where they sit cross-legged on seats made of the
seven jewels [F.131.b] and listen to the Dharma.
1.16 “Surrounding the trees and kūṭāgāras are mountains made of Jambu River
gold. They are each twenty yojanas high and three yojanas wide. Between
those mountains, many hundreds of thousands of moonstones, sunstones,
sapphires, and jyotīrasas are visible. When the light of the Buddha
Padmottara strikes the mountains and jewels, the light of that buddha and
the light of the jewels becomes a continuous great radiance throughout the
Padmā realm. The light of a sun or moon is unknown, but when the lotuses
close and the birdsong diminishes, that is called night, and the opposite is
day.
1.17 “On top of the mountains are kūṭāgāras of blue beryl, which are sixty
yojanas high and twenty yojanas wide. In each of the four directions from
the kūṭāgāras there are ornamental archways made of the seven jewels.
Within the kūṭāgāras, there are thrones made of the seven jewels, upon
which bodhisattvas in their last lifetime sit and listen to the Dharma.
1.18 “Noble son, in the Padmā realm there is the excellent presence of a Bodhi
tree called Indra, which is three thousand yojanas high with a trunk five
hundred yojanas wide. Its branches, leaves, and petals are a thousand
yojanas wide.
1.19 “At the foot of this Bodhi tree there is a silver lotus stalk, which is five
hundred yojanas high. It has a hundred thousand million gold petals, five
yojanas in height. All the pericarps have emerald stamens, and the pericarps,
which are made of the seven jewels, are ten yojanas high and seven yojanas
 wide.26 It is upon this that the tathāgata arhat samyaksambuddha
Padmottara attained the highest, most complete enlightenment, becoming a
complete buddha. [F.132.a]
1.20 “Encircling that buddha’s lotus seat are other lotuses, upon which sit
bodhisattvas who see the miracles of the tathāgata arhat samyaksambuddha
Padmottara.”

1.21 The bodhisattva Ratnavairocana then asked the Bhagavat, “Bhagavat, what
kind of miracles did the tathāgata arhat samyaksambuddha Padmottara
manifest?”
1.22 The Bhagavat replied to the bodhisattva Ratnavairocana, “Noble son,27 in
the last watch of the night, the tathāgata arhat samyaksambuddha
Padmottara attained the highest, most complete enlightenment, becoming a
complete buddha, and at dawn he performed a miracle. He transformed
himself to the height of the Brahmā realm and his uṣṇīṣa radiated a hundred
thousand million trillion light rays.28 Those light rays illuminated the upper
region’s realms, which are as numerous as the particles in a buddha realm.
At that time, the bodhisattvas who dwelt in the upper regions looked
downward. They did not perceive Sumeru or the Cakravāḍa,
Mahācakravāḍa, or Kāla mountain ranges. In those worlds, the bodhisattvas
who had received prophecy, who had attained samādhi, who had attained
retention, who had attained acceptance, and who had completely
transcended the levels of the śrāvakas and pratyekabuddhas,29 and those
bodhisattva mahāsattvas who were in their final lifetime, were illuminated,
placed their palms together in reverence, and saw the tathāgata arhat
samyaksambuddha Padmottara’s [F.132.b] body, which was perfectly
adorned by the thirty-two signs and eighty excellent features of a great
being.
1.23 “They also saw the assembly of bodhisattvas and the array of good
qualities of that buddha realm, the world known as Padmā. The bodhisattva
mahāsattvas became perfectly joyous and happy when they saw that.
Countless bodhisattvas, from realms as numerous as the particles in a
buddha realm, through their miraculous powers left their buddha realms and
came to the Padmā realm in order to make offerings to, pay homage to, and
honor the tathāgata arhat samyaksambuddha Padmottara.
1.24 “Noble son, the Tathāgata Padmottara, while sitting, standing, and
walking, extended his tongue from his mouth and covered that entire world
of four continents with his tongue. Then the bodhisattvas who were in
meditation arose from their samādhi and applied themselves to making
offerings to the Tathāgata and the entire assembly.30
1.25 “Noble son, when the Tathāgata Padmottara ceased manifesting the
miraculous power of his tongue, he emitted six thousand trillion light rays
from each pore of his entire body. This vast radiance reached realms in all the
ten directions as numerous as the particles in a buddha realm. There were
bodhisattva mahāsattvas in those realms who received prophecies and
attained samādhi. [F.133.a] Those bodhisattva mahāsattvas, through their
miraculous powers, departed from their own buddha realms 31 and came to
the Padmā realm in order to see, pay homage to, and honor the tathāgata
arhat samyaksambuddha Padmottara.
1.26 “Noble son, when the tathāgata arhat samyaksambuddha Padmottara
concluded his miraculous manifestations, in order to benefit many beings,
for the sake of the happiness of many beings, from compassion for the world,
in order to bring benefit and happiness 32 to devas and humans, and in order
to perfectly complete the purpose of the Mahāyāna, he turned the righteous
wheel of the Dharma called the Irreversible Wheel for the entire assembly of
bodhisattvas.”

1.27 That concludes “Turning the Wheel of the Dharma,” which is the first chapter of the
Mahāyāna sūtra titled The White Lotus of Compassion.
2. Chapter 2

THE DHĀRAṆĪ ENTRANCEWAY

2.1 Then the bodhisattva Ratnavairocana asked the Bhagavat, “Bhadanta
Bhagavat, how does one distinguish day and night in the Padmā realm?
What kinds of sounds are heard there? What kind of mental states do the
bodhisattvas there have? What kind of dwelling do they dwell in?”
2.2 “Noble son,” answered the Bhagavat, “the Padmā realm is continuously
illuminated by the Buddha’s light. The time there that is known as night is
when the flowers close, the songs of the birds diminish, and the Bhagavat
and the bodhisattvas enjoy meditation and experience liberation’s joy and
bliss. The time that is known as day is when the flowers are opened by a
breeze, the birds sing beautifully, a rain of flowers falls, and supremely
fragrant, pleasant, gentle breezes, the touch of which is delightful, blow in
the four directions. The Bhagavat arises from his samādhi, the bodhisattvas
[F.133.b] arise from their samādhis,33 and the Bhagavat Padmottara teaches
the bodhisattva mahāsattvas the bodhisattva piṭaka, which transcends
completely what is spoken of to śrāvakas and pratyekabuddhas.
2.3 “Noble son, the bodhisattva mahāsattvas are never separated from the
word Buddha, the word Dharma, or the word Saṅgha. They are never separated
from the word fearlessness, the word nonformation, the word nonbecoming, the
words no cessation, the word pacified, the words very pacified, the words truly
pacified, the words great kindness, the words great compassion, the words
unoriginated phenomena, the words attaining the level of consecration, or the words
buddhas and bodhisattvas. The bodhisattvas continually hear words such as
these.
2.4 “Noble son, moreover, the bodhisattva mahāsattvas who have been born
and will be born in the Padmā world are all endowed with the thirty-two
signs of a great being, have hundred-yojana-wide 34 auras, and until
enlightenment will have no downfalls.
2.5 “All those bodhisattvas have loving minds, affectionate minds,35
unpolluted minds, tamed minds, patient minds, settled minds, clear minds,
imperturbable minds, pure minds, virtuous minds, Dharma-loving minds,
minds that pacify the kleśas in all beings, minds as vast as the earth, minds
that do not enjoy worldly conversation, minds that enjoy transcendent
conversation, [F.134.a] minds that strive for all virtuous qualities, minds that
are sincerely, continuously dedicated, minds that have complete peace with
regard to illness, aging, and death, minds that have incinerated all kleśas,
minds that have pacified all involvements, and minds that are not proud of
all their qualities.
2.6 “They possess the power of intention, the power of engagement, the
power of motive,36 the power of prayer, the power of rising above the
worthless, the power of comprehension, the power of good roots, the power
of samādhi, the power of learning, the power of giving, the power of correct
conduct, the power of patience, the power of diligence, the power of
meditation, the power of wisdom, the power of śamatha, the power of
vipaśyanā, the power of clairvoyance, the power of mindfulness, the power
of enlightenment, the power of courage,37 the power of destroying all māras,
the power of overcoming all the might of the māras, the power of defeating
all promulgators of false doctrines through the Dharma, and the power of
overcoming all kleśas.
2.7 “The bodhisattva mahāsattvas 38 who have been born and will be born in
the Padmā world have served many hundreds of thousands of buddhas and
thus have planted good roots.
2.8 “The bodhisattva mahāsattvas 39 who have been born and will be born in
the buddha realm of the Padmā world consume meditation as food, Dharma
as food, and inhaled aromas 40 as food, just like the deities in the Brahmā
paradise. Food eaten through the mouth is unknown there. [F.134.b]
2.9 “Even the word nonvirtue does not exist there at all. Even the word female
does not exist there at all; there isn’t even that term. Even the word suffering
does not exist there at all. Even the words virtue and nonvirtue41 do not exist
there at all.
2.10 “And in the same way42 the words kleśa, attachment, darkness, bad smell,43
mental fatigue, and physical fatigue, and the words hells, animal birth, and Yama’s
world do not exist there. The words unfortunate rebirths do not exist there.
2.11 “There are no thorns, dark places, stones, or pebbles; there is no fire, no
moon, no sun, no stars, and no great oceans; and there are no Sumeru or
Cakravāḍa mountains, no Lokāntarika mountains, no Kāla mountains, no
Mīḍhapāṣāṇa, and no Pāṃśu mountains. There aren’t the words clouds or
rain, or the word storm; the words unfortunate existences don’t exist at all.
2.12 “Moreover, the Padmā realm is always illuminated by the vast radiance of
the light from the Buddha, the light from the bodhisattvas, the light from
merit, and the light from jewels.
2.13 “There are the birds that are called saphala, each of which, with their own
pleasing and gentle song,44 sings of the powers, the strengths, and the
aspects of enlightenment.”

2.14 Then the bodhisattva Ratnavairocana asked the Bhagavat, “Bhagavat, how
vast is the Padmā realm? How long after his swift attainment of the
enlightenment of buddhahood will Padmottara reside, live, and remain
there, teaching the Dharma? [F.135.a] When he has passed into parinirvāṇa,
how long will his Dharma remain? How long will those bodhisattvas who
have been born and will be born in the buddha realm of the Padmā world
remain there? Are those bodhisattvas deprived of seeing the Buddha,
hearing the Dharma, and serving the Saṅgha, or not? What was the name of
the Padmā realm previously? How long after the setting of the sun of the
previous jina did the Tathāgata Padmottara attain the complete
enlightenment of perfect buddhahood? Why is it that some see the
manifestations of buddhas, the miracles of buddhas, and the bhagavat
buddhas performing miracles in other buddha realms in the ten directions,
while others do not?”
2.15 “Noble son,” answered the Bhagavat, “it is like this: Sumeru, the king of
mountains, is 168,00045 yojanas high and 84,000 yojanas wide. If a diligent,
powerful man came to Sumeru, the king of mountains, and with the power of
his samādhi broke it into pieces the size of mustard seeds, then those pieces
would be uncountable. No one but a being with omniscient wisdom could
count those pieces of Sumeru that are the size of mustard seeds. That number
of those pieces is the number of how many four-continent worlds there are.
2.16 “It is like this: just as the world of Sukhāvatī is completely filled with
bodhisattvas, in the same way the buddha realm Padmā is completely filled
with bodhisattvas.
2.17 “Noble son, the tathāgata [F.135.b] arhat samyaksambuddha Padmottara
will have a lifespan of thirty intermediate eons, during which he will reside,
live, and remain there, teaching the Dharma.
2.18 “Noble son, after the tathāgata arhat samyaksambuddha Padmottara has
passed into parinirvāṇa, the sacred Dharma will remain for ten intermediate
eons. The lifespan of the bodhisattva mahāsattvas who have been born and
will be born in the Padmā realm is forty intermediate eons.
2.19 “Noble son, previously the Padmā realm was called Candanā. It was not
completely pure, nor filled with pure beings, as the present Padmā world is.
2.20 “Noble son, in the Candanā world there dwelt the tathāgata arhat
samyaksambuddha, the one with wisdom and virtuous conduct,46 the
sugata, the knower of the world, the unsurpassable guide who tames beings,
the teacher of gods and humans, the bhagavat buddha named Candrottama.
He taught the Dharma for thirty intermediate eons. When the time came for
him to pass into parinirvāṇa, some bodhisattvas, through the power of their
prayers, departed to other buddha realms. The bodhisattvas who remained
thought,47 ‘The tathāgata arhat samyaksambuddha Candrottama will pass
into parinirvāṇa in the middle watch of this night. After the Bhagavat has
passed into parinirvāṇa, his sacred Dharma will remain for ten intermediate
eons. After it has come to an end, who will attain the complete
enlightenment of perfect buddhahood?’
2.21 “At that time, the bodhisattva mahāsattva Gaganamudra, because of his
prayers in the past, received this prophecy from the tathāgata arhat
samyaksambuddha Candrottama: [F.136.a] ‘Noble son, when I have passed
into parinirvāṇa, the Dharma will remain for ten intermediate eons, and then
my Dharma will come to an end in the middle 48 period of the night. In the
last period of that night, you will attain the complete enlightenment of
perfect buddhahood. You will become the tathāgata arhat samyaksam-
buddha, the one with wisdom and virtuous conduct, and so on, the bhagavat
buddha named Padmottara.’
2.22 “At that time, the bodhisattva mahāsattvas came to the bhagavat tathāgata
arhat samyaksambuddha Candrottama. When they had come before the
bhagavat tathāgata arhat samyaksambuddha Candrottama, through the
power of samādhi, with manifold bodhisattva miracles, all those
bodhisattvas made offerings to the Tathāgata Candrottama,
circumambulated him three times, and then said to the Bhagavat, ‘Bhadanta
Bhagavat, we will remain,49 with our minds in a state of cessation, for those
ten intermediate eons.’
2.23 “Then, noble son, the tathāgata arhat samyaksambuddha Candrottama
said to the bodhisattva mahāsattva Gaganamudra, ‘You must acquire, noble
son, the dhāraṇī entranceway that is the form of omniscience. All the past50
tathāgata arhat samyaksambuddhas have taught it to the bodhisattvas they
have consecrated to be their regents. Also, the present bhagavat buddhas
who reside, live, and remain in the worlds in the ten directions [F.136.b]
teach it to the bodhisattvas whom they consecrate to be their regents. Also,
those who will be buddhas in the future will teach it to the bodhisattvas
whom they consecrate to be their regents. Therefore, you too should acquire
the dhāraṇī entranceway that is the form of omniscience.51 It is thus:52
2.24 jalijalini mahājalini phutke butke sammade mahāsammade devāṃ aṭi caṭi ṭake
ṭharaṭhakke amimakasi hilicilitili ruruke mahāruruke jaye durjaye jayamati śānte
śāntanirghoṣaṇi amūle ale amūlaparichinne mārasainya vitrāsane mukte muktapari-
śuddhe abhīte bhayamocane bhāradroharaṇā dānta vidyāvidyā varuttame nigrahaṃ
paravādināṃ dharmavādināmanugrahaṃ ārakṣā dharmavādināṃ caturṇāṃ
smṛtyupasthānānām adhimuktipadaprakāśanapadamidaṃ |

2.25 buddhakāśaye amama nimama avevi arthe arthani stīraṇe lokādhimukte sandadha
paribhāvane caturṇāmāryavaṃśānāṃ adhimuktipadaprakāśanapadā |

2.26 bhāṣīthe bhāṣaṇe dhāre dhārayati gupte śubhe śubhaprade tatphale agraphale
’niṣphale nilaha samukta amukta nirmukte atravita vimuktavati vilaphala ayukta
iviti diviti ratitula tulamaṃ ahiṃsāma ititāva atvānatvāna sarvaloka anaka livindha
abhūsare hatamatte veśāgravate aphala kaphala trayāṇām ārakṣitānāṃ
adhimuktipadamidaṃ |

2.27 jaḍataḥ aniharavavatavyo idaṃ phalaṃ niyomaphalaṃ samudānāya vibhuṣa paśya

sāmantra anumanto akumanto chedāvane mantrastā daśabala vigrahasthā isusthita
sunikhama tīkṣṇamati āloko atitṛṣṇā adimati [F.137.a] pratyutpannabuddhapūrva-
prahāre caturṇāṃ samyakprahāṇānāṃ adhimuktipadaprakāśanapadamidaṃ |

2.28 anye manye mane mamane vire virate śame śamitā viśānte mukte nirakṣame same
samasame kṣaye akṣaye ajiti śānte samiṣṭhe dhāraṇī ālokāvabhāse ratnavrate
raśmyavate jñānavate meruvate kṣayanidarśane lokapradīpanidarśane caturṇāṃ
pratisaṃvidāmadhimuktipadaprakāśanapadamidaṃ |

2.29 cakṣa ābhāsanidarśane jñānālokanidarśanaṃ ca prabhāsane sarvendriya

bhūmātikrante sarvasarve vamāṃ sarve prāthavā kṣayaṃ kare gokāha vadane
lokānudarśana vibhū caturṇāṃ ṛddhipādānām adhimuktipadaprakāśanapadam-
idam |

2.30 acale buddhe dṛdhapracale sattve gṛhna siddhi kaṃpati nisiddha smahiddhe
parekasire some caṇḍe datve acale acale apare vicivale nipare pracacale prasare anayan
prabhyāse kaṃkame prabhāvini same nijase grakrame nayute indriyāṇāṃ balānām
adhimuktipadaprakāśanapadamidaṃ |

2.31 puṣpe supuṣpe drumaparihāre abhayarucire cekaratke akṣayamastu ninile mamale

pañcaśiśire lokasya vijñāne nayasaṃgṛhīte ca yukte succendena saptānāṃ
bodhyaṅgānāṃ adhimuktipadaprakāśanapadamidaṃ |

2.32 cakravajre maitra samāpade krānte kete karuṇa rudīkṣayi prītirūpe kṣamasaṃpanne
arake varate kharo khare amūle mūle sādhane caturṇāṃ vaiśāradyānām adhimukti-
padaprakāśanapadamidaṃ |
2.33 vartte cakre cakradhare varacakre vare prare hile hile dhare ārūpāvate huhure yathā
jibhaṃga niṃbare yathāgne yathāparaṃ cariniśe yathā bhayaririśi satyanirhāra
jaracavila vīryanirhāra cure mārganirhāra samādhinirhāra prajñānirhāra
vimuktinirhāra [F.137.b] vimuktijñānadarśananirhāra nakṣatranirhāra candra-
nirhāra sūryanirhāra padāścaturuttaratathāgatena adbhutaṃ niradbhutaṃ
saṃbuddhaṃ abuddha ihabuddhaṃ tatrabuddhaṃ nihaṃgamapare alaha dalaha
paṇḍare paṇḍare tatrāntalu māṃgagharaṇi pūṭani saṃpūṭani gata-
praṃgamanuniruva nāśani nāśabandhani cicchini cicchidra mayova hidiṃgamā
vare mare hanane bharaṃ bhare bhinde bhire bhire ruṣare śaraṇe darane pravartte
varaṇāḍaye vidranvumā varakhumā brahmacāriṇa indravani dhidhirāyani
maheśvaralalani mamasume alamini ekākṣaraci vaṃcani carasti ābhicaṇḍāla sūre
sarvasurā āvarasurā punakanitāṃ paṇḍitāṃ āyinakaṇḍi jabhāme gandhare atra
runimakare bhirohiṇī siddhamatte vilokamate buddhādhiṣṭhite dhāraṇīmukhe
daśānāṃ balānām adhimuktiprakāśanapadamidaṃ |

2.34 As soon as the Bhagavat recited the dhāraṇī entranceway that is the form of
omniscience, that great billion-world universe shook intensely in six ways: it
shook, shook strongly, and shook intensely; it shuddered, shuddered
intensely, and shuddered fiercely; it quivered, quivered intensely, and
quivered fiercely; it trembled, trembled intensely, and trembled fiercely; it
quaked, quaked intensely, and quaked fiercely; it bent upward, bent
downward, and bent deeply downward. And a light appeared so that the
worlds in the ten directions, which are as numerous as the grains of sand in
countless Ganges Rivers, were filled with vast light. At that time, the
Sumeru, Cakravāḍa, and Mahācakravāḍa mountains were not to be seen. The
countless worlds in the ten directions appeared to be as flat as the palm of
one’s hand. [F.138.a]
2.35 Also, through the power of the Tathāgata, the bodhisattva mahāsattvas
who resided in countless worlds in the ten directions, who had attained
samādhi, dhāraṇī, and acceptance, vanished from their own realms 53 and
arrived in the presence of the Bhagavat on Vulture Peak Mountain. They
bowed their heads to the Bhagavat’s feet and, through various manifold
bodhisattva miracles, made offerings to the Bhagavat. They then seated
themselves there in order to hear this dhāraṇī entranceway that is the form of
omniscience.
2.36 Also, countless devas, nāgas, yakṣas, asuras, kumbhāṇḍas, and piśācas
came to Vulture Peak Mountain to the presence of the Bhagavat, bowed their
heads to the Bhagavat’s feet, and sat to one side in order to hear this dhāraṇī
entranceway that is the form of omniscience. All the bodhisattva mahāsattvas who
were gathered there saw the Padmā buddha realm and the tathāgata arhat
samyaksambuddha Padmottara encircled by an assembly54 of bodhisattvas.
 As soon as the Bhagavat had recited this dhāraṇī entranceway that is the form of
omniscience, bodhisattva mahāsattvas as numerous as the grains of sand in
seventy-two Ganges Rivers obtained this dhāraṇī.
2.37 The bodhisattvas who had obtained the dhāraṇī saw the bhagavat
buddhas who dwelt in countless worlds in the ten directions and saw the
array of the qualities of those buddha realms. [F.138.b] They were amazed,
and, through the power of samādhi and bodhisattva miracles, made
offerings to the Buddha and then were seated.
2.38 The Bhagavat said to them, “Noble sons, the bodhisattva mahāsattvas
who meditate upon the dhāraṇī entranceway that is the form of omniscience will
attain 84,00055 dhāraṇī entranceways; they will attain 72,000 further dhāraṇī
entranceways; and they will attain 60,000 samādhi entranceways.
2.39 “The bodhisattva mahāsattvas who have attained this dhāraṇī
entranceway will attain great kindness and great compassion. Bodhisattva
mahāsattvas contemplate the thirty-seven factors of enlightenment and
attain omniscience solely in order to obtain this samādhi.56 It contains the
entirety of all the Buddha’s teachings. All the bhagavat buddhas, through
having understood this dhāraṇī in its essence, teach the Dharma to beings
and do not pass into parinirvāṇa too soon.
2.40 “Noble sons, see how the power of this dhāraṇī, the dhāraṇī entranceway
that is the form of omniscience, caused the great earth to shake and a great light
to shine, a light that spread a vast radiance throughout endless, infinite
buddha realms, and how that light caused endless, infinite bodhisattvas to
come from endless, infinite buddha realms in order to hear the dhāraṇī
entranceway that is the form of omniscience. [B2]
2.41 “The endless, infinite devas of the desire realm and form realm, and the
nāgas, yakṣas, asuras, humans, and nonhumans within this Sahā universe
who listen to the dhāraṇī entranceway that is the form of omniscience, as soon as
they have obtained the dhāraṇī entranceway that is the form of omniscience,
[F.139.a] will be irreversible in their progress to complete enlightenment.
2.42 “Those who write it out will always see the Buddha, listen to the Dharma,
and serve the Saṅgha until complete parinirvāṇa. The bodhisattvas who
chant the dhāraṇī entranceway that is the form of omniscience will eliminate
without remainder their primary karma,57 and in the next life they will
ascend to the first bhūmi.
2.43 “The bodhisattva mahāsattvas who meditate on the dhāraṇī entranceway
that is the form of omniscience will completely eliminate even the five actions
with immediate results at death if they have committed and accumulated
them, and in the next life they will ascend to the first bhūmi. If they have not
 committed the actions with immediate results at death, then in that lifetime
they will completely eliminate all other karma and in the next life will ascend
to the first bhūmi.
2.44 “Even if someone does not meditate on this dhāraṇī or chant this dhāraṇī,
but only listens to it and binds a turban58 onto the Dharma reciter, then the
bhagavat buddhas residing, living, and remaining in other realms, who are
as numerous as the grains of sand in the Ganges River, will declare
‘excellent!’ and those bhagavat buddhas will prophesy his attainment of the
highest, most complete enlightenment. Not long after, that bodhisattva will
be consecrated as their regent,59 and he will be only one lifetime away from
attaining the highest, most complete enlightenment. In the same way, those
who make an offering of incense to the Dharma reciter60 will before long
obtain the incense of the highest, most complete enlightenment. If they offer
a flower to the Dharma reciter, [F.139.b] they will obtain the unsurpassable
flowers of wisdom. If they offer cooked rice, food,61 and drink to the Dharma
reciter, they will attain the unsurpassable nourishment of the tathāgatas. If
the bodhisattvas clothe the Dharma reciter, they will attain the
unsurpassable complexion of a tathāgata. If they adorn the Dharma reciter
with jewels, they will obtain before long the jewels of the Dharma of the
thirty-seven factors of enlightenment.
2.45 “Noble sons, the dhāraṇī entranceway that is the form of omniscience has this
kind of great benefit for bodhisattva mahāsattvas. Why is that? It is because
the entire bodhisattva piṭaka is taught in it. Bodhisattva mahāsattvas gain
unimpeded eloquence through this dhāraṇī entranceway that is the form of
omniscience and attain the four attractive qualities.
2.46 “Noble sons, when the tathāgata arhat samyaksambuddha Candrottama
taught62 the dhāraṇī entranceway that is the form of omniscience to the
bodhisattva mahāsattva Gaganamudra, the earth shook, and a great light
shone in the world. That great light illuminated countless buddha realms in
the ten directions, and all uneven land appeared to be as flat as the palm of
the hand. All the bodhisattva mahāsattvas gathered there saw the bhagavat
buddhas who were in countless buddha realms in the ten directions.
2.47 “Countless bodhisattva mahāsattvas came from countless buddha realms
in the ten directions to the Candanā realm to honor and pay homage to the
tathāgata arhat samyaksambuddha Candrottama [F.140.a] and to hear this
dhāraṇī entranceway that is the form of omniscience.
2.48 “Noble sons, the tathāgata arhat samyaksambuddha Candrottama
addressed63 the bodhisattvas, saying, ‘Noble sons, I perceive that the
bodhisattvas who have one lifetime remaining will spend these ten
intermediate eons with their minds at rest in cessation. During these ten
intermediate eons, the other bodhisattva mahāsattvas will listen to this
 bodhisattva piṭaka, the dhāraṇī entranceway that is the form of omniscience, from
the bodhisattva mahāsattva Gaganamudra. They will listen to the Dharma for
ten intermediate eons, trusting the countless bhagavat buddhas who reside,
live, and remain in countless buddha realms in the ten directions. That
complete trust will generate good roots, and they will make offerings to the
tathāgata arhat samyaksambuddha Candrottama through various kinds of
bodhisattva miracles.’
2.49 “The bodhisattvas asked the Bhagavat, ‘Bhadanta Bhagavat,64 after these
ten intermediate eons have passed, will the bodhisattva mahāsattva
Gaganamudra turn the unsurpassable Dharma wheel that possesses the
Dharma?’
2.50 “Candrottama65 said to them, ‘Noble sons, it will be so, it will be so. When
these ten intermediate eons have passed, the bodhisattva mahāsattva
Gaganamudra will attain the complete enlightenment of perfect
buddhahood. [F.140.b] Following the night that he attains the complete
enlightenment of perfect buddhahood, he will turn the unsurpassable
Dharma wheel that possesses the Dharma. For ten intermediate eons he will
teach the bodhisattvas the dhāraṇī entranceway that is the form of omniscience.
The bodhisattva mahāsattvas will listen to that Dharma and will generate
good roots through hearing it. After the bodhisattva Gaganamudra has
attained the complete enlightenment of perfect buddhahood, he will turn the
irreversible supreme wheel, the Dharma wheel that possesses the Dharma,
and he will establish many hundreds of millions of trillions of bodhisattvas
in irreversibility. For ten intermediate eons those bodhisattvas will listen to
him teaching this dhāraṇī entranceway that is the form of omniscience. When they
have heard that Dharma, they will have only one remaining lifetime. The
bodhisattvas who have listened for an eon will at that time enter66 the
tenth67 bhūmi and have irreversible progress toward the highest, most
complete enlightenment. At that time, they will have the ultimate attainment
of this dhāraṇī.’
2.51 “After the tathāgata arhat samyaksambuddha Candrottama had spoken
those words to the bodhisattva mahāsattvas, he manifested the various
miracles that are the domain of the buddhas. He showed the nārāyaṇa
samādhi to the bodhisattva mahāsattva Gaganamudra and then transformed
his body into diamond and showed him the array of light samādhi. [F.141.a]
2.52 “Then for ten intermediate eons, he turned the wheel of the Dharma for
the bodhisattvas, teaching them the Dharma of this dhāraṇī entranceway that is
the form of omniscience. He revealed and made clear the adorning signs and
indications of the buddhas in all the buddha realms. He taught the samādhi
called circle of vajras. He taught the Dharma to the bodhisattvas by perfectly
turning the wheel of the Dharma on the seat of enlightenment. He taught
 them the garland of wheels samādhi. He turned the wheel of the Dharma for
many hundreds of thousands of tens of millions of thousands of millions of
beings and through the wheel of the Dharma established them in
irreversibility.
2.53 “Knowing this, the bodhisattva mahāsattva Gaganamudra and an
innumerable saṅgha of bodhisattvas made offerings to the Bhagavat. Then
they each entered their own kūṭāgāra and remained there through the night
when the tathāgata arhat samyaksambuddha Candrottama passed into
parinirvāṇa, into the state of nirvāṇa without any remaining aggregates.
When that night was over, the bodhisattvas made offerings to the
Bhagavat’s body, and then each entered their own kūṭāgāra. The other
bodhisattvas all returned to their own buddha realms. The bodhisattvas who
had but one life remaining stayed in the samādhi of cessation for ten
intermediate eons.
2.54 “The bodhisattva mahāsattva Gaganamudra taught the Dharma for the
bodhisattva mahāsattvas, and those bodhisattva mahāsattvas generated
good roots during those ten intermediate eons.68 In the night, he attained the
highest, most complete enlightenment of perfect buddhahood [F.141.b] and
the next day he turned the wheel of the Dharma and manifested great
miracles. He established many hundreds of thousands of millions of trillions
of beings in the highest, most complete enlightenment.69 Also when he
taught the dhāraṇī entranceway that is the form of omniscience, eight hundred
thousand trillion bodhisattvas attained the forbearance that comes from
realizing the birthlessness of phenomena; 920,000,000 beings were
established in irreversible progress toward the highest, most complete
enlightenment; 72,000,000,000 bodhisattvas obtained this dhāraṇī
entranceway that is the form of omniscience; and countless devas and humans
developed the motivation to attain complete enlightenment.”

2.55 Then the bodhisattva mahāsattva Ratnavairocana70 asked the Bhagavat,

“Bhadanta Bhagavat, which qualities must bodhisattva mahāsattvas possess
in order to obtain this dhāraṇī?”
2.56 “Noble son,” replied the Bhagavat, “bodhisattva mahāsattvas will obtain
this dhāraṇī if they possess four qualities. What are these four? The
bodhisattva mahāsattvas remain within four noble traditions. What are these
four? The bodhisattva mahāsattvas remain in this first noble tradition: the
bodhisattva mahāsattvas should be pleased and satisfied with any kind of
robes. They praise being content with any kind of robes; they do not act
inappropriately for the sake of robes; they are not saddened if they have not
acquired clothing; and if they obtain clothing, they wear it without desire,
without clinging, without longing, without becoming fettered, without
 becoming infatuated, and without covetousness. [F.142.a] They acquire it
without covetousness. They wear it while seeing the defects of saṃsāra and
with the knowledge of going forth into homelessness.
2.57 “As it is in the noble tradition for robes, so it is for alms, and it is the same
noble tradition for beds and seats. The fourth noble tradition is that the
bodhisattva mahāsattvas are pleased and satisfied with any kind of
necessities and any medicine; they praise being satisfied with any kind of
necessities and any medicine; they do not act inappropriately for the sake of
necessities or for the sake of medicines; they are not saddened if they have
not acquired necessities and have not acquired medicines; and if they obtain
necessities and obtain medicines they utilize them without desire, without
clinging, without longing, without becoming fettered, without becoming
infatuated, and without covetousness. They acquire them without
covetousness. They utilize them while seeing the defects of saṃsāra and
with the knowledge of going forth into homelessness. The bodhisattva
mahāsattvas remain in these four noble traditions. The bodhisattva
mahāsattvas who possess those four qualities will obtain this dhāraṇī and
meditate on it.
2.58 “The bodhisattva mahāsattvas will also obtain this dhāraṇī entranceway that
is the form of omniscience if they possess five other qualities. What are these
five? The bodhisattva mahāsattvas remain in possession of correct conduct;
they are restrained by the prātimokṣa vows; they have perfect rules of
conduct and range of conduct; they see the danger in the tiniest particle of
blameworthy actions; they adopt and train in the precepts; and when they
see others who are devoid of correct conduct, they cause them to possess a
perfectly correct conduct, training them, guiding them, and establishing
them in that. [F.142.b] The bodhisattva mahāsattvas are endowed with that
first quality.
2.59 “Also, when the bodhisattva mahāsattvas make beings who are attached
to a wrong view abandon that wrong view, they cause them to possess a
correct view, training them, guiding them, and establishing them in that. The
bodhisattva mahāsattvas are endowed with that second quality.
2.60 “Also, when the bodhisattva mahāsattvas make beings who are attached
to wrong conduct abandon their wrong conduct, they cause them to possess
perfect conduct, training them, guiding them, and establishing them in that.
The bodhisattva mahāsattvas are endowed with that third quality.
2.61 “Also, the bodhisattva mahāsattvas cause beings who have a defective
aspiration to possess a perfect aspiration, training them, guiding them, and
establishing them in that. The bodhisattva mahāsattvas are endowed with
that fourth quality.
2.62 “Also, the bodhisattva mahāsattvas make those who are following the
Śrāvakayāna and the Pratyekabuddhayāna realize the highest, most
complete enlightenment, training them, guiding them, and establishing
them in that. The bodhisattva mahāsattvas are endowed with that fifth
quality.
2.63 “The bodhisattva mahāsattvas who possess those five qualities will obtain
this dhāraṇī.
2.64 “The bodhisattva mahāsattvas will also obtain this dhāraṇī entranceway that
is the form of omniscience if they possess six other qualities. What are these six?
2.65 (1) “The bodhisattva mahāsattvas themselves are learned, possess
learning, and accumulate learning, and thereby their articulate teaching of
the Dharma, of celibacy, is virtuous in the beginning, virtuous in the middle,
and virtuous in the end; it has good meaning, has good words, is unalloyed,
is complete, is pure, and is immaculate. [F.143.a] They learn and possess
many such Dharma teachings, recite them, mentally examine them, and
understand them through contemplating them. They, who are thus very
learned, make others with little learning very learned, training them, guiding
them, and establishing them in that. They are endowed with that first
quality.
2.66 (2) “Also, the bodhisattva mahāsattvas are without envy and miserliness,
and they make those beings overpowered by envy and miserliness become
free of envy and have perfect generosity, and they train them, guide them,
and establish them in that.71 The bodhisattva mahāsattvas possess that
second quality.
2.67 (3) “Also, the bodhisattva mahāsattvas do not harm beings; (4) they free
beings from fear, freeing from calamities those beings afflicted by various
calamities; (5) they are not fakes, not just talk, not frauds, and not deceivers;
and (6) they frequently dwell in emptiness. The bodhisattva mahāsattvas
who possess those six qualities will obtain this dhāraṇī entranceway that is the
form of omniscience.
2.68 “The bodhisattva mahāsattvas who have those qualities should perform
this Dravidian mantra,72 either in brief or in full, three times each day for
seven years. They should bow down the five points of their body to the
ground, maintain mindfulness of the body, and while dwelling in emptiness
recite the Dravidian mantra. Then, when they stand up, they should be
mindful of the bhagavat buddhas who reside, live, and remain in the
surrounding worlds in the ten directions. After seven years of continuous
mindfulness of the buddhas, [F.143.b] the bodhisattva mahāsattvas will
attain this dhāraṇī entranceway that is the form of omniscience. The bodhisattva
mahāsattvas who have attained this dhāraṇī will see, with the eye of
wisdom, all the bhagavat buddhas who reside, live, remain, and also
 manifest miracles within buddha realms as numerous as the grains of sand
in the Ganges River in the ten directions, in that way attaining the noble eye
of wisdom. They will also see the bhagavat buddhas smiling. They will attain
84,000 dhāraṇī entranceways. They will also attain 72,000 samādhi
entranceways. They will also attain 60,000 Dharma entranceways.
2.69 “The bodhisattva mahāsattvas who are established in this dhāraṇī
entranceway that is the form of omniscience will attain great kindness, and they
will attain great compassion. Even if the bodhisattvas who obtain this
dhāraṇī have committed the five actions with immediate results at death,
that karma will be diminished in the next lifetime and will be totally
eliminated in three lifetimes, and they will enter the tenth bhūmi. If the
bodhisattvas have not committed the five actions with immediate results at
death, all their other karma73 will be completely diminished, in their next life
they will enter the tenth bhūmi, they will soon attain the thirty-seven factors
of enlightenment, and they will attain the wisdom of an omniscient one.
2.70 “Therefore, noble son, this dhāraṇī entranceway that is the form of omniscience
is very important for the bodhisattva mahāsattvas. The bodhisattva
mahāsattvas continually see the miraculous manifestation of the bhagavat
buddhas smiling. They will make offerings to buddhas as numerous as the
grains of sand in the Ganges River, [F.144.a] who are in realms as numerous
as the grains of sand in the Ganges River. They will listen to the Dharma
from these buddhas. They will attain samādhi, dhāraṇī, and acceptance, and
they will return to this buddha realm. The bodhisattva mahāsattvas will have
that range of miraculous powers.
2.71 “Noble son, this dhāraṇī entranceway that is the form of omniscience of
bodhisattva mahāsattvas will completely diminish karma and increase virtue.
Therefore, it has great benefit.
2.72 “Noble son, those who hear the name of the dhāraṇī entranceway that is the
form of omniscience and hear the name of the Tathāgata Candrottama will
diminish all their karmic obscurations and will definitely attain the highest,
most complete enlightenment.”

2.73 Then some bodhisattvas said, “Bhadanta Bhagavat, we have heard and
obtained this dhāraṇī from the bhagavat buddhas of the past who resided,
lived, and remained in buddha realms in the ten directions as numerous as
the grains of sand in the Ganges River.”
2.74 Some others said, “…as numerous as the grains of sand in two Ganges
Rivers.”
Some others said, “…as numerous as the grains of sand in three Ganges
Rivers.”
Some others said, “…as numerous as the grains of sand in four Ganges
Rivers.”
 Some others said, “…as numerous as the grains of sand in five Ganges
Rivers.”
Some others said, “…as numerous as the grains of sand in six Ganges
Rivers.”
Some others said, “…as numerous as the grains of sand in seven Ganges
Rivers.”
Some others said, “…as numerous as the grains of sand in eight Ganges
Rivers.”
2.75 Some others said, “We have heard and obtained this dhāraṇī entranceway
that is the form of omniscience from samyaksambuddhas of the past who
resided, lived, and remained in buddha realms in the ten directions as
numerous as the grains of sand in nine Ganges Rivers.”
2.76 The bodhisattva mahāsattva Maitreya said, [F.144.b] “As many eons ago as
there are grains of sand in ten Ganges Rivers, during an eon called
Saṃtāraṇa, there was a buddha realm called Sarvālaṅkāravibhūṣita, in which
there was a buddha named Sālendrarāja, a tathāgata, an arhat, a samyaksam-
buddha, one with wisdom and virtuous conduct, a sugata, a knower of the
world, an unsurpassable guide who tames beings, a teacher of devas and
humans, a buddha, a bhagavat. He was encircled by a saṅgha of many
hundreds of thousands of millions of trillions of bhikṣus and was similarly
encircled by countless bodhisattvas. He taught this dhāraṇī, which is the
dhāraṇī entranceway that is the form of omniscience. From him I heard this
dhāraṇī, meditated on it, and fully realized it.74
2.77 “Throughout innumerable, truly innumerable, countless, truly countless
eons, I made offerings through countless bodhisattva miracles to the
samyaksambuddhas, the bhagavat buddhas who resided, lived, and
remained in the past. With each buddha I planted75 innumerable, countless,
indeterminable,76 measureless 77 good roots and acquired an accumulation of
merit. Because of those numerous good roots, I received prophecies from
many thousands of buddhas. It is because of my specific prayers that in
terms of time, I have continued to circle in saṃsāra for a long time. That is
why I circle in saṃsāra and have not attained the complete enlightenment of
perfect buddhahood in the past. Now the Bhagavat has consecrated me as
his regent for the highest, most complete enlightenment, binding the turban
of liberation upon my head of wisdom.” [F.145.a]
2.78 Then the Bhagavat said to the bodhisattva Maitreya, “It was thus,
Maitreya. You received from the tathāgata arhat samyaksambuddha
Sālendrarāja this dhāraṇī, which is the dhāraṇī entranceway that is the form of
omniscience. Maitreya, your hopes have been perfectly fulfilled. Maitreya, if
you had desired it, you could have attained the complete enlightenment of
perfect buddhahood within ten eons. Maitreya, you have the power to
 quickly enter the state of nirvāṇa without any remaining aggregates, which
is the unsurpassable accumulation of wisdom. But, Maitreya, you have
preferred to remain in saṃsāra for such a long time because of the power of
your prayer with regard to time. Therefore, Maitreya, I have now made you
my heir. The tathāgatas of the past have also made you their heir.”

2.79 Then the Bhagavat regarded the whole saṅgha. He regarded the gathering
of bodhisattvas, bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, devas, nāgas,
yakṣas, rākṣasas, gandharvas, humans, and nonhumans. At that time, he
recited these mantra words:

2.80 dāntabhūmiḥ damathabhūmiḥ smṛtibhūmiḥ prajñābhūmirvaiśāradyabhūmiḥ prati-

saṃvidbhūmiranutkṣepabhūmiḥ samatāparikṣayopekṣabhūmirjātikṣaya-
bhūmirmanuja vinmujaḥ malanmujaḥ visāgraḥ daśāvate veśataḥ teraṇa vesalagra
śamuśavataḥ vimati vimati yopahira regamata vasisakrama iticāravate mekhemudra
daharavate prajñākṣābubu dahakramitā sadoṣavantaḥ elaya tilaya ahusuṭā [F.145.b]
amundhamaṃ arthavati muruvati tehīnadvivā akaneti bakanate samake visābhaṭe iṭe
iṭabale atra tatra kuruṣaṃ laruṣaṃ latatha katha sarvantaḥ sarvatarvaḥ aniruddhaḥ
dihakhaṭambiphala bahuphala śataphala śīṣṭavate ||

2.81 The Bhagavat recited to the devas these words of aspiration, which have the
power to produce a result. When he recited them, six trillion devas saw the
truth.

2.82 agraphalam lalaha laha nilaṃhare vacatakhyā idaṃphalaṃ niyāmaphalaṃ

namudaya vibhūkha prajñācakra sunirvṛticakra jñānīcakra ||

2.83 These words of aspiration caused a hundred million devas to develop the
aspiration for complete enlightenment, and they became irreversible.

2.84 paśye somato anumato akumato akumati chedavakai mantrastha daśabala vipravastha
iśasthita atimati tīkṣṇamati āloko sterituṣṇa ||

2.85 These words of aspiration caused 64,000 nāgas to develop the aspiration for
complete enlightenment, and they became irreversible.

2.86 aprabhā samadanā ahadyo bhagavadyo karaṇyākṣa siddhamati samantakṣau alabale

piṭakaro mahābale ojadaro dharaṇe migalekṣe udākṣa kudākṣa kukākṣa viroyo
virūpamukha akṣihasta saṃkṣibala asurovina asuropramardane ||

2.87 These words of aspiration caused 220,000,000 yakṣas to develop the

aspiration for complete enlightenment, and they became irreversible.
2.88 arthe pilile tinithe saṃtīrthe katitene nakeme nanamaste ubherabhe mudame madame
matime saniha śūre dhāraṇīya sendra sadeva sanāga sayakṣāsuradevā [F.146.a] nāga
nirukti parivāra niruktalāni smṛti prajñā parivāramati pratilābhī gatidhṛtiparivāra
gatidhṛtilābhīḥ pūrvakeṣu hiteṣu caritavantaḥ abhiskāmavantaḥ śūravantaḥ
ciravīryavantaḥ bhītavantaḥ sitabhāge mārgamudra diśāpakarṣaṇi kṣaparahu
oharaṇo devaracatu suramudra yakṣamudra rākṣasamudra vedivedime tape tattape
uṣṇāname prakhādye nanava dhāraṇīya āviśa diśāśodhane vākyaśuddhe jihvāśuddhe
vāciparikarmaḥ prajñā buddhi smṛti mati gati dhṛti gaṇana pratisaraṇabuddhiḥ
jayacakre śūnyacakre vyaya ||

2.89 These words of aspiration caused 56,000 asuras to develop the aspiration for
complete enlightenment, and they became irreversible.

2.90 Then the Bhagavat addressed the bodhisattva named

Vaiśāradyasamavasaraṇa: “Noble son, it is difficult to encounter a tathāgata
arhat samyaksambuddha’s appearance in the world. It is also difficult to find
these mantra words that are imbued with correct conduct, samādhi, wisdom,
liberation, and the vision of the wisdom of liberation.
2.91 “Noble son, the tathāgatas, in order to benefit beings and to accomplish
the qualities of a bodhisattva, previously engaged in bodhisattva conduct.
They possessed generosity, restraint, self-control, patience, diligence,
samādhi, and wisdom.78 They served many hundreds of thousands of
millions of trillions of buddhas. Some performed acts of generosity, some
maintained correct conduct, some led a celibate life, some practiced
meditation, some engaged in diligence, some meditated on patience,
[F.146.b] some accomplished samādhi, and some cultivated wisdom. They
performed many countless, various, different good actions. It is in that way
that I, too, have now attained unsurpassable wisdom.
2.92 “Noble son, the tathāgatas previously followed the conduct of a
bodhisattva for many hundreds of thousands of millions of trillions of eons.
They refrained from lying, slander, harsh speech, and idle talk. They
cultivated virtuous speech of many different kinds. Therefore, they have
now obtained long tongues. Noble son, the tathāgata arhat samyaksam-
buddhas do not speak in any other way.”

2.93 Then the Bhagavat performed a miraculous deed for his retinue. He
performed the miraculous deed of resting in the gathering79 of all merit
samādhi and extending his tongue from his mouth and covering his face
with it. That tongue radiated 600,000,000 light rays. Those light rays filled the
worlds of this billion-world universe with a bright radiance. Those light rays
illuminated the hells, animals, Yama worlds, devas, and humans. Those light
rays blew as cool breezes onto the beings in hell, whose bodies were being
 burned by blazing fires. The instant those breezes touched them, there arose
for them a sensation of bliss. Before each being in hell there appeared an
emanation of the Buddha, with a body adorned by the thirty-two signs and
glorious with the eighty excellent features of a great being. [F.147.a] When
the beings in hell saw them, they were endowed with bliss, their bodies
were refreshed by seeing the Buddha, and on seeing the Buddha they
thought, “It is through the power of this being that I have gained this
experience of bliss,” and they had affection, delight, and respect for the
appearance of the Bhagavat.
2.94 The Bhagavat said to them, “O beings! Say these words: ‘Homage to the
Buddha, homage to the Dharma, homage to the Saṅgha,’ and you will always
have this kind of bliss.”
2.95 Those hell beings then placed their palms together and recited, “Homage
to the Buddha! Homage to the Dharma! Homage to the Saṅgha!”
2.96 Because of that virtuous root and pure motivation, those hell beings
departed that life, some to be born among devas and some among humans.
2.97 The light rays came as warm winds to those who had been born within the
cold hells, and so on, as just described, up until those who had been born among
humans. In the same way, when the light rays touched the pretas,80 whose
bodies were burning with hunger and thirst, they extinguished the fire of
hunger and thirst, and the pretas experienced bliss.
2.98 An emanation of the Buddha, whose body was adorned by the thirty-two
signs and glorious with the eighty excellent features of a great being,
appeared before each preta. When the pretas saw them, they were happy
and satisfied. They thought, “It is through the power of this being that I
have obtained this experience of bliss” and they had affection, delight, and
respect for the appearance of the Bhagavat.
2.99 The Bhagavat said to them, “You beings here!81 Recite these words:
‘Homage to the Buddha, homage to the Dharma, homage to the Saṅgha,’ and
you will always have this kind of bliss.
2.100 Then those pretas placed their palms together and recited, “Homage to
the Buddha! Homage to the Dharma! Homage to the Saṅgha!”82 [F.147.b]
2.101 Because of that root of virtue, those preta beings departed that life, some
to be born among devas and some among humans. The Bhagavat also
instructed the animals in that way. He also instructed the humans in that
way. Devas and humans beyond number came to the Bhagavat, bowed their
heads to his feet, and sat down to hear the Dharma. At that time, numberless
assemblies of devas and humans developed the motivation to attain the
highest, most complete enlightenment, and countless bodhisattvas there
attained samādhi, acceptance, and dhāraṇī.
2.102 That concludes “The Dhāraṇī Entranceway,” which is the second chapter of the
Mahāyāna sūtra titled The White Lotus of Compassion.
3. Chapter 3

GENEROSITY
3.1 When the Bhagavat had concluded his miraculous manifestation, the
bodhisattva mahāsattva Śāntimati asked the Bhagavat, “Bhagavat, by what
cause and circumstances are the pure buddha realms of other buddhas
unpolluted, free from the five degeneracies, and have the array of the
various qualities of a buddha realm? All the bodhisattva mahāsattvas there
have a perfection of the various kinds of good qualities and possess the
various kinds of happiness. Even the words śrāvaka and pratyekabuddha are
unknown there, let alone the word rebirth.
3.2 “Bhadanta Bhagavat, by what cause and circumstances has the Bhagavat
appeared in a buddha realm that is inferior and troubled?83 Why did you
attain the complete enlightenment of perfect buddhahood and introduce the
three yānas, teaching the Dharma to the fourfold assembly, during the
degeneration of lifespan, degeneration of time, degeneration of beings,
degeneration of view, and degeneration through the kleśas? [F.148.a] Why
did the Bhagavat not obtain a pure buddha realm free from the five
degeneracies?”
3.3 “Noble son,” answered the Bhagavat, “it is through the power of prayer
that bodhisattvas obtain pure buddha realms and through the power of
prayer that they obtain impure buddha realms. Noble son, bodhisattva
mahāsattvas obtain impure buddha realms because of their great
compassion. Why is that? I have now been born into this inferior buddha
realm84 because of the prayer that I made. Listen well and correctly, and
remember, for I am going to explain it to you.”
3.4 “I will do so, Bhagavat,” said the bodhisattva Śāntimati.

3.5 The Bhagavat then spoke these words: “Noble son, in the past, countless
eons ago, as many as there are grains of sand in the Ganges River, in this
buddha realm there was a great eon called Dhāraṇa. During that great eon,
 within this buddha realm of four continents there was a king named
Araṇemin who was a cakravartin sovereign over four continents.
3.6 “Araṇemin’s court priest was a brahmin named Samudrareṇu. To him was
born a son who possessed the thirty-two signs of a great being, was
beautified by the eighty excellent features of a great being, had the signs of a
hundred merits, and had an aura that was a fathom85 wide and round like a
banyan tree. One never tired of gazing upon him.
3.7 “As soon as he was born, a hundred thousand devas made offerings to
him, and then he was given the name Samudragarbha. At a certain time, he
renounced worldly life, shaved off his hair and mustache, and donned
saffron robes. He attained the highest, most complete enlightenment of
buddhahood. [F.148.b] He became the tathāgata named Ratnagarbha. That
bhagavat turned the wheel of the Dharma and led many hundreds of
thousands of millions of trillions of beings to the results of rebirth in higher
realms and liberation.
3.8 “At one time, with many hundreds of thousands of millions of trillions of
śrāvakas accompanying and attending him, he went to villages, cities,
towns, districts, countries, and kings’ palaces. Going from one town to
another, he eventually came to the city where the cakravartin king lived.
There the tathāgata arhat samyaksambuddha Ratnagarbha sat together with
many hundreds of thousands of millions of trillions of śrāvakas outside the
city in a nearby park called Jambūvana.
3.9 “King Araṇemin heard that the tathāgata arhat samyaksambuddha
Ratnagarbha had come to his land and was residing in Jambūvana Park
together with many hundreds of thousands of millions of trillions of
śrāvakas and thought, ‘I will go there now, and when I have arrived there, I
will pay my respects to the Tathāgata, venerate him, and honor him.’
3.10 “Then King Araṇemin, with a king’s great wealth and with a king’s great
power,86 accompanied and attended by many hundreds of thousands of
millions of trillions of individuals, left the city and went toward Jambūvana
Park. He traveled by carriage for as far as there was ground for a carriage to
travel on, and then he continued on foot and entered the parkland.
3.11 “He went toward the Tathāgata Ratnagarbha, bowed his head to the
tathāgata arhat samyaksambuddha Ratnagarbha’s feet, circumambulated
him three times, and then sat to one side. [F.149.a] When he was seated to
one side, the tathāgata arhat samyaksambuddha Ratnagarbha taught King
Araṇemin by speaking about the Dharma, which inspired him, encouraged
him, and delighted him. After he taught him the Dharma in many ways and
inspired him, encouraged him, and delighted him, he became silent. [B3]
3.12 “Then King Araṇemin rose from his seat, bared one shoulder, bowed with
palms together toward the Tathāgata Ratnagarbha, and touched his feet.87
He then said these words to the tathāgata arhat samyaksambuddha
Ratnagarbha: ‘May the Bhagavat and his saṅgha of bhikṣus give their
permission that for three months I may provide the Bhagavat and his
bhikṣus with robes, food,88 beds, seats, medicine, and necessities.’
3.13 “Noble son, the Tathāgata Ratnagarbha gave his permission to King
Araṇemin by remaining silent. King Araṇemin understood from the
Tathāgata Ratnagarbha’s silence that he had given his permission, bowed
his head to the Bhagavat’s feet, circumambulated him three times, and then
departed from the Bhagavat’s presence. Then King Araṇemin summoned the
local kings, ministers, high officials, lesser ministers,89 and representatives of
the city dwellers, countryside dwellers, and hired laborers. He said to them,
‘Leaders of men, know this! [F.149.b] For the next three months I will provide
all necessities for the tathāgata arhat samyaksambuddha Ratnagarbha and
his saṅgha of bhikṣus. I will respectfully offer to the Bhagavat and his
saṅgha of bhikṣus all my pleasures and enjoyments, honors, amusements,
and queens. You too should respectfully offer to the Bhagavat and his
saṅgha of bhikṣus all your own individual pleasures and enjoyments,
honors, amusements, and wives.’
3.14 “They made offerings in that way. Also, the precious householder90
created a parkland entirely of Jambu River gold. In that parkland, he created
for the Tathāgata a kūṭāgāra made from the seven jewels. He also had an
enclosing wall91 made of the seven jewels built in the four directions. He also
adorned the entire parkland with trees made of the seven jewels. Those trees
were ornamented with cloth of various kinds, a variety of calico cloth, a
variety of parasols, a variety of strings of pearls, ornaments of various kinds,
a variety of adornments of jewels, and various incenses. Those trees were
also adorned with flowers and fruits made of every kind of jewel.
3.15 “That entire parkland was adorned with jewels of many kinds. Seats of
calico, linen, and various kinds of cloth were arranged and scattered with a
variety of flowers. A precious wheel, the height of a man, shone outside the
kūṭāgāra, in front of the Tathāgata. Also, a completely white, precious seven-
limbed92 elephant stood near the Bhagavat, holding a precious tree above
him. [F.150.a] That tree was adorned with the seven jewels, various strings of
pearls, various ornaments, and various garlands of flowers, and was hung
with various silks and various lengths of calico.
3.16 “King Araṇemin’s principal queen93 stood before the Bhagavat, sprinkling
the Bhagavat with gośīrṣa and uragasāra sandalwood powder. King
Araṇemin himself placed a shining, precious jewel before the Bhagavat.
Then the radiance of that precious jewel continuously and constantly filled
 the entire parkland94 with a vast radiance. The Buddha’s light itself
constantly illuminated all the worlds of this billion-world universe. A
footstool of gośīrṣa sandalwood was provided for each śrāvaka. Behind each
śrāvaka there was a white king of elephants, as previously described. There
were also precious wheels, the height of a man, placed in the same way that
one had been placed for the Bhagavat.95 A woman adorned with every kind
of jewelry stood in front of each śrāvaka sprinkling gośīrṣa and uragasāra96
sandalwood powders, and in front of each śrāvaka a beryl jewel was placed.
3.17 “Various kinds of music resounded everywhere within the parkland’s
walls. The precious minister and fourfold army97 were stationed outside all
around the walls of the parkland.
3.18 “Noble son, King Araṇemin came from the city every day to see the
Bhagavat and to honor the Bhagavat. He traveled by carriage for as far as
there was ground for a carriage to travel on, [F.150.b] and then he got down
and, continuing on foot, entered the park. After he had entered, he
approached the Tathāgata Ratnagarbha. When he reached the tathāgata
arhat samyaksambuddha Ratnagarbha, he bowed his head to his feet,
circumambulated him three times, and then personally offered water for the
Tathāgata Ratnagarbha to rinse his hands. He personally prepared with his
own hands numerous offerings of food to the Tathāgata. When he had
prepared this food with his own hands, had satisfied the Bhagavat, and had
seen that the bhagavat had eaten,98 put down his bowl, and washed his
hands, then King Araṇemin himself held a fan and fanned the Bhagavat.
3.19 “A thousand princes and a thousand minor kings also carried out that
service for each śrāvaka, and then, holding fans, they fanned the śrāvakas.
As soon as the meal ended, many hundreds of thousands of millions of
trillions of beings entered the park in order to listen to the Dharma. Many
hundreds of thousands of millions of trillions of devas sent down a rain of
flowers from the middle of the sky, played divine music, and presented
divine parasols, cloth, and adornments.
3.20 “Four million99 yakṣas in blue clothing brought staffs of gośīrṣa
sandalwood from a sandalwood forest and stood guard in order to protect
the Bhagavat and his saṅgha of bhikṣus.
3.21 “At night, King Araṇemin himself lit many hundreds of thousands of
millions of trillions of lamps before the Bhagavat and his saṅgha of bhikṣus.
3.22 “Then, noble son, King Araṇemin stood before the Bhagavat with a lamp
placed upon his head, a lamp on each shoulder, one in each hand, and one
on each foot. Throughout the night these lamps burned before the Bhagavat.
[F.151.a] Through the power of the Bhagavat the king experienced no
 physical fatigue but felt physical bliss, just as when a bhikṣu in the
meditation of the third dhyāna has no physical or mental fatigue. He
honored the Bhagavat in that way for three months.
3.23 “During those three months, the thousand princes, the 84,000 minor kings,
and a hundred thousand million trillion beings honored each śrāvaka in the
same way that the king did.
3.24 “During those three months, the principal queen, Glorious Goddess,100
honored the Tathāgata Ratnagarbha with incense and flowers in the same
way that King Araṇemin had honored him. Also in the same way, during
those three months, many hundreds of thousands of millions of trillions of
maidens honored each śrāvaka with flowers and incense.101
3.25 “Then, noble son, after the three months had passed, King Araṇemin
offered 84,000 adornments made from Jambu River gold to the Bhagavat. He
also offered 84,000 wheels of gold, beginning with the precious wheel, to the
Bhagavat. He offered 84,000 white elephants, beginning with the precious
elephant, to the Bhagavat. He offered 84,000 horses, beginning with the
precious horse, to the Bhagavat. He offered 84,000 jewels, beginning with
the precious jewel, to the Bhagavat. In order to honor the Bhagavat he also
offered to him 84,000 princes, beginning with the precious householder. In
order to honor the Bhagavat he also offered to him 84,000 minor102 kings,
beginning with the precious minister. In order to provide for the Bhagavat
and his saṅgha of bhikṣus, he offered to them 84,000 towns, beginning with
the town of the queen’s retinue.103 [F.151.b] He offered to the Bhagavat
84,000 precious wish-fulfilling trees, 84,000 heaps of precious flowers, 84,000
parasols made of the seven jewels, 84,000 rolls of cloth and adornments
worthy for a king, and 84,000 strings of jewels; he offered ornaments for
seats, the head, the eyes, and the ears; and gold chains, strings of pearls,
unguents,104 bedclothes, footstools, vessels, bherī drums,105 musical
instruments, conches, bells, victory banners, consecration vases, and lamps.
He also made an offering to the Bhagavat of various birds made of precious
materials, various animals made of precious materials, and 84,000 fans. He
also offered to the tathāgata arhat samyaksambuddha Ratnagarbha 84,000
medicinal elixirs.
3.26 “Then he said these words: ‘Bhagavat, I am one who has many duties and
many tasks. Forgive me, Bhagavat. May you remain in our park. May the
Bhagavat always be pleased in this park. May we again come here to look at
the Bhagavat, bow down to him, and honor him.’
3.27 “King Araṇemin’s thousand sons also touched the Bhagavat’s feet and
each of them made this supplication to the Bhagavat: ‘We ask for the
Bhagavat to give his permission that each of us for three months may honor
with all things the Bhagavat and his saṅgha of bhikṣus.’
3.28 “The Bhagavat gave the princes his permission by remaining silent. King
Araṇemin understood that he had given his permission, and he bowed his
head to the feet of the Bhagavat and to the saṅgha of bhikṣus. [F.152.a] He
circumambulated them three times and then left the presence of the
Bhagavat.
3.29 “Then the crown prince Animiṣa honored the Bhagavat and his saṅgha of
bhikṣus for three months in the same way that King Araṇemin had done.
Thus, day after day, the thousand princes headed by Animiṣa came to see
the Bhagavat and his saṅgha of bhikṣus and to listen to the Dharma.106
3.30 “Then, noble son, the Tathāgata Ratnagarbha’s father, the brahmin named
Samudrareṇu, wandered throughout all of Jambudvīpa and begged for alms
from men, women, boys, and girls. When he had received these alms, all
those people living in Jambudvīpa were established in the Three Refuges
and afterward developed the motivation to attain the highest, most complete
enlightenment. Because of the brahmin Samudrareṇu wandering in this way,
there was no human being in Jambudvīpa who had not become a follower of
the brahmin Samudrareṇu, who had not been led to the Three Refuges, who
had not developed the motivation to attain the highest, most complete
enlightenment, and who had not been established in and made to truly
believe in the highest wisdom. Many hundreds of thousands of millions of
trillions of beings were led to the Three Refuges, and in this way were made
to believe in—and were guided to, brought to, and led to—the highest, most
complete enlightenment.
3.31 “The crown prince Animiṣa honored the Bhagavat and his saṅgha of
bhikṣus for three months just as King Araṇemin had done. [F.152.b] For three
months he offered the Bhagavat 84,000 precious wheels, all with gold
spokes.107 He offered him—with the exception of the precious elephant,
horse, jewel, wife, householder, and minister—84,000 elephants and 84,000
horses, and similarly 84,000 sunstone gems, boys, girls, wish-fulfilling trees,
heaps of flowers, parasols, articles of clothing, flower garlands, adornments,
precious thrones, ornaments for the head, ornaments for the eyes, earrings,
chains of gold, pearl necklaces, unguents,108 bedclothes, seats, footstools,
vessels, bherī drums, musical instruments, conches, paṭaha drums,109 victory
banners, ornate vases, gardens, lamps, various birds made of precious
materials, various deer made of precious materials, medicinal elixirs, and so
on. He also offered the same to the saṅgha of bhikṣus.
3.32 “Then the crown prince Animiṣa took his leave from the Bhagavat and the
saṅgha of bhikṣus. Thus, the crown prince Animiṣa honored the Bhagavat
and the saṅgha of bhikṣus just as King Araṇemin had honored them, and his
offerings were no less than the king’s.
3.33 “In the same way, the prince Indragaṇa also gave all his wealth and
honored the Bhagavat and the saṅgha of bhikṣus for three months. Also in
the same way, the princes Anaṅgaṇa, Abhaya, Ambara, Aśaja,110 Middha,111
Miṣa, Mārdava, Paṅgagaṇa, Mādhvava, Mānava, Great Principal, Mājava,
Arava, Ājñava, Mukhava, Arthabahu, Alindra, Nerava, [F.153.a] Reṇaja,
Candranemin, Sūryanemin, Indranemin, Vajranemin, Kṣāntinemin,
Sthānanemin, Javanemin, Raṇemin, Rāhu, Rāhubala, Rāhucitra, Dāmacitra,
Rājadhāna, Rāgabhrama, Rāndhava, Rakṣaka, Kāya, Śayama, Yatrava,
Syajala, Yārmatha,112 Yadhvaja, Yamāna, Yasyana,113 Namajyoti, and Asaṅga
did the same. Each of the thousand sons of King Araṇemin for three months
honored the tathāgata arhat samyaksambuddha Ratnagarbha and his
countless saṅgha of bhikṣus with offerings of food, beds, seats, medicines,
and necessities. When they honored him, as the crown prince had done, they
each made a vast offering of 84,000 golden wheels, and so on, up to and
including 84,000 medicinal elixirs, to the Bhagavat and the saṅgha of bhikṣus.
Having performed that great act of generosity,114 some of them prayed to
become Śakra, some to become Brahmā, some to become a cakravartin, some
to have great wealth, and some to be in the Śrāvakayāna.115 They then
prayed for two hundred and fifty years and took their leave from the
Bhagavat and the saṅgha of bhikṣus.
3.34 “At that time, the chief court priest Samudrareṇu arrived, and he saw the
princes honoring the Bhagavat.116 Having seen that, he requested to provide
the tathāgata arhat samyaksambuddha Ratnagarbha117 and his saṅgha with
all their robes, food, beds, seats, medicines, and necessities for seven years.
[F.153.b] The Bhagavat gave his consent to his father, the chief court priest,
by remaining silent. Then the brahmin Samudrareṇu honored the Tathāgata
Ratnagarbha and his saṅgha of bhikṣus with every perfect service,118 just as
King Araṇemin had done.
3.35 “Then, noble son, at another time, this thought arose in the mind of
brahmin Samudrareṇu: ‘I have caused many hundreds of thousands of
millions of trillions of beings to become fixed upon the highest, most
complete enlightenment, but I do not know what kind of prayer King
Araṇemin made. Did he wish for a divine kingdom or a human kingdom,119
for the way of the śrāvaka or the way of the pratyekabuddha, or for the
highest, most complete enlightenment? If I am to be a samyaksambuddha
with the highest, most complete enlightenment, so that I may bring across
beings who have not crossed over; liberate beings who have not been
liberated from birth, old age, sickness, death, misery, lamenting, suffering,
unhappiness, and troubles; and bring to nirvāṇa those who have not
reached nirvāṇa, then may a deva, a nāga, a yakṣa, a buddha, a śrāvaka, or a
 brahmin tell me in a dream whether the king wished for the splendor of the
devas, the splendor of humans, the state of a śrāvaka, the level of a
pratyekabuddha, or the highest, most complete enlightenment.’
3.36 “Then, noble son, the brahmin Samudrareṇu, the chief court priest, saw a
vision in a dream. In the vision he saw in the ten directions the bhagavat
buddhas in buddha realms as numerous as the grains of sand in the Ganges
River. [F.154.a] Those bhagavat buddhas gave the brahmin lotuses with gold
petals, silver stems, beryl pericarps, and emerald anthers. Upon those lotuses
were sun disks. Upon those sun disks stood parasols made of the seven
jewels. Each sun disk emitted 600,000,000 light rays. All those light rays
entered the brahmin’s mouth. He saw his own body become a thousand
yojanas high, and completely clear like a completely clear mirror. He saw
that within his body there were hundreds of thousands of millions of
trillions of bodhisattvas sitting cross-legged in meditation. He saw those
suns arranged as a garland upon his head. He saw that the parasols reached
as high in the sky as the realm of Brahmā. He saw a variety of lotuses all
around him. He heard divine music, which transcended human music,
emanating from those lotuses.
3.37 “He then saw King Araṇemin running. His body was red120 with blood, he
had a boar’s face, and he was devouring many creatures. When he had
finished eating them, he sat at the foot of a castor-oil tree. Then various
animals gathered and ate the king until there was nothing left but scattered
bones.
3.38 “Again and again, he appeared with a boar’s face and a body red with
blood. He devoured many creatures, sat at the foot of a castor-oil tree,121 and
was eaten by various animals until there was nothing left but scattered
bones.
3.39 “He also saw the princes, some with boar faces, some with elephant faces,
some with buffalo faces, some with lion faces, [F.154.b] some with jackal
faces, some with fox faces, some with dog faces, and some with monkey
faces. Their bodies soaked with blood, they ate many animals, sat at the foot
of a castor-oil tree, and were then eaten by many animals until there was
nothing left but scattered bones.
3.40 “He saw them again and again, eating animals in those bodies. He saw
other princes, adorned with jasmine flowers, riding in buffalo-drawn carts,
heading south on a bad road. Śakra, Brahmā, and the guardians of the world
also came there and said to the brahmin, ‘O brahmin, you should first offer
one of these lotuses that are around you to the king and then give one to
each of the princes, then to the minor kings, and then to the rest to the
people.’
3.41 “Hearing this, the brahmin said, ‘I will do as the devas command.’ As the
brahmin was distributing the lotuses, he woke up. Remembering the dream,
he rose from his bed and thought, ‘The cakravartin and the princes made
inferior prayers. They are attracted to the pleasures of saṃsāra. They have
inferior aspirations. Those princes I saw in my dream who were adorned
with jasmine flowers, riding in buffalo carts, and going down a bad road
facing south are those who aspire to the Śrāvakayāna. I had a great vision. I
saw the bhagavat buddhas in the ten directions.122 That is a sign of my
having caused all the hundred thousand million trillion beings who live in
Jambudvīpa to acquire, enter into, and remain in the three activities that
create merit.123 [F.155.a] The bhagavat buddhas in the other buddha realms
in the ten directions bestowed lotuses upon me. That is a sign that I have
wandered throughout Jambudvīpa and caused countless beings to acquire,
train in, and enter the aspiration for the highest, most complete
enlightenment. And it is a sign that for seven years I provided the tathāgata
arhat samyaksambuddha and his saṅgha of bhikṣus with all necessities. The
bhagavat buddhas bestowed parasols upon me. That is a sign that I made a
prayer for the highest, most complete enlightenment. I also dreamt that I saw
suns upon the lotuses; I saw their light rays enter my mouth. I saw my body
become vast; I saw a garland of suns; I saw hundreds of thousands of
millions of trillions 124 of bodhisattvas sitting cross-legged and meditating
inside me. I saw Śakra, Brahmā, and the guardians of the world, who
instructed me to distribute the lotuses, and I dreamt that I distributed the
lotuses. I will describe this dream to the Bhagavat Buddha and ask the
Tathāgata what the causes and circumstances for my dream were.’
3.42 “Then, when that night was over, the brahmin Samudrareṇu prepared
food and went early125 to where the Bhagavat was. He personally washed
the hands of the Bhagavat and his saṅgha of bhikṣus. After he had washed
their hands, with his own hands he served and satisfied the Bhagavat with
much food and drink. [F.155.b] After he had served and satisfied him, he
served and satisfied the saṅgha of bhikṣus many times. After he had
repeatedly served and satisfied them, seeing that the Bhagavat and his
saṅgha of bhikṣus had eaten, washed their hands, and put down their alms
bowls, he sat on a low seat before the Bhagavat in order to hear the Dharma.
3.43 “Then King Araṇemin, accompanied by his thousand sons and many
thousands of beings, came into the presence of the Bhagavat. He traveled by
carriage as far as there was ground for a carriage to travel on, continued on
foot, and entered the parkland. After entering the park, he approached the
Bhagavat, bowed his head to the feet of the Bhagavat and his saṅgha of
bhikṣus, and then sat before the Bhagavat to hear the Dharma.
3.44 “Then the brahmin Samudrareṇu described his dreams to the Bhagavat.
The Bhagavat said, ‘You had a great vision in which you saw bhagavat
buddhas in buddha realms as numerous as the grains of sand in the Ganges
River, who gave you lotuses. You saw brightly shining suns on those lotuses
and saw their light rays entering your mouth. Brahmin, for two hundred and
fifty years you wandered through Jambudvīpa. During that wandering you
caused innumerable beings to acquire and remain in the three activities that
create merit, and you caused them to acquire, enter into, and remain in the
aspiration for the highest, most complete enlightenment and to commence
upon this Mahāyāna. That is why the bhagavat buddhas who reside, live,
and remain, teaching the Dharma in realms in the ten directions as numerous
as the grains of sand in the Ganges River, [F.156.a] gave you lotuses with
gold petals, silver stems, beryl pericarps, and emerald anthers, with suns
upon those lotuses. They were prophesying to you, brahmin, your highest,
most complete enlightenment. That dream was its omen. Brahmin, in your
dream you saw the bhagavat buddhas who reside, live, and remain, teaching
the Dharma in realms in the ten directions as numerous as the grains of sand
in the Ganges River, give you parasols made of the seven jewels, and those
parasols reached as high into the sky as the Brahmā realm.
3.45 “ ‘Brahmin, that dream was an omen that on the night when you attain
complete enlightenment and become a buddha, a verse praising your
fame 126 will be chanted in realms in the ten directions that are as numerous
as the grains of sand in the Ganges River, and the crown of your head will
rise as far as the realm of Brahmā so that no one will be able to see it.127
3.46 “ ‘Brahmin, you saw a garland of sun disks bound around your head. That
dream was an omen that the countless beings you have caused to aspire to
the highest, most complete enlightenment will, brahmin, attain complete
enlightenment and become buddhas in worlds in the ten directions as
numerous as the particles in a buddha realm. [F.156.b] Those buddhas whom
you caused to aspire to the highest, most complete enlightenment will praise
you again and again, saying, “That tathāgata arhat samyaksambuddha was
the one who first caused us to aspire to the attainment of the highest, most
complete enlightenment, which is why we have now attained the highest,
most complete enlightenment and become buddhas. He is our
kalyāṇamitra.” They will praise you, and those bhagavat buddhas will send
bodhisattvas to make offerings to you. Those bodhisattva mahāsattvas will
make offerings to you through the various miraculous powers of a
bodhisattva. They will then listen to the Dharma from you. They will attain
various kinds of samādhi, dhāraṇī, and acceptance. Then those bodhisattva
mahāsattvas will return to their own buddha realms, where they will
constantly chant your praises.
3.47 “ ‘Brahmin, in your dream you saw hundreds of thousands of millions of
trillions of128 bodhisattvas inside your body, sitting cross-legged on lotuses
and meditating in dhyāna. Brahmin, that dream was an omen that you will
cause many hundreds of thousands of millions of trillions 129 of beings to
aspire to attain the highest, most complete enlightenment and will establish
them in irreversible progress toward the highest, most complete
enlightenment. Brahmin, after you have passed into parinirvāṇa, when eons
as numerous as the particles in a buddha realm have passed, they will
become bhagavat buddhas with Dharma kingdoms in other buddha realms
in the ten directions. [F.157.a] They will say, “Countless eons ago, there was
a tathāgata arhat samyaksambuddha of such a name, and that tathāgata
arhat samyaksambuddha caused us to believe in, guided us to, led us to the
highest, most complete enlightenment, and brought us to a state of
irreversibility. Because of that we have now attained the highest, most
complete enlightenment of buddhahood.”
3.48 “ ‘Brahmin, in your dream you saw someone with a blood-soaked body
and a boar’s face, and so on, up to and including someone with a dog’s face,
devouring many different kinds of animals. Then they sat at the foot of a vile
castor-oil tree and were eaten by many animals until there was nothing left
but scattered bones. Then they again appeared with blood-soaked bodies,
and so on, up to and including someone with a dog’s face, devouring many
different kinds of animals. Then they sat at the foot of a vile castor-oil tree
and were eaten by many animals.
3.49 “ ‘Brahmin, this is an omen that the many deluded beings whom you have
caused to adopt, and continue in, the three activities that create merit—
generosity, self-control, and restraint—crave that which will result in the
suffering of dying and leaving the paradises. They crave that which will
result in the human suffering of aging, sickness, death, encountering what
they do not want, and being separated from what they want. They crave that
which will result in the suffering of hunger and thirst among the pretas.
They crave that which will result in the suffering of dullness, stupidity,
being beheaded, and so on among the animals. They crave that which will
result in the suffering of being burned, cut, killed, bound, and so on130 in the
hells.
3.50 “ ‘Those whom you have established in the three activities that create
merit crave to be deva kings among devas, and rulers of a continent among
humans. [F.157.b] All beings will subsist on them; they will be the source of
food and subsistence for all beings. Those deluded individuals will
experience those sufferings for a long time in saṃsāra.
3.51 “ ‘Brahmin, you saw in a dream some people with their heads adorned
with garlands of flowers riding in a buffalo-drawn carriage taking the wrong
road facing south. Brahmin, that was an omen that those beings are
individuals who are followers of the Śrāvakayāna.’
3.52 “Noble son, the brahmin Samudrareṇu then said these words to King
Araṇemin: ‘Great king, it is difficult to gain a human birth, it is difficult to
obtain the perfect opportunity,131 and the appearance of the tathāgata arhat
samyaksambuddhas in this world is as rare as a fig-tree flower.132 It is
difficult to acquire the aspiration for the virtuous Dharma. It is difficult to
have the right prayers. Great king, having a deva kingdom is a cause of
suffering. Having a human kingdom that is an entire continent is also a
cause of suffering. Having a kingdom that is two continents, three
continents, or four continents is also a cause of suffering. Great king, they
cause experiences of suffering for a long time in saṃsāra. Great king, divine
wealth and human wealth are unstable and unreliable like the force of the
wind. Fools, though they can never attain satisfaction from sensory
pleasures, which are like the reflection of the moon on water, [F.158.a] are
intoxicated by pleasure and crave the splendor of devas and humans. Again
and again, these fools experience the suffering of the hells, an animal’s
suffering of stupidity, a preta’s suffering of hunger and thirst, a human’s
suffering of being separated from loved ones, the suffering of dying and
passing away among the devas, the suffering of being within a womb, the
suffering of beheading each other, and the suffering of devouring each
other. These wandering fools have to experience those kinds of suffering.
Why? It is because they have no kalyāṇamitra, they do not make the right
prayers, and they do not make the effort to attain that which has not been
attained, realize that which has not been realized, and manifest that which
has not been made manifest. These stupid fools tire of the aspiration for
enlightenment—which ends suffering —but do not tire of saṃsāra—which
brings suffering again and again—and they have no wish to leave it.
3.53 “ ‘Great king, consider how saṃsāra is the container of all sufferings.
Great king, you have honored the teachings of the Bhagavat, planted good
roots, gained faith in the Three Jewels, made offerings to the Bhagavat in
order to have great wealth, and maintained correct conduct in order to have
rebirth in the higher realms. You have gained great wisdom through
listening to the Dharma from the Bhagavat. Now, you should make offerings
so as to develop the aspiration for the highest, most complete
enlightenment.’ [F.158.b]
3.54 “The king replied, ‘Enough, brahmin. I do not desire the highest, most
complete enlightenment. I am someone who is engaged in saṃsāra, and that
is why, great brahmin, I have made offerings, kept correct conduct, and
 listened to the Dharma. Brahmin, the highest, most complete enlightenment
is too difficult to attain.’133
3.55 “The brahmin Samudrareṇu then addressed the king a second time: ‘Great
king, the path to enlightenment is true, and therefore accomplished through
sincere prayers of aspiration. The path is complete and extremely clear
because it has no obscurations. The path is perfectly pure and honest
because of higher motivation. The path is unshakable and pure because the
kleśas are cleared away. The path is vast because of the absence of
obscurations. The path is concentrated because of contemplation. The path is
without fear because there are no bad actions on it. The path is very
prosperous 134 because of the perfection of generosity. The path is calm135
because of the perfection of discipline. The path is self-reliant because of the
perfection of patience. The path has a foundation of determination because
of the perfection of diligence. The path is unpolluted because of the
perfection of meditation. The path is perfectly known because of the
perfection of wisdom. The path is perfectly lucid because of great
kindness.136 The path has the realization of the knowledge of natures
because of great compassion. The path is perpetually blissful137 because of
great rejoicing in the welfare of others. The path is in harmony with the true
nature 138 because of great139 impartiality. The path is free of thorns because
there are no thoughts of desire, maliciousness, or aggression. The path is
easy to follow because there is no mind of anger. The path is devoid of
deception because of the cognizance of form, sound, smell, taste, and touch.
The path defeats māras and opponents because of clearly perceiving the
aggregates, the elements, and the sensory bases. [F.159.a] The path is free
from māras because it is free from all kleśas. The path is a vast mind because
it is free from the thoughts of a śrāvaka or pratyekabuddha. The path has
fortitude because of blessings from all the tathāgatas. The path is the
accomplishment of the great jewel because it is in accord with the jewel of
omniscience. The path is always revealed because the wisdom of the
Bhagavat is without impediment. The path is the teaching and practice of
wholesome roots because of being in the care of a kalyāṇamitra.140 The path
has no high or low because it has eliminated attachment and aversion. The
path has conquered passion141 because there is no malice, harshness, or
anger. The path leads 142 to happy existences because it is free from all
nonvirtues. Great king, this path to enlightenment is the attainment of
happiness because it concludes in nirvāṇa. Therefore, great king, develop
the aspiration for enlightenment.’
3.56 “The king said, ‘Brahmin, this tathāgata appeared in a world where beings
live for 80,000 years. The Tathāgata is not able to put an end to all
misfortunes. The beings who plant good roots will experience their result.
 There are beings 143 who have accomplished samādhi, dhāraṇī, and
acceptance, who have excellent good roots, and who will not regress from
enlightenment. There are those who have planted good roots and experience
the splendor of devas and humans. Each being wanders according to his or
her good or bad karma. Therefore, what is a being who is trained by the
Bhagavat if in this way he does not end the suffering of even one being? The
body144 of the Bhagavat is simply just a field, [F.159.b] and he cannot free
from suffering those beings who have not planted good roots.
3.57 “ ‘In developing the aspiration for enlightenment and practicing
bodhisattva conduct, I will train beings and accomplish the deeds of a
buddha through accumulating great wisdom and entering inconceivably
vast numbers of Dharma entranceways. However, my aspiration for
enlightenment will not be dedicated solely to an afflicted buddha realm like
this. I will only develop the aspiration for enlightenment and practice
bodhisattva conduct if the buddha realm that I obtain, where I reach the
highest, most complete enlightenment, will be a buddha realm in which I can
end all the sufferings of the beings who are born there.’
3.58 “Then, noble son, the tathāgata arhat samyaksambuddha Ratnagarbha
manifested a miracle. At that time, he rested in the samādhi that is called a
mirror’s array. When in that way the Bhagavat Buddha rested in the mirror’s
array samādhi, light shone from his body. That light illuminated realms in the
ten directions that were as numerous as the particles in a thousand buddha
realms. In some of those realms, the bhagavat buddhas had passed into
parinirvāṇa; in some they were preparing to pass into parinirvāṇa; in some
they were bodhisattva mahāsattvas sitting at the foot of the Bodhi tree; in
some they were defeating the māras; in some they were turning the wheel of
the Dharma soon after attaining complete buddhahood; in some they were
teaching the Dharma soon after turning the wheel of the Dharma; some
buddha realms were filled with buddhas and bodhisattvas; [F.160.a] in some,
there were no śrāvakas or pratyekabuddhas; in some, there were śrāvakas
and pratyekabuddhas; some buddha realms were devoid of buddhas,
bodhisattvas, śrāvakas, and pratyekabuddhas; some buddha realms were
afflicted with the five degeneracies; some were pure buddha realms free of
the five degeneracies; in some there were supreme beings; in some there
were inferior beings; in some the beings had long lives; in some they had
short lives; some buddha realms were being destroyed by fire, some by
water, and some by air; some were being created; and some had been created
and were present. All these were made visible by the vast, pervading light.
3.59 “When the entire assembly had seen the qualities of the buddha realms,
the brahmin Samudrareṇu said to the king, ‘Great king, look at the qualities
arrayed in the buddha realms! Great king, develop the motivation to attain
 the highest, most complete enlightenment! Great king, choose the kind of
buddha realm you wish to have!’
3.60 “King Araṇemin placed his palms together, bowed toward the Bhagavat,
and spoke to the Bhagavat, making a long supplication that began,
‘Bhagavat, through what karma do bodhisattva mahāsattvas acquire a pure
buddha realm?’145 and ended with, ‘What causes beings to have pure
thoughts, and what will cause beings to have a long life?’146
3.61 “The Bhagavat said, ‘Great king, it is through the power of prayer that
bodhisattva mahāsattvas acquire a pure buddha realm, free from the five
degeneracies, and it is through prayer that they acquire an impure buddha
realm.’ [F.160.b]
3.62 “The king said, ‘Bhadanta Bhagavat, I shall return to the city and will
single-mindedly think about the prayer. I will pray for a buddha realm that is
free of the five degeneracies; I will direct those of good conduct there.’
3.63 “ ‘Do as you deem fit, great king,’ replied the Bhagavat.
3.64 “Noble son, King Araṇemin then bowed his head to the feet of the
Bhagavat and his saṅgha of bhikṣus and circumambulated them three times.
He then departed from the presence of the Bhagavat, entered the city, and
went into his home, where single-mindedly he sat in seclusion and
contemplated the array of qualities of a buddha realm. [B4]
3.65 “Then the brahmin Samudrareṇu said to the crown prince Animiṣa,
‘Develop the aspiration for the highest, most complete enlightenment,
practice good actions through the three ways of creating merit, and dedicate
all the merit you achieve to the highest, most complete enlightenment.’
3.66 “The crown prince Animiṣa said, ‘Upādhyāya, I will also go to my home
and alone in solitude will contemplate the array of qualities of a buddha
realm. If I develop the aspiration for enlightenment, I will come again to the
Bhagavat and make a dedication of the motivation to enlightenment.’
3.67 “Then the crown prince also bowed his head to the feet of the Bhagavat
and his saṅgha of bhikṣus and circumambulated them three times. He
departed from the presence of the Bhagavat and entered the city and went
into his home, where he stayed alone in solitude and contemplated the array
of qualities in a buddha realm.
3.68 “Then, noble son, the court priest, the brahmin Samudrareṇu, called the
second prince and said to him, ‘Prince, you should develop the aspiration for
enlightenment,’ [F.161.a] and so on, continuing until all the thousand princes
had been inspired to aspire to enlightenment.
3.69 “He also caused the 84,000 minor kings and 900,000,000 other beings to
aspire to enlightenment. They all said, ‘We will each go to our own home
and remain there alone in solitude, contemplating the array of qualities of a
buddha realm.’
3.70 “After they had said that, they all returned to their own homes where they
remained alone in solitude for seven years, contemplating their prayers for
an array of qualities of a buddha realm.
3.71 “Then, noble son, at another time, the thought arose in the mind of the
brahmin Samudrareṇu, ‘I have caused many hundreds of thousands of
millions of trillions of beings to aspire to the highest, most complete
enlightenment and for seven years I have made offerings 147 of service 148 to
the Bhagavat Buddha and his innumerable saṅgha of bhikṣus. If my wish for
the highest, most complete enlightenment is fulfilled and if this prayer is
accomplished, then may I cause devas, asuras, gandharvas, yakṣas, rākṣasas,
and kumbhāṇḍas to partake in this great offering.’
3.72 “Then, noble son, the court priest, the brahmin Samudrareṇu, wished to
see the mahārāja Vaiśravaṇa. And then the mahārāja Vaiśravaṇa came,
encircled by many hundreds of thousands of yakṣas in attendance, to where
the brahmin Samudrareṇu was. Vaiśravaṇa approached and asked him,
‘Brahmin, what is it you wish from me?’
3.73 “The brahmin asked, ‘Who are you?’
3.74 “Vaiśravaṇa said, ‘Great brahmin, you have heard of Vaiśravaṇa, [F.161.b]
the lord of the yakṣas. I am he. Therefore, brahmin, what is your command?
What do you wish me to do?’
3.75 “The brahmin said, ‘Listen, lord of yakṣas, you too should be eager to take
part in these vast offerings.’149
3.76 “ ‘Brahmin, it shall be as you wish,’ he replied.
3.77 “The brahmin said, ‘Mahārāja, you should use these words of mine to
make the yakṣas aspire to the highest, most complete enlightenment,’ and he
instructed him to say, ‘If you yakṣas wish for the highest, most complete
enlightenment, you should go to the other side of the ocean and bring
gośīrṣa sandalwood and uragasāra sandalwood, and some of you should
bring incense for the Bhagavat, and some various kinds of flowers. Then I
will offer them to the Bhagavat each day.’
3.78 “ ‘Brahmin, it will be so,’ Vaiśravaṇa replied150 to the brahmin and
vanished from that place.
3.79 “Then the mahārāja Vaiśravaṇa beat a big drum summoning the yakṣas
and rākṣasas, and he said to them, ‘Friends, know that in this Jambudvīpa,
the brahmin named Samudrareṇu, the chief court priest of King Araṇemin, is
for seven years serving with all offerings the tathāgata arhat samyaksam-
buddha Ratnagarbha and his saṅgha of bhikṣus. You should rejoice in that
root of merit, and with that root of merit you should develop the aspiration
for the highest, most complete enlightenment.’
3.80 “At that time, many hundreds of thousands of millions of trillions of
yakṣas and rākṣasas placed their palms together and said, ‘We rejoice in the
accumulation of merit from the continuous merit and continuous good
actions through the brahmin Samudrareṇu, for seven years honoring with all
requisites the tathāgata arhat samyaksambuddha Ratnagarbha and his
saṅgha of bhikṣus. [F.162.a] Through that root of merit may we attain
complete and perfect enlightenment.’
3.81 “The mahārāja Vaiśravaṇa said to them, ‘Now listen. Because you wish for
good actions and wish for merit, you should fetch gośīrṣa sandalwood and
uragasāra sandalwood from the other side of the ocean so that the brahmin
Samudrareṇu may provide food for seven years to the Bhagavat and his
saṅgha.’
3.82 “Then 92,000 yakṣas said with one voice, ‘Friends, we shall fetch gośīrṣa
sandalwood and uragasāra sandalwood from the other side of the ocean so
that the brahmin Samudrareṇu may provide food for seven years to the
Bhagavat and his saṅgha of bhikṣus.’
3.83 “ ‘We shall fetch incense,’ said 46,000 yakṣas. ‘We shall fetch a variety of
flowers,’ said 52,000 yakṣas. ‘We shall obtain the power of a variety of life-
sustaining herbs for the Bhagavat and his saṅgha of bhikṣus and put that
power into whatever food and drink is prepared,’ said 20,000 yakṣas.
‘Friends, we shall prepare the food for the Bhagavat and his saṅgha of
bhikṣus,’ said 70,000 yakṣas.
3.84 “Noble son, the brahmin Samudrareṇu then wished to see the mahārāja
Virūḍhaka. Then the mahārāja Virūḍhaka came to where the brahmin
Samudrareṇu and so on was, up to and including many hundreds of thousands
of kumbhāṇḍas, who developed the aspiration for the highest, most
complete enlightenment. In the same way, the mahārājas Virūpākṣa and
Dhṛtarāṣṭra and many hundreds of thousands of millions of trillions of nāgas
and gandharvas developed the aspiration for the highest, most complete
enlightenment. [F.162.b] Then, through the power of the Buddha, the
guardians of a second world of four continents came to the brahmin
Samudrareṇu, and the brahmin Samudrareṇu caused them to aspire to the
highest, most complete enlightenment. They returned and directed their
own retinues to the highest, most complete enlightenment.
3.85 “This continued until a billion Vaiśravaṇas,151 a billion Virūḍhakas, a
billion Virūpākṣas, a billion Dhṛtarāṣṭras, and all their retinues had been
directed to the highest, most complete enlightenment. Then, noble son, the
brahmin Samudrareṇu thought, ‘If I am to attain the complete enlightenment
of perfect buddhahood, if my wish is to be fulfilled, and if my prayer is to be
fulfilled, may the devas who carry out my wishes share in the merit of this
great offering.152 May they truly aspire to the highest, most complete
 enlightenment. If through this merit I am to attain the complete
enlightenment of perfect buddhahood, may Śakra, the lord of the devas,
come here to see me today. And may the deva Suyāma, the deva Saṃtuṣita,
the deva Sunirmita, and the deva Paranirmitavaśavartin come here to see
me.’
3.86 “Noble son, as soon as the brahmin Samudrareṇu developed that
aspiration, Śakra, lord of devas, and the devas Suyāma, [F.163.a] Saṃtuṣita,
Sunirmita, and Paranirmitavaśavartin came to see the brahmin.
3.87 “The brahmin asked, ‘Who are you?’
3.88 “The five kings of the devas each told him his name and his class of deities
and asked, ‘O brahmin, what is your command? What preparations should
we make for this great offering?’
3.89 “The brahmin said, ‘For the Bhagavat and his saṅgha of bhikṣus, you
should adorn the entire Jambūvana Park with precious, divine kūṭāgāras
that are superior to all others, and with precious trees, wish-fulfilling trees,
incense trees, flower trees, fruit trees, divine food, divine cloth, divine
cushions, divine mats, divine precious bowls, divine ornaments, parasols,
victory banners, flags, streamers, and the sound of divine music.’
3.90 “The five kings of the devas said, ‘Friend, we shall do so,’ and obeying the
brahmin, they left and returned to their paradises. They summoned the
devas Veṭaka, Āvetuka, Rohiṇa, Korabha, and Nanda,153 and said to them,
‘Friends, go down today to Jambudvīpa and adorn the Jambūvana Park with
a variety of special adornments and seats and various mats, just like the deva
world is adorned. Friends, build a precious kūṭāgāra there for the Bhagavat.
Build a kūṭāgāra with a precious spire just like this palace.’ [F.163.b]
3.91 “Those five devas obeyed the deva kings and descended to Jambudvīpa.
In one night, for the Bhagavat, they completely adorned the entire
Jambūvana Park with every kind of adornment, from precious trees to
victory banners. They also built a kūṭāgāra with a precious spire for the
Bhagavat that was just like the palace of Śakra, lord of devas. When they had
completely adorned Jambūvana with every kind of divine adornment, they
returned to the presence of the deva kings and said to them, ‘Friends, know
this. The entire Jambūvana Park has been completely and perfectly adorned
with divine adornments, just as this deva world is excellently adorned. We
have built for the Bhagavat a kūṭāgāra made from all precious materials and
with a precious spire, just like the palace of Śakra, the lord of the devas.
Friends, there is now not even the slightest difference between the deva
world and the Jambūvana Park in Jambudvīpa.’
3.92 “Then the five kings of the devas, Śakra, Suyāma, Saṃtuṣita, Sunirmita,
and Paranirmitavaśavartin, descended to Jambudvīpa, came to the brahmin
Samudrareṇu, and said to him, ‘Brahmin, we have adorned Jambūvana for
 the Bhagavat and his saṅgha of bhikṣus. What else can we do?’
3.93 “The brahmin Samudrareṇu said to the five deva kings, ‘You five deva
kings each rule over a class of devas. Therefore, as you have that power, you
deva kings should today gather together your retinues of devas and say to
them, “Go to Jambudvīpa in order to see, pay homage to, and honor the
Bhagavat and his saṅgha of bhikṣus [F.164.a] and listen to the Dharma from
the Bhagavat.” ’
3.94 “Then the five deva kings each returned to his own particular realm. Śakra,
lord of devas, assembled the Trāyastriṃśa devas and said to them,
‘Honorable ones, know this! In Jambudvīpa there is the brahmin
Samudrareṇu, the chief court priest of King Araṇemin, who for seven years
is honoring and serving with all offerings the Tathāgata Ratnagarbha and
his saṅgha of bhikṣus. At the brahmin Samudrareṇu’s instruction, we have
adorned the entire parkland for the Bhagavat and his saṅgha of bhikṣus.
You, too, should rejoice in that root of merit and develop the aspiration for
the highest, most complete enlightenment.’
3.95 “At that time, many hundreds of thousands of millions of trillions of
Trāyastriṃśa devas placed their palms together and said, ‘Friends, we
rejoice in that accumulation of merit, and we dedicate the merit that comes
from that rejoicing to the highest, most complete enlightenment.’
3.96 “The deva Suyāma summoned the Yāma devas to assemble and said the
same to them. The devas Saṃtuṣita and Sunirmita also summoned their
devas to assemble, and so on, up to and including Paranirmitavaśavartin
summoning the Paranirmitavaśavartin devas, and many hundreds of
thousands of millions of trillions of devas placed their palms together and
said, ‘Honorable ones, we rejoice in that accumulation of merit, and we
dedicate it all to the highest, most complete enlightenment. Honorable ones,
we will therefore descend to Jambudvīpa and go to see the Bhagavat and his
saṅgha of bhikṣus to pay homage to them, honor them, [F.164.b] and listen to
the Dharma.’
3.97 “That night, the five deva kings descended from their realms to
Jambudvīpa, accompanied by many hundreds of thousands of millions of
trillions of devas —male and female, boys and girls. They bowed their heads
to the feet of the Bhagavat and his saṅgha of bhikṣus and listened to the
Dharma from the Bhagavat. The devas who were in the middle of the sky
released a rain of divine blue lotuses, red lotuses, water lilies, white lotuses,
jasmine flowers, gardenias, mountain ebony flowers, magnolias, coral tree
flowers, and great coral tree flowers onto the Bhagavat and played divine
music.
3.98 “Noble son, this thought arose in the brahmin Samudrareṇu’s mind: ‘If my
aspiration for the highest, most complete enlightenment is to be completely
fulfilled, then may my prayer that even asuras will be made to believe in
enlightenment be fulfilled.’
3.99 “Noble son, as soon as he thought that, the five lords of the asuras came to
the brahmin. After they arrived, they were instructed by the brahmin, and
many hundreds of thousands of millions of trillions of asuras —male and
female, boys and girls —developed the aspiration for the highest, most
complete enlightenment and came to the Bhagavat to listen to the Dharma.
3.100 “At that time, the māra named Pūrṇa also came, and many hundreds of
thousands of millions of trillions of male and female and boy and girl māras
developed the aspiration for the highest, most complete enlightenment, and
came to the Bhagavat to listen to the Dharma.
3.101 “Noble son, in the same way, the brahmin Samudrareṇu wished that the
great Brahmā, who was named Ketapuri, would come. [F.165.a] Then that
great Brahmā came and received the brahmin’s instructions. Then many
hundreds of thousands of millions of trillions of devas in the Brahmā realm
developed the aspiration for the highest, most complete enlightenment; they
descended from the Brahmā realm in order to see the Bhagavat and his
saṅgha of bhikṣus and to pay homage to them, honor them, and listen to the
Dharma from the Bhagavat.
3.102 “Noble son, the brahmin Samudrareṇu then wished to see the Śakra,
Suyāma, Saṃtuṣita, Sunirmita, and Paranirmitavaśavartin devas who were in
a second four-continent world. Through the power of the Bhagavat those
five deva kings came to the brahmin. The brahmin instructed them, they
returned to their own deva realms, and they instructed their devas with the
brahmin’s words.
3.103 “As a result, many hundreds of thousands of millions of trillions of
Trāyastriṃśa devas —male and female, boys and girls —developed the
aspiration for the highest, most complete enlightenment. The five deva kings
then came with that Śakra to this four-continent world to see the Bhagavat
and his saṅgha of bhikṣus, pay homage to them, honor them, and listen to
the Dharma from the Bhagavat.
3.104 “In the same way, the devas Suyāma, Saṃtuṣita, Sunirmita, and Para-
nirmitavaśavartin instructed their devas —up to and including the Para-
nirmitavaśavartin devas —and as a result, these devas developed the
aspiration for enlightenment. Many hundreds of thousands of millions of
trillions of devas —male and female, boys and girls —who had developed the
aspiration for the highest, most complete enlightenment came to this four-
continent world to see the Bhagavat and his saṅgha of bhikṣus, pay homage
to them, honor them, and listen to the Dharma from the Bhagavat. [F.165.b]
3.105 “It was the same with the lords of the asuras, Māra, and Brahmā from the
second four-continent world.
3.106 “It was the same with Śakra, Suyāma, Saṃtuṣita, Sunirmita, Para-
nirmitavaśavartin, the lords of the asuras, Māra, and Brahmā from the third
four-continent world, from the fourth, and from the fifth. Through the power
of the Bhagavat, they came with their followers to this four-continent world
to listen to the Dharma.
3.107 “In the same way, a billion Śakras, a billion Suyāmas, a billion Saṃtuṣitas,
a billion Sunirmitas, a billion Paranirmitavaśavartins, a billion asura lords, a
billion Māras, and a billion Brahmās in the billion worlds of this billion-world
universe came through the power of the Bhagavat to this four-continent
world. Each great Brahmā was accompanied by a following of many
hundreds of thousands of millions of trillions of Brahmā-realm devas and
their retinues, who had developed the aspiration for the highest, most
complete enlightenment. They came to see the Bhagavat and his saṅgha of
bhikṣus, to pay homage to them, honor them, and listen to the Dharma from
the Bhagavat. And also it was so for all the other deva lords. At that time,
there was nowhere in the billion-world universe where this had not
occurred.
3.108 “Noble son, the brahmin Samudrareṇu then thought, ‘If my aspiration for
the highest, most complete enlightenment is to be fulfilled, then just as the
billion Vaiśravaṇas and so on, up to and including the billion great Brahmās,
complied with my request, may the Bhagavat also comply with my request.
May he perform a great miracle and bring to an end the suffering of all
humans, all animals, those in the realm of Yama, [F.166.a] and all hell beings
in this billion-world universe. May he bring them bliss, and may he make an
emanated buddha appear before each one to make them aspire to the
highest, most complete enlightenment.’
3.109 “Noble son, the tathāgata arhat samyaksambuddha Ratnagarbha knew
the thought that had arisen in the brahmin Samudrareṇu’s mind. The
Bhagavat entered the samādhi called splendor, and countless light rays shone
from each of his pores. Those light rays spread throughout the billion-world
universe. Some light rays went to the hells, where they became warm
breezes that blew on the beings in the cold hells, and cool breezes that blew
on the beings in the hot hells. The light rays caused the beings in hell to
cease experiencing the suffering of hunger, thirst, and fatigue, and instead
to experience bliss.
3.110 “In front of each being in hell there was an emanated buddha adorned
with the thirty-two signs and eighty excellent features of a great being.
When those beings in hell experienced bliss they wondered, ‘What has
caused our suffering to cease and bliss to arise?’ When they saw the body of
 the Bhagavat adorned with the thirty-two signs and eighty excellent features
of a great being, [F.166.b] they said, ‘It is through the power of this
embodiment of great compassion that we have become blissful.’
3.111 “Glad and joyful, they gazed at the Bhagavat with complete trust. The
Bhagavat said to them, ‘Beings, you should recite the words “homage to the
Buddha!” and develop the aspiration for the highest, most complete
enlightenment. If you do so, you will never experience suffering but will
always have this kind of bliss.’
3.112 “They said, ‘May our good roots from reciting “homage to the Buddha”
and developing the aspiration for the highest, most complete enlightenment
cause our karmic obscurations to cease!’ Then some of them passed away
and had fortunate human rebirths.
3.113 “The light rays became cold winds that blew on those who were burning
in the fires of the hot hells. When the light rays touched those beings,154 they
were freed from the sufferings of hunger and thirst. Some of them passed
away and were reborn as humans.
3.114 “The same happened in the animal realm and the same happened for
humans. That light then returned to the Bhagavat, circled him three times,
and was absorbed into his uṣṇīṣa. The countless devas, humans, yakṣas,
rākṣasas, nāgas, and asuras who saw this were established in irreversible
progress toward the highest, most complete enlightenment. Countless
beings attained samādhi, dhāraṇī, and acceptance. The humans in
Jambudvīpa heard that devas had adorned with divine adornments and
banners the Jambūvana Park in the king’s palace in the beautiful city in
honor of the Bhagavat [F.167.a] and his saṅgha of bhikṣus. They said, ‘We
should go there to see it and to see the Tathāgata Ratnagarbha and his
saṅgha of bhikṣus. When we are there, we should listen to the Dharma from
the Bhagavat.’
3.115 “At that time, many hundreds of thousands of millions of trillions of
human men, women, girls, and boys came each day to the delightful city
because they desired to see Jambūvana, and to see, pay homage to, and
honor the Bhagavat and his saṅgha of bhikṣus, and to hear the Dharma from
the Bhagavat.
3.116 “That parkland had twenty thousand gates made of the seven jewels, and
at each of the parkland’s gates five hundred precious seats had been
arranged. At each of those places, five hundred brahmin youths were seated,
and those young brahmins would tell whoever came to enter that parkland
that they should take refuge in the Buddha, the Dharma, and the Saṅgha,
and they instructed them to focus on and develop the aspiration for the
highest, most complete enlightenment.
3.117 “Those who were dwelling nearby and afar entered the parkland in order
to see and pay homage to the Bhagavat, to see the saṅgha of bhikṣus, and to
hear the Dharma from the Bhagavat. For seven years, in that way, the
brahmin Samudrareṇu, the principal court priest, instructed countless devas
to develop the aspiration for the highest, most complete enlightenment, and
he trained, guided, and established them in it. He also instructed countless
nāgas, asuras, yakṣas, rākṣasas, kumbhāṇḍas, gandharvas, pretas, piśācas,
hell beings, and animals to develop the aspiration for the highest, most
complete enlightenment, and he trained, guided, and established them in it.
[F.167.b]
3.118 “After seven years had passed, the brahmin Samudrareṇu wished to offer,
with the exception of the divine precious wheel, 84,000 wheels, and, with the
exception of the precious elephant, 84,000 elephants adorned by the seven
jewels, and so on, up to and including 84,000 chariots.
3.119 “King Araṇemin, during those seven years, had no interest in desire,
interest in anger, interest in stupidity, interest in kingdoms, interest in
wealth, interest in sons, interest in daughters, interest in food, interest in
drink, interest in clothes, interest in incense, interest in carriages, interest in
sleep, interest in himself, or interest in others. For seven years he did not lie
down on his side. He had no conception of night, no conception of day, no
conception of form, no conception of sound, no conception of smell, no
conception of taste, and no conception of touch. For seven years he had no
physical fatigue. He was always and continuously seeing the arrays of
buddha-realm qualities in worlds in the ten directions that were as
numerous as the particles in a thousand buddha realms. His eyes did not
perceive Sumeru. His eyes did not perceive other mountains, the Cakravāḍa
and Mahācakravāḍa mountains, the regions between the worlds, the sun
and the moon, or the palaces of the devas. As he beheld those completely
pure buddha realms, he gazed upon and prayed in his mind for the arrays of
qualities of those completely pure buddha realms.
3.120 “King Araṇemin [F.168.a] remained for seven years in a state of bliss,
seeing the array of qualities of the buddha realms, and praying in his mind
for the array of qualities of a completely pure buddha realm. In the same
way, the crown prince Animiṣa, Nimi,155 Indragaṇa, all the thousand princes,
the 84,000 minor kings, and 920,000,000 other beings also stayed in solitary
retreat for seven years. They saw in each of the ten directions realms as
numerous as the particles in a thousand buddha realms. For seven years
they had no attraction to desire or anger, no attraction toward stupidity, and
so on, up to and including having no fatigue.
3.121 “They were constantly, continuously seeing in each of the ten directions
the arrays of qualities of buddha realms as numerous as the particles in a
thousand buddha realms. Their eyes did not perceive Sumeru. Their eyes did
not perceive other mountains and so on, up to and including not perceiving the
palaces of the devas. As they beheld those completely pure buddha realms,
they thus prayed in their minds for those arrays of qualities of completely
pure buddha realms. They all spent seven years delighting in those qualities.
3.122 “Some contemplated the arrays of qualities of pure buddha realms. Some
contemplated the arrays of qualities of impure buddha realms.
3.123 “When the brahmin Samudrareṇu knew that the seven years had passed
and were over, he wished to make an offering of the seven kinds of jewels.
Therefore, he placed his palms together, bowed toward the tathāgata arhat
samyaksambuddha Ratnagarbha, and said to the Bhagavat, ‘Bhadanta
Bhagavat, [F.168.b] I have caused King Araṇemin to aspire to the highest,
most complete enlightenment. He is in his own home, on retreat, alone in
solitude, and no one is allowed to enter. In the same way, I have caused the
84,000 minor kings and 920,000,000 other beings to acquire, enter, and
remain in the aspiration for the highest, most complete enlightenment. They
went to their own homes where they are on retreat, alone in solitude, and no
one is allowed to enter. I request the Bhagavat to have King Araṇemin and
all those whom I have caused to aspire to enlightenment to leave their
retreats and come here so that they can develop unwavering aspiration for
the highest, most complete enlightenment and receive from the Bhagavat the
prophecies of their names, families, and buddha realms.’
3.124 “Then, noble son, the tathāgata arhat samyaksambuddha Ratnagarbha
entered the samādhi called accomplishment of intelligence.156 As he rested in
that samādhi, blue, yellow, red, white, crimson, crystal, and silver157 light
rays came from his mouth. Each light ray manifested [F.169.a] as the deity
Brahmā in front of each of those who were on retreat, saying, ‘Friends, get
up. The brahmin Samudrareṇu has completed his seven years of offerings.
The Bhagavat is going to leave and go elsewhere. Friends, go to see, pay
homage to, and serve the Bhagavat and his saṅgha of bhikṣus.’
3.125 “Exhorted by those light rays, they left their retreats. The light rays also
exhorted King Araṇemin, who also left his retreat to see the Bhagavat. As he
did so, the devas in the sky played bherī,158 mṛḍaṅga,159 paṭaha,160 and other
drums.
3.126 “In order to see the Bhagavat, and so on, up to and including honoring him,
King Araṇemin mounted his carriage and, accompanied and attended by the
thousand princes, the 84,000 minor kings, and the 920,000,000 other beings,
he began his journey to the Bhagavat. He traveled by carriage for as far as
there was ground for a carriage to travel on, and then he descended from the
 carriage. After descending from the carriage, he entered the park on foot. He
bowed his head to the feet of the Bhagavat and his saṅgha of bhikṣus and
then sat to one side along with many millions of beings.
3.127 “Then the brahmin Samudrareṇu said to King Araṇemin, ‘Great king,
rejoice that you have served the Bhagavat and his innumerable saṅgha of
bhikṣus with every service for three months, and presented them with a
variety of valuables and 84,000 cities. [F.169.b] You should dedicate to the
highest, most complete enlightenment that entire aggregation of merit
accompanied by rejoicing and the aggregation of merit accompanied by
relinquishment.’
3.128 “The brahmin Samudrareṇu made the thousand princes aspire in that way,
and the 84,000 minor kings and the 920,000,000 other beings also aspired to
and became dedicated to attaining the highest, most complete
enlightenment through their accumulation of merit accompanied by
rejoicing. The Bhagavat said, ‘You should rejoice in having made this gift,
and you should recite the following:161

3.129 “ ‘I do not wish for Indra’s realm or Brahmā’s world as a result of this
generosity,
And certainly not for the splendor of a kingdom, which is as fleeting and
inconstant as the wind.162
But by the fruit of this act of generosity of mine, which was made with great
devotion,
May I attain unequaled enlightenment, which brings sovereignty over the
mind, for the liberation of beings.’ ”

3.130 That concludes “Generosity,” which is the third chapter of The White Lotus of
Compassion.
4. Chapter 4

THE PROPHECIES TO THE BODHISATTVAS

4.1 “Then, noble son, the tathāgata arhat samyaksambuddha Ratnagarbha
thought, ‘The brahmin Samudrareṇu has made many millions of beings
aspire to, be fixed upon, and be dedicated to the highest, most complete
enlightenment and has brought them to an irreversible level. I shall give
them prophecies, telling them what their buddha realms will be.’
4.2 “Then the Bhagavat entered the samādhi called never forgetting bodhicitta,
and he smiled. That smile illuminated countless buddha realms with a vast
radiance. He showed the array of qualities of those buddha realms to King
Araṇemin and the many millions of beings. [F.170.a] At that time, the
bodhisattva mahāsattvas in countless buddha realms in the ten directions
saw that radiance, and through the power of the Buddha, they came to this
world in order to see, pay homage to, and honor the Bhagavat and his
saṅgha of bhikṣus.
4.3 “They made offerings to the Bhagavat with their various bodhisattva
emanations, and they bowed their heads to the Bhagavat’s feet, honored
him, and seated themselves before him because they wished to listen to the
prayers and prophecies of the bodhisattvas.
4.4 “Then, noble son, the brahmin Samudrareṇu, the chief court priest, said to
King Araṇemin, ‘Great king, you should first choose your buddha realm’s
array of qualities.’
4.5 “Then King Araṇemin placed his palms together, bowed toward the
Bhagavat, and said, ‘Bhagavat, I have enlightenment as my goal. I have
honored the Bhagavat and his saṅgha of countless bhikṣus for three months
with various offerings. I have dedicated the good roots from this toward the
attainment of the highest, most complete enlightenment. Bhagavat, for these
seven years I have contemplated the arrays of qualities in buddha realms.
Bhagavat, in the buddha realm where I will attain the complete
enlightenment of perfect buddhahood, may there be no hells, animals, or
Yama’s realm. May the beings who die there not take rebirth in the lower
existences. May all the beings there have a golden color. [F.170.b] May there
be no difference between the devas and humans there. May all the beings
there remember their past lives. May all those beings have the kind of divine
sight by which they can see the hundreds of thousands of millions of
trillions of buddhas who remain, stay, live, and teach the Dharma in other
realms. May all those beings have the kind of divine hearing by which they
can hear the hundreds of thousands of millions of trillions of buddhas
teaching the Dharma. May all those beings there have knowledge of the
minds of others, by which they can know the mental activities of beings
dwelling in many hundreds of thousands of millions of trillions of buddha
realms. May all those beings have skill in accomplishing miracles by which
they can, with one aspiration, be in hundreds of thousands of millions of
trillions of buddha realms. May the beings who are in that realm have no
attachment, not even attachment to their own bodies. May all those beings
be on the level of irreversible progress toward the highest, most complete
enlightenment. May the beings there be born spontaneously. May there not
be the designation of female there. May the lifespan of the beings there have
no end except through the power of their prayers. May those beings not
even know the word nonvirtuous. May there be no bad smell in that buddha
realm. May that buddha realm be permeated by the aroma of the Bhagavat
that surpasses that of the devas.163 May all the beings there be adorned by
the thirty-two signs of a great being. May all those beings be in their last
lifetime unless they pray otherwise. May all the beings there, through the
power of the Buddha, be able in one morning to pay honor to an incalculable
number of buddhas, accomplish their wish to make offerings to those
buddhas through a variety of bodhisattva manifestations, [F.171.a] and then
return to my realm in that same morning. May all those beings converse
about the Buddha’s piṭaka. [B5] May those beings have the power of
Nārāyaṇa. May no being, even one with divine sight, be able to ascertain the
extent of the qualities that adorn that buddha realm. May all the beings there
possess knowledge and confidence.164 May the body of each bodhisattva be
a thousand yojanas tall. May that buddha realm be radiant. May its environs
have an array of qualities beyond enumeration. May any being who is born
there be celibate until enlightenment. May all beings there be worthy of
homage from the world and its devas. May there be no deficiency in their
faculties. May the beings there, as soon as they are born, attain noble joy and
happiness that transcends that of the devas. May all the beings there be
endowed with good roots. May all the beings there be clothed in new saffron
robes. May the beings there attain the samādhi of complete discernment the
moment they are born. May they, through attaining that samādhi, go to
 countless buddha realms, honor the buddhas, and, until they attain
enlightenment, be able to see all the buddhas. May the bodhisattvas who are
born there see precious trees among the array of buddha-realm qualities,
which are just as they wish the array of buddha-realm qualities to be.
[F.171.b] May those beings attain samādhi as soon as they are born there,
and through attaining that samādhi always see the bhagavat buddhas, who
reside, live, and remain, teaching the Dharma in innumerable buddha realms
in the ten directions. May all the beings who are born there have the
clothing, divine palaces, adornments, jewelry, colors, and form of the Para-
nirmitavaśavartin devas. In that buddha realm may there be no dust, no
stones, and no Kāla mountains, Cakravāḍa mountains, Mahācakravāḍa
mountains, Sumeru, or great oceans. May there be the complete absence of
the words 165 obscuration, obstacle, and kleśa; the complete absence of the words
hells, animals, and realm of Yama; and the complete absence of the words
unfavorable birth and the word suffering, and may there not be the words neither
suffering nor happiness.166
4.6 “ ‘Bhagavat, that is the kind of buddha realm that is my goal. Bhadanta
Bhagavat, I will remain a bodhisattva undergoing hardships until I can
create a pure buddha realm that has those kinds of qualities. Bhadanta
Bhagavat, during that time I will make that kind of human effort and
afterward I will attain the complete enlightenment of perfect buddhahood.
May I have a Bodhi tree that is ten thousand yojanas high, and when I sit
there, may I, through a single instant of aspiration, attain the complete
enlightenment of perfect buddhahood. May my aura be without limit,167
illuminating hundreds of thousands of millions of trillions of buddha realms.
[F.172.a] May the length of my life be beyond measure, a hundred thousand
million trillion eons long, so that, except for one with omniscient wisdom, no
one will be able to measure it. May my bodhisattva saṅgha be so
immeasurable that only someone with omniscient wisdom would be able to
measure it, and may it be devoid of śrāvakas and pratyekabuddhas. When I
attain enlightenment may bhagavat buddhas in other limitless, uncountable
buddha realms speak, recite, listen to, and repeat my praises. When I attain
enlightenment, except for those who have perpetrated the actions with
immediate results at death or who reject the true Dharma, if beings in other
limitless, uncountable buddha realms, on hearing my name, dedicate their
good roots to buddha realms,168 may they be reborn in my buddha realm.
When I have attained enlightenment, may beings 169 in countless other
worlds develop the motivation for enlightenment and, with the wish to be
reborn in my realm, create good roots in those realms. Then at the time when
they are dying, may I appear before them encircled by an assembly of
bodhisattvas, and when they see me, may they feel joy and delight toward
 me, and may their karmic obscurations 170 be eliminated. Then, when they
have died, may they be born in my buddha realm. May the bodhisattvas
there wish to hear Dharma teachings that they have never heard before
directly from me, and may they hear exactly what they wish to hear. [F.172.b]
When I attain enlightenment, may the bodhisattva mahāsattvas of
innumerable buddha realms who hear my name attain irreversible progress
toward the highest, most complete enlightenment; may they attain the first
patience and likewise the second;171 and may they attain the samādhis and
dhāraṇīs that they wish to attain.
4.7 “ ‘Even after I have passed into parinirvāṇa, for countless eons may
bodhisattvas in countless buddha realms on hearing my name attain great
joy, perfect joy, and supreme joy,172 and may they be amazed, pay homage to
me, and glorify and praise me. When I become a bodhisattva may I
accomplish the deeds of a buddha, and afterward may I attain the complete
enlightenment of perfect buddhahood. When I have attained complete
enlightenment, may the bodhisattvas who have complete faith in me attain
the first patience, the second, and the third;173 attain the samādhi, dhāraṇī,
and patience that they wish to; and tend to them until enlightenment.
4.8 “ ‘When I attain enlightenment, may women in countless buddha realms
who hear my name have great joy, perfect joy, and supreme joy, have
delight, and develop the aspiration for the highest, most complete
enlightenment, and from then until enlightenment may they never again
become a woman. Even after I have passed into parinirvāṇa, may countless
women throughout countless eons who hear my name have great joy,
perfect joy, and supreme joy, [F.173.a] have delight, and develop the
aspiration for the highest, most complete enlightenment, and from then until
enlightenment never again become a woman.
4.9 “ ‘Bhadanta Bhagavat, I wish for that kind of buddha realm and those
kinds of beings with pure thoughts. Bhadanta Bhagavat, may I attain the
complete enlightenment of perfect buddhahood in such a buddha realm.’
4.10 “Then, noble son, the tathāgata arhat samyaksambuddha Ratnagarbha
congratulated King Araṇemin, saying, ‘Excellent, great king, excellent! Great
king, your prayer to acquire a pure buddha realm is profound.
4.11 “ ‘Great king, look! In the west, beyond a trillion buddha realms, there is a
world known as Indrasuvirājitā. The tathāgata arhat samyaksambuddha
named Indraghoṣeśvararāja is present, exists, and lives there, teaching the
Dharma to pure beings.
4.12 “ ‘In that pure realm there are not even the words śrāvaka or pratyekabuddha.
Only the Mahāyāna is taught there. There, all beings are spontaneously
born. There is not even the word woman there. Great king, all the qualities
 that are in that buddha realm are just like the entire array of immeasurable
buddha-realm qualities that you have prayed for, and the disciples there are
beings with immeasurably pure motivation.
4.13 “ ‘Great king, after the tathāgata arhat samyaksambuddha [F.173.b] Indra-
ghoṣeśvararāja has passed into parinirvāṇa, his Dharma will come to an end,
and after sixty intermediate eons have passed, that realm will be named
Meruprabhā. In that realm will appear the tathāgata arhat samyaksam-
buddha named Acintyamatiguṇarāja. The array of qualities in Meruprabhā,
the realm of the tathāgata arhat samyaksambuddha Acintyamatiguṇarāja,
will be the same as the array of qualities in the tathāgata arhat samyaksam-
buddha Indraghoṣeśvararāja’s buddha realm.
4.14 “ ‘The tathāgata arhat samyaksambuddha Acintyamatiguṇarāja’s lifespan
will be sixty intermediate eons. When the tathāgata arhat samyaksambuddha
Acintyamatiguṇarāja passes into parinirvāṇa, his Dharma will remain for
sixteen intermediate eons. One thousand intermediate eons after his Dharma
has come to an end, that realm will have the name Virati. In that realm will
appear the tathāgata arhat samyaksambuddha named Raśmi. His lifespan
will be the same as the former buddha, and his realm will be the same. After
he has passed into parinirvāṇa and his Dharma has come to an end, that
realm will have the name Aparā. That realm will have the same array of
buddha-realm qualities, and in it will appear the tathāgata arhat samyaksam-
buddha named Ratneśvaraghoṣa. He will reside, live, and remain for five 174
intermediate eons and teach the Dharma. When he has passed into
parinirvāṇa, his Dharma will remain for seven intermediate eons, and
[F.174.a] when that Dharma has come to an end, there will successively occur
what has been previously described. In that way, I see countless,
innumerable tathāgata arhat samyaksambuddhas appear and pass into
parinirvāṇa in that realm without that realm being destroyed and recreated.
4.15 “ ‘In the future, after one incalculable eon has passed, in which there are
as many years as there are grains of sand in the Ganges River,175 and during
a second such incalculable eon, in which there are as many years as there are
grains of sand in the Ganges River, that realm will have the name Sukhāvatī.
Great king, you will attain the complete enlightenment of perfect
buddhahood there. You will become the tathāgata arhat samyaksambuddha
named Amitāyus.’
4.16 “King Araṇemin asked, ‘Bhadanta Bhagavat, from where will the
bodhisattva mahāsattvas come, who will be the first in that realm to attain
the complete enlightenment of perfect buddhahood because of me?’
4.17 “ ‘Great king,’ replied the Bhagavat, ‘it will be these bodhisattva
mahāsattvas who have come 176 from innumerable, inconceivable, limitless
realms in the ten directions to pay homage to me, honor me, and listen to the
 Dharma from me.
4.18 “ ‘Noble son, these bodhisattvas who are present before me have been
prophesied by buddhas in the past to attain the highest, most complete
enlightenment, and buddhas in the present have also prophesied that they
will attain the highest, most complete enlightenment. They are the ones who
will be the first to attain the complete enlightenment of perfect buddhahood
in your buddha realm. Great king, each of these bodhisattvas has performed
great service 177 to many hundreds of thousands of millions of trillions of
buddhas, generating good roots and [F.174.b] cultivating wisdom. Great
king, it is these noble sons who will first attain buddhahood in your buddha
realm.’
4.19 “King Araṇemin said, ‘Bhadanta Bhagavat, it is the brahmin Samudrareṇu
who has caused me and my retinue to aspire to the highest, most complete
enlightenment. When will he attain the complete enlightenment of perfect
buddhahood?’
4.20 “ ‘Great king,’ replied the Bhagavat, ‘the brahmin Samudrareṇu has great
compassion. You will hear his lion’s roar.’
4.21 “The king said, ‘If the Bhagavat’s prophecy and my prayer are to be
fulfilled, then when I make homage with the five parts of my body at the
Bhagavat’s feet, may realms as numerous as the grains of sand in the
Ganges River shake and shudder, and may the bhagavat buddhas who
reside, live, and remain in those buddha realms give me their prophecy.’
4.22 “Then, noble son, King Araṇemin bowed down the five parts of his body
to the feet of the Tathāgata Ratnagarbha. When the king’s head touched the
ground, buddha realms as numerous as the grains of sand in the Ganges
River shook, shook strongly, shuddered, shuddered strongly, quaked, and
quaked strongly, and then buddhas as numerous as the grains of sand in the
Ganges River made this prophecy:
4.23 “ ‘In the Dhāraṇa eon, in the Saṃtīraṇa buddha realm, in which the
lifespan of beings will be 80,000 years, the tathāgata arhat samyaksam-
buddha Ratnagarbha made this prophecy to King Araṇemin: “After an
incalculable eon has passed, in which there are as many years as there are
grains of sand in the Ganges River, during a second such incalculable eon,
there will be an immeasurably pure realm called [F.175.a] Sukhāvatī in which
King Araṇemin will become the tathāgata arhat samyaksambuddha named
Amitāyus, who will illuminate as many worlds in the ten directions as there
are grains of sand in the Ganges River.” ’
4.24 “The Bhagavat said:

4.25 “ ‘Arise, supreme being who knows what is to be done.

You received a prophecy from those with the ten powers,
 Who are as numerous as the Ganges sands, and the earth and its mountains
shook.
Best of men, you will become the guide for those to be led.’

4.26 “Then, noble son, King Araṇemin was joyful and happy, and he experienced
supreme joy and bliss. He then withdrew and sat to one side nearby in order
to listen to the Dharma.
4.27 “Then, noble son, the brahmin Samudrareṇu summoned King Araṇemin’s
crown prince, Animiṣa. Animiṣa asked the same questions as the king. He
said, ‘Bhagavat, I have seen178 the lower existences where beings experience
extremely intense, unendurable suffering. I have seen the upper realms,
where beings have minds filled with kleśas and fall into the lower realms. I
have seen all beings associating with bad friends [F.175.b] in the darkness of
a famine of the Dharma, devoid of good roots, possessed179 by evil views,
and following evil paths.
4.28 “ ‘Bhagavat, by voice 180 I shall make these beings become aware. I will
dedicate all good roots to the highest, most complete enlightenment. When I
am performing bodhisattva conduct, may beings think of me and say my
name when they are afflicted by suffering, frightened by terrors, in the
darkness of the Dharma’s absence, despairing, weak, or with no protector,
no refuge, and no resort, and may I never attain the complete enlightenment
of perfect buddhahood unless I can hear them with my divine hearing, see
them with my divine sight, and free them from their suffering.
4.29 “ ‘Bhadanta Bhagavat, when for a long time I practice bodhisattva conduct
through this particular long-lasting prayer for the benefit of beings, may my
wishes be fulfilled. Bhadanta Bhagavat, after an incalculable eon has passed,
in which there are as many years as there are grains of sand in the Ganges
River, during a second such incalculable eon, King Araṇemin will become a
tathāgata arhat samyaksambuddha in the Sukhāvatī realm. When he has
become the tathāgata arhat samyaksambuddha Amitāyus, he will
accomplish the deeds of a buddha for the pure beings in that completely
pure realm. The Tathāgata Amitāyus will perform the deeds of a buddha for
countless eons. When he has completed the deeds of a buddha, he will enter
the state of nirvāṇa without any remaining aggregates.
4.30 “ ‘After he has entered parinirvāṇa, I will practice the conduct of a
bodhisattva for as long as his Dharma remains. As a bodhisattva, I will
perform the deeds of a buddha. After the dusk when the Dharma of
Samyaksambuddha Amitāyus comes to an end, may I attain the complete
enlightenment of perfect buddhahood at the following dawn. [F.176.a]
4.31 “ ‘Bhagavat, I request that you prophesy my highest, most complete
enlightenment. Similarly, there are the bhagavat buddhas who reside, live,
and remain in the ten directions, in worlds as numerous as the grains of sand
 in the Ganges River, and I request that those bhagavat buddhas also
prophesy my attainment of the highest, most complete enlightenment.’
4.32 “Those were the words of his request. Noble son, the Tathāgata
Ratnagarbha gave this prophecy to the crown prince Animiṣa: ‘Noble son,
because the lower realms have been viewed by you, the higher realms have
been viewed by you, and you have developed the compassion to free beings
from suffering and to pacify their kleśas, it is for that reason, noble son, that
you will be called Avalokiteśvara.181
4.33 “ ‘You, Avalokiteśvara, will free many hundreds of thousands of millions
of trillions of beings from suffering. Noble son, being a bodhisattva, you will
accomplish the deeds of a buddha. Noble son, after the Tathāgata Amitābha
has passed into nirvāṇa, his Dharma will come to an end at dusk one day in
the latter part of the second incalculable eon, in which there are as many
years as there are grains of sand in the Ganges River. The following dawn
you will attain the complete enlightenment of perfect buddhahood while
sitting on a vajra seat, at a Bodhi tree, in a manifold array. You will become
the tathāgata arhat samyaksambuddha named Samantaraśmya-
bhyudgataśrīkūṭarāja. Your lifespan will be ninety-six hundred thousand
million trillion182 eons. After you have passed into parinirvāṇa your Dharma
will continue for 630,000,000183 eons.’ [F.176.b]
4.34 “Avalokiteśvara asked, ‘Bhagavat, if these wishes of mine are to be
fulfilled, then when I bow down to the Bhagavat’s feet, may the bhagavat
buddhas, who reside, live, and remain within worlds in the ten directions
that are as numerous as the grains of sand in the Ganges River, give me their
prophecy. May the ground shake in worlds in the ten directions that are as
numerous as the grains of sand in the Ganges River; may there come music
that has the five tempos from the stones and treetops of all mountains; and
may all beings have minds free of desire.’
4.35 “When the bodhisattva Avalokiteśvara bowed down the five points of his
body to the feet of the Tathāgata Ratnagarbha, the same happened as just
described. The ground in buddha realms as numerous as the grains of sand
in the Ganges River shook strongly, and those bhagavat buddhas gave their
prophecy. There came the sound of music from the from the stones and
treetops 184 of all mountains, and all beings were in a mental state free from
desire.
4.36 “The Bhagavat said:

4.37 “ ‘Arise, compassionate one who rejoices in merit.

Those with supreme bodies in the ten directions have given their prophecy.
The earth and its ground shook intensely in six ways.
You will become a jina, a supreme individual, a great ṛṣi.’
4.38 “Then the brahmin Samudrareṇu, the chief court priest, summoned the
second prince, who was named Nimi, and said to him, ‘Noble son, [F.177.a]
you should in the same way rejoice in this great act of generosity. You
should dedicate the good actions that you have accomplished toward
omniscience for the sake of all beings and develop the motivation to attain
the highest, most complete enlightenment.’
4.39 “Then Prince Nimi sat before the Bhagavat and said, ‘Bhagavat, I have
served with all offerings the Bhagavat and his immeasurable saṅgha of
bhikṣus. The aggregate of merit that comes from rejoicing in having done
this, and whatever aggregate of merit there is from the good activity of my
body, speech, and mind, I dedicate it all to the highest, most complete
enlightenment. May I not reach enlightenment in this afflicted buddha realm.
Prince Avalokiteśvara will attain the complete enlightenment of perfect
buddhahood in the realm Sarvaratnasaṃnicaya185 while seated under a
Bodhi tree that is adorned with an array of many jewels and will become the
Tathāgata Samantaraśmyabhyudgataśrīkūṭarāja. I shall request him to teach
the Dharma. I will practice the conduct of a bodhisattva for as long as that
tathāgata teaches the Dharma. When that tathāgata has passed away and his
Dharma has ceased to exist, I will attain the complete enlightenment of
perfect buddhahood. My buddha realm will have an array of qualities that
will be the same as the entire array of qualities of the Tathāgata Saman-
taraśmyabhyudgataśrīkūṭarāja’s realm. I will accomplish the deeds of a
buddha in the same way, and in the same way I will pass into parinirvāṇa.
[F.177.b] After I have passed into nirvāṇa may the Dharma remain for a long
time.’
4.40 “The Bhagavat said, ‘Noble son, you wish to attain great power.186 Noble
son, you will attain the same power187 that I have attained. Noble son, in that
buddha realm you will attain the complete enlightenment of perfect
buddhahood. You will be the tathāgata named Supratiṣṭhitaguṇamaṇikūṭa-
rāja. Noble son, you will obtain that great power and therefore, noble son,
may you become Mahāsthāmaprāpta.’188
4.41 “He said, ‘Bhagavat, if these wishes of mine are to be fulfilled, for that
reason, when I bow down the five parts of my body to the Bhagavat’s feet,
may the bhagavat buddhas in the ten directions, as numerous as the grains
of sand in the Ganges River, give me their prophecy, and may there be a rain
of jasmine flowers.’
4.42 “Noble son, when that worthy being, Mahāsthāmaprāpta, bowed down
the five parts of his body to the feet of the Tathāgata Ratnagarbha, the
bhagavat buddhas in the ten directions, as numerous as the grains of sand in
the Ganges River, gave their prophecy. The great earth shook in six ways,
and there was a rain of jasmine flowers.
4.43 “The Bhagavat said:

4.44 “ ‘Arise, you whose meritorious actions have the force of unwavering power.
You have received a prophecy from the world guardians in the ten
directions.
The great earth shook, and a rain of jasmine flowers fell.
You will become like Brahmā among the devas.’

4.45 “Then the brahmin Samudrareṇu summoned the third prince, who was
named Indragaṇa, and spoke to him as he had to the others. [F.178.a]
4.46 “Prince Indragaṇa, with palms together, said to the Tathāgata
Ratnagarbha, ‘Bhagavat, the entire aggregate of merit that comes from
rejoicing in having served with all offerings the Bhagavat and his saṅgha of
bhikṣus, and the good activity of my body, speech, and mind, I dedicate to
the highest, most complete enlightenment.
4.47 “ ‘May I not attain the complete enlightenment of perfect buddhahood in
an afflicted buddha realm, and may I not attain it quickly. While I am
performing bodhisattva conduct, until I attain the complete enlightenment of
perfect buddhahood, may I see the bhagavat buddhas in other endless,
infinite realms in the ten directions. May I see with divine sight, in buddha
realms as numerous as the particles in buddha realms as numerous as the
grains of sand in the Ganges River, bhagavat buddhas teaching the Dharma
whom I first caused to acquire, enter, and remain in the aspiration for
enlightenment, and whom I caused to acquire, enter, and remain in the
practice of the perfections and the conduct of a bodhisattva.189
4.48 “ ‘While I thus perform bodhisattva conduct, may I accomplish the deeds
of a buddha. While I am performing bodhisattva conduct may I purify the
motivations of beings so that those beings who will be born in my buddha
realm will be, for example, like Brahmā devas. [F.178.b] May I purify an array
of buddha-realm qualities so that it will be as if as many billion-world
universes as there are grains of sand in the Ganges River have become one
buddha realm. May that buddha realm’s surrounding walls, which reach as
high as the summit of existence, be made of many jewels, and be adorned
with a variety of jewels. May the entire ground in that buddha realm be made
of beryl; may there be no dust, stones, or gravel; and may it be free of any
dirt.
4.49 “ ‘May there not be even the word woman. May the beings there be born
spontaneously. May the beings there have no wish for nourishment through
mouthfuls of food. May the beings there be nourished by joy and nourished
by the Dharma. In that buddha realm may there not be the words śrāvaka or
pratyekabuddha. May that buddha realm be filled190 only with bodhisattvas 191
 who are free of obduracy, stains, anger, and hypocrisy, and who remain in
pure celibacy. May all the bodhisattvas there have shaved heads and wear
saffron-colored robes.
4.50 “ ‘As soon as they are born there, may they have great auras of light. May
there appear in their hands 192 precious alms bowls filled with various
flavors. As soon as those appear, may they think, “This food we have is not
for us. We should go to other worlds and offer this food to the bhagavat
buddhas who reside, live, and remain there. We should also give it to the
buddhas’ śrāvakas and to beings in suffering. We should also go to the realm
of the [F.179.a] pretas and give this food to the beings there whose bodies
are aflame with hunger and thirst.” As soon as those bodhisattva
mahāsattvas have that aspiration, may they obtain the samādhi called
inconceivable activity. When they have attained that samādhi, may they go
without any hindrance to the countless, innumerable buddha realms in the
ten directions, and offer the food to the bhagavat buddhas who reside, live,
and remain there and to the śrāvakas and to other beings. May they offer the
food with joy, teach the Dharma, and that same morning return to their own
buddha realm.
4.51 “ ‘May it be the same for the offering of precious clothing, up to their
return that same morning to their own buddha realm where they dress each
other in monastic robes.
4.52 “ ‘May the bodhisattvas first share all the pleasures and enjoyments they
find in that buddha realm with the bhagavat buddhas, the śrāvakas, and
other beings, and only afterward enjoy them themselves. May that buddha
realm be free of the eight unfavorable states. May there not be the word
suffering there. May there not be the word training there. May there not be the
word transgression there.
4.53 “ ‘May there be an accumulation of hundreds of thousands of jewels in
that buddha realm. May it be beautified by jewels and appear to be made of
jewels. May there be present there all the jewels in the ten directions that
have never been seen before and never been heard of before, and whose
names would take ten million years to recite. [F.179.b] May a bodhisattva see
the buddha realm as being made of gold if he wishes it to be made of gold,
and may it continue to be made of gold for him; may another bodhisattva see
it as being made of silver if he wishes it to be made of silver, without causing
the realm made of gold to vanish. In the same way, may a bodhisattva see
the realm as being made of crystal, or made of beryl, or made of emerald, or
made of red pearls, or made of white coral, or made of whatever precious
material he wishes.
4.54 “ ‘May a bodhisattva see the buddha realm as being made of agarwood,
made of tagar leaves, made of bay leaves, made of gośīrṣa sandalwood, or
made of uragasāra sandalwood, just as he wishes. May he see it as being
exactly how he wishes, without one seeing what another aspires for, but
with everyone’s aspirations fulfilled.
4.55 “ ‘May there be no sun or moon in that buddha realm, but may the
bodhisattvas born there emit their own light. May there be whatever kind of
light is wished for even to the extent of reaching a hundred thousand million
trillion buddha realms. Other than the opening of the flowers, may there not
even be the words night and day in that buddha realm. May there be no heat,
cold, illness, weakness,193 old age, or death in that buddha realm. If a
bodhisattva wishes to attain the complete enlightenment of perfect
buddhahood, may he go to a Tuṣita paradise, end his life there, and then
attain the complete enlightenment of perfect buddhahood in another
world.194 [F.180.a]
4.56 “ ‘May there be no death in that buddha realm. May the Tathāgata’s
parinirvāṇa take place high in the sky when he attains the ultimate nirvāṇa.
May whatever enjoyment or pleasure a bodhisattva wishes for occur. May
there come from the middle of the sky the sound of many hundreds of
thousands of millions of trillions of musical instruments throughout the
buddha realm. May there be no words of desire within that music, but the
words perfections, Buddha, Dharma, Saṅgha, and Dharma teachings from the
bodhisattva piṭaka. May the bodhisattvas hear the words that they wish to
hear.
4.57 “ ‘Bhagavat, when I am performing bodhisattva conduct may I see the
array of qualities in the buddha realms of innumerable, uncountable
hundreds of thousands of millions of trillions of buddhas, and may those
adornments, signs, omens, places, wonders, and wishes be in my195 buddha
realm, and may it have none of the array of qualities of śrāvakas or
pratyekabuddhas or of buddha realms that have the five degeneracies.
4.58 “ ‘May there be no hell beings, animals, or pretas in that buddha realm.
May there be no Sumeru, Cakravāḍa, or Mahācakravāḍa mountains, no
stones or dust. May there be no great oceans. May that buddha realm be
filled with various divine, wonderful trees, without any trees made of wood.
May it be filled with divine coral tree flowers and great coral tree flowers.
[F.180.b] May there be no unpleasant smells there.196 May that buddha realm
be filled by a vast, extensive variety of incenses.
4.59 “ ‘May all the bodhisattvas there be in their last life before buddhahood.
May every being there when they pass away be reborn solely in Tuṣita
paradises. When they pass away from there, may they attain the complete
enlightenment of perfect buddhahood.
4.60 “ ‘Bhadanta Bhagavat, I will continue performing the conduct of a
bodhisattva until I attain that power. I shall establish that kind of buddha
realm. I shall establish a buddha realm that is filled with the kind of beings
who have pure thoughts, bodhisattvas with one lifetime remaining.
4.61 “ ‘May there be no bodhisattvas there whom I did not cause to aspire to
enlightenment and to practice the perfections for the first time. May all the
bodhisattvas whom I have caused to aspire to enlightenment and practice
the perfections for the first time be born there. May I pacify completely the
sufferings of all those who are contained within that buddha realm.
4.62 “ ‘Bhadanta Bhagavat, after I have become a bodhisattva and
accomplished those heroic actions, may I attain the complete enlightenment
of perfect buddhahood in that buddha realm.
4.63 “ ‘May my Bodhi tree, Saptaratnavicitrasandarśana,197 be the size of ten
thousand four-continent worlds, and may its circumference be that of ten
billion-world universes. [F.181.a] May the aroma and light of that Bodhi tree
spread throughout the entire buddha realm.
4.64 “ ‘At the foot of that tree may there be my vajra seat, adorned by various
jewels, named Praśamakṣamasuvicitrajñānagandhasamavasaraṇa,198 the size
of five four-continent worlds and 84,000 yojanas high.
4.65 “ ‘May I sit cross-legged upon the vajra seat at the foot of the Bodhi tree
and in an instant attain the complete enlightenment of perfect buddhahood.
May I remain seated, and not uncross my legs nor get up from under the
Bodhi tree until I pass into parinirvāṇa. While I remain seated upon the vajra
seat at the foot of the Bodhi tree, may I emanate buddhas and bodhisattvas
who go to countless other buddha realms. May each buddha teach the
Dharma to beings in the morning and in that morning make countless beings
aspire to, be dedicated to, and progress irreversibly toward the highest, most
complete enlightenment. Thus, may my bodhisattva emanations accomplish
bodhisattva activities.
4.66 “ ‘When I have attained enlightenment, may my body be visible in
countless other realms in the ten directions. May all those beings who see
my body adorned by signs all definitely attain the highest, most complete
enlightenment. Until they attain enlightenment and nirvāṇa, may those
beings never be apart from the bhagavat buddhas [F.181.b] and never have
deficient faculties.
4.67 “ ‘May all the bodhisattvas there who wish to see me, as soon as they
think of me,199 whether they are going, returning, walking, sitting, or
standing, see me at the foot of the Bodhi tree. May all those bodhisattvas
who have doubts about the Dharma instantly be freed from them upon
seeing me. Freed from doubt, may they understand even the meaning of
Dharma teachings that they have not received.
4.68 “ ‘May my lifespan be immeasurable, so that only those with omniscient
wisdom can measure it, and may the bodhisattvas who will be there be
innumerable. From the instant that I attain the complete enlightenment of
perfect buddhahood until the instant I pass into the great nirvāṇa, may the
bodhisattvas in that buddha realm all have shaved heads and wear saffron
robes. May there not be one being in that buddha realm with long hair and
white clothes, but may all wear the monastic color and remain monastic.’
4.69 “The Bhagavat said, ‘Worthy being, that is excellent, excellent. You are
wise, learned,200 and intelligent. Your prayer is excellent. You have
surpassing qualities. You have surpassing wisdom. Noble son, because you
have created this kind of supreme, auspicious intention201 for the sake of all
beings and have conceived of this supreme array of the qualities of a buddha
realm, you will be named Mañjuśrī. [F.182.a]
4.70 “ ‘Mañjuśrī, in the future, when two incalculable eons have passed, in
which there are as many years as there are grains of sand in two Ganges
Rivers,202 and there is a third such incalculable eon, there will be a world
realm in the southern direction that is called Śuddhavirajaḥsaṃnicaya in
which the Sahā world realm will be included, and there will appear a buddha
realm with those kinds of qualities.
4.71 “ ‘Mañjuśrī, there you will attain the complete enlightenment of complete
buddhahood, and you will become the tathāgata arhat samyaksambuddha
named Samantadarśin.
4.72 “ ‘Your retinue of bodhisattvas will also be pure in that way. The prayers
that you have made as a bodhisattva will all be accomplished. Therefore, you
will be a bodhisattva who has generated good roots with many millions of
buddhas. Mañjuśrī, you will therefore be like a medicine for beings.203 You
will have a completely purified motivation, your kleśas will be defeated, and
your good qualities will have developed.’
4.73 “Mañjuśrī said, ‘Bhagavat, if these wishes of mine are to be fulfilled, may
the bhagavat buddhas, who reside, live, and remain, teaching the Dharma to
beings in realms in the ten directions that are as numerous as the grains of
sand in the Ganges River, give me their prophecy, and may the countless,
[F.182.b] innumerable buddha realms shake. May all beings have happiness
that is like that of a bodhisattva resting in meditation at the apex of the
second dhyāna. May there fall a rain of divine coral tree flowers from
countless, innumerable buddha realms. May these words sound from the
coral tree flowers: the word Buddha, the word Dharma, the word Saṅgha, the
word perfections, and the words strengths and fearlessnesses. May these signs
appear when I bow the five parts of my body to the feet of the Bhagavat.’
4.74 “When Mañjuśrī Kumārabhūta bowed down his head to the feet of the
Bhagavat, the countless, innumerable buddha realms instantaneously shook;
there fell a rain of divine coral tree flowers; and all beings gained the
happiness that he had prayed for. The bodhisattva mahāsattvas who were
listening to Dharma teachings from the bhagavat buddhas asked them by
what cause and circumstances these signs appeared, and the bhagavat
buddhas gave the prophecy of Mañjuśrī Kumārabhūta’s attainment of the
highest, most complete enlightenment.
4.75 “The Bhagavat said:

4.76 “ ‘Arise, you who have supreme intelligence and a vast intellect.
You have received a prophecy from the world guardians in the ten
directions.
The earth shook, beings were satisfied by happiness,
A rain of flowers fell—you will become a buddha in the world.’ [F.183.a] [B6]

4.77 “Then, noble son, the brahmin Samudrareṇu summoned the fourth prince,
who was named Anaṅgaṇa, and like Mañjuśrī he made a prayer.
4.78 “The Bhagavat said to him, ‘Excellent, excellent! Noble son, when you
become a bodhisattva, you will destroy a mountain of kleśas in innumerable,
countless beings. You will perform the deeds of a buddha and will attain the
complete enlightenment of perfect buddhahood. Therefore, noble son, you
shall be named Vajracchedaprajñāvabhāsaśrī.204
4.79 “ ‘Vajracchedaprajñāvabhāsaśrī, in the future, after an incalculable eon has
passed, in which there are as many years as there are grains of sand in the
Ganges River, during a second such incalculable eon, there will be in the
eastern direction, beyond buddha realms as numerous as the grains of sand
in ten Ganges Rivers, a realm called Animiṣa.
4.80 “ ‘Noble son, you will attain the complete enlightenment of perfect
buddhahood there, and you will be the tathāgata arhat samyaksambuddha
named Samantabhadra, who has wisdom and virtuous conduct,205 who is a
sugata, a knower of the world, a guide who tames beings, an unsurpassable
teacher of gods and humans, a buddha, and a bhagavat. Your buddha realm
will have the manifold array of qualities that you have prayed for.’
4.81 “Noble son, as soon as the Tathāgata Ratnagarbha prophesied to the
bodhisattva Vajracchedaprajñāvabhāsaśrī his attainment of the highest,
most complete enlightenment, [F.183.b] there came from the center of the sky
the sound of many hundreds of thousands of millions of trillions of devas
saying ‘Excellent!’ and it rained powders of gośīrṣa sandalwood, uragasāra
sandalwood, agarwood, valerian,206 and bay leaf.
4.82 “He said, ‘Bhadanta Bhagavat, if these wishes of mine are to be fulfilled in
this way, then when I bow down the five parts of my body to the feet of the
Bhagavat, may realms as numerous as the grains of sand in the Ganges
River be pervaded by divine, wonderful, vast, extensive incense. May all the
beings who have been born in those realms, whether as hell-beings, animals,
those in Yāma’s land, devas, or humans, experience that scent, and when my
head is touching the ground, may their physical illness, physical suffering,
mental illness, and mental suffering quickly cease.’
4.83 “Noble son, when Vajracchedaprajñāvabhāsaśrī bowed down the five
parts of his body to the feet of the Tathāgata Ratnagarbha, at that moment,
realms as numerous as the grains of sand in the Ganges River were
pervaded by divine, wonderful, vast, extensive incense, and the physical
illness, physical suffering, mental illness, and mental suffering of all beings
quickly eased and ended.207
4.84 “The Bhagavat said:

4.85 “ ‘Arise, you who split a vajra.208

Many worlds have been pervaded by incense,
Beings have been made blissful and happy—
You will become a supreme father for the world.’

4.86 “Then, noble son, the brahmin Samudrareṇu summoned the fifth prince, who
was named Abhaya, and he prayed as the others had.
4.87 “He said, ‘Bhadanta Bhagavat, my buddha realm will not be like this
afflicted buddha realm, [F.184.a] but one in which there are no hells, there are
no animals, and there is no land of Yama; one where the ground is made of
blue beryl; and one that is vast just like the array of buddha-realm qualities
in the Padmā world realm, which I shall describe. That is where I shall attain
the complete enlightenment of perfect buddhahood.’
4.88 “Then Prince Abhaya placed lotuses in front of the Tathāgata Ratnagarbha
and said, ‘Bhadanta Bhagavat, if these wishes of mine are to be fulfilled in
this way, then through the power of the Bhagavat may I attain the vision array
samādhi, and thereby may the Bhagavat see before him, in worlds in the ten
directions as numerous as the grains of sand in the Ganges River, a rainfall
of lotus flowers that are the size of chariot wheels and as numerous as the
particles in a buddha realm, and may I 209 also see them.’
4.89 “As soon as he said those words, through the power of the Buddha, he
attained the vision array samādhi, and in worlds in the ten directions as
numerous as the grains of sand in the Ganges River there fell a rain of lotus
flowers the size of chariot wheels and as numerous as the particles in a
buddha realm. Prince Abhaya saw this and was overjoyed and blissful.
4.90 “The Bhagavat said, ‘Noble son, you have made an excellent prayer. You
have acquired an excellent buddha realm, you have also attained samādhi
very quickly, and through the power of true words there has fallen a rain of
lotuses.’
4.91 “The prince said, ‘If my hopes for the highest, most complete
enlightenment are to be fulfilled, [F.184.b] may these lotuses be suspended in
the sky, and when they have floated in the sky, may they then fall like rain.’
4.92 “The Bhagavat said, ‘Noble son, very quickly the sky was sealed with the
lotuses. Therefore, noble son, your name will be Gaganamudra.210
Gaganamudra, in the future, after an incalculable eon has passed, in which
there are as many years as there are grains of sand in the Ganges River,
during a second such incalculable eon, in the southeastern direction beyond
as many buddha realms as there are grains of sand in a hundred thousand
Ganges Rivers, there will be the world realm known as Padmā. There you
will become enlightened and become a buddha. You will become the
tathāgata named Padmottara, an arhat samyaksambuddha, one with wisdom
and virtuous conduct, a sugata, a knower of the world, a guide who tames
beings, an unsurpassable teacher of gods and humans, a buddha, a
bhagavat. You will have an innumerable retinue composed entirely of
bodhisattvas. Your lifespan will be immeasurable. Your buddha realm will
have the entire array of qualities that you have prayed for.’
4.93 “The bodhisattva Gaganamudra bowed down his head to the feet of the
Tathāgata Ratnagarbha.
“The Bhagavat said:

4.94 “ ‘You will be one who brings benefit to beings,

One who pacifies the pollution of the kleśas,
One who possesses qualities as numerous as the realm’s particles —
You will attain enlightenment like the jinas in the past.’

4.95 “Then, noble son, the brahmin Samudrareṇu spoke to the sixth prince, who
was named Ambara, who made a prayer as the bodhisattva Gaganamudra
did. He said, ‘My buddha realm will not be like this afflicted buddha realm…’
and so on.
4.96 “Then he said, ‘Bhadanta Bhagavat, if this wish of mine is to be fulfilled,
[F.185.a] then in the skies of all the worlds in the ten directions, as numerous
as the grains of sand in the Ganges River, may there appear parasols made
of the seven jewels, covered with nets of gold, and adorned with bells made
of the seven jewels. From the parasols, the bells, and the nets, may these
words sound: the word Buddha, the word Dharma, the word Saṅgha, the word
perfections, the word strengths, the word clairvoyance, and the word confidence.
May all beings hear those words. When they have heard them, may they
 develop the aspiration for the highest, most complete enlightenment, and
may the aspiration of those beings who have previously aspired to the
highest, most complete enlightenment be irreversible.’
4.97 “As soon as he said that, those words sounded from the sky in all the
worlds in the ten directions, as numerous as the grains of sand in the
Ganges River, and so on, as before. Through the power of the Bhagavat he
perceived this himself and said, ‘Bhadanta Bhagavat, if my aspirations are to
be completely fulfilled as I have prayed for, then may I in the presence of the
Bhagavat attain the illumination by wisdom samādhi, and may that accomplish
my good qualities. When I have obtained that samādhi may the Bhagavat
give me his prophecy.’
4.98 “Through the power of the Bhagavat he attained the illumination by wisdom
samādhi. The Bhagavat said, ‘Worthy being, excellent! Excellent! You have
made a vast prayer. [F.185.b] Through the effect of this merit, noble son,
worlds 211 in the ten directions as numerous as the grains of sand in the
Ganges River have become buddha realms inspired by hundreds of
thousands of beautiful words. Therefore, you should be known as
Vegavairocana.212 Vegavairocana, in a future time, after an incalculable eon
has passed, in which there are as many years as there are grains of sand in
the Ganges River, during a second such incalculable eon, there will be, in the
eastern direction, beyond as many worlds as there are grains of sand in the
Ganges River, a world realm called Ādityasomā. There you will attain the
complete enlightenment of perfect buddhahood. You will become the
tathāgata named Dharmavaśavartīśvararāja, an arhat samyaksambuddha,
one with wisdom and virtuous conduct, a sugata, a knower of the world, a
guide who tames beings, an unsurpassable teacher of gods and humans, a
buddha, a bhagavat.’
4.99 “The bodhisattva Vegavairocana bowed down the five parts of his body to
the feet of the Tathāgata Ratnagarbha. The Bhagavat said:

4.100 “ ‘Arise, you with excellent discipline, great joy, and a subdued mind,
Having brought forth great, powerful213 compassion for beings,
Save beings and stand on the shore of the ocean of suffering,
As long as you have not attained the highest, complete enlightenment.’214

4.101 “Then, noble son, the brahmin Samudrareṇu spoke to the seventh prince,
who was named Aṅgaja,215 and it proceeded as before. Prince Aṅgaja said,
‘May I attain the complete enlightenment of perfect buddhahood not in a
buddha realm like this afflicted buddha realm, but in one in which there are
no hells, no animals, no world of Yama, no females, no beings inside wombs,
no Sumeru, no Cakravāḍa, no Mahācakravāḍa, no soil,216 no rocks, no
mountains, no uneven ground, no pebbles, [F.186.a] no gravel, no thorns, no
 thickets, no wooden trees, and no oceans. May there be no sun and moon, no
stars, no day and night, and no darkness. May the beings there have no
feces, urine, spittle, or snot; may they have no sweat and no odor; may they
have no physical fatigue and no mental fatigue. May there be no dusty
ground.217 May the entire ground be made of emerald; may it be adorned by
hundreds of thousands of jewels. May it be strewn with coral trees and great
coral tree flowers. May that buddha realm be adorned by a variety of
precious trees; may those precious trees be adorned by nets of jewels; and
may those precious trees be adorned with a variety of precious cotton cloths,
a variety of precious clothing, a variety of precious beads, a variety of
precious hanging ornaments, a variety of flower garlands, a variety of
musical instruments, a variety of precious vessels, and a variety of flowers.218
4.102 “ ‘May the only indication of night be when the flowers close and the
sound of music ceases. May bodhisattvas be born from within the closed
flowers. May the bodhisattvas, resting in meditation, attain the samādhi
called an array of visions. Through attaining that samādhi may they see the
bhagavat buddhas who reside, live, and remain in other realms in the ten
directions as numerous as the particles in a buddha realm. [F.186.b] In that
instant may they attain the pure divine hearing so that they hear the Dharma
teaching of the bhagavat buddhas in the other realms in the ten directions,
which are as numerous as the particles in a buddha realm.
4.103 “ ‘May all beings, as soon as they are born there, remember their former
lives and remember eons as numerous as the particles in a buddha realm.
May all those beings, as soon as they are born, obtain divine sight so that
they see the arrays of qualities of buddha realms as numerous as the
particles in a buddha realm, everywhere in the ten directions. May all those
beings, as soon as they are born, be skilled in knowing the minds of others,
so that in one instant they know the mental activity of beings within buddha
realms as numerous as the particles in a buddha realm, and until their
enlightenment and parinirvāṇa may all those beings honor that samādhi.
4.104 “ ‘In the morning may there come from the four directions very aromatic,
delightful, soft, blissfully cool breezes that cause the flowers to open. May
the bodhisattvas arise from their samādhi and get up from the anthers of the
flowers. May they have the miraculous power to, in one instant of mind, go
to pay homage to the bhagavat buddhas who in every direction reside, live,
and remain in realms that are as numerous as the particles in a buddha
realm, and then return. [F.187.a] May they then be seated cross-legged upon
the anthers of coral tree flowers and great coral tree flowers and gaze at the
Tathāgata with minds made blissful by the Dharma.
4.105 “ ‘In all directions, wherever they go, whether they are seated there or
returning, may they see me. Whatever equivocation, uncertainty, or doubt
about the Dharma arises among those bodhisattva mahāsattvas, may they be
freed from it just by seeing me. Whatever Dharma teaching those bodhisattva
mahāsattvas wish for, may they receive that Dharma teaching simply by
looking at me. May those beings have no ownership and no attachments, to
the extent that they have no preoccupation even with their own bodies and
lives. May all those bodhisattvas be irreversible.
4.106 “ ‘May there not even be the word bad there. In that buddha realm, may
there not even be the word training, and so on, as before, and may there be no
mention of removing faults. May all those beings have the thirty-two signs of
a great being. May they all have the power of Nārāyaṇa. May not a single
being have impaired faculties during the time before their enlightenment
and nirvāṇa. May all the beings there be born with shaved heads and
wearing new saffron-colored robes. May they attain the samādhi of complete
discernment and never lose it until enlightenment. May all the beings there
be accompanied by good roots. [F.187.b]
4.107 “ ‘In that buddha realm may beings have no knowledge of the suffering of
illness and aging. When their lifespan is over, may they all enter nirvāṇa
sitting cross-legged. May fire rise from their bodies and burn up their bodies.
May a breeze from the four directions carry their relics to a thousand buddha
realms, where they will appear as precious jewels that are like the bright
precious jewel of a cakravartin king. May any being who sees the light of
those precious jewels, or sees the precious jewels themselves, or touches
them, until they reach enlightenment and nirvāṇa, never experience the
suffering of hells, animals, or Yama’s world. When beings pass away, may
they be born where the bhagavat buddhas reside, live, and remain, teaching
the Dharma to beings. When those beings have been born there may they
hear the Dharma from the bhagavat buddhas and develop the aspiration for
enlightenment. As soon as they have developed that aspiration, may they
never turn back from the highest, most complete enlightenment.
4.108 “ ‘In my buddha realm may there be no beings who die while not in a state
of meditation, while experiencing suffering, or not free from the malicious
intent to kill one another.219 Subsequently, may they never be reborn into an
unfavorable existence. May they never be reborn in a realm devoid of a
buddha.220 Until they reach enlightenment may they never be unable to see a
buddha. May they never be unable to hear the Dharma or serve the saṅgha.
[F.188.a]
4.109 “ ‘May all beings in my buddha realm be free of obstinacy, anger,
hypocrisy, envy, and selfishness. May śrāvakas and pratyekabuddhas be
absent. May the buddha realm be filled with pure bodhisattvas. May the
 beings who are born there be agreeable, gentle, forgiving, good, peaceful,
and meditative.
4.110 “ ‘May my buddha realm be radiant. May my buddha realm have a great
array of qualities. May it be seen in the worlds in the ten directions, which
are as numerous as the particles in a buddha realm, and may its aroma
pervade them.
4.111 “ ‘May the beings there always have happiness. May the word suffering
never be heard there.
4.112 “ ‘I will carry out the conduct of a bodhisattva such that I, as a bodhisattva,
will establish a pure buddha realm endowed with this kind of array of a
buddha realm’s qualities, and I will fill that buddha realm with such beings
who have pure minds. Subsequently, in that buddha realm I will become a
buddha with the highest, most complete enlightenment. When I attain
enlightenment, may I have limitless radiance. May my body, which will be
adorned by the signs of a great being, be visible in as many realms in the ten
directions as there are particles in a thousand buddha realms. When the
beings there see me, may their desires cease. [F.188.b] May all their anger,
ignorance, envy, pride, hypocrisy, kleśas, and subsidiary kleśas cease
completely. May they all develop the aspiration for enlightenment. Through
seeing me may they attain whatever samādhis and dhāraṇīs they were
seeking. When the beings reborn in the cold hells see me, may they
experience bliss, a bliss that is like that of a bhikṣu in the meditation of the
second dhyāna. When they see me, may they have perfect physical and
mental bliss and develop the aspiration for the highest, most complete
enlightenment. When they die in those hells, may they be reborn in my
buddha realm and not turn back from the highest, most complete
enlightenment.
4.113 “ ‘When beings born in the world of the pretas see me, may the same
happen to them and may they never turn back from the highest, most
complete enlightenment. May it be the same for those who have been born
as animals. May my light be twice as bright for those born as devas.
4.114 “ ‘May I have a measureless lifespan, which no one, except for the
omniscient, will be able to comprehend. When I attain enlightenment, may
the bhagavat buddhas in incalculable, countless, innumerable worlds in the
ten directions praise me. When the beings in those worlds hear these praises
of me, [F.189.a] may they dedicate all their good roots to rebirth in my
buddha realm. May they be reborn in my buddha realm when they die,
unless they have committed the actions with immediate results at death, or
abandoned the Dharma, or maligned a higher being.221
4.115 “ ‘When I attain enlightenment, may beings in countless, innumerable
worlds hear my name and wish to be reborn in my buddha realm. When they
are dying, may I, encircled by a great retinue, resting in the freedom from
darkness samādhi, satisfy those beings with excellent teaching and end their
suffering. Through their faith in me may they attain a samādhi free of
thought, may they realize the acceptance of phenomena222 that delights the
mind, and, when they die, may they be reborn in my buddha realm.
4.116 “ ‘When beings in other realms are dying —those who are devoid of the
seven riches who do not aspire to the three yānas, who do not aspire to the
good fortune of devas and humans, who do not aspire to acquiring virtue,
who do not aspire to the three methods of accumulating merit, who are
attached to desires and what is not Dharma, who are overwhelmed by
overpowering greed, who are under the sway of a wrong Dharma—then at
that time may I, accompanied by a great retinue, appear through the
brightness samādhi and teach them the Dharma. May I show them my buddha
realm. [F.189.b] May I cause them to aspire to enlightenment. May those
beings feel the greatest joy and faith toward me and develop the aspiration
for enlightenment. May all their sensations of suffering cease. May they
attain the lamp of the sun samādhi and eliminate their ignorance. When they
die, may they be reborn in my buddha realm.’
4.117 “The Bhagavat said, ‘Excellent, worthy being, excellent! The prayer you
made is magnificent.’
4.118 “Then Prince Aṅgaja declared, ‘Bhadanta Bhagavat, if this prayer of mine
is to be fulfilled, may there fall a rain of uragasāra sandalwood powder in
other buddha realms in the ten directions as numerous as the particles in a
buddha realm. May all the beings who smell that scent develop the
aspiration for the highest, most complete enlightenment. May I attain the
samādhi called sublime splendor and see that happen myself.’
4.119 “Then, noble son, he developed the sublime splendor samādhi, and he saw
that it rained uragasāra sandalwood powder in other realms in the ten
directions, as numerous as the particles in a buddha realm, and saw that
countless beings in each of the ten directions placed their palms together
and developed the aspiration for enlightenment.
4.120 “The Bhagavat said, ‘Noble son, a rain of incense quickly fell, and
countless beings have been inspired toward enlightenment. Therefore, noble
son, you should be known as Siṃhagandha.223
4.121 “ ‘Siṃhagandha, after one incalculable eon has passed, in which there are
as many years as there are grains of sand in the Ganges River, [F.190.a] at the
start of the second eon, there will be in the eastern direction,224 beyond as
many buddha realms as there are particles in buddha realms as numerous as
the grains of sand in forty-two Ganges Rivers, a world realm called
 Nīlagandhaprabhāsaviraja. You, Siṃhagandha, will attain the complete
enlightenment of perfect buddhahood there. You will become the tathāgata
arhat samyaksambuddha named Prabhāsavirajaḥsamucchrayagandheśvara-
rāja.’
4.122 “Then, noble son, the bodhisattva Siṃhagandha bowed down the five
parts of his body to the feet of the Tathāgata Ratnagarbha.
4.123 “The Tathāgata Ratnagarbha said to him:

4.124 “ ‘Arise, you whom devas, humans, and asuras worship!

Liberate beings in the existences from their suffering!
Cut through the bondage of existences’ kleśas and suffering,
And you will become a human jina, a higher individual!’

4.125 “Then, noble son, the brahmin Samudrareṇu spoke to the eighth prince, who
was named Amigha,225 and it proceeded as before. Prince Amigha said,
‘Bhadanta Bhagavat, as a bodhisattva I will perform the conduct of a
bodhisattva in the afflicted buddha realm such that I will purify ten
thousand afflicted buddha realms and so that they become like the buddha
realm Nīlagandhaprabhāsaviraja.226 I will cause them to be filled with
bodhisattvas set out on the Mahāyāna who have planted the appropriate
good roots and have pure motivation. Subsequently, I will attain the
complete enlightenment of perfect buddhahood. Bhadanta Bhagavat,
[F.190.b] I shall accomplish such bodhisattva conduct that no other
bodhisattvas have ever performed.
4.126 “ ‘Bhadanta Bhagavat, during these seven years that I have been in
solitude I have contemplated the pure qualities of the buddhas and
bodhisattvas and the pure qualities of the buddha realms. I have developed,
attained, and meditated in eleven thousand bodhisattva samādhis, such as
the vision array samādhi. Bhadanta Bhagavat, this has been my bodhisattva
activity now that I am a bodhisattva.
4.127 “ ‘May I see and enter the endless, limitless world realms in the ten
directions where bhagavat buddhas who reside, live, and remain, teaching
the Dharma for the welfare and happiness of beings, and the buddha realms
called Dhvajāgrākeyūra, which transcend the three times and are filled with
jinas. May I, through that samādhi, see the bhagavat buddhas, as numerous
as particles, surrounded by assemblies of bodhisattvas and śrāvakas. May I,
through the power of the unattached samādhi,227 pay homage to each one of
them with bodies as numerous as the particles in a buddha realm. May each
one of my bodies offer each of them manifold unsurpassable jewels and
flowers, manifold unsurpassable incenses, garlands, powders, ointments,
and music, all in unsurpassable arrays. May I perform this in each buddha
realm for eons as numerous as the grains of sand in the ocean.
4.128 “ ‘May I, through the manifesting all bodies228 samādhi, see, in an instant,
[F.191.a] the fields of buddha activity of every buddha, which are as
numerous as the particles in a buddha realm.
4.129 “ ‘Bhadanta Bhagavat, may I, through the source of qualities samādhi, praise
each buddha with unsurpassable praises as numerous as the particles in a
buddha realm.
4.130 “ ‘Bhadanta Bhagavat, may I, through the unclosing eyes samādhi, in one
instant of mind see all the buddha realms filled with victorious ones upon a
single particle.
4.131 “ ‘Bhadanta Bhagavat, may I, through the free from conflict samādhi, in one
instant of mind see all the past, present, and future bodhisattvas in all the
buddha realms and the arrays of qualities of the buddha realms.
4.132 “ ‘Bhadanta Bhagavat, may I, through the heroic samādhi, enter the hells,
take on the form of an inhabitant of hell, teach the Dharma to the beings in
hell, and inspire them toward enlightenment. May the beings there develop
the aspiration for enlightenment. Then, after passing away, may they be
reborn as human beings and wherever buddha bhagavats may be, may they
hear the Dharma from those buddha bhagavats, and may they be brought to
the level of irreversibility.
4.133 “ ‘May I emanate bodies that resemble animals, pretas, yakṣas, rākṣasas,
asuras, nāgas, kinnaras, mahoragas, piśācas, pūtanas, and kaṭapūtanas, and,
similarly, caṇḍālas, merchants, and courtesans, Bhagavat, [F.191.b] in accord
with the families that beings are born in, in accord with the bodies they have
obtained, in accord with the happiness or suffering that they experience
because of their karma, in accord with their skills in crafts, and in accord with
the work that they do. May I manifest being diligent in those crafts and that
work, and through using appropriate words may I please those beings and
teach them the Dharma. May I make them aspire to, be intent upon, and be
set upon the highest, most complete enlightenment. And may I establish
them in irreversible progress toward the highest, complete most
enlightenment.
4.134 “ ‘Bhadanta Bhagavat, may I engage in the conduct of a bodhisattva until I
purify, by any means whatsoever, the continuums of the minds of all beings
in ten thousand buddha realms in the ten directions, so that there will be
no229 karma and kleśas, without exception, in the mental continuums of
those beings, and there will not be even a few beings whose paths of mental
continuums are conceptualized via the four māras.230 For that purpose, may I
purify those ten thousand buddha realms 231 so that they have the same array
of qualities as Nīlagandhaprabhāsaviraja, the realm of the Tathāgata
Prabhāsavirajaḥsamucchrayagandheśvararāja. May my buddha realm and
my retinue thus be just as the bodhisattva Siṃhagandha prayed for.
4.135 “ ‘Bhadanta Bhagavat, if this wish of mine is to be completely fulfilled, may
all the suffering of beings in the buddha realms in the ten directions be
appeased. May they all have gentle minds. May they all have flexible minds.
May they see the buddhas present in their own four-continent worlds. May
manifold jewels, flowers, incenses, garlands, ointments, powders, [F.192.a]
parasols, victory banners, and flags appear to all those beings, which they
will offer to the buddhas, and may those beings develop the aspiration for
the highest, most complete enlightenment. Bhagavat, may I see this myself
through the power of the array of visions samādhi.’
4.136 “As soon as he said those words, he saw what he had prayed for. The
Bhagavat said, ‘It is excellent, noble son, excellent that you, noble son, will
purify ten thousand buddha realms —your own and everywhere around it—
and that you will purify the continuum of minds of countless, numberless
beings. Thus you will equal the zeal of making countless, numberless
offerings to countless, numberless bhagavat buddhas. Therefore, noble son,
you should be named Samantabhadra.’
4.137 “ ‘Samantabhadra, in the future, when countless eons, as numerous as the
grains of sand in the Ganges River, have passed, and a second series of
countless eons has begun, in the northern direction from here, beyond as
many buddha realms as there are grains of sand in sixty Ganges Rivers,
there will be a world realm called Jñānatāpasuviśuddhaguṇā. You,
Samantabhadra, will attain the complete enlightenment of perfect
enlightenment there. You will become the tathāgata arhat samyaksam-
buddha, and so on, up to and including the buddha bhagavat, named Jñāna-
vajravijṛmbhiteśvaraketu.’
4.138 “Then, noble son, the bodhisattva Samantabhadra bowed down his head
to the feet of the Tathāgata Ratnagarbha.
“The Tathāgata Ratnagarbha said:

4.139 “ ‘Arise, you who have perfect joy, excellent resolve, and a controlled mind!
You who have an unwavering commitment, you must purify the mind
continuum of beings
And liberate beings from the terrible river of the kleśas.
You will become a buddha, a lamp of wisdom in the world.’ [F.192.b]

4.140 “Then, noble son, ten thousand lazy beings said in one voice, ‘Bhadanta
Bhagavat, we shall become tathāgata arhat samyaksambuddhas in the pure
buddha realms which, with completely pure motivation, the bodhisattva
mahāsattva Samantabhadra, while performing the conduct of a bodhisattva,
will purify. May we thus complete the six perfections and be reborn in a
buddha realm there.’
4.141 “Noble son, the Tathāgata Ratnagarbha thus predicted of those ten
thousand beings, ‘When the bodhisattva Samantabhadra attains the
complete enlightenment of perfect buddhahood, you will attain the complete
enlightenment of perfect buddhahood in the surrounding realms.232 You will
become tathāgatas in groups of thousands that have the same names:
4.142 “ ‘One thousand will be tathāgatas called Jvālakuṇḍeśvaraghoṣa.
“ ‘Another thousand will be called Saṃvṛtīśvaraghoṣa.
“ ‘Another thousand will be called Suvimalaghoṣeśvararāja.
“ ‘Another thousand will be called Prahīṇabhayaghoṣeśvararāja.
“ ‘Another thousand will be called Vimalaghoṣatejeśvararāja.
4.143 “ ‘Five hundred others will all have the same name; they will be called
Sūryaghoṣa.”
4.144 “ ‘Another 2,500233 will have these names: Vigatabhayakīrtirāja,
Vigataraśmi, Vigataraśmighoṣa, Kīrtīśvaraghoṣa, Viparadharmakīrtighoṣa,
Garbhakīrtirāja, Ratnadhvaja, Jyotīśvara, Uttaptamunijñāneśvara,
Ketacīvarasaṃbhṛtarāja, Acintyamatijñānagarbha, [F.193.a]
Jñānamerudhvaja, Jñānasāgararāja, Mahāvīryaghoṣeśvara, Meruśrīkalpa,
Jñānavirajavega, Kimīśvarabīja, Jñānasuvimalagarjiteśvara, Abhibhūtaguṇa-
sāgararāja, Jñānasaṃbhavabalarāja, Virajavīreśvararāja, Muniśrīkūṭavega-
saṃkusuma, Śrīkūṭajñānabuddhi, Vajrasiṃha, Śīlaprabhāsvara,
Bhadrottama, Anantaraśmi, Siṃhanandi, Akṣayajñānakūṭa, Ratnāvabhāsa,
Jñānavimala, Jñānapravāḍa, Siṃhakīrti, Abhijñāguṇarāja,
Dharmasumanāvarṣin, Prabhākara, Abhyudgatameru, Dharmasamudgata-
rājavimala, Gandheśvara, Vimalanetra, Mahāprasandaya, Asaṅgabalarāja,
Svajñānapuṇyabala, Jñānacīvara, Vaśavartin, Asaṅgahiteṣin,
Jñānasaṃbhava, Mahāmeru, Balagarbha, Guṇākara, Latākusumadhvaja,
Guṇaprabhāsa, Viguṇamoharāja, Vajrottama, Dharmaketu, Ghoṣendrarāja,
Svagupta, Vajradhvaja, Ratneśvara, Abhyudgatadhvaja, Śailakalpa,
Ratimegha, Dharmakārisālarāja, Samantaguptasāgararāja, Jñānasaṃnicaya,
Jñānārci, Kusumagaṇi, Gajendreśvara, Udumbarapuṣpa, Kāñcanadhvaja,
Dharmadhvaja, Vinarditarāja, Candana, Supratiṣṭhitasthāmavikrama,
Dhvajāgrapradīpa, Jñānakrama, Sāgaradhvaja, [F.193.b] Vyayadharmakīrti,
Māravinardita, Guṇārci, Jñānaprabha, Jñānapradīpa, Kṣemarāja,
Jñānaghoṣa, Dhvajasaṃgraha, Vajrapradīpa, Vyūharāja, Jayasaṃkhya,
Supratiṣṭhita, Maticandrarāja, Kramavinarditarāja, Sālendrasiṃhavigraha,
Nārāyaṇavijitagarbha, Ratnaguṇasaṃnicaya, Jyotigarbha, Nakṣatra-
vibhavakīrti, Puṇyabalasālarāja, Manojñaghoṣa,234 Brahmottara, and
Dhṛtarāṣṭra.
4.145 “ ‘Another thousand will be named Gandhapadmavijitakīrtirāja,
Raśmimaṇḍalajyotiprabhāsarāja, Gandhapadmottaravega, Anantaguṇa-
sāgarajñānottara, Jambūcchāya, Guṇaśailadhvaja, Siṃhaketu, Nāga-
 vivarjitakusumatejarāja, Sugandhabījanairātma, and Amṛtaguṇatejarāja.235
4.146 “ ‘Another thousand will be tathāgata arhat samyaksambuddhas called
Visṛṣṭadharmarāja and Nāgendravimuktibuddhalokasāgaralocanaśaila.236
4.147 “ ‘At the same time, on the same day, they will attain the complete
enlightenment of perfect buddhahood in the different world realms. Their
lifespans will be ten intermediate eons.’
4.148 “Those ten thousand beings bowed down to the feet of the Tathāgata
Ratnagarbha. The Tathāgata Ratnagarbha said:

4.149 “ ‘Arise, you who have the unwavering bellowing of elephants.237

You who have accumulated the riches of virtue.
Having become engaged in the perfections with urgency,
You will become leaders for the worlds of gods and men.’ [B7] [F.194.a]

4.150 “Then, noble son, the brahmin Samudrareṇu spoke to the ninth prince, who
was named Anagha,238 and it proceeded as before. The prince said,
‘Bhadanta Bhagavat, I shall perform bodhisattva conduct in such a way that
bhagavat buddhas as numerous as the grains of sand in the Ganges River,
who reside, live, and remain in realms in the ten directions as numerous as
the grains of sand in the Ganges River, will be the witnesses for my
performance of bodhisattva conduct.
4.151 “ ‘Bhadanta Bhagavat, from the time I develop the aspiration for
enlightenment in your presence until I attain the complete enlightenment of
perfect buddhahood, may I never regret performing bodhisattva conduct.
Until I reach enlightenment may my commitment be firm, and may I carry
out whatever I say I will. May I never disturb the minds of other beings. May
the motivation for the path of śrāvakas and pratyekabuddhas never arise to
me. May a mind or mental event of desiring sense pleasures never arise. May
dullness and sleepiness never arise. May restlessness never arise. May
remorse never arise. May doubt never arise. May I never take life, take what
has not been given, fail to maintain celibacy, lie, slander, speak harshly,
speak meaninglessly,239 be avaricious, be malicious, hold wrong views, be
miserly,240 or be disrespectful to or contradict the Dharma. Until I reach
enlightenment, as I perform bodhisattva conduct, may I never have those
qualities. Until I reach enlightenment, even when I am just taking a step,
[F.194.b] may my mind and mental events always be engaged in
remembering the Buddha. Until I reach enlightenment, may I never be bereft
of seeing the Buddha, hearing the Dharma, and serving the Saṅgha. May I
become ordained in all my lifetimes. May I in all my lifetimes wear sewn-
together rags, wear the three Dharma robes, dwell at the foot of a tree, sleep
sitting upright,241 live in the wilderness, beg for alms,242 have few desires, be
content, teach the Dharma, speak appropriately, and be endowed with
 limitless eloquence. May I never commit a root downfall. May I never
subjugate opponents with words that are lies. May I never give a Dharma
teaching concerning emptiness to a female. May I never teach the Dharma to
a female with my mind focused on emptiness.243 May I never teach the
Dharma gesturing with my hands. May I always perceive bodhisattvas who
have set out on the Mahāyāna as my teachers. Whenever I listen to the
Dharma from a Dharma reciter, may I perceive him to be my teacher and,
having honored him, may I serve, honor, respect, and make offerings to that
Dharma reciter as I would a tathāgata, to the extent that I would serve that
Dharma reciter even with my own flesh. May I give to others without a
thought of whether they are a worthy or unworthy recipient. May I never
have a mind or mental event of miserliness when making the gift of the
Dharma. May I protect those beings who are dedicated to enlightenment by
giving my life. May I free beings in distress from their distress with whatever
wealth I have gained through my diligence, my strength, and my prayers.
[F.195.a] May I never criticize those with the signs of ordination, those with
the signs of lay life, those who have committed downfalls, or those who have
not committed downfalls. May I always perceive acquisitions, honors, and
praise as being like fire, poison, and weapons.
4.152 “ ‘Bhadanta Bhagavat, if these prayers of mine, made in your presence, are
to be perfectly fulfilled from now until I reach enlightenment, then may there
appear on both my hands precious divine wheels, each with a thousand
spokes, a hub, and a rim, and each as bright as the luster of the sun.’
4.153 “As soon as Prince Anagha said those words, there appeared upon both
his hands such wheels as he had wished for. Then he said, ‘Bhadanta
Bhagavat, if my wishes are to be fulfilled from now until I reach
enlightenment, then may these wheels go to the empty buddha realms that
have the five degeneracies. With a sound as loud as the movements of the
nāga kings Nanda and Upananda, may they spread, throughout each entire
buddha realm, the Dharma discourse on the domain of buddhas, who
engage in prophecies to bodhisattvas, mindfulness, unforgetfulness,
wisdom, vision, and meditation on emptiness. And may this Dharma
discourse come to appear in the auditory faculties of all the beings born
there. And, as soon as it is heard, may the desire of those beings cease, and
may their anger, ignorance, pride, envy, and miserliness cease. With their
minds focused on recollecting all the buddhas, may they give rise to the
aspiration for the highest, most complete enlightenment.’
4.154 “Noble son, Prince Anagha [F.195.b] sent forth those two precious wheels,
moving as fast as bhagavat buddhas can.244 In such manner those two
precious wheels went to countless, limitless buddha realms in the ten
directions that had the five degeneracies, and to the beings there spread the
 Dharma discourse on the domain of buddhas, who engage in prophecies to
bodhisattvas, mindfulness, unforgetfulness, wisdom, vision, and meditation
on emptiness. And this Dharma discourse came to appear in the auditory
faculties of those beings, and for all of them any mind or mental events of
desire, and so on, up to and including miserliness, ceased. With their minds on
the domain of wisdom of the buddhas, they gave rise to the aspiration for the
highest, most complete enlightenment, and within an instant the wheels
returned and stood in front of Prince Anagha.
4.155 “Then, noble son, the Tathāgata Ratnagarbha said to Prince Anagha,
‘Excellent, excellent, noble son, you have made a very splendid prayer. And
you have sent these precious divine wheels to buddha realms that are empty
and have the five degeneracies, and you have established many hundreds of
thousands of millions of trillions of beings in unpolluted states of mind and
have made them focus upon enlightenment. Therefore, noble son, you will
be known as Akṣobhya. You, Akṣobhya, will become a guide for the world.
You, Akṣobhya, shall obtain the arrays of buddha-realm qualities such as
you wish.’
4.156 “Akṣobhya said, ‘Bhadanta Bhagavat, I wish for such an array of buddha-
realm qualities: May all the ground be made of gold. May it be as flat as the
palm of the hand, scattered with precious divine jewels, free of pebbles and
gravel, free of pillars of rock, boulders, and mountains, and as soft and
pleasant to the touch as down; [F.196.a] may it sink when you tread on it, and
rise when you lift your feet. May hells, animal births, the world of Yama, and
the preta realm not be known there. In that buddha realm may there be
nothing that smells bad. May that buddha realm be pervaded by incense that
transcends that of the devas, and may that buddha realm be filled with
divine coral trees and great coral tree flowers.
4.157 “ ‘May the beings there never age, fall ill, or die. May they never be afraid
of each other. May they never injure each other. May those beings never die
prematurely or die with regret. May they never die while not in meditation.
May the beings there be focused upon the constant recollection of the
Buddha. May they not be reborn in the lower realms. May they not be reborn
in buddha realms that are empty and with the five degeneracies. Until they
attain enlightenment and parinirvāṇa may they never be deprived of the
sight of the Buddha. May they never be deprived of hearing the Dharma and
serving the Saṅgha. May the beings there have little desire, little anger, and
little delusion. May all who are there adopt and follow the path of the ten
good actions. May the beings in that buddha realm not be workers in crafts.
May they have no portents for lower rebirth. May there be no way for the
māras to enter the beings there. May the beings there not have a bad color.245
May the beings there neither be lords nor servants. May the beings there
 have no possessiveness and no acquisitiveness. [F.196.b] May the śrāvakas
and bodhisattvas there never ejaculate, even while dreaming. May all the
beings there long for the Dharma and seek the Dharma. In that buddha realm
may there not be a single being who has a mistaken view and may there be
no tīrthikas. May the beings there never be fatigued in body and never
fatigued in mind. May all the beings there possess the five clairvoyances.
May all the beings there never be oppressed by thirst or hunger. May
whatever food they desire appear before them in precious bowls, just as for
the devas in the realm of sense pleasure. May they have no feces, urine,
spittle, snot, tears, or sweat.
4.158 “ ‘May there be no cold and no heat. May there be a pleasant scent. May
soft breezes waft there. May those breezes bring fragrances of the devas or
humans when they wish for it and of the kind they wish for. One person may
wish for a cool breeze and another for a warm breeze. Some may want a
breeze that has the scent of the blue lotus, some may want a breeze with the
scent of uragasāra sandalwood, some may want a breeze with the scent of
benzoin, some may want a breeze with the scent of valerian, some may want
a breeze with the scent of aloeswood, and some may wish for a breeze such
as has never been wished for before, and it will be created just as their minds
imagined it. In that way may that world realm be free of the five
degeneracies. [F.197.a]
4.159 “ ‘May the beings there have kūṭāgāras made of the seven jewels, and
whenever people stay within those kūṭāgāras, may there appear couches
that are made of the seven jewels and covered with cotton cushions, as soft
to the touch as down. Whenever the beings there are going to bathe, may
pools appear around those kūṭāgāras, filled with water that has the eight
good qualities. May there be rows of jasmine trees and palm trees that are
adorned. May those trees be adorned with various kinds of flowers, fruits,
scents, cloths, parasols, strings of pearls, and ornaments. May the beings
there pick from those wish-fulfilling trees whatever clothing and
adornments they wish for and wear them. In this way, may they select and
put on everything, from the flowers up to the ornaments.
4.160 “ ‘May my Bodhi tree be made of the seven jewels and be a thousand
yojanas high, with a trunk that is one yojana wide, and with branches that
spread for a thousand yojanas. When that Bodhi tree is stirred by the
breezes, may it emit the words perfections, clairvoyances, powers, strengths, and
factors of enlightenment, their sound being more gentle and pleasant than that
of the devas. May the beings who hear those words each attain mindfulness,
with a mind free from desire.
4.161 “ ‘May the women in that buddha realm be endowed with all good
qualities, just as the apsaras among the gods of Tuṣita. May the women there
have no bad smell, never be double-tongued, and never be filled with envy
or miserliness. May the men [F.197.b] there not engage in sexual intercourse
with the women. When a sexual desire arises in a man there, when he goes
to a woman and looks at her with desire, may his desire cease in that instant,
and feeling very contrite may he walk away and obtain a samādhi that is
pure and unsullied. Through that samādhi may he be liberated from the
nooses of the māras and never again give rise to a mind of desire. When a
woman there looks at a man with sexual desire, may she become pregnant
just by looking, and may the desire of both the man and woman cease
completely just by looking. May the boy or girl in their wombs experience
physical and mental bliss, just like the Trāyastriṃśa devas are delighted and
joyful and experience physical and mental bliss. May the boys and girls in
the wombs in that buddha realm experience such bliss for seven days and
nights. May the pregnant woman experience such bliss as that of a bhikṣu in
the meditation of the second dhyāna. May those beings be unstained by the
stains and impurities of the womb. On the seventh day, may they be born,
bestowed with the most excellent fragrances and the most excellent pleasant
cushions. May the mother not experience any suffering, and may both
mother and child enter and bathe in the pools. And may that woman attain
such mindfulness that she attains the samādhi that is free from desire and
pure. May that samādhi free them from all desire,246 and may they always
remain in samādhi. May whoever has created and accumulated karma in
previous lives that will result in experiencing female existences for many
tens of millions of eons [F.198.a] have all those female existences entirely
come to an end through the accomplishment of that samādhi, and may they
never again acquire a female existence throughout the time until their
parinirvāṇa.
4.162 “ ‘May those beings who have accumulated the karma that will result in
experiencing for countless eons the suffering of being born from a womb
hear my name when I have attained enlightenment, have faith in me, and,
after passing away, be reborn in my buddha realm, without being born from
a womb. May the entirety of all that karma come completely to an end. May
those beings never again be born from a womb throughout the time until
they reach enlightenment.
4.163 “ ‘May those beings who have planted good roots completely annihilate
their karma and not be reborn into a womb.247 In my buddha realm may
women and beings who are in wombs have perfect happiness in that
buddha realm.248
4.164 “ ‘When the jasmine and palm trees are stirred by the breezes, may they
emit a beautiful sound; may they emit the words impermanent, suffering, not
self, and empty. Through those words, may the people there attain the
samādhi called endowed with a lamp.249 Through that samādhi, may those
beings understand the profound teachings that illuminate emptiness. In that
buddha realm may there be no words connected with desire.
4.165 “ ‘Bhadanta Bhagavat, seated at the foot of the Bodhi tree, may I instantly
attain the highest, most complete enlightenment. When I have attained
enlightenment, in that buddha realm, except for when flowers close, may
there be no light from a sun and moon. May I radiate such light [F.198.b] that
I can see with divine sight the bhagavat buddhas who reside, live, and
remain in measureless, countless other buddha realms.
4.166 “ ‘When I have attained enlightenment, may I teach the Dharma with such
a voice that I may fill the entire billion-world buddha realm, and may all the
beings that are there attain the constant recollection of the Buddha. Whether
they are going somewhere, walking, sitting,250 or returning, may they
always see me. Whatever doubts about such teachings they may have, may
their doubts be dispelled merely upon seeing me, merely upon beholding
me.
4.167 “ ‘When I have attained enlightenment, may the beings in the
measureless, countless buddha realms in the ten directions —whether they
are following the Śrāvakayāna, the Pratyekabuddhayāna, or the
unsurpassable yāna—hear my name or praise. Then, when they pass away,
may they be reborn in my buddha realm. There, may they hear the Dharma
from me and may those who follow the Śrāvakayāna become arhats who
have attained meditative absorption in the eight liberations.251 May the
bodhisattvas who follow the Mahāyāna hear the Dharma from me and attain
profound samādhi, acceptance, and dhāraṇī. May they become irreversible
from attaining the highest, most complete enlightenment. May my saṅgha of
śrāvakas be so immeasurable that no one except for a tathāgata can know its
extent.
4.168 “ ‘When I have attained enlightenment, wherever I go, wherever the soles
of my feet touch the ground, may there appear golden thousand-petaled
lotuses. [F.199.a] May those lotuses go to empty buddha realms and there
emit a voice expressing my praise. When the beings there hear my name,
praise, and fame, may they become pleased, delighted, and filled with joy.
Having developed faith, may those beings desire to be reborn in my buddha
realm. May they dedicate their good roots toward that, and when they pass
away, may they be reborn in my buddha realm.
4.169 “ ‘May my saṅgha of śrāvakas be free of the impurities of mendicants, may
it be free of the faults of mendicants, may it be free of the dishonesty of
mendicants, and may it be free of the deceit of mendicants. May my followers
be dedicated to the Dharma, not dedicated to material things, and not
dedicated to gain and esteem, and may they delight in impermanence,
suffering, emptiness, and no self, and be diligent. May the assembly be
attentive to the Dharma and dedicated to the saṅgha.
4.170 “ ‘May those bodhisattvas who have become irreversible attain
recollection that can persist into the future. Even when they have been
reborn, may the words they speak be related to the perfection of wisdom.
Until they attain enlightenment may they never forget the teachings.
4.171 “ ‘When I have attained enlightenment, may I live for ten thousand great
eons. And when I have passed into parinirvāṇa, may the good Dharma
remain for a thousand eons.’
4.172 “The Bhagavat said to him, ‘Well done, well done, good man! The buddha
realm that you have chosen will be completely pure! In the future, Akṣobhya,
after an incalculable eon has passed, in which there are as many years as
there are grains of sand in the Ganges River, during a second such
incalculable eon, [F.199.b] in the east, a thousand buddha realms from here,
you will be in a realm that will be called Abhirati, which will be endowed
with the array of qualities according to the prayers you have made. There
you will attain the complete enlightenment of perfect buddhahood. Thus you
will be the tathāgata, and so on, up to and including the buddha bhagavat,
named Akṣobhya.’252
4.173 “Akṣobhya said, ‘Bhadanta Bhagavat, if this wish of mine is to be
completely fulfilled, may the beings everywhere in all the world realms —
who have taken possession of aggregates, sensory elements, and sensory
bases, who are comprised as beings —all have loving minds, minds without
enmity, and minds without impurity. May they experience physical bliss.
May they be bestowed with mental and physical bliss like that of tenth-level
bodhisattvas in the lotus samādhi, who have the purity of having
relinquished thinking. When I bow down the five points of my body to the
feet of the Bhagavat, may the entire earth become the color of gold.’
4.174 “Noble son, when he bowed down the five points of his body to the feet of
the Tathāgata Ratnagarbha, all beings were bestowed with the bliss he had
prayed for, and at that time the entire earth was seen to be gold in color.
“The Tathāgata Ratnagarbha said:

4.175 “ ‘Rise up, Akṣobhya,253 you who have supreme intelligence,

You who have formed perfect wheels on the palms of your hands.
Having caused many humans 254 to have compassionate minds,
 You who have splendid intelligence, you will be a teacher for the world.’
[F.200.a]

4.176 “Noble son, the brahmin Samudrareṇu then spoke to the tenth prince, who
was named Himaṇi,255 and it proceeded as before. Prince Himaṇi made the
same kind of prayers that Akṣobhya had. Then he said, ‘Bhadanta Bhagavat,
if this wish of mine is to be completely fulfilled, may all beings see the
Buddha in their minds, may there appear the fragrance of uragasāra
sandalwood in their hands, and may they dedicate that fragrance to the body
of the Buddha.’
4.177 “The Bhagavat said, ‘Excellent, excellent, noble son! Exalted are the
prayers you have made! Noble son, because you made all beings hold
uragasāra sandalwood in their hands and caused their thoughts to be
focused upon the Buddha, you will have the name Gandhahasti.256
Gandhahasti, after an incalculable eon has passed, in which there are as
many years as there are grains of sand in the Ganges River, during a second
such incalculable eon, in which there are as many years as there are grains of
sand in the Ganges River, after the tathāgata arhat samyaksambuddha
Akṣobhya has passed into parinirvāṇa, and seven days after his good
Dharma has disappeared, you, Gandhahasti, will attain the complete
enlightenment of perfect buddhahood in that world realm. There you will be
the tathāgata arhat samyaksambuddha, and so on, up to and including the
bhagavat buddha, named Suvarṇapuṣpa.’
4.178 “Gandhahasti said, ‘Bhadanta Bhagavat, if this wish of mine is to be
completely fulfilled, when I bow down the five points of my body to the feet
of the Bhagavat, may a rain of magnolia flowers fall over the entire park.’
[F.200.b]
4.179 “Noble son, when the bodhisattva Gandhahasti bowed down the five
points of his body to the feet of the Tathāgata Ratnagarbha, a rain of
magnolia flowers did fall over the entire park, and the Tathāgata
Ratnagarbha said:

4.180 “ ‘Rise up, you who have supreme qualities.257

Due to your fragrant mind,258 these exceptional magnolia flowers have
rained down.
Show the auspicious path that is eminently sublime,
And establish many beings on the fearless other shore.’

4.181 “Noble son, the brahmin Samudrareṇu then spoke to the eleventh prince,
who was named Siṃha, and it proceeded as before. Prince Siṃha made
prayers like those of Gandhahasti, and then offered the Tathāgata
Ratnagarbha a precious victory banner.
4.182 “The Tathāgata Ratnagarbha said, ‘Worthy being, excellent! Excellent!
You should be named Ratnaketu!259 Ratnaketu, in the future, after an
incalculable eon has passed, in which there are as many years as there are
grains of sand in the Ganges River, during a second such incalculable eon,
in which there are as many years as there are grains of sand in the Ganges
River, after the Tathāgata Suvarṇapuṣpa has passed into parinirvāṇa in the
Abhirati world realm and his good Dharma has disappeared, that buddha
realm will be known as Jayasoma. There you will attain the complete
enlightenment of perfect buddhahood, and you will become the tathāgata,
and so on, up to and including the buddha bhagavat, named
Nāgavinarditeśvaraghoṣa. Your buddha realm will have the same array of
qualities as those of the Tathāgata Akṣobhya’s buddha realm.’
4.183 “Ratnaketu said, ‘Bhadanta Bhagavat, if this wish of mine is to be
completely fulfilled, then when I bow down to the feet of the Bhagavat,
[F.201.a] may all beings acquire the mindfulness of the bodhisattvas who
have set out toward great enlightenment, who have compassionately set out
toward complete enlightenment for the sake of all beings, and who will not
turn back.’
4.184 “Noble son, when the bodhisattva Ratnaketu thus bowed down to the feet
of the Tathāgata Ratnagarbha, all beings acquired such mindfulness, that is,
all beings were caused to have compassionate minds.
4.185 “Then, noble son, the Tathāgata Ratnagarbha said to the bodhisattva
Ratnaketu:

4.186 “ ‘Rise up, steadfast one, you who have excellent intelligence and a supreme
form.
You have made a firm commitment for the sake of beings.
You will establish many beings in a stainless mind;
You will become supreme among men, a most eminent buddha.’

4.187 “Then, in the same way, five hundred princes, preceded by Mārdava, made
prayers of aspiration and obtained arrays of qualities of a buddha realm just
as the bodhisattva Gaganamudra had prayed and obtained arrays of
qualities of a buddha realm. The Tathāgata Ratnagarbha gave prophecies of
the highest, complete enlightenment to them all, saying that at such a time,
in this or that world realm, they would reach the highest, most complete
enlightenment.
4.188 “Another four hundred princes chose the array of buddha-realm qualities
that Vajracchedaprajñāvabhāsaśrī had prayed for, and the Tathāgata
Ratnagarbha gave prophecies to them all too, saying that in this or that
world realm, they would reach the highest, most complete enlightenment.
4.189 “Another ninety princes chose buddha realms like those Samantabhadra
had prayed for. [F.201.b] Also, each of the 84,000 minor kings all made their
own specific prayers of aspiration. Each one chose an array of buddha-realm
qualities, and the Tathāgata Ratnagarbha gave prophecies to them all too,
saying that at such-and-such a time, in this or that world realm, they would
reach the highest, most complete enlightenment.
4.190 “In that same way, 920,000,000260 beings each made their own specific
prayers of aspiration and chose an array of buddha-realm qualities, and the
Tathāgata Ratnagarbha prophesied to them all too, saying that at such-and-
such a time, in this or that world, they would reach the highest, most
complete enlightenment.
4.191 “Noble son, among the eighty sons of the brahmin Samudrareṇu, the
brothers of the Tathāgata Ratnagarbha, the oldest was a brahmin youth
named Samudreśvarabhuvi. The brahmin Samudrareṇu said to the brahmin
youth Samudreśvarabhuvi, ‘Young brahmin, you too should choose a pure
array of buddha-realm qualities.’
4.192 “The young brahmin Samudreśvarabhuvi answered, ‘Father, you should
be first261 to make that lion’s roar.’
4.193 “ ‘Son,’ said Samudrareṇu, ‘you make an aspirational prayer, and I will
make an aspirational prayer after you.’
4.194 “Then he asked, ‘Father, do you think I should choose a pure buddha
realm or an impure buddha realm?’
4.195 “The royal priest replied, ‘Young brahmin, the bodhisattvas who have
great compassion choose an afflicted buddha realm; [F.202.a] they decide to
guide beings with afflicted thoughts and mistaken views. As for you, you
should decide for yourself.’
4.196 “Noble son, the young brahmin Samudreśvarabhuvi went to where the
Tathāgata Ratnagarbha was, sat before the Tathāgata Ratnagarbha, and said
these words: ‘Bhadanta Bhagavat, I wish to attain the highest, most complete
enlightenment when beings live for eighty thousand years. Bhagavat, may
the beings in the buddha realm where I attain complete enlightenment be
like beings in this present time who have little desire, little anger, little
ignorance, sorrowful thoughts, and who see the dangers and faults in
saṃsāra. May they take ordination from me. May I teach the Dharma to those
beings by the three yānas. Bhadanta Bhagavat, if this wish of mine is to be
completely fulfilled, then I pray that the Bhagavat give me the prophecy of
my attainment of the highest, most complete enlightenment.’
4.197 “The Tathāgata Ratnagarbha said, ‘Young brahmin, in the future, after an
incalculable eon has passed, in which there are as many years as there are
grains of sand in the Ganges River, during a second such incalculable eon,
in which there are as many years as there are grains of sand in the Ganges
 River, there will be the Utpalasaṃtīraṇa eon in which there will be a four-
continent world called Baliṣṭhā.262 In this buddha realm, where beings live
for eighty thousand years, you will attain enlightenment and you will
become the tathāgata, and so on, up to and including the bhagavat buddha,
named Ratnakūṭa.’
4.198 “He said, ‘Bhadanta Bhagavat, if this wish of mine is to be completely
fulfilled, [F.202.b] then may there be a rainfall of red pearls over this entire
park, and may all the trees emit music with the five tempos.’
4.199 “Noble son, when the young brahmin Samudreśvarabhuvi bowed down
the five points of his body to the feet of the Tathāgata Ratnagarbha, there
was a rainfall of red pearls over the entire park, and all the trees emitted
music with the five tempos.
4.200 “The Tāthagata Ratnagarbha said:

4.201 “ ‘Rise up, you who have supreme power and an inexhaustible treasure of
wisdom.
You have compassion for beings, wishing for their welfare, and have a
loving mind.
Your pure intentions will be completely fulfilled.
You will become a buddha in the world, one who benefits beings.’

4.202 “The brahmin’s second son was named Saṃbhava, who spoke just as
Samudreśvarabhuvi. The Tathāgata Ratnagarbha said, ‘Young brahmin, in
the Utpalasaṃtīraṇa eon in the four-continent world realm called Baliṣṭhā,
when beings live for eighty thousand years, you will become the tāthagata,
and so on, up to and including the bhagavat buddha, named Vairocanakusuma.’
4.203 “In the same way, the third son spoke. The Tathāgata Ratnagarbha
prophesied, ‘When beings live for two thousand years, you will become the
tāthagata, and so on, up to and including the bhagavat buddha, named
Jyotigandha.’
4.204 “In the same way he prophesied the tathāgatas Sumana, Śailarāja,
Saṃvṛtalocana, Brahmottara, Jambūcchāya, Pūrṇa, Uttara, Ratnaśaila,
Samudragarbha, Nārāyaṇa, Śikhin, Kanakamuni, Munīndra, Kauṇḍinya,
Siṃhavikrama, Jñānadhvaja, [F.203.a] Buddhaśrava, Aparājita,
Vikasitojjaya,263 Hiteṣin, Prajñāvabhāsa, Mahendra, Śāntaprajñākara, Nanda,
Nyagrodharāja, Kanakalocana, Sahita, Sūryanandi, Ratnaśikhin, Sunetra,
Brahma, Sunda,264 Brahmarṣabha, Praṇāda, Dharmacandra, Arthadarśin,
Yaśonandin,265 Yaśottara, Abhirūpa, Sugandha, Catura, Pravaralocana,
Sunijasta, Sārthavrata, Sumanoratha, Varaprajña, Kanakadhvaja, Sunetra,266
Devaśuddha, Śuddhodana, Sudarśana,267 Virūḍhadhvaja, Virūpākṣa,
Brahmasvara, Śrīsaṃbhava, Śrīmahāviraja, Maṇibhadra, Mārīci, Śākyamuni,
Ghoṣeśvara, Satyasaṃbhava, Śreṣṭha, Saṃbhavapuṣpa, Sukusuma,
 Akṣobhya, Sūryagarbha, Ratīśvara, Nāgadanta,268 Vajraprabhāsa, Kīrtirāja,
Vyāghraraśmi, Sanetyajñānasaṃbhava, Gandheśvara,269 Sālendra,
Nārāyaṇagarbha,270 and Jyotigarbha.
4.205 “Noble son, the youngest of the royal priest’s sons, who was named
Vigatabhayasaṃtāpa, sat before the Tathāgata Ratnagarbha and said,
‘Bhadanta Bhagavat, you have prophesied that all of these seventy-nine
young brahmins will attain the complete enlightenment of perfect
buddhahood in the second eon, the developed era of Utpalasaṃtīraṇa.
[F.203.b] Bhadanta Bhagavat, I will also develop the motivation to attain the
highest, most complete enlightenment. May I be the very last to reach
supreme enlightenment in the Utpalasaṃtīraṇa eon when it is coming to an
end. Whatever is the lifespan of those seventy-nine buddhas, when I attain
enlightenment, may I have a lifespan that is equal to the sum of all theirs.
May I alone have as many disciples as they all will have had, and may I give
as many Dharma teachings through the three yānas as they all will. Having
attained enlightenment, may I alone have in my saṅghas of disciples as
many as all will have. And when I have attained the complete enlightenment
of perfect buddhahood as the eon is coming to an end, may I firmly establish
in the three yānas all those beings who attained a human body during that
Utpalasaṃtīraṇa eon when the seventy-nine other buddhas appeared.
Bhadanta Bhagavat, if this wish of mine is to be completely fulfilled, then
may the Bhadanta Bhagavat prophesy my highest, most complete
enlightenment.’
4.206 “Noble son, then the Tathāgata Ratnagarbha congratulated
Vigatabhayasaṃtāpa, saying, ‘Well done, well done, good man! You have
come forth as a compassionate benefactor for countless beings. Young
brahmin, in the future, after an incalculable eon has passed, in which there
are as many years as there are grains of sand in the Ganges River, during a
second such incalculable eon, in which there are as many years as there are
grains of sand in the Ganges River, when the Utpalasaṃtīraṇa eon is coming
to an end, you will be the last to attain the complete enlightenment of perfect
buddhahood. [F.204.a] You will become the tathāgata, and so on, up to and
including the bhagavat buddha, named Vigatarajasamudgatābhyudgata-
rāja.271 The lifespans of all seventy-nine buddhas together are equal to half
an eon, and so you alone will live for half an eon. Likewise, all those prayers
of yours will be accomplished according to your aspiration.’
4.207 “Vigatabhayasaṃtāpa said, ‘Bhadanta Bhagavat, if my wish is to be
completely fulfilled, when I bow down the five points of my body to the
Bhagavat’s feet, may a rain of very fragrant blue flowers fall on this entire
buddha realm. May the elements of all the beings who smell their fragrance
become clear and unconflicted, and may all their illnesses become pacified.’
4.208 “Noble son, when the young brahmin Vigatabhayasaṃtāpa bowed down
the five points of his body to the feet of the Tathāgata Ratnagarbha, a rain of
blue flowers fell on this entire buddha realm, and the elements of all the
beings who smelled their fragrance became balanced and in harmony, and
all the beings there were without illness or injury.
“The Tathāgata Ratnagarbha said:

4.209 “ ‘Rise up, you who have a mind tamed by the vow of compassion.
You will offer veneration to many lords of worlds,
You will cut through the tight bondage of the deceitful kleśas,
And you will become a treasure of good, perfect wisdom.’ [B8]

4.210 “Noble son, thirty million disciples of the brahmin were sitting at the gate of
the park. [F.204.b] They were giving refuge in the Three Jewels to those
beings who arrived there and inspiring them to attain enlightenment.
4.211 “Noble son, then the brahmin Samudrareṇu addressed those disciples:
‘Dear young brahmins, you should develop the motivation to attain the
highest, most complete enlightenment, and you should choose the array of
buddha-realm qualities that you desire. In the presence of the Bhagavat you
should make the aspirational prayers that you wish to make.’
4.212 “Then the brahmin youth named Radiant Bull272 asked, ‘Through which
path, through which accumulation, through which conduct, and through
which mindfulness is enlightenment attained?’
4.213 “ ‘Young brahmin,’ replied the royal priest, ‘the bodhisattva who follows
the path to enlightenment accomplishes it through four inexhaustible
treasures. What are these four? They are the inexhaustible accumulation of
merit, the inexhaustible accumulation of knowledge, the inexhaustible
accumulation of wisdom, and the inexhaustible accumulation of the true
accomplishment of all Dharma teachings. Noble son, such is the path.
4.214 “ ‘And, young brahmin, the Tathāgata has taught that the bodhisattva
practice of accumulation is called gathering the pure accumulations: The
accumulation of generosity is to give completely the Dharma entranceways
and thereby ripen those beings who are to be guided.273 The bodhisattvas’
accumulation of correct conduct completely fulfills their aspirational prayers.
The bodhisattvas’ accumulation of patience completely perfects for them the
major and secondary physical signs. The bodhisattvas’ accumulation of
diligence enables them to accomplish all that is necessary. The bodhisattvas’
accumulation of meditation elevates their minds.274 The bodhisattvas’
accumulation of wisdom [F.205.a] gives them the complete knowledge of all
kleśas. The bodhisattvas’ accumulation of learning makes them have
unimpeded eloquence. The bodhisattvas’ accumulation of merit enables
them to care for all beings. The bodhisattvas’ accumulation of knowledge
 gives them unimpeded knowledge.275 The bodhisattvas’ accumulation of
śamatha makes their minds workable. The bodhisattvas’ accumulation of
vipaśyanā liberates them from uncertainty. The bodhisattvas’ accumulation
of kindness makes their minds free of hostility. The bodhisattvas’
accumulation of compassion causes them to never weary of guiding beings.
The bodhisattvas’ accumulation of rejoicing causes them to delight in the joy
of the Dharma. The bodhisattvas’ accumulation of equanimity causes them to
forsake attachment and aversion. The bodhisattvas’ accumulation of
listening to the Dharma causes the elimination of their obscurations. The
bodhisattvas’ accumulation of renunciation causes them to relinquish all
possessiveness. The bodhisattvas’ accumulation of dwelling in solitude
prevents wasting the good actions they have done. The bodhisattvas’
accumulation of meditating on the increase of goodness creates all good
roots. The bodhisattvas’ accumulation of recollection causes the attainment
of the power of mental retention. The bodhisattvas’ accumulation of
intelligence distinguishes between the aspects of the mind. The
bodhisattvas’ accumulation of aspiration brings realization of meaning. The
bodhisattvas’ accumulation of mindfulness [F.205.b] develops attention to
the body, sensation, mind, and phenomena. The bodhisattvas’ accumulation
of correct elimination perfects meditation on good qualities. The
bodhisattvas’ accumulation of the bases of miraculous powers creates
lightness of body and mind. The bodhisattvas’ accumulation of powers
accomplishes the fulfillment of vows. The bodhisattvas’ accumulation of
strengths accomplishes the defeat of all the kleśas. The bodhisattvas’
accumulation of the factors for enlightenment accomplishes the
comprehension of the nature of phenomena. The bodhisattvas’ accumulation
of the six essential matters accomplishes the purification of those they are
guiding. This, young brahmin, is the Dharma entranceway for transcending
saṃsāra called gathering the pure accumulations.’
4.215 “The young brahmin Radiant Bull said, ‘The Bhagavat has taught that the
accumulation of generosity leads to having great wealth and a great retinue,
that correct conduct leads to rebirth in higher existences, that listening to the
Dharma leads to having great wisdom, and the Bhagavat has taught that
faith, right livelihood, and meditation leads to transcendence from saṃsāra.’
4.216 “ ‘Young brahmin,’ replied the royal priest, ‘those who, taking pleasure in
saṃsāra, practice generosity, should do as has been taught: Young brahmin,
those noble sons or noble daughters who have entered the path to
enlightenment should practice generosity with a tamed mind; with a stable
mind they should maintain correct conduct, with an unpolluted mind they
should strive to listen to the Dharma, and with a mind of great compassion
 they should practice meditation. They should search for the other teachings
as well in order to accomplish the accumulations of wisdom, knowledge, and
method.’ [F.206.a]
4.217 “ ‘This, young brahmin, is the path to enlightenment. Through such
accumulation, enlightenment is attained. Young brahmin, such is meditation,
such is mindfulness, such is the conduct of the path to enlightenment.
Young brahmin, develop the aspiration for enlightenment. Young brahmin,
the path to enlightenment is pure, because should you make an aspirational
prayer with sincerity, it will be fulfilled. Young brahmin, the path to
enlightenment is serene, because of the purity of thoughts. Young brahmin,
the path to enlightenment is upright, because it is completely clear of
deception and because it removes the kleśas. Young brahmin, the path to
enlightenment is secure, because its consummation is unsurpassable
nirvāṇa. Young brahmin, make an aspirational prayer and choose a buddha
realm’s array of qualities that is either pure or impure, as you desire.’
4.218 “Then, noble son, the young brahmin Radiant Bull knelt on his right knee
before the Tathāgata Ratnagarbha and said, ‘Bhadanta Bhagavat, I too will
develop the aspiration for the highest, most complete enlightenment. May I
attain the complete enlightenment of perfect buddhahood in this afflicted
buddha realm for the sake of beings with little desire, with little anger, with
little ignorance, whose minds are not confused, whose minds are without
enmity, whose minds are without envy and greed, whose minds are without
wrong views, whose minds are established in correct views, whose minds
are virtuous, whose minds are dedicated to virtue, whose minds have
shunned the paths to the three lower existences, whose minds are dedicated
to the paths of the three higher existences, [F.206.b] who accumulate good
roots through the three activities that create merit, and whose minds are
dedicated to the three yānas. Bhadanta Bhagavat, if my wishes are to be
completely fulfilled, may the lords of elephants appear on my two hands.’
4.219 “As soon as he said those words, through the power of the Bhagavat,
white seven-limbed276 lords of elephants appeared on his two hands. He
saw them and said to them, ‘Go up277 into the sky above this entire buddha
realm and awaken all beings from this buddha realm with rain that is
perfectly fragrant and is formed of water with the eight excellent qualities.
May the beings whose bodies are touched by its drops or who smell its
fragrance be freed from the five obscurations, that is, may they be freed from
the obscuration of taking pleasure in desire and may they be freed from the
obscurations of malice, lethargy and sleepiness,278 agitation and regret, and
doubt.’
4.220 “As soon as he said those words, the elephants quickly flew up into the
sky as fast as a strong man can bend his arm and straighten it. Thus those
lords of elephants accomplished what they had been told to do, and then
returned and stood in front of him.
4.221 “Noble son, the young brahmin Radiant Bull was overjoyed, and the
Tathāgata Ratnagarbha said to him, ‘Noble son, in the future, during a
second such incalculable eon, [F.207.a] in which there are as many years as
there are grains of sand in the Ganges River, in the eon named
Rutaprabhāsa, in these four continents there will be a buddha realm called
Rutasañcaya, where you will be the tathāgata, and so on, up to and including
the buddha bhagavat, named Ratnacchatrābhyudgataraśmi.’
4.222 “Then, noble son, the bodhisattva Radiant Bull bowed down the five
points of his body to the feet of the Tathāgata Ratnagarbha, and the
Tathāgata Ratnagarbha said:

4.223 “ ‘Rise up, pure being, you who are free of impurity.
You have been prophesied for many millions of beings.
You will practice the perfectly pure path for enlightenment,
And you will become a perfect jina, a guide of beings.’

4.224 “In the same way, a thousand young Veda-reciting brahmins and thirty
million other young brahmins prayed to attain the highest, most complete
enlightenment in this buddha realm, and the Tathāgata Ratnagarbha gave a
prophecy to each of them. The last of these were the buddhas Vipaśyin,
Śikhin, and Viśvabhu.279
4.225 “Among the young brahmins who had received prophecies, the eldest of
the thousand Veda-reciting brahmins, who was honored by many as a guru,
was named Vāyuviṣṇu. He prayed, ‘May I reach the highest, most complete
enlightenment in a buddha realm that has the five degeneracies. May I teach
the Dharma to beings who have strong desire, strong anger, and strong
ignorance.’
4.226 “The young brahmin Jyotipāla asked, ‘Oh, what purpose does the
upādhyāya Vāyuviṣṇu see in praying for a buddha realm that has the five
degeneracies?’
4.227 The royal priest answered, ‘A bodhisattva who has great compassion
attains enlightenment in a buddha realm [F.207.b] that has the five
degeneracies. He benefits beings who have no refuge, beings who have no
helper, beings who are oppressed by the kleśas, and beings who encounter
calamity because of their views. He becomes their refuge and helper—he
frees beings from the ocean of birth, he establishes them in correct views,
 and he satisfies them with the taste of the nectar of nirvāṇa. The one who
prays for a buddha realm that has the five degeneracies is thus seen to be a
bodhisattva with great compassion.’
4.228 “The Tathāgata Ratnagarbha said, ‘Vāyuviṣṇu, in the future, after an
incalculable eon has passed, in which there are as many years as there are
grains of sand in the Ganges River, during a second such incalculable eon,
in which there are as many years as there are grains of sand in the Ganges
River, there will be in the eastern direction, beyond as many buddha realms
as there are particles in a buddha realm, a realm called Kaṣāyadhvaja. There,
worthy being, you will attain the complete enlightenment of perfect
buddhahood. You will be the tathāgata, and so on, up to and including the
bhagavat buddha, named Śālendrarāja.’
4.229 “Vāyuviṣṇu said, ‘Bhadanta Bhagavat, if this wish of mine is to be
completely fulfilled, when I bow down the five points of my body to the feet
of the Bhagavat, may the Bhagavat’s feet, adorned by a hundred signs of
merit, be placed upon the crown of my head.’
4.230 “Noble son, when the brahmin Vāyuviṣṇu’s head touched the Bhagavat’s
feet, the Tathāgata Ratnagarbha placed his two feet upon the crown of the
bodhisattva Vāyuviṣṇu’s head and said: [F.208.a]

4.231 “ ‘Rise up, you who have thoughts of compassion and sharp wisdom.
Practice the correct conduct for enlightenment,
Cut through the strong bondage of the kleśas,
And you will be a buddha who benefits through compassion.’

4.232 “Then, noble son, the young brahmin Jyotipāla knelt on his right knee before
the Tathāgata Ratnagarbha and said, ‘Bhadanta Bhagavat, I too will develop
the aspiration for the highest, most complete enlightenment. May I attain the
complete enlightenment of perfect buddhahood in this buddha realm at a
time when beings have an equal amount of desire, anger, and ignorance,
have minds that are not set on either the good or bad, and live for forty
thousand years.’
4.233 “The Tathāgata Ratnagarbha said, ‘After an incalculable eon has passed,
in which there are as many years as there are grains of sand in the Ganges
River, during a second such incalculable eon, in which there are as many
years as there are grains of sand in the Ganges River, this world realm will
be called Sahā. Why will this world realm be called Sahā? It is because its
inhabitants will have to endure desire, they will have to endure anger, they
will have to endure ignorance, they will have to endure the bondage of the
kleśas. That is why this world realm will be called Sahā. In the world realm
called Sahā there will be a great eon called Bhadra.280 Why is it called
Bhadra? Because in the great Bhadraka eon a thousand bhagavat
 samyaksambuddhas with great compassion will appear among the beings
who act through desire, anger, and ignorance. Worthy being, when the great
Bhadraka eon has come and beings live for forty thousand years, you will be
the first of all those who will attain the complete enlightenment of perfect
buddhahood. You will be the tathāgata, and so on, up to and including the
bhagavat buddha, named Krakucchanda.281 [F.208.b] You will teach the
Dharma through the three yānas, you will liberate countless beings who are
being swept away by the river of saṃsāra, and you will bring them to the far
shore of nirvāṇa.’
4.234 “Noble son, the bodhisattva Jyotipāla then bowed down the five points of
his body to the feet of the Tathāgata Ratnagarbha, stood up, and sat to one
side.
4.235 “Noble son, then the second young brahmin, Tumburu, sat before the
Tathāgata Ratnagarbha and said, ‘Bhadanta Bhagavat, may I become a
buddha after the Tathāgata Krakucchanda, at a time when the beings in that
world can live for thirty thousand years.’
4.236 “The Tathāgata Ratnagarbha said, ‘Young brahmin, after an incalculable
eon has passed, in which there are as many years as there are grains of sand
in the Ganges River, during a second such incalculable eon, in which there
are as many years as there are grains of sand in the Ganges River, in the
buddha realm called Sahā, when the Bhadraka eon has come, following after
the Tathāgata Krakucchanda, at a time when beings can live for thirty
thousand years, you will be the tathāgata, and so on, up to and including the
bhagavat buddha, named Kanakamuni, renowned throughout the world.’
4.237 “When the brahmin Tumburu heard the Bhagavat’s prophecy, he bowed
down his head to the feet of the Tathāgata Ratnagarbha, circumambulated
him, and stood before the Tathāgata Ratnagarbha. He scattered flowers over
the Bhagavat, and with his palms together he praised the Bhagavat with
verses:

4.238 “ ‘You whose speech is articulate, elegant, and mellifluous;

You who are unmistaken, unconfused, unpolluted, and unstained;
You who are superior, the complete renunciant, [F.209.a] perfectly intelligent,
and wise,
Sublime ṛṣi, you are beautiful, the chief sage, and the principal authority.

4.239 “ ‘You are filled with hundreds of qualities and bestow many qualities;
Supreme sage, bringer of happiness, the highest of humans bow down to
you.
There is no other being who is your equal in the three existences,
And today you have prophesied the path to enlightenment for many beings.’
4.240 “Noble son, the young brahmin Viśvagupta then set a seat made of the
seven jewels before the Tathāgata Ratnagarbha, an arranged seat that had
the value of a hundred thousand silver coins, and on that seat he placed a
golden mendicant’s bowl filled with the seven jewels, a gold vase, and a staff
made of the seven jewels. He presented this to the Buddha and the saṅgha
of bhikṣus and said, ‘Bhadanta Bhagavat, in the future, after as many
incalculable eons as there are grains of sand in the Ganges River have
passed, during a second series of as many incalculable eons as there are
grains of sand in the Ganges River, during the Bhadraka eon, when the
lifespan is diminishing, when the signs of the kaliyuga have appeared, and
when beings have strong desire, anger, and ignorance and are completely
overcome by pride, envy, and greed; when beings have wrong views, rely on
bad friends, have minds completely overcome by roots of nonvirtue, have
minds completely bereft of roots of virtue, have minds lacking the correct
view, and have unvirtuous minds through incorrect livelihoods; and when
the Tathāgata Kanakamuni has passed into parinirvāṇa, and his Dharma has
ceased to exist, and the world has become blind, and there is no guide, and
beings live for twenty thousand years —[F.209.b] then at that time may I
attain the complete enlightenment of perfect buddhahood and appear
among those beings as a tathāgata arhat samyaksambuddha, perfectly
endowed with wisdom and virtuous conduct.’
4.241 “Noble son, the Tathāgata Ratnagarbha said to the brahmin Viśvagupta,
‘Excellent, brahmin, excellent! Worthy being, you have prayed to become a
buddha when the signs of the kaliyuga have appeared, when beings live for
twenty thousand years, and when the world has become blind and has no
guide. This means that you have great realization and that you are endowed
with wisdom. Therefore, noble son, you should have the name
Vidvagañjakaruṇāśraya. Vidvagañjakaruṇāśraya, in the future, after an
incalculable eon has passed, in which there are as many years as there are
grains of sand in the Ganges River, during a second such incalculable eon,
in which there are as many years as there are grains of sand in the Ganges
River, in the Sahā realm, when the Bhadraka eon has come, when beings live
for twenty thousand years, you will be the tathāgata, and so on, up to and
including the bhagavat buddha, named Kāśyapa.’
4.242 “Then, noble son, the bodhisattva Vidvagañjakaruṇāśraya bowed down
the five points of his body to the feet of the Tathāgata Ratnagarbha and
stood to one side. He scattered flowers, flower garlands, incense, and
powders over the Tathāgata Ratnagarbha and praised him with these verses:

4.243 “ ‘Supreme human, the one who benefits, the one who brings joy,
With a smiling face, with joyful, delightful speech,
 Proficient in the knowledge of all subjects, most excellent benefactor
possessing the ten strengths,
Perfected in wisdom, meditation, and liberation—I pay homage to you,
Sugata.

4.244 “ ‘With a mature face from having carried out many practices,
You have given prophecies of incomparable enlightenment
To many myriads of bodhisattvas —
I pay homage to you, supreme human, Sugata.’

4.245 “Then, noble son, the brahmin Samudrareṇu encouraged the fourth young
brahmin, Vimalavaiśāyana. Noble son, [F.210.a] the young brahmin
Vimalavaiśāyana then stood in front of the Tathāgata Ratnagarbha and said,
‘Bhadanta Bhagavat, I also aspire to enlightenment in the Bhadraka eon—
only not in the kaliyuga.
4.246 “ ‘When the Tathāgata Kāśyapa has passed into parinirvāṇa, when the
lifespan of people is ten thousand years, when beings no longer have
thoughts of generosity, control, or vows, when they are devoid of the seven
riches, when they perceive bad friends as teachers, when they are not
interested in engaging in the three acts that create merit, when they are
devoid of the three good types of conduct, when they are dedicated to the
three pleasures, when they have minds disturbed by the darkness of the
kleśas, when they are not interested in the three yānas —at that time, no one
is able to bring about the conduct of a bodhisattva. What to say when the
lifespan is a thousand years, and then when those beings have a lifespan of
only a hundred years —at that time, beings will not even know the words root
of merit, let alone the practice of roots of virtue. At that time, when the world
is comprised of the five degeneracies, when the lifespan is diminishing to a
hundred years, when the intermediate eon of weapons has set in, may I
descend from the gods and bring protection to beings. May I enjoin them to
good actions, having abandoned bad actions. May I establish beings in the
ten good courses of action. May I help purify the kleśas of beings by means
of the good courses of action. May I enjoin them to the three yānas.282 May I
help them abandon the five degeneracies. When beings live for eighty
thousand years, [F.210.b] may I attain the complete enlightenment of perfect
buddhahood. May I teach the Dharma to beings with little desire, anger,
stupidity, ignorance, envy, and greed, and may I enjoin them to the three
yānas.
4.247 “ ‘Bhadanta Bhagavat, if this wish of mine is to be completely fulfilled, may
the Bhagavat give me the prophecy of my highest, most complete
enlightenment. Bhadanta Bhagavat, when I receive such prophecy,283 I will
 not be dedicated to the śrāvaka level nor to the level of a pratyekabuddha, by
which yānas I would swiftly be liberated from saṃsāra.’
4.248 “The Tathāgata Ratnagarbha said, ‘Young brahmin, there are these four
kinds of laziness for bodhisattvas. Some bodhisattvas who have such
laziness while wishing to remain in saṃsāra for a long time experience the
suffering of the precipice of views and the dungeon of saṃsāra, and they do
not quickly attain the highest, most complete enlightenment. What are those
four? They are when bodhisattvas have inferior practice, inferior
companions, inferior generosity, and inferior prayer. How is it that
bodhisattvas have inferior practice, and so on? It is having incorrect conduct
and not guarding body, speech, and mind. It is being in the company of
those of the śrāvaka and pratyekabuddha yānas. It is not being able to give
away everything, not being able to give away to everyone; it is acts of
generosity made out of a desire for the prosperity and happiness of devas
and humans. It is not taking up, with a higher motivation, the array of
qualities of a buddha realm, [F.211.a] but taking up prayers without being
focused on guiding beings. The lazy bodhisattvas who have those four
qualities experience suffering for a long time in the dungeon of saṃsāra and
do not quickly attain the highest, most complete enlightenment.
4.249 “ ‘Bodhisattvas who possess four qualities quickly attain the highest, most
complete enlightenment. What are those four qualities? They are the
possession of correct conduct and guarding body, speech, and mind;
remaining in the company of those who have entered the Mahāyāna; having
the ability to give away everything, to give away to everyone, and
performing acts of generosity through the compassionate motivation of
wishing to free beings from suffering; and with an altruistic motivation
choosing the arrays of qualities of a buddha realm and making prayers while
focused on guiding beings. Bodhisattvas who have those four qualities
quickly attain the highest, most complete enlightenment.
4.250 “ ‘There are four qualities upon which the path of the bodhisattvas
depends. What are those four? They are diligence in the perfections,
practicing the methods for gathering beings, accomplishing the
brahmavihāras, and displaying the clairvoyances.
4.251 “ ‘There are four qualities of which the bodhisattvas should never have
enough. What are those four? The bodhisattvas should never have enough
of accomplishing acts of generosity; they should never have enough of
listening to the Dharma; they should never have enough of meditation; and
they should never have enough of gathering beings.
4.252 “ ‘There are four inexhaustible treasures that the bodhisattvas should
completely perfect. What are those four? The bodhisattvas should completely
perfect the inexhaustible treasure of faith, [F.211.b] of the teaching of the
 Dharma, of dedication, and of caring for poor beings.
4.253 “ ‘There are the four purities of bodhisattvas because there is no self. What
are those four? They are the purity of correct conduct because there is no
being; the purity of samādhi because there is no soul; the purity of wisdom
because there is no individual; and the purity of knowledge through the
vision of the knowledge of liberation.284 Those are the four qualities that
should be perfected by the bodhisattvas.
4.254 “ ‘Through these, bodhisattvas quickly attain the complete enlightenment
of perfect buddhahood, and they turn the wheel of space, the inconceivable
wheel,285 the unequaled wheel, the inexpressible wheel, the liberating
wheel, the penetrating wheel, and the unturning wheel.
4.255 “ ‘Vimalavaiśāyana, in the future, after an incalculable eon has passed, in
which there are as many years as there are grains of sand in the Ganges
River, during a second such incalculable eon, in which there are as many
years as there are grains of sand in the Ganges River, not long after the
Bhadraka eon has begun, there will be a time when the five degeneracies
have ceased and the lifespan of beings increases to eighty thousand years.
At that time, you will attain the complete enlightenment of perfect
buddhahood. You will become the tathāgata, and so on, up to and including the
bhagavat buddha, named Maitreya.’
4.256 “The young brahmin Vimalavaiśāyana bowed down the five points of his
body to the feet of the Tathāgata Ratnagarbha, stood to one side, and, with
flowers, flower garlands, and powders, made offerings to the Bhagavat and
praised him with this verse:

4.257 “ ‘Lord, on your broad forehead is a splendid ūrṇā hair the color of snow.
[F.212.a]
You appear in my mind like a massive golden mountain.
Sage, leader, light of the world, bearer of hundreds of qualities, who would
not bow down to you
At this time when you have told me that I will attain buddhahood?’

4.258 “The brahmin royal priest Samudrareṇu caused all of the thousand young
Veda-reciting brahmins to aspire to enlightenment. Just as Krakucchanda,
Kanakamuni, Kāśyapa, and Maitreya were prophesied, in the same way
Siṃha, Pradyota, and so on were all set to the highest, most complete
enlightenment by the Tathāgata Ratnagarbha in this Bhadraka eon when a
further 999286 of the young Veda-reciting brahmins prayed to attain the
complete enlightenment of perfect buddhahood in this Bhadraka eon.
4.259 “The royal priest then encouraged the youngest among them, who had
not yet made his prayer, saying, ‘Dear Mahābalavegadhārin, why are you
thinking about this for so long? You must develop great compassion for
 beings.’ And with these verses he instructed him:

4.260 “ ‘These beings who are terrified by aging, illness, and death have fallen into
the river of craving.
The humans attached to the aggregates have been thrown into the terrible
dungeon of existence.
Having drunk the poison of the kleśas, killing each other, they remain in the
sea of suffering.
Ignorant, blind, having lost their way, they are wandering in the harmful
clutches of saṃsāra.

4.261 “ ‘Remaining in wrong views, beings are ablaze with suffering throughout
the entire three realms.
All living creatures wander through the five existences, just like on a turning
wheel.
Remain mindful of beings who do not have the eye of the Dharma,
unprotected in the five existences.
Be wise, abandon uncertainty and doubt, [F.212.b] and develop the yearning
for enlightenment.

4.262 “ ‘Become one who ends the misery of craving for beings and be a friend to
beings.
In order to liberate beings from the bondage of the kleśas, be dedicated to
the aspiration to enlightenment,
And bestow the most excellent path free from ignorance to those who do not
have the eye of Dharma.
Refresh with the elixir of the Dharma those who are burning in the
dungeons of saṃsāra’s existences.

4.263 “ ‘O one who brings benefit, go quickly and bow down at the feet of the
sage.
Become a buddha through being a steadfast guide who is auspicious and
aspires to fulfill all hopes.
Become one who brings relief to beings, saving them from the sea of
existence.
Become one who leads others on the path to liberation, bestowing them with
the powers, strengths, and factors of enlightenment.
Send down the rain of Dharma from the clouds of Dharma to pacify the
sufferings of beings.’

4.264 “Then, noble son, the brahmin youth Mahābalavegadhārin said,

‘Upādhyāya, I do not seek the splendor of joy in saṃsāra. I do not seek the
Śrāvakayāna or the Pratyekabuddhayāna. I seek the highest yāna. Dear
 upādhyāya, wait a short while to listen to my lion’s roar.’
4.265 “Then, noble son, the brahmin Samudrareṇu left him and summoned his
five young brahmin attendants and said to them, ‘O boys, develop the
aspiration for the highest, most complete enlightenment!’
4.266 “They said, ‘We do not have anything to offer to the Buddha and the
saṅgha of bhikṣus, so how can we who have not planted good roots develop
the aspiration for enlightenment?’
4.267 “Then, noble son, the chief royal priest, the brahmin Samudrareṇu, gave
adornments with the colors of the seven jewels to the first attendant named
Karabhuja. [F.213.a] To the second attendant, Sthālabhuja, he gave a pair of
earrings made of the seven jewels. To the third attendant, Jalabhuja, he gave
a seat made of the seven jewels. To the fourth attendant, Vegabhuja, he gave
a staff made of the seven jewels. To the fifth attendant, Sārabhuja, he gave a
vase made entirely of gold. He said, ‘Go, youths, and offer these things to
the Buddha and the saṅgha of bhikṣus and develop the aspiration for the
highest, most complete enlightenment.’
4.268 “The five attendants then went before the Bhagavat and offered the things
they had brought to the Buddha and the saṅgha of bhikṣus and said these
words: ‘Bhagavat, we pray that you give us your prophecy of our attainment
of the complete enlightenment of perfect buddhahood in the Bhadraka eon.’
4.269 “Noble son, it continued as before until the Tathāgata Ratnagarbha
prophesied enlightenment to the young brahmin Karabhuja, saying that in
the Bhadraka eon he would become the Tathāgata Dṛḍhasvara. Then he
prophesied to the others that, after Karabhuja, Sthālabhuja would become
the Tathāgata Sukhendriyamati; after him Jalabhuja would become the
Tathāgata Sārthavādi; after him Vegabhuja would become the Tathāgata
Priyaprasanna; and after him Sārabhuja would become the Tathāgata
Haripatracūḍa.287
4.270 “As soon as those five brahmin youths were given the prophecies of their
enlightenment in the Bhadraka eon, the royal priest again said to the
brahmin youth Mahābalavegadhārin, ‘Mahābalavegadhārin, [F.213.b] choose
the arrays of buddha-realm qualities, and in the presence of the Bhagavat
make the aspiration that you wish. Nurture beings with the elixir of the
Dharma, and perform your bodhisattva conduct with unwavering diligence.
Don’t think about this over and over for a long time!’ And he took him by the
hand and brought him before the Bhagavat.
4.271 “Then, noble son, the brahmin youth Mahābalavegadhārin sat before the
Bhagavat and asked, ‘Bhagavat, in the future, how many sun-like sages will
rise in the Bhadraka eon?’
4.272 “The Tathāgata Ratnagarbha answered, ‘Brahmin youth, in that Bhadraka
eon there will rise 1,004 sun-like sages.’
4.273 “ ‘Bhadanta Bhagavat,’ declared the brahmin youth, ‘until the last of those
sun-like jinas pass into parinirvāṇa in the great Bhadraka eon, after the
brahmin youth named Sārabhuja288 has attained the complete enlightenment
of perfect buddhahood and become the tathāgata named Haripatracūḍa—
until then, I will for that long perform the conduct of a bodhisattva,
gathering the various accumulations of observances, ascetic conduct,
generosity, discipline, vows, listening, diligence, patience, rejoicing, merit,
and wisdom. Immediately after each of those of the Bhadraka eon has
attained complete enlightenment, may I offer them their first alms. May I
make offerings to their relics when they have passed into parinirvāṇa. May I
be one who upholds their good Dharma. May I make beings who do not
have correct conduct enter into and maintain perfect good conduct. [F.214.a]
May I make beings who do not have the view gain the correct view and be
established in it. In the same way, may I establish those without aspiration in
the correct aspiration. In the same way, may I establish those without rules
of conduct in the rules of conduct, and may I show the various kinds of
virtuous conduct to beings. When the good Dharma of those buddhas, those
bhagavats, has ceased to exist, may I soon afterward become a guide in the
good Dharma, a holder of the good Dharma, a source of the good Dharma,
and shine as a lamp of the good Dharma in the world.
4.274 “ ‘During the time of the intermediate eon of weapons, may I cause beings
to abandon killing and establish them in the correct view. May I establish
beings in the ten good actions, lead them from the bad path, and establish
them in the correct path. May I destroy the darkness of bad conduct. May I
show the radiance of good conduct. May I destroy the degeneracies of the
times, of life, of view, and of the kleśas in the world.
4.275 “ ‘During the time of the intermediate eon of famine, may I enjoin beings
to the perfection of generosity and so on until I encourage and introduce
them to the perfection of wisdom. May I bring beings to the six perfections
and bring to an end everywhere the darkness of famine, conflict, impurity,
war, enmity, argument, and dispute. May I extinguish the fire of the kleśas
within beings. [F.214.b]
4.276 “ ‘During the time of the intermediate eon of disease, may I establish
beings in the six conducive qualities.289 May I bring them to the four
qualities that gather beings. May I destroy the darkness of the illness of
beings. May I end the kleśas within beings. In this way, in the Bhadraka eon,
may I free all beings from such sufferings in the Sahā buddha realm.
4.277 “ ‘May I attain the complete enlightenment of perfect buddhahood after
the 1,004 bhagavat buddhas in the great Bhadraka eon have arisen and
passed into nirvāṇa and the entire way of the Dharma has entirely
disappeared. When I have attained enlightenment, may I have a lifespan
 equivalent to that of all 1,004 buddha bhagavats of the Bhadraka eon. May
my saṅgha of śrāvakas be as numerous as all their śrāvaka saṅghas. May I
train as many beings as were trained by all 1,004 buddhas in the Bhadraka
eon. Upon attaining enlightenment, may I free from the swamp of saṃsāra,
and bring into the house of fearlessness in the city of nirvāṇa, all the
śrāvakas of those buddhas who were mistaken in their training, who fell off
the precipice of views, who were disrespectful to the bhagavat buddhas,
who had angry minds, who were mistaken concerning the Dharma and the
saṅgha, who had desiring minds, who maligned higher beings, and who
committed the actions with immediate results at death. [F.215.a]
4.278 “ ‘May the great Bhadraka eon not come to an end until I have passed into
nirvāṇa and the good Dharma has come to an end. May the Bhadraka eon
come to an end when my Dharma has come to an end. May the thirty-two
signs and the eighty excellent features of a great being —of a tathāgata—
adorn each of the countless, innumerable bodies of my rebirths. May those
tathāgata bodies go to countless, innumerable empty buddha realms in the
ten directions, and may each of those buddha bodies cause innumerable,
countless beings to possess the three yānas and guide them and establish
them in those. May those tathāgata bodies in those buddha realms protect
beings as previously described until their intermediate eon comes to an end.
4.279 “ ‘Afterward, may I become a wish-fulfilling jewel and go to the buddha
realms where beings have no jewels, and may I cause a rain of jewels to fall
and reveal treasures to them. May I become a timely incense rain of gośīrṣa
sandalwood and uragasāra sandalwood in those buddha realms where
beings are devoid of good conduct and are afflicted by illness, and may
those rains heal beings of the illness of the kleśas, the illness of views, and
physical illness. [F.215.b] May those beings dedicate themselves to the
activities that create merit and go to the higher realms.
4.280 “ ‘Bhadanta Bhagavat, may I protect beings in that way while performing
bodhisattva conduct. When I have attained enlightenment, may I accomplish
such buddha activity. And when I have passed into parinirvāṇa, may I
protect beings in endless, infinite buddha realms in that way.
4.281 “ ‘Bhadanta Bhagavat, if this wish of mine is not fulfilled, if I do not
become a medicine for beings, then I will have deceived the bhagavat
buddhas who reside, live, and remain, teaching the Dharma to beings in
infinite, endless realms in the ten directions; may the Bhagavat not prophesy
my highest, most complete enlightenment. Bhagavat, when the many tens of
millions of beings who are intent upon and have been prophesied to attain
the highest, most complete enlightenment have become buddha bhagavats,
may I turn away from them.290 And when for the sake of enlightenment I go
round and round in saṃsāra, may my ears not hear the words Buddha,
 Dharma, Saṅgha, good actions, or practicing the virtuous qualities. If this wish of
mine is not to be fulfilled and I do not become a medicine for beings, may I
remain forever in Avīci.’
4.282 “Then, noble son, the Tathāgata Ratnagarbha congratulated the brahmin
youth Mahābalavegadhārin: [F.216.a] ‘Excellent, worthy being, excellent!
Worthy being, you will be a medicine for beings, and you will free them from
suffering. Therefore, worthy being, you should be known as Bhaiṣajyarāja-
jyotirvimala. Bhaiṣajyarājajyotirvimala, in the future, when countless eons as
numerous as the grains of sand in the Ganges River have passed, and a
second series of countless eons as numerous as the grains of sand in the
Ganges River has begun, in the Bhadraka eon, you will offer alms to the
1,004 buddhas soon after they attain buddhahood, just as you have prayed.
After the Tathāgata Haripatracūḍabhadra has passed into parinirvāṇa and
his Dharma has ceased to exist, you will attain the complete enlightenment
of perfect buddhahood. You will be the tathāgata, and so on, up to and
including the bhagavat buddha, named Roca. Your lifespan will be half an
eon. You alone will have a saṅgha of śrāvakas as numerous as the śrāvaka
saṅghas of all the 1,004 buddhas of the Bhadraka eon, and you will guide
that many beings. After you have passed into parinirvāṇa, your Dharma will
not cease for as long as the Bhadraka eon has not come to an end. During
that time, you will appear in the form of buddhas in other buddha realms,
and with a rain of incense you will heal beings of the illness of the kleśas, the
illness of views, and physical illnesses. Those beings will be established in
the three activities that create merit, and they will go to the higher realms.’
[B9]
4.283 “Then, noble son, [F.216.b] the bodhisattva Bhaiṣajyarājajyotirvimala said,
‘Bhadanta Bhagavat, if these wishes of mine are to be fulfilled, then may the
Bhagavat’s hand, which bears signs of merit, be placed upon the crown of
my head.’
4.284 “Then, noble son, the Tathāgata Ratnagarbha placed his hand, which bore
the signs of a hundred merits, upon the crown of the head of the bodhisattva
Bhaiṣajyarājajyotirvimala and rested it there.
4.285 “Then, noble son, the bodhisattva Bhaiṣajyarājajyotirvimala had joy and
happiness; he rejoiced and was joyful. He bowed down the five points of his
body to the feet of the Tathāgata Ratnagarbha, got up, and stood to one side.
4.286 “The brahmin Samudrareṇu covered him with a silken robe and said,
‘Excellent, worthy being, excellent! You have made a splendid prayer. From
now on you do not need to serve and honor me but are free to do as you
wish.’
4.287 “Then, noble son, the brahmin Samudrareṇu thought, ‘I have made many
hundreds of thousands of millions of trillions of beings go toward the
highest, most complete enlightenment. I see that in this entire assembly, all
these mahāsattvas have made various vast prayers in which they have
chosen perfectly pure buddha realms. Apart from Vāyuviṣṇu, all the
bodhisattvas have avoided a kaliyuga. Therefore, I shall make a firm resolve
to take care of the beings in a kaliyuga with the elixir of the Dharma.291 I shall
sound the lion’s roar of such a prayer,292 such that the entire assembly of
bodhisattvas will be astonished. This entire assembly and the devas,
gandharvas, [F.217.a] humans, and asuras of this world will place their
hands together, pay homage to me, and make offerings to me. And this
buddha bhagavat will say to me, “Excellent!” and will give me his prophecy.
In the same way, the buddha bhagavats who reside, live, and remain in the
ten directions, teaching the Dharma to beings, will say “Excellent!” about my
lion’s roar. They will prophesy my attainment of the highest, most complete
enlightenment and send emissaries to me. This entire assembly will hear and
see those emissaries, and in the future, they will be bodhisattvas who have
great compassion. They will aspire to enlightenment and pray to be in such
an afflicted buddha realm during the time of a great kaliyuga. They will
protect those beings who are in a Dharma famine and are carried away by a
flood of kleśas and illness. Those bodhisattvas will carry out the deeds of a
buddha and teach the Dharma to beings.
4.288 “ ‘Once I have passed into nirvāṇa, countless buddha bhagavats in
infinite, countless buddha realms in the ten directions will for inconceivable
hundreds of millions of trillions of eons utter praises and proclaim the glory
and fame of my passing into parinirvāṇa. They will describe the nature of my
prayer in front of bodhisattvas, and when those bodhisattvas hear my prayer
that is pervaded and blessed by great compassion, they will be completely
astonished. [F.217.b] Then they too will develop great compassion toward
beings. Then they too will adopt the same kind of prayer that I have adopted.
They too will attain the complete enlightenment of perfect buddhahood in
such an afflicted buddha realm. They will rescue beings swept away by the
four great rivers and train them through the three yānas and establish them
on the path to nirvāṇa. I shall sound a lion’s roar with such a prayer.’
4.289 “Noble son, the brahmin Samudrareṇu, the principal royal priest, having
created a prayer pervaded by great compassion, removed his Dharma robe
from one shoulder, and went to where the Tathāgata Ratnagarbha was. At
that time, many hundreds of thousands of millions of trillions of devas
played hundreds of thousands of millions of trillions of instruments in the
middle of the sky, a rain of flowers fell, and they all exclaimed in one voice:
4.290 “ ‘Excellent, worthy being, excellent! Go before the Bhagavat and make
your supreme prayer! With the water of wisdom, you will end the suffering
of beings in a world disturbed by the kleśas!’
4.291 “The entire assembly placed their palms together, and facing him said in
one voice, ‘Excellent, worthy being, excellent! Supremely wise one, you who
are our benefactor, you who have a supreme mind, make your unwavering
prayer—we wish to hear it!’
4.292 “When the royal priest came before the Bhagavat and knelt upon the
ground, the billion-world universe, this entire Saṃtīraṇa293 buddha realm,
[F.218.a] shook, shook intensely, quivered, quivered intensely, quaked,
quaked intensely, shuddered, and shuddered intensely. There was the
sound of music without any musical instruments being played. All the
animals and birds made beautiful and gentle sounds, and the trees emitted
flowers. All the beings who dwelt and lived upon the earth in the worlds of
the billion-world universe, whether they aspired to enlightenment or not—
except for beings in the hells and in the world of Yama—developed altruistic
minds, good minds, minds without enmity, minds that are not impure, loving
minds, and amazed minds. Those beings who lived in the sky engaged with
rejoicing minds in offering flowers, flower garlands, incense, the sound of
music, precious parasols, victory banners, flags, clothing, and cotton so as to
listen to the brahmin’s gentle and beautiful prayer. Similarly, devas as far up
as the Akaniṣṭha paradise descended to Jambudvīpa, stood in the middle of
the sky, and engaged in making offerings of divine incense, and so on, up to
and including cotton, in order to hear the brahmin’s prayer.
4.293 “The brahmin placed his palms together and praised the Tathāgata
Ratnagarbha with these verses:

4.294 “ ‘Like Brahmā, you delight294 in meditations.

Like Śakra, your body shines.
Like a king, you give wealth and grain.
Like a sagacious merchant, you have obtained the supreme jewel. [F.218.b]

4.295 “ ‘Like a lion on a mountain, O calm one, you roar.

Like Mount Meru, you are firm and unwavering.
Like the ocean, you are unshaken.
Like the earth,295 you bear the good and bad.

4.296 “ ‘Like water, you carry away all stains.

Like fire, O Sage, you burn away the forest of kleśas.
Like the wind, you do not attach to anything.
Like a deva, O Sage, you show the truth.

4.297 “ ‘Like a nāga, you bring a rain of Dharma.

 Like rain, you bring satisfaction to all beings.
Like a lion, you defeat tīrthika adversaries.
Like a flower, you emit the fragrance of good qualities.

4.298 “ ‘Like Brahmā, you speak with a beautiful voice.

Like a doctor, you free beings from suffering.
Like a mother, you care for all equally.
Like a friend, you always help beings.

4.299 “ ‘Like a vajra, you are firm and destroy the enemy of pride.
Like a weapon,296 O Sage, you cut through the tendrils of craving.
Like a bridge,297 you take beings across.
Like a nāga, O Sage, you burn the grass of ignorance.298

4.300 “ ‘Like the moon, O Sage, you give cooling light.

Like the sun, you cause the lotuses that are humans to blossom.
Like a tree, you provide the four supreme fruits.
Like a bird, O Sage, you are surrounded by a community of ṛṣis.

4.301 “ ‘Like the ocean, you have a jina’s vast understanding.

Like trees and grass, you are the same toward all beings.
Like a dream, you perceive all phenomena as empty.
Like water, you act in harmony with the world.

4.302 “ ‘O Sage, you are a compassionate one, a bearer of the supreme qualities —
You who have prophesied enlightenment to beings,
You who have trained countless beings,
Give me the prophecy of my supreme enlightenment.

4.303 “ ‘O great ṛṣi, speak truth, you who have supreme wisdom,
Cut through my doubts and prophesy my enlightenment.
May I be a buddha for beings in strife through the kaliyuga’s kleśas!299
May I lead hundreds of beings onto the path to peace!’

4.304 “Noble son, when the brahmin Samudrareṇu, the principal royal priest, had
praised the Tathāgata Ratnagarbha with these verses, the entire assembly
[F.219.a] with its devas, gandharvas, and humans commended him.
4.305 “The royal priest said, ‘Bhadanta Bhagavat, I have caused many millions
of beings to focus upon the highest, most complete enlightenment. Each of
them has chosen an excellent buddha realm and has chosen well-trained
beings with pure motivations who have planted roots of virtue and who are
easy to train. And the Tathāgata has prophesied to these 1,004 young Veda-
reciting brahmins, beginning with Jyotipāla, that they will attain
enlightenment in the Bhadraka eon. Those worthy beings will, through the
 three yānas, train beings who have desire, anger, and pride. However, they
have avoided those who have the degeneracies of the kaliyuga when the
obscuration of the kleśas is strong.
4.306 “ ‘Therefore, Bhadanta Bhagavat,300 they have abandoned those who have
committed the actions with immediate results at death, those who have
rejected the good Dharma, those who have maligned higher beings, those
who have wrong views, those who do not have the seven noble jewels,
those who do not respect their fathers, those who do not respect their
mothers, those who do not respect monks, those who do not respect
brahmins, those who do what should not be done, those who do that which
is not meritorious, those who do not see the next world as frightening, those
who are not interested in the three excellent types of conduct301 and
therefore strive for the glory and wealth of devas and humans, those who
are engaged in the three bad activities, those who are without the ten good
courses of action, those who have abandoned by all kalyāṇamitras, [F.219.b]
those who have been cast aside by all scholars, those who have entered the
dungeon of existence, those who are swept away by the current, those who
have sunk into hell’s caustic river, those who have sunk into the swamp of
saṃsāra, those who are not free from the darkness of ignorance, those who
have not rejected bad actions, those who are discarded within empty buddha
realms, those who are accompanied by all bad roots, those who have been
defeated by a bad path, and those beings who are in great despair.
4.307 “ ‘At that time, in the Bhadraka eon, in the Sahā buddha realm, humans
will have a lifespan of ten years. All of these humans have been cast aside
and abandoned by wise, worthy beings. Therefore, at that time they have no
savior, no refuge, and no resort in the whirlpool302 of existence and the
wheel303 of saṃsāra. They have abandoned those beings who are containers
of suffering, and they have chosen for themselves excellent buddha realms
where they will have as disciples those who are well-trained, have pure
motivations, have planted roots of virtue, are diligent, and have served many
buddhas. Is that not so, Bhadanta Bhagavat?’
4.308 “ ‘Brahmin, it is so,’ replied the Tathāgata Ratnagarbha. ‘Beings make
prayers according to their dispositions and they have chosen the arrays of
qualities of their buddha realm, and I have prophesied them therein.’
4.309 “The brahmin said, ‘Bhadanta Bhagavat, my heart is shaking like the
leaves of the Flame of the Forest tree, my mind is anguished, and my entire
body becomes weary, if, Bhadanta Bhagavat, beings, who are the object of
my compassion, were to be abandoned by bodhisattvas at that time, having
been hurled into the darkness of the great kaliyuga, forsaken by all. [F.220.a]
4.310 “ ‘Bhadanta Bhagavat, in the future, after an incalculable eon has passed,
in which there are as many years as there are grains of sand in the Ganges
River, during a second such incalculable eon, in which there are as many
years as there are grains of sand in the Ganges River, in the great Bhadraka
eon, there will be a time when the lifespan of beings is a thousand years.
Until then, may I not become disheartened by saṃsāra while performing
bodhisattva conduct for a long time. May I, through the power of samādhi,
search out those who can be ripened for a long time and take care of those
who can be trained. While practicing the six perfections, may I take care of
those who can be trained.
4.311 “ ‘I have heard the Bhagavat say, “The perfection of generosity is to give
up the characteristics of things.” I will practice that kind of generosity. In my
future lifetimes, when there are countless beings coming with requests, may
I give away to them in this way: may I give them food and drink to eat, enjoy,
drink, and lick,304 clothes, beds, seats, accommodations, garlands, incense,
perfumes, medicine, parasols, victory banners, flags, wealth, grain,
elephants, horses, chariots, gold, silver, cowries,305 jewels, pearls, beryl,
conch,306 crystal, coral, silver artifacts, and gold artifacts.307 May I give all
kinds of gifts again and again. May I give to beings with perfect joy and a
compassionate mind, without hoping to gain a result from my generosity.
[F.220.b] May I give this mass of gifts in order to ripen beings and in order to
nurture beings who can be trained.
4.312 “ ‘When beings come who ask for the most difficult gifts, may I give away
my male servants, my female servants, my villages, my towns, my kingdoms,
my wife, my sons, my daughters, my hands, my feet, my ears, my nose, my
eyes, my tongue, my skin, my blood, my bones, my body, my life, and my
head to those who ask for those gifts. May I make these gifts to beings with
perfect joy and a compassionate mind, without hoping to gain any result, in
order to nurture those who can be trained. I will perform the perfection of
generosity in such a way that never before has a being given away such gifts
and ever after no bodhisattva would give away such gifts in their
performance of bodhisattva conduct for attaining the highest, most complete
enlightenment. In those countless, innumerable lifetimes during hundreds of
thousands of millions of trillions of eons, may I practice the perfection of
generosity in my performance of bodhisattva conduct for attaining the
highest, most complete enlightenment. May I establish subsequent
bodhisattvas who have great compassion in the qualities of the way of
generosity.
4.313 “ ‘As you have previously said, “The perfection of discipline is to end the
war of the kleśas.” In that way, in performing the bodhisattva conduct that
leads to attaining the highest, most complete enlightenment, may I perform
 the arduous conduct of uninterrupted precepts and observances of various
kinds.
4.314 “ ‘As you have previously said, “The perfection of patience is to observe
oneself and not be impatient about anything.” [F.221.a] May I cultivate
patience in that way.
4.315 “ ‘As you have previously said, “The perfection of diligence is to never
regress from the supreme conduct of dedication to the meditation that is
devoid of formations and the peace that is all that is unformed.”
4.316 “ ‘As you have previously said, “The perfection of meditation is the
practice of emptiness in order to eliminate being in error concerning all
formations.”
4.317 “ ‘The perfection of wisdom is forbearance that comes from the realization
that phenomena are unborn. You have described a bodhisattva’s conduct of
the power, might, and strength of unwavering resolution throughout
innumerable, countless hundreds of millions of trillions of eons, but there
has been no bodhisattva, performing bodhisattva conduct for the sake of the
highest, most complete buddhahood, who has practiced the perfection of
wisdom with that power, might, and strength of unwavering resolution. Nor
in the future will there be a bodhisattva, performing bodhisattva conduct for
the sake of the highest, most complete buddhahood, who will practice the
perfection of wisdom with that power, might, and strength of unwavering
resolution. Therefore, may I do that and establish future bodhisattvas, who
have great compassion, in the qualities of that way.
4.318 “ ‘Through this first development of the aspiration for enlightenment, may
I cause future bodhisattvas to accomplish great compassion. May I, in order
to amaze bodhisattvas, practice generosity without being conceited, until my
ultimate parinirvāṇa. May I have good conduct without being dependent,
patience without being conceited, diligence without making effort,
meditation without being fixed, and wisdom without being dualistic. May I
practice the perfections through the power, might, and strength of
unwavering resolution, without desiring a result for myself, [F.221.b] but for
the sake of beings who do not have the seven riches of the noble ones, who
have been discarded in all the empty buddha realms, who have rejected the
good Dharma, who have maligned noble beings, who have wrong views,
who are accompanied by all bad roots, who are in great despair, and who
have been ruined by bad paths.
4.319 “ ‘May I for ten great eons endure the sufferings of the Avīci hell for the
sake of each of those beings so as to plant the seeds of good roots within
their minds. In the same way may I endure the suffering of animals, pretas,
poor yakṣas, and poor humans. Just as I will plant the seeds of the good
 roots within the mind continuum of being, may I do that for all beings. May I
care for those who are to be guided, who are like empty oblivion or have
burning mental continuums.308
4.320 “ ‘May I not have as my goal the happiness of life as a deva throughout
eons, except for my last existence, when, with one rebirth remaining, I will
dwell in Tuṣita paradise so that I may subsequently attain enlightenment at
buddhahood. May I, for that long time within saṃsāra, serve and honor
bhagavat buddhas, as numerous as the particles within a buddha realm, and
to each buddha make various offerings as numerous as the particles within a
buddha realm. May I acquire from each buddha good qualities as numerous
as the particles in a buddha realm. May I inspire as many beings as there are
particles in a buddha realm to attain enlightenment. [F.222.a]
4.321 “ ‘In the same way, may I inspire, according to their predilections, those
who follow the Śrāvakayāna and those who follow the Pratyekabuddhayāna.
Even if a buddha has not appeared in the world, may I through the special
discipline of a ṛṣi enjoin beings to the ten good courses of action. May I
enjoin them to samādhi and the clairvoyances. May I, by taking on the form
of Maheśvara, enjoin to good actions beings who are attached to their views
and devoted to Maheśvara. May I, through taking on the form of Brahmā and
so on, enjoin to good qualities those beings who are devoted to Brahmā, or
Nārāyaṇa, or Candra, or Sūrya. In the same way, may I enjoin garuḍa birds to
good conduct by taking on the form of a garuḍa, and so on, up to and including
taking on the form of Śakra, until I satisfy hungry beings with my own flesh
and blood, and may I save beings in suffering with my own body and life.
4.322 “ ‘Bhadanta Bhagavat, may I perform bodhisattva conduct with extremely
powerful energy for a long time for the sake of those beings whose mental
continuums are burning and who are devoid of good roots, and during that
time may I, for the benefit of beings in saṃsāra, receive all kinds of intense
and terrible suffering. After an incalculable eon has passed, in which there
are as many years as there are grains of sand in the Ganges River, during a
second such incalculable eon, in which there are as many years as there are
grains of sand in the Ganges River, in the Sahā buddha realm, when the
great Bhadraka eon has come, [F.222.b] when the brahmin youth Jyotipāla
has attained the complete enlightenment of perfect buddhahood and has
become the Tathāgata Krakucchanda, at that time may I see with the noble
eye of wisdom the bhagavat buddhas who, having turned the Dharma wheel
that possesses the Dharma, reside, live, and remain in world realms in the
ten directions as numerous as the number of particles in a buddha realm.
4.323 “ ‘May I first inspire toward the highest, most complete enlightenment
those beings whose mental continuums are burning, who possess bad roots,
who are devoid of the seven jewels, who are discarded within empty buddha
 realms, who have committed the actions with immediate results at death,
who have rejected the good Dharma, who have been ruined on a bad path,
and who are in great despair, and may I cause them to enter into and be
established in the path to the highest, most complete enlightenment.
4.324 “ ‘May I first inspire those beings to practice the perfection of generosity,
inspire them to practice the other perfections up to the perfection of wisdom,
and inspire them to train in that path, to enter it, and to be established in it.
4.325 “ ‘May I cause the seeds of the good roots of those beings to lead to the
highest nirvāṇa. May they be completely freed from the lower existences.
May they be guided to the accumulation of wisdom and merit. May they
enter309 the buddha realms where the bhagavat buddhas reside, live, and
remain, and may they receive the prophecies of their attainment of the
highest, most complete enlightenment. May they obtain samādhi, dhāraṇī,
and acceptance. May they ascend through the bhūmis. May I inspire them to
choose a prayer for an array of buddha-realm qualities and inspire them to
enter the training. [F.223.a] May they obtain the arrays of buddha-realm
qualities that they have wished for.
4.326 “ ‘When the Bhadraka eon has come, when the sunlike jina Krakucchanda
has arisen, may I see the buddhas and bhagavats who reside, live, and
remain in buddha realms as numerous as the particles in a buddha realm,310
teaching the Dharma to beings. At that time, soon after the tathāgata arhat
samyaksambuddha Krakucchanda has attained complete enlightenment,
may I come before him. May I make various offerings to him. May I address
him with a query. May I enter the homeless life. May I apply myself to good
conduct, listening to the teachings, and meditation. May I become a perfect
teacher of the Dharma.
4.327 “ ‘At that time, may I teach the Dharma to those beings whose mental
continuums are burning, who possess bad roots, who have entered onto the
path of wrong views, who have committed the actions with immediate
results at death, who have been ruined on a bad path, and who are in great
despair. And may I perfectly nurture those to be trained. When the sun of
that jina has set, may I effortlessly accomplish the deeds of a buddha. Until
the lifespan of beings has diminished to a hundred years, may I inspire
beings to engage in the three kinds of activity that generate merit. When that
time has come, may I go to the deva realm and there teach the Dharma to the
devas and perfectly nurture those to be trained.
4.328 “ ‘When the lifespan of beings is 120 years, they will become intoxicated
by pride in happiness, power, family, and body, and they will become
greedy. [F.223.b] Thrown into the darkness of the five degeneracies, beings
will have powerful desire, powerful anger, powerful ignorance, powerful
pride, powerful bad actions, envy, and greed. They will delight in
 unrighteous pleasures. They will seek unrighteous enjoyments. They will
have wrong views. They will have mistaken vision. They will not have the
seven noble riches. They will not respect their fathers. They will not respect
their mothers. They will not respect monks. They will not respect brahmins.
They will do that which should not be done. They will do that which is not
meritorious. They will not be afraid of the next world. They will not apply
themselves to the three activities that create merit. They will not be attracted
to the three yānas. They will not apply themselves to the three excellent
types of conduct. They will apply themselves to the three wicked types of
conduct. They will not apply themselves to the path of the ten good actions.
They will apply themselves to the path of the ten bad actions. They will be
harmed by the four mistakes. They will remain within the four adversities.
They will be under the power of the four māras. They will be swept away by
the four rivers. They will be under the power of the five obscurations.
4.329 ‘They will be intoxicated by pride in the six powers. They will practice the
eight wrong things. They will experience the despair of desire. They will
arouse their propensities. They will not seek the glory and excellence of
rebirth as a deva or human. They will have mistaken views. They will be
ruined on a wrong path. They will commit the actions with immediate results
at death. They will reject the good Dharma. They will malign noble beings.
They will be without any good roots. Their speech will be like the cawing of
crows. They will be ungrateful. They will have lost their memory. They will
abuse good actions. Their wisdom will be confused. They will have little
learning. They will have bad conduct. They will have hypocrisy. They will
have greed. They will speak unpleasantly to each other. They will disrespect
each other. They will be lazy. They will have imperfect senses. They will be
pathetic. They will not have clothes. They will be in the care of bad friends.
They will have lost the essence of their thoughts and memories.311 They will
be afflicted by various illnesses. [F.224.a] They will be tormented. They will
have bad complexions. They will be hideous. They will be shameless. They
will feel no guilt. They will be afraid of each other. They will be beings who,
holding eternalist views as praiseworthy, commit many bad actions of body,
speech, and mind each morning.
4.330 “ ‘At that time, beings will have minds that are attached to the five
aggregates. They will have minds that yearn for the five sensory pleasures.
They will have minds that have anger, minds that have malice, minds that
have enmity, minds that wish to harm, minds that are foul, minds that are
rough, minds that are disturbed, minds that are untamed, minds that are
hostile, minds that are wild, minds that are attached to that which is not
righteous, minds that are not stable, minds that seek to speak badly of each
other, minds that are argumentative, minds that have the wish to kill each
 other, minds that have completely abandoned the Dharma, minds without
diligence, minds that speak badly of the teachings, minds that give rise to
wickedness, minds that do not seek peaceful nirvāṇa, minds that are not fit
to be made offerings to, minds that bring forth all kinds of bonds and
bondage, minds that put their trust into illness, aging, and death, minds that
are governed by every kind of bondage, minds that possess all the
obscurations, minds that overthrow the victory banner of the Dharma, minds
that raise up the victory banner of wrong views, minds that wish to disgrace
each other, minds that wish to eat each other, minds under the sway of
hurting each other, minds that take up anger, and minds that wish to
torment312 each other. They will have minds that are insatiable toward sense
pleasures, [F.224.b] minds that are envious of all acquisitions, minds that are
ungrateful, minds that desire the wives of others, minds that wish to harm
out of malice, and minds that do not pray.
4.331 “ ‘And these are the words that they will hear from each other: the word
hell, the word animal, the words Yama’s world, the word illness, the word aging,
the word death, the word kill, the word inopportune, the words eternal enemy,
the word stocks, the word chains, the word fetters, the word prison, the word
punishment, the word harm, the word disgrace, the word scolding, the word
blaming, the word burglary, the words dividing groups, the word robbery, the
words enemy’s army, the word famine, the word sexual misconduct, the word
lying, the words bad omen, the word slander, the words harsh speech, the words
empty speech, the words envy and greed, the words seizing and owning, the
words egotism and possessiveness, the words liked and disliked, the words desired
and undesired, the words separated from what is liked, the words buying and
selling, the words enslaving each other and injuring, the words being in a womb,
the words bad smell, the word cold, the word hot, the words thirsty and hungry,
the words feeling tired and exhausted, the word plowing, the words wearied by the
work of various crafts, and the words afflicted by various illnesses. These are the
words that those beings hear from each other.
4.332 “ ‘At that time, the Sahā world realm will be filled with such beings who
are completely devoid of good roots, who are completely devoid of
kalyāṇamitras, and who have wicked minds. [F.225.a] And those beings will
have been abandoned by omniscient ones to empty buddha realms. Those
beings will be bereft of food, drink, self-control, restraint, the performance of
good actions, and the eightfold noble path. Comfortable with bad actions,
they will go from darkness to darkness. At that time in the Bhadraka eon,
because of excessive karma, those beings will be born to live for 120 years.
Because of the karma of those beings, the Sahā buddha realm will be inferior.
It will be devoid of any beings who have planted good roots. The earth will
be saline, and the ground will have rocks, gravel, and dust and be uneven
 with mountains. It will be filled with nasty flies, mosquitoes, venomous
snakes, and vicious animals and birds. There will be untimely dust storms.
There will be untimely fierce rains mixed with distasteful salt.
4.333 “ ‘In this way, the ground will yield crops, herbs, grass, trees, leaves,
flowers, fruit, grain, and juices 313 that are bad food and drink for beings to
enjoy and subsist on, being foul, harsh, rough, and poisonous. Consuming
them, those beings will become even rougher and more malevolent, angry,
ferocious, harsh, avaricious, abusive, disrespectful to each other, and,
afflicted by terror, they will have a greater wish to slaughter and to kill. They
will eat meat, consume blood, wear the skin of animals, carry weapons, and
slaughter animals. They will be proud and envious of appearance, family,
[F.225.b] lineage, power, learning, writing, horse riding, archery, weapons,
and retinues. People will apply themselves to various kinds of spurious
asceticism and vows.
4.334 “ ‘At that time, so as to ripen good roots in beings who can be trained, may
I descend from the abode of Tuṣita and acquire the womb of a queen in an
eminent, powerful, royal family of a cakravartin family lineage.
4.335 “ ‘At that time, may I shine a wonderful light throughout the entire Sahā
buddha realm. May that wonderful light shine as far above as the Akaniṣṭha
paradise and as far below as the golden disk. At that time, may all beings in
the Sahā buddha realm—whether born in the hells, in an animal birth, in
Yama’s world, or as devas or humans —all see, touch, and know that light.
May they contemplate saṃsāra, become frightened of suffering, and long for
nirvāṇa to the extent that they develop the aspiration to bring their kleśas to
an end. May I cause them to plant this first seed of the supreme path.
4.336 “ ‘May I reside in my mother’s womb for ten months having settled my
mind in meditation and teaching at the end of the eon by means of the single
entrance to the Dharma that shows all samādhis to be proficient in the way
of all dharmas. When I have attained buddhahood, may I liberate beings
who are weary of saṃsāra. During my ten months in the womb, may those
beings see me sitting cross-legged, with my mind resting in the samādhi of
showing the jewel essence. [F.226.a]
4.337 “ ‘When ten months have passed, through the samādhi of having the
accumulation of all merit, may the entire Sahā buddha realm shake in six ways.
May it shake in six ways as far above as the Akaniṣṭha paradise and as far
below as the golden disk. At that time, may I wake up the beings in the Sahā
buddha realm, from those born in the hells up to those born as humans. [B10]
4.338 “ ‘When I emerge from the right side of my mother’s belly,314 may I
furthermore shine a wonderful light throughout the entire Sahā buddha
realm. At that time may I inspire beings throughout the Sahā buddha realm.
 May I plant the seed of nirvāṇa within the minds of beings who have not yet
planted any good roots. May I cause the seedling of samādhi to grow for
those beings in whose minds the seed of nirvāṇa has been planted.
4.339 “ ‘When I touch the ground with the soles of my feet, at that time may the
entire ground in the Sahā buddha realm quiver, quake, and shake in six
ways, as far down as the golden disk.
4.340 “ ‘Then, at that time, may I wake up all the beings of the four kinds of
birth, the beings in the five kinds of existences, those that live in water, those
that live on the ground, and those that live in the air.
4.341 “ ‘May I cause the seedling of samādhi to grow in the minds of beings in
whom it has not yet arisen. May I establish as irreversible, by means of the
three yānas, those in whom the seedling of samādhi is stable. As soon as I
am born, may all the [F.226.b] great brahmās, māras, śakras, candras, sūryas,
world protectors, great nāga kings, asura lords, those born miraculously,
those with miraculous powers,315 yakṣas, rākṣasas, nāgas, and asuras in that
Sahā buddha realm come to me in order to make offerings. As soon as I am
born, may I take seven steps. Through the samādhi of having the accumulation
of all merit, may I teach the Dharma in such a way that all my disciples gain
appreciation of the three yānas.
4.342 “ ‘May I guide those beings among my followers who are in the
Śrāvakayāna and in their last existence. May those beings there who are in
the Pratyekabuddhayāna attain the acceptance called flowers of the sun. May
all those beings there who are in the highest Mahāyāna attain the samādhi
of the wild ocean of vajra holders, and through that samādhi may they pass
beyond the three bhūmis.316
4.343 “ ‘When I wish to be washed, may the most distinguished great nāga
kings that are there wash me. And may all the beings who see me being
washed realize such qualities by way of the three yānas as previously
described.
4.344 “ ‘May I, through the samādhi of the accumulation of all merit, teach the
Dharma to those beings in such a way that they see me ascending into a
chariot, and—to go into detail—see my youthful games, various skills,
works,317 and my capability in studies; enjoying the five sensory pleasures in
the women’s apartments; becoming disquieted; departing at midnight;
[F.227.a] abandoning jewelry and adornments; constantly searching for red
and orange clothes; seeking orange clothes; and going toward the Bodhi
tree. And may they thereby develop a strong attraction to the three yānas.
May the beings there who are of the Pratyekabuddhayāna all attain the
acceptance called flowers of the sun. May those in whom the seed of the
Mahāyāna has been planted all attain the samādhi of the wild ocean of vajra
holders318 and pass beyond the three bhūmis through that samādhi.
4.345 “ ‘May I gather together grass and arrange a seat on the vajra throne at the
root of the Bodhi tree, and sit down upon it cross-legged, holding my body
upright, and with my exhalation and inhalation stilling, may I meditate on
the dhyāna that pervades space. May I emerge from that dhyāna once each
day, and, having risen from it, may I eat half a sesame seed and give the
other half to a beggar.
4.346 “ ‘While I am undergoing such hardship for a long time, may all the devas
in the Sahā buddha realm, from as far above as the Akaniṣṭha paradise, come
there and make offerings to me. May they all be witnesses to my hardship.
Bhadanta Bhagavat, may I bring to an end the kleśas in the minds of those in
whom the seed of the Śrāvakayāna has been planted, and may they become
my disciples [F.227.b] who are in their last existence; and may it also be for
those in the Pratyekabuddhayāna as previously described.
4.347 “ ‘In the same way, may nāgas, yakṣas, asuras, garuḍas, kinnaras,
mahoragas, pretas, piśācas, kumbhāṇḍas, and ṛṣis with the five
clairvoyances come to make offerings to me, and may they all be witnesses
to my hardships. And may it be as previously described for those in the
Śrāvakayāna and so on.
4.348 “ ‘May nonhumans tell the other tīrthikas who reside in the four
continents practicing spurious asceticism and vows of hardship, “You are
not practicing hardship like the bodhisattva in his last life who is
undergoing hardship in this region; through meditating he has immobilized
the mental activity in his heart, he has becalmed the activity of the body, he
has stilled the activity of speech, his exhalations and inhalations have
ceased, and each day when he arises from meditation he eats half a sesame
seed for food. That kind of hardship is very powerful, will have a great result,
and is vast. He will soon attain the complete enlightenment of perfect
buddhahood. If you don’t believe it, come and see for yourselves!”
4.349 “ ‘May they abandon their hardship and come to see my hardship, and for
those in whose minds there is the seed or seedling of the Śrāvakayāna, and
so on, may it be as previously described. Among humans may kings,
respected men, townsmen, and the people of the land, the mendicants who
have left home, and the householders come to see my hardships, and may it
be for those in the Śrāvakayāna as previously described, and so on.
4.350 “ ‘May the women who come to see me [F.228.a] have that life be their last
as a woman, and may it be for those in the Śrāvakayāna as previously described,
and so on. May the animals and birds that see my hardship have that life be
their last as an animal, and may the animals and birds in whom is planted the
seed of the Śrāvakayāna become my disciples who are in their last existence;
 and may it also be for those in the Pratyekabuddhayāna as previously
described. And the same is to be said about the various tiny creatures and
about the pretas.
4.351 “ ‘During the time in which I practice hardship sitting cross-legged for a
long time, may many hundreds of millions of trillions of beings witness my
hardship and be astonished, and may I plant countless, numberless seeds of
liberation within their minds.
4.352 “ ‘May I practice a hardship that has never before been practiced by
anyone numbered among beings, whether tīrthikas, those in the
Śrāvakayāna, those in the Pratyekabuddhayāna, or those in the highest
yāna, the Mahāyāna. And afterward may there never be anyone numbered
among beings and those who are tīrthikas who can equal the hardship I will
have practiced.
4.353 “ ‘Before I have attained complete enlightenment, with the strength of a
human may I defeat Māra and his army. May I be victorious over the Māra of
the kleśas, who is determined by my remaining karmic results, and may I
attain the complete enlightenment of perfect buddhahood.
4.354 “ ‘May I establish arhathood in the mind of one being, [F.228.b] and may I
do so with a second being and a third, and in the same way teach the
Dharma to a fourth being and establish arhathood in his mind.
4.355 “ ‘May I for the sake of just one being manifest many hundreds of
thousands of miracles and thereby establish the true view in his mind. May I
utter many thousands of words and meanings of the Dharma. May I
establish beings in the results that they are capable of. May I destroy, with
the thunderbolt of wisdom, the mountains 319 of kleśas that are in the minds
of beings. May I teach them the Dharma by establishing them in the three
yānas. May I walk many hundreds of yojanas on foot for the sake of just one
being in order to teach him the Dharma and establish him on the level of
fearlessness.
4.356 “ ‘May no one be prevented from taking ordination in my order. May those
who have lost their memory, those who have confused minds, the talkative
with arrogant minds, those with corrupted minds, those with little
intelligence, those whose minds are disturbed by many kleśas, and women
receive ordination320 in my order. May my followers be fourfold: bhikṣus,
bhikṣuṇīs, upāsakas, and upāsikās. May there be many beings who spread
my teaching.321 May the devas see the truth. May yakṣas, nāgas, and asuras
keep the noble eightfold upoṣadha vows. And may even beings that are born
as animals maintain celibacy.
4.357 “ ‘Bhadanta Bhagavat, when I attain enlightenment, there will be those
who with malevolence and aggression will attack me with weapons, fire,
spears, or various other implements; [F.229.a] there will be those who will
 abuse me with harsh, rough speech, who will criticize me, and who will
dishonor me in the principal and intermediate directions; and there will be
those who give me poisoned food and drink. While I still have those kinds of
karmic results remaining, may I attain the complete enlightenment of perfect
buddhahood.
4.358 “ ‘When I have attained enlightenment, may I teach the Dharma with a
voice that sounds like the drum of Brahmā’s voice, cultivated through good
conduct, learning, samādhi, great compassion, and meditation, to those
beings who previously, with enmity, used deadly implements against me,
spoke harshly to me, struck me in various ways, gave me poisoned food and
drink, and caused me to bleed. May I thereby cause their minds to develop
faith and may I enjoin them to good action. May those beings confess their
karmic obscuration and from then on keep vows. May those beings have no
karmic obscuration that prevents higher existences, and may they have the
result of liberation, freedom from desire, and the cessation of pollutions. May
my karmic results completely cease there, be finished, and be brought to an
end.
4.359 “ ‘Bhadanta Bhagavat, when I have attained enlightenment, each day may
I emanate buddhas as numerous as my pores, their bodies adorned by the
thirty-two signs and eighty excellent features of a great being, and may I
send those emanated buddhas to empty buddha realms, to buddha realms
that are not empty, and to buddha realms with the five degeneracies.
4.360 “ ‘In those buddha realms there will be beings who have committed the
actions with immediate results at death, who reject the Dharma, who malign
higher beings, and so on, down to and including those who are involved in
nonvirtue. Also, there will be beings who have set out in the Śrāvakayāna, or
have set out in the Pratyekabuddhayāna, or have set out in the Mahāyāna,
whose practice of the training is imperfect or ruined, who have committed
the root downfalls, whose minds are burning, who have lost the way of good
actions, who are going through the jungle of saṃsāra, who are ruined on a
bad path, and who are in great despair. Each day may each buddha
emanation [F.229.b] teach the Dharma to such beings among the hundreds of
millions of trillions of beings.
4.361 “ ‘May I teach the Dharma in the form of Maheśvara to those beings who
have faith in Maheśvara. May they praise me in the Sahā buddha realm, and
may I inspire the beings there to make aspirational prayers. And may those
beings who hear the praises of me wish to be reborn in my buddha realm
and make an aspirational prayer.
4.362 “ ‘Bhadanta Bhagavat, if I do not appear before those beings when they
die, teaching the Dharma and inspiring confidence, may I not attain the
complete enlightenment of perfect buddhahood. If those beings go to the
 lower existences when they die and are not reborn as humans in my buddha
realm, may my entire Dharma vanish, may I never reappear again, and may I
be incapable of accomplishing all the deeds of a buddha. [F.230.a] Likewise,
if beings who have faith in Nārāyaṇa fall into the lower existences when
they die, may I be unable to accomplish all the deeds of a buddha.
4.363 “ ‘When I have attained enlightenment, may the beings in all buddha
realms who have committed the actions with immediate results at death,
who are ruined on a bad path, and who are in great despair, be reborn in my
buddha realm when they die. Those beings will have the following
indications: they will have a color that is like soil, they will have faces like
piśācas, they will have poor memories, they will smell bad, they will have
poor conduct, they will have short lives, they will be afflicted by many
illnesses, and they will lose the possessions they own. For the sake of those
beings who are in the four continents in the Sahā world realm at that time,
may I manifest to all those beings everywhere in the four continents my
descent from the Tuṣita paradise into my mother’s womb, and then my birth.
May I manifest the youthful games, the mastery of crafts and works,
undergoing hardship, subjugating Māra, attaining the complete
enlightenment of buddhahood, turning the wheel of the Dharma, and the
entire activity of a buddha to all those beings everywhere in the four
continents. And may I then manifest passing into parinirvāṇa and the
distribution of my relics.
4.364 “ ‘When I have attained enlightenment, may I teach the Dharma by
speaking a single utterance, and may those beings who are of the
Śrāvakayāna understand the Dharma that is taught to be the piṭaka that
gives the Śrāvakayāna teaching, may those who are of the
Pratyekabuddhayāna understand the Dharma that is taught to be giving the
Pratyekabuddhayāna teaching, and may those who are of the unsurpassable
Mahāyāna understand the Dharma that is taught to be giving the
unsurpassable Mahāyāna teaching.
4.365 “ ‘May the beings who have no accumulation of merit [F.230.b] understand
the Dharma that is taught to be giving the teaching on generosity. May the
beings who are devoid of merit and aspire to the happiness of the higher
existences understand the Dharma that is taught to be giving the teaching
on good conduct. May the beings who are afraid of each other, who have
polluted minds, and who have minds of anger understand the Dharma that
is taught to be giving the teaching on kindness. May those beings who kill
understand the Dharma that is taught to be giving the teaching on
compassion. May the beings who are overcome by envy and greed
understand the Dharma that is taught to be giving the teaching on rejoicing.
 May those whose minds are intoxicated by the intoxication of forms and the
formless understand the Dharma that is taught to be giving the teaching on
equanimity.
4.366 “ ‘May those whose minds are intoxicated by the intoxication of desire for
the desired understand the Dharma that is taught to be giving the teaching
on unpleasantness.322 May those beings who follow the Mahāyāna, whose
minds are agitated, understand the Dharma that is taught to be giving the
teaching on the mindfulness of inhalation and exhalation. May the beings
who have poor wisdom understand the Dharma that is taught to be giving
the teaching on dependent origination. May those with little learning
understand the Dharma that is taught to be giving the teaching on not
forgetting what one has learned and not losing one’s memory.
4.367 “ ‘May those who are in difficulties due to wrong views understand the
Dharma that is taught to be giving the teaching on emptiness. May those
who are afflicted by the engagement of conceptualization understand the
Dharma that is taught to be giving the teaching on featurelessness. May
those who are afflicted by the impurity of being without aspiration
understand the Dharma that is taught to be giving the teaching on
aspirationlessness.
4.368 “ ‘May those whose motivation is impure understand the Dharma that is
taught to be giving the teaching on pure motivation. May those who are
afflicted by inconstant conduct understand the Dharma that is taught to be
giving the teaching on never forgetting the aspiration for enlightenment.
[F.231.a] May those who are afflicted by the heat of practicing forbearance 323
understand the Dharma that is taught to be giving the teaching on
noncontrivance. By the thorough training in higher motivation, may the
beings who are afflicted understand the Dharma that is taught to be giving
the teaching on baselessness.
4.369 “ ‘Similarly, may those whose minds are afflicted understand the Dharma
that is taught to be giving the teaching on a virtuous mind. May those whose
minds are forgetful of virtue understand it to be giving the teaching on
illumination. May those who are dedicated to the actions of Māra understand
it to be giving the teaching on emptiness. May those who are engaged in
attacking others 324 understand it to be giving the teaching on being
elevated. May those whose minds are tormented by the various kleśas
understand it to be giving the teaching on being free of them. May those
who have entered an uneven path understand it to be giving the teaching on
turning back from it. May those whose minds are curious about the
Mahāyāna understand it to be giving the teaching on reversal. May the
bodhisattvas who are weary of saṃsāra understand it to be giving the
 teaching on delight. May those who have not come to know of good actions,
the bhūmis, and knowledge understand it to be giving the teaching on not
being ignorant of them.
4.370 “ ‘May those who are content with one another’s good roots 325
understand the Dharma that is taught to be giving the teaching on listening
to the Dharma. May those whose minds are not in harmony with each other
understand it to be giving the teaching on the unimpeded light rays.326 May
those who are engaged in difficult actions understand it to be giving the
teaching on engaging in what is to be done. May those who have a fear of
assemblies understand it to be giving the teaching on the emblem of the lion.327
May those whose minds are overcome by the four māras understand it to be
giving the teaching on heroism. May those beings for whom the buddha
realms are not illuminated understand it to be giving the teaching on the
array of light.328 May those who have attachment and aversion understand it
to be giving the teaching on the mass of a mountain. May those who are
overwhelmed by the radiance of the Buddha’s Dharma understand it to be
giving the teaching on the victory banner’s crest ornament.329 May those who do
not have great wisdom understand it to be giving the teaching on the falling
meteor.330 May those who are in the darkness of ignorance [F.231.b]
understand it to be giving the teaching on the lamp of the sun.331
4.371 “ ‘May those who are engaged in the interpretation of the word termination
understand the Dharma that is taught to be giving the teaching on the source
of qualities.332 May those who long for the self, which is like a lump of foam,
understand it to be giving the teaching on Nārāyaṇa.333 May those whose
minds are fickle understand it to be giving the teaching on endowed with the
essence.334 May those who are looked down upon335 understand it to be
giving the teaching on the victory banner of Mount Meru.336 May those who
have broken their previous promises understand it to be giving the teaching
on possession of the essence. May those who have lost their clairvoyance
understand it to be giving the teaching on the vajra words. May those who
long for the essence of enlightenment understand it to be giving the
teaching on the vajra essence. May those who aspire to all Dharma teachings
understand it to be giving the teaching on the resemblance to a vajra.337
4.372 “ ‘May those who do not understand the conduct of beings understand
the Dharma that is taught to be giving the teaching on the possession of
virtuous conduct.338 May those who do not know of the higher and lower
powers understand it to be giving the teaching on the lamp of wisdom. May
those who do not comprehend each other’s words understand it to be giving
the teaching on entering sound.339 May those who have not340 attained the
dharmakāya understand it to be giving the teaching on the meditation on
dharmakāya.341 May those who are bereft of seeing the Tathāgata understand
 it to be giving the teaching on having unblinking eyes. May those who are
exposed to all objects of perception understand it to be giving the teaching
on solitude. May those who aspire to turning the wheel of the Dharma
understand it to be giving the teaching on the stainless wheel.342 May those
who have followed the knowledge that there is no cause understand it to be
giving the teaching that accords with reliance on knowledge. May those
who have an eternalist view of this single buddha realm understand it to be
giving the teaching on the collection of good actions. May those who have
planted the seeds for the signs and indications understand it to be giving the
teaching on being adorned by them. May those who are incapable of
differentiating between words and sounds understand it to be giving the
teaching on elucidation.
4.373 “ ‘May those who aspire to the wisdom of omniscience understand the
Dharma that is taught to be giving the teaching on the undisturbed nature of
phenomena. May those who are revolving in the phenomena of the present
[F.232.a] understand it to be giving the teaching on stability. May those who
do not understand the nature of phenomena understand it to be giving the
teaching on clairvoyances. May those who let their wisdom decline
understand it to be giving the teaching on constancy. May those who have
gone astray from the path understand it to be giving the teaching on
immutability. May those who long for the knowledge that is like space
understand it to be giving the teaching on nothingness.
4.374 “ ‘May those who have completed the perfections understand the Dharma
that is taught to be giving the teaching on the foundation that is completely
pure. May those who have not perfected the activities that gather beings
understand it to be giving the teaching on having been well gathered. May
those who are seeking the brahmavihāras understand them to be giving the
teaching on equal application. May those who have not perfected the
precious factors for enlightenment understand it to be giving the teaching
on steadfast dedication to liberation. May those who have forgotten the
wisdom that was well taught343 understand it to be giving the teaching on
the symbol of the ocean. May those who are astonished by the forbearance
that comes from realizing the birthlessness of phenomena understand it to
be giving the teaching that there is no mind. May those who have forgotten
the Dharma they have heard understand it to be giving the teaching on there
being no loss of what one has heard. May those who are displeased by each
other’s good advice understand it to be giving the teaching on having no
clouded vision.
4.375 “ ‘May those who have not344 gained faith in the Three Jewels understand
the Dharma that is taught to be giving the teaching on the increase345 of merit.
May those who are not satisfied by a rainfall of Dharma entranceways
 understand it to be giving the teaching on the rainclouds of the Dharma. May
those who hold the view that the Three Jewels have ceased to exist
understand it to be giving the teaching the display of jewels. May those who
engage in activities bereft of knowledge understand it to be giving the
teaching on the incomparable. May those who are bound by all the fetters
understand it to be giving the teaching on the entrance into the sky. May those
who think that the Dharma teachings are all the same understand it to be
giving the teaching on the seal of wisdom. May those who have not completed
the qualities of a tathāgata understand it to be giving the teaching on that
which is not346 directly perceived by mundane knowledge. May those who
have not347 served previous buddhas well [F.232.b] understand it to be
giving the teaching on definitive miracles. May those who have taught one
Dharma entranceway at the end of the eon understand it to be giving the
teaching on the way of all Dharma teachings. May those who have 348
conviction in all the sūtras understand it to be giving the teaching on the
sameness of the nature of all phenomena. May those who have forsaken the
six conducive qualities 349 understand it to be giving the teaching on the way
of all phenomena.
4.376 “ ‘May those who are committed to the motivation to attain liberation
understand the Dharma that is taught to be giving the teaching on the play
of clairvoyances. May those who consider entering into the secret of the
tathāgatas understand it to be giving the teaching on nondependence on
others. May those who are not engaged in the conduct of a bodhisattva
understand it to be speaking about the attainment of wisdom. May those
who have the outlook of longing for family understand it to be giving the
teaching on following everyone. May those who have not completed the
conduct of the bodhisattva understand it to be giving the teaching on
consecration. May those who have not completed the ten strengths of a
tathāgata understand it to be giving the teaching on invincibility. May those
who have not attained the four fearlessnesses understand it to be giving the
teaching on inexhaustibility. May those who have not attained the distinct
qualities of a buddha understand it to be giving the teaching on inviolability.
May those whose listening and seeing are not unfailing understand it to be
giving the teaching on prayer. May those who through discontinuity do not
understand all the Dharma entranceways of the Buddha understand it to be
giving the teaching on the stainless ocean. May those whose omniscient
wisdom is incomplete understand it to be giving the teaching on the
complete buddhahood of a buddha. May those who have not attained that
which is intended by all the tathāgatas understand the Dharma that is taught
to be giving the teaching on reaching the furthest limit.
4.377 “ ‘May I, through speaking one word to the countless, innumerable
bodhisattvas who are not deceitful, who are not deceptive, who are upright
and are of an upright nature, and who have truly entered the Mahāyāna,
[F.233.a] establish in their minds these qualities of 84,000 doors of the
Dharma, 84,000 doors of samādhis, and 75,000 doors of dhāraṇīs. Through
that, may the bodhisattva mahāsattvas become armored with the great
armor. May they rise higher through inconceivably special prayers. May they
become adorned with the vision of inconceivable knowledge and the
sublime qualities of enlightenment. This means may their bodies become
adorned with the signs and indications of great beings. May they become
adorned with excellent speech so that through such speech they satisfy
beings in accord with their dispositions. May they become adorned with
learning for the sake of wordless samādhi. May they become adorned with
recollection so that they will have mental retention that is never lost. May
they become adorned with a virtuous mind and adorned with nirvāṇa so that
they have a definite understanding of wrong paths. May they become
adorned with motivation so that they have firm vows. May they become
adorned with application so that they carry out their vows. May they become
adorned with altruistic motivation so that they ascend from level to level.
May they become adorned with generosity so that they give away
everything. May they become adorned with good conduct so that they are
stainless in what was well listened to and understood. May they become
adorned with patience so that they have no hostility toward any being. May
they become adorned with diligence so that they gather all the
accumulations. May they become adorned with meditation so that they enjoy
all meditation states and the clairvoyances. May they become adorned with
wisdom so that they understand completely the latencies of kleśas. May they
become adorned with kindness so they take care of all beings. May they
become adorned with compassion so that they never abandon beings.
[F.233.b] May they become adorned with rejoicing so that they never have
doubts about any teachings. May they become adorned with impartiality so
that they make no distinction between superior and inferior. May they
become adorned with clairvoyance so that they enjoy all clairvoyances.
4.378 “ ‘May they become adorned with merit so that they obtain in their hands
the jewel of unending enjoyments. May they become adorned with
knowledge so that they fully understand the workings of the minds of all
beings. May they become adorned with intelligence so that they are skilled
in making all beings understand the Dharma. May they become adorned
with light so that they attain the light of the eyes of wisdom. May they
become adorned with analytical knowledge so that they gain the analytical
knowledges of meanings, Dharma teachings, definitions, and eloquence.
 May they become adorned with fearlessness so that they are not overcome
by opposing disputers or any māras. May they become adorned with
qualities so that they attain the qualities of the buddhas. May they become
adorned by the Dharma so that they teach the Dharma to beings with
continuous and unimpeded eloquence.
4.379 “ ‘May they become adorned with light so that they are in the brightness
of the Dharma of all the buddhas. May they become adorned with radiance
so that they are in the brightness of all buddha realms. May they become
adorned with the miraculous power of foretelling so that they make faultless
prophecies. May they become adorned with the miraculous power of
instruction so that they bestow the appropriate instruction. May they
become adorned with the miracle of miraculous powers so that they attain
the highest perfection in the four bases of miraculous powers. May they
become adorned with the blessing of all the tathāgatas so that they enter the
secret of all the tathāgatas. May they become adorned with sovereignty in
the Dharma so that they attain the wisdom that is not dependent on others.
May they become adorned with the essence of the practice of all good
qualities so that they always practice what they preach and so will never be
defeated by anything. [F.234.a]
4.380 “ ‘Thus, may I, by saying one word to the countless, innumerable beings
who have entered the Mahāyāna, bring them satisfaction through great
good actions, purification, and accumulation. Thereby, may those
bodhisattva mahāsattvas attain the wisdom of all dharmas, which is not
dependent on others. May they become endowed with the great radiance of
the Dharma. May they quickly attain the complete enlightenment of perfect
buddhahood.
4.381 “ ‘Bhadanta Bhagavat, those beings in other world realms who have
committed the actions that have an immediate result at death, those who
have made the error of the root downfalls, and those whose minds are
burning —whether they are of the Śrāvakayāna, the Pratyekabuddhayāna, or
the unsurpassable Mahāyāna—may they through the power of prayer be
reborn in my buddha realm.
4.382 “ ‘May I teach extensively the thoughts and words of the 84,000 Dharma
teachings to those beings who are endowed with bad roots, who are rough,
who wish to commit bad actions, who have fierce, uncontrollable natures,
who have perverse minds, and who are miserly. May I teach extensively the
84,000 Dharma teachings to beings who are lazy. May I teach extensively the
Dharma of the six perfections to those beings who follow the unsurpassable
Mahāyāna. May I extensively teach the perfection of generosity, and so on, up
to and including the perfection of wisdom.
4.383 “ ‘May I establish in taking refuge those beings who are of the
Śrāvakayāna or of the Pratyekabuddhayāna, those beings who have not
planted good roots, those who are not interested in śāstras, and may I
afterward bring them to the practice of the six perfections. May I cause those
who have a love for violence to give up killing. [F.234.b] May I cause those
who are overcome by powerful desire to give up taking what has not been
given. May I cause those who have a passion for unrighteous pleasures to
give up sexual misconduct. May I cause those who tell each other lies to give
up lying. May I cause those who enjoy being intoxicated to give up enjoying
intoxicating alcoholic drinks. May I cause those beings who commit the five
errors to give up the five errors and be established in the upāsaka vows.
4.384 “ ‘May I cause those beings who take no delight in good qualities to keep
the correct conduct of the eight vows day and night. May I bring into the
well-proclaimed Dharma and Vinaya those beings who take delight in even
limited good roots and establish them in the vows of ordination, the ten
bases of the training, and the practice of celibacy. May I bring those beings
who seek good qualities to the accomplishment of good qualities, and may I
establish them in the complete observance of celibacy. May I teach the
Dharma through many various kinds of meanings, sentences, words, and
miracles for the sake of beings who have committed the actions that have an
immediate result at death, and so on, up to and including those who are miserly.
May I teach impermanence, suffering, no self, emptiness, the aggregates,
sensory elements, and sensory bases, and may I establish beings in the
good, in the tranquil, in the auspicious, in the peaceful, in the city of
fearlessness, in nirvāṇa.
4.385 “ ‘In that way, may I teach the Dharma to the fourfold assembly of bhikṣus,
bhikṣuṇīs, [F.235.a] upāsakas, and upāsikās. May I show the science of
debating in accordance with the Dharma to those who wish to debate. May I
assign duties to those who do not take pleasure in virtuous qualities. May I
give the condensed teaching of emptiness and the path of liberation through
meditation to those who delight in daily recitation. May I walk many
hundreds of thousands of yojanas for the sake of each single being. May I
exert myself unwearyingly through many various kinds of meanings,
sentences, words, methods, and miracles, until I establish them in nirvāṇa.
4.386 “ ‘May I cast aside through the power of samādhi a fifth of this life’s
activities. At the time of parinirvāṇa, may I divide my body into pieces the
size of mustard seeds. May I afterward make myself pass into parinirvāṇa
out of compassion for beings. When I have passed into parinirvāṇa, may my
good Dharma remain for one thousand years. May the outer appearance of
the good Dharma remain for another five hundred years.
4.387 “ ‘After I have passed into parinirvāṇa, if beings delight in making
offerings to my relics, either with jewels or music, even if they say just once
the name of the buddhas, or do one prostration or one circumambulation, or
place their hands together in homage once, or make an offering of just one
flower, may they all attain irreversibility through the three yānas according
to their dispositions.
4.388 “ ‘After I have passed into parinirvāṇa, those beings who adopt even one
basis of training in my teachings and who undertake and abide by it just as I
have taught it, and so on—even down to [F.235.b] those who comprehend just
one four-line verse, recite it, and teach it to others, or even those who listen
to it and have faith in it, or make an offering to the Dharma reciter of just one
flower or one prostration—may they all attain irreversibility through the
three yānas according to their dispositions.
4.389 “ ‘When the Dharma has ceased to exist, when the torch of the Dharma has
gone out, when the victory banner of the Dharma has fallen, may my relics
sink down as far as the golden disk and remain there. When jewels have
become scarce in the Sahā buddha realm, may my relics become beryl jewels
called ketumati350 that are as bright as fire.351 May they rise upward until they
reach the Akaniṣṭha paradise, and from there may they fall as a rain of
various flowers —coral tree flowers, great coral tree flowers, night-flowering
jasmine, mañjuśaka, mahāmañjuśaka, roca, mahāroca, mānapūrṇā, and
candravimalā—with a hundred petals, with a thousand petals, with a
hundred thousand petals,352 completely bright, completely aromatic, very
beautiful, always with seed, bringing joy to the eyes and heart, as bright as
stars, the color of stars, with infinite scent, and with infinite radiance.353 May
there be a great rain of such flowers.
4.390 “ ‘May that rain of flowers emit the sound of various words, such as the
word Buddha, the word Dharma, the word Saṅgha, the words the upāsaka vows,
the words the observance of the noble eightfold upoṣadha, the words the ten vows
that are the training foundations of monastic ordination, [F.236.a] the word
generosity, the words good conduct, the words the complete brahmacarya, the
words complete monastic ordination with full celibacy, the word instruction, the
word reading, the word memorizing, the word withdrawal, the words complete
attention, the word unpleasant, the words mindfulness of breathing, the words the
state of neither perception nor nonperception, the words the state of nothingness, the
words the state of infinite consciousness, the words the state of infinite space, the
words the state of subjugation, the words the state of totality, the words śamatha
and vipaśyanā, the word emptiness, the word fixedless, the words signless, the
words dependent origination, and the words the entire piṭaka of the śrāvakas. May it
 emit the words the entire piṭaka of the pratyekabuddhas. May those flowers
disseminate the words of the entire teaching of the Mahāyāna and the six354
perfections.
4.391 “ ‘May all the devas in the form realm hear those words. May they each
remember the good roots they have created in their past lives. May those
great beings not turn away from all the good qualities, but descend from that
paradise and enjoin all the humans in the Sahā world realm to the path of the
ten good actions and establish them therein. [F.236.b]
4.392 “ ‘In the same way, may the devas who are inhabitants of the desire realm
hear those words. May they end all their mental activities of craving,
indulgence in pleasures, and enjoyment of delights. May they all remember
the good roots they have planted in their past lives. May they descend from
the deva realms and encourage all the humans in the Sahā world realm to the
ten good courses of action and establish them therein.
4.393 “ ‘Bhadanta Bhagavat, may those flowers in the air transform into various
precious materials: a precious rain of silver, cowries, gold, gems, pearls,
beryl, conch, crystal, coral, golden objects and silver objects, emeralds, and
rightward-spiraling conch shells that fall over the entire Sahā buddha realm.
May conflict, fighting, dispute, famine, disease, enemy armies, harsh speech,
unkindness, and poison completely cease to exist everywhere throughout
the Sahā buddha realm. May there be happiness, no disease, no conflict, no
fighting, no dispute,355 no being held in bondage, and abundant food
everywhere throughout the entire Sahā buddha realm. And when those
beings see those precious things, touch them, enjoy them, or use them, may
they all attain irreversibility in the three yānas. Then may my relics again
descend to the golden disk and remain there. [B11]
4.394 “ ‘Bhadanta Bhagavat, in the same way, during the intermediate eon of
weapons, may my relics become precious sapphire jewels, and may they
ascend to the Akaniṣṭha paradise. May they fall as a rain of various flowers:
coral tree flowers, great coral tree flowers, night-flowering jasmine, and so on,
as previously described, up to and including all with infinite radiance. May that
rain of flowers emit pleasant words: the word Buddha, the word Dharma, the
word Saṅgha, and so on, as previously described. [F.237.a] Then may my relics
again descend to the golden disk and remain there.
4.395 “ ‘In the same way, during the intermediate eon of famine, may those
relics ascend to the Akaniṣṭha paradise and then fall as a rain of flowers, and
so on, as previously described.
4.396 “ ‘In the same way, may what has been described occur during the
intermediate eon of illness. May I manifest these relics after my passing into
parinirvāṇa in the great Bhadraka eon so that innumerable disciples will be
established in irreversibility through the three yānas.
4.397 “ ‘In the same way, until as many great eons as there are particles in five
buddha realms have passed, may my relics establish beings in irreversibility
through the three yānas.
4.398 “ ‘May those beings whom I first encourage, guide, and establish in the
aspiration for the highest, most complete enlightenment, when I am a
bodhisattva performing the bodhisattva conduct for attaining the highest,
most complete enlightenment, and whom I encourage, guide, and establish
in the practice of the six perfections, become, after as many eons as there are
grains of sand in a thousand Ganges Rivers have passed, bhagavat buddhas
in this and that world—in numberless, countless worlds in the ten
directions.356
4.399 “ ‘Also, after I have attained enlightenment, may I encourage, guide, and
establish beings in the aspiration for the highest, most complete
enlightenment, and upon passing into parinirvāṇa, through the
manifestation of my relics may those who develop the aspiration for the
highest, most complete enlightenment [F.237.b] become bodhisattva
mahāsattvas, and after as many eons as there are grains of sand in a
thousand Ganges Rivers have passed, attain the complete enlightenment of
perfect buddhahood in numberless, countless worlds in the ten directions.
May they then praise me and declare and proclaim, “A long time ago, when
there was the Bhadraka eon, there was the fourth sun-like jina, the tathāgata,
whose name was…” and so on. “He was the one who first encouraged,
guided, and established us in the aspiration for the highest, most complete
enlightenment. We had minds that were burning, we were engaged in
planting bad roots, we had committed actions with immediate result at
death, and we had wrong views. He encouraged, guided, and established us
in the six perfections. Because of that we are now omniscient ones who turn
the Dharma wheel that possesses all aspects of the Dharma. We reverse the
wheel of becoming and bring many hundreds of thousands of millions of
trillions of beings to the result of the higher existences and liberation.”
4.400 “ ‘When those who are seeking enlightenment hear from those tathāgatas
those praises of me and of my fame and renown, may they ask those
tathāgatas, “With what purpose in mind did that bhagavat, that tathāgata,
pray, ‘May I attain the complete enlightenment of perfect buddhahood
during a kaliyuga at the time of the five degeneracies’?”
4.401 “ ‘May those tathāgatas then describe to [F.238.a] those noble sons or
noble daughters who are seeking enlightenment how I first developed my
aspiration with great compassion, and describe the qualities of my buddha
realm and my prayer.
4.402 “ ‘Then may the noble sons or noble daughters who seek enlightenment
be astonished. Then may they too develop a vast aspiration. May they have a
similar great compassion for beings. May they pray that during a kaliyuga in
a buddha realm when the kleśas are powerful and the five degeneracies are
powerful that they will have as disciples those who have committed actions
with immediate result at death, and so on, up to and including those who have
committed bad actions.
4.403 “ ‘May those buddhas, those bhagavats, also prophesy to those noble sons
or noble daughters who seek enlightenment and have prayed to be in a
kaliyuga when the five degeneracies and the kleśas are powerful, that for
those noble sons or noble daughters who seek enlightenment and have
great compassion it will be exactly as they have wished.
4.404 “ ‘May other bhagavat buddhas also say to noble sons or noble daughters
who seek enlightenment, “A long time ago, there was a sun-like jina whose
name was…” and so on. “After he passed into parinirvāṇa, his relics
manifested various kind of miracles and manifold transformations for the
sake of beings in suffering. It was the transformation of those relics that first
inspired us toward the highest, most complete enlightenment and to first
develop the aspiration for enlightenment, to plant good roots in order to
attain the highest, most complete enlightenment, and to dedicate ourselves
to these perfections.” May they in that way teach in detail what occurred
with my relics as was previously described.’ [F.238.b]
4.405 “Then the brahmin Samudrareṇu, the principal royal priest, in the
presence of the Tathāgata Ratnagarbha and for the sake of all beings,
including devas, gandharvas, and humans, made those five hundred prayers
with great compassion. Then he said, ‘Bhadanta Bhagavat, if my aspirations
are to be completely fulfilled, such that I will be there in a future time in the
Bhadraka eon, during the kaliyuga when there are powerful kleśas, strife,
and degeneracies, and beings are in the darkness of the suffering from
wrong views, are without guides, are without a leader, have committed the
actions with immediate results at death, and so on, as previously described—if I
am able to accomplish the entirety of such activity of a buddha as I have
prayed for, then I will not abandon my prayer for enlightenment and I will
not dedicate my good roots for another realm. Bhadanta Bhagavat, such is
my resolve.
4.406 “ ‘And through these good roots, I do not pray for the
Pratyekabuddhayāna. I do not pray for the Śrāvakayāna. I do not pray to be a
king among devas or humans. I do not pray for lordship in the deva or
human worlds. I do not pray for the enjoyment of the five sensory pleasures.
 I do not pray to be reborn as a deva. I do not pray to be reborn as a
gandharva, asura, yakṣa, rākṣasa, nāga, or garuḍa. I do not dedicate my good
roots to this.
4.407 “ ‘Bhagavat, you have said, “Generosity leads to great wealth. Correct
conduct leads to rebirth in higher existences. Listening to the Dharma leads
to great wisdom. Meditation leads to liberation.” [F.239.a] Bhagavat, you
have also said, “The intentions and aspirations of beings who have merit
will be fulfilled through dedicating their good roots.”
4.408 “ ‘Bhadanta Bhagavat, I have acquired the merit that comes from
generosity, from good conduct, from listening, and from meditation. If my
aspirations are to be completely fulfilled as I have prayed for, then I dedicate
all those good roots to the beings in hell, to those beings who experience
severe and fierce suffering in the Avīci hell. Through these good roots, may
they rise from those hells and attain a human existence in this buddha realm.
May they accomplish the Dharma and Vinaya as taught by the Tathāgata,
and being at the highest level, may they enter parinirvāṇa.
4.409 “ ‘If those beings will not have their karmic results eliminated, then may I
die now and be reborn in a great hell. May I have as many bodies as there are
particles comprising a buddha realm.357 May each body be the size of
Sumeru, the king of mountains. May each of those bodies be able to
experience the same intense suffering as my current body can.358 May each
of my bodies, as numerous as the particles in a buddha realm, experience the
powerful, fierce, harsh injuries that a being in hell experiences.
4.410 “ ‘At present, in the buddha realms in the ten directions, [F.239.b] which
are as numerous as the particles in a buddha realm, there are beings who
have committed the actions that have immediate results at death, and so on,
up to and including beings who have created the karma for going to the Avīci
hell. In the future, during the passing of as many great eons as there are
particles in a buddha realm, there will be beings who will be born into the
buddha realms in the ten directions, which are as numerous as the particles
in a buddha realm, and they will be seized and hurled by that karma that has
an immediate result at death. For the sake of all those beings, may I, as the
result of their karma, reside in and experience the great Avīci hell, and
through that may those beings never be reborn in hell. May all those beings
please the bhagavat buddhas. May they transcend saṃsāra. May they enter
the city of nirvāṇa. And then, after that long time has passed, may I be
released from hell.
4.411 “ ‘In the buddha realms in the ten directions, which are as numerous as
the particles in a buddha realm, there are beings who are similarly seized
and hurled by karma, are bound to that experience, and are going to be
reborn in the Pratāpana hell, and so on, as previously described. In the same way
 there are those who are going to be reborn in the Saṃtāpana, Mahāraurava,
Saṃghāta, Kālasūtra, and Saṃjīvana hells. In the same way there are those
who are going to be reborn as various animals, there are those who are
going to be reborn in the world of Yama, there are those who are going to be
reborn as poor yakṣas, and there are those who are going to be reborn as
kumbhāṇḍas, piśācas, asuras, and garuḍas. There will be beings subject to
karma in the same way in other worlds in the ten directions, which are as
numerous as the particles in a buddha realm. [F.240.a]
4.412 “ ‘In the same way, there will be those born as humans who will be either
deaf or blind, without a tongue, without arms, without legs, or with no
memory, or who will eat filth. May I, as I have previously described, be
reborn in the Avīci hell for the sake of all those beings.
4.413 “ ‘If my aspiration for the highest, most complete enlightenment is not
fulfilled, then may I suffer, as previously described, the various kinds of
sufferings of hell beings, animals, pretas, yakṣas, asuras, rākṣasas, and so on,
up to and including humans, for as long as beings in saṃsāra possess
aggregates, sensory elements, and sensory bases.
4.414 “ ‘If my previously described aspiration for the highest, most complete
enlightenment is completely fulfilled, then may the bhagavat buddhas be my
witnesses. May the bhagavat buddhas who reside, live, and remain, teaching
the Dharma in other countless, innumerable worlds in the ten directions, also
be my witnesses, and have this knowledge of me.
4.415 “ ‘Bhadanta Bhagavat, give me your prophecy of the highest, most
complete enlightenment, that I may become, in the Bhadraka eon, at the time
when beings live for 120 years, a tathāgata arhat samyaksambuddha,
endowed with wisdom and virtuous conduct, and so on, up to and including a
buddha, and a bhagavat, so that I be able to accomplish such activity of a
buddha as I have promised.’ [F.240.b]
4.416 “At that time, the entire assembly—apart from the Tathāgata—and the
world with its devas, humans, and asuras, on the ground or in the sky, shed
tears and bowed down the five points of their bodies to Samudrareṇu’s feet
and said, ‘Excellent, excellent, you who have great compassion! Your
mindfulness is profound, your great compassion for beings is profound, and
the great prayer you have made is profound. With your exceptional
motivation, with great compassion for all beings, you have taken as your
disciples those who were hidden from view, those who have committed
many actions that have immediate results at death, and so on, up to and
including those who have engaged in bad roots. We know through the
prayer that you made when you first developed the aspiration to attain the
complete enlightenment of perfect buddhahood that you will become a
medicine, a refuge, and a protector for beings. You have prayed to free
 beings from suffering —may your wishes be completely fulfilled! And may
the Bhagavat give you the prophecy of your highest, complete
enlightenment!’
4.417 “King Amṛtaśuddha359 also wept and bowed down the five points of his
body to the brahmin’s feet and said:

4.418 “ ‘Aho! Most profound one,

You do not remain in bliss.
You have sympathy for beings.
You are the one who shows us the way.’

4.419 “In the same way, Avalokiteśvara said:

4.420 “ ‘You are unattached among beings who are attached;

You have transcended the senses among those very much intent on the
senses.
You maintain lordship over the senses here.
You will become 360 a treasure of dhāraṇī and wisdom.’

4.421 “In the same way, Mahāsthāmaprāpta said:

4.422 “ ‘You have gathered many thousands of ten millions

Of beings for the sake of good actions.
You weep with compassion,
You who undergo the greatest hardships.’ [F.241.a]

4.423 “In the same way, the bodhisattva Mañjuśrī said:

4.424 “ ‘You who have unwavering diligence and samādhi,

You who have supreme wisdom and sagacity,
You are worthy of our offerings
Of garlands, incense, and perfumes.’

4.425 “In the same way, the bodhisattva Gaganamudra said:

4.426 “ ‘In this way you have made a gift

To beings, you who have great compassion.
When this time has perished, you will become
A protector who has the supreme signs.’

4.427 “Also, the bodhisattva Vajracchedaprajñāvabhāsaśrī said:

4.428 “ ‘Just as space is immensely vast,

So is your compassionate motivation.
For the sake of beings 361 you have taught
 The types of enlightened conduct.’

4.429 “The bodhisattva Vegavairocana said:

4.430 “ ‘No one else has such compassion for beings,

Other than the Tathāgata.
You are endowed with all good qualities.
You have supreme wisdom and sagacity.’

4.431 “Siṃhagandha said:

4.432 “ ‘In the future, when there comes

The Bhadraka eon with its māra of kleśas,
You will gain fame and renown
For freeing beings from suffering.’

4.433 “The bodhisattva Samantabhadra said:

4.434 “ ‘Those who are struggling in the wilderness of rebirth,

Who rely on what is false, who are in despair,
Whose minds are burning, and who feed on flesh and blood,
You have taken them into your care.’

4.435 “Akṣobhya said:

4.436 “ ‘Stuck inside the egg of ignorance,

Sunk in the swamp of the kleśas,
Their minds are burning, but you take them into your care,
These beings who commit bad actions with immediate results at death.’

4.437 “Gandhahasti said:

4.438 “ ‘You have seen the fears of the future,

Just like looking into a mirror.
You have taken into your care those with burning minds,
Those who have rejected the good Dharma.’

4.439 “Ratnaketu said:

4.440 “ ‘You have wisdom, correct conduct, and samādhi;

You are adorned by sympathy and compassion.362
You have taken into your care those with burning minds,
Those who malign the noble ones.’

4.441 “Vigatabhayasaṃtāpa said:

4.442 “ ‘You have seen the suffering of beings
Who travel the path of the three lower existences. [F.241.b]
You have taken into your care those with burning minds,
Those who rely on others with empty, closed hands.’

4.443 “Utpalahasta said:

4.444 “ ‘With compassion, wisdom, and diligence

You have defeated the host.
You have taken into your care those with burning minds,
Those who are oppressed by birth and death.’

4.445 “Jñānakīrti said:

4.446 “ ‘Those who are afflicted by many illnesses,

Those who are impelled by the wind of the kleśas,
You bring them peace with the water of wisdom,
And you thoroughly defeat Māra’s army.’

4.447 “Dharaṇīmudra said:

4.448 “ ‘We do not have unwavering diligence

In ending and liberating from the kleśas,
Like you, O hero, who are like the sun.
You destroy the net of the kleśas.’

4.449 “Utpalacandra said:

4.450 “ ‘You have the determination of unwavering diligence

Like one whose foundation is virtue and compassion.
You liberate the three worlds,
Which are bound by the bonds of existence.’

4.451 “Vimalendra said:

4.452 “ ‘You have taught the great compassion

Of the bodhisattvas’ field of activity.
We pay homage to you,
Who appeared because of compassion.’

4.453 “Mahābalavegadhārin said:

4.454 “ ‘In the kaliyuga time of kleśas,

You have depended upon enlightenment,
You have cut through the kleśas at their roots,
And your resolute prayer is accomplished.’
4.455 “Jyotipāla said:

4.456 “ ‘You are like a treasure of wisdom.

You have made a stainless prayer.
You carry out the conduct of enlightenment.
You become medicine for beings to depend upon.’

4.457 “The bodhisattva mahāsattva Balasandarśana, weeping, bowed down the

five points of his body to the feet of the brahmin, and with his palms placed
together he said:

4.458 “ ‘Aho! You are a lamp of wisdom for beings.

You destroy the illness of the kleśas.
Compassionate one, you shine brightly.
You liberate beings from suffering.’

4.459 “Noble son, the entire assembly with its devas, gandharvas, and humans
bowed down the five points of their bodies to the feet of the brahmin,
[F.242.a] and with palms placed together they stood and praised him with
verses that contained various words and meanings.
4.460 “Noble son, when the brahmin Samudrareṇu knelt on his right knee
before the Tathāgata Ratnagarbha, at that moment the earth shook strongly,
and in the buddha realms in the ten directions, as numerous as the particles
in a buddha realm, the ground shook, shook strongly, shook intensely;
shuddered, shuddered strongly, shuddered intensely; quaked, quaked
strongly, quaked intensely; and rumbled, rumbled strongly, and rumbled
intensely. There also shone a great light, and there fell a rain of various
flowers —coral tree flowers, great coral tree flowers, and so on, up to and
including flowers with infinite radiance.
4.461 “In the ten directions, in world realms as numerous as the particles in a
buddha realm, there were bhagavat buddhas, who resided, lived, and
remained, teaching the Dharma to beings in pure buddha realms and in
impure buddha realms. There were also bodhisattva mahāsattvas who were
sitting in the presence of those bhagavat buddhas in order to listen to the
Dharma. Those bodhisattva mahāsattvas saw the ground shake, and they
asked the bhagavat buddhas, ‘Bhagavat, for what reason did the great earth
shake, a light shine, and a great rain of flowers fall?’
4.462 “At that time, in the eastern direction from this buddha realm, beyond as
many buddha realms as there are grains of sand in the Ganges River, there
was a world realm called Ratnavicayā. [F.242.b] In the Ratnavicayā buddha
realm there resided, lived, and remained a tathāgata arhat samyaksam-
 buddha named Ratnacandra, and, surrounded and attended by countless,
innumerable bodhisattvas, he taught the Dharma with a talk on the
Mahāyāna.
4.463 “In that buddha realm there were the bodhisattva mahāsattvas Ratnaketu
and Candraketu. Those two bodhisattvas bowed down with palms together
toward the Tathāgata Ratnacandra and asked, ‘Bhadanta Bhagavat, why did
the great earth shake, a light shine, and a great rain of flowers fall?’
4.464 “The Tathāgata Ratnacandra answered, ‘There is, noble sons, in the
western direction from this buddha realm, beyond as many buddha realms
as there are grains of sand in the Ganges River, a world realm called
Saṃtīraṇa. In the buddha realm Saṃtīraṇa there resides, lives, and remains
the tathāgata, and so on, up to and including the bhagavat buddha,
Ratnagarbha, and he prophesies the highest, most complete enlightenment
to many tens of millions of bodhisattvas while he gives them the Dharma
discourse on the array of prayers that demonstrate the range of bodhisattva
activity, the range of samādhis, and the array of dhāraṇī entrances. Present
there is a certain bodhisattva mahāsattva, Mahākāruṇika. He has uttered a
prayer that is suffused with363 great compassion.
4.465 “ ‘The bodhisattvas there who have been given prophecies of their
highest, most complete enlightenment prayed to bring many tens of millions
of beings to enlightenment, have chosen the qualities of their buddha
realms, and have prayed for the kinds of beings who will be the disciples
they train. [F.243.a]
4.466 “ ‘Among them all, that one great bodhisattva who is endowed with great
compassion has outshone the entire assembly, for he will take as his
disciples those in a buddha realm that has the five degeneracies during the
kaliyuga of obscuring kleśas. Those disciples will have minds that are
burning and will have committed the bad actions with immediate results at
death, and so on, up to and including having engaged in creating bad roots.
4.467 “ ‘The entire assembly, and the world with its devas, humans, asuras, and
gandharvas, have turned from the Tathāgata Ratnagarbha and are engaged
in making offerings afterward to Mahākāruṇika. They have bowed down the
five points of their bodies, placed their palms together, and praised him. That
mahāsattva has knelt down before that bhagavat, the Tathāgata
Ratnagarbha, to listen to his prophecy. When that mahāsattva knelt on his
right knee before that bhagavat, the bhagavat smiled, and in the worlds in
the ten directions, which are as numerous as the particles in a buddha realm,
the ground shook and a rain of flowers fell. He performed these miracles so
as to awaken the bodhisattva mahāsattvas in all those buddha realms, to
reveal the activity of the compassionate bodhisattva’s prayer, so that
bodhisattva mahāsattvas would come from those buddha realms as
 numerous as the particles in a buddha realm, and so that the bodhisattva
mahāsattvas would be given the Dharma discourse on the fearless conduct
that reveals the entrance to samādhi.’ [F.243.b]
4.468 “Noble son, the two bodhisattvas asked the Tathāgata Ratnacandra,
‘Bhadanta Bhagavat, this bodhisattva mahāsattva who has great
compassion, who has chosen a world with the five degeneracies in the time
of the kaliyuga in which kleśas and conflicts are strong, and who has chosen
as his disciples those whose minds are burning, who have committed the
bad actions with immediate results at death, and so on, up to and including
those who are engaged in bad roots, how long has it been since he
developed the aspiration for enlightenment? How long has he been
practicing the conduct of enlightenment?’
4.469 “ ‘Noble sons,’ said the Tathāgata Ratnacandra, ‘that bodhisattva
mahāsattva Mahākāruṇika has now, for the first time, developed the
aspiration for the highest, most complete enlightenment. Noble sons, you
should go to the buddha realm Saṃtīraṇa in order to see, pay homage to,
and honor the tathāgata arhat samyaksambuddha Ratnagarbha, and listen to
him give the Dharma discourse on the fearless conduct that reveals the
entrance to samādhi. You should address 364 the bodhisattva mahāsattva
Mahākāruṇika with these words of mine: “Worthy being, the Tathāgata
Ratnacandra addresses you. He has sent you these flowers, which are as
stainless as the moon’s radiance, and he congratulates you.
4.470 “ ‘Good man, you, who are called Mahākāruṇika, have developed the first
aspiration for enlightenment that expresses great compassion in such a way
that the sound of your name has filled the buddha realms among the world
realms in the ten directions, which are as numerous as the number of
particles in a buddha realm. Therefore, everywhere you have acquired the
name Mahākāruṇika.
4.471 “ ‘Therefore, you, good man, [F.244.a] through your compassionate words,
will excellently raise again and again the victory banner of kindness toward
future bodhisattva mahāsattvas.
4.472 “ ‘Therefore, good man, during countless future eons, as numerous as the
particles in a buddha realm, word of your fame and renown will furthermore
fill world realms in the ten directions as numerous as the particles in a
buddha realm.
4.473 “ ‘You have made many hundreds of thousands of millions of trillions of
beings aspire to the highest, most complete enlightenment and caused them
to enter into and be established in that aspiration. You have brought them
before 365 the Bhagavat and established them in irreversibility from the
highest enlightenment. Some will, through prayer, choose an array of
buddha-realm qualities, and afterward will receive the prophecy. Those
 whom you have directed toward enlightenment will attain buddhahood in
world realms in the ten directions as numerous as the number of particles in
a buddha realm, after as many innumerable eons have passed as there are
particles in a buddha realm, and they will turn the wheel of the Dharma and
speak their praise of you. Therefore, it is for those three reasons, worthy
being, that we should say, “Well done!” ’
4.474 “At that time 920,000,000 bodhisattvas said in one voice, ‘Bhadanta
Bhagavat, we will also go to the buddha realm Saṃtīraṇa in order to pay
homage to and honor the tathāgata arhat samyaksambuddha Ratnagarbha,
and to see that worthy being to whom the Tathāgata sends a message of
threefold congratulations and gives these flowers, which are as stainless as
the moon’s radiance.’ [F.244.b]
4.475 “Noble son, the Tathāgata Ratnacandra said, ‘Noble sons, knowing that
the time has come, you should go there and receive from the Tathāgata
Ratnagarbha the Dharma discourse on the fearless conduct that reveals the
entrance to samādhi.’
4.476 “Then, noble son, Ratnaketu and Candraketu received from the Tathāgata
Ratnacandra the flowers that were as stainless as the moon’s radiance, and
together with the 920,000,000 bodhisattvas they stood up in the world realm
Ratnavicayā and like lightning disappeared from that assembly of
bodhisattvas in the buddha realm Ratnavicayā and arrived at the Jambūvana
Park in the buddha realm Saṃtīraṇa. They went to where the Tathāgata
Ratnagarbha was, approached him, bowed their heads down to the feet of
the Tathāgata Ratnagarbha, and made offerings to him through their various
miraculous bodhisattva powers. They saw the brahmin in the presence of the
Tathāgata Ratnagarbha and saw the entire assembly of bodhisattvas with
palms placed together, praising him. The two bodhisattvas thought, ‘This
must be the one with great compassion to whom the Tathāgata Ratnacandra
has sent these flowers, which are as stainless as the moon’s radiance.’
4.477 “Then the two bodhisattvas turned from the Bhagavat, offered the flowers
to the brahmin, and said, ‘Worthy being, the Tathāgata Ratnacandra has sent
you these flowers, which are as stainless as the moon’s radiance, and he has
sent you his congratulations, worthy being,’ and so on, as previously described.
[F.245.a]
4.478 “In the same way, bodhisattva mahāsattvas from countless, innumerable
buddha realms in the eastern direction came to the buddha realm Saṃtīraṇa
carrying flowers that were as stainless as the moon’s radiance. They too
brought the flowers to the brahmin and gave the message of threefold
congratulation, as previously described.
4.479 “In the same way, in the southern direction from this buddha realm,
beyond ninety-seven hundred million trillion buddha realms, there was the
Niryūhavijṛṃbhita realm. In the Niryūhavijṛṃbhita realm there resided,
lived, and remained a tathāgata arhat samyaksambuddha named
Siṃhavijṛmbhiteśvararāja, and he taught the Dharma with a pure talk on the
Mahāyāna to pure bodhisattva mahāsattvas. In that assembly there were two
bodhisattva mahāsattvas, one named Jñānavajraketu and the other named
Siṃhavajraketu. Those two bodhisattva mahāsattvas asked the Tathāgata
Siṃhavijṛmbhiteśvararāja, ‘Bhadanta Bhagavat, what is the cause, what is
the reason of the occurrence of a great earthquake and of the great rain of
flowers?’ and so on, as previously described, until the point where countless,
innumerable hundreds of millions of trillions of bodhisattva mahāsattvas
came from countless, innumerable buddha realms in the southern direction
and arrived in the buddha realm Saṃtīraṇa, and so on, as previously described.
4.480 “At that time, in the western direction from this buddha realm, [F.245.b]
beyond ninety-one hundred million trillion buddha realms, there was a
buddha realm called Jayāvatī. A tathāgata named Jitendriyaviśālanetra
resided, lived, and remained there, and he taught the Dharma of the three
yānas to a fourfold assembly. Present there was a bodhisattva mahāsattva
named Bhadravairocana and a second bodhisattva mahāsattva named
Siṃhavijṛmbhita.366 Those two worthy beings asked the Tathāgata
Jitendriyaviśālanetra, ‘Bhadanta Bhagavat, why was there this great
earthquake and this great rain of flowers?’ and so on, as previously described.
4.481 “Also, at that time, in the northern direction from this buddha realm,
beyond ninety trillion myriads of buddha realms, there was a world realm
called Kāṣāya.367 A tathāgata, and so on, up to and including a bhagavat
buddha, named Lokeśvararāja resided, lived, and remained there, and he
taught the Dharma that was purely on the Mahāyāna to pure bodhisattvas
who had entered the Mahāyāna. Present there were two bodhisattva
mahāsattvas, one named Acalasthāvara and the other named Prajñādhara.
They both asked the Tathāgata Lokeśvararāja, ‘Bhadanta Bhagavat, what
was the cause and what was the reason that there was a great earthquake
and a great rain of flowers?’ and so on, as previously described.
4.482 “Also, at that time, in the downward direction from this buddha realm,
beyond ninety-eight hundred million trillion buddha realms, there was a
world realm called Vigatatamondhakārā. A tathāgata named
Vigatabhayaparyutthānaghoṣa resided, lived, and remained there, [F.246.a]
and he taught the Dharma of the three yānas to a fourfold assembly. In that
buddha realm there were two bodhisattva mahāsattvas, one named
Arajavairocana and the other named Svargavairocana, and so on, as previously
described.
4.483 “Also, at that time, in the upward direction from this buddha realm,
beyond two hundred thousand buddha realms, there was a world realm
called the Saṃkusumitā. A tathāgata, and so on, up to and including a bhagavat
buddha, named Prasphulitakusumavairocana resided, lived, and remained
there, and he taught the Dharma of the three yānas to a fourfold assembly. In
that buddha realm there were two bodhisattva mahāsattvas, one named
svaviṣayasṃkopitaviṣaya and the other named Dhāraṇī saṃpraharṣaṇa-
vikopita. Those two worthy beings asked the Tathāgata Prasphulitakusuma-
vairocana, ‘Bhadanta Bhagavat, what was the cause and what was the
reason that there occurred a great earthquake in the world and a great rain
of flowers?’
4.484 “The Tathāgata Prasphulitakusumavairocana answered, ‘There is, noble
sons, in the downward direction from this buddha realm, beyond two
hundred thousand buddha realms, a world realm called Saṃtīraṇa. A
tathāgata, and so on, up to and including a bhagavat buddha, named
Ratnagarbha resides, lives, and remains there, and he has taught the
Dharma, giving the Dharma discourse on the array of prayers that
demonstrate the range of bodhisattva activity, the range of samādhis, and
the array of dhāraṇī entrances, and he prophesies the highest, most
complete enlightenment to many tens of millions of bodhisattvas. [F.246.b]
Present there is one bodhisattva mahāsattva, Mahākāruṇika. He has made
such a prayer that his speech was suffused with368 great compassion. The
bodhisattvas there who have been given prophecies of their highest, most
complete enlightenment, have prayed to bring many tens of millions of
beings to enlightenment, have chosen the qualities of their buddha realms,
and have prayed for the kinds of beings who will be the disciples they train.
4.485 “ ‘Among them all, that one bodhisattva endowed with great compassion
has outshone the entire assembly, for he will take as his disciples those who
are in a buddha realm that has the five degeneracies during the kaliyuga of
obscuring kleśas. Those disciples will have minds that are burning and will
have committed the bad actions with immediate results at death, and so on, up
to and including possessing bad roots.
4.486 “ ‘That entire assembly, and the world with its devas, humans, asuras, and
gandharvas, have turned from the Tathāgata Ratnagarbha and are engaged
in making offerings to that one with great compassion. They have bowed
down the five points of their bodies, placed their palms together, and praised
him. That mahāsattva has knelt down before the Bhagavat Tathāgata
Ratnagarbha to listen to his prophecy. When that mahāsattva knelt on his
right knee before that bhagavat, that bhagavat smiled and in the worlds in
the ten directions numerous as the particles in a buddha realm, the ground
shook and a rain of flowers fell. [F.247.a] He performed this miracle so as to
 awaken the bodhisattva mahāsattvas in all those buddha realms, to reveal
the activity of the compassionate bodhisattva’s prayer, so that bodhisattva
mahāsattvas would come from those buddha realms as numerous as the
particles in a buddha realm, and so that the bodhisattva mahāsattvas would
be given the Dharma discourse on the fearless conduct that reveals the
entrance to samādhi.’ [B12]
4.487 “Noble son, those two bodhisattva mahāsattvas,
Svaviṣayasaṃkopitaviṣaya and Dhāraṇī saṃpraharṣaṇavikopita, asked the
Tathāgata Prasphulitakusumavairocana, ‘Bhadanta Bhagavat, this
bodhisattva mahāsattva, who has great compassion, who has chosen a
world with the five degeneracies in the time of the kaliyuga in which kleśas
and conflicts are strong, and who has chosen as his disciples those whose
minds are burning, who have committed the bad actions with immediate
results at death, and so on, up to and including those who possess bad roots,
how long has it been since he developed the aspiration for enlightenment?
How long has he been practicing the conduct of enlightenment?’
4.488 “ ‘Noble sons,’ said the Tathāgata Prasphulitakusumavairocana, ‘that
bodhisattva mahāsattva who has great compassion has now, for the first
time, developed the aspiration for the highest, most complete enlightenment.
Noble sons, [F.247.b] you should go to the buddha realm Saṃtīraṇa in order
to see, pay homage to, and honor the tathāgata arhat samyaksambuddha
Ratnagarbha, and to listen to him give the Dharma discourse on the fearless
conduct that reveals the entrance to samādhi. You should address the
bodhisattva mahāsattva Mahākāruṇika in this way: “The Tathāgata
Prasphulitakusumavairocana addresses you, worthy being, and he has sent
you these flowers, which are as stainless as the moon’s radiance, and he
congratulates you. Worthy being, in this way you have developed for the
first time the aspiration for enlightenment and have spoken with great
compassion in such a way that the buddha realms in the ten directions as
numerous as the number of particles in a buddha realm were filled with your
words, and you have acquired the name Mahākāruṇika.
4.489 “ ‘Worthy being, through your compassionate words, you will excellently
raise again and again the victory banner of kindness toward future
bodhisattva mahāsattvas.
4.490 “ ‘Worthy being, throughout countless future eons as numerous as the
particles in a buddha realm, word of your fame and renown will fill the
buddha realms in the ten directions as numerous as the particles in a buddha
realm.
4.491 “ ‘Good man, you have made many countless hundreds of thousands of
millions of trillions of beings aspire to the highest, most complete
enlightenment and made them enter into and be established in that
 aspiration. You have brought them before 369 the Bhagavat and established
them in irreversibility from the highest enlightenment. Some of them,
through a prayer in the presence of the Bhagavat, have chosen the array of
qualities of a buddha realm, and will bathe those beings whom they will
train with the light rays of their compassion. [F.248.a] Those whom you have
directed toward enlightenment and who have not received a prophecy will
in the future receive a prophecy. They will all attain buddhahood in buddha
realms in the ten directions as numerous as the number of particles in a
buddha realm, after as many innumerable eons have passed as there are
particles in a buddha field, and they will turn the wheel of the Dharma and
speak their praise of you. Therefore, it is for those three reasons, worthy
being, that we should say, “Well done!” ’
4.492 “At that time many tens of millions of bodhisattvas said in one voice,
‘Bhadanta Bhagavat, we also will go to the buddha realm Saṃtīraṇa in order
to pay homage to and honor the tathāgata arhat samyaksambuddha
Ratnagarbha, and to see and praise that worthy being, the one to whom the
Tathāgata sends a message of threefold congratulations and gives the
flowers that are as stainless as the moon’s radiance.’
4.493 “Noble son, the Tathāgata Prasphulitakusumavairocana said, ‘Noble sons,
knowing that the time has come, you should go there and receive from the
Tathāgata Ratnagarbha the Dharma discourse on the fearless conduct that
reveals the entrance to samādhi.’
4.494 “Noble son, then the bodhisattvas Svaviṣayasaṃkopitaviṣaya and
Dhāraṇī saṃpraharṣaṇavikopita received from the Tathāgata
Prasphulitakusumavairocana the flowers that are as stainless as the moon’s
radiance, and together with many tens of millions of bodhisattvas [F.248.b]
they were dispatched from the buddha realm Saṃkusumitā, and in an
instant they came and arrived at this buddha realm’s Jambūvana Park and
went to where the Tathāgata Ratnagarbha was.
4.495 “At that time, the entire buddha realm Saṃtīraṇa became filled with noble
sons who were bodhisattvas of the Mahāyāna, followers of the
Pratyekabuddhayāna, followers of the Śrāvakayāna, devas, and so on, up to
and including mahoragas. Just as a thicket of sugarcane, or a thicket of reeds,
or a field of sesame plants, or a field of rice is completely filled, in that same
way the buddha realm Saṃtīraṇa was at that time filled by noble sons of the
Mahāyāna, and so on, up to and including mahoragas.
4.496 “The bodhisattvas bowed their heads down to the feet of the Tathāgata
Ratnagarbha, and they made offerings to him through the power of various
samādhis and the miraculous powers of a bodhisattva. Then they saw the
entire assembly, with palms placed together, praising the brahmin who was
in the presence of the Tathāgata Ratnagarbha. The bodhisattvas thought,
 ‘This must be the bodhisattva mahāsattva Mahākāruṇika to whom the
Tathāgata Prasphulitakusumavairocana has sent these flowers, which are as
stainless as the moon’s radiance.’
4.497 “The bodhisattvas turned from the Bhagavat, offered the flowers that are
as stainless as the moon’s radiance to the brahmin, and said, ‘Worthy being,
the Tathāgata Prasphulitakusumavairocana has sent you these flowers,
which are as stainless as the moon’s radiance, and, worthy being, he
conveys his congratulations!’ [F.249.a] And they continued as previously
described in conveying the threefold congratulations.
4.498 “And those flowers that rained down in buddha realms that were empty
filled those buddha realms with various good words: the word Buddha, the
word Dharma, the word Saṅgha, the word light, the word perfection, the word
strength, the word confidence, the word clairvoyance, the word uncontrived, the
word nonorigination, the word noncessation, the word calmed, the word pacified,
the word stilled, the words great kindness, the words great compassion, the
words dharmas are without arising, the words the attainment of the level of
consecration, and the words a talk on the Mahāyāna.
4.499 “Those words from that great rainfall of flowers entirely filled those
buddha realms. There were bodhisattva mahāsattvas with great miraculous
powers, great might, and the power of profound dharmas who, through the
power of prayer, had gone to those empty buddha realms in order to ripen
completely the beings there who were to be trained. On hearing those
words, through the might of the Buddha, the power of prayer, and the
strength of samādhi, those bodhisattvas with miraculous speed, as fast as a
strong man extends his arm, left those empty buddha realms and came to the
Saṃtīraṇa buddha realm. Those bodhisattvas made offerings through
various bodhisattva miracles to the Tathāgata Ratnagarbha and to the entire
assembly. [F.249.b] Then, in order to listen to the Dharma, they sat wherever
they could.
4.500 “Noble son, the brahmin Samudrareṇu, the principal royal priest, offered
the flowers that are as stainless as the moon’s radiance to the Tathāgata
Ratnagarbha and said, ‘Bhadanta Bhagavat, I request that you give me the
prophecy of my highest, most complete enlightenment.’
4.501 “Noble son, the Tathāgata Ratnagarbha then entered the samādhi called
the lamp of lightning. Through that samādhi the entirety of the buddha realm
Saṃtīraṇa was transformed into the seven jewels. The mountains, trees,
grass, wood, and entire ground appeared to be made of the seven jewels.
4.502 “All the beings who were gathered there transformed according to the
aspect of virtue their minds were engaged in: the bodies of some became
yellow, some became white, some became crimson, some became red, some
became black, and some became gray. The bodies of some appeared to be
 made of air, some of fire, and some of space. Some appeared to be mirages;
some appeared to be made of water;370 some appeared to be mountains;
some appeared to be Brahmās; some appeared to be Śakras; some appeared
to be flowers; some appeared to be garuḍas; some appeared to be lions; some
appeared to be suns; some appeared to be moons; some appeared to be stars;
some appeared to be vultures; and some appeared to have the bodies of
jackals. Those beings all appeared in the form of the aspect of virtue in which
their minds were engaged as they sat there to listen to the Dharma, and,
noble son, those beings perceived the body of the Tathāgata Ratnagarbha to
be the same as they perceived their own to be.
4.503 “Noble son, the brahmin Samudrareṇu, the principal royal priest, [F.250.a]
saw before him the Tathāgata Ratnagarbha seated on the pericarp of a
thousand-petaled lotus made of the seven jewels. Noble son, all those beings
who were seated, who were standing, who were on the ground, or who
were in the air, each saw the Tathāgata Ratnagarbha in their own way. They
thought, ‘I am seated right in front of the Tathāgata Ratnagarbha, whose
mind knows everything, and he is teaching the Dharma to me alone.’
4.504 “Noble son, the tathāgata arhat samyaksambuddha Ratnagarbha said to
the brahmin Samudrareṇu, ‘Excellent, excellent, great brahmin of great
compassion! You are a compassionate benefactor for countless beings! You
appear in the world like the sun!
4.505 “ ‘It is like this, brahmin—suppose there were a field of flowers, complete
with a variety of colors, a variety of fragrances, a variety of textures, a variety
of petals, a variety of stalks, a variety of roots, and a variety of medicinal
ingredients. Some flowers shine and illuminate a hundred yojanas with their
color and scent, some two hundred yojanas, and some three hundred
yojanas, and similarly some flowers shine and illuminate with their color and
scent the entire world realm of four continents.
4.506 “ ‘And when beings who are blind smell that scent of flowers there, they
become able to see, the deaf are able to hear, and so on, up to and including
those deficient in limbs regain all their limbs. The beings who are afflicted by
the 404 kinds of illness become cured of them all when they smell that scent.
[F.250.b] Those beings who are intoxicated, unconscious, insane, paralyzed,
drowsy, distracted, or who have lost their memory regain all their memory
when they smell the scent of those flowers.
4.507 “ ‘And in the middle of that field371 of flowers there has appeared a white
lotus, firm and solid, made of diamond, with a beryl stalk, gold leaves, an
emerald pericarp, and red pearl filaments, that is 84,000 yojanas tall and
100,000 yojanas wide. And the white lotus’s color shines and its scent
spreads throughout world realms in the ten directions as numerous as the
number of particles in a buddha realm.
4.508 “ ‘Brahmin, in world realms in the ten directions as numerous as the
number of particles in a buddha realm, there are beings who have physical
difficulties, who are afflicted by illness, who are deficient in limbs, who are
intoxicated, unconscious, insane, or sleepy, who have lost their memory, and
who have distracted minds. When those beings see the light of that white
lotus and smell its scent, all their illnesses cease, and they regain their
memory.
4.509 “ ‘And when the white lotus’s light illuminates or its scent reaches the
undestroyed corpses of beings who have recently died in the buddha
realms, their corpses come back to life and get up again. And when they see
their friends and relatives, they all enter a park and there enjoy the five
sensory pleasures. Those who then pass away are reborn in the pure abode
of Brahmā. They then live there for a long time —with an immeasurable
lifespan— [F.251.a] [F.251.b]372 and do not pass away from there to be reborn
anywhere else.
4.510 “ ‘Brahmin, this Mahāyāna assembly is like that field of flowers. Just as, at
the time of sunrise, the flowers open up, blossom, radiate, and illuminate —
some a hundred yojanas high, some a thousand yojanas high—and they
cure many beings of various illnesses, in the same way, the worthy being,
the Tathāgata, the sun-like Buddha has appeared in the world.
4.511 “ ‘Just as those flowers are opened by the light rays of the sunrise, and
they shine, radiate, and illuminate, and beings who are afflicted by various
illnesses are cured, in the same way, worthy being, I have appeared in the
world, bathed beings in the light rays of compassion, opening them,
bringing beings again and again to the practice of the three activities that
generate merit.
4.512 “ ‘You have encouraged countless, innumerable beings to aspire to the
highest, most complete enlightenment, and you have made them practice it
and remain in it. You have brought them to me, and in my presence they
have all chosen buddha realms. Some have chosen pure buddha realms.
Some have chosen impure buddha realms, and I have prophesied that it will
be as they have prayed for.
4.513 “ ‘Some worthy beings have in my presence chosen pure realms and
chosen beings who have pure motivation, have planted good roots, and are
easy to train to be their disciples. Therefore, those bodhisattvas are not called
mahāsattvas. They do not have the activity of a great, excellent person. Great
compassion does not enter their minds and mental activities. [F.252.a]
[F.252.b]373 Those bodhisattvas do not seek enlightenment out of
compassion for all beings. The bodhisattvas who have chosen pure realms
have cast aside compassion. The bodhisattvas who wish for buddha realms
that are bereft of followers of the Śrāvakayāna and of the
 Pratyekabuddhayāna are not excellent in wisdom and motivation. They pray
to attain the complete enlightenment of perfect buddhahood in a buddha
realm without śrāvakas, without pratyekabuddhas, where beings have
planted good roots, where there are no women, where there are no hells,
where there are no animals, and where there is no world of Yama. They pray
to teach only the Mahāyāna to bodhisattvas who have entered the
Mahāyāna, and for there to be no śrāvakas or pratyekabuddhas. They pray to
live for a long time after enlightenment. They pray that they will teach the
Dharma for a long time, for many eons, to those who have pure motivation,
who have planted good roots, and who are easy to train. The bodhisattvas
who pray in that way are not excellent in wisdom and motivation. Those
bodhisattvas are not said to be mahāsattvas.’
4.514 “Then, noble son, the Tathāgata Ratnagarbha extended his hand, and his
five fingers emitted light rays of various colors, of many colors —of many
hundreds of thousands of colors. Those countless, innumerable light rays
went into the ten directions and illuminated the buddha realms. There was a
world realm called Aṅguṣṭhā. There, in the Aṅguṣṭhā world realm, the
lifespan of the people was ten years, they had bad complexion, they were
ugly, [F.253.a] they had bad roots, and their height was that of a thumb.
There was a tathāgata arhat samyaksambuddha named Jyotīrasa. He was
one cubit in height; among the people who were one thumb in size, he was
seven thumbs in size. That tathāgata resided, lived, and remained there,
teaching the Dharma of the three yānas to the fourfold assembly.
4.515 “Noble son, the entire assembly saw that buddha realm, those people, and
that tathāgata, and the tathāgata arhat samyaksambuddha Ratnagarbha
said, ‘The Tathāgata Jyotīrasa first developed the aspiration for the highest,
most complete enlightenment countless, innumerable eons ago in front of
the Tathāgata Ratnacchatrābhyudgatāvabhāsa. He guided many millions of
trillions of beings to aspire to the highest, most complete enlightenment and
made them enter and remain in it. Those beings also made prayers in front of
the Tathāgata Ratnacchatrābhyudgatāvabhāsa, in accordance with their own
wishes. Some chose the array of qualities of a pure buddha realm. Some
chose an impure buddha realm that has the five degeneracies.
4.516 “ ‘There, that mahāsattva encouraged me to aspire to the highest, most
complete enlightenment and made me enter and remain in it. There, in front
of the Tathāgata Ratnacchatrābhyudgatāvabhāsa, I made the prayer to attain
the complete enlightenment of perfect buddhahood in a buddha realm that
has the array of qualities of the five degeneracies. [F.253.b] That tathāgata
congratulated me and gave me the prophecy of the highest, most complete
enlightenment.
4.517 “ ‘The worthy being who was the kalyāṇamitra who made me aspire to
enlightenment made a prayer in which he chose a world where the five
degeneracies are powerful, in an afflicted buddha realm during a kaliyuga,
and he chose as his disciples those whose minds are burning, who have
committed the bad actions with immediate results at death, who are engaged
in bad roots, and who are in despair within the wilderness of saṃsāra. The
bhagavat buddhas who reside, live, and remain in the various, countless,
innumerable worlds in the ten directions sent their emissaries to convey
their congratulations and gave him the name Mahākaruṇāvairocana-
saumya.374 My kalyāṇamitra and benefactor, the bodhisattva mahāsattva
Mahākaruṇāvairocanasaumya, is now in the world realm Aṅguṣṭhā, where
not long ago he attained complete enlightenment among the thumb-sized
people. Being a cubit in height among those thumb-sized people, that
tathāgata has turned the Dharma wheel that possesses the Dharma for those
people who have a lifespan of ten years.
4.518 “ ‘When he attained enlightenment, the buddha bhagavats whom he first
encouraged to aspire to the highest, most complete enlightenment and made
enter and remain in that aspiration, who then dwelled, lived, and remained
in countless, innumerable buddha realms in the ten directions, sent him
emissaries to make offerings to him. [F.254.a] The buddha bhagavats whom
he first introduced to the perfection of generosity, and so on, up to and
including the perfection of wisdom, and whom he caused to enter and remain
in the perfection of wisdom, remembering what he had done, sent flowers to
that tathāgata.
4.519 “ ‘Brahmin, see how those bhagavat buddhas carry out the deeds of a
buddha in pure buddha realms where beings have long lives and pure
motivation and live happily. See how the Tathāgata Jyotīrasa made a special
prayer and chose to attain buddhahood in a very bad buddha realm with the
five degeneracies, in which he would perfectly accomplish the activity of a
buddha, teach the Dharma without leaving aside śrāvakas and
pratyekabuddhas, have a short life, and be among beings who have planted
bad roots and committed the bad actions with immediate results at death.
4.520 “ ‘Likewise, worthy being, you have outshone this entire assembly of
bodhisattvas and you have made the most outstanding prayer in which you
chose a very bad buddha realm with the five degeneracies. You have done so
for your disciples, beings who have committed the bad actions with
immediate results at death, and so on, up to and including those who have
created bad roots.
4.521 “ ‘The bodhisattvas chose pure buddha realms that have no hells, no
animals, no śrāvakas, and no pratyekabuddhas, and they chose disciples
who have planted good roots, have pure motivation, and are well
 disciplined. Those beings are said to be like the flowers. Those who
accomplish the activity of a buddha among beings who have planted good
roots and are well disciplined are not bodhisattva375 mahāsattvas like the
white lotus.
4.522 “ ‘Brahmin, there are four cases of laziness of bodhisattvas. What are these
four? Praying for a pure buddha realm; praying to accomplish the activity of
a buddha among beings with pure thoughts; [F.254.b] praying that after
enlightenment they will not teach the Śrāvakayāna or the
Pratyekabuddhayāna; and praying that after enlightenment they will have a
long life. These are the four cases of laziness of bodhisattvas. Thereby they
are said to be bodhisattvas who are like flowers, not like the white lotus; they
are not said to be mahāsattvas. An example of this, brahmin, is this assembly
of bodhisattvas —except for Vāyuviṣṇu, because he chose an impure buddha
realm and chose beings disturbed by the kleśas who are guidable —as well
as some noble sons of the Bhadraka eon.
4.523 “ ‘There are four cases of applied diligence of bodhisattva mahāsattvas.
What are these four? Praying for an impure buddha realm; praying to
accomplish the activity of a buddha among beings with impure thoughts;
praying that after enlightenment they will teach the Śrāvakayāna and
Pratyekabuddhayāna; and praying that after enlightenment they will not
have a very long or a very short but a medium-length life. These are the four
cases of applied diligence of bodhisattva mahāsattvas. Thereby those
bodhisattvas are said to be like the white lotus and not like flowers; those
bodhisattvas are said to be mahāsattvas. An example of this is you, brahmin,
who now amid countless, innumerable bodhisattvas have received an
excellent prophecy in front of a tathāgata; you have appeared as a white
lotus of compassion because of the power of your prayer.
4.524 “ ‘When you spoke with great compassion, choosing as your disciples
those who have committed the bad actions with immediate results at death,
and so on, up to and including those who engaged in bad roots, and when you
chose a buddha realm in which the five degeneracies are strong, [F.255.a] the
bhagavat buddhas in the ten directions, as numerous as the number of
particles in a buddha realm, congratulated you, worthy being, and sent
emissaries to you and gave you the name Mahākāruṇika. This entire
assembly engaged in making offerings to you.
4.525 “ ‘You, Mahākāruṇika—after an incalculable eon has passed, in which
there are as many years as there are grains of sand in the Ganges River,
during a second such incalculable eon, in which there are as many years as
there are grains of sand in the Ganges River; in the great Bhadraka eon; in
the Sahā realm, when the lifespan of beings is 120 years; in a buddha realm
with much old age, death, and so forth; in a world of darkness; in a world
 filled with beings without a guide, who have not planted good roots, who
are lost on a bad path, who are in great despair, who have committed the
acts with immediate results at death, who malign the noble ones, who reject
the good Dharma, who have committed the root downfalls, and so on, as
previously described—will be a tathāgata who has wisdom and virtuous
conduct, and so on, up to and including a buddha bhagavat, who has reversed
the wheel of existence, who has turned the wheel of the Dharma, who has
repelled the māra of power and the māra of kleśas, whose fame will resound
through the endless, infinite buddha realms in the ten directions, and
around whom there will be a great gathering of disciples, that is, of 1,250
bhikṣus. And just as you prayed, you will completely accomplish such all-
encompassing activity of a buddha during a period of forty-five years.
4.526 “ ‘Just as this great king Amṛtaśuddha376 will become Amitābha and
accomplish the activity of a buddha over countless eons, at that time,
Mahākāruṇika, [F.255.b] in the great Bhadraka eon, in the Sahā realm, when
the lifespan of beings is 120 years, you will be a tathāgata named Śākyamuni
and in forty-five years will accomplish such complete activity of a buddha.
Worthy being, when you have passed into the highest parinirvāṇa, your
good Dharma will remain for a thousand years. Worthy being, when your
good Dharma has come to an end, the relics from your body will, just as you
have prayed, accomplish such manifold activity of a buddha. Just as you
yourself have prayed, you will thus guide beings for a long time, as
previously described.’
4.527 “Noble son, at that time Brahmā Ketapuri377 said, ‘Worthy being, while
you perform bodhisattva conduct throughout countless eons, may I attend
upon you as a permanent attendant, as an assistant who is kindly at your
service. When you are in your last life, may I be your father.378 Worthy being,
when you have attained enlightenment, may I be your supreme patron, and
may you give me the prophecy of my attainment of the highest, most
complete enlightenment.’
4.528 “Also at that time there was a sea goddess named Vinītabuddhi who said,
‘While you perform bodhisattva conduct throughout countless eons, and so
on, up to and including when you are in your last life, may I be your mother.379
Mahākāruṇika, when you have attained enlightenment, may you give me
the prophecy of my attainment of the highest, most complete
enlightenment.’
4.529 “There was a goddess named Varuṇacāritranakṣatrā380 who said, ‘While
you perform bodhisattva conduct throughout countless eons, and so on, up to
and including when you are in your last life, may I be your wet nurse.381
 Mahākāruṇika, when you have attained enlightenment, [F.256.a] may you
give me the prophecy of my attainment of the highest, most complete
enlightenment.’
4.530 “A śakra382 named Sanema and another śakra named Pāracintin both said,
‘Dear Mahākāruṇika, may we too, and so on, up to and including when you
have attained enlightenment, be your disciples, one with wisdom and one
with miraculous powers.’383
4.531 “Also, another śakra named Cāritracaraṇasudarśayūthika said,
‘Mahākāruṇika, may I, and so on, up to and including when you are in your last
life, be your son.’384
4.532 “Also, a mountain goddess named Saurabhyākiṃśukā said,
385
‘Mahākāruṇika, may I be your wife in those lifetimes, and when you have
attained enlightenment, may you give me the prophecy of my attainment of
the highest, most complete enlightenment.’
4.533 “Also, a lord of the asuras named Kaduścara said, ‘Mahākāruṇika, while
you, worthy being, perform bodhisattva conduct throughout countless eons,
may I attend upon you as a servant, as an assistant who is kindly at your
service. When you are in your last life, may I be your attendant.386 Worthy
being, when you have attained enlightenment, may I supplicate you to turn
the Dharma wheel that possesses the Dharma teaching. When you have
taught the Dharma, may I be the first to practice it and attain a result. May I
drink the elixir of the Dharma. May I obtain the medicine 387 of deathlessness.
May I attain arhathood in order to eliminate all kleśas.’
4.534 “In the same way, devas, nāgas, and asuras as numerous as the grains of
sand in the Ganges River prayed to become followers of Mahākāruṇika and
were established as his disciples. [F.256.b]
4.535 “There was an ājīvika named Saṃjñāvikaraṇabhīṣma388 who said, ‘Dear
great brahmin, I will be an assistant who provides much service. Throughout
countless eons may I always be your kinsman who supports your fruitful
conduct. May I always come before you in order to ask for things. May I ask
you for your bed, your seat, your clothing, your elephant, your horse, your
chariot, your village, your town, your city, your family, your son, your
daughter, your flesh, your blood, your skin, your bones, your hands, your
legs, your tongue, your ears, your nose, your eyes, and your head. Great
brahmin, may I thus be an assistant to you in the perfection of generosity,
and so on, up to and including an assistant to you in the perfection of wisdom.
Great brahmin, may I thus be an assistant to you in the six perfections as you
perform bodhisattva conduct. When you have attained enlightenment, may I
be your disciple. May I learn the 80,000 collections of Dharma teachings. May
 I subsequently become one who teaches the Dharma. And may you give me
the prophecy of my attainment of the highest, most complete
enlightenment.’
4.536 “Noble son, the brahmin Mahākāruṇika heard that, and he bowed down
the five points of his body to the feet of the Tathāgata Ratnagarbha, called
over the ājīvika Saṃjñāvikaraṇabhīṣma, and said to him, ‘Worthy being, it is
excellent, excellent that you will be my assistant for unsurpassable conduct.
For countless, innumerable thousands of trillions of lifetimes, whenever you
come to me to ask for something, may I give it to you with a serene mind,
and may you never accrue demerit.’
4.537 “Noble son, the bodhisattva [F.257.a] mahāsattva Mahākāruṇika then said
in front of the Tathāgata Ratnagarbha, ‘Bhadanta Bhagavat, during
countless, innumerable hundreds of millions of trillions of eons, while I am
practicing in order to attain the highest, most complete enlightenment, if a
beggar comes before me and asks me for food, whether with pleasant words,
harsh words, offensive words, or clear words, Bhadanta Bhagavat, if I
become angry with that beggar for even an instant, or if I give through the
desire to acquire the results of generosity, then I will have broken my
promise to the bhagavat buddhas who reside, live, and remain in countless,
innumerable realms in the ten directions, teaching the Dharma—may I then
not attain the complete enlightenment of perfect buddhahood. Bhadanta
Bhagavat, if I give a gift without a serene mind389 to a petitioner, the
recipient will lose his trust. May there be no impediment to good qualities. If
there is only a hair tip’s worth of impediment, then I will have broken my
promise to the bhagavat buddhas. If there is even a hair tip’s worth of
impediment to the recipient’s good qualities, then may I be destined for the
Avīci hell.
4.538 “ ‘As it is for food, so it is for clothes, and so forth, until those beggars who
ask for my head, whether they ask for my head with pleasant words, harsh
words, offensive words, or clear words. If, [F.257.b] Bhadanta Bhagavat, I
become angry with that beggar for even an instant of mind, if I give rise to a
mind that is not serene, or if I give my head away with the desire for the
ripened results of generosity, I will have broken my promise to the bhagavat
buddhas, and so may I then become destined for the Avīci hell. As it is for
the abandonment of generosity, so it should be said for the abandonment of
good conduct, and so on, up to and including the abandonment of wisdom.’
4.539 “Then, noble son, the Tathāgata Ratnagarbha congratulated the
bodhisattva mahāsattva Mahākāruṇika: ‘Worthy being, it is excellent,
excellent that you, worthy being, have made this prayer with a mind based
on great compassion!’
4.540 “Noble son, the entire assembly, and the world with its devas,
gandharvas, humans, and asuras, placed their palms together and
congratulated him: ‘Worthy being, it is excellent, excellent that you, worthy
being, have made a prayer with a mind based on great compassion! You will
bring contentment to beings through the six conducive qualities!’
4.541 “Noble son, just as the bodhisattva ājīvika Saṃjñāvikaraṇabhīṣma had
prayed to be a recipient of Mahākāruṇika’s generosity, 84,000 other beings
made the same prayer.
4.542 “Noble son, the bodhisattva mahāsattva Mahākāruṇika heard the 84,000
beings make the same prayer that the ājīvika Saṃjñāvikaraṇabhīṣma had
made. Then Mahākāruṇika, with great joy and happiness, placed his palms
together and, looking at the entire assembly, [F.258.a] said with great joy,
‘Aho! It is wonderful that, at the time when there is a famine of the Dharma—
when it has ceased to be, when there is the conflict of great kleśas, in the
kaliyuga when the five degeneracies are prevalent, when the world has no
guide —that I will be a leader, a maker of light, a lamp, one who shows the
way to those who are uncared for, to those who are in the dark, and that,
through having developed my aspiration for enlightenment for the first time
in this way, I have gained companions in the unsurpassable conduct of
enlightenment, who in my future lives will take my head, who will take my
eyes, ears, nose, tongue, hands, legs, skin, bones, blood, and so on, up to and
including food.’
4.543 “Noble son, the bodhisattva mahāsattva Mahākāruṇika sat before the
Tathāgata Ratnagarbha and said, ‘Bhadanta Bhagavat, in my future lives,
during countless, innumerable trillions of eons, until I reach enlightenment,
during that time, whenever someone comes before me asking either for food
or for drink, and so on, up to and including my head,390 may they receive it.
Even if it is only as much as a hair tip’s worth, may they receive it from my
hand, until enlightenment. And if, Bhadanta Bhagavat, after having attained
the highest, most complete enlightenment, I do not liberate those beings
from saṃsāra, or I do not give them prophecies through the Śrāvakayāna,
the Pratyekabuddhayāna, or the Mahāyāna, then I will have broken my
promise to the bhagavat buddhas who now reside, live, and remain,
teaching the Dharma, in the realms in the ten directions. [F.258.b] May I then
not attain the complete enlightenment of unsurpassable, perfect
buddhahood.’
4.544 “Noble son, the Tathāgata Ratnagarbha congratulated the bodhisattva
mahāsattva Mahākāruṇika: ‘Worthy being, it is excellent, excellent that your
prayer for the conduct of enlightenment is such! It is just like the prayer for
bodhisattva conduct made by the Tathāgata Meruśikhariṃdhara,391 when he
first developed the aspiration for enlightenment in the presence of the
 Tathāgata Lokeśvarajyotiṣa, and just as he had prayed, he performed such
bodhisattva conduct. After far more eons than there are grains of sand in the
Ganges River, that worthy being attained the highest, most complete
enlightenment of perfect buddhahood in the eastern direction from here,
beyond a trillion buddha realms, in the world realm Jvālapratisaṃkhyā,
where the lifespan is a hundred years. He became a tathāgata arhat
samyaksambuddha, and so on, up to and including a bhagavat buddha, named
Jñānakusumavirajasamucchrayabodhīśvara. He accomplished the activity of
a buddha for forty-five years and then entered the state of nirvāṇa without
any remaining aggregates.
4.545 “ ‘Mahākāruṇika, after Jñānakusumavirajasamucchrayabodhīśvara passed
into parinirvāṇa, the true Dharma remained for a thousand years. The true
Dharma then having come to an end, the external image of the Dharma
remained for a thousand years. Mahākāruṇika, after the Tathāgata Jñāna-
kusumavirajasamucchrayabodhīśvara passed into parinirvāṇa, when the
true Dharma and the external image of the Dharma remained, there were
bhikṣus and bhikṣuṇīs who had incorrect conduct, bad qualities, and
adverse conduct; [F.259.a] who shamelessly stole wealth from stūpas; who
appropriated offerings to the Dharma; who mixed with shameless people;
and who appropriated the clothing, food, beds, seats, medicine, and
necessities from the saṅghas in the four directions or from their own saṅgha
as an individual’s property, either for their own use or to give them to
householders.
4.546 “ ‘However, Mahākāruṇika, everyone had been successively prophesied
through the three yānas by the Tathāgata Jñānakusumavirajasamucchraya-
bodhīśvara. Mahākāruṇika, all those who wore the red or orange robes in
that bhagavat’s order had been prophesied to progress irreversibly in the
three yānas. Even those bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās who
had previously committed the root downfalls were prophesied to be
irreversible along the three yānas, because of the ripening of the good roots
of perceiving that tathāgata as their teacher.’
4.547 “Furthermore, noble son, the bodhisattva mahāsattva Mahākāruṇika said
in front of the Tathāgata Ratnagarbha, ‘Bhadanta Bhagavat, my prayer is like
this: For as long as I am practicing the conduct that leads to the highest
enlightenment, may I enjoin beings to the perfection of generosity, make
them enter it and be established in it, and so on, up to and including the
perfection of wisdom. May I enjoin them to good actions even as small as a
hair tip. [F.259.b] If, as I am practicing the conduct of enlightenment, I do not
establish those beings in the irreversible stage along the three yānas —even
just a single being —then I will have broken my promise to the bhagavat
 buddhas who reside, live, and remain in countless, innumerable realms in
the ten directions, teaching the Dharma. May I then not attain the complete
enlightenment of unsurpassable, perfect buddhahood.
4.548 “ ‘Bhadanta Bhagavat, when I have attained unsurpassable wisdom, those
beings who are clothed in the red or orange 392 robes in my teaching, if they
have committed root downfalls, have adopted bad views, or are mistaken
about the Three Jewels and have committed transgressions, when they even
for an instant have perceived me as their teacher or respected me, or
respected the Dharma or the saṅgha,393 then, Bhadanta Bhagavat, if I do not
give them the prophecy of irreversibility through the three yānas —even if I
were to leave out a single being —then I will have broken my promise to the
bhagavat buddhas. May I then not attain the complete enlightenment of
unsurpassable, perfect buddhahood.
4.549 “ ‘Bhadanta Bhagavat, when I have attained enlightenment, may devas
and humans respect, worship, honor, and make offerings to my red and
orange robes. When they see orange robes about my neck, may they attain
irreversibility in the three yānas. May those beings, even poor yakṣas or the
beings in Yama’s realm,394 who have no food or drink, who are hungry and
thirsty, [F.260.a] who long for even just four finger-widths of an orange
dharma robe, all obtain excellent food and drink and have their wishes
fulfilled.
4.550 “ ‘May those beings who are frequently hostile and vengeful toward each
other and go to war with each other—whether devas, yakṣas, rākṣasas,
nāgas, asuras, garuḍas, kinnaras, mahoragas, kumbhāṇḍas, piśācas, or
humans —become compassionate, gentle, forgiving, and skillful when they
remember my orange Dharma robes.
4.551 “ ‘When beings who, in the midst of battles, arguments, wars, and
fighting, obtain a piece of an orange robe in order to protect it, make
offerings to it, and honor it, may those beings always be victorious, may they
never make a mistake and never be injured, and may they have the good
fortune to be freed from battles, arguments, wars, and fighting.
4.552 “ ‘Bhadanta Bhagavat, if my red and orange robes do not have these five
noble qualities, then I will have broken my promise to the bhagavat
buddhas. May I then not be able to accomplish the entire activity of a
buddha, may I forget the Dharma, and may I not be able to overcome
opposing tīrthikas.
4.553 “ ‘Bhadanta Bhagavat, those beings who, after I have attained complete
enlightenment [F.260.b] and until my passing into parinirvāṇa, pay homage
to me, saying the words “Homage to the Tathāgata Śākyamuni,” will have
all their karmic obscurations extinguished, and in the end will enter
parinirvāṇa through the unsurpassable parinirvāṇa of the Buddha.’
4.554 “Then, noble son, the Tathāgata Ratnagarbha extended his right hand,
stroked the head of the bodhisattva mahāsattva Mahākāruṇika with the
palm of his hand, and said, ‘Excellent, worthy being, excellent! This prayer of
yours is virtuous, good, and well considered! Thus, worthy being, through
those five noble qualities, your red and orange robes will be of sustenance to
beings!’
4.555 “Dear noble son, the bodhisattva mahāsattva Mahākāruṇika was filled
with joy to receive that prophecy and congratulations, and because of his
faith, because of being covered by the meritorious, long fingers of the
Tathāgata, because of the touch of the soft, youthful palm of his hand, he
became transformed into a youth with the appearance of a twenty-year-old.
4.556 “Moreover, noble son, the entire assembly, along with the devas,
gandharvas, humans, and asuras, applied themselves to making offerings to
the bodhisattva mahāsattva395 Mahākāruṇika. They made offerings of
flowers and music to the bodhisattva mahāsattva Mahākāruṇika, praised
him with various eulogies and verses, and remained there with palms placed
together in homage.”

4.557 That concludes “The Prophecies to the Bodhisattvas,” which is the fourth chapter of the
Mahāyāna sūtra titled The White Lotus of Compassion. [B13]
5. Chapter 5

THE PRACTICE OF GENEROSITY

5.1 “Noble son, the bodhisattva mahāsattva Mahākāruṇika bowed down the five
points of his body to the feet of the Tathāgata Ratnagarbha. He then sat
down in front of the Tathāgata Ratnagarbha [F.261.a] and respectfully
addressed this question to the Tathāgata Ratnagarbha: ‘Bhadanta Bhagavat,
you have taught the path of bodhisattvas, the Dharma discourse on the
entranceway instruction to samādhi and the entranceway to the purity of
accumulations. Bhadanta Bhagavat, how much have you taught of the path
of bodhisattvas, the Dharma discourse on the entranceway instruction to
samādhi and the entranceway to the purity of accumulations? Bhadanta
Bhagavat, what is the complete extent of the teaching on samādhi
entranceways and the Dharma discourse on pure accumulations? Bhadanta
Bhagavat, how should a noble son or noble daughter remain within your
teaching? In what way should they be adorned by the teaching on samādhi
entranceways?’
5.2 “Then, noble son, the tathāgata arhat samyaksambuddha Ratnagarbha
said to the bodhisattva mahāsattva Mahākāruṇika, ‘Excellent,
Mahākāruṇika, excellent! Your questions are good, your eloquence is
virtuous. Mahākāruṇika, that you wish to ask the Tathāgata about this
subject greatly benefits and is useful for countless, innumerable beings.396
Therefore, Mahākāruṇika, listen well and remember, for I shall explain.
5.3 “ ‘Mahākāruṇika, for bodhisattva mahāsattvas there is the samādhi called
heroic course. The bodhisattva who remains in that samādhi is one who enters
all samādhis. [F.261.b] There is the samādhi called jewel seal, whereby all
samādhis are sealed. There is the samādhi called lion’s play, abiding in which
one can play with all samādhis. There is the samādhi called good moon,
through which one illuminates all samādhis. There is the samādhi called crest
of the moon’s victory banner, through which one holds the victory banner of all
samādhis. There is the samādhi called elevated above all phenomena, through
which one realizes all samādhis.397 There is the samādhi called beholding the
seal, through which one beholds the crown of the head of all samādhis. There
is the vanishing into the essence of phenomena samādhi, through which the
bodhisattva rests in the essence of phenomena. There is the crest of the victory
banner of certainty samādhi, through which one holds the victory banner of all
samādhis. There is the vajra samādhi, through which one does not
distinguish between any samādhis. There is the seal of entering the Dharma
samādhi, through which one seals all Dharma teachings. There is the being
well-established as the king of samādhis samādhi, through which one becomes
established as the king of all samādhis. There is the radiating light rays
samādhi, through which one radiates light rays onto all samādhis. There is
the diligence of strength samādhi, through which there is strength and
diligence in all samādhis. There is the fully ascended samādhi, through which
one ascends in all samādhis. There is the revealing the meaning of words
samādhi, through which one enters into the words for all samādhis. There is
the entering appellations samādhi, through which one enters into the names
for all samādhis. There is the looking into the directions samādhi, through which
one looks into all samādhis. [F.262.a] There is the differentiating all phenomena
samādhi, through which one penetrates the differentiation of all phenomena.
There is the retaining the seal samādhi, through which one possesses the seals
of all samādhis. There is the separation from all phenomena samādhi, through
which one enters the true nature of that separation within all samādhis.
There is the never forgetting samādhi, through which one never forgets any
samādhis. There is the not wavering from any Dharma samādhi, through which
one remains unwavering within all samādhis. There is the seal of the ocean
gathering all phenomena samādhi, through which all samādhis are united and
gathered. There is the absence of conceit concerning any phenomena samādhi,
through which one has no conceit concerning the arising and entry into any
samādhi. There is the pervasion of space samādhi, through which one
pervades, like space, all samādhis.398 There is the uninterrupted continuity of all
phenomena samādhi, through which there is the uninterrupted continuity of
all samādhis. There is the vajra maṇḍala samādhi, through which one
possesses the maṇḍala of all samādhis. There is the one flavor of all phenomena
samādhi, through which one has the vital essence of all samādhis. There is
the victory of jewels399 samādhi, through which there is the elimination of all
afflictions concerning requisites. There is the birthlessness of all phenomena
samādhi, which reveals the birthlessness and noncessation of all
phenomena. There is the illumination samādhi, through which there is the
appearance, brightening, and illumination of all samādhis. There is the
noncessation of all phenomena samādhi, which divides all samādhis. There is the
no seeking samādhi, through which one never seeks the qualities of samādhi
in all samādhis. [F.262.b] There is the no dependence upon a basis400 samādhi,
through which one never sees the presence of phenomena within all
samādhis. There is the same as space samādhi, through which one sees that all
samādhis have no essence and have the nature of space. There is the no mind
samādhi, through which there is the elimination of mind and mental events
in all samādhis. There is the limitless form samādhi, through which all forms
are illuminated. There is the stainless lamp samādhi, through which there is
the brightness of a lamp in all samādhis. There is the infinity of all phenomena
samādhi, through which there is revealed infinite wisdom in all samādhis.
There is the lightning flash samādhi, through which there is revealed infinite
knowledge 401 of all samādhis. There is the illuminating all samādhi, through
which is revealed the entrance to illumination in all samādhis. There is the
entirety of elements samādhi, through which there is revealed the way to know
infinite samādhis. There is the samādhi of sublime purity402 samādhi, through
which there is the attainment of emptiness among the qualities of samādhis.
There is the brightness of Meru samādhi, through which is revealed the nullity
in all phenomena. There is the stainless light samādhi, through which stains
are eliminated from all samādhis. There is the distinguishing all phenomena
samādhi, which reveals the uniqueness of all samādhis. There is the giving
joy samādhi, through which there is the attainment of joy in all samādhis.
There is the enjoyment of the nature of all phenomena samādhi, which reveals the
absence of an object of a perceived nature in all samādhis. There is the
lightning flash samādhi, which reveals the imperishability403 of all samādhis.
[F.263.a] There is the purity of being undistracted by all phenomena samādhi,
which reveals the spotless knowledge of all samādhis. There is the
imperishable samādhi, which reveals that all samādhis are neither perishable
nor imperishable. There is the purity of the inconceivability of all phenomena
samādhi, which reveals all phenomena to be like illusions. There is the
radiant samādhi, through which wisdom shines in all samādhis. There is the
unending samādhi, which reveals all samādhis to never perish or cease. There
is the unwavering samādhi, through which one does not waver, does not
shake, and does not dissipate in the midst of all phenomena. There is the
increase samādhi, through which one sees the increase of what is known
within all meditative states and all samādhis. There is the lamp of the sun
samādhi, which opens the doorways of light rays in all samādhis. There is
the stainless moon samādhi, which illuminates all samādhis. There is the pure
light samādhi, through which there is the attainment of the four kinds of
knowledge within each samādhi. There is the both action and nonaction
samādhi, through which one does the activity that is both action and
nonaction404 and one also truly sees the summit405 of wisdom. There is the
vajra-like samādhi, through which one differentiates all phenomena, but
without seeing that which is differentiated. There is the stable mind samādhi,
through which the mind does not waver, does not shake, does not cause
appearances, is unharmed, and in which one does not think, “This is the
mind.” There is the complete light samādhi, through which one sees light in all
samādhis. There is the perfect stability samādhi, through which one remains in
perfect stability in all samādhis. [F.263.b] There is the heap of jewels samādhi,
through which one sees a radiance 406 like that of a heap of jewels in all
samādhis. There is the excellent seal of phenomena samādhi, which seals all
samādhis, and because of the equality of all phenomena, one does not see
any phenomenon that does not have that equality. There is the eliminating joy
samādhi, which eliminates joy toward all phenomena. There is the lamp of the
Dharma samādhi, through which unequaled words 407 for all phenomena are
attained. There is the devoid of letters samādhi, through which there is no
conception of a single letter regarding all phenomena. There is the cutting
through fixation samādhi, through which fixation on all phenomena is cut
through. There is the changeless samādhi, through which there is no
conception of change regarding all phenomena. There is the pure nature
samādhi, through which there is no conception of benefiting in phenomena.
There is the moving without location samādhi, through which there is no
conception of a location regarding all phenomena. There is the absence of
darkness samādhi, through which, without seeing the practice of any
samādhi, darkness is completely transcended. There is the aggregation of all
good qualities samādhi, through which one abandons accumulation regarding
phenomena. There is the stability without mind samādhi, through which there
is no conception of mind regarding all phenomena. There is the aspects of
enlightenment samādhi, through which there is the realization of all
phenomena. There is the emanation of mindfulness samādhi, through which
there is the attainment of countless types of confidence in relation to all
phenomena. There is the pure knowledge of what is done samādhi, through
which there is the realization of equality and inequality in all phenomena.
[F.264.a] There is the summit of wisdom samādhi, through which there is the
transcendence of all three realms. There is the cutting through by knowledge
samādhi, through which one sees the cutting through of all phenomena.
There is the emanation of wisdom samādhi, through which there is the
attainment of the emanation of the forms of all phenomena. There is the
absence of location samādhi, through which one sees that there is no location
within all phenomena. There is the single arrangement samādhi, through
which one does not see any phenomenon as dual. There is the bringing about
the aspects samādhi, through which one sees the bringing about of the
aspects of all phenomena. There is the elimination of the entire foundation of
existence samādhi, through which one enters the wisdom that has insight into
all phenomena, without any acquisition of whatever has been entered
into.408 There is the engaging in signs and sounds samādhi, through which one
penetrates into all signs and sounds. There is the freedom from the syllables of
speech samādhi, through which one sees all phenomena as free from
syllables. There is the possession of the lamp of wisdom samādhi, through which
one shines with radiance and illuminates all samādhis. There is the arising of
the qualities of supreme wisdom samādhi, which reveals the quality of purity in
all phenomena. There is the characteristic of non-cognition samādhi, through
which one sees all phenomena without cognizing them. There is the total
supremacy samādhi, through which there is supremacy in every way
regarding all phenomena and all samādhis. There is the complete elimination of
all suffering samādhi, [F.264.b] through which one does not perceive
dependency regarding all phenomena. There is the unceasing activity
samādhi, through which one does not perceive cessation regarding all
phenomena. There is the foundation of retention samādhi, through which one
retains all samādhis and all phenomena and there is no perception of right
and wrong. There is the abatement of the prevention of cessation samādhi,
through which one does not perceive that which is favorable or contrary in
all phenomena. There is the stainless light samādhi, through which one does
not perceive freedom from the stains of the composite in all samādhis. There
is the acquisition of essence samādhi, through which one does not perceive the
absence of essence in all phenomena. There is the stainless full moon samādhi,
through which one is completely full of qualities in all samādhis. There is the
great arrangement samādhi, through which one has a great arrangement in all
samādhis. There is the division of all lights samādhi, through which wisdom
illuminates all phenomena. There is the equal illumination of samādhis samādhi,
through which there is the attainment of one-pointedness in all samādhis.
There is the gathering of all absence of kleśas and possession of kleśas samādhi409,
through which there is no kleśa toward any phenomenon. There is the abode
of air samādhi, through which no basis is created regarding all phenomena.
There is the abiding in the true nature without mind samādhi, through which
there is no deviation from the true nature in all phenomena. There is the
elimination of all faults of the body samādhi, through which there is no
perception of an existing body regarding all phenomena. There is the
destruction of all faults of the speech that becomes like space samādhi, through
which the bodhisattva does not perceive the activity of speech regarding all
phenomena. [F.265.a] The bodhisattva who remains in the liberation and
stainlessness in space-like nonattachment samādhi attains space-like
nonattachment toward all phenomena.410
5.4 “ ‘Those are the entrances to samādhis that I taught to the bodhisattva
mahāsattvas who have entered the Mahāyāna.
5.5 “ ‘What is the Dharma teaching that includes the entranceways to the pure
accumulations of the bodhisattva mahāsattvas?
5.6 “ ‘The bodhisattvas’ accumulation of generosity results in the ripening of
all beings.
5.7 “ ‘The bodhisattvas’ accumulation of correct conduct results in the
fulfillment of all prayers.
5.8 “ ‘The bodhisattvas’ accumulation of patience results in the fulfillment of
the signs and indications of a great being.
5.9 “ ‘The bodhisattvas’ accumulation of diligence results in the fulfillment of
all necessary activities.
5.10 “ ‘The bodhisattvas’ accumulation of meditation results in having a noble
mind.
5.11 “ ‘The bodhisattvas’ accumulation of wisdom results in the full
comprehension of all kleśas.
5.12 “ ‘The bodhisattvas’ accumulation of learning results in unimpeded
confident eloquence.
5.13 “ ‘The bodhisattvas’ accumulation of merit results in taking care of all
beings.
5.14 “ ‘The bodhisattvas’ accumulation of knowledge results in having
unimpeded knowledge.
5.15 “ ‘The bodhisattvas’ accumulation of śamatha results in having a capable
mind.
5.16 “ ‘The bodhisattvas’ accumulation of vipaśyanā results in being free of
doubt.
5.17 “ ‘The bodhisattvas’ accumulation of kindness results in having a mind
without hostility.
5.18 “ ‘The bodhisattvas’ accumulation of compassion [F.265.b] results in never
being weary in ripening beings.
5.19 “ ‘The bodhisattvas’ accumulation of rejoicing results in delight and
rejoicing in those who like the Dharma.
5.20 “ ‘The bodhisattvas’ accumulation of impartiality results in the
abandonment of preference and aversion.
5.21 “ ‘The bodhisattvas’ accumulation of listening to the Dharma results in the
abandonment of obscurations.
5.22 “ ‘The bodhisattvas’ accumulation of renunciation results in letting go of
all possessions.
5.23 “ ‘The bodhisattvas’ accumulation of living in solitude results in not losing
the good karma that has been created.
5.24 “ ‘The bodhisattvas’ accumulation of recollection results in the attainment
of retention.
5.25 “ ‘The bodhisattvas’ accumulation of comprehension results in
discernment through the intellect.
5.26 “ ‘The bodhisattvas’ accumulation of realization results in the realization
of meaning.
5.27 “ ‘The bodhisattvas’ accumulation of the application of mindfulness
results in awareness of the body, sensations, mind, and phenomena.
5.28 “ ‘The bodhisattvas’ accumulation of right abandonment results in the
abandonment of all negative qualities and the cultivation of all good
qualities.
5.29 “ ‘The bodhisattvas’ accumulation of the bases of miraculous powers
results in being light in body and mind.
5.30 “ ‘The bodhisattvas’ accumulation of the powers results in the perfection
of the powers of all beings.
5.31 “ ‘The bodhisattvas’ accumulation of the strengths results in the defeat of
all the kleśas.
5.32 “ ‘The bodhisattvas’ accumulation of the factors for enlightenment results
in the realization of the nature of phenomena.
5.33 “ ‘The bodhisattvas’ accumulation of the path results in the transcendence
from all bad paths. [F.266.a]
5.34 “ ‘The bodhisattvas’ accumulation of truth results in moving away from all
bad qualities and attaining rebirth in the higher existences.
5.35 “ ‘The bodhisattvas’ accumulation of analytical knowledge results in
cutting through the doubts of all beings.
5.36 “ ‘The bodhisattvas’ accumulation of recourses results in having
knowledge that is not dependent on others.
5.37 “ ‘The bodhisattvas’ accumulation of kalyāṇamitras results in being a
entranceway to all virtues.
5.38 “ ‘The bodhisattvas’ accumulation of intention results in not breaking
one’s promises to the entire world.
5.39 “ ‘The bodhisattvas’ accumulation of application results in carrying
through all accumulations.
5.40 “ ‘The bodhisattvas’ accumulation of resolute motivation results in
reaching excellence.
5.41 “ ‘The bodhisattvas’ accumulation of seclusion results in the practice of
the Dharma as has been heard.
5.42 “ ‘The bodhisattvas’ accumulation of the activities that gather beings
results in the ripening of all beings.
5.43 “ ‘The bodhisattvas’ accumulation of maintaining the good Dharma results
in the lineage of the Three Jewels being unbroken.
5.44 “ ‘The bodhisattvas’ accumulation of skillfulness in knowing the practices
of dedication results in the purification of a buddha realm.
5.45 “ ‘The bodhisattvas’ accumulation of skillful methods results in fulfilling
the wisdom of an omniscient one.
5.46 “ ‘That, noble son, is the Dharma teaching that includes the entrances to
the pure accumulations of the bodhisattvas.’
5.47 “Then, noble son, the Tathāgata Ratnagarbha looked at the assembly of
bodhisattvas and addressed the bodhisattva mahāsattva Mahākāruṇika,
[F.266.b] saying, ‘Mahākāruṇika, what is the nature of the adornment of
fearlessness that adorns a bodhisattva mahāsattva who perfects patience?
The efforts of the bodhisattva mahāsattva who sees the ultimate truth are
fixed upon what is beneficial and are without fixation upon the entire three
realms or upon any being. That quality of a practitioner is called the great
fearlessness. When one has a mind for which space and one’s hand are the
same amidst all phenomena, that, Mahākāruṇika, is the fearlessness of a
bodhisattva.
5.48 “ ‘How is patience perfected? When one does not perceive even the
slightest quality to be understood or realized, yet one is dedicated to the
qualities that are not yet ripened: both kindness and selflessness; both
compassion and insubstantiality, rejoicing and remorse;411 both impartiality
and personlessness, generosity and a tamed mind; both correct conduct and
a pacified mind; both patience and a patient mind; both diligence and a mind
in solitude; both meditation and a contemplative mind; both wisdom and an
expansive mind, a mind that rests in mindfulness and has no mindfulness or
attentiveness; both complete renunciation and a mind with neither arising
nor cessation; both the bases of miraculous powers and a mind that does not
go toward phenomena;412 both faith and an unimpeded mind; both memory
and a self-arising mind;413 both samādhi and a mind in samādhi; both the
faculty of wisdom and a mind that transcends the sense faculties; both
strength and an invincible mind; both the factors for enlightenment and a
mind that discerns through the intellect; both the path and a mind in
meditation; [F.267.a] both śamatha and a stilled mind; both vipaśyanā and a
mind free of perplexity; both meditation on the noble truths and a mind that
meditates on complete comprehension; both being focused on the Buddha
and a mind free of darkness;414 both being focused on the Dharma and a
mind that is the same as the essence of phenomena; both being focused on
the Saṅgha and a nondependent mind; both the ripening of beings and a
mind that is primordially pure; both the possession of the Dharma and a
mind inseparable from the essence of phenomena; both the purification of a
realm and a mind that is equal to space; both the perfection of the features of
a great being and a mind without features; both the attainment of patience
 and a mind without perception; both the level of irreversibility and a mind of
engagement and reversal; both a mind adorned by the essence of
enlightenment and a mind that has the essence of the three realms; both a
mind that defeats the māras that come from all beings and a mind that takes
care of all beings; both enlightenment and a mind that realizes the equality
of all phenomena; both turning the wheel of the Dharma and a mind without
the turning of all phenomena; and both manifestation of passing into great
parinirvāṇa and a mind that knows the nature of saṃsāra.’ ”
5.49 When this Dharma teaching was being given, 6,400,000 bodhisattvas
attained the forbearance that comes from realizing the birthlessness of
phenomena. They had come from the ten directions to Vulture Peak
Mountain, into the presence of the Tathāgata Śākyamuni, in order to listen to
that ancient instruction on the entrance to the samādhis and the Dharma
teaching on the entrances to the pure accumulations. [F.267.b]
5.50 Then the Tathāgata Śākyamuni said, “Noble son, when the tathāgata arhat
samyaksambuddha Ratnagarbha gave this Dharma teaching, bodhisattva
mahāsattvas as numerous as the grains of sand in forty-eight Ganges Rivers
attained the forbearance that comes from realizing the birthlessness of
phenomena. As many bodhisattva mahāsattvas as there are particles in a
world of four continents attained the level of irreversibility. Bodhisattva
mahāsattvas as numerous as the grains of sand in the Ganges River
perfected all the instructions on entrances to the samādhis and the Dharma
teaching on pure accumulations, and realized pure wisdom.
5.51 “Noble son, the bodhisattva mahāsattva Mahākāruṇika, filled with joy and
faith, and having become like a twenty-year-old youth, stood behind the
Tathāgata Ratnagarbha as his attendant.
5.52 “Noble son, they were accompanied by King Amṛtaśuddha, his thousand
sons, the eighty thousand minor kings, and 920,000,000 other beings. They
all renounced saṃsāra, took ordination, and dedicated themselves to correct
conduct, listening to the Dharma, meditation, and gentleness.
5.53 “Noble son, the bodhisattva mahāsattva Mahākāruṇika received, read, and
comprehended from the Tathāgata Ratnagarbha the successive 84,000
Dharma teachings of the Śrāvakayāna. He received, read, and comprehended
the 90,000 Dharma teachings of the Pratyekabuddhayāna. In the same way
he received, read, and comprehended the Dharma teachings of the
unsurpassable Mahāyāna: [F.268.a] the hundred thousand teachings on
mindfulness of the body, the hundred thousand teachings on mindfulness of
sensations, the hundred thousand teachings on mindfulness of the mind’s
thoughts, the hundred thousand teachings on mindfulness of phenomena,
the hundred thousand teachings on the aggregation of the sensory
elements, the hundred thousand teachings on the aggregation of the
 sensory bases, the hundred thousand teachings on the aggregation of
abandoning the fetter of desire, the hundred thousand teachings on the
aggregation of abandoning the fetter of anger, the hundred thousand
teachings on the aggregation of the dependent origination of abandoning
the fetter of ignorance, and the hundred thousand teachings on the
aggregation of samādhi and liberation. In the same way, he received, read,
and comprehended the hundred thousand teachings on the aggregation of
the strengths, the fearlessnesses, and the Buddha’s distinct qualities, until
he had received, read, and comprehended a million Dharma teachings from
the Tathāgata Ratnagarbha.
5.54 “Noble son, at a later time, the tathāgata arhat samyaksambuddha
Ratnagarbha passed into parinirvāṇa, into the state of nirvāṇa with no
remainder. The bodhisattva mahāsattva Mahākāruṇika made offerings to
him of countless, innumerable varieties of music, flowers, incense powder,
flower garlands, incense, perfumes, parasols, victory banners, flags, and
jewels. [F.268.b] He bathed the Tathāgata Ratnagarbha with a variety of
scented waters. He erected a stūpa for his relics that was made of the seven
jewels and was five 415 yojanas tall and half a yojana wide. Then for seven
days he made offerings to it of countless, innumerable varieties of precious
music, flowers, flower garlands, incense, perfumes, parasols, victory
banners, flags, and jewels. He made countless, innumerable beings there
obtain, enter, and remain in the three yānas.
5.55 “When those seven days had passed, together with 84,000 beings he left
the lay life, shaved off his hair and beard, put on the orange robes, and with
true faith took ordination, leaving the householder’s life for the homeless
life. He made the teachings of the Tathāgata Ratnagarbha, who had passed
into parinirvāṇa, shine. For ten thousand years he maintained the Dharma
and made countless, innumerable beings there obtain, enter, and remain in
the three yānas. He also made them take refuge in the Three Jewels, take the
upāsaka vows, take the novice vows, and obtain and remain in the vows of
the celibate bhikṣu. He guided many hundreds of millions of trillions of
beings to the clairvoyances and the mastery of miracles. He brought them to
the state of pure conduct; he made them understand that the aggregates are
enemies. He made them understand that the sensory bases are like an empty
village. He made them perceive the knowledge of the composite, that all
phenomena are dependently arisen. He made them see that all phenomena
are like illusions, mirages, and the moon’s reflection on water. He made them
see the knowledge of birthlessness, noncessation, no transition, cessation,
tranquility, peace, stillness, the supremely accomplished cessation, and
nirvāṇa. He guided them onto the eightfold noble path, and then he passed
away. [F.269.a]
5.56 “Those beings made the funeral offerings, as previously described, to the
relics of the great mendicant, the bodhisattva mahāsattva Mahākāruṇika.
Just as the funeral offerings are made to the relics of a cakravartin king,
those beings at that time made offerings to the relics of the great mendicant
Mahākāruṇika.
5.57 “On the day that the great mendicant Mahākāruṇika passed away, the
Dharma of the Tathāgata Ratnagarbha also came to an end. The bodhisattva
mahāsattvas, in accordance with their prayers, took rebirths in other realms.
Some, through the power of their prayers, were reborn in Tuṣita, some were
reborn among humans, some were reborn among the nāgas, some were
reborn among the asuras, and some, through the power of their prayers,
were reborn as various animals.
5.58 “Noble son, the great mendicant Mahākāruṇika, having passed away,
through the power of his prayers was reborn in a realm called Saṃkarṣana,
ten thousand buddha realms to the south of this buddha realm. There
humans had a lifespan of eighty years, and they were all engaged in
cultivating bad roots, they were savage, their hands were stained with
blood, they were addicted to evil deeds, they were cruel to all beings, they
had no respect for their mothers, they had no respect for their fathers, and
they were not afraid of the next world. The great mendicant Mahākāruṇika,
through the power of his prayer, was reborn in Saṃkarṣana into a caṇḍāla
family. His body was very tall, he was very strong, he was very powerful, he
had a powerful memory, he was very eloquent, and he was very fast. With
the unwavering power of his strength he would seize people and say to
them, ‘O beings, [F.269.b] if you give up killing, give up taking what has not
been given, give up sexual misconduct, and so on, up to and including giving
up wrong views, I will let you live, and I will also give you the necessities for
life. If you don’t give them up, I will take your life from you and leave.’
5.59 “Those beings would then put their palms together and say, ‘We will obey
your words, lord, and will give up, for the rest of our lives, killing, taking
what has not been given, and so on, up to and including having wrong views.’
5.60 “The strong caṇḍāla went and spoke to the king and his ministers, saying,
‘I need necessities for life: food and drink, that which can be eaten and that
which can be drunk, a bed, incense, cowries, gold, gems, pearls, beryls,
conch, crystal, coral, silver, and golden objects. So, give me many necessities
for life.’
5.61 “For as long as that strong caṇḍāla lived, he brought beings onto the path
of the ten good actions, and the lifespan of those humans increased to five
hundred years. Then when the king passed away, the king’s ministers gave
the royal consecration to that strong caṇḍāla, establishing him as the king,
and he was known as King Puṇyabala.
5.62 “Then, noble son, King Puṇyabala ruled that kingdom, and not long
afterward, through his unwavering diligence, he came to rule a second
kingdom, and soon King Puṇyabala became a cakravartin who ruled over
the whole of Jambudvīpa. Not long after, King Puṇyabala had the entirety of
the four continents as his kingdom and then made beings give up killing,
[F.270.a] follow that conduct, and remain in it. Similarly, he made beings give
up taking what has not been given, and so on, up to and including having
wrong views, and he established them in the correct view. He also brought
beings to the three yānas, in accordance with their aspirations, and made
them enter and remain in them.
5.63 “Then King Puṇyabala established all the beings in Jambudvīpa in the
path of the ten good actions and had them follow the three yānas, and his
fame spread throughout all of Jambudvīpa. He made a proclamation that
said, ‘Anyone who wants food, and so on, up to and including jewels, come
here! I will give you everything!’
5.64 “Later, all the beings in Jambudvīpa came to petition King Puṇyabala.
King Puṇyabala commenced to make a variety of gifts to them. Then an
ājīvika named Pāṃśughoṣa came before him and said, ‘Great king, if you are
giving away a variety of gifts in a great act of generosity, if you are intent
upon the highest, most complete enlightenment, and if you, great king, fulfill
my wishes, then, great king, you will be a jina who is a lamp for this world.’
5.65 “ ‘What is it you want?’ asked the king.
5.66 “ ‘Great king,’ answered the ājīvika Pāṃśughoṣa, ‘I wish to possess a
spell so that through a ritual I can defeat great asuras in battle. This is why I
stand before you and address you: I need the skin and the eyes of a living
human being.’
5.67 “Then, noble son, King Puṇyabala thought, [F.270.b] ‘I have become a
powerful cakravartin; I have brought countless beings onto the path of the
ten good actions. I have also brought them into the three yānas, and I have
performed an immeasurable act of generosity. This person is my
kalyāṇamitra. I shall give him the essence of my essenceless body.’416
5.68 “The king said, ‘Rejoice, for I shall give you my ordinary physical eyes.
Through this may I obtain the unsurpassable Dharma eyes. I shall with
delight give you this skin of mine, and through that may I attain the highest,
most complete enlightenment.’
5.69 “Then, noble son, King Puṇyabala pulled out his eyes with his right hand
and gave them to the ājīvika. With his face covered with blood he said,
‘Listen to me, you powerful devas and yakṣas, you kinnaras,417 you asuras
and bhūtas, you who live in the air and on the ground, and you humans who
have come here. Through the good karma of dedicating this act of generosity
 to the attainment of enlightenment, may I attain the state of peace, liberate
beings, and bring them from the terrifying ocean of saṃsāra to the
unsurpassable peace of nirvāṇa.’
5.70 “He also said, ‘If I am to attain the highest, most complete enlightenment,
then may my life not end, may I not lose consciousness, and may I not fall
down until this ājīvika’s spells have been effective.’
5.71 “Noble son, the king said, ‘Take my skin,’ and Ājīvika Pāṃśughoṣa took a
sharp knife [F.271.a] and flayed the skin from the king’s living body, took it,
and practiced his spell. For seven days King Puṇyabala remained alive, did
not lose consciousness, did not experience any suffering, and did not feel
regret for even a moment.
5.72 “Noble son, who do you think was at that time, in that period, the one
named Mahākāruṇika? Do not look elsewhere. I was that Mahākāruṇika, the
father of the Tathāgata Ratnagarbha. That was the time when I first
developed the aspiration for the highest, most complete enlightenment.
Through my first development of that aspiration, I made many beings adopt,
enter, and remain in having the highest, most complete enlightenment as
their goal. That was my first heroism, my first heroic act.
5.73 “When I died, through the power of my prayers I was reborn in
Saṃkarṣana into a caṇḍāla family. While I was a member of the caṇḍāla class,
I made beings practice good actions. Because of my strength and courage, I
became a powerful cakravartin. I brought all fighting, strife, and impurity
throughout Jambudvīpa to an end, and extended the lifespan of the people.
At that time, I made a gift of my body for the first time. That was my second
heroism, my second heroic act.
5.74 “I gave away my own eyes, I gave away my own skin, and when I passed
away, through the power of my prayers I was reborn in a caṇḍāla family in
the second continent of the Saṃkarṣana buddha realm. Then it was as
previously described, and through the power of my unwavering diligence I
brought beings to the practice of good actions, and so on, up to and including
becoming a powerful cakravartin. I brought to an end fighting, strife,
impurity, vengeance, and discord, [F.271.b] and lengthened the lifespans of
the people.
5.75 “There I gave away the tongue and ears from my own body. I displayed
this kind of heroism throughout all the continents in the entire billion-world
universe that was the Saṃkarṣana buddha realm.
5.76 “Through connection with my prayers and my courageous, unwavering
diligence, and through the power of my prayers, I brought beings in impure
buddha realms as numerous as the grains of sand in the Ganges River to the
 practice of good actions and made them obtain, enter, and remain in the
three yānas. I brought to an end fighting, strife, impurity, the kleśas,
vengeance, and discord, demonstrating that kind of great fortitude.
5.77 “Noble son, other bhagavat buddhas have pure realms. This is because
when those buddhas, those bhagavats, previously practiced the conduct that
leads to the highest, most complete enlightenment, they did not instigate
others to the downfalls, and they did not show fear to others, and they did
not bring beings into the Śrāvakayāna or Pratyekabuddhayāna. That is why
the buddha realms that are the fulfillment of the intentions of those buddhas
and bhagavats are completely pure. In those buddha realms there aren’t
even the words downfall or following training, no harsh speech is heard, and
there aren’t even the words bad action. Instead, those buddha realms are filled
by the sound of the words of the Dharma and sounds that are not
unpleasant. There the beings do just as they wish. The terms Śrāvakayāna and
Pratyekabuddhayāna do not even appear there.
5.78 “Throughout great eons as numerous as the grains of sand in the Ganges
River, in empty buddha realms with the five degeneracies, I have made
beings come to, enter into, and remain in abstention from killing, [F.272.a]
and made them come to, enter into, and remain in the three yānas. Through
the power of that karma, I now teach the Dharma of the three yānas in an
afflicted buddha realm that is filled with the words bad actions and is filled
with beings who possess bad roots. I have adopted a buddha realm that
accords with the prayers that I have made in the past. I have practiced the
conduct that leads to enlightenment with the strength, diligence, and effort
that accords with the beings whom I have chosen to be my disciples. I have
obtained a buddha realm that accords with the prayers I have made and the
seeds I have planted. [B14]
5.79 “Noble son, I will describe to you in brief my perfection of generosity. No
bodhisattva in the past has accomplished acts of generosity like the acts of
generosity that I have accomplished while practicing bodhisattva activity,
and no bodhisattva in the future will accomplish acts of generosity like the
acts of generosity that I have accomplished while practicing bodhisattva
activity.
5.80 “There are, besides, eight worthy beings.418 There has been the worthy
being named Dharaṇidatta who attained the highest, most complete
enlightenment, becoming completely enlightened in the southern realm
called Sarvaghoṣa. He became the tathāgata named Saṃkaramardārci,
taught beings whose lifespan was a hundred years, and on the seventh day
passed into parinirvāṇa.
5.81 “In the same way, the bodhisattva named Vīryasaṃcodana attained the
highest, most complete enlightenment in the eastern realm called Ajayavatī,
[F.272.b] and for beings whose lifespan was a hundred years he
accomplished the deeds of a buddha for more eons than there are grains of
sand in the Ganges River. Since that tathāgata419 passed into nirvāṇa, into
unsurpassable nirvāṇa, the relics of that greatly compassionate one still
continue to accomplish the deeds of a buddha in empty buddha realms that
have the five degeneracies.
5.82 “In the same way, the bodhisattva named Sārakusumita practiced the
conduct of a bodhisattva with unwavering diligence and samādhi and with
the power of generosity. After as many great eons as there are grains of sand
in ten Ganges Rivers, that worthy being attained the highest, most complete
enlightenment in a buddha realm that had the five degeneracies, which was
in the northern direction and had the name Sahetusaṃskarṣana. He became
the tathāgata arhat samyaksambuddha, and so on, up to and including the
buddha bhagavat, named Sahetukṛṣṇavidhvaṃsanarāja.
5.83 “The worthy being, the bodhisattva Prajñārciḥsaṃkopitadaṣṭa, after one
great eon had passed attained the highest, most complete enlightenment in
a buddha realm that had the five degeneracies, that was in the western
direction, that had the name Bhairavatī, and where the lifespan of beings
was a hundred years. He became the tathāgata arhat samyaksambuddha, and
so on, up to and including the buddha bhagavat, named
Sūryagarbhārcivimalendra.
5.84 “As for Saṃrocana, after truly countless eons have passed, in the great
eon Tīvrakaluṣasaṃkṣobhana, [F.273.a] there will be a buddha realm in the
upward direction that has the five degeneracies and the name
Kṣāravarcanikuñjitā. This Saṃrocana, through the power of his prayers, will
attain the highest, most complete enlightenment in the realm
Kṣāravarcanikuñjitā, among beings whose lifespan is fifty years. He will
become the tathāgata arhat samyaksambuddha, and so on, up to and including
the buddha bhagavat, named Acintyarocana. Through the power of his
former prayers, he will accomplish all the deeds of a buddha for ten years
and then pass into nirvāṇa. On that day, the Dharma of that tathāgata will
also come to an end, and for ten years that buddha realm will be empty.
5.85 “After that, the bodhisattva Prahasitabāhu, through the power of his
prayers, will attain the highest, most complete enlightenment in that buddha
realm Kṣāravarcanikuñjitā420 at the time when beings have a lifespan of
thirty years. He will become the tathāgata arhat samyaksambuddha, and so
on, up to and including the buddha bhagavat, named Vairocanadharma.
 Through the power of his former prayers, he will accomplish all the deeds of
a buddha in ten years and then pass into nirvāṇa, into the state of nirvāṇa
without any remaining aggregates. His Dharma will remain for seven years.”
5.86 Those two worthy beings,421 having received these prophecies and tasted
the flavor of the highest, most complete enlightenment, bowed down their
heads to the feet of the Bhagavat. Their joy, happiness, and delight caused
them to rise in the air to the height of seven palm trees, and remaining there,
with palms placed together, they sang in unison these verses to the
Bhagavat: [F.273.b]

5.87 “Buddha, you shine as bright as the sun.

In this world you are as high as Meru.
You are the spotless guide with pure eyes.
We pay homage to you, Sugata who is the light.

5.88 “You have diligently meditated for many eons,

Seeking supreme enlightenment.
In the past you have made offerings to many jinas,
But the guides of the past did not give a prophecy to you.

5.89 “You have abandoned desire and you have a liberated mind.
You accomplished the deeds all over this world.
You teach the Dharma to those who have lost the path.
You save beings from the ocean of existence.

5.90 “We have taken ordination in the self-arisen teachings,

And, having composed sense faculties, we have trained
In the training of the prātimokṣa that you, Jina, taught.
We will always remain beside you.

5.91 “We have not followed desire for the activities of this life.
Seeing you as the teacher, we have listened to the Dharma.
We will obtain the taste of the level of consecration.
Jina, you have prophesied this attainment.”422

5.92 The Bhagavat said, “Noble sons, those two noble sons have developed the
aspiration for enlightenment. They are Saṃrocana and Prahasitabāhu. The
other four are Dharaṇidatta, Vīryasaṃcodana, Sārakusumita, and
Prajñārciḥsaṃkopitadaṣṭa. Listen, for I made these six worthy beings first
aspire to enlightenment.
5.93 “Noble sons, in times gone by, in the past—countless, innumerable eons
ago—in that age, at that time, this buddha realm was called
Arajamerujugupsita. In that great eon, when the lifespan of beings was a
hundred years, in the time of the outer image of the Dharma of the Tathāgata
 Gandhapadma, I, noble sons, at that time became a powerful cakravartin
named Durdhana who was victorious over Jambudvīpa. [F.274.a] I had a
thousand sons, and I made them aspire to the highest enlightenment. They
later left home and took ordination in the teaching of the Tathāgata
Gandhapadma, and they made the teaching of the Tathāgata Gandhapadma
shine brightly. There were six sons who did not take ordination and who did
not wish to develop the aspiration for enlightenment. I commanded them
repeatedly, saying, ‘What are you thinking that makes you not take
ordination or develop the aspiration for enlightenment?’ They replied, ‘We
will not take ordination. What is the reason? It is because in the age of
degeneracy, when there is only the outer image of the Dharma, those who
take ordination will not be able to maintain the entire array of good conduct.
They will be devoid of the seven riches, sink in the swamp of saṃsāra, and
occasionally obtain the splendor of devas and humans, but otherwise they
will always wander in the three lower existences. They will not be able to
truly maintain the training of the Buddha. Therefore, we will not take
ordination.’
5.94 “Then I asked them, ‘Why aren’t you going to develop the aspiration for
enlightenment?’
5.95 “They answered, ‘If you gave us the entirety of Jambudvīpa, then we
would make the aspiration for the highest, most complete enlightenment.’
5.96 “Noble son, when I heard that I was filled with joy and thought, ‘I have
made all the people in Jambudvīpa take refuge in the Three Jewels and keep
the eight upoṣadha vows. [F.274.b] I will divide Jambudvīpa into six parts
and give them to my six sons and then have them make the aspiration for the
highest, most complete enlightenment. Then I will leave home and become
ordained.’
5.97 “In that way, I divided Jambudvīpa into six parts and gave them to my six
sons, and I left home and became ordained.
5.98 “Then those kings of Jambudvīpa became hostile toward each other, and
there was war, strife, discord, disease, enemy armies, chaos, and quarrels. As
a result, throughout Jambudvīpa there was famine, harvests were failing,
rain did not fall, no leaves, flowers, or fruits grew on trees, even herbs and
grass would not grow, and the animals and birds were in distress, burning
with hunger and thirst.
5.99 “At that time, I thought, ‘If I now give up this body, I will be able to satisfy
beings with my flesh and blood.’
5.100 “Then I left my abode, went to the center of the land, climbed Mount
Dagapāla, and made this prayer:

5.101 “ ‘In this way, I give my body and my life

Out of compassion and not for the higher realms;
 May it become as large as this mountain
And be of benefit for the world and its devas.

5.102 “ ‘In this way, I am not giving this perfectly handsome body
In order that I become a māra or a śakra or a brahmā.
May my flesh and blood multiply
To benefit the world and its devas.

5.103 “ ‘Listen, devas, nāgas, yakṣas, asuras, and humans 423

Who are dwelling on this rocky mountain—
I have developed kindness for the sake of beings,
So may my flesh and blood bring satisfaction to beings.’

5.104 “When I made that prayer, the three realms shook, the ground quaked, Meru
quivered, and the devas wept. Then I threw myself off the top of Mount
Dagapāla. Through the power of my prayer, [F.275.a] my body became the
size of the mountain, and it had many hundreds of thousands of heads. It
was a hundred yojanas wide and a hundred yojanas high. Humans, animals,
and birds came to feed on its flesh and blood. Noble son, when those beings
fed on my body, each day it would grow larger to become a hundred
thousand yojanas wide and a hundred thousand yojanas high, and upon it
appeared many hundreds of thousands of human heads with hair, ears,
eyes, lips, and teeth. And there appeared many hundreds of thousands of
mouths with tongues. Those mouths spoke with human voices, saying, ‘O
beings, satisfy your desires! Oh, eat the flesh, drink the blood, take the eyes,
take the ears, noses, hair, lips, teeth, and tongues. Whatever you want,
whoever wants it, however much you want, may this body satisfy you. May
your wishes be completely fulfilled, and may you develop the aspiration for
the highest, most complete enlightenment, or for the Śrāvakayāna, or the
Pratyekabuddhayāna. May your enjoyment of consuming this never end.
This will not be a gift to you dependent on your faith, and may your lives not
quickly come to an end.’
5.105 “Some worthy beings then developed the aspiration for the Śrāvakayāna,
some developed the aspiration for the Pratyekabuddhayāna, and some
developed the aspiration for the highest, most complete enlightenment.
Some developed the aspiration for rebirth as a deva or human. They ate my
flesh, and they drank my blood. Some took away my eyes, some my ears,
some my noses, some my lips, and some my teeth. Through the power of my
prayer [F.275.b] my flesh did not diminish and did not come to an end but
kept on growing. For ten thousand years my body satisfied all humans,
yakṣas, animals, and birds. During those ten thousand years I gave away as
many eyes as there are grains of sand in the Ganges River. I gave away as
much blood as there is water in the four oceans.424 I gave away as much flesh
 as would make a thousand Sumerus. I gave away as many tongues as would
make the Cakravāḍa Mountain. I gave away as many ears as would make
Mount Meru and Yugandhara. I gave away as many noses as would make
vast Sumeru. I gave away as many teeth as would make this Vulture Peak
Mountain. I gave away as much skin as would cover the entire ground of the
Sahā buddha realm. Noble son, see how for ten thousand years —in one
lifetime —I made immeasurable, incalculable, innumerable gifts of my body
and in that way satisfied countless, innumerable, incalculable beings,
without even an instant of regret.
5.106 “At that time, I prayed in this way: ‘If I am to attain the complete
enlightenment of perfect buddhahood, then may this wish of mine be
fulfilled: Just as I have satisfied all the beings in one continent with my body,
may I have that kind of body in this buddha realm, Arajamerujugupsita, for
as many thousands of years as there are grains of sand in the Ganges River.
Just as I have done in one continent for ten thousand years, may I in all
continents satisfy beings with my flesh, blood, skin, eyes, ears, nose, lips,
tongue, and hair, and make them enter the three yānas. [F.276.a] May I
satisfy all humans, yakṣas, rākṣasas, and animals, the particular yakṣas who
eat flesh and drink blood, and even the beings in Yama’s realm. Just as I
have satisfied all beings in one buddha realm, may I have that kind of body
in the buddha realms in the ten directions, which are as numerous as the
grains of sand in the Ganges River, and for as many great eons as there are
grains of sand in the Ganges River, may I satisfy beings in each buddha
realm with my life and body, with my flesh, blood, skin, eyes, ears, nose, lips,
and tongue. If I do not give away my body in order to satisfy beings, or if the
aspiration of my prayer is not fulfilled in that way, then I will have broken
my promise to the bhagavat buddhas who reside, live, and remain, teaching
the Dharma in other buddha realms in the ten directions. May I then not
attain the complete enlightenment of perfect buddhahood. While I am in
saṃsāra may I then not hear the word Buddha, the word Dharma, the word
Saṅgha, the word perfections, the words defeating Māra’s army, or the word
fearlessness—in saṃsāra may I not even hear the word good, and may I forever
dwell in the great Avīci Hell.’
5.107 “That is the prayer that I made. Just as I gave away my body in that way in
each of the continents in this buddha realm and satisfied beings with my
flesh and blood, [F.276.b] in the same way I gave away my body in the
buddha realms in the ten directions, which are as numerous as the grains of
sand in the Ganges River, and satisfied beings with my flesh and blood.
5.108 “Noble son, during that time, the eyes that I continually gave away would
reach from Jambudvīpa as high as the Trāyastriṃśa paradise. Observe the
Tathāgata’s perfection of generosity through giving away his body! Noble
 son, that is a brief account of the Tathāgata’s perfection of generosity
through giving away his body.
5.109 “Noble son, after that, when countless eons had passed, this buddha
realm had the name Candravidyuta and had the five degeneracies. I was a
powerful cakravartin named Pradīpapradyota in this Jambudvīpa. As
previously described, I brought all the beings in Jambudvīpa to the practice
of the ten good actions. Afterward, I went to a park to look at the land. There
I saw a man whose hands had been tightly bound behind his back. When I
saw him, I asked the ministers, ‘What did this man do?’
5.110 “The ministers said to me, ‘Your Majesty,425 this man has committed a
crime against you. Each year this man should give a sixth of his hay and corn
to Your Majesty. This man has not paid the tax as all your other working
subjects who dwell in Your Majesty’s villages, towns, countryside, and
mountains have.’
5.111 “I ordered them, ‘Set that man free, and do not forcibly collect wealth and
grain from anyone!’
5.112 “They said, ‘Your Majesty, no one will voluntarily give it. [F.277.a] Your
Majesty, the food and drink that you eat and enjoy each day, and that which
is eaten and enjoyed by the queen’s attendants, and by the queen and by
Your Majesty’s sons and daughters, all comes from what is collected from
others. No one will voluntarily give it.’
5.113 “Then I was deeply saddened and thought, ‘To whom shall I give my
dominion over the entire kingdom of Jambudvīpa?’ I made my five hundred
sons aspire for enlightenment and I divided Jambudvīpa into five hundred
parts. Then I went to a forest of ascetic practice, and, having gone forth as a
ṛṣi, I lived the holy life. In the forest, which was not far from the great
southern ocean, I ate the plants and fruits of the forest, and sat meditating in
dhyāna at the foot of a fig tree until I attained the five clairvoyances.
5.114 “Then, at that time, five hundred merchants of Jambudvīpa set out onto
the great ocean, where they discovered heaps of jewels. The head merchant,
a fortunate and discerning man named Candra, found a wish-fulfilling jewel.
When they were departing from the island of jewels, taking with them the
vast heap of jewels and the wish-fulfilling jewel, the ocean became stormy,
the nāgas who dwelt in it became angry, and the devas who lived on that
island wailed. A bodhisattva ṛṣi named Āśvasta had been born there through
the power of his previous prayers, and that mahāsattva successfully and
safely rescued those merchants from the great ocean. Then a certain
malevolent rākṣasa who was an enemy of the head merchant, seeking an
opportunity to destroy him, followed after the merchants. He caused
extremely fierce wind and rain that lasted for seven days. [F.277.b] The
merchants lost their way, became very frightened, and loudly wailed, cried
 out, and lamented, praying to deities, to Śiva and Varuṇa, and crying out to
their parents and beloved children. With my divine hearing I heard them, so
I went to the merchants and reassured them, saying, ‘I have arrived! Don’t
be afraid! I will show you the way! I will take you safely and successfully to
Jambudvīpa.’
5.115 “At that time I soaked a length of cotton in sesame oil, wound it around
my hand, set it alight, and spoke these words of truth: ‘If I, in order to help
and benefit beings, have for twenty-six years dwelt in a forest, practicing the
four brahmavihāras, and eating the plants and fruits of the forest, and if I
have ripened the minds of 84,000 nāgas and yakṣas, bringing them to
irreversible progress to the highest, most complete enlightenment, then
through that truth, through those true words, and through the ripening of
those good roots, may my hand burn so that these merchants will find their
way, and safely and successfully reach Jambudvīpa.’
5.116 “I spoke those words of truth and for seven days and nights my hand
burned, and I brought those merchants to Jambudvīpa. Then I prayed, ‘If I
am to attain the complete enlightenment of perfect buddhahood, then when
there is a time of scarcity of jewels in Jambudvīpa, may this wish of mine be
fulfilled. May I become a head merchant in Jambudvīpa, find a wish-fulfilling
jewel seven times, and cause a rain of various jewels to fall on all the
continents in this buddha realm. [F.278.a] In the same way, may I cause a rain
of various jewels, as previously described, to fall on the empty buddha
realms with the five degeneracies in the ten directions, which are as
numerous as the grains of sand in the Ganges River.’
5.117 “My aspiration was fulfilled, and I became a head merchant throughout as
many great eons as there are grains of sand in the Ganges River and caused
a rain of jewels to fall on empty buddha realms with the five degeneracies,
which were as numerous as the grains of sand in the Ganges River. In each
continent I caused a rain of various jewels to fall seven times. In that way I
fulfilled the wishes of countless, innumerable beings through those jewels,
and brought them into the three yānas. Noble son, observe the qualities of
the ripening of the good root of the Tathāgata’s act of giving away jewels!
5.118 “Moreover, noble son, after countless eons had passed, there was the eon
Saṃtoṣaṇa, in which this buddha realm was called Timira. It had the five
degeneracies, and when the lifespan of beings was five thousand years,
through the power of my prayers, I became in this Jambudvīpa a Veda-
reciting brahmin named Sūryamālagandha. At that time, most beings held
the view of eternalism, were hostile, attacked each other, and engaged in
disputes. Through the power of my strength in defeating opponents, I
taught them the Dharma that the aggregates were the enemies, and I taught
them to examine the sensory bases that are like an empty village, arising and
 ceasing in accordance with dependent origination, and to focus on
mindfulness of inhalation and exhalation. I made them dedicate the good
roots from developing the aspiration for the highest, most complete
enlightenment. [F.278.b] I myself had attained the five clairvoyances, and at
that time I instructed and taught countless, innumerable beings who thereby
obtained the five clairvoyances themselves. In the same way countless,
innumerable beings gave up fighting, quarreling, and enmity and went to
stay in the forests, where they ate the plants and fruit of the forest, meditated
in dhyāna, and remained in the brahmavihāras day and night.
5.119 “Then at the time when the eon was close to ending, those venerable ones
spread throughout Jambudvīpa, and conflict, fighting, wars, enmity, and
quarreling ceased completely. Untimely wind and rains ceased. Excellent
harvests 426 grew from fertile 427 soil. There were only the misfortunes of
various illnesses caused by the bad nature of the age.
5.120 “At that time, I thought, ‘I have not been able to soothe the illnesses of
beings.’ It then occurred to me, ‘I should bring together Śakra, great Brahmā,
the guardians of the world, and other ṛṣis among the devas, nāgas, śakras,
and humans, and have them produce a treatise on medical treatments for the
sake of beings.’ I then traveled miraculously and informed Śakra, great
Brahmā, the guardians of the world, as well as the ṛṣis among the devas,
nāgas, śakras, and humans. They gathered at a place named Viḍacaraka
Summit on Ekaviḍapati Mountain and revealed a treatise on the warding off
and restraining of bhūtas, on protection, and on the alleviation of wind, bile,
and phlegm. By applying it I cured countless, innumerable beings of their
illnesses.428 [F.279.a]
5.121 “Then I prayed that in a single day I would make the wisdom of countless,
innumerable beings shine, bring them into the three yānas, close their
doorways to the lower existences, put them on the road to the higher
existences, and cure and free them from various illnesses. In that way, I gave
the light of wisdom to countless beings and established them in happiness.
Noble son, through the ripening of my good roots, this prayer was fulfilled.
In a single day I shut the doors to lower existence for countless, innumerable
beings and put them on the road to higher existence. In order to devise a
system of medical treatments 429 and to benefit begins, a gathering of devas,
ṛṣis, and yakṣas 430 assembled on Viḍacaraka Summit in the divine realm and
revealed the expertise for eliminating the diseases of beings. In that same
way, I performed these heroic acts in all of the continents in the buddha
realm Timira and established beings on the path to the higher existences. I
gathered together devas, nāgas, yakṣas, humans, and ṛṣis for the purpose of
revealing various subjects of knowledge for the benefit of beings.
5.122 “Just as I had done in the buddha realm Timira, I performed these heroic
acts in buddha realms with the five degeneracies in the ten directions, which
were as numerous as the grains of sand in the Ganges River, and brought
those beings into the three yānas, established them on the path to the higher
existences, taught the various subjects of knowledge, and freed them from
all illness. In that way, noble son, my unsurpassable aspiration was fulfilled.
5.123 “Just as I had prayed to perform through unsurpassable wisdom heroic
deeds in all the continents in the buddha realm Timira, [F.279.b] I also
performed them in empty buddha realms that had the five degeneracies in
the ten directions, which were as numerous as the grains of sand in the
Ganges River. I performed those heroic deeds in all the continents in each of
those buddha realms, just as I had prayed to do. Noble son, in that way I
accomplished what I had prayed for. Observe, noble son, the special wisdom
of bodhisattva conduct, and this seed of the good roots of the Tathāgata’s
three excellent activities.
5.124 “In the same way, at a later time,431 after many countless eons had passed,
when the five degeneracies were increasing in the great eon Saṃśrayasa,
this buddha realm had the name Vijitaghoṣa.432 To the east, beyond fifty
worlds of four continents, there was a Jambudvīpa called Vaḍa.433 I took
birth there in order to ripen beings. I became a cakravartin named Ambara
who ruled over the four continents. There I made beings obtain, enter, and
remain in the path of the ten good actions. I made them obtain, enter, and
remain in the three yānas. I gave away everything, giving to all. Petitioners
came before me asking for all kinds of precious things, such as gold coins,434
and so on, up to and including sapphires, deep blue sapphires, jyotīrasas, and
bluestones. Those petitioners received the many precious things they asked
for.
5.125 “At that time, I asked my ministers, ‘Where did these jewels come from?’
They answered, ‘They are treasures revealed to us by nāga kings. These
jewels are revealed in this world when the treasures are revealed, but
however many petitioners come before Your Majesty, do not tell them
anything about this.’
5.126 “At that time, I prayed, ‘If I am going to attain the complete enlightenment
of perfect buddhahood in a world that has the five degeneracies, [F.280.a] in
which there is a great deal of fighting and argument and where the lifespan
is a hundred years, then may the aspiration of this prayer of mine be fulfilled.
May I be reborn in this buddha realm as a nāga king who reveals
treasures.435 May I take rebirth seven times in each of the continents in this
buddha realm, Vijitaghoṣa.436 In each lifetime may I reveal and give away
hundreds of thousands of millions of trillions of treasures filled with various
precious things. Each treasure will be a thousand yojanas across and filled
 with various precious things such as gold coins, and so on, up to and including
sapphires, deep blue sapphires, jyotīrasas, and bluestones. May I reveal
these and give them to beings. Just as I perform that heroic deed in this
buddha realm, may I take rebirth seven times in each continent within the
buddha realms in the ten directions that have the five degeneracies, which
are as numerous as the grains of sand in the Ganges River, and so on, as
previously described.’
5.127 “Noble son, when I made that prayer, a hundred thousand trillion437 devas
appeared in the middle of the sky and sent down a rain of flowers and said,
‘Excellent, Sarvaṃdada,438 excellent! Your aspiration will be fulfilled exactly
as you have prayed.’ The populace heard that the devas in the middle of the
sky gave King Ambara the name Sarvaṃdada, and having heard that they
thought, ‘We should now ask him for gifts that are hard to give, [F.280.b] and
if he gives them, then he should have this name Sarvaṃdada, but if he does
not give them, then he should not have the name Sarvaṃdada.’439
5.128 “Those beings then commenced to ask King Ambara for his harem, for Her
Majesty, his principal queen, and for his sons and daughters. King Ambara
gave them away with delight.
5.129 “Then they thought, ‘His giving away his queen was not difficult, so we
should ask King Ambara for his limbs and the smaller parts 440 of his body. If
he gives them, then he will be Sarvaṃdada, but if he does not give them,
then he will not be Sarvaṃdada.’ A young brahmin named Jyotīrasa then
came before King Ambara and said, ‘Sarvaṃdada, give me your kingdom!’
When King Ambara heard this, his mind was filled with joy, and he himself
washed the brahmin, bound the turban on his head, and consecrated him as
the king. Leaving behind his kingship, and having given away the entirety
of Jambudvīpa, he prayed, ‘May I attain the complete enlightenment of
perfect buddhahood because I have given away the entirety of Jambudvīpa!
If this wish of mine is to be fulfilled, then may the one I have now made the
king of all Jambudvīpa command the whole of Jambudvīpa, have a long life,
and be a cakravartin for a long time. When I attain the complete
enlightenment of perfect buddhahood, may he be my regent and receive the
prophecy of his attainment of the highest, most complete enlightenment.’
5.130 “Then a brahmin named Roca asked me for my feet, [F.281.a] and with
delight I took a sharp sword, cut off my own feet, and gave them to him. I
made the prayer, ‘May I obtain the feet of unsurpassable correct conduct.’
5.131 “A brahmin named Drāṣṭāva asked me for both my eyes. I pulled out both
eyes and gave them to him and, as before, made a prayer for the attainment
of the five unsurpassable eyes.441
5.132 “Not long after, a brahmin named Saracchighoṣa asked me for both of my
ears. I cut off both of my ears and gave them to him and prayed for the
unsurpassable ears.
5.133 “An ājīvika named Saṃjīvana asked me for my genitalia. I cut them off,
gave them to him, and prayed for the unsurpassable great being’s feature of
a penis concealed within the abdomen.
5.134 “Others asked me for my flesh and blood, and I gave it to them and prayed
for the sign of a golden complexion.
5.135 “Also, a mendicant named Kṣīrasa asked me for both my hands. I cut off
my left hand with my right hand and then had my right hand cut off. I gave
them to him and prayed for the unsurpassable hands of faith.
5.136 “When my limbs and the smaller parts of my body were cut off, covered
with blood, I prayed, ‘If through this generosity my aspiration for the
highest, most complete enlightenment will be fulfilled, may I definitely have
someone who will take this body.’
5.137 “Then the people, the minor kings, and the ministers, who had no
compassion, no nobility, and no gratitude, said, ‘He has been stupid and
foolish. He has cut off his limbs and lost all his power over the kingdom.
What use is this lump of flesh to us?’ [F.281.b]
5.138 “Then they took me outside the city and threw me into a charnel ground.
There, flies and mosquitoes arrived and sucked my blood. Dogs, jackals, and
vultures arrived and devoured my flesh.
5.139 “With my mind filled with delight, I prayed, ‘When I gave away all my
power over the kingdom, and gave away my body, my limbs, and my small
parts, I did not have a moment’s regret or anger. Therefore, may my
aspiration be fulfilled. May my body remain as a mountain of flesh and may
any being that eats flesh and drinks blood, eat my flesh and drink my blood.’
5.140 “Through the power of my prayer, for as long as beings ate my flesh and
drank my blood, my body increased in size, until it eventually became a
hundred thousand yojanas in height and five thousand yojanas wide. For a
thousand years I satisfied beings with my flesh and blood. No matter how
many tongues I grew, they were eaten by animals and birds, but through the
power of my prayer I always grew more. If they were heaped together, they
would be the size of this Vulture Peak Mountain. I prayed to attain the
unsurpassable sign of a very long tongue.
5.141 “Then when I died, through the power of my prayer I was reborn in the
Jambudvīpa called Rūḍhavaḍa442 among the nāgas and I became a nāga
king named Nidhisaṃdarśana. On the night I was born among the nāgas, on
that very night, I revealed hundreds of millions of trillions of treasures,
declaring, ‘O beings! In this place a treasure has appeared! It is filled with
various precious things: gold coins, and so on, up to and including bluestones.
 [F.282.a] O beings, take it. When you have taken it, obtain the path of the ten
good actions. Develop the aspiration for the highest, most complete
enlightenment. Develop the aspiration for the Śrāvakayāna, the
443
Pratyekabuddhayāna, or the Buddhayāna. Go and take however many
jewels you need.’
5.142 “In that Jambudvīpa called Rūḍhavaḍa, through the power of my previous
prayer I was reborn as a nāga seven times. For seventy-seven times one
hundred thousand million trillion years I revealed and gave away countless,
innumerable treasures.
5.143 “In that same way, I brought countless, innumerable beings into the three
yānas and established them on the path of the ten good actions. I satisfied
them with a variety of jewels and prayed to obtain the unsurpassable thirty-
two signs of a great being.
5.144 “In the same way I was reborn seven times in a second continent and
performed those heroic deeds. In the same way, I was reborn in a third
continent, and so on, until I had done the same heroic deeds in all the
continents in the realm Vijitaghoṣa.
5.145 “In the same way, as previously described, I was reborn as a nāga seven
times in each continent within the buddha realms in the ten directions that
have the five degeneracies, which are as numerous as the grains of sand in
the Ganges River, and each time, for seventy-seven hundred million trillion
years, I revealed and gave away countless, innumerable treasures to beings.
5.146 “Observe, noble son, the Tathāgata’s bodhisattva conduct. The
Tathāgata’s practice of bodhisattva conduct with powerful strength and
diligence in seeking to attain the thirty-two signs of a great being is such
that there has never before been a bodhisattva who practiced bodhisattva
conduct with such powerful strength and diligence; [F.282.b] there isn’t one
now, nor will there be in the future such a bodhisattva who practices
bodhisattva conduct with the force of such powerful strength and diligence
in order to attain the highest enlightenment—that is, apart from the
previously mentioned eight bodhisattvas.
5.147 “Many countless eons after that time, during a bad age, in the great Utpala
eon, this buddha realm had the name Pravāḍodupānā. It was empty and had
the five degeneracies. In that world of four continents I was born as a Śakra
named Savirocana.
5.148 “I saw that the beings in that Jambudvīpa believed in and practiced bad
actions. I transformed myself into the form of an extremely fierce yakṣa,
descended to Jambudvīpa, and came before them. When they saw me, they
were terrified and asked, ‘What do you want? We will give it to you!’
5.149 “I said, ‘I need food.’
“ ‘What kind of food?’ they asked.
 “I said, ‘I kill and eat people. But I don’t eat people who have given up
killing for the rest of their lives and those who have renounced bad views. I
don’t eat those who have developed the aspiration for the highest, most
complete enlightenment or those who have developed the aspiration for the
Śrāvakayāna and the Pratyekabuddhayāna.’
5.150 “Then I emanated beings, whom I ate. When the beings saw me do so,
they were terrified and renounced for the rest of their lives killing, taking
what has not been given, and so on, up to and including bad views. Some
developed the aspiration for the highest, most complete enlightenment;
some developed the aspiration for the Śrāvakayāna; and some developed the
aspiration for the Pratyekabuddhayāna. [F.283.a] I established all the beings
in the four continents on the path of the ten good actions and the three
yānas.
5.151 “I prayed, ‘If my aspiration for the highest, most complete enlightenment
will be fulfilled, then may this prayer of mine be fulfilled. Just as I have
brought the beings of these four continents onto the path of good actions, so
may I terrify, when they see me, all beings in all the four-continent worlds in
this buddha realm and may I place those beings on the path of the ten good
actions and bring them into the three yānas. In the same way, may I place on
the path of the ten good actions and bring into the three yānas all the beings
within the empty buddha realms with the five degeneracies in the ten
directions, which are as numerous as the grains of sand in the Ganges
River.’
5.152 “Noble son, that aspiration and prayer was fulfilled. In the form of a yakṣa
I guided all the humans 444 in the Pravāḍodupānā445 realm into good
qualities. In the same way, in the form of a yakṣa I established all beings
within the empty buddha realms in the ten directions, which have the five
degeneracies and are as numerous as the grains of sand in the Ganges River,
in the practice of the path of good actions.
5.153 “In that way, I threatened many beings and established them in the
practice of good actions. Through the power of that karma, when I sought
the complete enlightenment of perfect buddhahood, and sat at the foot of the
Bodhi tree in Vajrāsana, evil Māra with his great army came to prevent me
from attaining enlightenment.
5.154 “Noble son, that is a brief description of my attainment of the perfection of
generosity while I was practicing the conduct of a bodhisattva. During that
time, I also attained profound acceptance, profound retention, profound
samādhi, [F.283.b] and the five mundane clairvoyances. I also accomplished
such great heroic deeds.
5.155 “Similarly, I made countless, innumerable beings obtain, enter, and remain
in the aspiration for the highest, most complete enlightenment.
5.156 “Similarly, I made countless, innumerable beings obtain, enter, and remain
in the Pratyekabuddhayāna.
5.157 “Similarly, I made countless, innumerable beings obtain, enter, and remain
in the Śrāvakayāna.
5.158 “While I was practicing the conduct of a bodhisattva I attended upon as
many bhagavat buddhas as there are particles in a buddha realm. From each
buddha I obtained as many qualities as there are drops of water in the ocean,
I made offerings to countless pratyekabuddhas, and I made offerings to
countless śrāvakas of tathāgatas. Similarly, I made offerings to fathers,
mothers, and ṛṣis who had the five clairvoyances. When in the past I
practiced the conduct of a bodhisattva, with compassion I satisfied beings
with my own flesh and blood, and in the present, I satisfy beings through
the Dharma teachings.”

5.159 That concludes “The Practice of Generosity,” which is the fifth chapter of the
Mahāyāna sūtra titled The White Lotus of Compassion.
6. Chapter 6

CONCLUSION
6.1 “Noble son, I, with my buddha eyes, see in the ten directions as many
bhagavat buddhas passing into parinirvāṇa as there are particles in a
buddha realm. It was I who first brought them all to the aspiration for the
highest, most complete enlightenment and made them enter and remain in it.
6.2 “Thus, [F.284.a] I see innumerable, uncountable bhagavat buddhas who
reside, live, and remain in the eastern direction, teaching the Dharma, having
turned the Dharma wheel that possesses the Dharma. It was I who first
brought them, too, to the aspiration for the highest, most complete
enlightenment and made them enter and remain in it. I was the one who
made them first obtain, enter, and remain in the six perfections.
6.3 “I can say the same for the south, the west, and the north, below, and
above.
6.4 “Noble son, I see in the eastern direction from this buddha realm, beyond
9,100,000 buddha realms, a realm called Saṃpuṣpita. The tathāgata named
Vimalatejaguṇarāja resides, lives, and remains there, teaching the Dharma. I
was the one who made that bhagavat develop for the first time the aspiration
for the highest, most complete enlightenment and first obtain, enter, and
remain in it. I was the one who made him for the first time obtain, enter, and
remain in the perfection of generosity, and so on, up to and including the
perfection of wisdom.
6.5 “In the same way I see, in the eastern direction, the buddha realm called
Abhirati, in which there is the tathāgata named Akṣobhya; and the buddha
realm Jambūnada, in which there is the tathāgata named Sūryagarbha; and
the buddha realm Ratīśvara, in which there is the tathāgata named
Ratīśvaraghoṣajyoti; and the buddha realm Sūryapratiṣṭhita, in which there
is the tathāgata named Jñānabhāskara; and the buddha realm Jayavaiśraya,
in which there is the tathāgata named Nāganinardita; and the buddha realm
Saṃjīvana, in which there is the tathāgata named Vajrakīrti; [F.284.b] and the
 buddha realm Svaraja, in which there is the tathāgata named Vyāghraraśmi;
and the buddha realm Aratīya, in which there is the tathāgata named
Saurabhyā Kiṃśukā;446 and the buddha realm Vairaprabha, in which there is
the tathāgata named Kīrtīśvararāja; and the buddha realm Meruprabha, in
which there is the tathāgata named Acintyarāja; and the buddha realm
Saṃvara,447 in which there is the tathāgata named Jyotiśrīgarbha;448 and the
buddha realm Kusumaprabha, in which there is the tathāgata named
Prabhāketu; and the buddha realm Kṣamottara, in which there is the
tathāgata named Merusvarasandarśanameru; and the buddha realm
Dharaṇāvatī, in which there is the tathāgata named Jñānabimba; and the
buddha realm Kusumavicitra, in which there is the tathāgata named
Vimalanetra.
6.6 “Noble son, I see with my buddha eyes those bhagavat buddhas and
countless, innumerable others who reside, live, and remain, teaching the
Dharma in the eastern direction. In the past, when they had not developed
the aspiration for enlightenment, I was the one who made them for the first
time obtain the aspiration for the highest, most complete enlightenment, and
to obtain, enter, and remain in the perfection of generosity, and so on, up to and
including the perfection of wisdom. First, I brought them before bhagavat
buddhas, who resided, lived, and remained in those places, and there, for the
first time, they obtained the prophecy of their attainment of the highest, most
complete enlightenment.”
6.7 Then, at that time, in the Saṃpuṣpita realm, the seat on which the
Tathāgata Vimalatejaguṇarāja sat shook. The bodhisattvas who were present
there saw the Tathāgata Vimalatejaguṇarāja’s seat shake. [F.285.a] They
asked the Tathāgata, “Bhagavat, what was the cause and what were the
circumstances that made the Bhagavat’s seat shake, which we have never
seen happen before?”
6.8 The Tathāgata said to them, “Noble sons, in the western direction from
this buddha realm, beyond 9,100,000 buddha realms, there is the Sahā realm.
The tathāgata named Śākyamuni resides, lives, and remains there. He is now
teaching the Dharma to his fourfold assembly, beginning with an account of
the past. In the past, that tathāgata, when he was a bodhisattva and
performing bodhisattva conduct in order to attain the highest, most complete
enlightenment, made me aspire for the first time to the highest, most
complete enlightenment. That tathāgata, who made me aspire for the first
time to the highest, most complete enlightenment, also made me for the first
time obtain, enter, and remain in the perfection of generosity, and so on, up to
and including the perfection of wisdom. That tathāgata, when he was a
bodhisattva and performing bodhisattva conduct in order to attain the
highest, most complete enlightenment, brought me for the first time before a
 buddha, a bhagavat, who was present, existed, and lived there, and for the
first time I received the prophecy of my attainment of the highest, most
complete enlightenment. That kalyāṇamitra of mine, the Tathāgata
Śākyamuni, resides, lives, and remains in the Sahā realm. He is teaching the
Dharma to his fourfold assembly, beginning with an account of the past. It is
because of that tathāgata’s blessing that my seat shook.
6.9 “Noble sons, who among you wishes to go to the Sahā buddha realm to
ask the Tathāgata Śākyamuni this question of mine: ‘Are you well? Are you
at ease?’ ” [F.285.b]
6.10 Those bodhisattvas then said to the Tathāgata Vimalatejaguṇarāja,
“Bhadanta Bhagavat, this morning bodhisattvas who had miraculous
powers, the full attainment of all bodhisattva449 qualities, and had seen a
great light, through their miraculous powers came from their buddha realms
here to this buddha realm, Saṃpuṣpita. Therefore, for a moment, the ground
shook and a rain of flowers fell.”
6.11 And those bodhisattva mahāsattvas 450 said, “Bhadanta Bhagavat, we are
going to the Sahā buddha realm in order to pay homage to and honor the
tathāgata arhat samyaksambuddha Śākyamuni and to listen to the Dharma
teaching on the dhāraṇī entranceway that is the form of omniscience.”
6.12 Then hundreds of thousands of bodhisattvas, through their own
miraculous powers, rose up above that buddha realm, but they did not make
an effort to go anywhere. They said, “Bhadanta Bhagavat, we do not know
the direction of the Sahā buddha realm of the Tathāgata Śākyamuni.”
6.13 The Tathāgata Vimalatejaguṇarāja then extended his hand and
illuminated 9,100,000 buddha realms. He illuminated as far as this buddha
realm, Sahā. Because of this the bodhisattvas could see this entire Sahā
buddha realm filled with bodhisattvas and the sky filled with devas, nāgas,
yakṣas, and asuras. When they had seen that, [F.286.a] those bodhisattvas
said to the Tathāgata Vimalatejaguṇarāja, “Bhadanta Bhagavat, we have
seen that the entire Sahā buddha realm is filled with bodhisattvas, so that
there isn’t even a space that’s only wide enough for a staff that hasn’t been
filled by a bodhisattva. [B15] We also saw the Tathāgata Śākyamuni teaching
the Dharma and looking at us.”
6.14 The Tathāgata Vimalatejaguṇarāja said to the bodhisattvas, “Noble sons,
the Tathāgata Śākyamuni is one who sees everything. Noble sons, in the
Sahā buddha realm every being, whether he lives on the ground or lives in
the sky, is thinking, ‘The Tathāgata Śākyamuni is looking at me with his
whole mind, and he is teaching the Dharma to me alone.’ Noble sons, the
Tathāgata Śākyamuni, who has one shape and color, teaches in all shapes
and colors. Noble sons, in that buddha realm those who have faith in Brahmā
see the Tathāgata Śākyamuni as Brahmā and hear the Dharma being taught
 with the great Lord Brahmā’s voice. And it is the same for those who have
faith in Māra, those who have faith in Sūrya, those who have faith in Candra,
those who have faith in Vaiśravaṇa, those who have faith in Virūḍhaka,
those who have faith in Virūpākṣa, those who have faith in Dhṛtarāṣṭra, and
so on, up until those who have faith in Maheśvara [F.286.b] seeing the
Tathāgata Śākyamuni as having Maheśvara’s form, color, and shape, and
hearing the Dharma being taught with Maheśvara’s words and voice. Beings
who have 84,000 different kinds of colors, shapes, faiths, forms, and
languages see the Tathāgata Śākyamuni in that way and listen to the
Dharma from him.”
6.15 Then the Tathāgata Vimalatejaguṇarāja said to two bodhisattvas among
his assembly, the bodhisattva Rahagarjita and a second bodhisattva named
Jyotiraśmi, “Noble sons, go to the Sahā realm and with these words of mine
ask the Tathāgata Śākyamuni about his health: ‘Are you well? Are you at
ease? Are you comfortable?’ ”
6.16 The bodhisattvas said, “Bhadanta Bhagavat, we have seen that in the
entire Sahā buddha realm the ground and the sky are filled with
bodhisattvas. There is no room on the ground nor in the sky for even a few
beings, so where would we sit?”
6.17 The Tathāgata Vimalatejaguṇarāja said, “Noble sons, don’t say that there’s
no room in the Sahā buddha realm. Why? Because the Tathāgata Śākyamuni
provides a vast amount of room through the inconceivable qualities of
buddhahood. Through his previous prayers, he teaches the Dharma,
beginning with refuge in the Three Jewels and the teaching of the three
yānas. He teaches the vows of the three trainings; he teaches the three
doorways to liberation; he guides beings from the three lower existences;
and he brings them onto the three peaceful paths. [F.287.a] Therefore the
Tathāgata’s compassion and the entry into his teaching are vast.
6.18 “Noble sons, one time, not long after the Tathāgata Śākyamuni attained
complete buddhahood, while contemplating the beings who were to be
guided, he stayed in the hollow of a Sal tree that was the home of a yakṣa
named Indrākṣa in the middle of a rugged, rocky mountain. For seven days
he remained cross-legged, experiencing the joy and bliss of liberation. The
Tathāgata’s body filled the tree hollow; there wasn’t even a four-finger-
width space that was not filled by the Tathāgata’s body.
6.19 “When seven days had passed, twelve hundred million bodhisattva
mahāsattvas came from the ten directions to the Sahā realm and sat on the
side of the mountain in order to pay homage to the Tathāgata Śākyamuni,
attend upon him, and listen to his Dharma teaching.
6.20 “Noble sons, the Tathāgata Śākyamuni performed a miraculous
transformation for that assembly. The tree hollow became vast and wide.
When the twelve hundred million451 bodhisattvas entered the tree hollow,
they saw it as vastly spacious.452 Each bodhisattva manifested a variety of
bodhisattva miracles so as to make offerings to the Tathāgata. Then each
bodhisattva manifested a seat made of seven jewels and sat upon it to listen
to the Dharma.
6.21 “Noble sons, when those bodhisattvas had heard the Dharma from the
Tathāgata Śākyamuni, [F.287.b] they bowed their heads three times to the
Tathāgata Śākyamuni’s feet and returned to their own buddha realms. As
soon as those bodhisattvas departed, the tree hollow became just as it was
before. The Tathāgata Śākyamuni can create that kind of vast space.
6.22 “In that four-continent world, there was a Śakra named Kauśika, whose
life was nearing its end, and he was afraid of being reborn as an animal.
Accompanied by 84,000 deities of the Trāyastriṃśa paradise, he went to the
tree hollow where the Bhagavat was. When they arrived, they sat beside the
tree hollow that was the home of the yakṣa Indrākṣa. Kauśika, through the
power of the Bhagavat, thought, ‘I should make a request to the gandharva
Pañcaśikha. When the gandharva Pañcaśikha sings beautiful praises to the
Bhagavat, the Bhagavat comes out from his dhyānas and samādhis.’
6.23 “Then Śakra Kauśika made that request to the gandharva Pañcaśikha, and
the gandharva Pañcaśikha picked up his lute and, through the power of the
Bhagavat, in music and song he praised the Bhagavat with five hundred
eulogies. Noble sons, when the gandharva Pañcaśikha began to praise the
Bhagavat, the Tathāgata Śākyamuni, on hearing the song, entered the
samādhi called the crest ornament that illuminates beautiful songs.453 Through that
samādhi, powerful yakṣas, rākṣasas, asuras, garuḍas, kinnaras, mahoragas,
[F.288.a] gandharvas, all the desire-realm devas, and all the form-realm devas
in the Sahā realm came to that place. Those who liked to listen to music
heard music, those who liked listening to beautiful praises heard praises,
and in the presence of the Bhagavat they felt powerful happiness, joy,
delight, and veneration and respect for the teacher. Those who liked
listening to flute music heard a flute.
6.24 “The Tathāgata Śākyamuni then arose from that samādhi and looked out
from the tree hollow. Śakra approached the Bhagavat and asked, ‘Bhagavat,
where shall I sit?’
6.25 “The Tathāgata Śākyamuni said, ‘As many yakṣas as have come may all sit
in here.’ Then the tree hollow became so vast that as many yakṣas as there
are grains of sand in twelve Ganges Rivers entered and sat inside. In that
way the Tathāgata Śākyamuni gave a Dharma teaching to the assembly.
Those in the assembly who were followers of the Śrāvakayāna heard
 teachings on the Śrāvakayāna, and from among them 990,000,000 attained
the result of becoming a stream enterer. Those in the assembly who followed
the yāna of the highest, most complete enlightenment heard only the
Mahāyāna teachings. Eighteen hundred million of them, such as the
gandharva Pañcaśikha, attained irreversibility from the highest, most
complete enlightenment. Among those who had not yet developed an
aspiration for any of the three yānas, [F.288.b] some developed an aspiration
for the highest, most complete enlightenment; some developed an aspiration
for the Pratyekabuddhayāna; and some developed an aspiration for the
Śrāvakayāna.
6.26 “Śakra Kauśika was freed from his fear, his life was extended for a
thousand years, and he attained irreversibility from the highest, most
complete enlightenment.
6.27 “Noble sons, the Tathāgata Śākyamuni can provide that kind of vast space.
The collection of praises of that tathāgata is similarly vast; no one can
measure or calculate the extent of the collection of praises of that tathāgata.
That tathāgata’s skill in methods for ripening beings is also vast; no one can
grasp the extent of that tathāgata’s skill in methods.
6.28 “Noble sons, that tathāgata’s body is also vast; no one can see the crown
of his head or discover the end of that tathāgata’s body. If all the beings in
the Sahā buddha realm were to enter the Tathāgata Śākyamuni’s body, those
beings would be able to wander around within it. Even if those beings were
to go in and out of just one pore on the Tathāgata’s body, not one, even
those with divine sight, would perceive the extent of that one pore, whether
it was expanded or contracted. That is how vast the body of the Tathāgata
Śākyamuni is.
6.29 “Noble sons, the Tathāgata Śākyamuni also has a [F.289.a] vast buddha
realm. For example, if as many buddha realms in the ten directions as there
are grains of sand in the Ganges River were to be as filled with beings as the
Sahā buddha realm is, and all those beings were to enter the Sahā realm, they
would be able to move around in it.454 Why is that? It is because that is what
the Tathāgata prayed for when he first developed the aspiration for the
highest, most complete enlightenment.
6.30 “Noble sons, never mind realms equal to the number of grains of sand in
the Ganges River—noble sons, if buddha realms as numerous as the number
of grains of sand in a thousand Ganges Rivers were to be filled with beings
in the way that the Sahā buddha realm is, and all those beings were to enter
Sahā, they would be able to wander around in different directions.
6.31 “Noble sons, such was that tathāgata’s prayer for the attainment of
wisdom when he first developed the aspiration for the highest, most
complete enlightenment. Thus the Tathāgata Śākyamuni possesses a vast
 buddha realm. Due to these four qualities that have been described, the
Tathāgata Śākyamuni is superior to all other tathāgatas.
6.32 “Noble sons, take these flowers, which have the stainless beauty of the
color of the moon, and go to the Sahā buddha realm, which I can see in the
west. There inquire after his health, by repeating these words of mine to the
Tathāgata Śākyamuni: ‘Are you well? Are you at ease?’ ”
6.33 Then the Tathāgata Vimalatejaguṇarāja [F.289.b] picked up the flowers
that had the stainless beauty of the color of the moon, gave them to the
bodhisattva Rahagarjita and the bodhisattva Jyotiraśmi, and said, “Noble
sons, go to the Sahā realm through my miraculous power.”
6.34 Then twenty thousand beings said, “Bhadanta Bhagavat, we also, through
the power of the Tathāgata, will go to the Sahā realm in order to see, pay
homage to, and attend upon the Tathāgata Śākyamuni.”
6.35 “Noble sons, go as you wish,” replied the Tathāgata Vimalatejaguṇarāja.
6.36 Then, through the miraculous power of the Tathāgata Vimalatejaguṇarāja,
the two bodhisattvas, Rahagarjita and Jyotiraśmi, together with twenty
thousand other bodhisattvas, rose from the realm Saṃpuṣpita and in one
instant of the mind arrived in the Sahā buddha realm and were upon Vulture
Peak Mountain.
6.37 They placed their palms together and, facing the Bhagavat, the Tathāgata
Śākyamuni, they said, “Bhadanta Bhagavat, in the eastern direction from this
buddha realm, beyond 9,100,000 buddha realms, there is a realm called
Saṃpuṣpita in which dwells the tathāgata named Vimalatejaguṇarāja. That
tathāgata has praised the qualities of the Tathāgata to his assembly of
bodhisattvas, saying, ‘In the Sahā realm there dwells the tathāgata named
Śākyamuni. In the past, when that tathāgata was a bodhisattva practicing
bodhisattva conduct, [F.290.a] he was the very first to make me obtain, enter
into, and remain in the aspiration for the highest, most complete
enlightenment. It is through his words that I developed the aspiration for the
highest, most complete enlightenment. It was that tathāgata who brought
me to the perfection of generosity…’ ”
6.38 And they continued, as previously described, up to the superiority of his
four qualities. They said, “That tathāgata has sent to you these flowers,
which have the stainless beauty of the color of the moon, and inquires after
your health, asking, ‘Are you well? Are you at ease?’ ”
6.39 In the same way, in the buddha realm Abhirati, the seat on which the
Tathāgata Akṣobhya sat shook. The bodhisattvas who were assembled there
saw the Tathāgata Akṣobhya’s seat shake. They questioned the Tathāgata,
and so on, as has been previously described, and it was the same for all the others.
6.40 Then, at that time, there came to this Sahā buddha realm countless,
innumerable bodhisattvas from the eastern direction as emissaries of the
tathāgatas, carrying the flowers that had the stainless beauty of the color of
the moon. They came so as to inquire about the Tathāgata Śākyamuni’s
health, make offerings to him, pay homage to him, serve him, and listen to
Dharma teachings from him.
6.41 As soon as the Bhagavat had concluded describing the names of the
bhagavat buddhas, and their buddha realms in the eastern direction, the
Bhagavat commenced upon describing those in the southern direction.
6.42 “Noble son, I see in the southern direction from this buddha realm,
beyond as many buddha realms as there are grains of sand in the Ganges
River, a realm called Sarvaśokāpagata. [F.290.b] The tathāgata named
Aśokaśrī resides, lives, and remains there, teaching the Dharma. I was the
one who made that bhagavat gain for the first time the aspiration for the
highest, most complete enlightenment, and so on, as previously described.
6.43 “In the same way, I see, in the southern direction, the buddha realm
Jambūprabha, in which there is the tathāgata named Dharmeśvaravinardi;
and the buddha realm Merupratiṣṭhita, in which there is the tathāgata
named Gatīśvarasālendra; and the buddha realm Guṇendraniryūha, in
which there is the tathāgata named Siṃhavijṛmbhitarāja; and the buddha
realm Maṇimūlavyūha, in which there is the tathāgata named
Nārāyaṇavijitagarbha; and the buddha realm Muktāprabhasaṃcaya, in
which there is the tathāgata named Ratnaguṇavijṛmbhitasaṃcaya; and the
buddha realm Devasoma, in which there is the tathāgata named Jyotigarbha;
and the buddha realm Candanamūla, in which there is the tathāgata named
Nakṣatravidhānakīrti; and the buddha realm Viśiṣṭagandha, in which there
is the tathāgata named Puṇyabalasālarāja; and the buddha realm Suvidita, in
which there is the tathāgata named Manojñaghoṣasvaravinardita; and the
buddha realm Duraṇya, in which there is the tathāgata named Sālajaya-
bindurājā; and the buddha realm Nardaścoca, in which there is the tathāgata
named Tejeśvaraprabhāsa; and the buddha realm Abhigarjita, in which there
is the tathāgata named Sumanojñasvaranirghoṣa; [F.291.a] and the buddha
realm Ratnavisabha, in which there is the tathāgata named
Ratnatalanāgendra; and the buddha realm Palāmaratnavṛkṣaratna, in which
there is the tathāgata named Dharmameghanirghoṣeśvarasaumya.”
6.44 In the same way, the seats of countless, innumerable bhagavat buddhas in
the south shook. Those bhagavat buddhas praised the Tathāgata Śākyamuni
and described his renown and fame.
6.45 At that time, there came to this Sahā buddha realm countless, innumerable
bodhisattvas from the southern direction, as emissaries of the tathāgatas,
carrying the flowers that had the stainless beauty of the color of the moon.
 They came so as to inquire about the Tathāgata Śākyamuni’s health, and so
on, as previously described, and to listen to Dharma teachings from him.
6.46 The Bhagavat said, “Noble sons, I see in the western direction from this
buddha realm, beyond 970 trillion buddha realms, a realm called
Upaśāntamati. The tathāgata named Ratnagiri resides, lives, and remains
there, teaching the Dharma. I was the one who made that bhagavat gain for
the first time the aspiration for the highest, most complete enlightenment…,”
and so on, as previously described.
6.47 In the western buddha realms there was the tathāgata named
Vararaśmikośa, the tathāgata named Svarajñakośa, the tathāgata named
Haritālakīrti, the tathāgata named Samantagarbha, the tathāgata named
Brahmakusuma, the tathāgata named Karadharavikrama, the tathāgata
named Dharmaveśapradīpa, the tathāgata named
Asamantaramerusvaravighuṣṭarāja, and the tathāgata named
Brahmendraghoṣa, and so on. [F.291.b] The Tathāgata Śākyamuni gave the
names of countless, innumerable bhagavat buddhas in the western direction,
and their seats shook. Then at that time, there came to this Sahā buddha
realm countless, innumerable bodhisattvas from the western direction, as
emissaries of the tathāgatas, carrying flowers that had the stainless beauty of
the color of the moon, and so on, as previously described, in order to listen to
Dharma teaching.
6.48 In the same way as it has been described, so it was for the north, above,
below, the southeast, the southwest, the northwest, and the northeast.
6.49 Then the Tathāgata Śākyamuni said, “Noble son, in the northeastern
direction from this buddha realm, beyond 980 trillion buddha realms, there is
a realm called Vijaya. The tathāgata named
Vigatasaṃtāpodbhavavaiśravaṇasālarāja resides, lives, and remains there,
teaching the Dharma. When I was a bodhisattva and performing bodhisattva
conduct for attaining the highest, most complete enlightenment, I was the
one who first made him acquire the aspiration for the highest, most complete
enlightenment and acquire the six perfections. I was the first to bring him
before a buddha, a bhagavat, who was present, existed, and lived there, and
for the first time, he received the prophecy of his attainment of the highest,
most complete enlightenment.”
6.50 When the Tathāgata Śākyamuni said his name, at that time the Tathāgata
Vigatasaṃtāpodbhavavaiśravaṇasālarāja’s seat shook, and so on, as previously
described, and beings with 84,000 different colors, shapes, faiths, forms, and
languages saw the Tathāgata Śākyamuni in that way and listened to Dharma
teachings from him. [F.292.a]
6.51 Within the Tathāgata Vigatasaṃtāpodbhavavaiśravaṇasālarāja’s assembly
there were two bodhisattvas, one named Vigopaśikhara and one named
Saṃrocanabuddha.
6.52 The Tathāgata Vigatasaṃtāpobhavavaiśravaṇasālarāja said to the two
bodhisattvas, “Noble sons, go to the Sahā realm with these words of mine
and ask the tathāgata Śākyamuni about his health: ‘Are you well? Are you at
ease? Are you comfortable?’ ”
6.53 The two bodhisattvas said, “Bhadanta Bhagavat, we have seen that in the
entire Sahā buddha realm the ground and the sky are filled with beings.
There is no room, either on the ground or in the sky, for even a few beings,
so where would we sit?”
6.54 “Noble sons,” replied the Tathāgata, “don’t say that there is no room in
the Sahā buddha realm. Why? Because, noble sons, the Tathāgata Śākyamuni
provides a vast amount of room through the inconceivable qualities of
buddhahood. Through his previous prayers, he teaches the Dharma,
beginning with refuge in the Three Jewels and the teaching of the three
yānas. He teaches the vows of the three trainings, he teaches the three
doorways to liberation, he guides beings from the three lower existences,
and he brings them onto the three paths to peace. Therefore, the Tathāgata’s
compassion and the entry into his teaching are vast.455 [F.292.b]
6.55 “Noble sons, at one time, not long after the Tathāgata Śākyamuni attained
complete buddhahood, while observing which beings were to be guided, he
stayed in the hollow of a Sal tree that was the home of a yakṣa named
Indrākṣa,456 in the middle of a rugged, rocky mountain. For seven days he
remained cross-legged, experiencing the joy and bliss of liberation. The
Tathāgata’s body filled the tree hollow; there wasn’t even a four-finger-
width space that was not filled by the Tathāgata’s body.
6.56 “When seven days had passed, twelve hundred million bodhisattva
mahāsattvas came from the ten directions to the Sahā realm and sat on the
side of the mountain in order to pay homage to the Tathāgata Śākyamuni,
attend upon him, and listen to his Dharma teaching.” He continued, as
previously described, up until: “Due to these four qualities that have been
described, the Tathāgata Śākyamuni is superior to all other tathāgatas.”
6.57 “Noble sons, take these flowers, which have the stainless beauty of the
color of the moon, and go to the Sahā buddha realm, which I can see in the
southwest. There inquire after his health by repeating these words of mine
to the Tathāgata Śākyamuni: ‘Are you well? Are you at ease?’ ”
6.58 Then the Tathāgata Vigatasaṃtāpodbhavavaiśravaṇasālarāja picked up
the flowers that had the stainless beauty of the color of the moon, gave them
to the bodhisattva Vigopaśikhara and the bodhisattva [F.293.a]
 Saṃrocanabuddha, and said to them, “Noble sons, go to the Sahā realm
through my miraculous power.”
6.59 Twenty thousand beings then said, “Bhadanta Bhagavat, we also, through
the power of the Tathāgata, will go to the Sahā realm in order to see, pay
homage to, and attend upon the Tathāgata Śākyamuni.”
“Noble sons, go as you wish to,” replied the Tathāgata.
6.60 Then, through the miraculous power of that tathāgata, those two
bodhisattvas together with twenty thousand other bodhisattvas rose from
the realm Vijaya and in one instant of the mind arrived in this Sahā buddha
realm and were upon Vulture Peak Mountain.
6.61 They placed their palms together and, facing the bhagavat, the Tathāgata
Śākyamuni, they said, “Bhadanta Bhagavat, in the northeastern direction
from this buddha realm…,” and so on, as previously described, up to and including
giving him the flowers that had the stainless beauty of the color of the moon,
and they inquired after his health, asking, “Are you well? Are you at ease?”
6.62 The seat of the Tathāgata Mārabhavanavidhvaṃsana shook. The
bodhisattvas who were assembled there saw the Tathāgata
Mārabhavanavidhvaṃsana’s seat shake. They asked the Tathāgata about it,
and so on, as previously described. [F.293.b]
6.63 At that time, similarly, the tathāgatas Sālendrarāja, Vikramaraśmi,
Padmottara, Candana, Merurāja, Sāgara, Sārajyoti, and Jñānavikrama, and
countless, innumerable bhagavat buddhas in the northeastern direction, sent
bodhisattvas, carrying flowers that had the stainless beauty of the color of
the moon, to inquire after the health of the Tathāgata Śākyamuni, make
offerings to him, pay homage to him, serve him, and listen to his Dharma
teaching, and they arrived in this Sahā buddha realm.
6.64 At that moment, the Tathāgata Śākyamuni, through his miraculous power,
transformed the bodies of every being who had gathered in the Sahā buddha
realm to become a yojana in height, and the entire Sahā buddha realm
became filled with such beings. Those beings filled all the ground and sky in
this buddha realm. There wasn’t even a space the size of a collyrium stick
that had not been filled by these beings. All those beings could only see the
Tathāgata Śākyamuni. They could not see any empty space left and could
not even see each other. [F.294.a]
6.65 Their eyes did not perceive Mount Sumeru, Cakravāḍa, Mahācakravāḍa, or
other mountains. They did not perceive the in-between worlds, did not
perceive the palaces of deities, and did not perceive the disk of gold below or
the earth above it.
6.66 The Bhagavat then entered the confidence in the elimination of phenomena
samādhi, which pervades space. Through that samādhi, all the flowers that
had the stainless beauty of the color of the moon entered the Bhagavat’s
 pores. All the beings who were in the Sahā realm saw this. Their minds and
mental events became devoid of the mental engagement that sees forms, and
all they perceived457 were the pores of the Bhagavat. There they saw parks,
like the parks in the realm of Sukhāvatī, which were filled with all kinds of
precious trees, and they saw trees adorned by all kinds of leaves, flowers,
fruits, cloths, clothing, parasols, victory banners, flags, armlets, and strings
of pearls.
6.67 Those beings thought, “We want to go into that park to see it.”
6.68 All the beings in the Sahā realm, apart from those in the hells, those in
Yama’s realm, the animals, and those in the formless realm, entered into the
Tathāgata’s body through his pores.
6.69 The Bhagavat then concluded his miracle and came out from his
meditation, and the beings could again see each other. They wondered,
“Where is the Tathāgata Śākyamuni?” [F.294.b]
6.70 The bodhisattva Maitreya said, “O beings, discern carefully that we have
all entered the body of the Tathāgata!”
6.71 Each of those beings then directly perceived the inside and outside of the
Tathāgata’s body. They wondered, “How did we enter and assemble inside
the Tathāgata’s body?458 Through where did we enter the Tathāgata’s body?
Who made us enter?”
6.72 The bodhisattva Maitreya then proclaimed to the entire assembly, “Listen!
This is a miraculous transformation performed by the Tathāgata. He is the
teacher who will teach us the Dharma in order to benefit us, and so we
should give him all our attention.”
Then the entire assembly placed their palms together and bowed.
6.73 The Bhagavat taught them the Dharma of all the ways of happiness. What
are all the ways of happiness? They are getting across the swamp of
saṃsāra, entering the eightfold noble path, and accomplishing omniscience
and self-arisen wisdom. In this there are ten aspects of developing the
aspiration for entering dhyāna. They are (1) possessing the aspiration for
great compassion for beings; (2) developing that which brings benefit;459 (3)
the acquisition of a great ship to take across those beings who have not
crossed over; (4) wearing the armor of liberating those not liberated so as to
liberate them from untrue, deluded views; [F.295.a] (5) wearing the armor of
not being frightened by the lion’s great roar so as to examine the selflessness
of all phenomena; (6) wearing the armor of going to all realms so as to
understand that all phenomena are like mirages, dreams, and illusions; (7)
wearing the armor of adorning the realms with light so as to have an
accumulation of good conduct; (8) wearing the armor of accomplishing the
ten strengths of a tathāgata in order to complete all the perfections; (9)
wearing the armor of attaining the four confidences so as to practice what
 you have taught; and (10) wearing the armor of attaining all of the eighteen
distinct qualities of the Buddha so as to put into practice, without falsehood,
the Dharma received by the bodhisattvas.
6.74 Those are the ten aspects of the practice of entering the Dharma doorways
of the way of happiness.
6.75 There is also the practice of the way of realizing the Dharma doorway of
the fearlessnesses: attention to the selflessness of all phenomena460 and the
realization of nonarising and noncessation, the level of irreversibility, which
cuts through proceeding and turning back, and has no permanence, no
raising up, and no setting down.
6.76 When the Tathāgata gave this Dharma teaching the beings that were
inside his body, who were as numerous as the grains of sand in 800 million
Ganges Rivers, attained irreversibility from the highest, most complete
enlightenment.
6.77 All the countless, innumerable bodhisattva mahāsattvas who were there
attained various kinds of retention and acceptance. Then they all came out of
the Tathāgata’s pores, were astonished, and bowed down their heads to the
Bhagavat’s feet. Then they returned to their own buddha realms in the ten
directions in order to make known461 the domain of the Tathāgata’s speech
and the extent of his body.
6.78 Countless, innumerable bodhisattvas went to the east. Those in the
eastern direction who had not left the buddha realms and had not [F.295.b]
heard the multitude of praises of the Tathāgata Śākyamuni there listened to
the various syllables, words, and meanings of the praises. They heard the
Dharma that had been received from the Tathāgata Śākyamuni.462 The
bodhisattvas described how it was seen that, without the body of the
Tathāgata Śākyamuni becoming greater or smaller, the Tathāgata
Śākyamuni’s body became filled with bodhisattvas and śrāvakas; how
countless, innumerable bodhisattvas and śrāvakas entered and exited just
one of the Tathāgata Śākyamuni’s pores; and how it was the same for a
second pore, and so on, up to and including and how it was the same for all his
pores.
6.79 The same was described in all the ten directions.
6.80 The entire assembly, who had entered into the body of the Bhagavat and
come out through the pores of the Bhagavat’s body, bowed their heads at
the Bhagavat’s feet, circumambulated him three times, sat before the
Bhagavat, and praised him with the recitation of various sounds, syllables,
words, and meanings.
6.81 The devas who were inhabitants of the desire realm and the devas who
were inhabitants of the form realm sent down a rain of offerings of various
incenses, flowers, and perfumes; they also played divine music and offered
 divine parasols, victory banners, flags, clothing, cloth, and ornaments to the
Bhagavat.
6.82 A bodhisattva named Vaiśāradyasamuddhāraṇi, with palms placed
together, bowed to the Bhagavat and asked him, “Bhadanta Bhagavat, what
is the name of this sūtra of great prophecy?”
6.83 The Bhagavat said, “It is called The Dhāraṇī Entranceway That Is the Form of
Omniscience. It is called Numerous Buddhas. [F.296.a] It is called The Great
Gathering. It is called The Prophecies to the Bodhisattvas. It is called Liberation on
the Path of Fearlessness. It is called Entering the Understanding of Samādhi. It is
called Revealing All Buddha Realms. It is called Like an Ocean. It is called
Innumerable. It is called The White Lotus of Compassion.”
6.84 Then Vaiśāradyasamuddhāraṇi asked, “Bhadanta Bhagavat, how much
merit is created by a noble son or noble daughter who listens to this Dharma
teaching, obtains it, keeps it, reads it, expounds it aloud to others at length,
writes it out, or has others write it out, even if it is just one verse?”
6.85 “I have described this merit before, so now I shall describe it in brief,”
replied the Bhagavat. “Whoever listens to this Dharma teaching, obtains it,
keeps it, reads it, or expounds it aloud to others, either at length or even just
one verse, and the one who in the future, during the last five hundred years
of the Dharma, writes it out and keeps it, will generate vast merit. Even the
merit accumulated by a bodhisattva who has practiced the six perfections for
ten great eons cannot equal it. Why is that? It calms anger in the minds of all
in the world, including the realms of the devas, the realm of Māra, the realm
of Brahmā, the mendicants and brahmins, and the yakṣas, nāgas,
gandharvas, mahoragas, pretas, piśācas, kinnaras, and asuras.
6.86 “It ends all illnesses, fighting, conflict, argument, and disputes. It stops
untimely wind, rain, death, and illness; it ends all famine; it brings
happiness; it brings good harvests; [F.296.b] it brings complete health; it
makes those who are afraid free from fear and happy; it ends the kleśas; it
increases good roots; it liberates from the three lower existences; it teaches
the path of the three yānas; it brings the attainment of samādhi, retention,
and acceptance; it sustains all beings; it causes sitting on the vajra throne; it
causes the defeat of the four māras; it brings buddhahood through the
factors for enlightenment; it causes the turning of the wheel of the Dharma; it
gives the power of the factors for enlightenment to those beings who do not
have the seven noble riches; and it brings a great following and entrance
into the city of fearlessness. That is why I have given this Dharma teaching.
6.87 “Into whose hands shall I entrust this Dharma teaching? Who will protect
this Dharma teaching in the last five hundred years of the Dharma? Who will
expound it so that those who are not on the level of the Dharma, and the
bhikṣus who have lost their correct conduct, will hear it? Will there be
 anyone who will completely eliminate the sadness 463 of those who have the
attachment of attachment to that which is not the Dharma, who are
overwhelmed by powerful desires, who are in bondage to false Dharma, and
who are completely unripened beings?”
6.88 That entire assembly understood the intention in the Bhagavat’s mind.
Seated among that assembly was a yakṣa ṛṣi named Merupuṇya. The
bodhisattva mahāsattva Maitreya took the yakṣa ṛṣi Merupuṇya and brought
him before the Bhagavat.
6.89 The Bhagavat said to him, “Great ṛṣi, you keep this Dharma teaching!
[F.297.a] During the last five hundred years of the Dharma, when the
irreversible bodhisattvas have gone to other worlds, recite it aloud so people
can hear it, and make them develop the aspiration for irreversibility.”464
6.90 “Bhadanta Bhagavat, I will do so,” replied Merupuṇya. “Bhadanta
Bhagavat, because of the prayers I made in the past I have been, Bhadanta
Bhagavat, a yakṣa ṛṣi for more than eighty-four great eons, during which
time I have practiced the bodhisattva conduct that leads to the highest, most
complete enlightenment. I have established innumerable beings in the four
brahmavihāras and brought them to the level of irreversibility. I will myself
ripen those beings who, during the last five hundred years of the Dharma,
keep this Dharma teaching, even those who keep just a four-line verse from
it.”
6.91 That is what the Bhagavat taught. The entire assembly, and the whole
world with its devas, humans, asuras, and gandharvas, rejoiced and praised
the Buddha’s words.

6.92 That concludes the noble Mahāyāna sūtra titled “The White Lotus of Compassion.”
c. Colophon
c.1 This was translated and revised by the Indian preceptors Jinamitra,
Surendrabodhi, Prajñāvarman, and the chief editor Lotsawa Bendé Yeshé Dé
and others.
n. NOTES
n.1 The origin story in this sūtra for the 1,004 buddhas of our eon is one among
several others. The sūtra The Good Eon
(https://read.84000.co/translation/toh94.html) (Bhadrakalpika, Toh 94) itself
contains two origin stories for them (see Dharmachakra Translation
Committee 2022, 2.1 ff, and 2.C.1019 ff.), the Tathāgatācintyaguhyanirdeśa (Toh
47, Degé Kangyur vol. 39, F.117.b–125.b.) another, and The Teaching of
Vimalakīrti (https://read.84000-translate.org/translation/toh176.html) (Vimalakīrti-
nirdeśa, Toh 176) yet another (see Thurman 2017, 12.6 ff.)

n.2 See Roberts, Peter Alan. trans., The White Lotus of the Good Dharma
(https://read.84000.co/translation/toh113.html), Toh 113 (2018).

n.3 Consequently, although the notion of multiple buddhas arising over time, as
well as over space, is most fully developed in the Mahāyāna tradition, it is
also a theme present in the texts of Nikāya Buddhism, including several in
the Pali Canon and the Mahāvastu of the Lokottaravāda-Mahāsāṅghika. For a
general survey of accounts of multiple buddhas, see The Good Eon i.10–i.18.
See also Salomon 2018, pp. 265–293.

n.4 In essence the process begins with a period in which an individual

accumulates merit independently, followed by the first vow to attain
awakening, made in the presence of a buddha; the subsequent prophecy of
awakening, made by the same or another, later buddha; a long period of
maturation during which the six (or more) perfections are practiced and the
successive bodhisattva levels are traversed; the attainment of a stage of
irreversible progress leading to inevitable awakening; being anointed as the
next buddha to come by the preceding buddha; taking birth in the Heaven of
Joy; and being reborn in the lifetime during which awakening as a tathāgata
will occur. The stages of a bodhisattva’s practice are the topic of numerous
scriptures, treatises, and commentaries, some in vast detail such as the
 Buddhavataṃsakasūtra (Toh 44) and the Yogācārabhūmi (Toh 4035–4037).
Perhaps the most succinct summary comes in the opening lines of the
Mahāvastu, where four stages are described: (1) prakṛticaryā (“natural career”),
(2) pranidhānacaryā (“resolving stage”), (3) anulomacaryā (“conforming stage”),
and (4) anivartanacaryā (“preserving career”). See Mahāvastu, vol. I, 1.2; the
four stages are explained in more detail in vol. 1, ch. 5 and are a feature of
other works including the Bahubuddhaka sūtras of Gandhāra. See also Jaini
2001, p. 453, and Salomon 2018, pp. 276–279.

n.5 Taishō 158: ⼤乘悲分陀利經 (Dasheng beifen tuoli jing); Taishō 157: 悲華經 (Bei
hua jing). A Chinese bibliography written in 730 by Zhi Seng claims that the
sūtra was first translated by Dharmarakṣa (ca. 230–317), and that there was
also another lost translation by Dao Gong made between 401 and 412.
However, Yamada’s research shows the first attribution to have been a
misunderstanding of the earlier Seng Min bibliography, which also records
that the Dharmakṣema translation had been mistakenly ascribed to Dao
Gong. See Yamada 1967, vol. 1, pp. 15–20.

n.6 The opening section that features the Buddha Padmottara seems to have
only a tenuous connection to the main body of the text. There are also some
internal inconsistencies, such as an unexplained name change for King
Araṇemin.

n.7 Yamada 1967, 1:167–71.

n.8 Denkarma, F.296.b.7. See also Herrmann-Pfandt 2008, p. 44, no. 78.

n.9 Sakya Pandita Translation Group, trans., The Display of the Pure Land of
Sukhāvatī (https://read.84000.co/translation/toh115.html), Toh 115 (84000:
Translating the Words of the Buddha, 2021).

n.10 Roberts, Peter Alan. trans., The White Lotus of the Good Dharma
(https://read.84000.co/translation/toh113.html), Toh 113 (84000: Translating the
Words of the Buddha, 2022).

n.11 The buddhas are said to teach beings who have faith in Maheśvara by
appearing to them in the form of Maheśvara. The sūtra seems to take a
sympathetic view of Vaiṣṇavism in particular. For example, when
Samudrareṇu makes his buddhahood contingent on a variety of good things
occurring, he says, “If beings who have faith in Nārāyaṇa fall into the lower
existences when they die, then may I be unable to accomplish all the deeds
of a buddha.” Nārāyaṇa is also used as a positive example for power, as
when King Araṇemin prays, “May those beings have the power of
 Nārāyaṇa.” The names of several samādhis and buddhas that are given also
incorporate the name Nārāyaṇa, such as Nārāyaṇavijitagarbha.

n.12 Mañjuśrīkīrti (Toh 3534), folio 217.a. Atiśa writes that he is quoting from it in
one of his works (Toh 3930), but the actual text of his quotation resembles
nothing in the sūtra and is nowhere to be found in the Kangyur. Cf.
Dīpaṃkaraśrījñāna, folio 99.b.

n.13 Mipham’s text has the title The White Lotus: Supporting Material for “A Treasury
of Blessings, a Liturgy of the Muni” (thub chog byin rlabs gter mdzod kyi rgyab chos
pad+ma dkar po); see bibliography.

n.14 There are two ways to interpret this traditional beginning of a sūtra, with
such Indian masters as Kamalaśīla claiming that both are equally correct: the
version used in this translation, and the alternative interpretation “Thus did
I hear: At one time, the Bhagavat…” The various traditional and modern
arguments for both sides are given in Galloway (1991).

n.15 Skt. ājāneya; Tib. cang shes. The term ājāneya was primarily used for
thoroughbred horses but was also applied to people in a laudatory sense.

n.16 From this point on, the Sanskrit version of the introduction is more elaborate.

n.17 This paradise is not to be confused with the subterranean realm of Yama, the
lord of death, which is inhabited by pretas.

n.18 The four misapprehensions are mistaking the impermanent as permanent,

the impure as pure, nonself as self, and suffering as happiness.

n.19 The syntax of the Tibetan is awkward in this passage, for which there is no
surviving Sanskrit equivalent. In the Sanskrit at this point there is a long
passage where light rays from the Buddha reveal to the assembly other
buddha realms and their buddhas and inhabitants.

n.20 According to the Tibetan. The Sanskrit has parvata (“filled with precious
mountains”) instead of padma (“filled with precious lotuses”).

n.21 According to the Tibetan. The Sanskrit has sahasra (“one thousand”).

n.22 According to the Tibetan. The Sanskrit has “one hundred and a quarter (i.e.,
125) yojanas.”

n.23 According to the Tibetan. The Sanskrit has “filled with lotuses made of the
seven jewels.”

n.24 A period or watch of three hours: the eighth part of a day.

n.25 According to the Sanskrit. The Tibetan has “pleasant” (yid di ’ong ba).

n.26 One would expect this to be describing the lotus’s distinctive pericarp, or
seed pod, which forms a flat circular seat ringed by the stamens, but it is
clearly in the plural.

n.27 According to the Tibetan. The word kulaputra (“noble son”) is absent in the
Sanskrit.

n.28 According to the Tibetan. The Sanskrit has ṣaṣtiraśmi koṭinayutaśatasahasrāṇi,

which comes to six thousand million trillion.

n.29 According to the Tibetan. The Sanskrit does not have the description “who
have transcended the levels of the śrāvakas and pratyekabuddhas.”

n.30 According to the Tibetan. The Sanskrit has, “Then the bodhisattvas who are
in meditation arise from their samādhi and that entire assembly applies itself
to making offerings to the Tathāgata,” which seems to be the better version.

n.31 According to the Chinese. The Sanskrit has kṣetrābhayā, which is probably a
scribal corruption. The Tibetan therefore translates this as zhing gi snang ba
(“radiance of the realm”).

n.32 According to the Tibetan. The Sanskrit has “for the benefit, welfare, and
happiness.”

n.33 According to the Tibetan. “The bodhisattvas arise from their samādhis” is
absent in the Sanskrit.

n.34 According to the Tibetan ’od dpag tshad brgya pa. The Sanskrit has yojanaprabhā
(“[one] yojana[-wide] light”). The Tibetan brgya pa could be a corruption of
rgya pa (“wide”).

n.35 According to the Sanskrit snigdhacittā. The Tibetan translated this with its
alternative meaning of snum pa’i sems (lit. “oily mind”). It also means “sticky”
and “adhering,” but the essential meaning is “friendly and affectionate.”

n.36 According to the Sanskrit pratyaya, which could be translated as “condition,”

“circumstances,” “factor,” or “cause.” The Tibetan has rkyen.

n.37 According to the Tibetan. “The power of courage” is absent in the Sanskrit.

n.38 According to the Tibetan. “Mahāsattvas” is absent in the Sanskrit.

n.39 According to the Tibetan. “Mahāsattvas” is absent in the Sanskrit.

n.40 According to the Sanskrit gandhāhārās. Translated into Tibetan as dri za, which
would normally be understood to be the translation of gandharva, a specific
class of deities, but this is not what is meant here.

n.41 According to the Tibetan. The Sanskrit has priyāpriya (“pleasant and
unpleasant”).

n.42 According to the Tibetan de bzhin du sbyar and the BHS usage of peyālaṃ.

n.43 According to the Sanskrit durgandha and the Tibetan thog dri nga ba yang. The
Narthang and Lhasa versions have the corruption dri ma’ang; the Urga and
Degé have dri ma yang (“stain”).

n.44 According to the Tibetan. In the Sanskrit “gentle” and “pleasing” are
adjectives for the birds and not their songs.

n.45 According to the Tibetan. The Sanskrit has the height as 68,000 yojanas,
aṣṭaṣaṣṭhiyojanasahasrāṇi.

n.46 According to the Sanskrit. The Tibetan translates caraṇa as “feet.”

n.47 The Sanskrit has “said” instead of “thought.”

n.48 According to the Tibetan. The Sanskrit has “in the first period of the night.”

n.49 According to the Tibetan. The Sanskrit has “we wish to remain.”

n.50 According to the Tibetan. The Sanskrit has “past and future.”

n.51 According to the Tibetan. The Sanskrit has “will teach this entranceway into
the dhāraṇī that is the form of omniscience to the bodhisattvas whom they
have consecrated to be their regents.”

n.52 Tadyathā (“it is thus”) is taken in the Tibetan to be the beginning of the
dharāṇī. Nearly every word has variations in the various editions of the
Kangyur. Here we follow the critical edition of the Sanskrit by Yamada.

n.53 According to the Tibetan. The Sanskrit here adds “came to this Sahā world
realm.”

n.54 According to the Tibetan. The Sanskrit has “by a great assembly of
bodhisattvas.”

n.55 According to the Tibetan. The Sanskrit has “8,400,000.”

n.56 According to the Tibetan. The Sanskrit has, “Solely to obtain this samādhi, a
bodhisattva mahāsattva has to realize the thirty-seven factors of
 enlightenment and attain the knowledge of an omniscient one.”

n.57 According to the Tibetan. The Sanskrit has gāḍhakarmāni (“strong karma”).
The Tibetan has dang po’i las (“initial karma”).

n.58 According to the Sanskrit paṭṭaṃ bandhati. The Tibetan translates this as
“binding silk,” but toward the end of the sūtra translates it as thod bcings
(“turban”).

n.59 According to the Tibetan. The Sanskrit adds “by passing on their diadem
turban.”

n.60 According to the Tibetan. The Sanskrit omits dharmabhāṇaka (“Dharma

reciter”).

n.61 The Sanskrit bhakṣyānna just means “food” and does not specify “cooked
rice.”

n.62 The Tibetan gtams (“filled”) seems to be an early scribal corruption from
gdams. The Sanskrit has avādata (“to be addressed,” “to be spoken to”).

n.63 According to the Tibetan. The Sanskrit āmantrayate could also mean
“greeted.”

n.64 According to the Tibetan. The Sanskrit omits “bhagavat.”

n.65 According to the Sanskrit. The Tibetan omits Candrottama.

n.66 According to the Sanskrit avakrāmanti. The Tibetan translates here as las ’das
(“passing beyond,” “transcending”), although when this same phrase
occurs later in the sūtra, the verb is translated as gnon par byed (“ascend to”).

n.67 “Tenth” is not specified in this passage but is said to be the result of
listening to the dhāraṇī further on.

n.68 According to the Tibetan. In the Sanskrit, “bodhisattvas” is in the genitive

case, so that the passage reads: “and he planted good roots for those
bodhisattva mahāsattvas for ten intermediate eons.”

n.69 According to the Tibetan. The Sanskrit has “established many hundred
thousand million trillion hundreds of thousands of millions of trillions of
beings in irreversible progress toward the highest, most complete
enlightenment.”

n.70 According to the Tibetan. The Sanskrit has Ratnacandravairocana.

n.71 This line is abridged in the Tibetan, but has been rendered in full here.

n.72 Dravidian is the term used for the people, language, and culture of South
India, and here the mantra is identified as being linguistically Dravidian.

n.73 According to the Tibetan. The Sanskrit has “all his other karmic
obscurations.”

n.74 According to the Sanskrit syntax.

n.75 According to the Sanskrit avaropya. The Tibetan has bsrungs (“protected,”
“guarded”).

n.76 The Sanskrit has atulya (“unequaled”).

n.77 The Sanskrit repeats aprameyāṇi, while Tibetan has first tshad ma mchis pa and
second dpag tu ma mchis pa, which means the Sanskrit must have had
aparimāṇa, as later in the sūtra.

n.78 According to the Sanskrit. As a result of the ambiguity of the Sanskrit here,
the Tibetan associates these qualities with the buddhas to whom the
bodhisattvas made offerings.

n.79 According to the Sanskrit. The Tibetan has gzhol (“enter into”).

n.80 According to the Tibetan. The Sanskrit has “pretas and piśācas.”

n.81 According to the Sanskrit. The Tibetan has translated the Sanskrit eta as
“come here!”

n.82 According to the Sanskrit. The Tibetan omits “…‘and you will always have
this kind of bliss.’ Then those pretas placed their palms together and recited,
‘Homage to the Buddha! Homage to the Dharma! Homage to the Saṅgha.’ ”

n.83 According to the Tibetan. The Sanskrit has “a buddha realm with the five
degeneracies.”

n.84 According to the Tibetan. The Sanskrit has “inferior buddha realm with the
five degeneracies.”

n.85 The length from the fingertips of one arm outstretched sideways to the other.

n.86 According to the Tibetan. The Sanskrit has “many powers.”

n.87 According to the Tibetan. The Sanskrit has “touched his feet and bowed with
palms together toward the Tathāgata Ratnagarbha.”
n.88 The Sanskrit reads “alms bowls” instead of “food.”

n.89 According to the Tibetan. The Sanskrit has “mightiest soldiers.”

n.90 The precious householder is one of the seven precious possessions, or

treasures, of the cakravartin, which, in the more widespread version of the
seven treasures, is replaced by the precious minister.

n.91 According to the Tibetan. The Sanskrit has “doors in the four directions.”

n.92 Four legs, two tusks, and the trunk.

n.93 According to the Sanskrit.

n.94 According to the Sanskrit singular. The Tibetan has the plural “those
parklands.”

n.95 According to the Sanskrit puruṣamātrapramāṇam. The Tibetan could be

interpreted as meaning “floating at the height of a man.”

n.96 According to the Sanskrit. The Tibetan omits “uragasāra.”

n.97 Infantry, chariots, cavalry, and elephants.

n.98 According to the Sanskrit. The Tibetan omits “eaten.”

n.99 According to the Tibetan. The Sanskrit has “400,000.”

n.100 According to the Tibetan. The Sanskrit has Devī.

n.101 According to the Sanskrit. The Tibetan uses two words for “incense” and
one for “incense smoke.”

n.102 According to the Sanskrit.

n.103 According to the Tibetan. The Sanskrit is obscure and varies between
manuscripts, and there is repetition of the sentence later in the text.

n.104 According to the Sanskrit.

n.105 Skt. bherī; Tib. rnga bo che. There are many kinds of kettledrums. The bherī is
described as a conical or bowl-shaped kettledrum, with an upper surface that
is beaten with sticks.

n.106 According to the Sanskrit. The Tibetan has, “Then the chief prince, Animiṣa,
honored the Bhagavat and his saṅgha of bhikṣus for three months in the
same way that King Araṇemin had. King Araṇemin also came on some days
to see the bhagavat and his saṅgha of bhikṣus and to listen to his teaching.”
n.107 According to the Tibetan. The Sanskrit instead reads “and completely golden
and divine cities.”

n.108 According to the Sanskrit.

n.109 The paṭaha is a cylindrical drum hung from the body and usually played
standing up by beating the upper surface with drumsticks.

n.110 According to the Sanskrit. Most Kangyur editions, such as the Lithang,
Narthang, and Choné, have yang dag skyes (“truly born”). The Comparative
Edition has yan lag skyes, which could be a translation of aṅgaja.

n.111 In most Sanskrit manuscripts and in Chinese it is “Middha,” but some

Sanskrit manuscripts have the corruption “Siddha,” which the Tibetan
follows.

n.112 According to Sanskrit and most Tibetan editions, but not the Comparative
Edition.

n.113 According to Sanskrit and most Tibetan editions, but not the Comparative
Edition.

n.114 According to the Tibetan.

n.115 According to the Tibetan. The Sanskrit and Chinese have more aspirations:
“Some of them prayed to be a deva, some to become Śakra, some to become
Māra, some to become Brahmā, some to become a cakravartin, some to have
great wealth, some to be in the Śrāvakayāna, and some to be in the
Pratyekabuddhayāna.”

n.116 According to the Sanskrit.

n.117 According to the Tibetan; “tathāgata arhat samyaksambuddha Ratnagarbha”

is absent in the Sanskrit.

n.118 The Sanskrit repeats “robes, food, beds, seats, medicines, and necessities.”

n.119 According to the Tibetan. The Sanskrit has “to be a deva, or to be Śakra, or to
be Māra, or to have great wealth, or for the way of the śrāvaka.”

n.120 According to the Sanskrit.

n.121 This time the Tibetan transliterates rather than translates eraṇḍa.

n.122 According to the Tibetan. The Sanskrit has, “I have seen a great sight in my
dream. I have seen the buddhas, the bhagavats, in the ten directions.”
n.123 According to the Tibetan. The Sanskrit is more elaborate in this passage.

n.124 According to the Sanskrit.

n.125 According to the Tibetan. The Sanskrit has “and carried it to.”

n.126 According to the Sanskrit. The Tibetan translates the compound as three
nouns: “fame and sound and verse.”

n.127 According to the Tibetan. The Sanskrit adds “not even Brahmā and the other
deities.”

n.128 According to the Sanskrit.

n.129 According to the Sanskrit.

n.130 According to the Sanskrit.

n.131 According to the Sanskrit kṣaṇasaṃpat, which is translated into Tibetan as an

alternative, meaning dal ba (“leisure”).

n.132 The Sanskrit is udumbara. The fig tree never flowers. It also became the name
for a legendary lotus in Tibet, as there are no fig trees there.

n.133 According to the Sanskrit.

n.134 According to the Tibetan yang dag par sbyor pa. The Sanskrit has sumṛdu (“very
gentle”).

n.135 According to the Sanskrit śītala, which can also mean “cold” or “cool,” as in
the Tibetan translation bsil ba.

n.136 According to the Sanskrit. This line is missing in the Tibetan.

n.137 According to the Sanskrit sadānandita. The Tibetan translates as “the

attainment of perfect joy.”

n.138 According to the Tibetan. The Sanskrit has akliṣṭa (“the path is unafflicted”).

n.139 According to the Tibetan. The Sanskrit omits “great.”

n.140 According to the Tibetan. The Sanskrit has “in the care of all the tathāgatas.”

n.141 According to the Sanskrit. The Tibetan has “dust,” one of the meanings of
rajas.

n.142 Sanskrit: gamanīya. The Tibetan has mchi ba la sman pa (“medicine for going”)
likely in error for mchi ba la phan pa (“benefit for going”).
n.143 According to the Sanskrit. The Tibetan has “bodhisattvas.”

n.144 According to the Tibetan sku, presumably translating from a manuscript that
had kāya. The Sanskrit has āśraya (“shelter,” “refuge,” “location”).

n.145 According to the Tibetan. The Sanskrit also has, “Through what karma do
bodhisattva mahāsattvas obtain a pure buddha realm? Through what karma
will it be completely an impure one? Through what karma will there be
superior beings? And so on, until through what karma will beings have long
lifespans?”

n.146 According to the Tibetan. The Sanskrit also has, “Through what karma do
bodhisattva mahāsattvas obtain a pure buddha realm? Through what karma
do they obtain an impure one? Through what karma will there be superior
beings?…Through what karma will beings have long lifespans?”

n.147 According to the Sanskrit upanimantrita. The Tibetan has translated it with its
alternative but more frequent meaning of spyan drangs (“invite”), which is not
as appropriate here.

n.148 According to the Sanskrit upakaraṇa, which the Tibetan has translated with an
alternative meaning of yo byad (“commodities”).

n.149 The Sanskrit has, “I will make offerings to the Bhagavat, so you also should
be eager to make offerings.”

n.150 According to the Sanskrit pratiśrutya, translated into Tibetan with the
meaning mnyan (“listened”).

n.151 According to the Sanskrit. Missing in the Tibetan.

n.152 According to the Tibetan.

n.153 According to the Chinese. The Tibetan and Sanskrit make the last two names
into one.

n.154 Although all Sanskrit, Tibetan, and Chinese versions have these beings as
hell beings, at this point one would expect reference to pretas, the beings in
Yama’s realm, who are freed of hunger and thirst.

n.155 This prince does not appear in the earlier list, even though he is second in
importance. At this point the Sanskrit has his name as Nimu, but in all later
instances it is Nimi.

n.156 According to the Tibetan. The Sanskrit has nirhārapati (“lord of

accumulation”).
n.157 According to the Tibetan. “Silver” is absent in the Sanskrit.

n.158 A conical or bowl kettledrum, also called a nagada. The upper surface is
beaten with sticks; often in pairs one larger than the other.

n.159 A variety of kettledrum. The mṛḍaṅga is wider in the middle with skin at both
ends played horizontally using one’s hands. One drumhead is smaller than
the other. The mṛḍaṅga is a South Indian drum and is often used to maintain
the rhythm in Carnatic music.

n.160 A large cylindrical drum, its upper surface played with sticks, and played
standing, hung from the body.

n.161 According to the Tibetan. The Sanskrit has kathayati ca (“and he recited”).

n.162 According to the Tibetan. Literally “as fast and wavering as the strength of
the wind.” The Sanskrit has drutavāyuvegacapalām (“wavering like a swift gust
of wind”).

n.163 According to the Sanskrit. The Tibetan appears to take the bhagavad in the
compound bhagavadgandha as a vocative.

n.164 According to the Tibetan. The Sanskrit pratibhāna covers the qualities of being
quick-witted, eloquent, and confident.

n.165 According to the Sanskrit. The Tibetan appears to have a scribal corruption
of sgra (“word”) to sgrib (“obscuration”).

n.166 The last clause is absent in the Sanskrit.

n.167 According to the Sanskrit.

n.168 Sanskrit: “all buddha realms.”

n.169 According to the Sanskrit and the Chinese. The Tibetan has “bodhisattvas”
instead of “beings” (sattva).

n.170 According to the Tibetan. The Sanskrit omits “karmic.”

n.171 There are several enumerations of patience. The list of two kinds of patience
usually includes the worldly patience of forbearance and the supramundane
patience of the realization of the illusory nature of phenomena. The list of
three kinds is usually patience in response to harm caused by others,
patience in response to suffering, and patience in relation to the profound
meaning of the Dharma, in that one is not frightened by it.
n.172 According to the Tibetan. The Sanskrit has “supreme joy, delight, and
happiness.”

n.173 See n.171.

n.174 According to the Tibetan. The Chinese has “for thirty-five intermediate
eons,” whereas the Sanskrit has “for the same number of intermediate eons.”

n.175 According to the Sanskrit. The Tibetan could be read to mean “as many
incalculable eons as there are grains of sand,” and “incalculable” could be
taken as a general adjective rather than the name of the specific eon that is a
quarter of a great eon. The Sanskrit, however, has the eon in the singular.

n.176 According to the Sanskrit. The Tibetan has “who have first come.”

n.177 According to the Sanskrit adhikāra, translated literally into Tibetan as lhag par
bya ba.

n.178 The Sanskrit for “seen” is avalokita, which here refers to the first part of
Animiṣa’s bodhisattva name, Avalokiteśvara.

n.179 According to the Sanskrit dṛṣṭigrāhagrasta. The Tibetan has “held by a makara
view.”

n.180 The Sanskrit svareṇa (“by voice”) here refers to the second half of Animiṣa’s
bodhisattva name, Avalokiteśvara.

n.181 Based on the language of this passage, avalokiteśvara can be understood to

mean “Lord of That Which Has Been Viewed.”

n.182 Literally “ninety-six times ten million (Skt. koṭi; Tib. bye ba) times a hundred
thousand million (Skt. niyuta; Tib. khrag khrig) times a hundred thousand (Skt.
śatasahasra; Tib. ’bum).” This meaning of niyuta is only found in Buddhist
Sanskrit. Niyuta is translated in other texts into Tibetan as sa ya according to
its classical meaning of “one million.”

n.183 According to the Tibetan, literally “three times a hundred million, plus three
times ten million,” or in other words, 330,000,000. The Sanskrit has
630,000,000.

n.184 According to the Tibetan. “Treetops” is absent in the Sanskrit.

n.185 Literally “An Accumulation of All Jewels.”

n.186 According to the Sanskrit mahāsthāma. The Tibetan translates this as gnas chen
(“great state”) and therefore may be translating from mahāsthāna. It may be
 translating sthāma from its alternative meaning of “place” or “station,” but
that contradicts the Tibetan translation of sthāma in the name
Mahāsthāmaprāpta as mthus chen thob (“One Who Has Attained Great
Power”).

n.187 This is assuming that sthāna in the Sanskrit is a scribal corruption of sthāma, as
this passage is giving the reason for the name Mahāsthāmaprapta.

n.188 Literally “One Who Has Attained Great Power” (mthu chen thob), although, as
the preceding translations of Mahāsthāma were interpreted as gnas chen or
were from texts in which sthāma was corrupted as sthāna, the reason for the
name is not evident in Tibetan.

n.189 According to the Sanskrit.

n.190 According to the Tibetan “filled.” The Sanskrit has “purified.”

n.191 The Sanskrit reads “pure bodhisattvas.”

n.192 The Sanskrit reads “right hand.”

n.193 According to the Sanskrit. The Tibetan has, literally, “unhappiness,” though
this could be translated as “physical discomfort.”

n.194 According to the Tibetan. The Chinese was also translated from a version
that had tuṣita. The Sanskrit has so ’nyatra lokadhātāv uṣitvā (“after living in
another world”).

n.195 According to the Sanskrit mama and the Tibetan gi found in the Yongle and
Kangxi versions.

n.196 According to the Sanskrit, as the Tibetan syntax appears disordered: “May
that buddha realm be filled with various divine, wonderful trees, with divine
mandārava and mahāmandarava flowers, without any trees made of wood.
May there be no evil smells there.”

n.197 Literally “The Lovely Appearance of a Variety of the Seven Jewels.”

n.198 Literally, “A Congregation of the Aromas of Variegated Wisdom and

Tranquil Patience.”

n.199 Literally, “when they think of the Buddha…”

n.200 According to the Sanskrit. The Tibetan has gsal (“clear”).

n.201 According to the Sanskrit. Here the Tibetan has translated mati as blo gros
(“intelligence”).

n.202 According to the Sanskrit. The Tibetan has “as many incalculable eons as the
grains of sand in two Ganges Rivers.”

n.203 According to the Tibetan. The Sanskrit has “those beings who hear your
name, Mañjuśrī, will have their karmic obscurations destroyed.”

n.204 Literally, “The Glorious Light of the Wisdom That Cuts Like a Vajra.”

n.205 According to the Sanskrit. The Tibetan translates caraṇa as “feet.”

n.206 The Sanskrit lacks “valerian.” The Tibetan has rgya spod, which can refer
specifically to Valeriana wallichii, known in India as tagar.

n.207 Following the Sanskrit pratiprasrabdham, which is absent in the Tibetan.

n.208 According to the Sanskrit and the Yongle, Lithang, Kangxi, Narthang,
Choné, and Lhasa editions. The Comparative Edition has “conquer with a
vajra.”

n.209 According to the Tibetan. The Sanskrit has the plural “we”.

n.210 The statement “the sky (gagana) was sealed (mudrita) with the lotuses”
references the bodhisattva's name, Gaganamudra.

n.211 According to the Tibetan. The Sanskrit has “buddha realms.”

n.212 Literally “Swift Illumination,” according to the Sanskrit.

n.213 According to the Sanskrit. Absent in the Tibetan.

n.214 The word order reflects the Sanskrit.

n.215 He is not mentioned in the earlier list.

n.216 According to the Sanskrit. Absent in the Tibetan.

n.217 According to the Sanskrit.

n.218 According to the Sanskrit.

n.219 According to the Tibetan. The Sanskrit has “intent to injure.”

n.220 This sentence is not present in the Sanskrit.

n.221 Skt. ārya; Tib. ’phags pa.

n.222 Tib. chos kyi bzod pa; Skt. dharmakṣānti. The state of acceptance or patience that
follows understanding the nature of phenomena, namely, that in fact they do
not arise or cease.

n.223 Literally “Lion Scent.”

n.224 The Sanskrit reads “the zenith.”

n.225 He does not appear in the earlier list of King Araṇemin’s sons.

n.226 According to the word order of the Sanskrit. The Tibetan has “for as long as
there are ten thousand afflicted buddha realms, I shall purify them so that
they will be like the buddha realm Nīlagandhaprabhāsaviraja…”

n.227 The Tibetan translates as “who has no location” and takes it with “I” and not
as the name of the samādhi.

n.228 According to the Sanskrit. The Tibetan translated vibhāvanā as rnam par ’jig pa,
“destroying,” hence “the destroying all bodies samādhi,” which seems less
appropriate here.

n.229 According to the Sanskrit. The negation is not present in the Tibetan, which
appears to be a corruption.

n.230 According to the Tibetan. The Sanskrit differs considerably: “May I engage
in the conduct of a bodhisattva until I purify the continuums of the minds of
all beings in ten thousand buddha realms, so that, without exception, they
will not produce their former karma and kleśas. I will establish the ten
thousand buddha realms in purity so that the four māras will not arise in the
path of their mental continuums.”

n.231 According to the Sanskrit and the Narthang, Lhasa, and Stok Palace versions.
The Degé omits “realms.”

n.232 According to the Sanskrit.

n.233 According to the Tibetan. Otherwise, the numbers do not add up to ten
thousand.

n.234 According to the Tibetan. The Sanskrit has Jñānaghoṣa, which has already
appeared in this list.

n.235 This follows the Tibetan yon tan bdud rtsi gzi brjid rgyal po. The Sanskrit has
amṛtaguṇatejarājakalpinami, which seems corrupt.
n.236 According to the Sanskrit. The Tibetan has this and the preceding name
joined as one.

n.237 According to the Sanskrit. The Tibetan translates nāga as klu, thus referring to
the class of nonhuman, snake-like beings. It seems from context that the
meaning “elephant” is more appropriate here.

n.238 According to the Tibetan sdig med, which is attested as the name of the
bodhisattva Anagha in other sources. The eighth prince is given as Amigha
in all the Sanskrit manuscripts, but this is the same name as the preceding
prince.

n.239 According to the Tibetan. “Speak meaninglessly” occurs later in the Sanskrit.

n.240 According to the Sanskrit. Here the Tibetan repeats “have doubt.”

n.241 This means that he will not lie down, even to sleep.

n.242 These first six qualities are from the traditional list of twelve or thirteen
optional monastic asceticisms (dhūtaguṇa).

n.243 The Sanskrit has dantavidarśanaṃ (“show the teeth”), whereas the Tibetan
reads chos ston par bgyid par gyur cig (“teach the Dharma”).

n.244 The Sanskrit has “with the speed of a buddha.”

n.245 The Tibetan mdog is literally “color.” The Sanskrit varṇa can mean “color,”
“physical form,” or “class/caste.” The next quality in the Sanskrit, vaimātra, is
absent in the Tibetan, which might translate as “inequality.”

n.246 The Sanskrit reads “from the doings of the māras.”

n.247 According to the Tibetan. Sanskrit: “May those beings who have planted
good roots be born in lotuses; may those beings who have not planted good
roots be born from wombs.”

n.248 According to the Sanskrit: “When that karma has come to an end, may
females or wombs not be known in my buddha realm, and may those beings
be bestowed with happiness only.”

n.249 According to the Tibetan sgron ma dang ldan pa. The Sanskrit reads ulkavatī,
which would mean “endowed with meteor” or “like a meteor.”

n.250 According to the Sanskrit.

n.251 The Sanskrit here adds, “May those following the Pratyekabuddhayāna
achieve enlightenment individually.”
n.252 Akṣobhya is the same name that this prince had been given as his
bodhisattva name. The Tibetan translates the names differently: the
bodhisattva name as mi skyod pa and the buddha name as mi ’khrugs pa.

n.253 According to the Sanskrit. The Tibetan has “[you with an] unshakable mind.”

n.254 According to the Tibetan. The Sanskrit has “those who have great thirst.”

n.255 Himaṇi is not mentioned in the earlier introductory list of Araṇemin’s sons.
One Sanskrit manuscript names him Himadhi, while the Tibetan names him
gangs kyi nor bu, “Snow Jewel.”

n.256 Gandhahasti is the BHS form of Gandhahastin. This name means “Elephant
Scent,” and refers to the potent smell of a male elephant in musth.

n.257 According to the Sanskrit. The Tibetans translators appear to have read
pravaragaṇa, “supreme assembly,” where the extant Sanskrit reads
pravaraguṇa.

n.258 According to the Sanskrit. The Tibetan omits “mind.”

n.259 Literally “Jewel Top Ornament.”

n.260 According to the Tibetan. The Sanskrit has “thirty million.”

n.261 According to the Sanskrit. The Tibetan omits “be first.”

n.262 According to the Sanskrit, which means “Most Powerful.” The Tibetan has
simply mchog (“Supreme”).

n.263 The Tibetan divides this name into two (Vikasita and Ujjaya), but the Sanskrit
and Chinese texts give them as one name.

n.264 According to the Sanskrit and the Tibetan. The Chinese has Brahmasunda as
one name.

n.265 According to the Sanskrit and the Chinese. Some Sanskrit manuscripts and
the Tibetan have the name split into two as Yaśas and Nandin.

n.266 The name Sunetra has already occurred in the list. The Tibetan uses two
variant translations of Sunetra: spyan bzang (“good eyes”) for the first, and
spyan mdzes (“beautiful eyes”) for the second.

n.267 According to the Sanskrit and the Chinese. The Tibetan has legs mthong lha,
which in Sanskrit would be Sudarśanadeva.
n.268 According to the Sanskrit and the Chinese long chi, most likely meaning
“Elephant Tusk.” The Tibetan has klus byin, presumably having read the
Sanskrit nāgadatta.

n.269 The Sanskrit has Gandhasvara, “Scent-Sound.” The fifth-century Chinese

translation by Dharmaksẹ ma has yin wang, “King of Sound,” presumably
having read Ghoṣeśvara, a name that occurs earlier in the list. The other
Chinese translation agrees with the Tibetan spos kyi dbang phyug in rendering
the Sanskrit Gandheśvara.

n.270 According to the Tibetan (sred med kyi bu’i snying po) and the Chinese. The
Sanskrit has nārāyaṇagata.

n.271 According to the Sanskrit and Chinese. The Tibetan omits the final rāja.
Yamada (1967) has viagata, presumably a typographical error for vigata.

n.272 This follows the Tibetan skar ma'i khyu mchog, suggesting that it was a
translation of jyoti-ṛṣabha or a similar term. The Sanskrit reads jyotikṣabhaka.

n.273 The Sanskrit differs: “And, young brahmin, the Tathāgata has taught the
Dharma entranceway for transcending saṃsāra, which is called gathering the
pure accumulations: the accumulation of generosity is when bodhisattvas
engage in giving, and it leads to the ripening of guidable beings.” The
Dharma entranceway in Tibetan is conjoined with the practice of generosity.

n.274 The Sanskrit ājāneya means “high-born” or “noble,” and “thoroughbred”

when it is related to animals.

n.275 According to the Tibetan. The Sanskrit has “knowledge without doubt.”

n.276 The seven limbs of an elephant are its four legs, two tusks, and trunk.

n.277 According to the Sanskrit. The Tibetan adds chung zad tsam, which could
mean “a little way up,” which is absent in the Sanskrit and the Chinese.

n.278 According to the Tibetan. The Sanskrit has “indolence.”

n.279 Vipaśyin, Śikhin, and Viśvabhu are the first three buddhas in the traditional
list of seven buddhas, Śākyamuni being the seventh. They lived in the eon
prior to the current Bhadraka eon in which Śākyamuni is the fourth buddha
after Krakucchanda, Kanakamuni, and Kāśyapa.

n.280 The sūtra uses the name Bhadraka in most instances, but the shorter form
Bhadra has become established in English. The name means “good.”
n.281 The Sanskrit has the form Krakutsanda, reflecting the Mithila and Newari
pronunciation of ca and cha, which became standard in Tibet.

n.282 This sentence is absent in the Sanskrit. Note that it recurs at the end of this
passage, where it makes more sense.

n.283 According to the Tibetan. The Sanskrit has the negative: “When I will not
receive that prophecy…”

n.284 According to the Tibetan. The Sanskrit differs: “There are the four purities of
a bodhisattva. What are those four? They are the purity of correct conduct
because there is no self; the purity of samādhi because there is no being; the
purity of wisdom because there is no soul; and the purity of liberation
because there is no individual and because of the vision of the knowledge of
liberation.”

n.285 According to the Sanskrit acintya and the Kangxi. The Comparative Edition
has mi rtag pa (“impermanent”) instead of mi rtog pa.

n.286 According to the Tibetan. The Sanskrit dvirūṇaṃ sahasraṃ (“a thousand less
two”) and the Chinese have 998. With the addition of the youngest of these
brahmins to be the last buddha of the Bhadraka eon, this would result in
only 999 young brahmins instead of a thousand. Mahābalavegadhārin is
prophesied to be the last of the Bhadraka eon buddhas, and he is specifically
stated to follow the 1,004th buddha but this is because he is preceded by
buddhas who had been the five attendants of Samudrareṇu, who therefore
would be the 1,000th to the 1,004th buddhas, preceded by the other 999
buddhas. The problem with 999 is that it leaves no room for Samudrareṇu to
be Śākyamuni, the fourth buddha of the Bhadraka eon. One solution may be
that when Ratnagarbha states that there will be 1,004 buddhas in the
Bhadraka eon, Mahābalavegadhārin is added as the 1,005th on making his
prayer. Therefore, when Samudrareṇu adds his aspiration and is prophesied
to be Śākyamuni, this would bring the number of buddhas up to 1,006 with
Mahābalavegadhārin as the last.

n.287 This follows the Sanskrit.

n.288 The Tibetan here reads gces spyod for the attested sārabhuja. Previously, the
term snying po spyod had been used. These two terms are synonymous, and
are almost surely intended to refer to the same person.

n.289 These qualities are mentioned again at 232.b and 256.b. These appear be the
six ways of gathering disciples: appropriate emblems, appropriate action,
 appropriate correct conduct, appropriate view, appropriate livelihood, and
appropriate appearance.

n.290 The Sanskrit adds “and not go and honor them,” which is also not present in
the Chinese.

n.291 According to the Sanskrit.

n.292 According to the Sanskrit. Absent in the Tibetan.

n.293 Following the Tibetan yang dag rtog, which translates as saṃtīraṇa. The
Sanskrit here has saṃtaraṇa.

n.294 According to the Sanskrit vikrīḍasi. The Tibetan, including the Stok Palace
version, has rnam grol (“liberated”), which may be a scribal error for rnam rol.

n.295 The Sanskrit reads samudravāri, “the waters of the sea”.

n.296 According to the Tibetan. The Sanskrit is śatru (“enemy”).

n.297 The Sanskrit is naditāru and the Tibetan zam pa'i shing. Both terms suggest a
tree that is used as a bridge.

n.298 The Sanskrit reads, “the grass of knowing.”

n.299 According to the Sanskrit. The Tibetan may mean, “I am in the great battle
with the kleśas of beings.”

n.300 According to the Tibetan. The Sanskrit lacks these vocatives.

n.301 According to the Tibetan. The Sanskrit adds viparītatattvabodhino

(“understanding reality the wrong way around”).

n.302 According to the Sanskrit.

n.303 According to the Sanskrit.

n.304 According to the Tibetan bldag.

n.305 According to Tibetan ’gron bu. The Sanskrit hiraṇya means “coins.” The
meaning is apparently forms of money, as cowrie shells were used as units
of currency.

n.306 According to the Sanskrit śaṅkha. Absent in the Tibetan.

n.307 According to the Sanskrit. The Tibetan has the obscure rdul chen.
n.308 According to the Tibetan. The Sanskrit has riktamuṣṭisadṛśa (“like an empty
fist”). This is also in the Chinese translation.

n.309 According to the Sanskrit.

n.310 According to the Sanskrit.

n.311 According to the Tibetan. The Sanskrit garbhāśayasmṛtipranaṣṭā could also be

understood as “having lost mindfulness of their innermost disposition.”

n.312 According to the Tibetan mnar. The Sanskrit ghāta can mean “to beat” or “to
kill.”

n.313 According to the Sanskrit dhānyarasa. The Tibetan has ’bru dang nor (“grain
and wealth”).

n.314 According to the Sanskrit kukṣi. The Tibetan has mchan khung (“armpit”).

n.315 The order is according to the Sanskrit.

n.316 The three highest of the ten bodhisattva bhūmis, beyond which there is
buddhahood.

n.317 According to the Sanskrit. The Tibetan has skad sna tshogs ston pa (“teaching
languages”).

n.318 According to the Sanskrit vajradhara. The Tibetan has rdo rje ting nge ’dzin
(vajrasamādhi).

n.319 The Sanskrit reads vajramayām…kleśaparvatām, “the adamantine mountain of

the kleśas.”

n.320 From the Sanskrit pravrajyopasaṃpad bhavet. The Tibetan has taken upasaṃpad
(a specific term for “ordination”) as phun sum tshogs, which usually renders
the Sanskrit sampad.

n.321 According to the Tibetan. The Sanskrit would read, “May there be many
people in my order.”

n.322 According to the Sanskrit aśubha. The Tibetan has yang dag par ma lags pa
(“incorrect” or invalid”).

n.323 According to the Sanskrit kṣamaprayoga. The Tibetan zad pa’i sbyor ba appears
to be from a corrupted kṣayaprayoga, “application to termination.”

n.324 According to the Sanskrit paravadhe. The Tibetan has translated don dam
(“ultimate”) from the Sanskrit paramarthe.
n.325 According to the Tibetan gzhan dang gzhan dag gis chog par ’dzin. The Sanskrit
parasparāsaṃtuṣṭa has the negative “dissatisfied.”

n.326 One may mention that the Sanskrit apratihataraśmi is also the name of a
samādhi described in the Exposition on the Universal Gateway
(https://read.84000.co/translation/toh54.html) (Toh 54, Dharmachakra Translation
Committee, trans. 2021): “There is the unimpeded light rays samādhi. If that
samādhi is attained, the bodhisattva will illuminate all buddha realms with
light rays.”

n.327 The Degé has rtogs pa. The Yongle has rtog. The Kangxi has rtog pa. The
Sanskrit has ketu, the Tibetan for which is rtog.

n.328 There is a samādhi of this name earlier in the sūtra as being taught to the
bodhisattva Gaganamudra.

n.329 There is a samādhi with this name mentioned in other sūtras, such as The
Perfection of Wisdom in Eight Thousand Lines and The White Lotus of the Good
Dharma. However, its source is probably the The Sūtra Requested by
Gaganagañja, where it says, “The victory banner’s crest ornament samādhi
illuminates all the Dharma of the Buddha” (folio 290.b).

n.330 According to the Sanskrit ulkāpāta. The Tibetan has “possessing a lamp.”

n.331 There is a samādhi called bhāskarapradīpa that appears earlier in this sūtra
(folio 189b). It is possibly derived from The Sūtra Requested by Gaganagañja,
which contains the line, “The lamp of the sun samādhi eliminates deep
darkness” (folio 114.b).

n.332 There is a samādhi called guṇākara that is previously mentioned in folio 231.b.

n.333 Nārāyaṇa, another name for Viṣṇu, is referred to in sūtras as an example of

power, strength, diligence, and invincibility.

n.334 snying po dang ldan pa. There is a samādhi that is mentioned in The Sūtra
Requested by Gaganagañja, which contains the line, “the endowed with the essence
samādhi brings the experience of all commitments” (folio 291.a).

n.335 The Sanskrit has avalokitamūrdha. The Tibetan has spyi gtsug bltar gda’ ba.
Literally “whose crown of the head is looked upon,” which is both a sign of
disrespect and indicative of inferiority.

n.336 There is a samādhi with this name mentioned in The Sūtra Requested by
Gaganagañja, where it says, “the Mount Meru’s victory banner samādhi causes
all beings to be overpowered” (folio 291.b).
n.337 This is in the list of samādhis given at folio 263.a.

n.338 There is a samādhi with this name mentioned in The Sūtra Requested by
Gaganagañja, where it says, “the endowed with virtuous conduct samādhi will
bring engagement in virtuous conduct” (folio 291.a).

n.339 There is a samādhi called entering signs and sounds that is mentioned later on
263.a.

n.340 According to the Sanskrit. The Tibetan omits the negative.

n.341 According to the Sanskrit. The Tibetan has chos kyi tshogs bsgoms pa
(“meditation on the collection of Dharma”). This can also be understood as a
translation of the Sanskrit dharmakāyavibhāvana.

n.342 It is mentioned in The Sūtra Requested by Gaganagañja that “the stainless wheel
samādhi will bring a pure Dharma wheel” (folio 291.a).

n.343 According to the Sanskrit subhāṣitajñānāṃ pramuṣṭacittānāṃ, which literally

means “those whose minds are robbed of the wisdom that was well-taught.”
The Tibetan has “those who do not meditate on knowledge and have angry
minds.”

n.344 According to the Sanskrit triratnāpratilabdhaprasāda. The Tibetan omits the

negative.

n.345 From the Tibetan and the BHS meaning. In classical Sanskrit utsada means
“destruction.”

n.346 According to the Sanskrit. The Tibetan omits the negative.

n.347 According to the Sanskrit. The Tibetan omits the negative.

n.348 According to the Tibetan. The Chinese and some Sanskrit manuscripts have
the negative: “Those who don’t have conviction…”

n.349 Also mentioned at 214.b and 257.a.

n.350 Tib. tog gi blo gros (“wisdom of the top-ornament”).

n.351 According to the Sanskrit agninirbhāsa. Absent in the Tibetan.

n.352 According to the Sanskrit. Absent in the Tibetan.

n.353 According to the Sanskrit anantagandhānantaprabha. The Tibetan has “infinite

colors and infinite scents,” which contradicts what is given as the last
description in this list further on.
n.354 According to the Sanskrit. “Six” is absent in the Tibetan.

n.355 According to the Tibetan.

n.356 According to the Sanskrit. The Tibetan joins this passage with the next.

n.357 According to the Sanskrit samādhyagamaṇīya, which the Tibetan has probably
incorrectly translated as “not bestowed through samādhi.”

n.358 From the Sanskrit suduḥkha.

n.359 Without explanation, King Araṇemin is here given another name in Sanskrit,
and the Tibetan and Chinese translations. This is presumably his bodhisattva
name as all the princes are then referred to by their bodhisattva names.

n.360 According to the Tibetan and the Chinese. The extant Sanskrit has bhāṣiṣyase
(“you will speak”).

n.361 This follows the Sanskrit. The Tibetan reads, “For beings without fear.”

n.362 The Tibetan has only snying rje for both kṛpā and karuṇā.

n.363 According to the Sanskrit. The Tibetan has bsgom (“meditated”).

n.364 In this passage and similar subsequent passages, the verb is literally
“question” or “inquire” (Skt. pṛcchatha; Tib. dri ba mdzad) though no question
is asked.

n.365 From the Sanskrit upanītāni. The Tibetan has phul (“offered”).

n.366 According to the Tibetan. The Sanskrit has Siṃhavijṛmbhitakāya.

n.367 From the Tibetan ngur smig and the anonymous fourth-century Chinese
translation zi mo. The Sanskrit has Jambu.

n.368 According to the Sanskrit. The Tibetan has bsgom (“meditated”).

n.369 From the Sanskrit upanītāni. The Tibetan has phul (“offered”).

n.370 From the passage on the different words that were heard in the empty
buddha fields up to this point, there appears to be a lacuna in the extant
Sanskrit. Both the Tibetan and Chinese versions preserve the full narration
here. After the phrase “the words a talk on the Mahāyāna,” the extant Sanskrit
only reads, “Those empty buddha realms in the ten directions were
illuminated by light. All the beings, both human and nonhuman, transformed
according to whatever aspect of goodness their minds were engaged in.
Some appeared to be Yama; some appeared to be water…”
n.371 From the Sanskrit kṣetra. The Tibetan has shing (“wood”), presumably in error
for zhing.

n.372 The Degé block print has both page numbers on a single page.

n.373 The Degé block print has both page numbers on a single page.

n.374 Literally “The Peaceful Illumination of Great Compassion.”

n.375 The Sanskrit lacks the term bodhisattva.

n.376 This appears to be King Araṇemin’s bodhisattva name.

n.377 The Tibetan takes it as a brahmin living in a place called Ketapuri. However,
as mentioned earlier in the sūtra, this is the name of the brahmā in the realm
that Buddha Ratnagarbha and the brahmin Samudrareṇu are in.

n.378 This refers to the Buddha Śākyamuni’s father, Śuddhodana.

n.379 This refers to the Buddha Śākyamuni’s mother, Māyādevī.

n.380 According to the Sanskrit. The Tibetan appears to break up the name as “a
constellation goddess named Varuṇacāritra.”

n.381 This refers to the Buddha Śākyamuni’s wet nurse, Mahāprajāpatī.

n.382 There is a śakra ruling the paradise on Mount Meru in each four-world
continent.

n.383 This refers to the Buddha Śākyamuni’s two principal disciples, Śāriputra and
Maudgalyāyana.

n.384 This refers to the Buddha Śākyamuni’s son, Rāhula.

n.385 The last of these would be as the Buddha Śākyamuni’s wife, Yaśodharā.

n.386 This appears to refer to Ājñāta Kauṇḍinya, the first of the group of five who
attained arhathood upon the Buddha’s Śākyamuni’s first teaching at Deer
Park.

n.387 According to Sanskrit auṣadhi. Absent in the Tibetan.

n.388 According to the Sanskrit. The Tibetan has only Bhīṣma as his name.

n.389 The Tibetan translates aprasannacitta as sems ma dad pa (“without faith”),

suggesting that the translators read sems ma dang ba. A number of Kangyur
readings (but not the Stok Palace) do not have the negative.
n.390 According to the Sanskrit. The Tibetan has omitted “and so on, up to and
including my head.”

n.391 He is here given the title tathāgata, presumably retrospectively, even though
he would still have been a bodhisattva at the time and obtained another
name at buddhahood.

n.392 From the Sanskrit.

n.393 From the Sanskrit. “Dharma” and “Saṅgha” are absent in the Tibetan.

n.394 This refers to pretas.

n.395 According to the Sanskrit. “Bodhisattva mahāsattva” is absent in the Tibetan.

n.396 According to the Tibetan. The Sanskrit has “bodhisattva mahāsattvas”

instead of “beings.”

n.397 According to the Tibetan. The Sanskrit has “in which all samādhis
disappear.”

n.398 According to the Tibetan. The Sanskrit has “through which all samādhis
pervade through space.”

n.399 According to the Tibetan rin chen rgyal ba, which appears to have translated
from ratnajaya. There is some variation among the sources. The Sanskrit
witnesses read either raṇaṃ jahena, which in BHS means “elimination of
affliction,” and raṇaṃ jayena, which following classical Sanskrit would be
“victory in battle.” The two Chinese versions seem to have translated from
an equivalent of raṇaṃ jahena and ratna jahena. The description of the samādhi
suggests that raṇaṃ jahena was the original reading.

n.400 Tibetan gnas la mi brten pa (rten pa in the Degé). The Sanskrit animiṣa means “a
steadfast, unblinking gaze,” and by extension “vigilance.”

n.401 The Sanskrit is practically identical with the explanation of the previous
samādhi. The Tibetan has translated jñāna as ye shes in the former and as shes
pa in the latter.

n.402 The Sanskrit has samādhiśuddhasāra (“the pure vital essence samādhi”).

n.403 According to the Tibetan mi zad, which probably translates akṣayatvaṃ. The
Sanskrit has alakṣaṇatvaṃ, “characteristiclessness,” whereas the Chinese
translations suggest akṣaṇatvaṃ (“momentary-lessness”).
n.404 The Sanskrit has kāravihārakriyāṃ karoti (“one performs the action of dwelling
in activity”).

n.405 The Sanskrit ketu reveals the Yongle, Lithang, Peking, Narthang, Choné, and
Stok Kangyurs to be correct in having rtog, while the Degé has rtogs
(“realization”).

n.406 According to the Tibetan.

n.407 According to the Tibetan yi ge ma mnyam pa nyid, which appears to be a

translation of asamākṣaratā. The Sanskrit reads asamārakṛtām, while the Chinese
appears to have translated from andhakāra (“darkness”).

n.408 According to the Tibetan.

n.409 This follows the Tibetan, with which the Chinese agrees. The extant Sanskrit
reads araṇena samadhinā (“through the samādhi that lacks affliction”).

n.410 According to the Tibetan, translating from asaṅgatā (“without attachment” or

alternatively “without impediment”). The present Sanskrit has saṃgatā
(“conjoined [with space]”).

n.411 According to the Tibetan yid byung. However, the Sanskrit has “lifelessness.”

n.412 According to the Tibetan. The Sanskrit has “limitless mind,” with which the
Chinese agrees.

n.413 According to sems nyid in the Yongle, Lithang, Kangxi, Narthang, Choné,
Lhasa, and Stok Palace versions. This aligns with the attested Sanskrit
ºcittatā. The Degé has mtshan nyid (“characteristics”).

n.414 According to the Tibetan.

n.415 According to the Sanskrit. The Tibetan has “five hundred yojanas.”

n.416 According to the syntax of the Sanskrit.

n.417 According to the Tibetan. The Sanskrit has kecinnara.

n.418 According to the Tibetan that separates it from the preceding sentence,
which would otherwise have “except for eight worthy beings” as its
conclusion, which does not appear to make sense. There are only six worthy
beings described below.

n.419 The Chinese translations preserve the name of this tathāgata, which appears
to have been lost from the Sanskrit manuscripts by the time of the Tibetan
 translation. Yamada (1967: 1:107) reconstructs it as Śataguṇa, “Having a
Hundred Qualities,” from one Chinese manuscript, while another Chinese
manuscript has only Śata.

n.420 The previous five buddha realms mentioned were in the east, west, south,
north, and above, and therefore the implication will be that this is in the sixth
direction—below.

n.421 These are the bodhisattvas Saṃrocana and Prahasitabāhu, who have not
been previously mentioned in the sūtra but are now revealed to be present in
this assembly.

n.422 The syntax of the verses has been translated according to the Sanskrit for
clearer meaning.

n.423 According to the Tibetan. The Sanskrit has nāgānaradevayakṣā ye devatā, “you
divinities–nāgas, humans, devas, and yakṣas…”.

n.424 The four oceans are the oceans in the middle of which each of the four
continents are situated.

n.425 Here the ministers say deva, which literally means “deity” but was used in
Sanskrit to address the king. It was translated literally into Tibetan as lha.

n.426 According to the Tibetan lo tog and the Sanskrit śasyā. Yamada (1967: 1:373)
has emended this to śaṣpā, “grasses.”

n.427 According to the Sanskrit ojavatīpṛthivī. The Tibetan applies the adjective to
the harvests.

n.428 This passage in both the Tibetan and Sanskrit presents interpretive
problems. Though the general meaning is clear, the syntax is ambiguous in
places, leaving the precise meaning elusive. Specifically, while the context
and syntax suggest that the term viḍacarakamūrdhani is the name of a place, it
is not entirely implausible that it refers to the title of a specific treatise. This is
how Yamada (1967, p. 111) seems to interpret it. As is clearer in the following
paragraph, however, it is most likely a toponym. Whether it refers to a text or
a place, the setting and terminology is significant. The term caraka (spyod pa) is
also the name of the compiler of the eponymous classic work on Āyurveda,
the Carakasaṃhitā. Additionally, the Carakasaṃhiṭā describes its own
transmission as originating among a gathering of ṛṣis and devas in the
Himalaya following a request to Indra (Śakra). The Carakasaṃhitā is, like the
śāstra described in this passage, a work concerned with the treatment of
 disease and humoral imbalance, as well as the prevention and alleviation of
afflictions cause by bhūtas and other supernatural beings.

n.429 Following the Sanskrit glānapratyayopakaraṇārtham. The term glānapratyaya,

“medical treatments,” refers to the fourth of the “four requisites” (pariṣkara; yo
byad), the personal possessions a monastic is permitted to keep according to
the rules of the early Buddhist saṅgha. The other three are: robes, alms bowl,
and a bed/seat.

n.430 Following the Sanskrit devaṛṣiyakṣasaṅghāḥ. The Tibetan parses this

compound to mean, “the deva ṛṣis and yakṣas.”

n.431 According to the Sanskrit pratyavarakāla. The Tibetan interprets this as “at a
bad time” (dus ngan pa'i tshe).

n.432 According to the Tibetan. The Sanskrit has vicitradoṣa here and the third time
the realm is mentioned. However, the second time it agrees with the Tibetan,
having Vijitaghoṣa.

n.433 According to the Sanskrit and the fourth-century Chinese. The Tibetan is dga’
ba (“Joy”). Later in the Sanskrit text it is called Rūḍhavaḍa.

n.434 According to the Sanskrit hiraṇyasuvarṇa, translated into Tibetan as dbyigs

dang gser.

n.435 According to the Tibetan gter ston byed pa. The early fifth-century
Dharmakṣema Chinese translation also has this as a descriptive phrase. The
Sanskrit has “nāga king named Nidhidarśaka” (lit. “Treasure Revealer”).
Later in the Sanskrit his name is given as Nidhisaṃdarśana, which has the
same meaning. The fourth-century Chinese also has this as his name, and
therefore this could have been the original form.

n.436 Here the Sanskrit has Vijitaghoṣa, unlike the earlier Vicitradoṣa.

n.437 Literally, ten million times a hundred thousand million times a hundred
thousand.

n.438 Literally “The One Who Gives Away Everything.” The Tibetan has thams cad
sbyin pa.

n.439 The last part of the sentence, “if he does not give…,” is also in the Chinese. It
was therefore in early Sanskrit manuscripts, but it is absent in the extant
Sanskrit.
n.440 Skt. pratyaṅga; Tib. nying lag. This refers to the nose, fingers, toes, ears, and so
on.

n.441 This means “the five clairvoyances.”

n.442 According to the Sanskrit. Earlier referred to in Tibetan as Vaḍa. The Tibetan
here has shing pa ta skye ba, whereas earlier it had dga’ ba; the Sanskrit they
were translated from is uncertain. The fourth-century Chinese has ti li as
before. See n.433.

n.443 According to the Tibetan; “or the Buddhayāna” is absent in the Sanskrit.

n.444 According to the Sanskrit. The Tibetan has “beings.”

n.445 According to the Sanskrit.

n.446 According to the Tibetan nyi gdugs snying po. The Sanskrit has Sūryagarbha,
which was already given in this list.

n.447 According to the Sanskrit and Dharmakṣema’s Chinese translation as ju ji.

The Tibetan has nam mkha’.

n.448 According to the Tibetan and the Chinese. The Sanskrit has Jyotiśrī.

n.449 According to the Sanskrit. “Bodhisattva” is absent in the Tibetan.

n.450 According to the Tibetan. “Mahāsattvas” is absent in the Sanskrit.

n.451 According to the Sanskrit. The Tibetan, in contradiction with the previous
number, multiplies it by another ten million.

n.452 According to the syntax of the Sanskrit.

n.453 Skt. sughoṣavairocanaketu; Tib. dbyangs snyan rnam par snang byed.

n.454 The Tibetan has the phrase “my buddha realm.”

n.455 According to the Tibetan. This sentence is not present in the Sanskrit.

n.456 Tibetan dbang po mig.

n.457 According to the Sanskrit nirīkṣante. The Tibetan translates as nges par rtogs.

n.458 According to the Sanskrit. Not present in the Tibetan.

n.459 The Tibetan merged the first and second, resulting in only nine aspects.

n.460 According to the Tibetan. The Sanskrit connects these first two qualities.
n.461 According to the BHS jñapana; the Tibetan has “examine” (brtags).

n.462 This passage is based on the Sanskrit, which the Tibetan interpreted as
meaning “the bodhisattvas went to those realms to learn the praises, and so
on, and listened to them.”

n.463 According to the Tibetan. The Sanskrit saṃvejayiṣyati appears to mean “who
will frighten or agitate.”

n.464 According to the Tibetan. The Sanskrit has “today, you must develop the
aspiration for irreversibility.”
b. BIBLIOGRAPHY
· Selected Versions of The White Lotus of Compassion ·

’phags pa snying rje pad ma dkar po zhes bya ba theg pa chen po’i mdo
(Karuṇāpuṇḍarīkanāmamahāyānasūtra). bka’ ’gyur (dpe bsdur ma)
[Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste
gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation
Bureau of the China Tibetology Research Center). 108 volumes. Beijing:
krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing
House), 2006–9, vol. 50, pp. 345–736.

’phags pa snying rje pad ma dkar po zhes bya ba theg pa chen po’i mdo
(Karuṇāpuṇḍarīkanāmamahāyānasūtra). Toh 112, Degé Kangyur vol. 50 (mdo
sde, cha), folios 129a–297a.

’phags pa snying rje pad ma dkar po zhes bya ba theg pa chen po’i mdo
(Karuṇāpuṇḍarīkanāmamahāyānasūtra). Lhasa 119, Lhasa (lha sa) Kangyur
vol. 52 (mdo sde, cha), folios 209b–474b.

’phags pa snying rje pad ma dkar po zhes bya ba theg pa chen po’i mdo
(Karuṇāpuṇḍarīkanāmamahāyānasūtra). Sheldrima 76, Sheldrima (shel mkhar
bris ma) Kangyur vol. 51 (mdo sde, nga), folios 1b–243b.

’phags pa snying rje pad ma dkar po zhes bya ba theg pa chen po’i mdo
(Karuṇāpuṇḍarīkanāmamahāyānasūtra). Stok 45, Stok Palace Kangyur vol. 55
(mdo sde, nga), folios 1a–243b.

’phags pa snying rje pad ma dkar po zhes bya ba theg pa chen po’i mdo
(Karuṇāpuṇḍarīkanāmamahāyānasūtra). Urga 112, Urga Kangyur vol. 50 (mdo
sde, cha), folios 128a–296a.

· Kangyur and Tengyur Texts ·

bcom ldan ’das kyi ye shes rgyas pa’i mdo sde rin po che mtha’ yas pa mthar phyin pa
zhes bya ba theg pa chen po’i mdo (Niṣṭhāgatabhagavajjñānavaipulyasūtra-
ratnānantanāmamahāyāna-sūtra). Toh 99, Degé Kangyur vol. 47 (mdo sde, ga),
folios 1b–275b. English translation in Dharmachakra Translation
Committee, 2019. (https://read.84000.co/translation/toh99.html)

bde ba can gyi bkod pa zhes bya ba theg pa chen po’i mdo (Sukhāvatīvyūhanāma-
mahāyānasūtra). Toh 115, Degé Kangyur vol. 51 (mdo sde, ja), folios 195b–
200a. English translation in Sakya Pandita Translation Group, 2011
(http://read.84000.co/translation/toh115.html).

dam pa’i chos pad ma dkar po zhes bya ba theg pa chen po’i mdo (Saddharma-
puṇḍarīkanāmamahāyānasūtra). Toh 113, Degé Kangyur vol. 51 (mdo sde, ja),
folios 1b–180b. English translation in Roberts 2022
(http://read.84000.co/translation/toh113.html).

kun nas sgo’i le’u zhes bya ba theg pa chen po’i mdo (Samantamukhaparivartanāma-
mahāyānasūtra). Toh 54, Degé Kangyur vol. 40 (dkon brtsegs, kha), folios
184a–195b. English translation in Dharmachakra Translation Committee,
2020. (https://read.84000.co/translation/toh54.html)

nam mkha’i mdzod kyis zhus pa zhes bya ba theg pa chen po’i mdo (Gaganagañjapari-
pṛcchānāmamahāyānasūtra). Toh 148, Degé Kangyur vol. 57 (mdo sde, pa),
folios 243a–330b.

shes rab kyi pha rol tu phyin pa brgyad stong pa (Aṣṭāsāhasrikāprajñāpāramitā). Toh
12, Degé Kangyur vol. 33 (sher phyin brgyad stong pa, ka), folios 1b–286b.

snying rje chen po’i pad ma dkar po zhes bya ba theg pa chen po’i mdo (Mahākaruṇā-
puṇḍarīkanāmamahāyānasūtra). Toh 111, Degé Kangyur vol. 51 (mdo sde,
cha), folios 56a–128b.

za ma tog bkod pa zhes bya ba theg pa chen po’i mdo (Karaṇḍavyūhanāmamahāyāna-

sūtra). Toh 116, Degé Kangyur vol. 51 (mdo sde, ja), folios 200a–247b.
English translation in Roberts 2013
(http://read.84000.co/translation/toh116.html).

Denkarma (pho brang stod thang ldan [/lhan] dkar gyi chos kyi ’gyur ro cog gi dkar
chag). Toh 4364, Degé Tengyur vol. 207 (sna tshogs, jo), folios 294b–310a.

· Secondary Literature ·

Davids, T.W. Rhys & William Stede. The Pali Text’s Society’s Pali–English
Dictionary. London: Pali Text Society, 1921–25.
Dharmachakra Translation Committee, trans. The Exposition on the Universal
Gateway (https://read.84000.co/translation/toh54.html) (Toh 54). 84000:
Translating the Words of the Buddha, 2019.

Dharmachakra Translation Committee, trans. The Precious Discourse on the

Blessed One’s Extensive Wisdom That Leads to Infinite Certainty
(https://read.84000.co/translation/toh99.html) (Toh 99). 84000: Translating the
Words of the Buddha, 2019.

Dīpaṃkarajñāna. dbu ma’i man ngag rin po che’i za ma tog kha phye ba (Ratna-
karaṇḍodghāṭanāmamadhyamakopadeśa). Toh 3930, Degé Tengyur vol. 212 (dbu
ma, ki), folios 96b1–116b7.

Edgerton, Franklin. Buddhist Hybrid Sanskrit Grammar and Dictionary (2 vols).

New Haven: Yale University Press, 1953.

Galloway, Brian. “Thus Have I Heard: At one time…” Indo-Iranian Journal 34,
no. 2 (April 1991): 87–104.

Herrmann-Pfandt, Adelheid. Die lHan kar ma: ein früher Katalog der ins Tibetische
übersetzten buddhistischen Texte. Wien: Verlag der österreichischen
Akademie der Wissenschaften, 2008.

Jaini, Padmanabh S. “Stages in the Bodhisattva Career of the Tathāgata

Maitreya,” in Sponberg and Hardacre (eds.), Maitreya, the Future Buddha, pp
54-90. Cambridge: Cambridge University Press, 1988. Reprinted with
additional material in Jaini, Padmanabh S. Collected Papers on Buddhist
Studies, ch. 26. Delhi: Motilal Banarsidass, 2001.

Mañjuśrīkīrti. ’jam dpal gyi mtshan yang dag par brjod pa’i rgya cher bshad pa
(Mañjuśrīnāmasaṃgītiṭīkā). Toh 2534, Degé Tengyur vol. 63 (rgyud, khu),
folios 115b–301a7.

Mipham (Ju Mipham Gyatso, ’ju mi pham rgya mtsho). thub chog byin rlabs gter
mdzod kyi rgyab chos pad+ma dkar po. In gsung ’bum/ mi pham rgya mtsho. Degé:
sde dge spar khang, 195?. BDRC: WA4PD506
(http://purl.bdrc.io/resource/WA4PD506).

Roberts, Peter Alan. trans. The White Lotus of the Good Dharma
(https://read.84000.co/translation/toh113.html) (Toh 113). 84000: Translating the
Words of the Buddha, 2022.

Roberts, Peter Alan. and Tulku Yeshi, trans. The Basket’s Display
(https://read.84000.co/translation/toh116.html) (Toh 116). 84000: Translating the
Words of the Buddha, 2013.
Sakya Pandita Translation Group, trans. The Display of the Pure Land of
Sukhāvatī (https://read.84000.co/translation/toh115.html) (Toh 115). 84000:
Translating the Words of the Buddha, 2011.

Salomon, Richard. The Buddhist Literature of Ancient Gandhāra: An Introduction

with Selected Translations. Classics of Indian Buddhism series. Somerville:
Wisdom Publications, 2018.

Yamada, Isshi. Karuṇāpuṇḍarīka (vols. 1 & 2). London: School of Oriental and
African Studies, 1967.

· Other Resources ·

Peking Tripitaka Online Search

(http://web.otani.ac.jp/cri/twrp/tibdate/Peking_online_search.html).

Sanskrit and Tamil Dictionaries (http://www.sanskrit-lexicon.uni-

koeln.de/scans/MWScan/tamil/index.html).

Digital Sanskrit Buddhist Canon (http://www.dsbcproject.org/).

Resources for Kangyur and Tanjur Studies

(https://www.istb.univie.ac.at/kanjur/rktsneu/sub/index.php),
Universität Wien.
g. GLOSSARY

· Types of attestation for Sanskrit names and terms ·

AS Attested in source text

This term is attested in the Sanskrit manuscript used as a source for this
translation.

AO Attested in other text

This term is attested in other Sanskrit manuscripts of the Kangyur or
Tengyur.

AD Attested in dictionary
This term is attested in Tibetan-Sanskrit dictionaries.

AA Approximate attestation
The attestation of this name is approximate. It is based on other names
where Tibetan-Sanskrit relationship is attested in dictionaries or other
manuscripts.

RP Reconstruction from Tibetan phonetic rendering

This term is a reconstruction based on the Tibetan phonetic rendering of the
term.

RS Reconstruction from Tibetan semantic rendering

This term is a reconstruction based on the semantics of the Tibetan
translation.

SU Source Unspecified
This term has been supplied from an unspecified source, which most often
is a widely trusted dictionary.

g.1 Abhaya
’jigs med

འགས་ད།
abhaya
 The fifth of the thousand sons of King Araṇemin, who becomes the
bodhisattva Gaganamudra and is prophesied to become the Buddha
Padmottara.

g.2 Abhibhūtaguṇasāgararāja
yon tan rgya mtsho’i zil mnan rgyal po

ན་ཏན་་མ ་ཟིལ་མནན་ལ་།
abhibhūtaguṇasāgararāja

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.3 Abhigarjita
mngon par sgrogs pa

མན་པར་གས་པ།
abhigarjita

A southern buddha realm that the Buddha Śākyamuni sees.

g.4 Abhijñāguṇarāja
mngon shes yon tan rgyal po

མན་ས་ན་ཏན་ལ་།
abhijñāguṇarāja

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.5 Abhirati
mngon par dga’ ba

མན་པར་དགའ་བ།
abhirati

The eastern realm where the ninth son of King Araṇemin has become the
Buddha Akṣobhya, and after Akṣobhya’s nirvāṇa, where the tenth son will
become the Buddha Suvarṇapuṣpa. It will be renamed Jayasoma when the
eleventh son, Siṃha, becomes the Buddha Nāgavinarditeśvaraghoṣa there.
g.6 Abhirūpa
gzugs bzang

གགས་བཟང་།
abhirūpa

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the forty-second) when he becomes a buddha.

g.7 Abhyudgatadhvaja
mngon ’phags rgyal mtshan

མན་འཕགས་ལ་མཚན།
abhyudgatadhvaja

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.8 Abhyudgatameru
lhun po mngon ’phags

ན་་མན་འཕགས།
abhyudgatameru

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.9 Acalasthāvara
mi g.yo brtan pa

་ག་བན་པ།
acalasthāvara

A bodhisattva who comes from the realm of the Buddha Lokeśvararāja to the
Buddha Ratnagarbha

g.10 acceptance
bzod pa

བད་པ།
 kṣānti

A term also translated as “patience” and “forebearance” in this text, and in

others sometimes as “receptivity”; here, often in the context of its association
with dhāraṇī and samādhi, the term is probably to be understood as related
to “forbearance that comes from realizing the birthlessness of phenomena”
(q.v.).

g.11 Acintyamatiguṇarāja
blo gros bsam yas yon tan rgyal po

་ོས་བསམ་ཡས་ན་ཏན་ལ་།
acintyamatiguṇarāja

The name of a buddha.

g.12 Acintyamatijñānagarbha
ye shes blo gros bsam yas snying po

་ས་་ོས་བསམ་ཡས་ང་།
acintyamatijñānagarbha

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.13 Acintyarāja
bsam yas rgyal po

བསམ་ཡས་ལ་།
acintyarāja

A buddha in an eastern buddha realm.

g.14 Acintyarocana
bsam yas rnam par snang mdzad

བསམ་ཡས་མ་པར་ང་མཛད།
acintyarocana

The name that the bodhisattva Saṃrocana will have when he becomes a
buddha.
g.15 Ādityasomā
nyi zla

་།
ādityasomā

The eastern realm where the sixth son of King Araṇemin will become a
buddha.

g.16 aggregate
phung po

ང་།
skandha

The five aggregates of forms, sensations, identifications, mental activities,

and consciousnesses.

g.17 Ajayavatī
mi ’pham

་འཕམ།
ajayavatī

The eastern realm in which the bodhisattva Vīryasaṃcodana became a

buddha.

g.18 ājīvika
’tsho ba pa

འ་བ་པ།
ājīvika

A religious tradition begun by a contemporary of Śākyamuni, Makkhali

Gosāla (c. 500 ʙᴄᴇ). Though prominent for some centuries, it died out during
the first millennium ᴄᴇ. None of their own literature survives. They have
been criticized as believing that everything is predetermined and therefore
the individual is helpless to control outcomes. However, they apparently
believed that an individual could actively progress to liberation through the
practice of an ascetic spiritual path that prevented the development of more
karma and the predetermined fate that it creates.
g.19 Ājñava
shes pa can

ས་པ་ཅན།
ājñava

One of the thousand sons of King Araṇemin.

g.20 Akaniṣṭha
’og min

ག་ན།
akaniṣṭha

The highest paradise in the form realm, and therefore the highest point in
altitude within the universe.

g.21 Akṣayajñānakūṭa
ye shes mi zad brtsegs

་ས་་ཟད་བགས།
akṣayajñānakūṭa

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.22 Akṣobhya
mi ’khrugs pa

་འགས་པ།
akṣobhya

The buddha whom the bodhisattva Akṣobhya, the ninth son of King
Araṇemin, is prophesied to become in the realm Abhirati. His name as a
bodhisattva and buddha is the same. At the time when this sūtra appeared,
he was already a well-known buddha and later become important as the
head of one of the five buddha families in the higher tantras. Śākyamuni
states that he can see Akṣobhya in the eastern buddha realm Abhirati.

g.23 Akṣobhya
 mi ’khrugs pa

་འགས་པ།
akṣobhya

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the sixty-eighth) when he becomes a buddha.

g.24 Alindra
dgra dbang

ད་དབང་།
alindra

One of the thousand sons of King Araṇemin, who becomes the bodhisattva
Vairocana and is prophesied to become the Buddha
Dharmavaśavarīśvararāja.

g.25 Ambara
nam mkha’

ནམ་མཁའ།
ambara

The name of a previous incarnation of Śākyamuni as a cakravartin who gives

away everything including parts of his body.

g.26 Ambara
nam mkha’

ནམ་མཁའ།
ambara

The sixth son of King Araṇemin, who becomes the bodhisattva

Vegavairocana and is prophesied to become the Buddha
Dharmavaśavartīśvararāja.

g.27 Amigha
gnod pa med

གད་པ་ད།
 amigha

The eighth son of King Araṇemin, who becomes the bodhisattva

Samantabhadra and is prophesied to become the Buddha
Jñānavajravijṛmbhiteśvaraketu.

g.28 Amitābha
’od dpag med · snang ba mtha’ yas

ད་དཔག་ད། · ང་བ་མཐའ་ཡས།
amitābha

Definition from the 84000 Glossary of Terms:

The buddha of the western buddhafield of Sukhāvatī, where fortunate
beings are reborn to make further progress toward spiritual maturity.
Amitābha made his great vows to create such a realm when he was a
bodhisattva called Dharmākara. In the Pure Land Buddhist tradition, popular
in East Asia, aspiring to be reborn in his buddha realm is the main emphasis;
in other Mahāyāna traditions, too, it is a widespread practice. For a detailed
description of the realm, see The Display of the Pure Land of Sukhāvatī, Toh 115.
In some tantras that make reference to the five families he is the tathāgata
associated with the the lotus family.

Amitābha, “Infinite Light,” is also known in many Indian Buddhist works as

Amitāyus, “Infinite Life.” In both East Asian and Tibetan Buddhist traditions
he is often conflated with another buddha named “Infinite Life,”
Aparimitāyus, or “Infinite Life and Wisdom,”Aparimitāyurjñāna, the shorter
version of whose name has also been back-translated from Tibetan into
Sanskrit as Amitāyus but who presides over a realm in the zenith. For details
on the relation between these buddhas and their names, see The
Aparimitāyurjñāna Sūtra (1) Toh 674, i.9.

g.29 Amitāyus
tshe dpag med

་དཔག་ད།
amitāyus

The buddha in the realm of Sukhāvatī. Later and presently better known by
his alternative name Amitābha, while Amitāyus is most commonly used as
the short form of the Buddha Aparamitāyurjñāna’s name.
g.30 Amoghadarśin
mthong ba don yod

མང་བ་ན་ད།
amoghadarśin

A bodhisattva present at the teaching of The White Lotus of Compassion Sūtra.

g.31 Amṛtaguṇatejarāja
yon tan bdud rtsi gzi brjid rgyal po

ན་ཏན་བད་་གཟི་བད་ལ་།
amṛtaguṇatejarāja

One of ten names of a thousand buddhas prophesied by the Buddha

Ratnagarbha, with presumably a hundred buddhas having this name.

g.32 Amṛtaśuddha
—

amṛtaśuddha

The name of King Araṇemin in the latter half of The White Lotus of Compassion
Sūtra.

g.33 Anagha
sdig med

ག་ད།
anagha AO

The ninth son of King Araṇemin, who becomes the bodhisattva Akṣobhya
and is prophesied to become buddha Akṣobhya.

g.34 Ānanda
kun dga’ bo

ན་དགའ་།
ānanda
 The Buddha Śākyamuni’s cousin, who was his attendant for the last twenty
years of his life. He was the subject of criticism and opposition from the
monastic community after the Buddha’s passing, but he eventually
succeeded to the position of the patriarch of Buddhism in India after the
passing of the first patriarch Mahākāśyapa.

g.35 Anaṅgaṇa
nyon mongs med

ན་ངས་ད།
anaṅgaṇa

The fourth of the thousand sons of King Araṇemin. He becomes the

bodhisattva Vajracchedaprajñāvabhāsaśrī and is prophesied to become the
Buddha Samantabhadra.

g.36 Anantaguṇasāgarajñānottara
yon tan rgya mtsho’i mtha’ yas ye shes bla ma

ན་ཏན་་མ ་མཐའ་ཡས་་ས་་མ།
anantaguṇasāgarajñānottara

One of ten names of a thousand buddhas prophesied by Buddha

Ratnagarbha, with presumably a hundred buddhas having this name.

g.37 Anantaraśmi
’od zer mtha’ yas

ད་ར་མཐའ་ཡས།
anantaraśmi

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.38 Aṅgaja
yan lag skyes

ཡན་ལག་ས།
aṅgaja
 The seventh of the thousand sons of King Araṇemin who becomes the
bodhisattva Siṃhagandha and is prophesied to become the Buddha
Prabhāsavirarajaḥsamucchrayagandheśvararāja.

g.39 Aṅguṣṭhā
mthe bo can

མ་་ཅན།
aṅguṣṭhā

A realm in which the beings are only the height of a thumb, and the buddha
there, Jyotīrasa, is seven thumbs in size.

g.40 Animiṣa
mig mi ’dzums

ག་་འམས།
animiṣa

The crown prince of King Araṇemin who becomes, in that lifetime, the
bodhisattva Avalokiteśvara, and who is prophesied to succeed the Buddha
Amitābha in Sukhāvatī as the Buddha Samantaraśmyabhyudgataśrīkūṭarāja.

g.41 Animiṣa
mig mi ’dzums

ག་་འམས།
animiṣa

The name of the eastern realm in which the fourth son of King Araṇemin is
prophesied to become the Buddha Samantabhadra.

g.42 Aparājita
gzhan gyis mi thub pa

གཞན་ིས་་བ་པ།
aparājita

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the twenty-first) when he becomes a buddha.
g.43 apsaras
lha mo

་།
apsaras

A class of celestial female beings known for their great beauty.

g.44 Arajamerujugupsita
rdul med lhun po spos

ལ་ད་ན་་ས།
arajamerujugupsita

A name of the Sahā realm in an earlier eon.

g.45 Arajavairocana
rnam par snang byed rdul bral

མ་པར་ང་ད་ལ་ལ།
arajavairocana

A bodhisattva who comes from the realm of the Buddha

Vigatabhayaparyutthānaghoṣa to the Buddha Ratnagarbha.

g.46 Araṇemin
rtsibs kyi mu khyud

བས་་་ད།
araṇemin

The name of the king in the distant past who eventually became Amitāyus.
Later he is named Amṛtaśuddha.

g.47 Aratīya
dga’ med

དགའ་ད།
aratīya

The name of an eastern buddha realm that Śākyamuni states he can see.
g.48 Arava
rtsibs can

བས་ཅན།
arava

One of the thousand sons of King Araṇemin.

g.49 arhat
dgra bcom pa

ད་བམ་པ།
arhat

Definition from the 84000 Glossary of Terms:

According to Buddhist tradition, one who is worthy of worship (pūjām arhati),
or one who has conquered the enemies, the mental afflictions or emotions
(kleśa-ari-hata-vat), and reached liberation from the cycle of rebirth and
suffering. It is the fourth and highest of the four fruits attainable by śrāvakas.
Also used as an epithet of the Buddha.

g.50 Arthabahu
nor mang

ར་མང་།
arthabahu

One of the thousand sons of King Araṇemin.

g.51 Arthadarśin
don mthong

ན་མང་།
arthadarśin

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the thirty-ninth) when he becomes a buddha

g.52 Asamantaramerusvaravighuṣṭarāja
lhun po phrag med pa sgra dbyangs rnam par grags pa’i rgyal po
 ན་་ག་ད་པ་་དངས་མ་པར་གས་པ་ལ་།
asamantaramerusvaravighuṣṭarāja

A buddha whom Śākyamuni sees in a western buddha realm.

g.53 Asaṅga
chags med · chabs med

ཆགས་ད། · ཆབས་ད།
asaṅga

One of the thousand sons of King Araṇemin.

g.54 Asaṅgabalarāja
thogs med stobs spos kyi rgyal po

གས་ད་བས་ས་་ལ་།
asaṅgabalarāja

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.55 Asaṅgahiteṣin
chags med phan bzhed

ཆགས་ད་ཕན་བད།
asaṅgahiteṣin

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.56 Aśokaśrī
mya ngan med pa’i dpal

་ངན་ད་པ་དཔལ།
aśokaśrī

A buddha whom Śākyamuni sees in a southern buddha realm.

g.57 asura
 lha ma yin

་མ་ན།
asura

Definition from the 84000 Glossary of Terms:

A type of nonhuman being whose precise status is subject to different views,
but is included as one of the six classes of beings in the sixfold classification
of realms of rebirth. In the Buddhist context, asuras are powerful beings said
to be dominated by envy, ambition, and hostility. They are also known in the
pre-Buddhist and pre-Vedic mythologies of India and Iran, and feature
prominently in Vedic and post-Vedic Brahmanical mythology, as well as in
the Buddhist tradition. In these traditions, asuras are often described as
being engaged in interminable conflict with the devas (gods).

g.58 Āśvasta
dbugs ’byin

དགས་འན།
āśvasta

A bodhisattva ṛṣi living on the island of jewels at the time of the Buddha’s
previous life as the cakravartin Pradīpapradyota.

g.59 Avalokiteśvara
spyan ras gzigs dbang phyug

ན་རས་གཟིགས་དབང་ག
avalokiteśvara

Definition from the 84000 Glossary of Terms:

One of the “eight close sons of the Buddha,” he is also known as the
bodhisattva who embodies compassion. In certain tantras, he is also the lord
of the three families, where he embodies the compassion of the buddhas. In
Tibet, he attained great significance as a special protector of Tibet, and in
China, in female form, as Guanyin, the most important bodhisattva in all of
East Asia.

g.60 Āvetuka
’khyil byed
 འལ་ད།
āvetuka

A deva who made offerings to the Buddha Ratnagarbha.

g.61 Avīci
mnar med

མནར་ད།
avīci

The lowest hell, the eighth of the eight hot hells.

g.62 Balagarbha
stobs kyi snying po

བས་་ང་།
balagarbha

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.63 Balasandarśana
stobs yang dag par ston pa

བས་ཡང་དག་པར་ན་པ།
balasandarśana

A bodhisattva who praises the brahmin Samudrareṇu.

g.64 Baliṣṭhā
mchog

མག
baliṣṭhā

The realm in which the Buddha Ratnagarbha prophesies that Samudrareṇu’s

oldest son will become the Buddha Ratnaketu, and that subsequently
Samudrareṇu’s second son, Saṃbhava, will become the Buddha
Vairocanakusuma.
g.65 bases of miraculous powers
rdzu ’phrul gyi rkang pa

་འལ་ི་ང་པ།
ṛddhipāda

Determination, diligence, intention, and examination.

g.66 bhadanta
btsun pa

བན་པ།
bhadanta

“Venerable One.” A term of respect used for Buddhist monks.

g.67 Bhadraka
bzang po

བཟང་།
bhadraka

Our present eon in which over a thousand buddhas will appear. The
meaning is “good” because of the number of buddhas that will appear. In
this sūtra it is usually called bhadraka.

g.68 Bhadravairocana
rnam par snang byed bzang po

མ་པར་ང་ད་བཟང་།
bhadravairocana

A bodhisattva who comes from the realm of the Buddha

Jitendriyaviśālanetra to the Buddha Ratnagarbha.

g.69 Bhadrottama
bzang mchog

བཟང་མག
bhadrottama
 One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.70 Bhagavat
bcom ldan ’das

བམ་ན་འདས།
bhagavat

Definition from the 84000 Glossary of Terms:

In Buddhist literature, an epithet applied to buddhas, most often to
Śākyamuni. The Sanskrit term generally means “possessing fortune,” but in
specifically Buddhist contexts it implies that a buddha is in possession of six
auspicious qualities (bhaga) associated with complete awakening. The
Tibetan term—where bcom is said to refer to “subduing” the four māras, ldan
to “possessing” the great qualities of buddhahood, and ’das to “going
beyond” saṃsāra and nirvāṇa—possibly reflects the commentarial tradition
where the Sanskrit bhagavat is interpreted, in addition, as “one who destroys
the four māras.” This is achieved either by reading bhagavat as bhagnavat
(“one who broke”), or by tracing the word bhaga to the root √bhañj (“to
break”).

g.71 Bhairavatī
’jigs ldan

འགས་ན།
bhairavatī

The western realm in which the bodhisattva Prajñārciḥsaṃkopitadaṣṭa

became the Buddha Sūryagarbhārcivimalendra.

g.72 Bhaiṣajyarājajyotirvimala
sman gyi rgyal po skar ma dri ma med

ན་ི་ལ་་ར་མ་་མ་ད།
bhaiṣajyarājajyotirvimala

The bodhisattva name that the Buddha Ratnagarbha gives to

Mahābalavegadhārin, the youngest of the Veda-reciting pupils of the
brahmin Samudrareṇu. The Buddha Ratnagarbha prophesies that he will be
 the Buddha Roca, the thousand and fifth and the last buddha in the
Bhadraka eon.

g.73 bhikṣu
dge slong

ད་ང་།
bhikṣu

Definition from the 84000 Glossary of Terms:

The term bhikṣu, often translated as “monk,” refers to the highest among the
eight types of prātimokṣa vows that make one part of the Buddhist assembly.
The Sanskrit term literally means “beggar” or “mendicant,” referring to the
fact that Buddhist monks and nuns —like other ascetics of the time —
subsisted on alms begged from the laity.

In the Tibetan tradition, which follows the Mūlasarvāstivāda Vinaya, a monk

follows 253 vows as part of his moral discipline. A nun (bhikṣuṇī; dge slong ma)
follows 263 rules. A novice monk (śrāmaṇera; dge tshul) or nun (śrāmaṇerikā; dge
tshul ma) follows thirty-six rules of moral discipline (although in other vinaya
traditions novices typically follow only ten).

g.74 bhikṣuṇī
dge slong ma

ད་ང་མ།
bhikṣuṇī

Fully ordained Buddhist nun.

g.75 bhūmi
sa

ས།
bhūmi

A level of enlightenment; typically the ten levels of a bodhisattva’s

development into a fully enlightened buddha.

g.76 bhūta
byung po
 ང་།
bhūta

Definition from the 84000 Glossary of Terms:

This term in its broadest sense can refer to any being, whether human,
animal, or nonhuman. However, it is often used to refer to a specific class of
nonhuman beings, especially when bhūtas are mentioned alongside
rākṣasas, piśācas, or pretas. In common with these other kinds of
nonhumans, bhūtas are usually depicted with unattractive and misshapen
bodies. Like several other classes of nonhuman beings, bhūtas take
spontaneous birth. As their leader is traditionally regarded to be Rudra-Śiva
(also known by the name Bhūta), with whom they haunt dangerous and wild
places, bhūtas are especially prominent in Śaivism, where large sections of
certain tantras concentrate on them.

g.77 bodhicitta
byang chub sems

ང་བ་མས།
bodhicitta

Definition from the 84000 Glossary of Terms:

The intent at the heart of the Great Vehicle, namely to obtain buddhahood in
order to liberate all beings from suffering. In its relative aspect, it is both this
aspiration and the practices toward buddhahood. In its absolute aspect, it is
the realization of emptiness or the awakened mind itself.

g.78 bodhisattva
byang chub sems dpa’

ང་བ་མས་དཔའ།
bodhisattva

Definition from the 84000 Glossary of Terms:

A being who is dedicated to the cultivation and fulfilment of the altruistic
intention to attain perfect buddhahood, traversing the five bodhisattva paths
and ten bodhisattva levels. Bodhisattvas purposely opt to remain within
cyclic existence in order to liberate all sentient beings, instead of simply
seeking personal freedom from suffering. In terms of the view, they realize
the two aspects of selflessness, with respect to afflicted mental states and the
nature of all phenomena.
g.79 Brahma
tshangs pa

ཚངས་པ།
brahma

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the thirty-fourth) when he becomes a buddha.

g.80 Brahmā
tshangs pa

ཚངས་པ།
brahmā

Definition from the 84000 Glossary of Terms:

A high-ranking deity presiding over a divine world where other beings
consider him the creator; he is also considered to be the lord of the Sahā
world (our universe). Though not considered a creator god in Buddhism,
Brahmā occupies an important place as one of two gods (the other being
Indra/Śakra) said to have first exhorted the Buddha Śākyamuni to teach the
Dharma. The particular heavens found in the form realm over which Brahmā
rules are often some of the most sought-after realms of higher rebirth in
Buddhist literature. Since there are many universes or world systems, there
are also multiple Brahmās presiding over them. His most frequent epithets
are “Lord of Sahā World” (Sahāṃpati) and Great Brahmā (Mahābrahmā).

g.81 Brahmakusuma
tshangs pa’i me tog

ཚངས་པ་་ག
brahmakusuma

A buddha whom Śākyamuni sees in a western buddha realm.

g.82 Brahmarṣabha
tshangs pa khyu mchog

ཚངས་པ་་མག
brahmarṣabha
 The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the thirty-sixth) when he becomes a buddha

g.83 Brahmasvara
tshangs dbyangs

ཚངས་དངས།
brahmasvara

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the fifty-seventh) when he becomes a buddha.

g.84 brahmavihāra
tshangs pa’i gnas pa

ཚངས་པ་གནས་པ།
brahmavihāra

The four brahmaviharas are limitless love, compassion, rejoicing, and

impartiality. Meditation on these alone is said to bring rebirth in the Brahmā
realms.

g.85 Brahmendraghoṣa
tshangs pa’i dbang po dbyangs

ཚངས་པ་དབང་་དངས།
brahmendraghoṣa

A buddha whom Śākyamuni sees in a western buddha realm.

g.86 brahmin
bram ze

མ་།
brāhmaṇa

Definition from the 84000 Glossary of Terms:

A member of the highest of the four castes in Indian society, which is closely
associated with religious vocations.
g.87 Brahmottara
tshangs pa mchog · tshangs mchog

ཚངས་པ་མག · ཚངས་མག
brahmottara

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.88 Brahmottara
tshangs pa mchog · tshangs mchog

ཚངས་པ་མག · ཚངས་མག
brahmottara

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the seventh) when he becomes a buddha.

g.89 Buddhaśrava
sangs rgyas sgrogs

སངས་ས་གས།
buddhaśrava

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the twentieth) when he becomes a buddha.

g.90 Cakravāḍa
khor yug

ར་ག
cakravāḍa

Literally, “circular mass.” There are at least three interpretations of what this
name refers to. In the Kṣitigarbha Sūtra, it is a mountain that contains the hells.
In that case it is equivalent to the Vaḍaba submarine mountain of fire, also
said to be the entrance to the hells. More commonly it is the name of the
outer ring of mountains at the edge of the flat disk that is the world, with
Sumeru in the center. This is also equated with Vaḍaba, the heat of which
evaporates the ocean so that it does not overflow. Jambudvīpa, the world of
humans, is in this sea to Sumeru’s south. However, it is also used to mean
 the entire disk, including Meru and the paradises above it. The Tibetan here
is just ’khor yug, but later on it is ’khor yug gi ri, which means the circle of
mountains around the world.

g.91 cakravartin
’khor los sgyur ba

འར་ས་ར་བ།
cakravartin

Definition from the 84000 Glossary of Terms:

The term “universal monarch” denotes a just and pious king who rules over
the universe according to the laws of Dharma. Such a monarch is called a
cakravartin because he wields a disk (cakra) that rolls (vartana) over continents,
worlds, and world systems, bringing them under his power. A universal
monarch is often considered the worldly, political correlate of a buddha.
(Provisional 84000 definition. New definition forthcoming.)

g.92 caṇḍāla
gdol pa

གལ་པ།
caṇḍāla

One of the lower social classes that are outside, and beneath, the four castes.

g.93 Candana
tsan dan

ཙན་དན།
candana

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.94 Candana
tsan dan

ཙན་དན།
candana
 The name of a buddha in a northeastern realm that sends bodhisattvas to
pay homage to Śākyamuni.

g.95 Candanā
tsan dan

ཙན་དན།
candanā

The distant southeastern realm of the Buddha Candrottama long ago in the
past, which became Padmā in the time of the next Buddha, Padmottara.

g.96 Candanamūla
tsan dan gyi rtsa ba

ཙན་དན་ི་་བ།
candanamūla

A southern buddha realm that the Buddha Śākyamuni sees.

g.97 Candra
zla ba

་བ།
candra

The deity of the moon. He represents the northeast direction.

g.98 Candra
zla ba

་བ།
candra

The name of the head merchant in the story of Śākyamuni’s previous life as
cakravartin Pradīpapradyota.

g.99 Candraketu
zla ba’i tog
 ་བ་ག
candraketu

A bodhisattva who comes from the realm of the Buddha Ratnacandra to the
Buddha Ratnagarbha.

g.100 Candranemin
zla ba’i mu khyud

་བ་་ད།
candranemin

One of the thousand sons of King Araṇemin.

g.101 Candravidyuta
zla ba rnam par snang ba

་བ་མ་པར་ང་བ།
candravidyuta

A name of the Sahā realm in an earlier eon.

g.102 candravimalā
zla ba dri med

་བ་་ད།
candravimalā

Unidentified flower.

g.103 Candrottama
zla ba dam pa

་བ་དམ་པ།
candrottama

The buddha preceding the Buddha Padmottara in a distant southeastern

buddha realm.

g.104 Cāritracaraṇasudarśayūthika
 spyad spyod lta mdzes

ད་ད་་མས།
cāritracaraṇasudarśayūthika

A śakra deity who prays to be Samudrareṇu’s son when he is the Buddha

Śākyamuni, i.e., Rahula.

g.105 Catura
grims g.yar

མས་གཡར།
catura

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the forty-fourth) when he becomes a buddha.

g.106 clairvoyance
mngon par shes pa

མན་པར་ས་པ།
abhijñā

There are usually six clairvoyances: divine sight, divine hearing, knowing
how to manifest miracles, remembering previous lives, knowing what is in
the minds of others, and knowing that all defects have been eliminated.

g.107 coral tree

man dA ra ba

མན་་ར་བ།
māndārava

Mandarava, flame tree, tiger’s claw. Erythrina Indica or Erythrina variegate. In

the spring it is covered in large crimson flowers and is believed to grow in
Indra’s paradise.

g.108 Dagapāla
chu skyong

་ང་།
 dagapāla

The mountain that the cakravartin Durdhana, a previous life of Śākyamuni,

leaps from in order to make a gift of his body.

g.109 Dāmacitra
chun po sna tshogs

ན་་་གས།
dāmacitra

One of the thousand sons of King Araṇemin.

g.110 dependent origination

rten cing ’brel bar ’byung ba

ན་ང་འལ་བར་འང་བ།
pratītyasamutpāda

The relative nature of phenomena, which arises in dependence upon causes

and conditions. Together with the four noble truths, this was the first
teaching given by the Buddha.

g.111 Deva
lha

།
deva

Definition from the 84000 Glossary of Terms:

Cognate with the English term divine, the devas are most generally a class of
celestial beings who frequently appear in Buddhist texts, often at the head of
the assemblies of nonhuman beings who attend and celebrate the teachings
of Śākyamuni and other buddhas and bodhisattvas. In Buddhist cosmology
the devas occupy the highest of the five or six “destinies” (gati) of saṃsāra
among which beings take rebirth. The devas reside in the devalokas,
“heavens” that traditionally number between twenty-six and twenty-eight
and are divided between the desire realm (kāmadhātu), material realm
(rūpadhātu), and immaterial realm (ārūpyadhātu). A being attains rebirth
among the devas either through meritorious deeds (in the desire realm) or
the attainment of subtle meditative states (in the material and immaterial
 realms). While rebirth among the devas is considered favorable, it is
ultimately a transitory state from which beings will fall when the conditions
that lead to rebirth there are exhausted. Thus, rebirth in the god realms is
regarded as a diversion from the spiritual path.

g.112 Devasoma
lha’i zla ba

་་བ།
devasoma

A southern buddha realm that the Buddha Śākyamuni sees.

g.113 Devaśuddha
dag pa’i lha

དག་པ་།
devaśuddha

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the fifty-second) when he becomes a buddha.

g.114 Dhāraṇa
’dzin pa

འན་པ།
dhāraṇa

The name of an eon in the distant past where most of the events in The White
Lotus of Compassion Sūtra take place.

g.115 Dharaṇāvatī
sa can

ས་ཅན།
dharaṇāvatī

An eastern buddha realm that the Buddha Śākyamuni sees.

g.116 dhāraṇī
 gzungs

གངས།
dhāraṇī

Definition from the 84000 Glossary of Terms:

The term dhāraṇī has the sense of something that “holds” or “retains,” and so
it can refer to the special capacity of practitioners to memorize and recall
detailed teachings. It can also refer to a verbal expression of the teachings —
an incantation, spell, or mnemonic formula that distills and “holds” essential
points of the Dharma and is used by practitioners to attain mundane and
supramundane goals. The same term is also used to denote texts that contain
such formulas.

g.117 Dharaṇidatta
sas byin

སས་ན།
dharaṇidatta

One of only eight bodhisattvas in the past or future who equal the Buddha
Śākyamuni’s generosity in his previous lives.

g.118 Dharaṇīmudra
gzungs kyi phyag rgya

གངས་་ག་།
dharaṇīmudra

A bodhisattva who praises the brahmin Samudrareṇu but is not mentioned

elsewhere in the sūtra.

g.119 Dhāraṇīsaṃpraharṣaṇavikopita
gzungs kyis yang dag par rab tu dga’ ba

གངས་ས་ཡང་དག་པར་རབ་་དགའ་བ།
dhāraṇīsaṃpraharṣaṇavikopita

A bodhisattva who comes from the realm of the Buddha Prasphulitakusuma-

vairocana to the Buddha Ratnagarbha.
g.120 Dharma reciter
chos smra ba

ས་་བ།
dharmabhāṇaka

Definition from the 84000 Glossary of Terms:

Speaker or reciter of scriptures. In early Buddhism a section of the saṅgha
would consist of bhāṇakas, who, particularly before the teachings were
written down and were only transmitted orally, were a key factor in the
preservation of the teachings. Various groups of dharmabhāṇakas
specialized in memorizing and reciting a certain set of sūtras or vinaya.

g.121 Dharmacandra
chos kyi zla ba

ས་་་བ།
dharmacandra

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the thirty-eighth) when he becomes a buddha.

g.122 Dharmadhvaja
chos kyi rgyal mtshan

ས་་ལ་མཚན།
dharmadhvaja

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.123 Dharmakārisālarāja
chos byed dang sA la’i rgyal po

ས་ད་དང་་ལ་ལ་།
dharmakārisālarāja

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.124 Dharmaketu
 chos kyi tog

ས་་ག
dharmaketu

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.125 Dharmameghanirghoṣeśvarasaumya
chos sprin sgra dbyangs dbang phyug zla ba

ས་ན་་དངས་དབང་ག་་བ།
dharmameghanirghoṣeśvarasaumya

A buddha whom the Buddha Śākyamuni states he can see in a southern

buddha realm.

g.126 Dharmasamudgatarājavimala
chos yang dag ’phags rgyal po dri med

ས་ཡང་དག་འཕགས་ལ་་་ད།
dharmasamudgatarājavimala

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.127 Dharmasumanāvarṣin
chos kyi sna ma’i me tog char ’bebs

ས་་་མ་་ག་ཆར་འབས།
dharmasumanāvarṣin

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.128 Dharmavaśavartīśvararāja
chos kyi dbang phyug rnam sgrogs

ས་་དབང་ག་མ་གས།
dharmavaśavartīśvararāja
 The buddha whom the sixth son of King Araṇemin is prophesied to become.

g.129 Dharmaveśapradīpa
chos kyi shugs kyi sgron ma

ས་་གས་་ན་མ།
dharmaveśapradīpa

A buddha whom the Buddha Śākyamuni states he can see in a western

buddha realm.

g.130 Dharmeśvaravinardi
chos kyi dbang phyug rnam sgrogs

ས་་དབང་ག་མ་གས།
dharmeśvaravinardi

A buddha whom the Buddha Śākyamuni states he can see in a southern

buddha realm.

g.131 Dhṛtarāṣṭra
yul ’khor srung

ལ་འར་ང་།
dhṛtarāṣṭra

One of the four mahārājas, he is the guardian deity for the east and
traditionally lord of the gandharvas, though in this sūtra he appears to be
king of the nāgas. There is a Dhṛtarāṣṭra in each four-continent world.

g.132 Dhṛtarāṣṭra
yul ’khor srung

ལ་འར་ང་།
dhṛtarāṣṭra

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.133 Dhvajāgrapradīpa
 rgyal mtshan gyi rtse mo’i sgron ma

ལ་མཚན་ི་་ ་ན་མ།
dhvajāgrapradīpa

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.134 Dhvajasaṃgraha
rgyal mtshan bsdus pa

ལ་མཚན་བས་པ།
dhvajasaṃgraha

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.135 dhyāna
bsam gtan

བསམ་གཏན།
dhyāna

Definition from the 84000 Glossary of Terms:

Dhyāna is defined as one-pointed abiding in an undistracted state of mind,
free from afflicted mental states. Four states of dhyāna are identified as being
conducive to birth within the form realm. In the context of the Mahāyāna, it
is the fifth of the six perfections. It is commonly translated as
“concentration,” “meditative concentration,” and so on.

g.136 distinct qualities of a buddha

sangs rgyas kyi chos ma ’dres pa

སངས་ས་་ས་མ་འས་པ།
āveṇikabuddhadharma

There are eighteen such qualities unique to a buddha, which consist of ten
powers, four fearlessnesses, three mindfulnesses, and great compassion.

g.137 Drāṣṭāva
lda ba srung
 ་བ་ང་།
drāṣṭāva

A brahmin who asks King Ambara, a previous life of Śākyamuni, for his eyes.

g.138 Dṛḍhasvara
brtan dbyangs

བན་དངས།
dṛḍhasvara

The thousandth of the 1,005 buddhas in the Bhadraka eon.

g.139 Duraṇya
rtsod med

ད་ད།
duraṇya

A southern buddha realm that the Buddha Śākyamuni sees.

g.140 Durdhana
nor ngan

ར་ངན།
durdhana

One of the Buddha Śākyamuni’s previous lives as a cakravartin.

g.141 eight liberations

rnam par thar pa brgyad

མ་པར་ཐར་པ་བད།
aṣṭavimokṣa

Definition from the 84000 Glossary of Terms:

A series of progressively more subtle states of meditative realization or
attainment. There are several presentations of these found in the canonical
literature. One of the most common is as follows: (1) One observes form
while the mind dwells at the level of the form realm. (2) One observes forms
externally while discerning formlessness internally. (3) One dwells in the
 direct experience of the body’s pleasant aspect. (4) One dwells in the
realization of the sphere of infinite space by transcending all conceptions of
matter, resistance, and diversity. (5) Transcending the sphere of infinite
space, one dwells in the realization of the sphere of infinite consciousness.
(6) Transcending the sphere of infinite consciousness, one dwells in the
realization of the sphere of nothingness. (7) Transcending the sphere of
nothingness, one dwells in the realization of the sphere of neither perception
nor nonperception. (8) Transcending the sphere of neither perception nor
nonperception, one dwells in the realization of the cessation of conception
and feeling.

g.142 Ekaviḍapati
lan tshwa’i bdag po gcig pa

ལན་་བདག་་གག་པ།
ekaviḍapati

A mountain in a previous eon where, according to this sūtra, medical

knowledge was revealed.

g.143 emptiness
stong pa nyid

ང་པ་ད།
śunyatā

Definition from the 84000 Glossary of Terms:

Emptiness denotes the ultimate nature of reality, the total absence of
inherent existence and self-identity with respect to all phenomena.
According to this view, all things and events are devoid of any independent,
intrinsic reality that constitutes their essence. Nothing can be said to exist
independent of the complex network of factors that gives rise to its
origination, nor are phenomena independent of the cognitive processes and
mental constructs that make up the conventional framework within which
their identity and existence are posited. When all levels of conceptualization
dissolve and when all forms of dichotomizing tendencies are quelled
through deliberate meditative deconstruction of conceptual elaborations, the
ultimate nature of reality will finally become manifest. It is the first of the
three gateways to liberation.

g.144 excellent features

 dpe byad bzang po

ད་ད་བཟང་།
anuvyañjana

Definition from the 84000 Glossary of Terms:

The eighty secondary physical characteristics of a buddha and of other great
beings (mahāpuruṣa), which include such details as the redness of the
fingernails and the blackness of the hair. They are considered “minor” in
terms of being secondary to the thirty-two major marks or signs of a great
being.

g.145 factors of enlightenment

byang chub kyi phyogs kyi chos

ང་བ་་གས་་ས།
bodhipakṣakadharma

These are (1–4) the four mindfulnesses, which are of body, sensations, mind,
and phenomena; (5–8) the four eliminations, which are eliminating the bad
that has been created, not creating the bad that has not been created,
creating good that has not been created, and increasing what good has been
created; (9–12) the four bases of miracles, which are aspiration, diligence,
contemplation, and analysis; (13–17) the five powers, which are faith,
diligence, mindfulness, meditation, and wisdom; (18–22) the five strengths,
which are also faith, diligence, mindfulness, meditation, and wisdom; (23–
29) the seven branches of awakening, which are mindfulness, wisdom,
diligence, joy, being well trained, meditation, and equanimity; and (30–37)
the eight branches of the noble path, which are right view, thought, speech,
effort, livelihood, mindfulness, meditation, and action.

g.146 fearlessness
mi ’jigs pa

་འགས་པ།
vaiśaradya

This refers to the four confidences or fearlessnesses of the Buddha:

confidence in having attained realization; confidence in having attained
elimination; confidence in teaching the Dharma; and confidence in teaching
the path of aspiration to liberation.
g.147 five actions with immediate results at death
mtshams med pa lnga

མཚམས་ད་པ་།
pañcānantarya

The five actions that lead to going instantly to hell on death are killing one’s
father, killing one’s mother, killing an arhat, splitting the saṅgha, and
wounding a buddha so that he bleeds.

g.148 five degeneracies

snyigs ma lnga

གས་མ་།
pañcakaṣāya

The degeneration of lifespan, view, kleśas, beings, and time.

g.149 five tempos

yan lag lnga dang ldan pa

ཡན་ལག་་དང་ན་པ།
pañcāṅgika

The five tempos of classical music in southern India: chauka (one stroke per
beat), vilamba (two strokes per beat), madhyama (four strokes per beat),
dhuridha (eight strokes per beat), and adi dhuridha (sixteen strokes per beat).

g.150 forbearance that comes from realizing the birthlessness of

phenomena
mi skye ba’i chos la bzod pa · mi skye ba’i chos kyi bzod pa

་་བ་ས་ལ་བད་པ། · ་་བ་ས་་བད་པ།
anutpattikadharmakṣānti

This is often also interpreted as the acceptance that phenomena are birthless
(or nonarising), but strictly speaking the acceptance is not so much an
acquiescence regarding the view of nonarising itself as the forbearance
regarding phenomena themselves (and the difficulties they may present)
that is made possible by realizing that they are birthless. This is said to occur
on the first, or in some texts the sixth, bhūmi. It enables bodhisattvas to bear
 any difficulties entailed by remaining within saṃsāra for eons, and is often
said to coincide with the attainment of irreversibility in their progress toward
enlightenment.

g.151 four māras

bdud bzhi

བད་བ།
caturmāra

Four personifications: devaputramāra (lha’i bu’i bdud), the divine māra, which
is the distraction of pleasures; mṛtyumāra (’chi bdag gi bdud) the māra of
death; skandhamāra (phung po’i bdud) the māra of the aggregates, which is
the body; and kleśamāra (nyon mongs pa’i bdud) māra of the afflictions.

g.152 Gaganamudra
nam mkha’i phyag rgya

ནམ་མཁ་ག་།
gaganamudra

The bodhisattva who was Abhaya, the fifth son of King Araṇemin. As
prophesied, he became a pupil of the Buddha Candrottara. After
Candrottara’s passing, he became the Buddha Padmottara in the
southeastern buddha realm, Padmā, and he is present there during
Śākyamuni’s lifetime.

g.153 Gajendreśvara
glang po che’i dbang po’i dbang phyug

ང་་་དབང་ ་དབང་ག
gajendreśvara

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.154 Gandhahasti
spos kyi glang po che

ས་་ང་་།
 gandhahasti

The bodhisattva who was Himaṇi, the tenth son of King Araṇemin.

g.155 Gandhapadma
spos kyi pad ma

ས་་པད་མ།
gandhapadma

A buddha in a previous eon when Jambudvīpa was called

Arajamerujugupsita.

g.156 Gandhapadmavijitakīrtirāja
spos kyi pad ma rnam rgyal grags pa’i rgyal po

ས་་པད་མ་མ་ལ་གས་པ་ལ་།
gandhapadmavijitakīrtirāja

One of ten names of a thousand buddhas prophesied by the Buddha

Ratnagarbha, with presumably a hundred buddhas having this name.

g.157 Gandhapadmottaravega
spos kyi pad ma dam pa’i shugs

ས་་པད་མ་དམ་པ་གས།
gandhapadmottaravega

One of ten names of a thousand buddhas prophesied by the Buddha

Ratnagarbha, with presumably a hundred buddhas having this name.

g.158 gandharva
dri za

་ཟ།
gandharva

Definition from the 84000 Glossary of Terms:

A class of generally benevolent nonhuman beings who inhabit the skies,
sometimes said to inhabit fantastic cities in the clouds, and more specifically
to dwell on the eastern slopes of Mount Meru, where they are under the
 jurisdiction of the Great King Dhṛtarāṣṭra. They are most renowned as
celestial musicians who serve the gods. In the Abhidharma, the term is also
used to refer to the mental body assumed by any sentient being in the realm
of desire (kāmadhātu) during the intermediate state between death and
rebirth. Gandharvas are said to live on fragrances in the desire realm, hence
the Tibetan translation dri za, meaning “scent eater.”

g.159 Gandheśvara
spos kyi dbang phyug

ས་་དབང་ག
gandheśvara

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the seventy-sixth) when he becomes a buddha.

g.160 Gandheśvara
spos kyi dbang phyug

ས་་དབང་ག
gandheśvara

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.161 Garbhakīrtirāja
snying po grags pa’i rgyal po

ང་་གས་པ་ལ་།
garbhakīrtirāja

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.162 garuḍa
nam mkha’ lding

ནམ་མཁའ་ང་།
garuḍa

Definition from the 84000 Glossary of Terms:

 In Indian mythology, the garuḍa is an eagle-like bird that is regarded as the
king of all birds, normally depicted with a sharp, owl-like beak, often holding
a snake, and with large and powerful wings. They are traditionally enemies
of the nāgas. In the Vedas, they are said to have brought nectar from the
heavens to earth. Garuḍa can also be used as a proper name for a king of such
creatures.

g.163 Gatīśvarasālendra
’gro ba’i dbang phyug sA la’i dbang po

འོ་བ་དབང་ག་་ལ་དབང་།
gatīśvarasālendra

A buddha whom the Buddha Śākyamuni states he can see in a southern

buddha realm.

g.164 Ghoṣendrarāja
dbyangs kyi dbang po’i rgyal po

དངས་་དབང་ ་ལ་།
ghoṣendrarāja

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.165 Ghoṣeśvara
dbyangs kyi dbang phyug

དངས་་དབང་ག
ghoṣeśvara

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the sixty-third) when he becomes a buddha.

g.166 Glorious Goddess

lha mo dpal

་་དཔལ།
devī

King Araṇemin’s principal queen.

g.167 gośīrṣa sandalwood
tsan dan sa mchog pa

ཙན་དན་ས་མག་པ།
gośīrṣacandana

A particular kind of sandalwood, known as “ox-head,” that grows in

southern India. It is reddish in color and has medicinal properties. It is said
to have the finest fragrance of all sandalwood. The Sanskrit word go means
“ox,” and śīrṣa means “head”; candana means “sandalwood.” The name of
this sandalwood is said to derive from either the shape or the name of a
mountain upon which it grew.

g.168 great coral tree

man dA ra ba chen po

མན་དā་ར་བ་ན་།
mahāmāndārava

May refer to the species of coral tree called Erythrina stricta.

g.169 great elephants

glang po chen po

ང་་ན་།
mahānāga

Mahānāga here could be a middle-Indic word possibly originating from the

Sanskrit mahānagna, meaning “a great champion,” “a man of distinction and
nobility.”

g.170 great eon

skal pa chen po

ལ་པ་ན་།
mahākalpa

The time during which a world is created and destroyed.

g.171 Great Principal
sha bo che · sha bo she

ཤ་་། · ཤ་་།
—

One of the thousand sons of King Araṇemin.

g.172 Guṇākara
yon tan ’byung gnas

ན་ཏན་འང་གནས།
guṇākara

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.173 Guṇaprabhāsa
yon tan ’od

ན་ཏན་ད།
guṇaprabhāsa

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.174 Guṇārci
yon tan ’od ’phro

ན་ཏན་ད་འ།
guṇārci

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.175 Guṇaśailadhvaja
yon tan ri bo’i rgyal mtshan

ན་ཏན་་ ་ལ་མཚན།
guṇaśailadhvaja
 One of ten names of a thousand buddhas prophesied by the Buddha
Ratnagarbha, with presumably a hundred buddhas having this name.

g.176 Guṇendraniryūha
yon tan dbang po

ན་ཏན་དབང་།
guṇendraniryūha

A southern buddha realm that the Buddha Śākyamuni sees.

g.177 Haripatracūḍa
seng ge’i bshes gnyen gtsug phud · seng ge’i bshes gnyen gtsug phud bzang po

ང་་བས་གན་གག་ད། · ང་་བས་གན་གག་ད་བཟང་།
haripatracūḍa · haripatracūḍabhadra

The 1,004th of the 1,005th buddhas in the Bhadraka eon. His name in Tibetan
is given at its second mention in a longer form. Note the attested Sanskrit
does not exactly match the extant Tibetan translations.

g.178 Haritālakīrti
ba bla grags pa

བ་་གས་པ།
haritālakīrti

A buddha whom the Buddha Śākyamuni states he can see in a western

buddha realm.

g.179 Himaṇi
gangs kyi nor bu

གངས་་ར་།
himaṇi

The tenth son of King Araṇemin who becomes the bodhisattva Gandhahasti
and is prophesied to become the Buddha Suvarṇapuṣpa.

g.180 Hiteṣin
 phan bzhed

ཕན་བད།
hiteṣin

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the twenty-third) when he becomes a buddha

g.181 in-between worlds

’jig rten gyi bar

འག་ན་ི་བར།
lokāntarika

Permanently dark places in between the four continents.

g.182 incalculable eon

skal pa grangs med pa

ལ་པ་ངས་ད་པ།
asaṃkhyeyakalpa

The number of years in this eon differs in various sūtras that give a number.
Also, twenty intermediate eons are said to be one incalculable eon, and four
incalculable eons are one great eon. In that case, those four incalculable eons
represent the eons of the creation, presence, destruction, and absence of a
world. In this sūtra, buddhas are often described as appearing in a second
“incalculable eon.”

g.183 Indra
dbang po

དབང་།
indra

The lord of the devas, a principal deity in the Vedas. With Brahma, he was
one of the two most important deities during the Buddha’s lifetime. He was
later eclipsed by the increasing importance of Śiva and Viṣṇu. See also Śakra.

g.184 Indragaṇa
dbang po’i tshogs
 དབང་ ་གས།
indragaṇa

The third of the thousand sons of King Araṇemin, who becomes bodhisattva
Mañjuśrī, and is prophesied to become Buddha Samantadarśin.

g.185 Indraghoṣeśvararāja
dbang po’i dbyangs kyi dbang phyug rgyal po

དབང་ ་དངས་་དབང་ག་ལ་།
indraghoṣeśvararāja

The name of a buddha.

g.186 Indrākṣa
dbang po mig

དབང་་ག
indrākṣa

A yakṣa who lives in the hollow of a Sal tree where Śākyamuni meditates.

g.187 Indranemin
dbang po’i mu khyud

དབང་ ་་ད།
indranemin

One of the thousand sons of King Araṇemin.

g.188 inhabitants of the desire realm

’dod pa na spyod pa

འད་པ་ན་ད་པ།
kāmāvacara

The lowest of the three realms of samsara: desire, form, and formless.

g.189 inhabitants of the form realm

gzugs na spyod pa
 གགས་ན་ད་པ།
rūpāvacara

Beings living in the form realm rather than the desire or formless realms.

g.190 intermediate eon

bar gyi bskal pa

བར་ི་བལ་པ།
antarakalpa

This eon is one cycle of the increase and decrease of the life span of beings.
It is also called “a small eon.” It consists of four ages, or yugas, and the last is
the kaliyuga.

g.191 Jalabhuja
chu la spyod

་ལ་ད།
jalabhuja

The third of the five young brahmin attendants of the brahmin Samudrareṇu.
The Buddha Ratnagarbha prophesies that he will be the Buddha Sārthavādi,
the 1,002nd of the 1,005 buddhas in the Bhadraka eon.

g.192 Jambu River gold

’dzam bu chu bo’i gser

འཛམ་་་ ་གར།
jāmbunadasuvarṇa

The best gold in the human world, said to be formed from the fruits of a
mythical tree at the Himalayan source of north India’s major rivers.

g.193 Jambūcchāya
’dzam bu’i grib ma

འཛམ་་བ་མ།
jambūcchāya
 One of ten names of a thousand buddhas prophesied by the Buddha
Ratnagarbha, with presumably a hundred buddhas having this name.

g.194 Jambūcchāya
’dzam bu’i grib ma

འཛམ་་བ་མ།
jambūcchāya

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the eighth) when he becomes a buddha.

g.195 Jambudvīpa
’dzam bu’i gling

འཛམ་་ང་།
jambudvīpa

Definition from the 84000 Glossary of Terms:

The name of the southern continent in Buddhist cosmology, which can
signify either the known human world, or more specifically the Indian
subcontinent, literally “the jambu island/continent.” Jambu is the name used
for a range of plum-like fruits from trees belonging to the genus Szygium,
particularly Szygium jambos and Szygium cumini, and it has commonly been
rendered “rose apple,” although “black plum” may be a less misleading
term. Among various explanations given for the continent being so named,
one (in the Abhidharmakośa) is that a jambu tree grows in its northern
mountains beside Lake Anavatapta, mythically considered the source of the
four great rivers of India, and that the continent is therefore named from the
tree or the fruit. Jambudvīpa has the vajrāsana at its center and is the only
continent upon which buddhas attain awakening.

g.196 Jambūnada
’dzam bu’i chu klung

འཛམ་་་ང་།
jambūnada

The name of an eastern buddha realm that Śākyamuni states he can see.
g.197 Jambūprabha
’dzam bu’i ’od

འཛམ་་ད།
jambūprabha

A southern buddha realm that the Buddha Śākyamuni sees.

g.198 Jambūvana
’dzam bu’i tshal

འཛམ་་ཚལ།
jambūvana

“Rose-Apple Tree Park.” The name of the park in which the Buddha
Ratnagarbha teaches King Araṇemin and his family and subjects.

g.199 jasmine
sna ma’i me tog

་མ་་ག
sumanā

Specifically, Jasminium grandiforum, known in English as Spanish, royal, or

Catalonian jasmine.

g.200 Javanemin
shugs kyi mu khyud

གས་་་ད།
javanemin

One of the thousand sons of King Araṇemin.

g.201 Jayasaṃkhya
rgyal ba’i grangs

ལ་བ་ངས།
jayasaṃkhya
 One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.202 Jayasoma
rgyal ba’i zla ba

ལ་བ་་བ།
jayasoma

The future name of the eastern realm Abhirati when the Buddhas Akṣobhya
and Suvarṇapuṣpa are succeeded by the Buddha Nāgavinarditeśvaraghoṣa.

g.203 Jayavaiśraya
rgyal ba’i gnas rab

ལ་བ་གནས་རབ།
jayavaiśraya

The name of an eastern buddha realm that Śākyamuni states he can see.

g.204 Jayāvatī
rgyal ba can

ལ་བ་ཅན།
jayāvatī

A realm to the west of the Buddha Ratnagarbha’s realm in which resides the
Buddha Jitendriyaviśālanetra.

g.205 jina
rgyal ba

ལ་བ།
jina AS

A common epithet of the buddhas, and also used by the Jains, hence their
name. It means “the victorious one.”

g.206 Jinamitra
dzi na mi tra
 ་ན་་།
jinamitra

Jinamitra was invited to Tibet during the reign of King Trisong Detsen (r.
742–98 ᴄᴇ) and was involved with the translation of nearly two hundred
texts, continuing into the reign of King Ralpachen (r. 815–38 ᴄᴇ). He was
among the small group of paṇḍitas responsible for the Mahāvyutpatti
Sanskrit–Tibetan dictionary.

g.207 Jitendriyaviśālanetra
dbang po thul ba yangs pa’i spyan

དབང་་ལ་བ་ཡངས་པ་ན།
jitendriyaviśālanetra

A buddha in a western realm who sends bodhisattvas to make offerings to

the Buddha Ratnagarbha and Mahākāruṇika.

g.208 Jñānabhāskara
ye shes nyi ma

་ས་་མ།
jñānabhāskara

A buddha in an eastern buddha realm. He is not mentioned anywhere else in

the Kangyur.

g.209 Jñānabimba
ye shes gzugs

་ས་གགས།
jñānabimba

A buddha in an eastern buddha realm.

g.210 Jñānacīvara
ye shes chos gos

་ས་ས་ས།
jñānacīvara
 One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.211 Jñānadhvaja
ye shes rgyal mtshan

་ས་ལ་མཚན།
jñānadhvaja

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the nineteenth) when he becomes a buddha.

g.212 Jñānaghoṣa
ye shes dbyangs

་ས་དངས།
jñānaghoṣa

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.213 Jñānakīrti
ye shes grags pa

་ས་གས་པ།
jñānakīrti

A bodhisattva who praises the brahmin Samudrareṇu.

g.214 Jñānakrama
ye shes go rims

་ས་་མས།
jñānakrama

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.215 Jñānakusumavirajasamucchrayabodhīśvara
ye shes me tog rdul bral byang chun dbang phyub yang dag mtho
 ་ས་་ག་ལ་ལ་ང་ན་དབང་བ་ཡང་དག་མ།
jñānakusumavirajasamucchrayabodhīśvara

A buddha during a kaliyuga in the eastern realm Jvālapratisaṃkhyā, who

had passed into nirvana and whose Dharma had ended before the time of
the Buddha Ratnagarbha.

g.216 Jñānamerudhvaja
ye shes lhun po’i rgyal mtshan

་ས་ན་ ་ལ་མཚན།
jñānamerudhvaja

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.217 Jñānaprabha
ye shes ’od

་ས་ད།
jñānaprabha

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.218 Jñānapradīpa
ye shes sgron ma

་ས་ན་མ།
jñānapradīpa

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.219 Jñānapravāḍa
ye shes rgyas pa

་ས་ས་པ།
jñānapravāḍa
 One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.220 Jñānārci
ye shes ’od ’phro

་ས་ད་འ།
jñānārci

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.221 Jñānasāgararāja
ye shes rgya mtsho’i rgyal po

་ས་་མ ་ལ་།
jñānasāgararāja

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.222 Jñānasaṃbhava
ye shes yang dag ’byung

་ས་ཡང་དག་འང་།
jñānasaṃbhava

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.223 Jñānasaṃbhavabalarāja
ye shes ’byung ba stobs kyi rgyal po

་ས་འང་བ་བས་་ལ་།
jñānasaṃbhavabalarāja

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.224 Jñānasaṃnicaya
 ye shes yang dag bstsags

་ས་ཡང་དག་བགས།
jñānasaṃnicaya

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.225 Jñānasuvimalagarjiteśvara
ye shes shin tu dri med sgrogs pa’i dbang phyug

་ས་ན་་་ད་གས་པ་དབང་ག
jñānasuvimalagarjiteśvara

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.226 Jñānatāpasuviśuddhaguṇā
ye shes kyi chu shin tu rnam par dag pa’i yon tan

་ས་་་ན་་མ་པར་དག་པ་ན་ཏན།
jñānatāpasuviśuddhaguṇā

The northern realm in which the bodhisattva Samantabhadra, the eighth son
of King Araṇemin, is prophesied to become a buddha.

g.227 Jñānavajraketu
ye shes rdo rje’i tog

་ས་་་ག
jñānavajraketu

A bodhisattva who comes from the realm of the Buddha

Siṃhavijṛmbhiteśvararāja to the Buddha Ratnagarbha.

g.228 Jñānavajravijṛmbhiteśvaraketu
—

jñānavajravijṛmbhiteśvaraketu
 The buddha whom the bodhisattva Samantabhadra, the eighth son of King
Araṇemin, is prophesied to become.

g.229 Jñānavikrama
rnam par gnon pa’i ye shes

མ་པར་གན་པ་་ས།
jñānavikrama

A buddha in a northeastern realm who sends bodhisattvas to pay homage to

Śākyamuni.

g.230 Jñānavimala
ye shes dri med

་ས་་ད།
jñānavimala

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.231 Jñānavirajavega
ye shes rdul bral shugs

་ས་ལ་ལ་གས།
jñānavirajavega

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.232 Jvālakuṇḍeśvaraghoṣa
me lce thab khung dbang phyug

་ེ་ཐབ་ང་དབང་ག
jvālakuṇḍeśvaraghoṣa

The name of one thousand buddhas prophesied by the Buddha

Ratnagarbha.

g.233 Jvālapratisaṃkhyā
 ’od zer so sor rtog pa

ད་ར་་ར་ག་པ།
jvālapratisaṃkhyā

An eastern buddha realm where during a kaliyuga the Buddha Jñāna-

kusumavirajasamucchrayabodhīśvara appeared and passed into nirvāṇa
before the time of the Buddha Ratnagarbha.

g.234 Jyotigandha
skar ma’i dri

ར་མ་།
jyotigandha

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the third) when he becomes a buddha.

g.235 Jyotigarbha
skar ma’i snying po

ར་མ་ང་།
jyotigarbha

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.236 Jyotigarbha
skar ma’i snying po

ར་མ་ང་།
jyotigarbha

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the seventy-ninth) when he becomes a buddha.

g.237 Jyotigarbha
skar ma’i snying po

ར་མ་ང་།
jyotigarbha
 The name of a buddha whom the Buddha Śākyamuni states he can see in a
southern buddha realm.

g.238 Jyotipāla
skar ma skyong

ར་མ་ང་།
jyotipāla

The first of the thousand young Veda-reciting brahmins. The Buddha

Ratnagarbha prophesies that he will be the Buddha Krakucchanda, the first
buddha in the Bhadraka eon.

g.239 jyotīrasa
skar ma mdog

ར་མ་མག
jyotīrasa

A type of crystal or quartz (sphaṭika) that may in some cases be blue in color.

g.240 Jyotīrasa
skar ma la dga’ ba

ར་མ་ལ་དགའ་བ།
jyotīrasa

A buddha who in accord with his prayers became a buddha in a kaliyuga at

the time of the Buddha Ratnagarbha. He is only seven thumbs in size in the
realm Aṅguṣṭhā where the beings are the height of a thumb.

g.241 Jyotīrasa
skar ma la dga’ ba

ར་མ་ལ་དགའ་བ།
jyotīrasa

A young brahmin who interacts with King Ambara.

g.242 Jyotiraśmi
 snang ba’i ’od zer

ང་བ་ད་ར།
jyotiraśmi

A bodhisattva sent by the Buddha Vimalatejaguṇarāja to pay homage to

Śākyamuni.

g.243 Jyotiśrīgarbha
snang dpal snying po

ང་དཔལ་ང་།
jyotiśrīgarbha

A buddha in an eastern buddha realm. He is not mentioned anywhere else in

the Kangyur.

g.244 Jyotīśvara
snang ba’i dbang phyug

ང་བ་དབང་ག
jyotīśvara

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.245 Kaduścara
mdzes spyod

མས་ད།
kaduścara

A lord of the asuras who prays to be Samudrareṇu’s attendant when he is

the Buddha Śākyamuni, i.e., Ānanda.

g.246 Kāla
nag po

ནག་།
kāla
 The Kāla Mountains of Bharatavarṣa (i.e., India).

g.247 Kālasūtra
thig nag po

ཐིག་ནག་།
kālasūtra

The second of the traditional Buddhist list of eight hot hells —the “black
cord” hell. Explanations vary as to whether these cords or wires cut through
a person, burn them, or mark them for cutting up.

g.248 kaliyuga
rtsod pa’i dus

ད་པ་ས།
kaliyuga

The fourth in a repeating cycle of four ages, in which the lives of beings are
short and the world is afflicted by famine, illness, and war.

g.249 kalyāṇamitra
dge ba’i bshes gnyen

ད་བ་བས་གན།
kalyāṇamitra

“The beneficial friend,” or “friend of virtue.” A title for a teacher of the

spiritual path.

g.250 Kanakadhvaja
gser gyi rgyal mtshan

གར་ི་ལ་མཚན།
kanakadhvaja

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the fiftieth) when he becomes a buddha.

g.251 Kanakalocana
 gser spyan

གར་ན།
kanakalocana

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the twenty-ninth) when he becomes a buddha.

g.252 Kanakamuni
gser thub

གར་བ།
kanakamuni

The second buddha in the Bhadraka eon. The Buddha Ratnagarbha

specifically prophesies that the third of Ratnagarbha’s thousand Veda-
reciting pupils will be this buddha.

g.253 Kanakamuni
gser thub

གར་བ།
kanakamuni

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the fifteenth) when he becomes a buddha.

g.254 Kāñcanadhvaja
gser gyi rgyal mtshan

གར་ི་ལ་མཚན།
kāñcanadhvaja

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.255 Karabhuja
lo thang spyod

་ཐང་ད།
karabhuja
 The first of the five young brahmin attendants of the brahmin Samudrareṇu.
The Buddha Ratnagarbha prophesies that he will be the Buddha Dṛḍhasvara,
the thousandth of the 1,005 buddhas in the Bhadraka eon.

g.256 Karadharavikrama
sku mchog rnam par gnon

་མག་མ་པར་གན།
karadharavikrama

A buddha whom the Buddha Śākyamuni states he can see in a western

buddha realm.

g.257 Kāṣāya
ngur smrig

ར་ག
kāṣāya

A realm to the north of the Buddha Ratnagarbha’s realm in which resides the
Buddha Lokeśvararāja.

g.258 Kaṣāyadhvaja
ngur smrig gi rgyal mtshan

ར་ག་་ལ་མཚན།
kaṣāyadhvaja

The eastern realm in which Vāyuviṣṇu, the eldest of the thousand Veda-
reciting pupils of Samudrareṇu, will become the Buddha Śalendrarāja.

g.259 Kāśyapa
’od srung

ད་ང་།
kāśyapa

The third buddha in the Bhadraka eon.

g.260 kaṭapūtana
 lus srul po

ས་ལ་།
kaṭapūtana

Definition from the 84000 Glossary of Terms:

A subgroup of pūtanas, a class of disease-causing spirits associated with
cemeteries and dead bodies. The name probably derives from the Skt. pūta,
“foul-smelling,” as reflected also in the Tib. srul po. The smell of a pūtana is
variously described in the texts as resembling that of a billy goat or a crow,
and the smell of a kaṭapūtana, as its name suggests, could resemble a corpse,
kaṭa being one of the names for “corpse.” The morbid condition caused by
pūtanas comes in various forms, with symptoms such as fever, vomiting,
diarrhea, skin eruptions, and festering wounds, the latter possibly
explaining the association with bad smells.

g.261 Kauṇḍinya
kauN+Di n+ya

་།
kauṇḍinya

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the seventeenth) when he becomes a buddha.

g.262 Kauśika
kau shi ka

་་ཀ
kauśika

A śakra deity who comes to Śākyamuni to have his life extended.

g.263 Kāya
lus bzangs · lus bzang · lus bzungs

ས་བཟངས། · ས་བཟང་། · ས་བངས།

kāya

One of the thousand sons of King Araṇemin.

g.264 Ketacīvarasaṃbhṛtarāja
gnas kyi gos bstsags rgyal po

གནས་་ས་བགས་ལ་།
ketacīvarasaṃbhṛtarāja

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.265 Ketapuri
gnas pa’i grong khyer

གནས་པ་ོང་ར།
ketapuri

The personal name of the Brahmā in the world and era of the Buddha
Ratnagarbha.

g.266 Kimīśvarabīja
ci’i dbang phyug sa bon

་དབང་ག་ས་ན།
kimīśvarabīja

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.267 kinnara
mi’am ci

འམ་།
kiṃnara

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings that resemble humans to the degree that their
very name —which means “is that human?”—suggests some confusion as to
their divine status. Kinnaras are mythological beings found in both Buddhist
and Brahmanical literature, where they are portrayed as creatures half
human, half animal. They are also usually depicted as highly skilled celestial
musicians.
g.268 Kīrtirāja
grags pa’i rgyal po

གས་པ་ལ་།
kīrtirāja

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the seventy-third) when he becomes a buddha.

g.269 Kīrtīśvaraghoṣa
’od zer bral ba’i dbyangs

ད་ར་ལ་བ་དངས།
kīrtīśvaraghoṣa

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.270 Kīrtīśvararāja
grags pa’i dbang phyug rgyal po

གས་པ་དབང་ག་ལ་།
kīrtīśvararāja

A buddha in an eastern buddha realm.

g.271 kleśa
nyon mongs

ན་ངས།
kleśa

Definition from the 84000 Glossary of Terms:

The essentially pure nature of mind is obscured and afflicted by various
psychological defilements, which destroy the mind’s peace and composure
and lead to unwholesome deeds of body, speech, and mind, acting as causes
for continued existence in saṃsāra. Included among them are the primary
afflictions of desire (rāga), anger (dveṣa), and ignorance (avidyā). It is said that
there are eighty-four thousand of these negative mental qualities, for which
the eighty-four thousand categories of the Buddha’s teachings serve as the
antidote.
 Kleśa is also commonly translated as “negative emotions,” “disturbing
emotions,” and so on. The Pāli kilesa, Middle Indic kileśa, and Buddhist
Hybrid Sanskrit kleśa all primarily mean “stain” or “defilement.” The
translation “affliction” is a secondary development that derives from the
more general (non-Buddhist) classical understanding of √kliś (“to harm,“ “to
afflict”). Both meanings are noted by Buddhist commentators.

g.272 Korabha
rtsom

མ།
korabha

A deva who made offerings to the Buddha Ratnagarbha.

g.273 Krakucchanda
’khor ba ’jig

འར་བ་འག
krakutsanda

The fourth of the seven buddhas with Śākyamuni as the seventh. Also the
first of the buddhas in this Bhadraka eon, with Śākyamuni as the fourth.

g.274 Kramavinarditarāja
rim gyis sgrogs pa’i rgyal po

མ་ིས་གས་པ་ལ་།
kramavinarditarāja

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.275 Kṣamottara
bde mchog

བ་མག
kṣamottara

The name of an eastern buddha realm that Śākyamuni states he can see.
g.276 Kṣāntinemin
bzod pa’i mu khyud

བད་པ་་ད།
kṣāntinemin

One of the thousand sons of King Araṇemin.

g.277 Kṣāravarcanikuñjitā
’gyur byed mi gtsang bstsags

འར་ད་་གཙང་བགས།
kṣāravarcanikuñjitā

A realm with the five degeneracies in which the bodhisattvas Saṃrocana

and Prahasitabāhu, both pupils of the Buddha Śākyamuni, are prophesied to
become buddhas.

g.278 Kṣemarāja
bde ba’i rgyal po

བ་བ་ལ་།
kṣemarāja

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.279 Kṣīrasa
’o ma ’dzag.

་མ་འཛག།
kṣīrasa

A mendicant who asks King Ambara, a previous life of Śākyamuni, for his
hands.

g.280 kumbhāṇḍa
grul bum

ལ་མ།
 kumbhāṇḍa

Definition from the 84000 Glossary of Terms:

A class of dwarf beings subordinate to Virūḍhaka, one of the Four Great
Kings, associated with the southern direction. The name uses a play on the
word aṇḍa, which means “egg” but is also a euphemism for a testicle. Thus,
they are often depicted as having testicles as big as pots (from khumba, or
“pot”).

g.281 Kusumagaṇi
me tog tshogs can

་ག་གས་ཅན།
kusumagaṇi

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.282 Kusumaprabha
me tog ’od

་ག་ད།
kusumaprabha

The name of an eastern buddha realm that Śākyamuni states he can see.

g.283 Kusumavicitra
me tog sna tshogs

་ག་་གས།
kusumavicitra

The name of an eastern buddha realm that Śākyamuni states he can see.

g.284 Latākusumadhvaja
’khri shing me tog rgyal mtshan

འ་ང་་ག་ལ་མཚན།
latākusumadhvaja
 One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.285 Lokeśvarajyotiṣa
’jig rten dbang phyug ’od zer

འག་ན་དབང་ག་ད་ར།
lokeśvarajyotiṣa

A buddha in the distant past with whom the past Buddha Jñānakusumavi-
rajasamucchrayabodhīśvara first developed the aspiration to enlightenment.

g.286 Lokeśvararāja
’jig rten dbang phyug rgyal po

འག་ན་དབང་ག་ལ་།
lokeśvararāja

A buddha in a northern realm who sends bodhisattvas to make offerings to

the Buddha Ratnagarbha and Mahākāruṇika.

g.287 lotsawa
lots+tsha ba

་བ།
locāva

Honorific term for a Tibetan translator.

g.288 Mādhvava
dron pa can

ན་པ་ཅན།
mādhvava

One of the thousand sons of King Araṇemin.

g.289 Magadha
ma ga dha
 མ་ག་དྷ།
magadha

Definition from the 84000 Glossary of Terms:

An ancient Indian kingdom that lay to the south of the Ganges River in what
today is the state of Bihar. Magadha was the largest of the sixteen “great
states” (mahājanapada) that flourished between the sixth and third centuries
ʙᴄᴇ in northern India. During the life of the Buddha Śākyamuni, it was ruled
by King Bimbisāra and was home to many of the most important Buddhist
sites, including Bodh Gayā, Nālandā, and Rājagṛha. Its capital was initially
Rājagṛha but was later moved to Pāṭaliputra (modern-day Patna) sometime
after the reign of Bimbisāra's son, Ajātaśatru.

g.290 Mahābalavegadhārin
stobs chen shugs ’chang

བས་ན་གས་འཆང་།
mahābalavegadhārin

The youngest of the thousand young Veda-reciting pupils of the brahmin

Samudrareṇu. The Buddha Ratnagarbha names him the bodhisattva
Bhaiṣajyarājajyotirvimala and prophesies that he will be the Buddha Roca,
the last buddha in the Bhadraka eon, the 1,005th buddha of the eon.

g.291 Mahācakravāḍa
’jig rten gyi bar dag

འག་ན་ི་བར་དག
mahācakravāḍa

Name of a mountain range in Buddhist cosmology.

g.292 Mahākāruṇika
thugs rje chen po dang ldan pa

གས་་ན་་དང་ན་པ།
mahākāruṇika

The bodhisattva name given to the brahmin Samudrareṇu (who would

eventually become the Buddha Śākyamuni) on account of his great
compassion for beings. It means “One Who Has Great Compassion.”
g.293 Mahāmeru
lhun po chen po

ན་་ན་།
mahāmeru

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.294 Mahāprasandaya
rab tu che bstsags

རབ་་་བགས།
mahāprasandaya

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.295 mahārāja
rgyal po chen po

ལ་་ན་།
mahārāja

Deities on the base of Mount Meru, each one the guardian of his direction:
Vaiśravaṇa in the north, Dhṛtarāṣṭra in the east, Virūpākṣa in the west, and
Virūḍhaka in the south.

g.296 Mahāraurava
ngu ’bod chen po

་འད་ན་།
mahāraurava

The fourth of the hot hells in Buddhism. The name in Tibetan means
“weeping and wailing.”

g.297 mahāsattva
sems dpa’ chen po

མས་དཔའ་ན་།
 mahāsattva

Definition from the 84000 Glossary of Terms:

The term can be understood to mean “great courageous one” or "great
hero,” or (from the Sanskrit) simply “great being,” and is almost always
found as an epithet of “bodhisattva.” The qualification “great” in this term,
according to the majority of canonical definitions, focuses on the generic
greatness common to all bodhisattvas, i.e., the greatness implicit in the
bodhisattva vow itself in terms of outlook, aspiration, number of beings to be
benefited, potential or eventual accomplishments, and so forth. In this sense
the mahā- (“great”) is close in its connotations to the mahā- in “Mahāyāna.”
While individual bodhisattvas described as mahāsattva may in many cases
also be “great” in terms of their level of realization, this is largely
coincidental, and in the canonical texts the epithet is not restricted to
bodhisattvas at any particular point in their career. Indeed, in a few cases
even bodhisattvas whose path has taken a wrong direction are still
described as bodhisattva mahāsattva.

Later commentarial writings do nevertheless define the term—variably—in

terms of bodhisattvas having attained a particular level (bhūmi) or realization.
The most common qualifying criteria mentioned are attaining the path of
seeing, attaining irreversibility (according to its various definitions), or
attaining the seventh bhūmi.

In this text:
In chapter 4 of this text (see 4.513) the Buddha Ratnagarbha states that
bodhisattvas who have vowed to attain awakening under relatively easier
circumstances do not deserve the title mahāsattva, which should be reserved
for those like Mahākāruṇika who have vowed to attain awakening only in
the most degenerate and difficult times and places. However, this statement
is best taken as highlighting a specific point of perspective rather than as a
general gloss, since throughout the text the term is nevertheless used—just
as it is in most Mahāyāna sūtras —as an epithet for bodhisattvas in general
regardless of their individual status, qualities, or aspirations.

g.298 Mahāsthāmaprāpta
mthu chen thob

མ་ན་བ།
mahāsthāmaprāpta
 One of the two principal bodhisattvas in Sukhāvatī and prominent in
Chinese Buddhism. In Tibetan Buddhism he is identified with Vajrapāṇi,
though they are separate bodhisattvas in the sūtras. The second of the
thousand sons of King Araṇemin, on becoming a bodhisattva, is given the
name Mahāsthāmaprāpta, and as such in the future will be in Sukhāvatī as
that bodhisattva when his father becomes the Buddha Amitābha. He will
eventually become the Buddha Supratiṣṭhitaguṇamaṇikūṭarāja in that realm.

g.299 Mahāvīryaghoṣeśvara
brtson ’grus chen po’i dbyangs kyi dbang phyug

བན་འས་ན་ ་དངས་་དབང་ག
mahāvīryaghoṣeśvara

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.300 Mahāyāna
theg pa chen po

ག་པ་ན་།
mahāyāna AS

Definition from the 84000 Glossary of Terms:

When the Buddhist teachings are classified according to their power to lead
beings to an awakened state, a distinction is made between the teachings of
the Lesser Vehicle (Hīnayāna), which emphasizes the individual’s own
freedom from cyclic existence as the primary motivation and goal, and those
of the Great Vehicle (Mahāyāna), which emphasizes altruism and has the
liberation of all sentient beings as the principal objective. As the term “Great
Vehicle” implies, the path followed by bodhisattvas is analogous to a large
carriage that can transport a vast number of people to liberation, as
compared to a smaller vehicle for the individual practitioner.

g.301 Mahendra
dbang chen

དབང་ན།
mahendra
 The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the twenty-fifth) when he becomes a buddha.

g.302 Maheśvara
dbang phyug chen po

དབང་ག་ན་།
maheśvara

One of the most frequently used names for Śiva.

g.303 mahoraga
lto ’phye chen po

་འ་ན་།
mahoraga

Definition from the 84000 Glossary of Terms:

Literally “great serpents,” mahoragas are supernatural beings depicted as
large, subterranean beings with human torsos and heads and the lower
bodies of serpents. Their movements are said to cause earthquakes, and they
make up a class of subterranean geomantic spirits whose movement through
the seasons and months of the year is deemed significant for construction
projects.

g.304 Maitreya
byams pa

མས་པ།
maitreya

The bodhisattva who became Śākyamuni’s regent and is prophesied to be

the next buddha, the fifth buddha in the Bhadraka eon. In early Buddhism he
appears as the human disciple sent to pay his respects by his teacher, and
the Buddha gives him the gift of a robe and prophesies he will be the next
Buddha, while his companion Ajita will be the next cakravartin. As a
bodhisattva he has both of these names. In The White Lotus of Compassion
Sūtra, the Buddha Ratnagarbha prophesies that Vimalavaiśayana, the fourth
of the thousand young Veda-reciting pupils of Samudrareṇu, will be the
Buddha Maitreya.
g.305 Mājava
dus pa can

ས་པ་ཅན།
mājava

One of the thousand sons of King Araṇemin.

g.306 mānapūrṇā
ma na par+Na

མ་ན་པ།
mānapūrṇā

An unidentified flower.

g.307 Mānava
shed bu

ད་།
mānava

One of the thousand sons of King Araṇemin.

g.308 Maṇibhadra
nor bu bzang

ར་་བཟང་།
maṇibhadra

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the sixtieth) when he becomes a buddha

g.309 Maṇimūlavyūha
nor bu gzhir bkod

ར་་གར་བད།
maṇimūlavyūha

A southern buddha realm that the Buddha Śākyamuni sees.

g.310 mañjuśaka
man dzu sha ka · man dzu sha ka chen po

མན་་ཤ་ཀ · མན་་ཤ་ཀ་ན་།
mañjuśaka · mahāmañjuśaka

Unidentified soft white flowers said to bloom in the deva realms.

g.311 Mañjuśrī
’jam dpal

འཇམ་དཔལ།
mañjuśrī

Definition from the 84000 Glossary of Terms:

Mañjuśrī is one of the “eight close sons of the Buddha” and a bodhisattva
who embodies wisdom. He is a major figure in the Mahāyāna sūtras,
appearing often as an interlocutor of the Buddha. In his most well-known
iconographic form, he is portrayed bearing the sword of wisdom in his right
hand and a volume of the Prajñāpāramitāsūtra in his left. In addition to the
epithet Kumārabhūta, which means “having a youthful form,” Mañjuśrī is
also called Mañjughoṣa, Mañjusvara, and Pañcaśikha.

g.312 Mañjuśrī Kumārabhūta

’jam dpal gzhon nur gyur pa

འཇམ་དཔལ་གན་ར་ར་པ།
mañjuśrī kumārabhūta

An epithet of Mañjuśrī, the “Ever-Youthful.”

g.313 Manojñaghoṣa
yid du ’ong ba’i dbyangs

ད་་ང་བ་དངས།
manojñaghoṣa

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.314 Manojñaghoṣasvaravinardita
 yid du ’ong ba’i sgra dbyangs rnam par bsgrags pa

ད་་ང་བ་་དངས་མ་པར་བགས་པ།
manojñaghoṣasvaravinardita

A buddha whom the Buddha Śākyamuni states he can see in a southern

buddha realm.

g.315 Māra
bdud

བད།
māra

Definition from the 84000 Glossary of Terms:

(1) The demon who assailed Śākyamuni prior to his awakening. (2) The
deities ruled over by Māra who do not wish any beings to escape from
saṃsāra. (3) Any demonic force, the personification of conceptual and
emotional obstacles. They are also symbolic of the defects within a person
that prevent awakening. (Provisional 84000 definition. New definition
forthcoming.)

g.316 Māravinardita
nga rgyal sgrogs

ང་ལ་གས།
māravinardita

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.317 Mārdava
mnyen des · mnyen shes

མན་ས། · མན་ས།
mārdava

The twelfth of the thousand sons of King Araṇemin. No details are given of
the prophecy given to him.

g.318 Mārīci
 ’od zer can

ད་ར་ཅན།
mārīci

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the sixty-first) when he becomes a buddha.

g.319 Maticandrarāja
blo gros zla ba’i rgyal po

་ོས་་བ་ལ་།
maticandrarāja

One of the hundred names prophesied by Buddha Ratnagarbha for 2,500

buddhas, presumably the name of twenty-five of those buddhas.

g.320 Meru
lhun po

ན་།
meru

Definition from the 84000 Glossary of Terms:

According to ancient Buddhist cosmology, Meru is the great mountain
forming the axis of the universe. At its summit lies Sudarśana, home of Śakra
and his thirty-two gods, and on its flanks live the asuras. The mount has four
sides facing the cardinal directions, each of which is made of a different
precious stone. Surrounding it are several mountain ranges and the great
ocean where the four great island continents lie: in the south, Jambudvīpa
(our world); in the west, Godānīya; in the north, Uttarakuru; in the east,
Pūrvavideha. Above it are the abodes of the gods of the realm of desire.
Often also referred to as Mount Sumeru.

g.321 Meruprabha
lhun po ’od

ན་་ད།
meruprabha

The name of an eastern buddha realm that Śākyamuni states he can see.
g.322 Merupratiṣṭhita
’gro ba’i dbang phyug sA la’i dbang po

འོ་བ་དབང་ག་་ལ་དབང་།
merupratiṣṭhita

A southern buddha realm that the Buddha Śākyamuni sees.

g.323 Merupuṇya
bsod nams lhun po

བད་ནམས་ན་།
merupuṇya

A yakṣa ṛṣi who promises Śākyamuni that he will promulgate The White Lotus
of Compassion Sūtra in the future.

g.324 Merurāja
lhun po’i rgyal po

ན་ ་ལ་།
merurāja

A buddha in a northeastern realm who sends bodhisattvas to pay homage to

Śākyamuni.

g.325 Meruśikhariṃdhara
lhun po rtse ’dzin

ན་་་འན།
meruśikhariṃdhara

The name of a bodhisattva who had prayed to be a buddha in a kaliyuga and

by the time of the Buddha Ratnagarbha had become the Buddha Jñāna-
kusumavirajasamucchrayabodhīśvara and passed into nirvana.

g.326 Meruśrīkalpa
lhun po’i dpal lta bu

ན་ ་དཔལ་་།
 meruśrīkalpa

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.327 Merusvarasandarśanameru
lhun dbyangs lhun po yang dag ston

ན་དངས་ན་་ཡང་དག་ན།
merusvarasandarśanameru

A buddha in an eastern buddha realm. He is not mentioned anywhere else in

the Kangyur.

g.328 Middha
grub pa

བ་པ།
middha

One of the thousand sons of King Araṇemin. The Tibetan translates the term
siddha.

g.329 Mīḍhapāṣāṇa
rdo ba mi gtsang ba

་བ་་གཙང་བ།
mīḍhapāṣāṇa

Unidentified mountains.

g.330 Miṣa
gran med

ན་ད།
miṣa

One of the thousand sons of King Araṇemin.

g.331 Mukhava
 gdong can

གང་ཅན།
mukhava

One of the thousand sons of King Araṇemin.

g.332 Muktāprabhasaṃcaya
’od ’gyed yang dag bsags

ད་འད་ཡང་དག་བསགས།
muktāprabhasaṃcaya

A southern buddha realm that the Buddha Śākyamuni sees.

g.333 Munīndra
thub dbang

བ་དབང་།
munīndra

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the sixteenth) when he becomes a buddha.

g.334 Muniśrīkūṭavegasaṃkusuma
thub pa dpal brtsegs shugs kyi me tog

བ་པ་དཔལ་བགས་གས་་་ག
muniśrīkūṭavegasaṃkusuma

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.335 nāga
klu

།
nāga

Definition from the 84000 Glossary of Terms:

 A class of nonhuman beings who live in subterranean aquatic environments,
where they guard wealth and sometimes also teachings. Nāgas are
associated with serpents and have a snakelike appearance. In Buddhist art
and in written accounts, they are regularly portrayed as half human and half
snake, and they are also said to have the ability to change into human form.
Some nāgas are Dharma protectors, but they can also bring retribution if they
are disturbed. They may likewise fight one another, wage war, and destroy
the lands of others by causing lightning, hail, and flooding.

g.336 Nāgadanta
klus byin

ས་ན།
nāgadanta

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the seventy-first) when he becomes a buddha.

g.337 Nāgavinarditeśvaraghoṣa
glang po rnam par bsgrags pa’i dbang phyug dbyangs

ང་་མ་པར་བགས་པ་དབང་ག་དངས།
nāgavinarditeśvaraghoṣa

The buddha who succeeds the Buddhas Akṣobhya and Suvarṇapuṣpa in the
realm Abhirati, by then renamed Jayasoma, as prophesied of King
Araṇemin’s eleventh son, Siṃha.

g.338 Nāgavivarjitakusumatejarāja
klus spangs me tog gzi brjid rgyal po

ས་ངས་་ག་གཟི་བད་ལ་།
nāgavivarjitakusumatejarāja

One of ten names of a thousand buddhas prophesied by the Buddha

Ratnagarbha, with presumably a hundred buddhas having this name.

g.339 Nāgendravimuktibuddhalokasāgaralocanaśaila
klu dbang rnam grol sad byed ’jig rten rgya mtsho’i mig gi ri bo
 ་དབང་མ་ོལ་སད་ད་འག་ན་་མ ་ག་་་།
nāgendravimuktibuddhalokasāgaralocanaśaila

One of the two names prophesied by the Buddha Ratnagarbha for a group of
a thousand buddhas, with presumably five hundred buddhas having this
name.

g.340 Nakṣatravibhavakīrti
skar ma rnam ’jig grags pa

ར་མ་མ་འག་གས་པ།
nakṣatravibhavakīrti

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.341 Nakṣatravidhānakīrti
rgyu skar cho ga grags pa

་ར་་ག་གས་པ།
nakṣatravidhānakīrti

A buddha whom the Buddha Śākyamuni states he can see in a southern

buddha realm.

g.342 Namajyoti
skar ma ’dud

ར་མ་འད།
namajyoti

One of the thousand sons of King Araṇemin.

g.343 Nanda
dga’ ba

དགའ་བ།
nanda

One of the eight great nāga kings.

g.344 Nanda
dga’ ba

དགའ་བ།
nanda

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the twenty-seventh) when he becomes a buddha.

g.345 Nārāyaṇa
sred med kyi bu

ད་ད་་།
nārāyaṇa

An alternate name for Viṣṇu (khyab ’jug).

g.346 Nārāyaṇa
sred med kyi bu

ད་ད་་།
nārāyaṇa

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the thirteenth) when he becomes a buddha.

g.347 Nārāyaṇagarbha
sred med kyi bu’i snying po

ད་ད་་་ང་།
nārāyaṇagarbha

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the seventy-eighth) when he becomes a buddha.

g.348 Nārāyaṇavijitagarbha
sred med kyi bu’i rnam par rgyal ba’i snying po

ད་ད་་་མ་པར་ལ་བ་ང་།
nārāyaṇavijitagarbha
 One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.349 Nārāyaṇavijitagarbha
sred med kyi bu’i rnam par rgyal ba’i snying po

ད་ད་་་མ་པར་ལ་བ་ང་།
nārāyaṇavijitagarbha

The name given for a buddha whom the Buddha Śākyamuni states he can
see in a southern buddha realm.

g.350 Nardaścoca
zla bsgrags

་བགས།
nardaścoca

A southern buddha realm that the Buddha Śākyamuni sees. Note that the
Tibetan zla bsgrags would better match the Sanskrit nardacandra, but the
attested Sanskrit instead reads Nardaścoca, which we have chosen to
preserve here.

g.351 Nerava
mig can

ག་ཅན།
nerava

One of the thousand sons of King Araṇemin.

g.352 Nidhisaṃdarśana
gter ston

གར་ན།
nidhisaṃdarśana

A previous life of Śākyamuni as a nāga king.

g.353 night-flowering jasmine

 pa ri ya tra ka

པ་་ཡ་་ཀ
pārijātaka

Nyctanthes arbor tristis. Also known as coral jasmine, parijat, parijatha, and
shephalika.

g.354 Nīlagandhaprabhāsaviraja
dri sngo snang ba rdul bral

་་ང་བ་ལ་ལ།
nīlagandhaprabhāsaviraja

The eastern realm in which the seventh son of King Araṇemin will become a
buddha.

g.355 Nimi
mu khyud

་ད།
nimi

The second of the thousand sons of King Araṇemin, who in becoming a

bodhisattva is given the name Mahāsthāmaprāpta, and as such in the future
will be in Sukhāvatī as that bodhisattva when his father becomes the Buddha
Amitābha. He will eventually become in that realm the Buddha Supratiṣṭhita-
guṇamaṇikūṭarāja.

g.356 Nirmāṇarata
’phrul dga’

འལ་དགའ།
nirmāṇarata

The fifth (counting from the lowest) of the six paradises in the desire realm.

g.357 nirvāṇa
mya ngan las ’das pa

་ངན་ལས་འདས་པ།
 nirvāṇa AS

Definition from the 84000 Glossary of Terms:

Literally “extinction,” the state beyond sorrow, it refers to the ultimate
attainment of buddhahood, the permanent cessation of all suffering and of
the afflicted mental states that lead to suffering. Three types of nirvāṇa are
identified: (1) the residual nirvāṇa where the person is still dependent on
conditioned psycho-physical aggregates, (2) the non-residual nirvāṇa where
the aggregates have also been consumed within emptiness, and (3) the non-
abiding nirvāṇa transcending the extremes of phenomenal existence and
quiescence.

g.358 Niryūhavijṛṃbhita
ba gam gyis bsgyings pa

བ་གམ་ིས་བངས་པ།
niryūhavijṛṃbhita

A realm to the south of the Buddha Ratnagarbha’s realm in which resides the
Buddha Siṃhavijṛṃbhiteśvararāja.

g.359 Nyagrodharāja
n+ya gro dha rgyal po

་ོ་དྷ་ལ་།
nyagrodharāja

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the twenty-eighth) when he becomes a buddha.

g.360 outflows
zag pa

ཟག་པ།
āsrava

Literally, “to flow” or “to ooze.” Mental defilements or contaminations that

“flow out” toward the objects of cyclic existence, binding us to them

g.361 Padmā
pad ma
 པད་མ།
padmā

The southeastern realm of the Buddha Padmottara.

g.362 Padmottara
pad ma dam pa

པད་མ་དམ་པ།
padmottara

The buddha whom the bodhisattva Gaganamudra becomes, who is a

contemporary of Śākyamuni and seen in his southeastern realm by many of
Śākyamuni’s bodhisattva disciples.

g.363 Padmottara
pad ma dam pa

པད་མ་དམ་པ།
padmottara

A buddha in a northeastern realm who sends bodhisattvas to pay homage to

Śākyamuni.

g.364 Palāmaratnavṛkṣaratna
rin chen ljon shing ’bras bu dpag med rin po che

ན་ན་ན་ང་འས་་དཔག་ད་ན་་།
palāmaratnavṛkṣaratna

A southern buddha realm that Buddha Śākyamuni sees.

g.365 Pāṃśu
rdul gyi ri

ལ་ི་།
pāṃśuparvatāḥ

Unidentified mountains.
g.366 Pāṃśughoṣa
rdul dbyangs

ལ་དངས།
pāṃśughoṣa

An ājīvika ascetic who asks King Puṇyabala, a previous life of the Buddha
Śākyamuni, for his eyes and skin.

g.367 Pañcaśikha
gtsug phud lnga pa

གག་ད་་པ།
pañcaśikha

A gandharva prominent in early Buddhism who is featured on early stūpa

reliefs playing a lute and singing.

g.368 paṇḍita
mkhas pa

མཁས་པ།
paṇḍita

An official title for a learned scholar in India.

g.369 Paṅgagaṇa
grum por ’grang ba

མ་ར་འང་བ།
paṅgagaṇa

One of the thousand sons of King Araṇemin.

g.370 Pāracintin
pha rol sems

ཕ་ལ་མས།
pāracintin
 A śakra deity who prays to be Samudrareṇu’s disciple with miraculous
powers when he is the Buddha Śākyamuni, i.e., Maudgalyāyana.

g.371 Paranirmitavaśavartin
gzhan ’phrul dbang byed

གཞན་འལ་དབང་ད།
paranirmitavaśavartin

The principal deity in the Paranirmitavaśavartin paradise, which is the

highest in the desire realm.

g.372 parinirvāṇa
yongs su mya ngan las ’das pa

ངས་་་ངན་ལས་འདས་པ།
parinirvāṇa AS

Definition from the 84000 Glossary of Terms:

The final or complete nirvāṇa, which occurs when an arhat or a buddha
passes away. It implies the non-residual nirvāṇa where the aggregates have
also been consumed within emptiness. (Provisional 84000 definition. New
definition forthcoming.)

g.373 perfections
pha rol tu phyin pa

ཕ་ལ་་ན་པ།
pāramitā

The six perfections of generosity, conduct, patience, diligence, meditation,

and wisdom.

g.374 piśāca
sha za

ཤ་ཟ།
piśāca

Definition from the 84000 Glossary of Terms:

 A class of nonhuman beings that, like several other classes of nonhuman
beings, take spontaneous birth. Ranking below rākṣasas, they are less
powerful and more akin to pretas. They are said to dwell in impure and
perilous places, where they feed on impure things, including flesh. This
could account for the name piśāca, which possibly derives from √piś, to carve
or chop meat, as reflected also in the Tibetan sha za, “meat eater.” They are
often described as having an unpleasant appearance, and at times they
appear with animal bodies. Some possess the ability to enter the dead bodies
of humans, thereby becoming so-called vetāla, to touch whom is fatal.

g.375 piṭaka
sde snod

་ད།
piṭaka

A collection of canonical texts according to subject, the piṭakas are usually

Vinaya, Sūtra and Abhidharma. There is also, as in this sūtra, the collection of
Mahāyana teachings known as the bodhisattvapiṭaka. Originates from the
term “baskets” originally used to contain these collections.

g.376 powers
dbang

དབང་།
indriya

The five powers: faith, mindfulness, diligence, samādhi, and wisdom.

g.377 Prabhākara
’od byed

ད་ད།
prabhākara

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.378 Prabhāketu
’od gsal tog
 ད་གསལ་ག
prabhāketu

A buddha in an eastern buddha realm.

g.379 Prabhāsavirajaḥsamucchrayagandheśvararāja
snang ba rdul bral spos mtho dbang phyug rgyal po

ང་བ་ལ་ལ་ས་མ་དབང་ག་ལ་།
prabhāsavirajaḥsamucchrayagandheśvararāja

The buddha whom the seventh son of King Araṇemin is prophesied to

become.

g.380 Pradīpapradyota
sgron ma snang ba

ན་མ་ང་བ།
pradīpapradyota

Śākyamuni’s previous life as a cakravartin who gave away everything

including parts of his body.

g.381 Pradyota
mchog tu dga’ ba

མག་་དགའ་བ།
pradyota

The seventh buddha of the Bhadraka eon. The Buddha Ratnagarbha

prophesies that an unnamed Veda-reciting pupil of Samudrareṇu will be the
Buddha Pradyota.

g.382 Prahasitabāhu
rab tu lag brkyang

རབ་་ལག་བང་།
prahasitabāhu

A pupil of the Buddha Śākyamuni who is one of only eight bodhisattvas in

the past or future who equal Śākyamuni’s generosity in his previous lives.
g.383 Prahīṇabhayaghoṣeśvararāja
gya nom ’jigs med dbyangs kyi dbang phyug rgyal po

་མ་འགས་ད་དངས་་དབང་ག་ལ་།
prahīṇabhayaghoṣeśvararāja

The name of one thousand buddhas prophesied by the Buddha

Ratnagarbha.

g.384 Prajñādhara
shes rab ’dzin

ས་རབ་འན།
prajñādhara

A bodhisattva who comes from the realm of the Buddha Lokeśvararāja to the
Buddha Ratnagarbha.

g.385 Prajñārciḥsaṃkopitadaṣṭa
’od zer kun nas ’khrugs ’dzin

ད་ར་ན་ནས་འགས་འན།
prajñārciḥsaṃkopitadaṣṭa

One of only eight bodhisattvas in the past or future who equal the Buddha
Śākyamuni’s generosity in his previous lives.

g.386 Prajñāvabhāsa
shes rab snang ba

ས་རབ་ང་བ།
prajñāvabhāsa

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the twenty-fourth) when he becomes a buddha.

g.387 Prajñāvarman
pradz+nyA bar+ma

་བ།
 
prajñāvarman

An Indian scholar who came to Tibet during the reign of Tri Songdetsen and
was involved in the translation of this text. He is listed as a translator of
seventy-seven works.

g.388 Praṇāda
sgra rab

་རབ།
praṇāda

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the thirty-seventh) when he becomes a buddha.

g.389 Praśamak ṣamasuvicitrajñānagandhasamavasaraṇa

rab tu zhi ba bzod pa’i ye shes shin tu ’byed pa’i dri la yang dag par gzhol ba

རབ་་་བ་བད་པ་་ས་ན་་འད་པ་་ལ་ཡང་དག་པར་གལ་བ།
praśamakṣamasuvicitrajñānagandhasamavasaraṇa 

A vajra seat. “A Congregation of the Aromas of Variegated Wisdom and

Tranquil Patience.”

g.390 Prasphulitakusumavairocana
rnam par snang mdzad me tog rab rgyas

མ་པར་ང་མཛད་་ག་རབ་ས།
prasphulitakusumavairocana

A buddha in a realm in the upward direction who sends bodhisattvas to

make offerings to the Buddha Ratnagarbha.

g.391 Pratāpana
rab tu tsha ba

རབ་་ཚ་བ།
pratāpana

The “very hot” hell; the seventh of the eight hot hells.
g.392 prātimokṣa vows
so sor thar pa'i sdom pa · so sor thar pa

་ར་ཐར་པ་མ་པ། · ་ར་ཐར་པ།
prātimokṣasaṃvara · prātimokṣa AS

The regulations and rules that constitute Buddhist discipline. The number
and scope of the vows differs depending on one’s status (whether lay,
novice monastic, or full monastic) and whether one is a monk or a nun.

g.393 pratyekabuddha
rang sangs rgyas

རང་སངས་ས།
pratyekabuddha

Definition from the 84000 Glossary of Terms:

Literally, “buddha for oneself” or “solitary realizer.” Someone who, in his or
her last life, attains awakening entirely through their own contemplation,
without relying on a teacher. Unlike the awakening of a fully realized
buddha (samyaksambuddha), the accomplishment of a pratyekabuddha is not
final or ultimate. They attain realization of the nature of dependent
origination, the selflessness of the person, and a partial realization of the
selflessness of phenomena, by observing the suchness of all that arises
through interdependence. This is the result of progress in previous lives but,
unlike a buddha, they do not have the necessary merit, compassion or
motivation to teach others. They are named as “rhinoceros-like”
(khaḍgaviṣāṇakalpa) for their preference for staying in solitude or as
“congregators” (vargacārin) when their preference is to stay among peers.

g.394 Pratyekabuddhayāna
rang sangs rgyas kyi theg pa

རང་སངས་ས་་ག་པ།
pratyekabuddhayāna

The way of the pratyekabuddha, particularly characterized by contemplation

on the twelve phases of dependent origination.

g.395 Pravāḍodupānā
 byi ru ’byung ba

་་འང་བ།
pravāḍodupānā

A name of the Sahā realm in an earlier eon.

g.396 Pravaralocana
rab mchog spyan

རབ་མག་ན།
pravaralocana

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the forty-fifth) when he becomes a buddha.

g.397 preta
yi dags

་དགས།
preta

Definition from the 84000 Glossary of Terms:

One of the five or six classes of sentient beings, into which beings are born
as the karmic fruition of past miserliness. As the term in Sanskrit means “the
departed,” they are analogous to the ancestral spirits of Vedic tradition, the
pitṛs, who starve without the offerings of descendants. It is also commonly
translated as “hungry ghost” or “starving spirit,” as in the Chinese 餓⿁ e
gui.

The pretas live in the realm of Yama, the Lord of Death, where they are
particularly known to suffer from great hunger and thirst and the inability to
acquire sustenance.

g.398 Priyaprasanna
dga’ ba dang ba

དགའ་བ་དང་བ།
priyaprasanna

The 1,003rd of the 1,005 buddhas in the Bhadraka eon.

g.399 Puṇyabala
bsod nams stobs

བད་ནམས་བས།
puṇyabala

The Buddha Śākyamuni’s previous life as a caṇḍāla who became a

cakravartin.

g.400 Puṇyabalasālarāja
bsod nams stobs sA la’i rgyal po

བད་ནམས་བས་སā་ལ་ལ་།
puṇyabalasālarāja

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas. It is also the
name given for a buddha whom the Buddha Śākyamuni states he can see in
a southern buddha realm.

g.401 Pūrṇa
gang ba

གང་བ།
pūrṇa

The name of a māra who becomes a disciple of the Buddha.

g.402 Pūrṇa
gang ba

གང་བ།
pūrṇa

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the ninth) when he becomes a buddha.

g.403 pūtana
srul po

ལ་།
 pūtana

Definition from the 84000 Glossary of Terms:

A class of disease-causing spirits associated with cemeteries and dead
bodies. The name probably derives from the Skt. pūta, “foul-smelling,” as
reflected also in the Tib. srul po. The smell is variously described in the texts
as resembling that of a billy goat or a crow. The morbid condition caused by
the spirit shares its name and comes in various forms, with symptoms such
as fever, vomiting, diarrhea, skin eruptions, and festering wounds, the latter
possibly explaining the association with bad smells.

g.404 Radiant Bull

skar ma’i khyu mchog

ར་མ་་མག
—

One of the thirty million brahmin pupils of the brahmin Samudrareṇu, whom
the Buddha Ratnagarbha prophesies will become the Buddha
Ratnacchatrābhyudgataraśmi in the realm Rutasañcaya.

g.405 Rāgabhrama
’dod chags mi gnas

འད་ཆགས་་གནས།
rāgabhrama

One of the thousand sons of King Araṇemin.

g.406 Rahagarjita
gsang bsgrags

གསང་བགས།
rahagarjita

A bodhisattva sent by the Buddha Vimalatejaguṇarāja to pay homage to

Śākyamuni.

g.407 Rāhu
sgra gcan
 ་གཅན།
rāhu

One of the thousand sons of King Araṇemin.

g.408 Rāhubala
sgra gcan stobs med

་གཅན་བས་ད།
rāhubala

One of the thousand sons of King Araṇemin.

g.409 Rāhucitra
sgra gcan dgra med

་གཅན་ད་ད།
rāhucitra

One of the thousand sons of King Araṇemin.

g.410 Rājadhāna
rgyal por gnas

ལ་ར་གནས།
rājadhāna

One of the thousand sons of King Araṇemin.

g.411 Rājagṛha
rgyal po’i khab

ལ་ ་ཁབ།
rājagṛha

Definition from the 84000 Glossary of Terms:

The ancient capital of Magadha prior to its relocation to Pāṭaliputra during
the Mauryan dynasty, Rājagṛha is one of the most important locations in
Buddhist history. The literature tells us that the Buddha and his saṅgha
spent a considerable amount of time in residence in and around Rājagṛha
enjoying the patronage of King Bimbisāra and then of his son King
 Ajātaśatru. Rājagṛha is also remembered as the location where the first
Buddhist monastic council was held after the Buddha Śākyamuni passed
into parinirvāṇa. Now known as Rajgir and located in the modern Indian
state of Bihar.

g.412 Rakṣaka
srung ba po

ང་བ་།
rakṣaka

One of the thousand sons of King Araṇemin.

g.413 rākṣasa
srin po

ན་།
rākṣasa

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings that are often, but certainly not always,
considered demonic in the Buddhist tradition. They are often depicted as
flesh-eating monsters who haunt frightening places and are ugly and evil-
natured with a yearning for human flesh, and who additionally have
miraculous powers, such as being able to change their appearance.

g.414 Rāndhava
nor bdag

ར་བདག
rāndhava

One of the thousand sons of King Araṇemin.

g.415 Raṇemin
g.yul gyi mu khyud

གལ་ི་་ད།
raṇemin

One of the thousand sons of King Araṇemin.

g.416 Raśmi
’od zer

ད་ར།
raśmi

The name of a buddha.

g.417 Raśmimaṇḍalajyotiprabhāsarāja
’od zer gyi dkyil ’khor snang ba’i rgyal po

ད་ར་ི་དལ་འར་ང་བ་ལ་།
raśmimaṇḍalajyotiprabhāsarāja

One of ten names of a thousand buddhas prophesied by the Buddha

Ratnagarbha, with presumably a hundred buddhas having this name.

g.418 Ratimegha
dga’ sprin

དགའ་ན།
ratimegha

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.419 Ratīśvara
dga’ ba’i dbang phyug

དགའ་བ་དབང་ག
ratīśvara

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the seventieth) when he becomes a buddha.

g.420 Ratīśvara
dga’ ba’i dbang phyug

དགའ་བ་དབང་ག
 ratīśvara

The name of an eastern buddha realm that Śākyamuni states he can see.

g.421 Ratīśvaraghoṣajyoti
dga’ ba’i dbang phyug sgra dbyangs ’od zer

དགའ་བ་དབང་ག་་དངས་ད་ར།
ratīśvaraghoṣajyoti

A buddha in an eastern buddha realm.

g.422 Ratnacandra
rin chen zla ba

ན་ན་་བ།
ratnacandra

The buddha in the eastern realm Ratnavicayā at the time of the Buddha
Ratnagarbha.

g.423 Ratnacchatrābhyudgataraśmi
rin po che chen po’i gdugs mngon par ’phags pa’i ’od zer

ན་་་ན་ ་གགས་མན་པར་འཕགས་པ་ད་ར།
ratnacchatrābhyudgataraśmi

The name that the Buddha Ratnagharba prophesies that Radiant Bull, one of
the thirty million pupils of Samudrareṇu, will have at buddhahood.

g.424 Ratnacchatrābhyudgatāvabhāsa
rin po che’i snying po

ན་་་ང་།
ratnacchatrābhyudgatāvabhāsa

A buddha in the distant past in whose presence many beings, including the
Buddha Jyotīrasa, developed the aspiration to become a buddha during a
kaliyuga. Note that the Tibetan translation of the name differs from the
Sanskrit form found in the available Sanskrit manuscripts.
g.425 Ratnadhvaja
rin chen rgyal mtshan

ན་ན་ལ་མཚན།
ratnadhvaja

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.426 Ratnagarbha
rin po che’i snying po

ན་་་ང་།
ratnagarbha

One of the eighty-one sons of Samudrareṇu, the chief court priest of King
Araṇemin. The Buddha Ratnagarbha prophesies the buddhahood of
Samudrareṇu’s thirty million pupils.

g.427 Ratnagiri
rin chen ri bo

ན་ན་་།
ratnagiri

A buddha whom Śākyamuni states he can see in a western buddha realm.

g.428 Ratnaguṇasaṃnicaya
yon tan rin chen yang dag bstsags

ན་ཏན་ན་ན་ཡང་དག་བགས།
ratnaguṇasaṃnicaya

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.429 Ratnaguṇavijṛmbhitasaṃcaya
yon tan bsgyings pa yang dag bsags

ན་ཏན་བངས་པ་ཡང་དག་བསགས།
 ratnaguṇavijṛmbhitasaṃcaya

A buddha whom the Buddha Śākyamuni states he can see in a southern

buddha realm.

g.430 Ratnaketu
rin po che’i tog

ན་་་ག
ratnaketu

The bodhisattva who received this name from the Buddha Ratnagarbha
when he was the eleventh son of King Araṇemin. The Buddha Ratnagarbha
prophesied he will succeed the buddhas Akṣobhya and Suvarṇapuṣpa as the
Buddha Nāgavinarditeśvaraghoṣa.

g.431 Ratnaketu
rin po che’i tog

ན་་་ག
ratnaketu

The name of a bodhisattva who comes to the Buddha Ratnagarbha from the
realm of the Buddha Ratnacandra.

g.432 Ratnakūṭa
rin po che brtsegs pa

ན་་་བགས་པ།
ratnakūṭa

The buddha that Samudrareṇu’s oldest son Samudreśvara is prophesied to

become.

g.433 Ratnaśaila
rin chen ri bo

ན་ན་་།
ratnaśaila
 The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the eleventh) when he becomes a buddha.

g.434 Ratnaśikhin
rin chen gtsug tor can

ན་ན་གག་ར་ཅན།
ratnaśikhin

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the thirty-second) when he becomes a buddha.

g.435 Ratnatalanāgendra
klu dbang rin chen ngos

་དབང་ན་ན་ས།
ratnatalanāgendra

A buddha whom the Buddha Śākyamuni states he can see in a southern

buddha realm.

g.436 Ratnāvabhāsa
rin chen snang ba

ན་ན་ང་བ།
ratnāvabhāsa

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.437 Ratnavairocana
rin po che rnam par snang byed

ན་་་མ་པར་ང་ད།
ratnavairocana

The bodhisattva who asks the Buddha to teach about Buddha Padmottara.

g.438 Ratnavicayā
rin po che bstsags pa
 ན་་་བགས་པ།
ratnavicayā

The eastern realm of the Buddha Ratnacandra during the lifetime of the
Buddha Ratnagarbha.

g.439 Ratnavisabha
rin chen khyu mchog

ན་ན་་མག
ratnavisabha

A southern buddha realm that the Buddha Śākyamuni sees.

g.440 Ratneśvara
rin chen dbang phyug

ན་ན་དབང་ག
ratneśvara

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.441 Ratneśvaraghoṣa
rin chen dbang phyug dbyangs

ན་ན་དབང་ག་དངས།
ratneśvaraghoṣa

The name of a buddha.

g.442 Reṇaja
glang po ’thob

ང་་འབ།
reṇaja

One of the thousand sons of King Araṇemin.

g.443 roca
 mdog mdzes · mdog mdzes chen po

མག་མས། · མག་མས་ན་།
roca · mahāroca

Unidentified flowers.

g.444 Roca
gsal mdzad

གསལ་མཛད།
roca

The last buddha of the Bhadraka eon, which according to The White Lotus of
Compassion Sūtra is the 1,005th buddha. The Buddha Ratnagarbha prophesied
that the youngest of the thousand Veda-reciting pupils of the brahmin
Samudrareṇu would be the Buddha Roca.

g.445 Roca
’dod pa

འད་པ།
roca

The brahmin who asks King Ambara for his feet.

g.446 Rohiṇa
snar ma skyes

ར་མ་ས།
rohiṇa

A deva who made offerings to the Buddha Ratnagarbha.

g.447 root downfall

ltung ba’i rtsa ba

ང་བ་་བ།
mūlāpatti
 For a monk these would be breaking the vows of not killing, not stealing,
celibacy, and Dharma lies.

g.448 ṛṣi
drang srong

ང་ང་།
ṛṣi

An ancient Indian spiritual title, often translated as “sage” or “seer.” The

title is particularly used for divinely inspired individuals credited with
creating the foundations of Indian culture. The term is also applied to
Śākyamuni and other realized Buddhist figures.

g.449 Rūḍhavaḍa
shing pa ta skye ba

ང་པ་ཏ་་བ།
rūḍhavaḍa

A name of Jambudvīpa in an earlier eon.

g.450 Rutaprabhāsa
sgra snang

་ང་།
rutaprabhāsa

The name of the eon in which, according to the prophecy of the Buddha
Ratnagarbha, the young brahmin Radiant Bull will become the Buddha
Ratnacchatrābhyudgataraśmi in the realm Rutasañcaya.

g.451 Rutasañcaya
sgra yang dag par bstsags pa

་ཡང་དག་པར་བགས་པ།
rutasañcaya

The realm in which the Buddha Ratnagarbha prophesies Samudrareṇu’s

pupil Radiant Bull will become the Buddha Ratnacchatrābhyudgataraśmi.
g.452 Sāgara
rgya mtsho

་མ།
sāgara

A buddha in a northeastern realm who sends bodhisattvas to pay homage to

Śākyamuni.

g.453 Sāgaradhvaja
rgya mtsho’i rgyal mtshan

་མ ་ལ་མཚན།
sāgaradhvaja

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.454 Sahā
mi mjed

་མད།
sahā

Definition from the 84000 Glossary of Terms:

Indian Buddhist name for either the four-continent world in which the
Buddha Śākyamuni appeared, or a universe of a thousand million such
worlds. The White Lotus of Compassion Sūtra (Toh 111, Karuṇāpuṇḍarīkasūtra)
describes it as a world of ordinary beings in which the kleśas and so on are
“powerful” (Sanskrit sahas), hence the name. The Tibetan translation mi mjed
(literally “no suffering”) is usually defined as meaning “endurance,”
because beings there are able to endure suffering.

g.455 Sahetukṛṣṇavidhvaṃsanarāja
nag po rnam par ’joms pa’i rgyal po

ནག་་མ་པར་འམས་པ་ལ་།
sahetukṛṣṇavidhvaṃsanarāja

The name of the bodhisattva Sārakusumita on becoming a buddha.

g.456 Sahetusaṃskarṣana
rgyu bcas yang dag ’dren

་བཅས་ཡང་དག་འན།
sahetusaṃskarṣana

The northern realm in which the bodhisattva Sārakusumita became the

Buddha Sahetukṛṣṇavidhvaṃsanarāja.

g.457 Sahita
phan bcas

ཕན་བཅས།
sahita

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the thirtieth) when he becomes a buddha.

g.458 Śailakalpa
ri bo lta bu

་་་།
śailakalpa

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.459 Śailarāja
ri bo’i rgyal

་ ་ལ།
śailarāja

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the fifth) when he becomes a buddha

g.460 Śakra
brgya byin

བ་ན།
 śakra

Definition from the 84000 Glossary of Terms:

The lord of the gods. Alternatively known as Indra, the deity that is called
“lord of the gods” dwells on the summit of Mount Sumeru and wields the
thunderbolt. The Tibetan translation brgya byin (meaning “one hundred
sacrifices”) is based on an etymology that śakra is an abbreviation of śata-
kratu, one who has performed a hundred sacrifices. Each world with a central
Sumeru has a Śakra.

g.461 Śākyamuni
shAkya thub pa

་བ་པ།
śākyamuni

Definition from the 84000 Glossary of Terms:

An epithet for the historical Buddha, Siddhārtha Gautama: he was a muni
(“sage”) from the Śākya clan. He is counted as the fourth of the first four
buddhas of the present Good Eon, the other three being Krakucchanda,
Kanakamuni, and Kāśyapa. He will be followed by Maitreya, the next
buddha in this eon.

g.462 Sālajayabindurājā
sA la’i thigs pa’i rgyal po

་ལ་ཐིགས་པ་ལ་།
sālajayabindurājā

A buddha whom the Buddha Śākyamuni states he can see in a southern

buddha realm.

g.463 Sālendra
sA la’i dbang po

་ལ་དབང་།
sālendra

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the seventy-seventh) when he becomes a buddha.
g.464 Sālendrarāja
sA la’i dbang po’i rgyal po

་ལ་དབང་ ་ལ་།
sālendrarāja

A buddha of the distant past of whom the bodhisattva Maitreya states he

was a pupil.

g.465 Sālendrarāja
sA la’i dbang po’i rgyal po

་ལ་དབང་ ་ལ་།
sālendrarāja

The name of a buddha in a northeastern realm who sends bodhisattvas to

pay homage to Śākyamuni.

g.466 Śālendrarāja
ri dbang rgyal po

་དབང་ལ་།
śālendrarāja

The Buddha Ratnagarbha prophesies that Vāyuviṣṇu, the eldest of the

thousand young Veda-reciting brahmins, will become a buddha with this
name.

g.467 Sālendrasiṃhavigraha
sAla’i dbang po seng ge’i sgra

ལ་དབང་་ང་་།
sālendrasiṃhavigraha

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.468 samādhi
ting nge ’dzin

ང་་འན།
 samādhi

In a general sense, samādhi can describe a number of different meditative

states. In the Mahāyāna literature, in particular in the Prajñāpāramitā sūtras,
we find extensive lists of different samādhis, numbering over one hundred.
In a more restricted sense, and when understood as a mental state, samādhi is
defined as the one-pointedness of the mind (cittaikāgratā), the ability to
remain on the same object over long periods of time.

g.469 Samantabhadra
kun tu bzang po

ན་་བཟང་།
samantabhadra

One of the eight principal bodhisattvas who figures strongly in the

Gaṇḍavyūha, which is the final chapter of the Avataṃsaka Sūtra, and also in the
Lotus Sūtra.

g.470 Samantabhadra
kun tu bzang po

ན་་བཟང་།
samantabhadra

The name of the bodhisattva the eighth son of King Araṇemin will become.

g.471 Samantabhadra
kun tu bzang po

ན་་བཟང་།
samantabhadra

The name of the buddha whom the fourth son of King Araṇemin will
become. Distinct from the primordial buddha with the same name in the
Nyingma tradition.

g.472 Samantadarśin
kun tu gzigs

ན་་གཟིགས།
 samantadarśin

The buddha whom the bodhisattva Mañjuśrī is prophesied to become.

g.473 Samantagarbha
kun du snying po

ན་་ང་།
samantagarbha

A buddha whom the Buddha Śākyamuni states he can see in a western

buddha realm.

g.474 Samantaguptasāgararāja
kun sbed rgya mtsho’i rgyal po

ན་ད་་མ ་ལ་།
samantaguptasāgararāja

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.475 Samantaraśmyabhyudgataśrīkūṭarāja
’od zer kun nas ’phags pa dpal brtsegs rgyal po

ད་ར་ན་ནས་འཕགས་པ་དཔལ་བགས་ལ་།
samantaraśmyabhyudgataśrīkūṭarāja

The name of Avalokiteśvara when he succeeds the Buddha Amitābha as the

next buddha in his realm.

g.476 śamatha
zhi gnas

་གནས།
śamatha

One of the basic forms of Buddhist meditation, which focuses on calming the
mind. Often presented as part of a pair of meditation techniques, with the
other technique being vipaśyana.
g.477 Saṃbhava
yang dag ’byung

ཡང་དག་འང་།
saṃbhava

The second of the brahmin Samudrareṇu’s eighty sons. The Buddha

Ratnagarbha prophesies that he will become the Buddha Vairocanakusuma.

g.478 Saṃbhavapuṣpa
yang dag ’byung dang me tog

ཡང་དག་འང་དང་་ག
saṃbhavapuṣpa

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the sixty-sixth) when he becomes a buddha.

g.479 Saṃghāta
bsdus gzhom

བས་གམ།
saṃghāta

The third of the eight hot hells. The “crushing” hell.

g.480 Saṃjīvana
yang dag ’tsho

ཡང་དག་འ།
saṃjīvana

An ājīvika ascetic who asks King Ambara, a previous life of Śākyamuni, for
his genitalia. Also the name of an eastern buddha realm that Śākyamuni
states he can see. The Sanskrit is also the name for one of the hells, which in
Tibetan is rendered yang sos. In the traditional Buddhist list of eight hot hells,
this is the “reviving” hell where beings are repeatedly killed.

g.481 Saṃjīvana
yang dag ’tsho
 ཡང་དག་འ།
saṃjīvana

The Sanskrit is the name for one of the hells, which in Tibetan is rendered
yang sos. In the traditional Buddhist list of eight hot hells, this is the
“reviving” hell where beings are repeatedly killed.

g.482 Saṃjīvana
yang dag ’tsho

ཡང་དག་འ།
saṃjīvana

The name of an eastern buddha realm that Śākyamuni states he can see.

g.483 Saṃjñāvikaraṇabhīṣma
mi ’gyur ’jigs byed

་འར་འགས་ད།
saṃjñāvikaraṇabhīṣma

An ājīvika ascetic who prays to beg for everything from Samudrareṇu in his
future lives and be his disciple when he is the Śākyamuni Buddha.

g.484 Saṃkaramardārci
dres spong ’od zer

ས་ང་ད་ར།
saṃkaramardārci

The name of the bodhisattva Dharaṇidatta when he became a buddha.

g.485 Saṃkarṣana
yang dag ’dren

ཡང་དག་འན།
saṃkarṣana

A realm to the south of the Buddha Ratnagarbha’s realm into which the
Buddha Śākyamuni in his previous lives was repeatedly reborn as a caṇḍāla
who becomes a cakravartin and gives away his body or parts of his body.
g.486 Saṃkusumitā
me tog kun tu rgyas pa

་ག་ན་་ས་པ།
saṃkusumitā

A realm above the Buddha Ratnagarbha’s realm in which resides the Buddha
Prasphulitakusumavairocana.

g.487 Saṃpuṣpita
me tog kun tu rgyas pa

་ག་ན་་ས་པ།
saṃpuṣpita

The name of an eastern buddha realm that Śākyamuni states he can see.

g.488 Saṃrocana
legs dga’

གས་དགའ།
saṃrocana

A pupil of the Buddha Śākyamuni who is one of only eight bodhisattvas in

the past or future who equal the Buddha Śākyamuni’s generosity in his
previous lives.

g.489 Saṃrocanabuddha
sangs rgyas yang dag ’dod

སངས་ས་ཡང་དག་འད།
saṃrocanabuddha

A bodhisattva sent by the Buddha Vigatasaṃtāpodbhavavaiśravaṇasālarāja

to pay homage to Śākyamuni.

g.490 saṃsāra
’khor ba
 འར་བ།
saṃsāra

Definition from the 84000 Glossary of Terms:

A state of involuntary existence conditioned by afflicted mental states and
the imprint of past actions, characterized by suffering in a cycle of life, death,
and rebirth. On its reversal, the contrasting state of nirvāṇa is attained, free
from suffering and the processes of rebirth.

g.491 Saṃśrayasa
legs bcas

གས་བཅས།
saṃśrayasa

A previous eon, during which Śākyamuni was a cakravartin named Ambara.

g.492 Saṃtāpana
tsha ba

ཚ་བ།
saṃtāpana

The sixth of the hot hells. Usually called Tāpana.

g.493 Saṃtāraṇa
kun nas sgrol ba

ན་ནས་ལ་བ།
santāraṇa

The name of an eon in the distant past.

g.494 Saṃtīraṇa
yang dag rtog

ཡང་དག་ག
saṃtīraṇa

The realm in which the Buddha Ratnagarbha lived and gave his prophecies.
g.495 Saṃtoṣaṇa
mgu byed

མ་ད།
saṃtoṣaṇa

A previous eon, during which Śākyamuni was a brahmin named

Sūryamālagandha.

g.496 Saṃtuṣita
yongs su dga’ ldan

ངས་་དགའ་ན།
saṃtuṣita

The principal deity in the paradise of the same name, Saṃtuṣita. More
commonly referred to in English, as elsewhere in the sūtra, as Tuṣita.

g.497 Samudragarbha
rgya mtsho’i snying po

་མ ་ང་།
samudragarbha

The son of the brahmin Samudrareṇu who became a buddha and was then
known as Ratnagarbha.

g.498 Samudragarbha
rgya mtsho’i snying po

་མ ་ང་།
samudragarbha

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the twelfth) when he becomes a buddha.

g.499 Samudrareṇu
rgya mtsho’i rdul

་མ ་ལ།
 samudrareṇu

The past life of the Buddha Śākyamuni as a brahmin priest, who is the
principal figure in The White Lotus of Compassion Sūtra. In this sūtra, he is the
court priest of King Araṇemin and the father of the Buddha Ratnagarbha.

g.500 Samudreśvarabhuvi
rgya mtsho’i dbang phyug khyab bdag

་མ ་དབང་ག་བ་བདག
samudreśvarabhuvi

The eldest of the brahmin Samudrareṇu’s eighty sons and the brother of the
Buddha Ratnagarbha.

g.501 Saṃvṛtalocana
spyan bsdams

ན་བམས།
saṃvṛtalocana

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the sixth) when he becomes a buddha

g.502 Saṃvṛtīśvaraghoṣa
sdom pa’i dbang phyug dbyangs

མ་པ་དབང་ག་དངས།
saṃvṛtīśvaraghoṣa

The name of one thousand buddhas prophesied by the Buddha

Ratnagarbha.

g.503 Sanema
mu khyud can

་ད་ཅན།
sanema

A Śakra deity who prays to be Samudrareṇu’s disciple with wisdom when he

is the Buddha Śākyamuni, i.e., Śāriputra.
g.504 Sanetyajñānasaṃbhava
spyod bcas dang ye shes ’byung

ད་བཅས་དང་་ས་འང་།
sanetyajñānasaṃbhava

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the seventy-fifth) when he becomes a buddha. The Tibetan
divides this into two names: Sanetya and Jñānasaṃbhava.

g.505 saṅgha
dge ’dun

ད་འན།
saṅgha

Definition from the 84000 Glossary of Terms:

Though often specifically reserved for the monastic community, this term
can be applied to any of the four Buddhist communities —monks, nuns,
laymen, and laywomen—as well as to identify the different groups of
practitioners, like the community of bodhisattvas or the community of
śrāvakas. It is also the third of the Three Jewels (Triratna) of Buddhism, the
Buddha, the Teaching, and the Community.

g.506 Śāntaprajñākara
zhi ba dang shes rab ’byung gnas

་བ་དང་ས་རབ་འང་གནས།
śāntaprajñākara

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the twenty-sixth) when he becomes a buddha.

g.507 Śāntimati
blo gros zhi ba

་ོས་་བ།
śāntimati

A bodhisattva present at the teaching of The White Lotus of Compassion Sūtra

who asks the Buddha why he appeared in an impure realm.
g.508 sapphire
an da rnyil

ཨན་ད་ལ།
indranīla

g.509 Saptaratnavicitrasandarśana
rin po che sna bdun rnam par bkra bar snang ba

ན་་་་བན་མ་པར་བ་བར་ང་བ།
saptaratnavicitrasandarśana 

A Bodhi tree, the name meaning “The Lovely Appearance of a Variety of the
Seven Jewels.”

g.510 Sārabhuja
snying po spyod

ང་་ད།
sārabhuja

The fifth of the five young brahmin attendants of the brahmin Samudrareṇu.
The Buddha Ratnagarbha prophesies that he will be the Buddha
Haripatracūḍabhadra, the 1,004th of the 1,005 buddhas in the Bhadraka eon.

g.511 Saracchighoṣa
sgra bzang

་བཟང་།
saracchighoṣa

A brahmin who asks King Ambara, a previous life of Śākyamuni, for his ears.

g.512 Sārajyoti
skar ma’i snying po

ར་མ་ང་།
sārajyoti
 A buddha in a northeastern realm who sends bodhisattvas to pay homage to
Śākyamuni.

g.513 Sārakusumita
snying po me tog rgyas

ང་་་ག་ས།
sārakusumita

One of only eight bodhisattvas in the past or future who equal the Buddha
Śākyamuni’s generosity in his previous lives.

g.514 Sārthavādi
don bcas gsung

ན་བཅས་གང་།
sārthavādi

The thousand and second of the 1,005 buddhas in the Bhadraka eon.

g.515 Sārthavrata
don bcas brtul zhugs

ན་བཅས་བལ་གས།
sārthavrata

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the forty-seventh) when he becomes a buddha

g.516 Sarvaghoṣa
kun dbyangs

ན་དངས།
sarvaghoṣa

The southern realm in which the bodhisattva Dharaṇidatta became the

Buddha Saṃkaramardārci.

g.517 Sarvālaṅkāravibhūṣita
rgyan thams cad kyis brgyan pa
 ན་ཐམས་ཅད་ས་བན་པ།
sarvālaṅkāravibhūṣita

The buddha realm of the Buddha Sālendrarāja in the distant past. Maitreya
was a disciple of that buddha.

g.518 Sarvaṃdada
thams cad sbyin pa

ཐམས་ཅད་ན་པ།
sarvaṃdada

The name given by the devas to the cakravartin Ambara, a previous life of
Śākyamuni, on account of his generosity. It means “The One Who Gives
Away Everything.”

g.519 Sarvaśokāpagata
mya ngan thams cad dang bral ba

་ངན་ཐམས་ཅད་དང་ལ་བ།
sarvaśokāpagata

A southern buddha realm that the Buddha Śākyamuni sees.

g.520 Satyasaṃbhava
bde ’byung

བ་འང་།
satyasaṃbhava

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the sixty-fourth) when he becomes a buddha.

g.521 Saurabhyā Kiṃśukā

nyi gdugs snying po

་གགས་ང་།
saurabhyā kiṃśukā

A buddha in an eastern buddha realm.

g.522 Saurabhyākiṃśukā
des pa king shu ka

ས་པ་ང་་ཀ
saurabhyākiṃśukā

A mountain goddess who prays to be Samudrareṇu’s wife when he is the

Buddha Śākyamuni, i.e., Yaśodhara.

g.523 Savirocana
legs par rnam par byed

གས་པར་མ་པར་ད།
savirocana

Śākyamuni’s previous life as a Śakra deity who terrifies people into good
behavior.

g.524 Śayama
bsam pa dpog

བསམ་པ་དག
śayama

One of the thousand sons of King Araṇemin.

g.525 sensory bases

skye mched

་མད།
āyatana

The six sensory organs (the sixth being the mind) and their objects of
perception.

g.526 sensory elements

khams

ཁམས།
dhātu
 Definition from the 84000 Glossary of Terms:
In the context of Buddhist philosophy, one way to describe experience in
terms of eighteen elements (eye, form, and eye consciousness; ear, sound,
and ear consciousness; nose, smell, and nose consciousness; tongue, taste,
and tongue consciousness; body, touch, and body consciousness; and mind,
mental phenomena, and mind consciousness).

This also refers to the elements of the world, which can be enumerated as
four, five, or six. The four elements are earth, water, fire, and air. A fifth,
space, is often added, and the sixth is consciousness.

g.527 seven jewels

rin po che sna bdun

ན་་་་བན།
saptaratna

Definition from the 84000 Glossary of Terms:

The list of seven precious materials varies. They can be gold, silver,
turquoise, coral, pearl, emerald, and sapphire; or they may be ruby, sapphire,
beryl, emerald, diamond, pearls, and coral. (Provisional 84000 definition. New
definition forthcoming.)

g.528 seven riches

nor bdun

ར་བན།
saptadhana

The seven noble riches are faith, correct conduct, hearing the Dharma,
generosity, a sense of shame, a conscience, and wisdom.

g.529 Śikhin
gtsug tor can

གག་ར་ཅན།
śikhin

In early Buddhism the first of the seven buddhas, with Śākyamuni as the
seventh. The first three buddhas —Vipaśyin, Śikhin, and Viśvabhu—are in an
earlier eon than the Bhadraka eon, and therefore Śākyamuni is more
commonly referred to as the fourth buddha. In The White Lotus of Compassion
 Sūtra, those three buddhas are the last of thirty of the countless buddhas
preceding Śākyamuni, and when the Buddha Ratnagarbha prophesies the
buddhahood of Samudrareṇu’s thirty million pupils, the last three pupils,
unnamed, are prophesied by the Buddha Ratnagarbha to become the
Buddhas Vipaśyin, Śikhin, and Viśvabhu.

g.530 Śikhin
gtsug tor can

གག་ར་ཅན།
śikhin

The Buddha Ratnagarbha prophesies that one of his eighty brothers (the
fourteenth) will be a buddha with this name.

g.531 Śīlaprabhāsvara
tshul khrims ’od gsal

ལ་མས་ད་གསལ།
śīlaprabhāsvara

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.532 Siṃha
seng ge

ང་
siṃha

The name of the eleventh son of King Araṇemin, who becomes the
bodhisattva Ratnaketu and is prophesied to become the Buddha
Nāgavinarditeśvaraghoṣa in the realm Abhirati, when it is renamed
Jayasoma.

g.533 Siṃha
seng ge

ང་
siṃha
 The sixth buddha of the Bhadraka eon. The Buddha Ratnagarbha prophesies
that an unnamed Veda-reciting pupil of Samudrareṇu will be the Buddha
Siṃha.

g.534 Siṃhagandha
seng ge spos

ང་་ས།
siṃhagandha

The bodhisattva who is the seventh son of King Araḅ emi and is prophesied
to become the Buddha Prabhāsavirajaḥsamucchrayagandheśvararāja.

g.535 Siṃhaketu
seng ge’i tog

ང་་ག
siṃhaketu

One of ten names of a thousand buddhas prophesied by the Buddha

Ratnagarbha, with presumably a hundred buddhas having this name.

g.536 Siṃhakīrti
seng ge grags pa

ང་་གས་པ།
siṃhakīrti

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.537 Siṃhamati
seng ge’i blo gros

ང་་་ོས།
siṃhamati

A bodhisattva present at the teaching of The White Lotus of Compassion Sūtra.

g.538 Siṃhanandi
 seng ge dga’

ང་་དགའ།
siṃhanandi

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.539 Siṃhavajraketu
seng ge rdo rje’i tog

ང་་་་ག
siṃhavajraketu

A bodhisattva who comes from the realm of the Buddha

Siṃhavijṛṃbhiteśvararāja to the realm of the Buddha Ratnagarbha to make
offerings to Mahākāruṇika.

g.540 Siṃhavijṛmbhita
seng ge ltar bsgyings pa

ང་་ར་བངས་པ།
siṃhavijṛmbhita

A bodhisattva who comes from the realm of the Buddha

Jitendriyaviśālanetra to the realm of the Buddha Ratnagarbha to make
offerings to Mahākāruṇika.

g.541 Siṃhavijṛmbhitarāja
seng ge bsgyings pa’i rgyal po

ང་་བངས་པ་ལ་།
siṃhavijṛmbhitarāja

A buddha in a southern buddha realm whom Śākyamuni states he can see.

g.542 Siṃhavijṛmbhiteśvararāja
seng ge ltar bsgyings pa’i dbang phyug rgyal po

ང་་ར་བངས་པ་དབང་ག་ལ་།
siṃhavijṛmbhiteśvararāja
 A buddha in a southern realm who sends bodhisattvas to make offerings to
Mahākāruṇika.

g.543 Siṃhavikrama
seng ge’i rtsal

ང་་ལ།
siṃhavikrama 

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the eighteenth) when he becomes a buddha.

g.544 Śiva
gu lang

་ལང་།
śiva

Otherwise called Maheśvara, one of the principal deities of the Brahmanical

tradition.

g.545 śrāvaka
nyan thos

ཉན་ས།
śrāvaka

The word, based on the verb “to hear,” means “disciple,” and is used in that
general meaning as well as those who are followers of the earlier non-
Mahāyāna traditions of Buddhism.

g.546 Śrāvakayāna
nyan thos kyi theg pa

ཉན་ས་་ག་པ།
śrāvakayāna

The vehicle comprising the teaching of the śrāvakas, those disciples of the
Buddha who aspire to attain the state of an arhat by seeking self-liberation.
The śrāvakas are typically defined as “those who hear the teaching from the
Buddha and make it heard by others.”
g.547 Śreṣṭha
thu bo

་།
śreṣṭha

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the sixty-fifth) when he becomes a buddha.

g.548 Śrīkūṭajñānabuddhi
ye shes dpal brtsegs blo

་ས་དཔལ་བགས་།
śrīkūṭajñānabuddhi

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.549 Śrīmahāviraja
nga rgyal dpal dang rdul bral

ང་ལ་དཔལ་དང་ལ་ལ།
śrīmahāviraja

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the fifty-ninth) when he becomes a buddha.

g.550 Śrīsaṃbhava
dpal ’byung

དཔལ་འང་།
śrīsaṃbhava

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the fifty-eighth) when he becomes a buddha.

g.551 state of infinite consciousness

rnam shes mtha’ yas skye mched
 མ་ས་མཐའ་ཡས་་མད།
vijñānānantyāyatana

The second level of the four levels of the formless realm and its meditation,
when everything is perceived as consciousness.

g.552 state of infinite space

nam mkha’ mtha’ yas skye mched

ནམ་མཁའ་མཐའ་ཡས་་མད།
ākāśānantyāyatana

The first of the four levels of the formless realm and its meditation, when all
appears to be space.

g.553 state of neither perception nor nonperception

’du shes med ’du shes med min skye mched

འ་ས་ད་འ་ས་ད་ན་་མད།
naivasaṃjñānāsaṃjñāyatana

The fourth and highest level in the formless realm and its meditation.

g.554 state of nothingness

ci yang med pa’i skye mched

་ཡང་ད་པ་་མད།
ākiñcanyāyatana

The third of the four levels of the formless realm and its meditation, when
there is the perception of nothingness.

g.555 Sthālabhuja
thang la spyod

ཐང་ལ་ད།
sthālabhuja

The second of the five young brahmin attendants of the brahmin

Samudrareṇu. The Buddha Ratnagarbha prophesies that he will be the
Buddha Sukhendriyamati, the 1,001st of the 1,005 buddhas in the Bhadraka
 eon.

g.556 Sthānanemin
gnas kyi mu khyud

གནས་་་ད།
sthānanemin

One of the thousand sons of King Araṇemin.

g.557 Stream enterer

rgyun du zhugs pa

ན་་གས་པ།
srotāpatti

Definition from the 84000 Glossary of Terms:

One who has achieved the first level of attainment on the path of the
śrāvakas, and who has entered the “stream” of practice that leads to nirvāṇa.
(Provisional 84000 definition. New definition forthcoming.)

g.558 strengths
stobs

བས།
bala

The five strengths are a stronger form of the five powers.

g.559 stūpa
mchod rten

མད་ན།
stūpa

A stūpa, literally “heap” or “mound,” is a mounded or circular structure

usually containing relics of the Buddha or the masters of the past. It is
considered to be a sacred object representing the awakened mind of a
buddha, but the symbolism of the stūpa is complex, and its design varies
throughout the Buddhist world. Stūpas continue to be erected today as
objects of veneration and merit making.
g.560 Sudarśana
legs mthong lha

གས་མང་།
sudarśana

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the fifty-fourth) when he becomes a buddha. The Tibetan
adds lha, which is not reflected in the Sanskrit.

g.561 Śuddhavirajaḥsannicaya
dag pa rdul bral yang dag bsags

དག་པ་ལ་ལ་ཡང་དག་བསགས།
śuddhavirajaḥsannicaya

The southern realm in which the bodhisattva Mañjuśrī will become a

buddha.

g.562 Śuddhodana
zas gtsang

ཟས་གཙང་།
śuddhodana

The name of the Buddha Śākyamuni’s father.

g.563 Śuddhodana
zas gtsang

ཟས་གཙང་།
śuddhodana

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the fifty-third) when he becomes a buddha.

g.564 Sugandha
dri zhim
 ་མ།
sugandha

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the forty-third) when he becomes a buddha

g.565 Sugandhabījanairātma
dri zhim sa bon bdag med

་མ་ས་ན་བདག་ད།
sugandhabījanairātma

One of ten names of a thousand buddhas prophesied by the Buddha

Ratnagarbha, with presumably a hundred buddhas having this name.

g.566 sugata
bde bar gshegs pa

བ་བར་གགས་པ།
sugata

Definition from the 84000 Glossary of Terms:

One of the standard epithets of the buddhas. A recurrent explanation offers
three different meanings for su- that are meant to show the special qualities
of “accomplishment of one’s own purpose” (svārthasampad) for a complete
buddha. Thus, the Sugata is “well” gone, as in the expression su-rūpa
(“having a good form”); he is gone “in a way that he shall not come back,” as
in the expression su-naṣṭa-jvara (“a fever that has utterly gone”); he has gone
“without any remainder” as in the expression su-pūrṇa-ghaṭa (“a pot that is
completely full”). According to Buddhaghoṣa, the term means that the way
the Buddha went (Skt. gata) is good (Skt. su) and where he went (Skt. gata) is
good (Skt. su).

g.567 Sukhāvatī
bde ba can

བ་བ་ཅན།
sukhāvatī

The realm of the Buddha Amitāyus, more commonly known as Amitābha, as

first described in the Sukhāvatīvyūha Sūtra.
g.568 Sukhendriyamati
bde dbang blo gros

བ་དབང་་ོས།
sukhendriyamati

The 1,001st of the 1,005 buddhas in the Bhadraka eon.

g.569 Sukusuma
yang dag me tog

ཡང་དག་་ག
sukusuma

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the sixty-seventh) when he becomes a buddha.

g.570 Sumana
sna ma’i me tog

་མ་་ག
sumana

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the fourth) when he becomes a buddha.

g.571 Sumanojñasvaranir ghoṣa

sgra dbyangs yid du ’ong ba

་དངས་ད་་ང་བ།
sumanojñasvaranirghoṣa

A buddha whom the Buddha Śākyamuni states he can see in a southern

buddha realm.

g.572 Sumanoratha
thugs kyi re ba bzang

གས་་་བ་བཟང་།
 sumanoratha

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the forty-eighth) when he becomes a buddha.

g.573 Sumeru
ri rab

་རབ།
sumeru

Definition from the 84000 Glossary of Terms:

According to ancient Buddhist cosmology, Meru is the great mountain
forming the axis of the universe. At its summit lies Sudarśana, home of Śakra
and his thirty-two gods, and on its flanks live the asuras. The mount has four
sides facing the cardinal directions, each of which is made of a different
precious stone. Surrounding it are several mountain ranges and the great
ocean where the four great island continents lie: in the south, Jambudvīpa
(our world); in the west, Godānīya; in the north, Uttarakuru; in the east,
Pūrvavideha. Above it are the abodes of the gods of the realm of desire.
Often also referred to as Mount Sumeru.

g.574 Sunda
mdzes pa

མས་པ།
sunda

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the thirty-fifth) when he becomes a buddha.

g.575 Sunetra
spyan bzang

ན་བཟང་།
sunetra

The name that the Buddha Ratnagarbha prophesies will be that of two of his
eighty brothers (the thirty-third and the fifty-first) when he becomes a
buddha. Note that this name appears twice in the Sanskrit version of this list
of names, though it is translated differently in the Tibetan.
g.576 Sunijasta
rab spong

རབ་ང་།
sunijasta

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the forty-sixth) when he becomes a buddha.

g.577 Sunirmita
’phrul dga’

འལ་དགའ།
sunirmita

The principal deity in the Nirmāṇarata paradise, the second highest paradise
in the desire realm.

g.578 sunstone
me shel

་ལ།
sūryakānta

In Sanskrit their name means “sunstone” and in Tibetan “fire crystal.” The
Indian sunstones are orange to gold-colored gems that exhibit
aventurescence in that they are filled with speckles that appear to emit light.

g.579 Supratiṣṭhita
rab tu brtan pa

རབ་་བན་པ།
supratiṣṭhita

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.580 Supratiṣṭhitaguṇamaṇikūṭarāja
rab du brtan pa yon tan nor bu brtsegs pa’i rgyal po

རབ་་བན་པ་ན་ཏན་ར་་བགས་པ་ལ་།
 supratiṣṭhitaguṇamaṇikūṭarāja

The name at buddhahood of the bodhisattva Mahāsthāmaprāpta when he

becomes the buddha in Sukhāvatī. The White Lotus of Compassion Sūtra
describes how he became a bodhisattva while being Prince Nimi.

g.581 Supratiṣṭhitasthāmavikrama
shin tu brtan pa mthus gnon pa

ན་་བན་པ་མས་གན་པ།
supratiṣṭhitasthāmavikrama

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.582 Surendrabodhi
su ren dra bo dhi

་ན་་་།
surendrabodhi

An Indian master who came to Tibet during the reign of King Ralpachen (r.
815–38 ᴄᴇ) and helped in the translation of forty-three Kangyur texts.

g.583 Sūrya
nyi ma

་མ།
sūrya

The deity of the sun.

g.584 Sūryagarbha
nyi ma’i snying po

་མ་ང་།
sūryagarbha

A buddha in an eastern buddha realm. He is not mentioned anywhere else in

the Kangyur. The name that the Buddha Ratnagarbha prophesies will be that
of one of his eighty brothers (the sixty-ninth) when he becomes a buddha.
g.585 Sūryagarbhārcivimalendra
nyi ma’i snying po’i ’od zer dri ma med pa’i dbang po

་མ་ང་ ་ད་ར་་མ་ད་པ་དབང་།
sūryagarbhārcivimalendra

The name of the bodhisattva Prajñārciḥsaṃkopitadaṣṭa when he became a

buddha.

g.586 Sūryaghoṣa
nyi ma’i dbyangs

་མ་དངས།
sūryaghoṣa

The name of five hundred buddhas prophesied by the Buddha Ratnagarbha.

g.587 Sūryamālagandha
nyi phreng spos

་ང་ས།
sūryamālagandha

Śākyamuni’s previous life as a brahmin who begins a tradition of medicine.

g.588 Sūryanandi
nyi dga’

་དགའ།
sūryanandi

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the thirty-first) when he becomes a buddha.

g.589 Sūryanemin
nyi ma’i mu khyud

་མ་་ད།
sūryanemin

One of the thousand sons of King Araṇemin.

g.590 Sūryapratiṣṭhita
nyi ma gnas pa

་མ་གནས་པ།
sūryapratiṣṭhita

The name of an eastern buddha realm that Śākyamuni states he can see.

g.591 Suvarṇapuṣpa
gser gyi me tog yongs su myan nga las ’das

གར་ི་་ག་ངས་་ན་ང་ལས་འདས།
suvarṇapuṣpa

The Buddha that Himaṇi, the tenth son of King Araṇemin, is prophesied to
become in Abhirati after the Buddha Akṣobhya has passed into nirvāṇa.

g.592 Suvidita
shin tu rtog pa

ན་་ག་པ།
suvidita

A southern buddha realm that the Buddha Śākyamuni sees.

g.593 Suvimalaghoṣeśvararāja
shin tu dri med dbyangs kyi dbang phyug

ན་་་ད་དངས་་དབང་ག
suvimalaghoṣeśvararāja

The name of one thousand buddhas prophesied by the Buddha

Ratnagarbha.

g.594 Suyāma
rab ’thab bral

རབ་འཐབ་ལ།
suyāma

The principal deity in the Yāma paradise.

g.595 Svagupta
legs sbas

གས་ས།
svagupta

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.596 Svajñānapuṇyabala
rang gi ye shes bsod nams stobs

རང་་་ས་བད་ནམས་བས།
svajñānapuṇyabala

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.597 Svaraja
shin tu rdul med

ན་་ལ་ད།
svaraja

The name of an eastern buddha realm that Śākyamuni states he can see.

g.598 Svarajñakośa
dbyangs mkhyen mdzod

དངས་མན་མད།
svarajñakośa

A buddha whom the Buddha Śākyamuni states he can see in a western

buddha realm.

g.599 Svargavairocana
rnam par snang byed nyi ma

མ་པར་ང་ད་་མ།
svargavairocana
 A bodhisattva who comes from the realm of the Buddha
Vigatabhayaparyutthānaghoṣa to the Buddha Ratnagarbha.

g.600 Svaviṣayasaṃkopitaviṣaya
rang gis rnam par ’byed pas yul yang dag par ’khrug pa

རང་ས་མ་པར་འད་པས་ལ་ཡང་དག་པར་འག་པ།
svaviṣayasaṃkopitaviṣaya

A bodhisattva who comes from the realm of the Buddha Prasphulitakusuma-

vairocana to the Buddha Ratnagarbha.

g.601 Syajala
sprin chung

ན་ང་།
syajala

One of the thousand sons of King Araṇemin.

g.602 tathāgata
de bzhin gshegs pa

་བན་གགས་པ།
tathāgata

Definition from the 84000 Glossary of Terms:

A frequently used synonym for buddha. According to different explanations,
it can be read as tathā-gata, literally meaning “one who has thus gone,” or as
tathā-āgata, “one who has thus come.” Gata, though literally meaning “gone,”
is a past passive participle used to describe a state or condition of existence.
Tatha(tā), often rendered as “suchness” or “thusness,” is the quality or
condition of things as they really are, which cannot be conveyed in
conceptual, dualistic terms. Therefore, this epithet is interpreted in different
ways, but in general it implies one who has departed in the wake of the
buddhas of the past, or one who has manifested the supreme awakening
dependent on the reality that does not abide in the two extremes of existence
and quiescence. It also often used as a specific epithet of the Buddha
Śākyamuni.
g.603 Tejeśvaraprabhāsa
gzi brjid dbang phyug ’od

གཟི་བད་དབང་ག་ད།
tejeśvaraprabhāsa

A buddha whom the Buddha Śākyamuni states he can see in a southern

buddha realm.

g.604 the state of subjugation

zil gyis gnon pa’i skye mched

ཟིལ་ིས་གན་པ་་མད།
abhibhavāyatana

State when the power of meditation is more powerful than any perception,
which therefore cannot disturb it.

g.605 the state of totality

zad par gyi skye mched

ཟད་པར་ི་་མད།
kṛtsnāyatana

State of meditation in which one can transform whatever is perceived.

g.606 Thirty-two signs of a great being

skye bu chen po'i mtshan sum cu rtsa gnyis

་་ན་ ་མཚན་མ་་་གས།
dvātriṃśanmahāpuruṣalakṣaṇa AS

g.607 Timira
rab rib can

རབ་བ་ཅན།
timira

A name of the Sahā realm in an earlier eon.

g.608 tīrthika
mu stegs can

་གས་ཅན།
tīrthika

Definition from the 84000 Glossary of Terms:

Those of other religious or philosophical orders, contemporary with the early
Buddhist order, including Jains, Jaṭilas, Ājīvikas, and Cārvākas. Tīrthika
(“forder”) literally translates as “one belonging to or associated with
(possessive suffix –ika) stairs for landing or for descent into a river,” or “a
bathing place,” or “a place of pilgrimage on the banks of sacred streams”
(Monier-Williams). The term may have originally referred to temple priests at
river crossings or fords where travelers propitiated a deity before crossing.
The Sanskrit term seems to have undergone metonymic transfer in referring
to those able to ford the turbulent river of saṃsāra (as in the Jain
tīrthaṅkaras, “ford makers”), and it came to be used in Buddhist sources to
refer to teachers of rival religious traditions. The Sanskrit term is closely
rendered by the Tibetan mu stegs pa: “those on the steps (stegs pa) at the edge
(mu).”

g.609 Tīvrakaluṣasaṃkṣobhana
rtsod rnyog mi bzad yang dag ’khrug

ད་ག་་བཟད་ཡང་དག་འག
tīvrakaluṣasaṃkṣobhana

The name of a future eon in which the bodhisattva Saṃrocana will become
the Buddha Acintyarocana.

g.610 Trāyastriṃśa
sum cu rtsa gsum pa

མ་་་གམ་པ།
trāyastriṃśa

The paradise on the summit of Sumeru.

g.611 Tumburu
tam bu ru
 ཏམ་་།
tumburu

The second of the thousand young Veda-reciting brahmins. The Buddha

Ratnagarbha prophesies that he will be the Buddha Kanakamuni, the second
buddha in the Bhadraka eon.

g.612 Udumbarapuṣpa
u dum bA ra’i me tog

་མ་་ར་་ག
udumbarapuṣpa

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.613 upādhyāya
mkhan po

མཁན་།
upādhyāya

Definition from the 84000 Glossary of Terms:

A person’s particular preceptor within the monastic tradition. They must
have at least ten years of standing in the saṅgha, and their role is to confer
ordination, to tend to the student, and to provide all the necessary requisites,
therefore guiding that person for the taking of full vows and the
maintenance of conduct and practice. This office was decreed by the Buddha
so that aspirants would not have to receive ordination from the Buddha in
person, and the Buddha identified two types: those who grant entry into the
renunciate order and those who grant full ordination. The Tibetan
translation mkhan po has also come to mean “a learned scholar,” the
equivalent of a paṇḍita, but that is not the intended meaning in Indic
Buddhist literature.

g.614 Upananda
nye dga’ bo

་དགའ་།
upananda
 Definition from the 84000 Glossary of Terms:
One of eight mythological nāga kings. The story of the two nāga kings
Upananda and Nanda and their taming by the Buddha and Maudgalyāyana
is told in the Vinayavibhaṅga (Toh 3, D vol. 6, ’dul ba, ja, F.221a–224a).

g.615 upāsaka
dge bsnyan · dge bsnyan ma

ད་བན། · ད་བན་མ།
upāsaka · upāsikā

Someone who has taken the layperson’s vows.

g.616 Upaśāntamati
blo gros nye bar zhi ba

་ོས་་བར་་བ།
upaśāntamati

A western buddha realm that the Buddha Śākyamuni sees.

g.617 upoṣadha
gso sbyong

ག་ང་།
upoṣadha

The eight vows kept by laypeople on the four sacred days of the month: the
full-, new-, and half-moon days.

g.618 ūrṇā hair

mdzod spu

མད་།
ūrṇā

Definition from the 84000 Glossary of Terms:

One of the thirty-two marks of a great being. It consists of a soft, long, fine,
coiled white hair between the eyebrows capable of emitting an intense
bright light. Literally, the Sanskrit ūrṇā means “wool hair,” and kośa means
“treasure.”
g.619 uṣṇīṣa
gtsug tor

གག་ར།
uṣṇīṣa

Definition from the 84000 Glossary of Terms:

One of the thirty-two signs, or major marks, of a great being. In its simplest
form it is a pointed shape of the head like a turban (the Sanskrit term, uṣṇīṣa,
in fact means “turban”), or more elaborately a dome-shaped extension. The
extension is described as having various extraordinary attributes such as
emitting and absorbing rays of light or reaching an immense height.

g.620 Utpala
ud pa la

ད་པ་ལ།
utpala

The name for a past eon, in which Śākyamuni was a śakra deity.

g.621 Utpalacandra
ud pa la zla ba

ད་པ་ལ་་བ།
utpalacandra

A bodhisattva who praises the brahmin Samudrareṇu but is not mentioned

elsewhere in the sūtra.

g.622 Utpalahasta
lag na ud pa la

ལག་ན་ད་པ་ལ།
utpalahasta

A bodhisattva who praises the brahmin Samudrareṇu but is not mentioned

elsewhere in the Kangyur.
g.623 Utpalasaṃtīraṇa
ud pa la yang dag rtog

ད་པ་ལ་ཡང་དག་ག
utpalasaṃtīraṇa

The name of the eon in which the Buddha Ratnagarbha’s eighty brothers
will become buddhas in the realm named Baliṣṭhā.

g.624 Uttaptamunijñāneśvara
thub chen ye shes ’bar ba’i dbang phyug

བ་ན་་ས་འབར་བ་དབང་ག
uttaptamunijñāneśvara

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.625 Uttara
bla ma

་མ།
uttara

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the tenth) when he becomes a buddha.

g.626 Vaḍa
dga’ ba

དགའ་བ།
vaḍa

A name of Jambudvīpa in an earlier eon.

g.627 Vairaprabha
khon sbyong ’od

ན་ང་ད།
vairaprabha
 The name of an eastern buddha realm that Śākyamuni states he can see.

g.628 Vairocanadharma
chos rnam par snang mdzad

ས་མ་པར་ང་མཛད།
vairocanadharma

The name that the bodhisattva Prahasitabāhu will have when he becomes a
buddha.

g.629 Vairocanakusuma
rnam par snang mdzad me tog

མ་པར་ང་མཛད་་ག
vairocanakusuma

The buddha that Saṃbhava, the second of Samudrareṇu’s eighty sons, is

prophesied to become.

g.630 Vairocanamati
rnam par snang byed blo gros

མ་པར་ང་ད་་ོས།
vairocanamati

A bodhisattva present at the teaching of The White Lotus of Compassion Sūtra.

g.631 Vaiśāradyasamavasaraṇa
’jigs med yang dag gzhol

འགས་ད་ཡང་དག་གལ།
vaiśāradyasamavasaraṇa

A bodhisattva present at the teaching of The White Lotus of Compassion Sūtra.

The Buddha addresses him in particular at one point.

g.632 Vaiśāradyasamuddhāraṇi
’jigs med yang dag ’dren
 འགས་ད་ཡང་དག་འན།
vaiśāradyasamuddhāraṇi

A bodhisattva who asks Śākyamuni for the title of The White Lotus of
Compassion Sūtra. He appears nowhere else in the Kangyur.

g.633 Vaiśravaṇa
rnam thos kyi bu

མ་ས་་།
vaiśravaṇa

As one of the four mahārājas, he is the lord of the northern region of the
world and the northern continent, though in early Buddhism he is the lord of
the far north of India and beyond. He is also the lord of the yakṣas and a lord
of wealth. There is one in each four-continent world.

g.634 vajra
rdo rje

་།
vajra

Definition from the 84000 Glossary of Terms:

This term generally indicates indestructibility and stability. In the sūtras,
vajra most often refers to the hardest possible physical substance, said to
have divine origins. In some scriptures, it is also the name of the all-powerful
weapon of Indra, which in turn is crafted from vajra material. In the tantras,
the vajra is sometimes a scepter-like ritual implement, but the term can also
take on other esoteric meanings.

g.635 Vajracchedaprajñāvabhāsaśrī
rdo rjes gcod pa shes rab snang ba’i dpal

་ས་གད་པ་ས་རབ་ང་བ་དཔལ།
vajracchedaprajñāvabhāsaśrī

The bodhisattva name given to Anaṅgaṇa, the fourth son of King Araṇemin.

g.636 Vajradhvaja
 rdo rje rgyal mtshan

་་ལ་མཚན།
vajradhvaja

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.637 Vajrakīrti
rdo rje grags pa

་་གས་པ།
vajrakīrti

A buddha in an eastern buddha realm.

g.638 Vajranemin
rdo rje’i mu khyud

་་་ད།
vajranemin

One of the thousand sons of King Araṇemin.

g.639 Vajraprabhāsa
rdo rje’i ’od

་་ད།
vajraprabhāsa

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the seventy-second) when he becomes a buddha.

g.640 Vajrapradīpa
rdo rje’i sgron ma

་་ན་མ།
vajrapradīpa

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.
g.641 Vajrāsana
rdo rje’i gdan

་་གདན།
vajrāsana

The spot on which the buddha attained Buddhahood. Also Vajrāsana refers
to the Bodhgayā area.

g.642 Vajrasiṃha
rdo rje seng ge

་་ང་
vajrasiṃha

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.643 Vajrottama
rdo rje mchog

་་མག
vajrottama

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.644 Varaprajña
shes rab mchog

ས་རབ་མག
varaprajña

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the forty-ninth) when he becomes a buddha.

g.645 Vararaśmikośa
’od zer mchog

ད་ར་མག
 vararaśmikośa

A buddha whom the Buddha Śākyamuni states he can see in a western

buddha realm.

g.646 Varuṇa
chu yi lha · chu lha

་་། · ་།
varuṇa

The name of one of the oldest of the Vedic gods, associated with the waters.

g.647 Varuṇa
chu yi lha · chu lha

་་། · ་།
varuṇa

The name of a bodhisattva present at the teaching of The White Lotus of

Compassion Sūtra.

g.648 Varuṇacāritranakṣatrā
rgyu skar gyi lha mo chu lha spyod

་ར་ི་་་་་ད།
varuṇacāritranakṣatrā

A goddess who prays to become the Buddha Śamudrareṇu’s wet nurse

when he is the Buddha Śākyamuni, i.e., Prajāpati.

g.649 Vaśavartin
dbang sgyur

དབང་ར།
vaśavartin

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.650 Vāyuviṣṇu
 khyab ’jug rlung

བ་འག་ང་།
vāyuviṣṇu

The eldest of the thousand young Veda-reciting brahmins whom the Buddha
Ratnagarbha prophesies will become the Buddha Śalendrarāja

g.651 Veda-reciting brahmins

rig byed klog pa

ག་ད་ག་པ།
vedapāṭhaka

Brahmins who memorize and chant the Vedas, the authoritative scriptures of
the Brahmanical tradition.

g.652 Vegabhuja
shugs kyis spyod

གས་ས་ད།
vegabhuja

The fourth of the five young brahmin attendants of the brahmin

Samudrareṇu. The Buddha Ratnagarbha prophesies that he will be the
Buddha Priyaprasanna, the 1,003rd of the 1,005 buddhas in the Bhadraka
eon.

g.653 Vegavairocana
rnam par snang byed

མ་པར་ང་ད།
vegavairocana

A bodhisattva, the sixth son of King Araṇemin, who will become the Buddha
Dharmavaśavarīśvararāja. Note that the Tibetan translation does not reflect
vega but only vairocana.

g.654 Veṭaka
khri byed
 ་ད།
veṭaka

A deva who made offerings to the Buddha Ratnagarbha.

g.655 Vidvagañjakaruṇāśraya
mkhas mdzod snying rje rten

མཁས་མད་ང་་ན།
vidvagañjakaruṇāśraya

The bodhisattva name given to Viśvagupta, the third of the thousand young
Veda-reciting brahmin pupils of Samudrareṇu.

g.656 Vigatabhayakīrtirāja
’jigs bral grags pa’i rgyal po

འགས་ལ་གས་པ་ལ་།
vigatabhayakīrtirāja

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.657 Vigatabhayaparyutthānaghoṣa
kun nas ldang ba’i ’jigs pa dang bral ba’i dbyangs

ན་ནས་ང་བ་འགས་པ་དང་ལ་བ་དངས།
vigatabhayaparyutthānaghoṣa

A buddha in a realm in the downward direction who sends bodhisattvas to

make offerings to the Buddha Ratnagarbha.

g.658 Vigatabhayasaṃtāpa
’jigs pa’i gdung bral · ’jigs dang gdung bral

འགས་པ་གང་ལ། · འགས་དང་གང་ལ།
vigatabhayasaṃtāpa

The youngest of the Buddha Ratnagarbha’s eighty brothers, whom he

prophesies will become the Buddha Vigatarajasamudgatābhyudgatarāja.
g.659 Vigatarajasamudgatābhyudgatarāja
rdul bral yang dag ’phags mngon ’phags

ལ་ལ་ཡང་དག་འཕགས་མན་འཕགས།
vigatarajasamudgatābhyudgatarāja

The last of the eighty buddhas in the Baliṣṭha realm during the
Utpalasanīraṇa eon, as prophesied for Vigatabhyasaṃtāpa, the youngest of
the Buddha Ratnagarbha’s brothers.

g.660 Vigataraśmi
’od zer bral

ད་ར་ལ།
vigataraśmi

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.661 Vigataraśmighoṣa
’od zer bral ba’i dbyangs

ད་ར་ལ་བ་དངས།
vigataraśmighoṣa

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.662 Vigatasaṃtāpodbhavavaiśravaṇasālarāja
gdung bral mngon par ’phags pa rnam thos kyi bu sA la’i rgyal po

གང་ལ་མན་པར་འཕགས་པ་མ་ས་་་་ལ་ལ་།
vigatasaṃtāpodbhavavaiśravaṇasālarāja

A buddha in a northeastern realm who sends bodhisattvas to pay homage to

Śākyamuni.

g.663 Vigatatamondhakārā
gti mug mun bral

ག་ག་ན་ལ།
 vigatatamondhakārā

A realm below the Buddha Ratnagarbha’s realm in which resides the

Buddha Vigatabhayaparyutthānaghoṣa.

g.664 Vigopaśikhara
’khrugs med rtse mo

འགས་ད་་།
vigopaśikhara

A bodhisattva sent by the Buddha Vigatasaṃtāpodbhavavaiśravaṇasālarāja

to pay homage to Śākyamuni.

g.665 Viguṇamoharāja
ti mug rnam bral yon tan rgyal po

་ག་མ་ལ་ན་ཏན་ལ་།
viguṇamoharāja

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.666 Vijaya
rnam par rgyal ba

མ་པར་ལ་བ།
vijaya

A buddha realm in the northeast that Śākyamuni states that he can see.

g.667 Vijitaghoṣa
rgyal sgra dbyangs

ལ་་དངས།
vijitaghoṣa

A name of the Sahā realm in an earlier eon.

g.668 Vikasitojjaya
rgyas pa dang rgyal ba
 ས་པ་དང་ལ་བ།
vikasitojjaya

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the twenty-second) when he becomes a buddha.

g.669 Vikramaraśmi
rnam par gnon pa chen po’i ’od zer

མ་པར་གན་པ་ན་ ་ད་ར།
vikramaraśmi

A buddha in a northeastern realm who sends bodhisattvas to pay homage to

Śākyamuni.

g.670 Vimalaghoṣatejeśvararāja
dri med dbyangs kyi gzi brjid dbang phyug rgyal po

་ད་དངས་་གཟི་བད་དབང་ག་ལ་།
vimalaghoṣatejeśvararāja

The name of one thousand buddhas prophesied by the Buddha

Ratnagarbha.

g.671 Vimalanetra
dri med spyan

་ད་ན།
vimalanetra

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.672 Vimalanetra
dri med spyan

་ད་ན།
vimalanetra

The name of a buddha in an eastern buddha realm that Śākyamuni states he

can see.
g.673 Vimalatejaguṇarāja
dri med gzi brjid yon tan rgyal po

་ད་གཟི་བད་ན་ཏན་ལ་།
vimalatejaguṇarāja

A buddha in an eastern buddha realm. He sends two bodhisattvas to pay

homage to Śākyamuni.

g.674 Vimalavaiśāyana
bgrod bya’i bu dri ma med

བོད་་་་མ་ད།
vimalavaiśāyana

The fourth of the thousand young Veda-reciting brahmins. The Buddha

Ratnagarbha prophesies that he will be the Buddha Maitreya, the fifth
buddha in the Bhadraka eon. Note that the Tibetan translation differs from
the name found in the extant Sanskrit.

g.675 Vimalendra
dri med dbang po

་ད་དབང་།
vimalendra

A bodhisattva who praises the brahmin Samudrareṇu.

g.676 Vinarditarāja
sgrogs pa’i rgyal po

གས་པ་ལ་།
vinarditarāja

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.677 Vinaya
’dul ba
 འལ་བ།
vinaya

The vows and texts pertaining to monastic discipline. One of the three
piṭakas, or “baskets,” of the Buddhist canon, the one dealing specifically
with the code of monastic discipline.

g.678 Vinītabuddhi
shin tu dul ba’i blo

ན་་ལ་བ་།
vinītabuddhi

A sea goddess who prays to become the Buddha Śamudrareṇu’s mother

when he is the Buddha Śākyamuni, i.e., Māyādevī.

g.679 Viparadharmakīrtighoṣa
grags pa’i dbang phyug dbyangs

གས་པ་དབང་ག་དངས།
viparadharmakīrtighoṣa

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.680 vipaśyanā
lhag mthong

ག་མང་།
vipaśyanā

An important form of Buddhist meditation focusing on developing insight

into the nature of phenomena. Often presented as part of a pair of meditation
techniques, the other being śamatha.

g.681 Vipaśyin
rnam par gzigs

མ་པར་གཟིགས།
vipaśyin
 In early Buddhism the first of the seven buddhas, with Śākyamuni as the
seventh. In The White Lotus of Compassion Sūtra, those three buddhas are the
last of thirty of countless buddhas preceding Śakyamuni, and when the
Buddha Ratnagarbha prophesies the buddhahood of Samudrareṇu’s thirty
million pupils, the last three pupils, unnamed, are prophesied by the Buddha
Ratnagarbha to become the Buddhas Vipaśyin, Śikhin, and Viśvabhu.

g.682 Virajavīreśvararāja
byang chub rdul bral rgyal po

ང་བ་ལ་ལ་ལ་།
virajavīreśvararāja

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.683 Virūḍhadhvaja
’phags skyes rgyal mtshan

འཕགས་ས་ལ་མཚན།
virūḍhadhvaja

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the fifty-fifth) when he becomes a buddha.

g.684 Virūḍhaka
’phags skyes po

འཕགས་ས་།
virūḍhaka

One of the four mahārājas. He is the guardian of the southern direction and
the lord of the kumbhāṇḍas. There is one in each four-continent world.

g.685 Virūpākṣa
mig mi bzang

ག་་བཟང་།
virūpākṣa
 One of the four mahārājas. He is the guardian of the western direction and
the lord of the nāgas. There is a Virūpākṣa in each four-continent world.

g.686 Virūpākṣa
mig mi bzang

ག་་བཟང་།
virūpākṣa

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the fifty-sixth) when he becomes a buddha.

g.687 Viśiṣṭagandha
dri mchog

་མག
viśiṣṭagandha

A southern buddha realm that the Buddha Śākyamuni states he can see.

g.688 Viṣṇu
khyab ’jug

བ་འག
viṣṇu

One of the primary gods of the Brahmanical tradition, he is associated with

the preservation and continuance of the universe.

g.689 Visṛṣṭadharmarāja
chos sbyin rgyal po

ས་ན་ལ་།
visṛṣṭadharmarāja

One of the two names prophesied by the Buddha Ratnagarbha for a group of
a thousand buddhas, with presumably five hundred buddhas having this
name.

g.690 Viśvabhu
 thams cad skyob

ཐམས་ཅད་བ།
viśvabhu

In early Buddhism the first of the seven buddhas, with Śākyamuni as the
seventh. The first three buddhas —Vipaśyin, Śikhin, and Viśvabhu—are in an
earlier eon than the Bhadraka eon, and therefore Śākyamuni is more
commonly referred to as the fourth buddha. In The White Lotus of Compassion
Sūtra, those three Buddhas are the last of thirty of countless buddhas
preceding Śākyamuni, and when the Buddha Ratnagarbha prophesies the
buddhahood of Samudrareṇu’s thirty million pupils, the last three pupils,
unnamed, are prophesied by the Buddha Ratnagarbha to become the
Buddhas Vipaśyin, Śikhin, and Viśvabhu.

g.691 Viśvagupta
kun gyis bsrungs

ན་ིས་བངས།
viśvagupta

The third of the thousand young Veda-reciting brahmins. The Buddha

Ratnagarbha names him the bodhisattva Vidvagañjakaruṇāśraya and
prophesies that he will be the Buddha Kāśyapa, the third buddha in the
Bhadraka eon.

g.692 Vulture Peak Mountain

rgod kyi phung po

ད་་ང་།
gṛdhrakūṭa

Definition from the 84000 Glossary of Terms:

The Gṛdhrakūṭa, literally Vulture Peak, was a hill located in the kingdom of
Magadha, in the vicinity of the ancient city of Rājagṛha (modern-day Rajgir,
in the state of Bihar, India), where the Buddha bestowed many sūtras,
especially the Great Vehicle teachings, such as the Prajñāpāramitā sūtras. It
continues to be a sacred pilgrimage site for Buddhists to this day.

g.693 Vyāghraraśmi
stag gi ’od zer
 ག་་ད་ར།
vyāghraraśmi

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the seventy-fourth) when he becomes a buddha.

g.694 Vyāghraraśmi
stag gi ’od zer

ག་་ད་ར།
vyāghraraśmi

A buddha in an eastern buddha realm that Śākyamuni states he can see.

g.695 Vyayadharmakīrti
rnam rgyal chos grags

མ་ལ་ས་གས།
vyayadharmakīrti

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.696 Vyūharāja
bkod pa’i rgyal po

བད་པ་ལ་།
vyūharāja

One of the hundred names prophesied by the Buddha Ratnagarbha for 2,500
buddhas, presumably the name of twenty-five of those buddhas.

g.697 watch
thun

ན།
yāma

One of the divisions of the night into four night-watches, each being
approximately three hours long.
g.698 world of Yama
gshin rje’i ’jig rten

གན་་འག་ན།
yamaloka

Definition from the 84000 Glossary of Terms:

The land of the dead ruled over by the Lord of Death. In Buddhism it refers to
the preta realm, where beings generally suffer from hunger and thirst, which
in traditional Brahmanism is the fate of those departed without descendants
to make ancestral offerings.

g.699 Yadhvaja
gro ba’i rgyal mtshan

ོ་བ་ལ་མཚན།
yadhvaja

One of the thousand sons of King Araṇemin.

g.700 yakṣa
gnod sbyin

གད་ན།
yakṣa

Definition from the 84000 Glossary of Terms:

A class of nonhuman beings who inhabit forests, mountainous areas, and
other natural spaces, or serve as guardians of villages and towns, and may
be propitiated for health, wealth, protection, and other boons, or controlled
through magic. According to tradition, their homeland is in the north, where
they live under the jurisdiction of the Great King Vaiśravaṇa.

Several members of this class have been deified as gods of wealth (these
include the just mentioned Vaiśravaṇa) or as bodhisattva generals of yakṣa
armies, and have entered the Buddhist pantheon in a variety of forms,
including, in tantric Buddhism, those of wrathful deities.

g.701 Yama
gshin rje rgyal po

གན་་ལ་།
 yama

The lord of death who judges the dead and rules over the hells.

g.702 Yāma
thab bral

ཐབ་ལ།
yāma

Third (counting from the lowest) of the six paradises in the desire realm.

g.703 Yamāna
nges ’tsho

ས་འ།
yamāna

One of the thousand sons of King Araṇemin.

g.704 yāna
theg pa

ག་པ།
yāna AS

A “way of going,” which primarily means a path or a way. It can also mean a
conveyance or carriage, which definition within commentarial literature is
represented in the Tibetan “carrier,” and therefore also translated into
English as “vehicle.”

g.705 Yārmatha
yar ma tha · ya ma tha

ཡར་མ་ཐ། · ཡ་མ་ཐ།
yārmatha

One of the thousand sons of King Araṇemin.

g.706 Yaśonandin
snyan pa dang dga’ can
 ན་པ་དང་དགའ་ཅན།
yaśonandin

Divided into two names in the Tibetan but appears as one name in the
Sanskrit and Chinese. The name that the Buddha Ratnagarbha prophesies
will be that of one of his eighty brothers (the fortieth) when he becomes a
buddha.

g.707 Yaśottara
grags mchog

གས་མག
yaśottara

The name that the Buddha Ratnagarbha prophesies will be that of one of his
eighty brothers (the forty-first) when he becomes a buddha.

g.708 Yasyana
yas sya na

ཡས་་ན།
yasyana

One of the thousand sons of King Araṇemin.

g.709 Yatrava
sdom brtson ’khor

མ་བན་འར།
yatrava

One of the thousand sons of King Araṇemin.

g.710 Yeshé Dé
ye shes sde

་ས་།
none

Definition from the 84000 Glossary of Terms:

 Yeshé Dé (late eighth to early ninth century) was the most prolific translator
of sūtras into Tibetan. Altogether he is credited with the translation of more
than one hundred sixty sūtra translations and more than one hundred
additional translations, mostly on tantric topics. In spite of Yeshé Dé’s great
importance for the propagation of Buddhism in Tibet during the imperial era,
only a few biographical details about this figure are known. Later sources
describe him as a student of the Indian teacher Padmasambhava, and he is
also credited with teaching both sūtra and tantra widely to students of his
own. He was also known as Nanam Yeshé Dé, from the Nanam (sna nam)
clan.

g.711 yojana
dpag tshad

དཔག་ཚད།
yojana

The longest unit of distance in classical India. The lack of a uniform standard
for the smaller units means that there is no precise equivalent, especially as
its theoretical length tended to increase over time. Therefore, it can mean
between four and ten miles.

g.712 Yugandhara
gnya’ shing ’dzin

གཉའ་ང་འན།
yugandhara

A mountain range that encircles Meru, between Meru and the continents.