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.

“Bhadanta Bhagavat, by what cause and circumstances has the Bhagavat appeared in a buddha realm that is inferior and troubled? 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? Why did the Bhagavat not obtain a pure buddha realm free from the five degeneracies?”

“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 realm because of the prayer that I made. Listen well and correctly, and remember, for I am going to explain it to you.”

“I will do so, Bhagavat,” said the bodhisattva Śāntimati.

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.

“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 fathom wide and round like a banyan tree. One never tired of gazing upon him.

“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. 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.

“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.

“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.’

“Then King Araṇemin, with a king’s great wealth and with a king’s great power, 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.

“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. 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.

“Then King Araṇemin rose from his seat, bared one shoulder, bowed with palms together toward the Tathāgata Ratnagarbha, and touched his feet. 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, beds, seats, medicine, and necessities.’

“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, and representatives of the city dwellers, countryside dwellers, and hired laborers. He said to them, ‘Leaders of men, know this! 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.’

“They made offerings in that way. Also, the precious householder 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 wall 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.

“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-limbed elephant stood near the Bhagavat, holding a precious tree above him. 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.

“King Araṇemin’s principal queen 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 parkland 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. A woman adorned with every kind of jewelry stood in front of each śrāvaka sprinkling gośīrṣa and uragasāra sandalwood powders, and in front of each śrāvaka a beryl jewel was placed.

“Various kinds of music resounded everywhere within the parkland’s walls. The precious minister and fourfold army were stationed outside all around the walls of the parkland.

“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, 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, put down his bowl, and washed his hands, then King Araṇemin himself held a fan and fanned the Bhagavat.

“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.

“Four million 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.

“At night, King Araṇemin himself lit many hundreds of thousands of millions of trillions of lamps before the Bhagavat and his saṅgha of bhikṣus.

“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. 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.

“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.

“During those three months, the principal queen, Glorious Goddess, 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.

“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 minor 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. 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, bedclothes, footstools, vessels, bherī drums, 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.

“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.’

“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.’

“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. He circumambulated them three times and then left the presence of the Bhagavat.

“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.

“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.

“The crown prince Animiṣa honored the Bhagavat and his saṅgha of bhikṣus for three months just as King Araṇemin had done. For three months he offered the Bhagavat 84,000 precious wheels, all with gold spokes. 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, bedclothes, seats, footstools, vessels, bherī drums, musical instruments, conches, paṭaha drums, 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.

“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.

“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, Middha, Miṣa, Mārdava, Paṅgagaṇa, Mādhvava, Mānava, Great Principal, Mājava, Arava, Ājñava, Mukhava, Arthabahu, Alindra, Nerava, Reṇaja, Candranemin, Sūryanemin, Indranemin, Vajranemin, Kṣāntinemin, Sthānanemin, Javanemin, Raṇemin, Rāhu, Rāhubala, Rāhucitra, Dāmacitra, Rājadhāna, Rāgabhrama, Rāndhava, Rakṣaka, Kāya, Śayama, Yatrava, Syajala, Yārmatha, Yadhvaja, Yamāna, Yasyana, 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, 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. They then prayed for two hundred and fifty years and took their leave from the Bhagavat and the saṅgha of bhikṣus.

“At that time, the chief court priest Samudrareṇu arrived, and he saw the princes honoring the Bhagavat. Having seen that, he requested to provide the tathāgata arhat samyaksam­buddha Ratnagarbha and his saṅgha with all their robes, food, beds, seats, medicines, and necessities for seven years. 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, just as King Araṇemin had done.

“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, 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.’

“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. 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.

“He then saw King Araṇemin running. His body was red 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.

“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, and was eaten by various animals until there was nothing left but scattered bones.

“He also saw the princes, some with boar faces, some with elephant faces, some with buffalo faces, some with lion faces, 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.

“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.’

“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. 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. 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 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.’

“Then, when that night was over, the brahmin Samudrareṇu prepared food and went early 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. 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.

“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.

“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, 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.

“ ‘Brahmin, that dream was an omen that on the night when you attain complete enlightenment and become a buddha, a verse praising your fame 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.

“ ‘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. 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.

“ ‘Brahmin, in your dream you saw hundreds of thousands of millions of trillions of 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 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. 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.”

“ ‘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.

“ ‘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 on in the hells.

“ ‘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. 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.

“ ‘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.’

“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, and the appearance of the tathāgata arhat samyaksam­buddhas in this world is as rare as a fig-tree flower. 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, 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.

“ ‘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.’

“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.’

“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 because of the perfection of generosity. The path is calm 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. The path has the realization of the knowledge of natures because of great compassion. The path is perpetually blissful because of great rejoicing in the welfare of others. The path is in harmony with the true nature because of great 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. 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. The path has no high or low because it has eliminated attachment and aversion. The path has conquered passion because there is no malice, harshness, or anger. The path leads 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.’

“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 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 body of the Bhagavat is simply just a field, and he cannot free from suffering those beings who have not planted good roots.

“ ‘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.’

“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; 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.

“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!’

“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?’ and ended with, ‘What causes beings to have pure thoughts, and what will cause beings to have a long life?’

“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.’

“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.’

“ ‘Do as you deem fit, great king,’ replied the Bhagavat.

“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.

“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.’

“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.’

“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.

“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,’ and so on, continuing until all the thousand princes had been inspired to aspire to enlightenment.

“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.’

“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.

“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 of service 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.’

“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?’

“The brahmin asked, ‘Who are you?’

“Vaiśravaṇa said, ‘Great brahmin, you have heard of Vaiśravaṇa, the lord of the yakṣas. I am he. Therefore, brahmin, what is your command? What do you wish me to do?’

“The brahmin said, ‘Listen, lord of yakṣas, you too should be eager to take part in these vast offerings.’

“ ‘Brahmin, it shall be as you wish,’ he replied.

“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.’

“ ‘Brahmin, it will be so,’ Vaiśravaṇa replied to the brahmin and vanished from that place.

“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 samyaksam­buddha 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.’

“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. Through that root of merit may we attain complete and perfect enlightenment.’

“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.’

“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.’

“ ‘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.

“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. 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.

“This continued until a billion Vaiśravaṇas, 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. 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.’

“Noble son, as soon as the brahmin Samudrareṇu developed that aspiration, Śakra, lord of devas, and the devas Suyāma, Saṃtuṣita, Sunirmita, and Para­nirmitavaśavartin came to see the brahmin.

“The brahmin asked, ‘Who are you?’

“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?’

“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.’

“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, 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.’

“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.’

“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?’

“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 and listen to the Dharma from the Bhagavat.” ’

“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.’

“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.’

“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, and listen to the Dharma.’

“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.

“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.’

“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.

“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.

“Noble son, in the same way, the brahmin Samudrareṇu wished that the great Brahmā, who was named Ketapuri, would come. 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.

“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.

“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.

“In the same way, the devas Suyāma, Saṃtuṣita, Sunirmita, and Para­nirmitavaśavartin instructed their devas—up to and including the Para­nirmitavaśavartin 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.

“It was the same with the lords of the asuras, Māra, and Brahmā from the second four-continent world.

“It was the same with Śakra, Suyāma, Saṃtuṣita, Sunirmita, Para­nirmitavaśavartin, 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.

“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.

“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, 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.’

“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.

“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, they said, ‘It is through the power of this embodiment of great compassion that we have become blissful.’

“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.’

“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.

“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, they were freed from the sufferings of hunger and thirst. Some of them passed away and were reborn as humans.

“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 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.’

“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.

“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.

“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.

“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.

“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.

“King Araṇemin 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, 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.

“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.

“Some contemplated the arrays of qualities of pure buddha realms. Some contemplated the arrays of qualities of impure buddha realms.

“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, 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.’

“Then, noble son, the tathāgata arhat samyaksam­buddha Ratnagarbha entered the samādhi called accomplishment of intelligence. As he rested in that samādhi, blue, yellow, red, white, crimson, crystal, and silver light rays came from his mouth. Each light ray manifested 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.’

“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, mṛḍaṅga, paṭaha, and other drums.

“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.

“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. 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.’

“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:

“ ‘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. 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.’ ”