“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created boundless roots of virtue in order to understand birth. I did this by wondering how I could fully awaken to unsurpassed and perfect buddhahood and then teach sentient beings about the knowledge of birth. I also wondered how, once they had heard about the knowledge of birth, I might best teach about the absence of self in phenomena and about birth.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a religious and righteous king named Mahāyasyā. This king possessed tremendous miraculous powers and splendor, and he had attained freedom from attachment to pleasures by means of the outer path. On the fifteenth day of the bright fortnight, the day of the full moon, King Mahāyasyā went to the assembly hall of the gods of the Heaven of the Thirty-Three to participate in a Dharma discussion. Once there, he said, ‘Friends, whenever a thus-gone, worthy, perfect buddha appears in the world, then whatever Dharma that buddha teaches is endowed with activity.’
EN
“At that point ninety thousand kings appeared at the assembly hall, including King Topmost Intelligence, King Viṣnumati, King Candramati, King Drop of Intelligence, King Flower Intelligence, King Powerful Intelligence, King Starlight, King Cloud of Intelligence, and King Vimalacandramati. Participating in the Dharma discussion, the kings advised, ‘Friends, we must follow those who teach the Dharma, not those who teach non-Dharma. We must follow those who teach the genuine, not those who deny the genuine. We must follow those who teach peace, not those who deny peace. We must follow those who teach the truth, not those who deny the truth. Friends, we must follow those who teach emptiness, not those who deny emptiness. Friends, we must follow those who teach that there is no self, not those who teach in terms of a self. The blessed buddhas speak of emptiness, not persons. Friends, the blessed buddhas declare that the twelve inner and outer sense sources are devoid of any essential nature.’
EN
“At that point many in the circle of gods exclaimed loudly and with a clear voice, ‘Friends, how could there be any acts of karmic formation within emptiness? If there were no “I” and “mine,” then what acts of karmic formation could have made us gods take birth in the Heaven of the Thirty-Three?’
EN
“Another group of gods responded, loud and clear, ‘Friends, do not denigrate the teaching of the blessed buddhas. When the five signs appear, gods die and take rebirth. This you know from your own direct perception. But do you see any self of the dying god? How, one may wonder, could a self be harmed in any of those ways? And yet even if we all unite we cannot save a god from harm. At the first sign no self appears, and no self can be claimed to appear at the second, third, fourth, or fifth sign either. We see no self of the dead and dying. Here there is neither self nor anything that is of a self. All phenomena are devoid of self and anything that belongs to it. And thus the words of the blessed buddhas are genuine.’
EN
“King Topmost Intelligence then spoke to the ninety thousand kings: ‘All of you, gather here! Alas, this assembly of gods is in disagreement and lacks realization of the thus-gone ones’ teaching. So let us visit Jambudvīpa for a Dharma discussion. If we have now come to this divine assembly hall for Dharma discussions to suggest that phenomena are in fact not empty, and that there is both self and something that is of the self, then this gathering of gods is in error, harboring numerous doubts about the buddhas’ teaching. So come, let us go to Jambudvīpa to have a Dharma discussion!’
EN
“The kings gathered in a group and then said to King Topmost Intelligence, ‘You were born in the central country, not in any of the outlying realms of the east, west, north, or south. Your understanding is expressed in this Dharma.’
EN
“King Topmost Intelligence then spoke to the kings of the outlying realms: ‘Choose twenty-five kings from the east, twenty-five kings from the west, twenty-five kings from the north, and twenty-five kings from the south. The one hundred kings must be astute, learned, intelligent, not fickle, not making things up, not confused, not hurried, and they must be capable of examining their own stream of being.’
EN
“ ‘As you wish,’ replied the kings, and so they selected one hundred kings in accordance with King Topmost Intelligence’s directions.
EN
“Arriving there like the king of swans, King Topmost Intelligence now miraculously took up residence upon the king of snow mountains together with the one hundred kings. Through divine emanation a courtyard appeared there, which remained perceptible to all of the divine kings. The gods of the Heaven of the Thirty-Three then created a throne for King Topmost Intelligence out of the seven precious substances and placed it in the middle of the group of one hundred kings. Having prostrated in the ten directions, King Topmost Intelligence then took seat upon his throne, while the ninety-nine other kings bowed to his feet and gathered around him.
EN
“The gods of the Heaven of the Thirty-Three witnessed this with joy, delight, and appreciation. ‘The sacred Dharma,’ they thought, ‘is manifest for the humans of Jambudvīpa. For a while still the sacred Dharma shall not fade.’ The gods then let a rain of divine mandārava flowers fall, and they gathered happily to listen to the sacred Dharma.
EN
“At this point King Topmost Intelligence spoke to a royal messenger: ‘Friend, upon the summit of this snow mountain lives a sage by the name of Sādhumati. Please go and invite him here, and let him know that these kings wish to see him.’
EN
“ ‘As you wish,’ replied the messenger and so, as fast as an athlete can bend or stretch an arm, he disappeared from the royal gathering and reappeared before the sage. The messenger bowed his head to the sage’s feet, and then explained to him the character of his errand. When the sage heard about the thus-gone Bhūbhṛta’s having passed beyond suffering, and of what had transpired since then, he shed tears of compassion. As the sage’s tears flowed, their warmth melted the cape of the king of snow mountains. Then he said to the messenger, ‘Friend, since there are beings who have seen and listened to that thus-gone one, the sacred Dharma remains. It has not faded. Leave on your own, I shall not go. I do not wish to let go of the peaceful rest of the thus-gone ones, and instead involve myself in mundane diversions.’
EN
“The sage then continued: ‘Friend, let me resolve the issue that the gods are debating about whether there is a self or not. If there were a self, there ought to be no aging, death, or disease. And why? Because the self is not born, does not age, does not die, and does not appreciate generosity. Therefore, there is no self.’
EN
“When the sage gave this teaching the messenger attained the dustless and stainless Dharma eye that sees the teachings. Flying through the sky like the king of swans, he returned to the group of kings. In approaching, he spoke to them from sky: ‘Friends, the sacred Dharma remains, the teaching of the thus-gone ones is ablaze. Whoever applies effort will be able to extract the essence of the thus-gone ones’ teachings. For those who lack diligence no buddha appears, no Dharma is heard, and no Dharma will be comprehended. Lacking diligence, they will regress. Yet for the diligent the Dharma remains: “All that is conditioned is impermanent; all that is conditioned is suffering; all phenomena are devoid of self; passing beyond suffering is peace.” The winds carry these words throughout the ten directions!’
EN
“Upon hearing these words those who were proponents of a self came to abide within the absence of self, and those who were proponents of no-self completed their tasks. All of that happened due to Topmost Intelligence’s power.
EN
“Maudgalyāyana, in case you may think that at that time King Topmost Intelligence was anyone else, do not think so. In those days I was the King Topmost Intelligence and thus I established all those beings in the Dharma. I caused the words of the teachings to be heard throughout the entire trichiliocosm and, because I had served tens of thousands of buddhas in the past, I had great compassion for sentient beings. That is how the words of Dharma emerged. Therefore, Maudgalyāyana, bodhisattva great beings must emit the lion’s roar free from any shyness concerning the blessed buddhas’ teachings.
EN
“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand the origin as related to knowledge of birth. I did this by wondering how I could fully awaken to unsurpassed and perfect buddhahood and then teach sentient beings about the knowledge of the origin as related to knowledge of birth.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a thus-gone one named Hundreds of Light Rays. At that time this universe remained free from harm, abiding without disintegration or formation. From each light ray there would appear innumerable buddha emanations, streaming out into innumerable universes of the ten directions. These emanations, who were in perfect accord with the wishes of beings, matured innumerably many tens of thousands of beings. These emanations taught the Dharma in agreement with the inclinations of beings. In this manner the buddha realm of that thus-gone one encompassed innumerable trichiliocosms throughout which emanations were ripening sentient beings, and so the Thus-Gone One himself resided in boundless buddha realms, bringing innumerable bodhisattvas to maturation.
EN
“At that time there was a monk known as Flawless Eyes who was serving the Thus-Gone One, and he knew well the thoughts of all the beings whom the Thus-Gone One’s emanations were ripening. Whenever the Thus-Gone One would teach the Dharma, the monk would do the same. Whenever he heard the Thus-Gone One teach, the monk would offer his service. In this way innumerably many tens of thousands of beings awoke to unsurpassed and perfect buddhahood simply due to the service rendered by the monk.
EN
“Maudgalyāyana, in case you may think that at that time the monk Flawless Eyes was anyone else, do not think so. In those days I was that monk Flawless Eyes. Having heard the Thus-Gone One’s Dharma teaching, I established innumerably many tens of thousands of beings at the irreversible level. Therefore, Maudgalyāyana, when bodhisattvas come into contact with the Dharma teachings of the thus-gone ones, they must, without any stinginess, ensure that the thus-gone ones’ teachings are heard and bodhisattvas are ripened.
EN
“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand cessation as related to knowledge of birth. I did this by wondering how I could fully awaken to unsurpassed and perfect buddhahood and then teach sentient beings about the knowledge of cessation as related to knowledge of birth.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past, there was a thus-gone one by the name of Anantaprabha; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. At that time the conduct of the beings of the world was excellent, because the world was full of beings with excellent past deeds, who were of an honest nature, free from deceit and deception, and who were fearful of the consequences of evil in lives to come.
EN
“At that time there appeared in that buddha realm a bodhisattva named Noble Splendor. Chief among eight hundred thousand bodhisattvas, he was a master of skillful means. Noble Splendor was expert in the activities of sentient beings, and he knew very well how to teach them the Dharma, when to approach them, and which Dharma teaching would be appropriate for which being. He was endowed with boundless bodhisattva qualities.
EN
“The bodhisattva Noble Splendor set out to see the thus-gone Anantaprabha, traveling from one buddha realm to the next. Whenever the bodhisattva set his foot in a given buddha realm, the beings there understood that a buddha had appeared. The realms of the māras would become subdued, the realms of the gods rejoiced, and all the buddha realms became bathed in a golden light. When this happened the beings of the realm were amazed and wondered, ‘Where does this light come from?’ A voice could then be heard from the sky, telling them, ‘The buddha realms are all pervaded by the light of the thus-gone ones. Those wishing to see a thus-gone one should join their palms and say so. You will then behold a thus-gone one.’
EN
“When they had heard these words the people joined their palms, looked up into the sky, and said, ‘Please let us meet a thus-gone one!’ At that point a trillion emanations of the thus-gone ones were produced, and each of those emanations was perceptible to one being only. For one day this sphere of light kept shining throughout innumerably many tens of thousands of buddha realms, making innumerably many tens of thousands of bodhisattvas become irreversible.
EN
“Since the bodhisattva Noble Splendor demonstrated such power, strength, and diligence, the thus-gone Anantaprabha said to him, ‘Noble son, come, follow my light. Understand that my buddha realm extends as far as you can see my radiance.’
EN
“The Blessed One then sent forth a golden light, and the bodhisattva Noble Splendor followed it by means of his miraculous powers. In this way the bodhisattva traveled for an incalculable eon, yet he still did not see the source of the light. Having traveled for an incalculable eon, he felt physically fatigued and weary. Yet at that point the form of the Buddha appeared in the sky before him and said, ‘Noble son, do not let your mind become exhausted and weary. Travel on for a bit more.’
EN
“At that point the thus-gone, worthy, perfect buddha Anantaprabha performed a miraculous feat and so, by this miraculous feat, the bodhisattva’s physical fatigue was dispelled and the power of the Buddha imbued his body and mind with diligence. In this way the bodhisattva Noble Splendor traveled on for another incalculable eon. Finally, he came to a tree made of the seven precious substances and noticed that the light was shining from behind the tree. At that point he draped his shawl over one shoulder, knelt on his right knee, and spoke in verse to the thus-gone Anantaprabha:
EN
“ ‘With your stainless mind that has abandoned all ties You comprehend all the realms of the world. Guide, I follow your light Wherever it reaches!’
EN
“In the sky before him now manifested a mansion made of the seven precious substances. Within the mansion he saw the form of the Buddha, who then spoke these verses to him:
EN
“ ‘Whoever is at my feet, And whoever is at the end of this realm, They will all hear my voice And comprehend all the practices.
EN
“ ‘The buddha qualities of the ten powers are unique; Steadfast one, they are true for all living beings. The nature and character of objects, the sciences, And the words that concern objects—all of this I understand.
EN
“ ‘When the beings in this realm of mine hear these words That I, the Victor, speak, they cannot but have faith. Everyone will come to dwell upon the unsurpassed stage And be irreversible from the qualities of the victorious ones.
EN
“ ‘The qualities of the great guides Are not shared in common with the hearers. The child of the victorious ones whose inspiration is clear Overcomes the flaws of the māras and reaches awakening.’
EN
“Maudgalyāyana, in case you may think that at that time the bodhisattva Noble Splendor was anyone else, do not think so. In those days I was the bodhisattva Noble Splendor, and so I followed the light of that thus-gone one for two incalculable eons. It was I who spoke in verse in praise of that Thus-Gone One. By the power of that Thus-Gone One, I was able to spread understanding with that verse throughout all those buddha realms. Therefore, Maudgalyāyana, bodhisattvas must don the armor of the powers and not harbor any doubts or qualms about the words of the thus-gone ones.
EN
“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created boundless roots of virtue in order to understand the path that leads to cessation as related to knowledge of birth. I did this by wondering how I could fully awaken to unsurpassed and perfect buddhahood and then teach sentient beings about the knowledge of the path that leads to cessation as related to knowledge of birth.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past, there was a thus-gone one known as Beyond All Worlds; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. The buddha realm of the thus-gone Beyond All Worlds was known as Eye of Virtue, and within it there appeared a bodhisattva named Holder of Infinite Strength. The leader of seven hundred thousand bodhisattvas, Holder of Infinite Strength was a master of generosity, discipline, patience, diligence, concentration, insight, and skillful means. He was always concerned with the gathering of bodhisattvas that surrounded the thus-gone Beyond All Worlds but he also ripened followers of the vehicles of the solitary buddhas and the hearers. He also served the Thus-Gone One and lived a happy life.
EN
“This bodhisattva sent emanations to sentient beings in eighty thousand universes, including the buddha realm of the thus-gone Beyond All Worlds. In this way he ripened and purified the realms by means of his emanations. The thus-gone Beyond All Worlds then asked the bodhisattva Holder of Infinite Strength, ‘Noble son, are you able to purify these innumerably many tens of thousands of universes, ensuring that there are no beings in the hells, animal realms, realms of the Lord of Death, or demigod realms? Can you in a single instant purify them entirely of unfree states and endow them with the qualities of buddha realms?’
EN
“ ‘Blessed One,’ replied the bodhisattva Holder of Infinite Strength, ‘I can complete that task in a single instant.’
EN
“ ‘Noble son, are you really capable of that?’ inquired the thus-gone Beyond All Worlds. ‘Noble son, beings with long lifespans now live for innumerably many tens of thousands of eons, and yet in a single life a bodhisattva who possesses all forms of laziness can still bring them to maturation. Noble son, with my eyes I perceive that innumerably many tens of thousands of buddhas keep coming to this buddha realm to carry out their activities. And there are no buddha realms that have not in this way been cultivated by numerous buddhas. Wherever there is a buddha realm there will also be numerous buddhas who bring it to maturation. Just as they appear in this realm, the blessed buddhas appear in all other buddha realms as well. Therefore, noble son, be confident that you can ripen and cultivate this buddha realm by means of the Thus-Gone One’s teaching. Noble son, if you create roots of virtue before innumerably many tens of thousands of buddhas, and if you possess sharp insight and incomparable compassion, will you then not be able to ripen all beings in this one single life of yours?’
EN
“The bodhisattva Holder of Infinite Strength then said to the thus-gone Beyond All Worlds, ‘If the Thus-Gone One so instructs me, I shall embrace sentient beings with love. To fulfill the Thus-Gone One’s wishes I would gladly remain for incalculably many eons within a pit of burning embers.’
EN
“When the bodhisattva had spoken these words, the thus-gone Beyond All Worlds passed beyond suffering within the field of nirvāṇa free from any remainder of the aggregates. Upon the Thus-Gone One’s passing, the bodhisattva Holder of Infinite Strength offered elaborate worship to the Thus-Gone One’s relics. Keeping in mind his instructions, he embraced sentient beings with love and sent forth boundlessly many quintillions of emanations. In this way the buddha realm became like a meadow full of the flowers of irreversible bodhisattvas before finally the bodhisattva himself passed away.
EN
“Maudgalyāyana, in case you may think that at that time the bodhisattva Holder of Infinite Strength was anyone else, do not think so. In those days I was the bodhisattva Holder of Infinite Strength. It was I who filled that buddha realm with the flowers of bodhisattvas, and I who made the Buddha’s tradition flourish, and I who offered elaborate worship to the Thus-Gone One’s relics. Therefore, Maudgalyāyana, bodhisattvas must endeavor to keep the Buddha’s tradition intact, and so awaken to perfect buddhahood in the future.”
“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created boundless roots of virtue in order to understand birth. I did this by wondering how I could fully awaken to unsurpassed and perfect buddhahood and then teach sentient beings about the knowledge of birth. I also wondered how, once they had heard about the knowledge of birth, I might best teach about the absence of self in phenomena and about birth.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a religious and righteous king named Mahāyasyā. This king possessed tremendous miraculous powers and splendor, and he had attained freedom from attachment to pleasures by means of the outer path. On the fifteenth day of the bright fortnight, the day of the full moon, King Mahāyasyā went to the assembly hall of the gods of the Heaven of the Thirty-Three to participate in a Dharma discussion. Once there, he said, ‘Friends, whenever a thus-gone, worthy, perfect buddha appears in the world, then whatever Dharma that buddha teaches is endowed with activity.’
EN
“At that point ninety thousand kings appeared at the assembly hall, including King Topmost Intelligence, King Viṣnumati, King Candramati, King Drop of Intelligence, King Flower Intelligence, King Powerful Intelligence, King Starlight, King Cloud of Intelligence, and King Vimalacandramati. Participating in the Dharma discussion, the kings advised, ‘Friends, we must follow those who teach the Dharma, not those who teach non-Dharma. We must follow those who teach the genuine, not those who deny the genuine. We must follow those who teach peace, not those who deny peace. We must follow those who teach the truth, not those who deny the truth. Friends, we must follow those who teach emptiness, not those who deny emptiness. Friends, we must follow those who teach that there is no self, not those who teach in terms of a self. The blessed buddhas speak of emptiness, not persons. Friends, the blessed buddhas declare that the twelve inner and outer sense sources are devoid of any essential nature.’
EN
“At that point many in the circle of gods exclaimed loudly and with a clear voice, ‘Friends, how could there be any acts of karmic formation within emptiness? If there were no “I” and “mine,” then what acts of karmic formation could have made us gods take birth in the Heaven of the Thirty-Three?’
EN
“Another group of gods responded, loud and clear, ‘Friends, do not denigrate the teaching of the blessed buddhas. When the five signs appear, gods die and take rebirth. This you know from your own direct perception. But do you see any self of the dying god? How, one may wonder, could a self be harmed in any of those ways? And yet even if we all unite we cannot save a god from harm. At the first sign no self appears, and no self can be claimed to appear at the second, third, fourth, or fifth sign either. We see no self of the dead and dying. Here there is neither self nor anything that is of a self. All phenomena are devoid of self and anything that belongs to it. And thus the words of the blessed buddhas are genuine.’
EN
“King Topmost Intelligence then spoke to the ninety thousand kings: ‘All of you, gather here! Alas, this assembly of gods is in disagreement and lacks realization of the thus-gone ones’ teaching. So let us visit Jambudvīpa for a Dharma discussion. If we have now come to this divine assembly hall for Dharma discussions to suggest that phenomena are in fact not empty, and that there is both self and something that is of the self, then this gathering of gods is in error, harboring numerous doubts about the buddhas’ teaching. So come, let us go to Jambudvīpa to have a Dharma discussion!’
EN
“The kings gathered in a group and then said to King Topmost Intelligence, ‘You were born in the central country, not in any of the outlying realms of the east, west, north, or south. Your understanding is expressed in this Dharma.’
EN
“King Topmost Intelligence then spoke to the kings of the outlying realms: ‘Choose twenty-five kings from the east, twenty-five kings from the west, twenty-five kings from the north, and twenty-five kings from the south. The one hundred kings must be astute, learned, intelligent, not fickle, not making things up, not confused, not hurried, and they must be capable of examining their own stream of being.’
EN
“ ‘As you wish,’ replied the kings, and so they selected one hundred kings in accordance with King Topmost Intelligence’s directions.
EN
“Arriving there like the king of swans, King Topmost Intelligence now miraculously took up residence upon the king of snow mountains together with the one hundred kings. Through divine emanation a courtyard appeared there, which remained perceptible to all of the divine kings. The gods of the Heaven of the Thirty-Three then created a throne for King Topmost Intelligence out of the seven precious substances and placed it in the middle of the group of one hundred kings. Having prostrated in the ten directions, King Topmost Intelligence then took seat upon his throne, while the ninety-nine other kings bowed to his feet and gathered around him.
EN
“The gods of the Heaven of the Thirty-Three witnessed this with joy, delight, and appreciation. ‘The sacred Dharma,’ they thought, ‘is manifest for the humans of Jambudvīpa. For a while still the sacred Dharma shall not fade.’ The gods then let a rain of divine mandārava flowers fall, and they gathered happily to listen to the sacred Dharma.
EN
“At this point King Topmost Intelligence spoke to a royal messenger: ‘Friend, upon the summit of this snow mountain lives a sage by the name of Sādhumati. Please go and invite him here, and let him know that these kings wish to see him.’
EN
“ ‘As you wish,’ replied the messenger and so, as fast as an athlete can bend or stretch an arm, he disappeared from the royal gathering and reappeared before the sage. The messenger bowed his head to the sage’s feet, and then explained to him the character of his errand. When the sage heard about the thus-gone Bhūbhṛta’s having passed beyond suffering, and of what had transpired since then, he shed tears of compassion. As the sage’s tears flowed, their warmth melted the cape of the king of snow mountains. Then he said to the messenger, ‘Friend, since there are beings who have seen and listened to that thus-gone one, the sacred Dharma remains. It has not faded. Leave on your own, I shall not go. I do not wish to let go of the peaceful rest of the thus-gone ones, and instead involve myself in mundane diversions.’
EN
“The sage then continued: ‘Friend, let me resolve the issue that the gods are debating about whether there is a self or not. If there were a self, there ought to be no aging, death, or disease. And why? Because the self is not born, does not age, does not die, and does not appreciate generosity. Therefore, there is no self.’
EN
“When the sage gave this teaching the messenger attained the dustless and stainless Dharma eye that sees the teachings. Flying through the sky like the king of swans, he returned to the group of kings. In approaching, he spoke to them from sky: ‘Friends, the sacred Dharma remains, the teaching of the thus-gone ones is ablaze. Whoever applies effort will be able to extract the essence of the thus-gone ones’ teachings. For those who lack diligence no buddha appears, no Dharma is heard, and no Dharma will be comprehended. Lacking diligence, they will regress. Yet for the diligent the Dharma remains: “All that is conditioned is impermanent; all that is conditioned is suffering; all phenomena are devoid of self; passing beyond suffering is peace.” The winds carry these words throughout the ten directions!’
EN
“Upon hearing these words those who were proponents of a self came to abide within the absence of self, and those who were proponents of no-self completed their tasks. All of that happened due to Topmost Intelligence’s power.
EN
“Maudgalyāyana, in case you may think that at that time King Topmost Intelligence was anyone else, do not think so. In those days I was the King Topmost Intelligence and thus I established all those beings in the Dharma. I caused the words of the teachings to be heard throughout the entire trichiliocosm and, because I had served tens of thousands of buddhas in the past, I had great compassion for sentient beings. That is how the words of Dharma emerged. Therefore, Maudgalyāyana, bodhisattva great beings must emit the lion’s roar free from any shyness concerning the blessed buddhas’ teachings.
EN
“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand the origin as related to knowledge of birth. I did this by wondering how I could fully awaken to unsurpassed and perfect buddhahood and then teach sentient beings about the knowledge of the origin as related to knowledge of birth.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a thus-gone one named Hundreds of Light Rays. At that time this universe remained free from harm, abiding without disintegration or formation. From each light ray there would appear innumerable buddha emanations, streaming out into innumerable universes of the ten directions. These emanations, who were in perfect accord with the wishes of beings, matured innumerably many tens of thousands of beings. These emanations taught the Dharma in agreement with the inclinations of beings. In this manner the buddha realm of that thus-gone one encompassed innumerable trichiliocosms throughout which emanations were ripening sentient beings, and so the Thus-Gone One himself resided in boundless buddha realms, bringing innumerable bodhisattvas to maturation.
EN
“At that time there was a monk known as Flawless Eyes who was serving the Thus-Gone One, and he knew well the thoughts of all the beings whom the Thus-Gone One’s emanations were ripening. Whenever the Thus-Gone One would teach the Dharma, the monk would do the same. Whenever he heard the Thus-Gone One teach, the monk would offer his service. In this way innumerably many tens of thousands of beings awoke to unsurpassed and perfect buddhahood simply due to the service rendered by the monk.
EN
“Maudgalyāyana, in case you may think that at that time the monk Flawless Eyes was anyone else, do not think so. In those days I was that monk Flawless Eyes. Having heard the Thus-Gone One’s Dharma teaching, I established innumerably many tens of thousands of beings at the irreversible level. Therefore, Maudgalyāyana, when bodhisattvas come into contact with the Dharma teachings of the thus-gone ones, they must, without any stinginess, ensure that the thus-gone ones’ teachings are heard and bodhisattvas are ripened.
EN
“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand cessation as related to knowledge of birth. I did this by wondering how I could fully awaken to unsurpassed and perfect buddhahood and then teach sentient beings about the knowledge of cessation as related to knowledge of birth.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past, there was a thus-gone one by the name of Anantaprabha; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. At that time the conduct of the beings of the world was excellent, because the world was full of beings with excellent past deeds, who were of an honest nature, free from deceit and deception, and who were fearful of the consequences of evil in lives to come.
EN
“At that time there appeared in that buddha realm a bodhisattva named Noble Splendor. Chief among eight hundred thousand bodhisattvas, he was a master of skillful means. Noble Splendor was expert in the activities of sentient beings, and he knew very well how to teach them the Dharma, when to approach them, and which Dharma teaching would be appropriate for which being. He was endowed with boundless bodhisattva qualities.
EN
“The bodhisattva Noble Splendor set out to see the thus-gone Anantaprabha, traveling from one buddha realm to the next. Whenever the bodhisattva set his foot in a given buddha realm, the beings there understood that a buddha had appeared. The realms of the māras would become subdued, the realms of the gods rejoiced, and all the buddha realms became bathed in a golden light. When this happened the beings of the realm were amazed and wondered, ‘Where does this light come from?’ A voice could then be heard from the sky, telling them, ‘The buddha realms are all pervaded by the light of the thus-gone ones. Those wishing to see a thus-gone one should join their palms and say so. You will then behold a thus-gone one.’
EN
“When they had heard these words the people joined their palms, looked up into the sky, and said, ‘Please let us meet a thus-gone one!’ At that point a trillion emanations of the thus-gone ones were produced, and each of those emanations was perceptible to one being only. For one day this sphere of light kept shining throughout innumerably many tens of thousands of buddha realms, making innumerably many tens of thousands of bodhisattvas become irreversible.
EN
“Since the bodhisattva Noble Splendor demonstrated such power, strength, and diligence, the thus-gone Anantaprabha said to him, ‘Noble son, come, follow my light. Understand that my buddha realm extends as far as you can see my radiance.’
EN
“The Blessed One then sent forth a golden light, and the bodhisattva Noble Splendor followed it by means of his miraculous powers. In this way the bodhisattva traveled for an incalculable eon, yet he still did not see the source of the light. Having traveled for an incalculable eon, he felt physically fatigued and weary. Yet at that point the form of the Buddha appeared in the sky before him and said, ‘Noble son, do not let your mind become exhausted and weary. Travel on for a bit more.’
EN
“At that point the thus-gone, worthy, perfect buddha Anantaprabha performed a miraculous feat and so, by this miraculous feat, the bodhisattva’s physical fatigue was dispelled and the power of the Buddha imbued his body and mind with diligence. In this way the bodhisattva Noble Splendor traveled on for another incalculable eon. Finally, he came to a tree made of the seven precious substances and noticed that the light was shining from behind the tree. At that point he draped his shawl over one shoulder, knelt on his right knee, and spoke in verse to the thus-gone Anantaprabha:
EN
“ ‘With your stainless mind that has abandoned all ties You comprehend all the realms of the world. Guide, I follow your light Wherever it reaches!’
EN
“In the sky before him now manifested a mansion made of the seven precious substances. Within the mansion he saw the form of the Buddha, who then spoke these verses to him:
EN
“ ‘Whoever is at my feet, And whoever is at the end of this realm, They will all hear my voice And comprehend all the practices.
EN
“ ‘The buddha qualities of the ten powers are unique; Steadfast one, they are true for all living beings. The nature and character of objects, the sciences, And the words that concern objects—all of this I understand.
EN
“ ‘When the beings in this realm of mine hear these words That I, the Victor, speak, they cannot but have faith. Everyone will come to dwell upon the unsurpassed stage And be irreversible from the qualities of the victorious ones.
EN
“ ‘The qualities of the great guides Are not shared in common with the hearers. The child of the victorious ones whose inspiration is clear Overcomes the flaws of the māras and reaches awakening.’
EN
“Maudgalyāyana, in case you may think that at that time the bodhisattva Noble Splendor was anyone else, do not think so. In those days I was the bodhisattva Noble Splendor, and so I followed the light of that thus-gone one for two incalculable eons. It was I who spoke in verse in praise of that Thus-Gone One. By the power of that Thus-Gone One, I was able to spread understanding with that verse throughout all those buddha realms. Therefore, Maudgalyāyana, bodhisattvas must don the armor of the powers and not harbor any doubts or qualms about the words of the thus-gone ones.
EN
“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created boundless roots of virtue in order to understand the path that leads to cessation as related to knowledge of birth. I did this by wondering how I could fully awaken to unsurpassed and perfect buddhahood and then teach sentient beings about the knowledge of the path that leads to cessation as related to knowledge of birth.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past, there was a thus-gone one known as Beyond All Worlds; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. The buddha realm of the thus-gone Beyond All Worlds was known as Eye of Virtue, and within it there appeared a bodhisattva named Holder of Infinite Strength. The leader of seven hundred thousand bodhisattvas, Holder of Infinite Strength was a master of generosity, discipline, patience, diligence, concentration, insight, and skillful means. He was always concerned with the gathering of bodhisattvas that surrounded the thus-gone Beyond All Worlds but he also ripened followers of the vehicles of the solitary buddhas and the hearers. He also served the Thus-Gone One and lived a happy life.
EN
“This bodhisattva sent emanations to sentient beings in eighty thousand universes, including the buddha realm of the thus-gone Beyond All Worlds. In this way he ripened and purified the realms by means of his emanations. The thus-gone Beyond All Worlds then asked the bodhisattva Holder of Infinite Strength, ‘Noble son, are you able to purify these innumerably many tens of thousands of universes, ensuring that there are no beings in the hells, animal realms, realms of the Lord of Death, or demigod realms? Can you in a single instant purify them entirely of unfree states and endow them with the qualities of buddha realms?’
EN
“ ‘Blessed One,’ replied the bodhisattva Holder of Infinite Strength, ‘I can complete that task in a single instant.’
EN
“ ‘Noble son, are you really capable of that?’ inquired the thus-gone Beyond All Worlds. ‘Noble son, beings with long lifespans now live for innumerably many tens of thousands of eons, and yet in a single life a bodhisattva who possesses all forms of laziness can still bring them to maturation. Noble son, with my eyes I perceive that innumerably many tens of thousands of buddhas keep coming to this buddha realm to carry out their activities. And there are no buddha realms that have not in this way been cultivated by numerous buddhas. Wherever there is a buddha realm there will also be numerous buddhas who bring it to maturation. Just as they appear in this realm, the blessed buddhas appear in all other buddha realms as well. Therefore, noble son, be confident that you can ripen and cultivate this buddha realm by means of the Thus-Gone One’s teaching. Noble son, if you create roots of virtue before innumerably many tens of thousands of buddhas, and if you possess sharp insight and incomparable compassion, will you then not be able to ripen all beings in this one single life of yours?’
EN
“The bodhisattva Holder of Infinite Strength then said to the thus-gone Beyond All Worlds, ‘If the Thus-Gone One so instructs me, I shall embrace sentient beings with love. To fulfill the Thus-Gone One’s wishes I would gladly remain for incalculably many eons within a pit of burning embers.’
EN
“When the bodhisattva had spoken these words, the thus-gone Beyond All Worlds passed beyond suffering within the field of nirvāṇa free from any remainder of the aggregates. Upon the Thus-Gone One’s passing, the bodhisattva Holder of Infinite Strength offered elaborate worship to the Thus-Gone One’s relics. Keeping in mind his instructions, he embraced sentient beings with love and sent forth boundlessly many quintillions of emanations. In this way the buddha realm became like a meadow full of the flowers of irreversible bodhisattvas before finally the bodhisattva himself passed away.
EN
“Maudgalyāyana, in case you may think that at that time the bodhisattva Holder of Infinite Strength was anyone else, do not think so. In those days I was the bodhisattva Holder of Infinite Strength. It was I who filled that buddha realm with the flowers of bodhisattvas, and I who made the Buddha’s tradition flourish, and I who offered elaborate worship to the Thus-Gone One’s relics. Therefore, Maudgalyāyana, bodhisattvas must endeavor to keep the Buddha’s tradition intact, and so awaken to perfect buddhahood in the future.”
Sutraya