“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 various inclinations.

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past, there appeared in the world a thus-gone one named Noble Peace; 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. Within the buddha realm of the thus-gone Noble Peace there was a bodhisattva named Vasuṁdhara, who had for long been training in pure conduct in the presence of innumerable thus-gone ones. He was filled with unfathomable virtuous roots and possessed great compassion. Now he was serving the thus-gone Noble Peace, doing only what was suitable and never anything else. He kept in mind what had been explained and did not consider his own objectives. As he in this manner served the Blessed One, he accomplished the five superknowledges and became skilled in knowing the minds of others. The blessed thus-gone Noble Peace knew his state of mind and so, whenever the thus-gone went off into solitude the bodhisattva would follow the Blessed One without considering his own objectives. And as the thus-gone Noble Peace knew the bodhisattva’s thoughts, he would act likewise. Whenever Vasuṁdhara would go somewhere the Thus-Gone One would be present there, and the bodhisattva Vasuṁdhara would in the same way also follow the thus-gone Noble Peace. Such was the way in which the Thus-Gone One trained the bodhisattva in the activities of the buddhas. In this way the bodhisattva was introduced to the Thus-Gone One’s knowledge of diverse elements.

“Maudgalyāyana, in case you may think that the bodhisattva Vasuṁdhara, who in those days was mindful of the Thus-Gone One’s diverse elements, was anyone else, do not think so. In those days, I was the bodhisattva Vasuṁdhara, who thus realized the Thus-Gone One’s knowledge of the various inclinations. In this way, Maudgalyāyana, bodhisattvas must comprehend the activities of the thus-gone ones.

“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 knowledge of the origin as related to knowledge of the various inclinations.

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past, there appeared in the world a thus-gone one named Sunetra; 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 Sunetra encompassed nine hundred ninety million universes and throughout all of them there were no hell beings, no animals, no inhabitants of the realms of the Lord of Death, and no demigods. Never was anyone in an unfree state. This buddha realm was entirely and completely pure, because within it no acts of affliction occurred. That Thus-Gone One had previously brought innumerable beings to maturation while practicing the activities of a bodhisattva.

“At the time there was within that buddha realm a bodhisattva called Varuṇa, who lived as a householder. The lay followers of the blessed thus-gone Sunetra were of the steadfast kind, just as Ghaṭīkāra during the time of the Blessed One Kāśyapa, or the layperson Beautiful Honey Grove among my own.

“The bodhisattva Varuṇa went before the blessed thus-gone Sunetra, bowed his head to his feet, and stood to one side. Then, before the great gathering of beings assembled there, he offered the following verses to the thus-gone Sunetra:

“ ‘Renowned for your ten powers, you have no equal among gods or humans. Conqueror, you know the thoughts and inclinations of beings. Victorious Guide, you know their various inclinations, as well as their cessation, And so you show how the various inclinations come to an end.

“ ‘Blissful Guide, please explain to me how your children Pursue the cessation of the various inclinations of all beings.’ The omniscient victor Sunetra, expert about all the wishes of gods and humans, Then gave this teaching for the benefit of the entire world:

“ ‘Knowing cessation, the thus-gone ones act for the great benefit of beings. They know the various inclinations of beings without any exception. Like cascading water, people continuously wish For all those things on which they depend.

“ ‘As they obtain the teaching of the thus-gone ones and follow buddhas as their teachers, They will realize that attachment to objects is meaningless. Knowing that as bondage, they understand the flaws of objects and give them up. Perceiving the flaws of objects, they overcome them so that they do not recur.

“ ‘Those who see objects and repeatedly focus on them do not see their flaws. Overcome by the great taste of these objects, they create further suffering. Therefore, wise people who wish for supreme awakening to benefit others Must diligently apply themselves to understanding objects.’

“Maudgalyāyana, in case you may think that at that time the bodhisattva Varuṇa was anyone else, do not think so. In those days I was the bodhisattva Varuṇa. Once I had fully understood objects, I was no longer harmed by them. And why not? Because I had understood that they are insubstantial. Therefore, Maudgalyāyana, bodhisattvas must comprehend that objects are insubstantial.

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created boundless roots of virtue in order to understand cessation as related to knowledge of the various inclinations.

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past, there appeared in the world a thus-gone one named Skilled in Releasing into Awakening; 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. When previously that thus-gone one had pursued the activities of a bodhisattva he did not ripen any beings by means of the vehicles of the hearers or solitary buddhas. Instead, he made all sentient beings embrace the mind of awakening. This unsurpassed and perfect buddha established the beings of his buddha realm within unsurpassed and perfect awakening and this Thus-Gone One taught them the Dharma based on the six perfections. The Thus-Gone Skilled in Releasing into Awakening brought an infinite number of beings to the irreversible stage, and having remained for innumerable eons he then passed beyond suffering within the field of nirvāṇa free from any remainder of the aggregates. Causing everyone to awaken to unsurpassed and perfect buddhahood, he benefitted innumerable sentient beings before passing into total nirvāṇa.

“Within that buddha realm there then appeared a bodhisattva by the name of Divine Moon. Before passing beyond suffering this bodhisattva, Divine Moon, would throughout the universes in the ten directions establish many other bodhisattvas, numerous as the particles comprising ten buddha realms, within unsurpassed and perfect buddhahood.

“In the same buddha realm there was at the time a bodhisattva by the name of Vimalacandra, who had himself been ripened and fulfilled by the bodhisattva Divine Moon. This Vimalacandra thought to himself, ‘The bodhisattva Divine Moon brought innumerably many thousands of sentient beings to awakening, and he truly expanded the continuum of buddhahood. I shall follow in his footsteps. I, too, shall expand the continuum of buddhahood.’

“Then, as he was aware of the thoughts of all beings throughout the buddha realm, he sent forth emanations in accord with everyone’s inclinations. As per the inclinations of the gods, he produced emanated gods, while for the nāgas, yakṣas, gandharvas, demigods, kinnaras, and mahoragas he likewise sent forth corresponding emanations in accord with their inclinations. Thus, as all the beings of that buddha realm encountered emanations that were in harmony with their inclinations, before long they were matured for awakening within the vehicles of the hearers or the solitary buddhas. In this way all the beings of that buddha realm were guided to roots of virtue. Moreover, as the bodhisattvas engendered faith, their roots of virtue made them attain knowledge of the various inclinations of sentient beings.

“Maudgalyāyana, in case you may think that at that time the bodhisattva Vimalacandra was anyone else, do not think so. In those days I was the bodhisattva Vimalacandra. It was I who tamed that many beings by means of the three vehicles. Therefore, Maudgalyāyana, bodhisattvas must endeavor to ripen sentient beings.

“Maugalyāyana, 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 the various inclinations.

“Maudgalyāyana, in the distant past, beyond unfathomable timespans of cyclic existence, there was a king known as Divine Moon, who ruled over Jambūdvīpa. A religious and righteous master, he ruled his realm exclusively in accord with the Dharma. He also had one thousand sons, all of whom were brave, heroic, and athletic, and who conquered all opposing forces.

“At that time there was a thus-gone known as Lokapradyota. This Thus-Gone One taught the Bodhisattva Vehicle only, and he did not teach either the vehicle of the hearers or that of the solitary buddhas. Why was that? Because before, when that thus-gone was training in the practices of a bodhisattva, he would guide all beings toward upholding the Bodhisattva Vehicle, and thus all beings came to abide within that vehicle. Hence, that Thus-Gone One taught the Bodhisattva Vehicle to sentient beings, and those who received his teaching would attain deliverance within that vehicle. The head of the gathering of bodhisattvas within the thus-gone Lokapradyota’s buddha realm was a bodhisattva by the name of Bold Strength.

“At that time the māra was called Vegadharin and he was determined to create obstacles for the gathering of bodhisattvas. Thinking about the bodhisattvas’ attainment of omniscience, the māra Vegadharin thought to himself, ‘Before long the thus-gone Lokapradyota will have emptied my entire realm. How can I prevent that?’ He then made himself appear as the buddha and in that way entered the assembly of bodhisattvas. Once among them he began to denigrate omniscience and instead talk about the pleasures of the senses. He would also offer sense pleasures to the bodhisattvas, thus providing them with an abundance of things to look at, eat, and drink, as well as floral articles, snacks, and instruments for music, song, and dance.

“The bodhisattva Bold Strength thought that he would have to tame the māra Vegadharin with force. He therefore performed a magical feat whereby a dog’s corpse became tied to the neck of the māra. Meanwhile the bodhisattva assumed the form of Vegadharin himself and thus he entered the realm of the māras and took up residence there. While in the land of the māras, he made nine hundred ninety thousand divine maidens embrace awakening. Speaking to them about the nature of the bodhisattva, he caused all these thousands of divine maidens to become irreversible from unsurpassed and perfect buddhahood. Having guided all these divine maidens to the irreversible stage, he then, within the very realm of the māras, created a display for frolicking in the pleasures of the five senses. As the māra Vegadharin, who still had the dog corpse tied to him, returned to his homeland he saw gods and goddesses engaged together in playful enjoyments. To Vegadharin this sight was painful and distressing, and he became upset and unhappy.

“When the nine hundred thousand divine maidens noticed the upset māra Vegadharin they felt great compassion. ‘Behold the māra Vegadharin!’ they cried. ‘Carrying an evil corpse, he is upset with living beings and bereft of knowledge of the way things are. O master, Bold Strength, if this māra Vegadharin should create obstacles by taking control of our māra realm, please ensure that we remain unharmed.’

“The bodhisattva Bold Strength now produced another miraculous feat, and thus created a second māra realm above that of Vegadharin’s, yet vastly superior in terms of miraculous displays, splendor, power, and glory. Thereupon he created a third realm, also controlled by māras. That third realm then obliterated the second realm, and all of its māras.

“When the māra Vegadharin perceived this, he became doubtful and thought to himself, ‘I too may soon die. This whole realm of māras may end up annihilating me and all of my belongings.’ Becoming weary with those realms, he then spoke to the bodhisattva Bold Strength out of fear and worry:

“ ‘Master, please be the protector of those who have none; please save us from all downfalls. All the negativity that I, the childish one, have done is impermanent, So I confess my constant harm to wandering beings in the realms of existence. Things that are subject to destruction cannot at all serve as refuge or protection.

“ ‘All that is subject to destruction I must separate from, and yet I remain unfree. O Bold Strength, son of the well-gone ones, please bear with me! Frightened and distressed, I beg you to dispel my gloom. Leaving behind my pride, I ask the victorious ones’ son to be my refuge in all.

“ ‘He who has witnessed destruction seeks refuge in you! Skillful son of the victors, please save me from suffering and decay!’ Seeing Vegadharin’s pain, the son of the victorious ones replied: ‘My friend, do not hinder the victorious ones’ children, and give up your pride.

“ ‘The whole world is impermanent, so abandon your attached grasping. The mind of faith understands deliverance. When their minds are upset there is no Dharma for sentient beings, But as they dispel their minds’ murk they perceive the teaching of the supreme victors.’

The māra Vegadharin then said:

“ ‘I strive, O son of the victorious ones, to free my mind from its murk. And I worship the victorious ones, so please do speak the words of the victors.’

The bodhisattva replied:

“ ‘Listen, māra, about the thus-gone ones’ qualities and the mind of awakening! The speech of the thus-gone ones’ children cuts through the māras’ shackles. The victorious ones teach the immutable intrinsic nature, the realm of reality. When the victors’ children understand this they receive the victors’ worship.

“ ‘Minds that lack certainty are known as “childish, ordinary beings,” And in such uncertain minds thinking moves like the wind. In such consciousness the speech of the victorious ones Will destroy the shackles of the māras, as when the wind winnows the grain.

“ ‘The teaching of the unchanging realm of reality is empty, immutable, and non-dual. Hard to comprehend, it crushes the māras’ power and controls them. There are no sentient beings who take birth, die, or emerge. There is no transference, nor any karma or downfall.

“ ‘Comprehending emptiness, the minds of the victors’ children are undeluded. Due to error, all these phenomena are produced. Karma, ripening, and thought are māras’ shackles, which bind the deluded. Ah, this is like the unraveling of threads tangled in a knot.

“ ‘Those not free from desire will perceive things in terms of desire and be bound, Yet while they experience suffering there is no suffering at all. The minds of those who have no doubt about the victors’ teaching will not be bound. Like candles burning out, they all go beyond suffering.

“ ‘The guides who strive for beings’ benefit do not teach about beings. Like a fire that has died, there are no beings.’ So said the bold son of the victors, which made the māra joyful. Taking refuge in the ten powers of the thus-gone ones, he accomplished their practices.

“Maudgalyāyana, in case you may think that at that time the bodhisattva Bold Strength was anyone else, do not think so. In those days I was the bodhisattva Bold Strength and thus I realized the knowledge of cessation as related to knowledge of the various inclinations of sentient beings. Therefore, Maudgalyāyana, bodhisattvas must train in the knowledge of cessation as related to knowledge of the various inclinations.

“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 the various inclinations.

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past, there appeared in the world a thus-gone, worthy, perfect buddha named Bhaiṣajyarāja; 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.

“In the buddha realm of the thus-gone Bhaiṣajyarāja there was a bodhisattva by the name of Incomparable Strength, who had created roots of virtue before innumerable thus-gone ones, and who had for long been observing pure conduct. The bodhisattva Incomparable Strength served the thus-gone Bhaiṣajyarāja, and he had for long pursued knowledge of meanings, phenomena, times, limits, selves, retinues, supreme persons, common persons, the tenets of all the heretical schools, all the tenets found in the treatises, and all the tenets of the arts and crafts. This bodhisattva went before the thus-gone Bhaiṣajyarāja, bowed his head to his feet, and stood to one side. From there he made the following request in the form of a song in verse:

“ ‘Guide and discoverer of the supreme, Great elephant, from you I request Knowledge of the faculties of beings, And of the causes for their pacification.

“ ‘You who have gone beyond all phenomena, Please explain these topics to me. Having heard the causes of knowledge I shall pursue them.’

“The skillful teachers of the world Have knowledge of all and are free from fear. Whatever the victors’ children may ask, The supreme beings will give a reply.

“ ‘The one who brings forth the omniscient mind Of the one supreme among humans, Will remain in composure With all faculties serene.

“ ‘Whoever develops such knowledge Will purify the world and exhaust it. Whoever comprehends exhaustion Will thereby achieve cessation.’

“Then, as he received these explanations, He became free from old age, sickness, and birth, And attained acceptance of the Dharma.

“Maudgalyāyana, in case you may think that at that time the bodhisattva Incomparable Strength was anyone else, do not think so. In those days I was the bodhisattva Incomparable Strength. By the power of those roots of virtue I attained knowledge of the various inclinations. Therefore, Maudgalyāyana, bodhisattvas who wish to actualize the knowledge of the path that leads to cessation as related to knowledge of the various inclinations must endeavor to realize omniscient wisdom.”