Then, seven years after a child called Vijayarakṣa was born, he joined that very same assembly and took his seat. The boy Vijayarakṣa now rose from his seat, bowed with palms joined to the Blessed One, and requested in verse:

“I have heard the Dharma of the buddhas, So I wish to request the armor. The inspiration thus born in me Compels me to think, may I too become like him!

“Seer, through the gift of Dharma I will invite all beings as guests. I will speak in the words of the best of men. I will do just that and nothing else.

“Guide, it is my aspiration Henceforth to enter no household. I will go forth precisely in this: The teaching of the world’s protector.

“That is the fruition of renunciation, diligence, Virtuous qualities, concentration, Absorption, and insight— I will rely precisely upon those.

“I am inspired by the seers— Allow me to go forth instantly! Having pursued the ochre robes, I will practice the most sublime of Dharmas.

“With mirror-like wisdom I will reflect upon the world, And become supreme in the world— I beseech you to fully send me forth!

“Since nothing at all exists, I will not dwell on the notion of beings, And having thus manifestly and fully awakened, Guide, I will teach the Dharma!

“Having destroyed Māra and his hordes, I will frighten all other non-Buddhists; Having destroyed the web of beliefs, I will work for the welfare of beings.

“For them to attain the bliss of nirvāṇa I will teach the path. Since it is devoid of arising, The path is inconceivable.

“Once I have unfolded the net of light, I shall let the Dharma shine. I will teach the Dharma, exactly as it is, In terms of its nature and character.

“I will perform miracles through my supernatural power; I will demonstrate miraculous feats. I will resolve the doubts of everyone Who believes in a self.”

The Blessed One then asked Vijayarakṣa, “Child, do you want to go forth from home to homelessness under this teaching of mine?”

“Indeed, Blessed One,” Vijayarakṣa replied.

The Blessed One said:

“It is for those who do not already wear ochre robes, And whoever has no impurity— Those are the things to be accomplished, To go forth under my teaching.

“Whoever’s hair is unshaven, And has severed all bonds, But is neither bound, nor free, Goes forth under this.

“Whoever neither trains in the trainings, Nor confers the trainings, But has trained in all trainings Goes forth under this.

“Whoever does not cling to the sublime Dharma, Yet cultivates all Dharma teachings, While having removed the notion of Dharma, Goes forth under this.

“Whoever does not imagine ‘I,’ Does not imagine ‘being,’ And does not feel apprehensive Has set out for awakening.

“Whoever has given rise to the mind of awakening, Does not focus on any other phenomena, And does not cling to mind Goes forth under me.”

The venerable Śāradvatī­putra then thought, “How long has that child, to whom the Blessed One has just taught profound points, practiced them?” The venerable Śāradvatī­putra therefore spoke these verses to the Blessed One:

“Blessed One, what kind of practice Does the child Vijayarakṣa possess, Who is neither frightened nor timid Upon hearing the profound Dharma?

“One who has no fear Upon hearing profound points Has in other lifetimes before Seen myriad perfect buddhas.

“Undiscouraged By profound points, He has inquired about them Before myriad previous buddhas, the best of humans.”

The Blessed One then answered the venerable Śāradvatī­putra with these verses:

“I know that in the past, At this very place, Vijayarakṣa posed questions To many thousands of buddhas.

“He knew all the buddhas Who were queried in the past, While he was practicing the conduct of awakening, In Aṅga of Magadha.

“He became fully adept in the sound and unsound positions Regarding phenomena, the elements, The sense sources, emptiness, The immeasurables, and the liberations.

“Ah, just as he knew the buddhas In Aṅga of Magadha, So too, through the scholars in the houses in Kāśi, Did he know all of them there.

“The child Vijayarakṣa Has attained the perfection of insight. He is born from wholesome qualities. Therefore, he has such knowledge.

“It has put him in touch with the Dharma here. He counts the seals according to the letter. He also knows the various other arts, And does not forget anything else.

“Aside from the supramundane knowledge That all phenomena are emptiness, He does not speak of mundane knowledge, Nor cling to it as supreme.

“With such wisdom He has not been deluded For hundreds of eons About the fact that all phenomena are emptiness.

“That wisdom is great wisdom, Whose nature brings an end to afflictions. Whoever does not want emptiness, Will not enter the Dharma.”

The venerable Śāradvatī­putra then said to the child Vijayarakṣa, “Boy, will you go forth under the Thus-Gone One’s teaching?”

Vijayarakṣa responded to the venerable Śāradvatī­putra, “Venerable Śāradvatī­putra, since I have already gone forth, I will not go forth.”

The venerable Śāradvatī­putra then spoke these verses to the child Vijayarakṣa:

“What garments have you donned? You were not given ochre. Nor has your hair been shaven. How could you have gone forth?

“You have not trained in the trainings. You have no teacher, Nor a preceptor. How could you have gone forth?

“You do not carry an alms bowl. You have come during retreat. What makes you gone forth? How are you restrained?

“Where did you go forth with an assembly? Who allowed all this for you? How are you gone forth? Answer these questions!”

The child Vijayarakṣa answered the venerable Śāradvatī­putra with these verses:

“Whoever grasps ochre Without impurity and without clinging to it, And without clinging even to non-arising, Is wearing ochre.

“I have grasped the robe of wisdom; It is never stained. I wear the ochre That is perpetually stainless and pristine.

“I have abandoned all afflictions— Thus have I shaven my hair. I have shaven it with wisdom; It will not grow back again.

“The alms bowl comes from the inconceivable. It is the vessel of all qualities— Neither filled nor depleted, It is the vessel of all qualities.

“I never have, nor will I Adhere to the precepts of others. I will be all-knowing and self-arisen— That is my excellence.

“The buddhas who equalize all phenomena Have spoken to me. I will traverse the path to awakening, Where the guides too have traveled.

“My self-arising is thus, And my training is also thus. Nirvāṇa is also like that, And the act of speaking is the same.

“I have trained today in conduct. At some point I will also Travel from field to field In pursuit of the savior of the world.

“Seated at the seat of awakening, I will give inconceivable gifts. Not enjoying awakening alone, I will give it to ten million beings.”

The Blessed One then glanced at the child Vijayarakṣa. No sooner had he looked at him than the boy was clad in ochre robes, sat down, and it seemed as if his hair had been shaved for seven days. At that very moment he attained the five superknowledges. Then, while seated on that very spot, the boy Vijayarakṣa vanished. As soon as he vanished, the earth quaked, and everyone felt tingling waves of trepidation. Gods appeared from the sky, playing drums and singing divine melodies, and the earth was flooded with a bright light.

At that moment the Blessed One smiled. From the Blessed One’s mouth streamed light rays of many different colors, which circled the entire buddha realm three times before dissolving back into his crown protuberance.

The venerable Ānanda then rose from his seat, draped his robe over one shoulder, knelt on his right knee, and said to the Blessed One in verse:

“Tamer of men, leader, best of beings, You who abide by conduct with exalted qualities, Victor who has perfected wisdom and non-attachment, Omniscient one, unexcelled victor, I ask you:

“Many light rays streamed from your mouth, Pervading the entire buddha realm with their light. After circling the buddha realm, They returned and dissolved back into your crown protuberance.

“The Buddha does not smile without a reason. For whose sake did you smile today? To whom will that prediction apply? Resolve my uncertainty, savior of the world!

“Who caused you to show such a smile, And illuminate the entire buddha realm? To whom does that great significance apply? With your supreme wisdom, whom do you predict?

“The adornment of the buddha realms was exquisite, And all beings too were gladdened. We do not consider this to be haphazard, Such a miraculous feat as it was.”

The Blessed One asked Ānanda, “Ānanda, did you see on this very spot the child Vijayarakṣa wearing ochre?”

“Yes, Blessed One, I did,” Ānanda replied.

“Ānanda,” said the Blessed One, “that child Vijayarakṣa is sitting with that very same body in the world system of Abhirati, the buddha realm of the thus-gone one Akṣobhya. Having practiced pure conduct in that buddha realm for his entire life, he will acquire dominion with that very body, just as Śakra, lord of the gods, has acquired dominion now. Even after he dies and departs from that buddha realm, he will travel from buddha realm to buddha realm with that same body, never parting from the buddhas. Wherever he goes with that body he has obtained, he will acquire dominion. Then, after a countless eon he will fully awaken to unexcelled and perfect buddhahood, becoming the thus-gone one, the worthy one, the perfect buddha who perpetually illuminates the world systems called Anantajñānavicita. Ānanda, the lifespan of the thus-gone one Anantajñānavicita will be immeasurable, such that its precise number of eons will not be possible to measure, calculate, or imagine. The beings who dwell in that thus-gone one’s buddha realm will not be born from a womb. Rather, they will be miraculously born, appearing cross-legged upon lotuses. Ānanda, that buddha realm will be adorned with other immeasurable, exalted qualities.

“Ānanda, there are four qualities bodhisattvas may possess that will ensure that in their future lives too they will succeed in going forth, and will be told, ‘Monk, come join me!’ What are those four qualities? Ānanda, bodhisattvas, having gone forth themselves, should also cause others to go forth and lead them to rely on going forth in all of its aspects. Once they have gone forth, bodhisattvas should delight them with a Dharma discourse and encourage them to uphold it. Ānanda, bodhisattvas with this first quality will succeed in going forth in their next lives too, and will be told, ‘Monk, come join me!’

“Second, Ānanda, bodhisattvas should themselves apply diligence in pursuit of the qualities of the buddhas, and also lead others to uphold the application of diligence in pursuit of the qualities of the buddhas. Ānanda, bodhisattvas with this second quality will succeed in going forth in their next lives too, and will be told, ‘Monk, come join me!’

“Third, Ānanda, bodhisattvas themselves should be forbearing and gentle, while also causing others to perfect forbearance and gentleness. They themselves should observe the quality of austerity, while they also establish others in the perfect quality of austerity. They themselves should be insightful, while they also establish others in perfect insight. Ānanda, bodhisattvas with that third quality will succeed in going forth in their next lives too, and will be told, ‘Monk, come join me!’

“Fourth, Ānanda, bodhisattvas themselves should be skilled in means and possess the power of aspiration, while also leading others to uphold skill in means and imbuing others with the power of aspiration. Ānanda, bodhisattvas with these four qualities will succeed in going forth in their next lives too, and will be told, ‘Monk, come join me!’ and travel from buddha realm to buddha realm, attaining dominion wherever they go in that very body, while also remaining circumspect throughout.

“Ānanda, there are four qualities bodhisattvas may possess that will ensure that their progress toward unexcelled and perfect awakening will never relapse or be reversed. What are those four qualities? Ānanda, bodhisattvas should altruistically engender the mind set on unexcelled and perfect awakening. They should delight in a thus-gone one’s teaching. They should not rest content with merely hearing the Dharma. They should speak the truth without deception. Ānanda, if bodhisattvas have those four qualities their progress toward unexcelled and perfect awakening will never be reversed or relapse.”

The Blessed One then spoke these verses:

“Perfect in altruism, They will seek to see buddhas. They will not rest content with the Dharma. They will abide by true words.

“Seeing the suffering of beings, They will engender altruism. Understanding altruism, They will teach the Dharma to beings.

“When hearing such teachings, They are never satiated. It makes them apply diligence In developing their knowledge

“They will always speak true words. They will abide by true words. Just as they speak, So too will they be, and not otherwise.

“They will frequently rely upon These four qualities, And thus attain sublime awakening, And develop the finest of vision.

“Upon hearing about such qualities, Whose maturation is explained to be Immeasurable and inconceivable, Who would not abide by those qualities?

“Ānanda, there are four qualities that ensure that the mindfulness of those who have perfectly embarked on the Great Vehicle will not deteriorate, that they receive encouragement from the gods, that they do not part from objects of generosity, and that they can serve as objects of generosity themselves in case there is no object of generosity present. The four are as follows: Ānanda, bodhisattva great beings are delighted to make others uphold unexcelled and perfect awakening. They are delighted to honor the thus-gone ones. They are delighted to pursue the Dharma. They also provide Dharma preachers with pleasant objects and upon seeing beings suffer they comfort them with fearlessness. Ānanda, if bodhisattvas who have perfectly embarked on the Great Vehicle have those four qualities, then in their future lives they will not forget, and they will not part from objects of generosity. And even if no object of generosity can be found, they themselves will serve as objects of generosity.”

The Blessed One then spoke these verses:

“They will honor the perfect buddhas, And pay respect to the Dharma too. They will also respectfully honor The monks who preach the Dharma.

“Upon seeing beings tormented by fear And suffering without a guide, They will give them fearlessness, And thus protect them from the torment of fear.

“Through that root of virtue They will receive visions of buddhas. Gods will also encourage them, Saying, ‘Rise, you, and apply diligence!’

“If they do not see a buddha, They do not see a hearer, And they do not see a solitary buddha To serve as an object of generosity for this world,

“They will renounce all by themselves, And go forth into homelessness. They will rely upon a tranquil forest And swiftly attain the five superknowledges.

“Having attained the five superknowledges, They will wander all around this earth. Visiting towns and countries, They will ensure that beings receive the Dharma.

“Having heard the Dharma from them, Beings will abandon evil. No longer perpetuating evil deeds, Beings will become respectful.

“Beings will go forth under their auspices, Thinking, ‘I will attain nirvāṇa under them, For just as they became supreme due to the highest Dharma, I too will now do the same!’

“If one practices the Dharma, Such qualities appear In oneself and others— So who would not constantly practice the Dharma?

“Therefore, those who pursue awakening Will practice those qualities. Their wisdom of awakening will be inconceivable And they will not regress from it.

“I too relied on those in the past, And am thus supremely exalted. Having intensively trained in those qualities, The wisdom of awakening was not difficult to discover.

“I am a fully awakened one in the world; I am unexcelled in the world. Teaching the Dharma Of unexcelled wisdom—what a delight!

“That is why, Ānanda, according to that explanation, bodhisattva great beings by all means should obtain those qualities and thus be understood to bring benefit through those qualities.

“Ānanda, a countless eon ago there appeared in this world a king called He Who Resounds Throughout the Quarters. Ānanda, a son was born to the main wife of that king. Ānanda, as soon as the boy was born, the gods proclaimed in unified cadence and wording, ‘A being who practices the Dharma has come into the world!’ Ānanda, upon hearing those words, the prince was scared, thinking, ‘What is this, Dharma or non-Dharma?’

“Ānanda, when about seven years had passed after the prince was born, he went before the king, prostrated to his feet, and sat to one side. Seated there, he said to the king, ‘Father, what is this, Dharma or non-Dharma?’

“The king responded to the boy with this verse:

“ ‘The Dharma—by which the evil deed of taking life is abandoned; Generosity, restraint, and pure conduct are observed; And the qualities of gentleness and discipline are adhered to— Is praised by the noble ones.’

“Ānanda, the prince then spoke these verses to his father:

“ ‘Father, can householders, Who wield dominion over Jambudvīpa, Rely on the Dharma, the Dharma of which you speak to me? Please clarify this question I have posed.

“ ‘Tell me if they can. You should tell me if I can. There are no truth-tellers in the hells; They will not partake of negative destinies at all.

“ ‘Those who tell lies will go to negative destinies. They will reach the Hell of Incessant Pain and experience suffering. Therefore, please cast off lies, And tell me the truth in true words!’

“Ānanda, the king then spoke these verses to the prince:

“ ‘Those who wield dominion over Jambudvīpa Are unable to rely on the entire Dharma. If they rule the earth with the weapon of a scepter, Where, boy, would the Dharma appear for them?

“ ‘I harm living beings— With those who do not immediately heed my command, I steal their enjoyments, punish them, And then put them in jail.

“ ‘When they get out to behold the fine land, They will be frightened of our cities. When they hear that the king is coming, they are frightened, And wander from place to place.

“ ‘When I was immersed in such matters, If there was a person that slighted me, the king, The king would know and say, “Punish him!” Thus he would be offered and delivered to me.

“ ‘I did not know that was wrong, And so committed evil for the sake of others. I ordered, “By all means, henceforth beat, capture, and kill, To prevent them from committing evil against my instructions.”

“ ‘If others were to act in emulation of that My territory would thus suffer. I would punish them by destroying them, And based on that, the cities would be afraid.

“ ‘A fierce king who is hard on the people Will immediately frighten beings. You will thus be taught to have compassion for beings when harming them, And not to be attached to victory.’

“Then the boy, upon hearing those words, Spoke these verses to the king: ‘I have become sad and am suffering. Father, I long to rely on the Dharma.

“ ‘Father, I am not interested in dominion here, For I would commit evil for the sake of others. Abandoning parents and kingdom, Father, I long to pursue the Dharma.

“ ‘Father, if you do not let me go, I will kill myself, Father! I will drink poison, or throw myself off a mountain into a chasm! I will kill myself with a weapon, Father!’

“Hearing those words, the king was displeased and said, ‘Prince, listen to these words of mine! Prince, you should continually indulge in desire! I will attend to the kingdom!

“ ‘Prince, do not go forth from the home! Prince, frolic in the garden! I will give you many lavish enjoyments! Prince, what good do you think going forth will bring you?

“ ‘First indulge in exquisite pleasures, one by one! Then you can go forth once the enjoyments are spent!’ The prince replied, ‘At the same time, I find a few faults in this, So in this short life I will give rise to nirvāṇa alone.

“ ‘I will not be content indulging my desires. I would through this create faulty and afflicted karma. I will go forth faultlessly and practice the Dharma. I will rely on love to benefit all beings.

“ ‘I will dwell alone in forested places. From that great bliss will come. By adhering to discipline I will practice pure conduct and be tranquil. I will thus rely on hundreds of forests.

“ ‘You should go forth in emulation of me. What good to you are the territory and its cities? By committing evil for the sake of others, You will dwell in negative destinies and experience suffering there.

“ ‘Then you will swallow The giant metal ball of terror, Father! By committing incomparable evil, Beings are born into the hells.

“ ‘Their bodies will be pinned down with a metal spike, Then crushed from above with a metal door leaf. Metal ploughs will appear there, That crush their bodies completely.

“ ‘Those with especially heinous karma Will be placed by Harikeśa upside down inside vases, And be frightened by metal clubs. They will be made to endure that sensation for many years.

“ ‘They will not be killed there, moreover, But be sustained by their wicked actions. Once the karma is spent, they will gain freedom; Such is the fruition of wicked actions.

“ ‘But when death comes to their bodies, They will enter terrifying firepits. These will severely burn their bodies, Then overwhelm them with terrifying flames.

“ ‘When they have escaped from the pits of fire, They will scale a steep rock mountain, Which is blazing with terrifying flames. Then, they will enter a swamp of filth.

“ ‘That will also be blazing with terrifying flames, And they will then eat with mouths like needles. Then, mired in that for ten million years, They will emerge from it only after one hundred such lifetimes.

“ ‘Then, there are also frightening groves of arrows there, Which will inflict supremely awful pain upon them. They will be shredded by sword-like leaves, Surrounded by terrifying flames.

“ ‘As soon as they enter those groves, Gusts of wind will emerge from the four quarters. The swords, thus rustled by the blowing winds, Will lacerate their bodies all over.

“ ‘When they have escaped from those groves, They will enter other terrifying groves. There they will be killed by sword-like leaves And revived by leaves that are like razors.

“ ‘As soon as they enter the terrifying sword groves, Wind will rise from the four quarters. With the wind thus roused, they will be cut with sword leaves, And then their bodies will be cut to pieces.

“ ‘Then, as their bodies are being cut up, The swords blown by the wind will fall, And the sword-leaves will pierce their bodies. They will experience such sensations of pain there.

“ ‘After having experienced such pain for many years, They will be transformed and enter molten rivers. Having experienced pain there for many years, They will be transformed and enter swiftly rushing molten rivers.

“ ‘Into that torrent of boiling copper and iron, Deep and rushing with a thousand waves, People will fall headlong and die. They will die submerged by the force of waves.

“ ‘Submerged by the force of these giant waves, They will then enter the river of terror, And die there by sinking without reaching the bottom. Who would want to endure that pain?

“ ‘Once they have crossed, Violent and terrifying rākṣasas dwelling on the banks, Who gnash their teeth and have greenish-orange hair, Will chase them down at a run, and capture them.

“ ‘Once captured they will be asked, “Friends, show us what you eat! What would you like?” Their reply will be: “We would like to eat some food, For we are hungry.”

“ ‘Quickly seized by those supremely terrifying beings, They will be tossed atop a metal surface, Their bodies will be split open, And they will be fed the metal balls that fall to earth.

“ ‘Burned inside and out, They will cry out, “We are being scorched and roasted!” They will fall into a gushing, painful river— A river with water they perceive as icy.

“ ‘Thereafter they will enter the swamp of filth, And likewise the mountain and the forest of razor blades, As well as the terrifying firepits, Thus experiencing those sensations again and again.

“ ‘This kingdom of yours is not permanent, Father. Īśvara does not follow far behind. “Life force, kingdom, and likewise, pleasures— Everything is impermanent,” taught the victorious ones.

“ ‘Henceforth do as I say, Father! Renounce everything and go forth! After dying and departing from this life you will delight in pleasant destinies! You will be free from all suffering, Father!

“ ‘Abiding by discipline and concentrations, and with a loving attitude, Dwelling in isolated, tranquil forests— Who would not want to be like me? You will become like Brahmā.’

“Once the prince had taught in this way, He abandoned the kingdom and perfectly went forth. The king and the queen did the same, So there was no one at all to thwart him.

“In pursuit of the bliss of concentration, He went forth and pursued the Dharma. He attained the superknowledges and became a king of sages, Teaching the Dharma to benefit the world.

“Through teaching that phenomena are selfless, His thoughts were calmed, his mind tranquil. He said, ‘There is no self or anything belonging to a self. The so-called “self” has never been perceived.’

“As that king of sages taught that Dharma, Of how all phenomena are neither bound nor liberated, And how there is no sentient being and nothing belonging to a self, You should reflect on that and perfectly discern it!

“Upon hearing that king of sage’s Dharma, Many hundreds of thousands assembled there. Then the king went forth, And the queen, too, went forth under the auspices of his teaching.

“Having gone forth under the sage, They thought, ‘Where such teachings exist, On which the sage has embarked, We too must acquire those!’

“Thus training as the sage taught, They all embarked on this for supreme awakening. They all became destined for awakening, And then awakened to buddhahood, quelling all.

“If you, Ānanda, have doubt That the prince from that time, Who upon being taught the Dharma, Pursued it fully and went forth, was someone else,

“Do not, Ānanda, have doubt about this! For I was the prince then. I acted for the great welfare of beings. I also established them in the supreme vehicle.

“Having turned the wheel of Dharma then, I never allowed my diligence to wane. I never abandoned my resolve. I trained constantly and consistently.

“I relied on those qualities continuously; I was never lazy. I never doubted peace, Thinking that I could not attain awakening.

“I always had the aspiration for awakening. I constantly applied sublime diligence. I constantly sought out well-spoken teachings. My joy thus became unexcelled.

“Therefore, if those who want awakening Train as I have trained, Their training will never regress from awakening, And they will turn the sublime wheel of Dharma.”