Then the bodhisattva mahāsattva Nakṣatra­rāja­saṃkusumitābhi­jña said to the Bhagavān, “Bhagavān, through what cause is the bodhisattva mahāsattva Bhaiṣajyarāja active in this Sahā world realm? Bhagavān, he must have undergone many hundred thousands of quintillions of hardships. I request the Tathāgata, the Arhat, the perfectly enlightened Buddha to speak of just a fraction of what the bodhisattva mahāsattva Bhaiṣajyarāja has practiced, so that those who have heard the Bhagavān—the devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans and nonhumans, and the bodhisattva mahāsattvas who have arrived here from other world realms and these great śrāvakas—will all be pleased, delighted, and happy.”

The Bhagavān, knowing the request made by the bodhisattva mahāsattva Nakṣatra­rāja­saṃkusumitābhi­jña, then said to the bodhisattva mahāsattva Nakṣatra­rāja­saṃkusumitābhi­jña, “Noble one, in the past, in a time gone by, as many eons ago as there are grains of sand in the Ganges River, at that time there appeared in the world the tathāgata, the arhat, the perfectly enlightened buddha, the one with perfect wisdom and conduct, the sugata, the knower of the world, the unsurpassable guide who tamed beings, the teacher of gods and humans, the buddha, the bhagavān named Candra­sūrya­vimala­prabhāsa­śrī.

“Nakṣatra­rāja­saṃkusumitābhi­jña, the tathāgata, the arhat , perfectly enlightened buddha Candra­sūrya­vimala­prabhāsa­śrī had a great following of eighty million bodhisattvas. He had a following of as many śrāvakas as there are grains of sand in seventy-two Ganges Rivers. In the time of his teaching there were no women, there were no beings in hell, there were no births as animals, there were no pretas, and no asuras. His buddha realm was delightful, as flat as the palm of a hand, its ground made of divine beryl, which was adorned by precious sandalwood trees. It was beautified by nets of jewels, hung with silk streamers, and perfumed by incense from precious censers. At an arrow-shot distance from the foot of all the precious trees there were precious high platforms. Upon each of those precious high platforms there were billions of devas playing musical instruments and cymbals, and singing songs in order to make offerings to the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Candra­sūrya­vimala­prabhāsa­śrī.

“The Bhagavān taught those śrāvakas and bodhisattva mahāsattvas extensively this Dharma teaching, The White Lotus of the Good Dharma, commencing with the bodhisattva mahāsattva Sarva­sattva­priya­darśana.

“Nakṣatra­rāja­saṃkusumitābhi­jña, the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Candra­sūrya­vimala­prabhāsa­śrī’s lifespan was forty-two thousand eons. The lifespans of those bodhisattva mahāsattvas and those śrāvakas were the same. The bodhisattva mahāsattva Sarva­sattva­priya­darśana was dedicated to hardship in following the teaching of that Bhagavān. For twelve thousand years he progressed with great diligence in his practice. After twelve thousand years had passed he attained the samādhi called manifestation of all forms. As soon as he attained that samādhi, the bodhisattva mahāsattva Sarva­sattva­priya­darśana was pleased and delighted, joyous and happy.

“At that time, he thought, ‘I have attained the samādhi called manifestation of all forms through this Dharma teaching, The White Lotus of the Good Dharma.’ Also at that time, the bodhisattva mahāsattva Sarva­sattva­priya­darśana thought, ‘In this way, I shall make an offering to the tathāgata, the arhat, the perfectly enlightened buddha Candra­sūrya­vimala­prabhāsa­śrī and to this Dharma teaching, The White Lotus of the Good Dharma.’

“He then entered that samādhi, and as soon as the bodhisattva mahāsattva Sarva­sattva­priya­darśana entered that samādhi, at that moment, there fell from the sky above a great rain of divine coral tree flowers and great coral tree flowers. Clouds of benzoin resin and sandalwood formed, and there fell a great rain of uragasāra sandalwood.

“Nakṣatra­rāja­saṃkusumitābhi­jña, this entire Sahā world realm would not be enough for the price of two karṣa of that kind of perfume.

“Nakṣatra­rāja­saṃkusumitābhi­jña, then the bodhisattva mahāsattva Sarva­sattva­priya­darśana mindfully and knowingly arose from that samādhi. After arising from that samādhi, he thought, ‘This manifestation of miraculous events cannot serve as an offering to the Bhagavān in the way that giving my own body would be.’

“Then at that time, Nakṣatra­rāja­saṃkusumitābhi­jña, the bodhisattva mahāsattva Sarva­sattva­priya­darśana ate agarwood, frankincense, and mastic resin, and drank magnolia oil.

“Nakṣatra­rāja­saṃkusumitābhi­jña, in this way the bodhisattva mahāsattva Sarva­sattva­priya­darśana continually ate incenses and drank magnolia oil for twelve years.

“Then, Nakṣatra­rāja­saṃkusumitābhi­jña, after twelve years had passed, the bodhisattva mahāsattva Sarva­sattva­priya­darśana wrapped his body in divine cotton and soaked it with sesame oil, and, having made his firm resolve, he burned his own body as an offering to the Tathāgata and to this Dharma teaching, The White Lotus of the Good Dharma.

“Nakṣatra­rāja­saṃkusumitābhi­jña, the light from the burning body of the bodhisattva mahāsattva Sarva­sattva­priya­darśana shone throughout as many world realms as there are grains of sand in eighty Ganges Rivers. The buddha bhagavāns, as numerous as the grains of sand in eighty Ganges Rivers, who were in those world realms exclaimed, ‘Excellent, noble one! Excellent! This is the true application of the diligence of the bodhisattva mahāsattvas. This is the true offering to a tathāgata and to the Dharma. The offering of flowers, incense, perfume, garlands, ointments, powders, clothing, parasols, banners, and divine flags, and the offering of other material gifts, and the offering of uragasāra sandalwood does not compare. Noble one, this is the supreme gift. Giving away one’s kingdom does not compare. Giving away one’s beloved children and spouses does not compare. Noble one, this Dharma offering of giving away your own body is the preeminent, the highest offering—the best, the most excellent offering.’

“Nakṣatra­rāja­saṃkusumitābhi­jña, those buddha bhagavāns spoke those words and then were silent.

“Nakṣatra­rāja­saṃkusumitābhi­jña, the bodhisattva mahāsattva Sarva­sattva­priya­darśana’s body burned without going out for twelve years. Afterward, when twelve years had passed, the fire went out.

“Nakṣatra­rāja­saṃkusumitābhi­jña, the bodhisattva mahāsattva Sarva­sattva­priya­darśana made that kind of offering to the Tathāgata and to the Dharma. Then after he had died, during the time of the teaching of the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Candra­sūrya­vimala­prabhāsa­śrī, he was reborn into the family of King Vimaladatta. He was miraculously born sitting cross-legged on his mother’s lap. As soon as the bodhisattva mahāsattva Sarva­sattva­priya­darśana was born, at that time he recited this verse to his parents:

“ ‘Supreme King, I have practiced in this world, And living here I attained samādhi. I had resolute diligence and great discipline And I gave away my cherished body.’ {1}

“After the bodhisattva mahāsattva Sarva­sattva­priya­darśana had recited that verse, he said to his parents, ‘Father and Mother, the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Candra­sūrya­vimala­prabhāsa­śrī is now alive, present, and continues to remain in this world. He is the Bhagavān to whom I made this offering and attained the power of retention that is skill in all words. He is the Bhagavān from whom I heard this Dharma teaching of The White Lotus of the Good Dharma taught in eighty times a hundred thousand quintillion verses, a thousand trillion verses, a hundred thousand trillion verses, and ten quintillion verses. Therefore, Father, Mother, it would be excellent for me to go before the Bhagavān. Then when I am there I will make offerings to the Bhagavān.’

“Then, Nakṣatra­rāja­saṃkusumitābhi­jña, at that time the bodhisattva mahāsattva Sarva­sattva­priya­darśana rose into the air to the height of seven palm trees and, sitting cross-legged in a kūṭāgāra made of the seven precious materials, he went into the presence of the Bhagavān. Having arrived there he bowed his head to the Bhagavān’s feet, circumambulated the Bhagavān seven times, and with his hands together in homage he bowed toward the Bhagavān and, paying homage to the Bhagavān, he praised him by reciting this verse:

“ ‘Hero, Lord of Humans, with a stainless face, Your light rays beautify the ten directions in this world. Sugata, I have made the supreme offering to you, And, Lord, I have come here so that I might see you.’ {2}

“Then he said to the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Candra­sūrya­vimala­prabhāsa­śrī, ‘Bhagavān, will you continue to remain?’

“Then, Nakṣatra­rāja­saṃkusumitābhi­jña, the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Candra­sūrya­vimala­prabhāsa­śrī replied to the bodhisattva mahāsattva Sarva­­sattv­a­priy­a­darśana, ‘Noble one, the time for me to pass into nirvāṇa has come. Noble one, the time when my life is to end has come. Noble one, go and prepare my dais, for I will pass into nirvāṇa.’

“Then, Nakṣatra­rāja­saṃkusumitābhi­jña, the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Candra­sūrya­vimala­prabhāsa­śrī said to the bodhisattva mahāsattva Sarva­sattva­priya­­darśana, ‘Noble one, I entrust this teaching to you. I entrust to you these bodhisattva mahāsattvas, these great śrāvakas, this enlightenment of buddhahood, this world realm, these precious platforms, these precious trees, and these devas who are honoring me. Noble one, I also entrust to you whatever relics there will be from my passing into nirvāṇa. Noble one, make vast offerings to my relics, distribute my relics widely, and construct many thousands of stūpas.’

“Then, Nakṣatra­rāja­saṃkusumitābhi­jña, the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Candra­sūrya­vimala­prabhāsa­śrī having thus instructed the bodhisattva mahāsattva Sarva­sattva­priya­darśana, in the last division of that night he passed into nirvāṇa, into the realm of nirvāṇa that has no remainder.

“Then, Nakṣatra­rāja­saṃkusumitābhi­jña, when the bodhisattva mahāsattva Sarva­sattva­priya­darśana saw that the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Candra­sūrya­vimala­prabhāsa­śrī had passed into nirvāṇa, he made a heap of uragasāra sandalwood and cremated the body of the Tathāgata. When he saw that the cremation fire of the Tathāgata had gone out, he collected the relics, weeping, wailing, and lamenting.

“Then, Nakṣatra­rāja­saṃkusumitābhi­jña, the bodhisattva mahāsattva Sarva­sattva­priya­darśana, weeping, wailing, and lamenting, had eighty-four thousand vases made of the seven precious materials, and he placed the relics of the Tathāgata inside them. He had eighty-four thousand stūpas constructed that were also made of the seven precious materials and were so high they reached the realm of Brahmā. They were adorned by a tier of parasols and were hung with streamers and bells. Having had these stūpas constructed he thought, ‘I have made an offering to the relics of Bhagavān Candra­sūrya­vimala­prabhāsa­śrī, of the Tathāgata, but I shall make a far greater and higher offering than that to the relics of the Tathāgata.’

“Then, Nakṣatra­rāja­saṃkusumitābhi­jña, the bodhisattva mahāsattva Sarva­sattva­priya­darśana said to the all-inclusive assembly of bodhisattvas, and the assembly of the great śrāvakas, and the devas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans, ‘Noble ones, think of making offerings to the relics of the Bhagavān!’

“Then, Nakṣatra­rāja­saṃkusumitābhi­jña, at that time the bodhisattva mahāsattva Sarva­sattva­priya­darśana, in front of the eighty-four thousand stūpas, burned his arm that was adorned by a hundred merits. Burning his arm, he made an offering to those stūpas of the Tathāgata for seventy-two thousand years. Through making that offering, he guided countless hundred thousands of quintillions of śrāvakas. Also all the bodhisattvas attained the samādhi called manifestation of all forms.

“Then, Nakṣatra­rāja­saṃkusumitābhi­jña, the all-inclusive assembly of bodhisattvas, and the great śrāvakas, seeing that the bodhisattva mahāsattva Sarva­sattva­priya­darśana had lost a limb, wept, wailed, lamented, and cried out to each other, ‘Our master and teacher, the bodhisattva mahāsattva Sarva­sattva­priya­darśana, does not now have all his limbs; he has lost an arm!’

“Then, Nakṣatra­rāja­saṃkusumitābhi­jña, the bodhisattva mahāsattva Sarva­sattva­priya­darśana said to those bodhisattva mahāsattvas, great śrāvakas, and devas, ‘Noble ones, do not weep on seeing that I have lost a limb. Do not wail! Do not lament! Noble ones, I take as my witness all the buddha bhagavāns that live, are present, and remain in the endless infinite world realms in the ten directions, and before them I make this resolution of the truth. Through the truth, through true words, through having given up my arm as an offering to the Tathāgata, may my body become golden. Through the truth, the true words of that, may my arm be restored as it was before. May this great earth shake six times, and may a great rain of flowers be cast down by the devas who dwell in the sky.’

“Nakṣatra­rāja­saṃkusumitābhi­jña, as soon as the bodhisattva mahāsattva Sarva­sattva­priya­darśana had made that resolution of the truth, the world realm of a thousand million worlds shook in six ways, a rain of flowers fell from the sky, and the bodhisattva mahāsattva Sarva­sattva­priya­darśana’s arm was restored as it was before, which was due to the bodhisattva mahāsattva’s having gained the power of wisdom and having gained the power of merit.

“Nakṣatra­rāja­saṃkusumitābhi­jña, are you uncertain, unsure, undecided, thinking that the bodhisattva mahāsattva Sarva­sattva­priya­darśana at that time, on that occasion, was anyone else? Nakṣatra­rāja­saṃkusumitābhi­jña, do not have that view. Why is that? Nakṣatra­rāja­saṃkusumitābhi­jña, this bodhisattva mahāsattva Bhaiṣajyarāja was at that time, on that occasion, the bodhisattva mahāsattva Sarva­sattva­priya­darśana.

“Nakṣatra­rāja­saṃkusumitābhi­jña, the bodhisattva mahāsattva Bhaiṣajyarāja accomplished those hundred thousand quintillion hardships, and he gave up his body.

“Nakṣatra­rāja­saṃkusumitābhi­jña, the noble man or noble woman who enters the Bodhisattva­yāna, through wishing for this highest, complete enlightenment, should burn the big toe of a foot for the caityas of the Tathāgata—they should burn a finger or a toe or a limb or an arm. That noble man or noble woman who has entered the Bodhisattva­yāna will thus create a much greater amount of merit. Giving up a kingdom is not comparable. Giving up a beloved spouse, son, or daughter is not comparable. Giving up a world realm of a billion worlds with its forests, oceans, mountains, rivers, lakes, ponds, wells, and parks is not comparable.

“Nakṣatra­rāja­saṃkusumitābhi­jña, if a noble man or noble woman who has entered the Bodhisattva­yāna were to give this world realm of a billion worlds filled with the seven precious materials to all the buddhas, bodhisattvas, śrāvakas, and pratyeka­buddhas, Nakṣatra­rāja­saṃkusumitābhi­jña, that noble man or noble woman would not create as much merit as that created by the noble man or noble woman who possesses just one four-line verse from this Dharma teaching of The White Lotus of the Good Dharma. It is taught that their merit would be much greater. Giving this world realm of a billion worlds filled with the seven precious materials to all the buddhas, bodhisattvas, śrāvakas, and pratyeka­buddhas is not comparable.

“Nakṣatra­rāja­saṃkusumitābhi­jña, it is like the way that the ocean is supreme over all rivers, lakes, and ponds.

“Nakṣatra­rāja­saṃkusumitābhi­jña, in that same way, this Dharma teaching of The White Lotus of the Good Dharma is supreme over all the sūtras taught by all the tathāgatas.

“Nakṣatra­rāja­saṃkusumitābhi­jña, it is like the way that Sumeru, the king of mountains, is supreme over the Kāla, Cakravāla, and Mahācakravāla mountains.

“Nakṣatra­rāja­saṃkusumitābhi­jña, in that same way, this Dharma teaching of The White Lotus of the Good Dharma is supreme over all the sūtras taught by all the tathāgatas.

“Nakṣatra­rāja­saṃkusumitābhi­jña, it is like the way that the moon is supreme in brightness over the stars.

“Nakṣatra­rāja­saṃkusumitābhi­jña, in that same way, the bright light of this Dharma teaching of The White Lotus of the Good Dharma is supreme over that of a hundred thousand quintillion moons.

“Nakṣatra­rāja­saṃkusumitābhi­jña, it is like the way that the disk of the sun eliminates all darkness.

“Nakṣatra­rāja­saṃkusumitābhi­jña, in that same way, this Dharma teaching of The White Lotus of the Good Dharma eliminates all the darkness of bad actions.

“Nakṣatra­rāja­saṃkusumitābhi­jña, it is like the way that Śakra is the lord of devas among the devas of Trāyastriṃśa.

“Nakṣatra­rāja­saṃkusumitābhi­jña, in that same way, this Dharma teaching of The White Lotus of the Good Dharma is the lord of all the sūtras taught by the tathāgatas.

“Nakṣatra­rāja­saṃkusumitābhi­jña, it is like the way that Brahmā, lord of Sahā, is the king over all the Brahmakāyika devas and acts as their father in the Brahmā paradise.

“Nakṣatra­rāja­saṃkusumitābhi­jña, in that same way, this Dharma teaching of The White Lotus of the Good Dharma is the father of all beings, both those in training and those who have transcended training, and all who have entered the Śrāvakayāna, Pratyeka­buddha­yāna, or Bodhisattva­yāna.

“Nakṣatra­rāja­saṃkusumitābhi­jña, it is like the way that the stream entrants, the once-returners, the nonreturners, the arhats, and pratyeka­buddhas have transcended all ordinary, foolish beings.

“Nakṣatra­rāja­saṃkusumitābhi­jña, in that same way, this Dharma teaching of The White Lotus of the Good Dharma has transcended all the other sūtras taught by the tathāgatas, is superior to them, and is supreme among them.

“Nakṣatra­rāja­saṃkusumitābhi­jña, know that those who possess this king of the sūtras are supreme among all beings.

“Nakṣatra­rāja­saṃkusumitābhi­jña, it is like the way that the bodhisattva is supreme over all the śrāvakas and pratyeka­buddhas.

“Nakṣatra­rāja­saṃkusumitābhi­jña, in that same way, this Dharma teaching of The White Lotus of the Good Dharma is supreme over all the sūtras taught by the tathāgatas.

“Nakṣatra­rāja­saṃkusumitābhi­jña, it is like the way that the Tathāgata is crowned King of the Dharma among all the śrāvakas, pratyeka­buddhas, and bodhisattvas.

“Nakṣatra­rāja­saṃkusumitābhi­jña, in the same way, this Dharma teaching of The White Lotus of the Good Dharma is like the Tathāgata for all those who have entered the Bodhisattva­yāna.

“Nakṣatra­rāja­saṃkusumitābhi­jña, this Dharma teaching of The White Lotus of the Good Dharma protects beings from all fear, and frees them from all suffering. It is like a pond for those who are thirsty. It is like clothing for the naked. It is like a caravan leader for merchants. It is like a mother for children. It is like a boat for those crossing to the opposite shore. It is like medicine for the sick. It is like a lamp for those in the obscuration of darkness. It is like jewels for those wishing for wealth. It is like a cakravartin for all minor kings. It is like the ocean for rivers. It is like a torch for dispelling all darkness.

“Nakṣatra­rāja­saṃkusumitābhi­jña, in the same way, this Dharma teaching of The White Lotus of the Good Dharma frees from all suffering. It ends all illness. It frees from all the distress of the bondage of saṃsāra.

“Nakṣatra­rāja­saṃkusumitābhi­jña, for the person who hears this Dharma teaching of The White Lotus of the Good Dharma, writes it down, or has someone write it, and who, Nakṣatra­rāja­saṃkusumitābhi­jña, possesses this Dharma teaching, or teaches it, hears it, writes it down or has someone write it, makes a volume of it, honors it, venerates it, worships it, and makes offerings to it—makes many kinds of offerings to it, such as flowers, incense, perfume, garlands, ointments, powders, cloth, parasols, banners, flags, music, clothing, the act of placing hands together in homage, lamps of ghee, lamps of sesame oil, lamps of perfumed sesame oil, lamps of magnolia oil, and lamps of royal jasmine, bignonia, gardenia, and shrubby jasmine oils—even the wisdom of the buddhas is unable to know the limits of the merit created by such honoring, venerating, worshiping, and offering.

“Nakṣatra­rāja­saṃkusumitābhi­jña, the noble man or noble woman who has entered the Bodhisattva­yāna and possesses this chapter, ‘The Past of Bhaiṣajyarāja,’ teaches it, or listens to it will generate much merit. If a woman hears and possesses this Dharma teaching, that will be her last life as a woman.

“Nakṣatra­rāja­saṃkusumitābhi­jña, a woman who, in the final five hundred years, hears and practices this chapter, ‘The Past of Bhaiṣajyarāja,’ when she dies will be reborn in the world realm Sukhāvatī. There he will be born upon a lion throne in the center of a lotus where the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Amitāyus, encircled by an assembly of bodhisattvas, lives, is present, and remains. There he will not be afflicted by desire, anger, ignorance, pride, envy, rage, or malice. As soon as he is born there he will possess the five higher knowledges. He will also attain receptivity to the birthlessness of phenomena.

“Nakṣatra­rāja­saṃkusumitābhi­jña, that bodhisattva mahāsattva, having attained receptivity to the birthlessness of phenomena, will see tathāgatas as numerous as the grains of sand in seventy-two Ganges Rivers. With his purified eyes he will see those buddha bhagavāns. In that way the faculty of his eyes will be purified. Also those buddha bhagavāns will congratulate him, saying, ‘Noble one, it is excellent that you have heard this Dharma teaching of The White Lotus of the Good Dharma, and had bestowed upon you, recited, meditated on, and contemplated the words of Buddha Śākyamuni. Noble one, the merit you have created cannot be burned by fire or swept away by water. Noble one, the merit you have created cannot be described even by a hundred thousand buddhas. Noble one, you have defeated the opposing forces of the māras, you have crossed the ocean of existence, you have crushed the assault of the enemy. You have been empowered by a hundred thousand buddhas. Noble one, there is no one like you in the world with its devas. Other than the Tathāgata, no śrāvaka, pratyeka­buddha, or bodhisattva can outshine your merit, knowledge, wisdom, or samādhi.’

“Nakṣatra­rāja­saṃkusumitābhi­jña, that bodhisattva mahāsattva will attain that kind of development of knowledge.

“Nakṣatra­rāja­saṃkusumitābhi­jña, if someone hears the teaching of this chapter, ‘The Past of Bhaiṣajyarāja,’ and says, ‘It is excellent! Excellent!’ the scent of the blue lotus will come from their mouth, and their body will have the aroma of sandalwood. One who, when this Dharma teaching is being taught, says, ‘This is excellent!’ gains these kinds of evident qualities that I have taught.

“Therefore, Nakṣatra­rāja­saṃkusumitābhi­jña, I entrust you with this chapter on the history of the bodhisattva mahāsattva Sarva­sattva­priya­darśana so that in the future, in the later times, during the final five hundred years, it will be practiced in Jambudvīpa and will not vanish; so that Māra, the evil one, will find no opportunity to attack it; and so that the devas, nāgas, yakṣas, gandharvas, and mahoragas who belong to the class of māras will find no opportunity to attack it.

“Therefore, Nakṣatra­rāja­saṃkusumitābhi­jña, this Dharma teaching is blessed to be like medicine for those beings in Jambudvīpa who are sick, who are afflicted by illness. When one has heard this Dharma teaching, the body will not be afflicted by illness, and there will no aging or premature death.

“Nakṣatra­rāja­saṃkusumitābhi­jña, if someone who has entered the Bodhisattva­yāna sees a bhikṣu who possesses this sūtra, they should sprinkle him with sandalwood powder and with blue lotuses. And having scattered those, they should have the thought, ‘This noble man is going to the Bodhimaṇḍa, he will obtain grass, he will lay out the grass at the Bodhimaṇḍa, he will defeat the māras, he will blow the conch of the Dharma, he will beat the drum of the Dharma, and he will cross the ocean of saṃsāra.’

“Nakṣatra­rāja­saṃkusumitābhi­jña, a noble man or noble woman who has entered the Bodhisattva­yāna should develop that thought when they see a bhikṣu who possesses this kind of sūtra. In that way there will be those qualities that are the qualities that have been described by the Tathāgata.”

When the chapter “The Past of Bhaiṣajyarāja” was taught, eighty-four thousand bodhisattvas attained the power of retention that possesses skill in words.

The bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Prabhūtaratna also commended Nakṣatra­rāja­saṃkusumitābhi­jña, saying, “It is excellent, excellent that you have asked the Tathāgata about the Dharma that has inconceivable qualities.”