Pramāṇa · Search · About · API

དམ་པའ་ཆས་པད་མ་དཀར་པ་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད 10

The White Lotus of the Good Dharma 10

Language
English

10.2

and with his hands together in homage bowed toward the Bhagavān and said to the Bhagavān, “Bhagavān, how much merit will a noble man or noble woman generate by carrying this Dharma teaching The White Lotus of the Good Dharma on their body or making a text of it?”

The Bhagavān answered the bodhisattva mahāsattva Bhaiṣajyarāja, “Bhaiṣajyarāja, if a noble man or noble woman were to honor, venerate, worship, and make offerings to hundreds of thousands of quintillions of tathāgatas, as numerous as the grains of sand in eighty Ganges River, what do you think, would that noble man or noble woman generate much merit as a result of that?”

“Much merit, Bhagavān,” he answered. “Much merit, Sugata.”

“Bhaiṣajyarāja,” the Bhagavān continued, “I declare to you, I proclaim to you,⁴⁹⁹ Bhaiṣajyarāja, that the noble man or noble woman who possesses just one verse, or one line from this Dharma teaching The White Lotus of the Good Dharma and reads it, studies it, and assiduously practices it, that noble man or noble woman, Bhaiṣajyarāja, will have even greater merit as a result of that.”

Then the bodhisattva mahāsattva Bhaiṣajyarāja said to the Bhagavān, “Bhagavān, we give these dhāraṇī-mantra words to a noble man or noble woman who carries on their body or makes a text of this Dharma teaching and upholds it, so that they may be protected, guarded, and hidden:

“Tadyathā:⁵⁰⁰ anye manye mane⁵⁰¹ mamane⁵⁰² citte⁵⁰³ carite⁵⁰⁴ śame⁵⁰⁵ śamayitā viśānte⁵⁰⁶ mukte⁵⁰⁷ muktatame⁵⁰⁸ same avisame⁵⁰⁹ samasame⁵¹⁰ jaye kṣaye akṣaye akṣīṇe⁵¹¹ śānte⁵¹² śamite⁵¹³ dhāraṇi⁵¹⁴ āloka­bhāṣe pratyavekṣaṇi⁵¹⁵ viviru⁵¹⁶ abhyantaraniviṣṭe⁵¹⁷ abhyantarapāriśuddhi⁵¹⁸ utkule⁵¹⁹ mutkule⁵²⁰ arḍe⁵²¹ parḍe⁵²² sukāṅkṣi⁵²³ asama­same buddha­vilokite⁵²⁴ dharma­parīkṣite⁵²⁵ saṃgha­nirghoṣaṇi⁵²⁶ nirghoṣaṇi⁵²⁷ bhayābhaya­śodhani⁵²⁸ mantre⁵²⁹ mantrākṣayate⁵³⁰ rutakauśalye⁵³¹ akṣaye⁵³² akṣayavanatāye⁵³³ vakkule valoḍa⁵³⁴ amanyanatāya.⁵³⁵

10.3

“Bhagavān, these dhāraṇī-mantra words have been taught by buddha bhagavāns as numerous as the grains of sand in sixty⁵³⁶ Ganges Rivers. If anyone opposes that kind of dharmabhāṇaka, someone who upholds this sūtra, they will offend all those buddha bhagavāns.”

At this, the Bhagavān congratulated the bodhisattva mahāsattva Bhaiṣajyarāja, saying, “Bhaiṣajyarāja, through your reciting these dhāraṇī-mantra words you have benefited many beings. It is excellent, Bhaiṣajyarāja, excellent that you protect, guard, and conceal through your compassion for beings.”

Then the bodhisattva mahāsattva Pradānaśūra said to the Bhagavān, “Bhagavān, I⁵³⁷ too shall provide the words of a dhāraṇī-mantra for this kind of dharmabhāṇaka. If someone is seeking an opportunity to harm this kind of dharmabhāṇaka, such as a yakṣa, a rākṣasa, a pūtana, a kṛtya, a kumbhāṇḍa, or a preta, through this they will not find an opportunity to do so.”

The bodhisattva mahāsattva Pradānaśūra then recited the words of the dhāraṇī-mantra:

“Tadyathā:⁵³⁸ jvale mahājvale⁵³⁹ ukke mukke⁵⁴⁰ aḍe⁵⁴¹ aḍāvati⁵⁴² nṛtye nṛtyāvati⁵⁴³ iṭṭini⁵⁴⁴ viṭṭini⁵⁴⁵ ciṭṭini⁵⁴⁶ nṛtyani⁵⁴⁷ nṛtyāvati⁵⁴⁸ svāhā.

“Bhagavān, these dhāraṇī-mantra words

10.4

have been taught and rejoiced in by tathāgatas, arhats, perfectly enlightened buddhas as numerous as the grains of sand in the Ganges River. If anyone opposes that kind of dharmabhāṇaka, they will offend all those tathāgatas.”

Next, the mahārāja Vaiśravaṇa said to the Bhagavān, “Bhagavān, I also shall recite the words of a dhāraṇī-mantra in order to compassionately benefit, bring happiness to, guard, protect, and conceal this kind of dharmabhāṇaka:

“Tadyathā:⁵⁴⁹ aṭṭe⁵⁵⁰ naṭṭe⁵⁵¹ tanaṭṭe⁵⁵² anate⁵⁵³ nāti⁵⁵⁴ kunaṭi⁵⁵⁵ svāhā.

“Bhagavān, these dhāraṇī-mantra words will protect those dharmabhāṇakas for a hundred yojanas. It will protect those dharmabhāṇakas, the noble men or noble women who uphold such a sūtra, and will bring them good fortune.”

Now the mahārāja Virūḍhaka, leading a following of a hundred thousand quintillion kumbhāṇḍas,⁵⁵⁶ joined that assembly. He then rose from his seat, removed his upper robe from one shoulder, knelt on his right knee, and with his hands together in homage bowed toward the Bhagavān and said to the Bhagavān, “Bhagavān, I too will recite the words of a dhāraṇī-mantra for the guarding, protection, and concealment of that kind of dharmabhāṇaka who upholds a sūtra such as this:

“Tadyathā:⁵⁵⁷ agaṇe gaṇe⁵⁵⁸ gauri⁵⁵⁹ gāndhāri⁵⁶⁰ cāṇḍāli⁵⁶¹ mātaṅgi⁵⁶² pukkasi⁵⁶³ saṃkule⁵⁶⁴ vrūśali⁵⁶⁵ svāhā.

“Bhagavān, these dhāraṇī-mantra words have been taught by four hundred and twenty million buddhas. If anyone opposes that kind of dharmabhāṇaka, they will offend all those tathāgatas.”

Then the rākṣasī named Lambā, the rākṣasī named Vilambā, the rākṣasī named Kūṭadantī,

10.5

the rākṣasī named Puṣpadantī, the rākṣasī named Makuṭadantī, the rākṣasī named Keśinī, the rākṣasī named Acalā, the rākṣasī named Mālādhārī, the rākṣasī named Kuntī, the rākṣasī named Sarva­sattvojohārī, and the rākṣasī named Hārītī, with her children and servants—all those rākṣasīs came to where the Bhagavān was, and having arrived they all said in one voice to the Bhagavān, “Bhagavān, we too will guard, protect, and conceal that kind of dharmabhāṇaka who upholds a sūtra such as this, so that if someone is seeking an opportunity to harm those dharmabhāṇakas they will not find an opportunity to do so.”

Then those rākṣasīs in one voice, with the same words, offered these dhāraṇī-mantra words to the Bhagavān:

“Tadyathā:⁵⁶⁶ itime itime itime itime itime⁵⁶⁷ nime nime nime nime nime ruhe ruhe⁵⁶⁸ ruhe ruhe ruhe⁵⁶⁹ stuhe stuhe stuhe stuhe stuhe⁵⁷⁰ svāhā.⁵⁷¹

“If this is placed upon the head, there is no one who will be able to injure the dharmabhāṇakas. A yakṣa, rākṣasa, preta, piśāca, pūtana, kṛtya, vetāla, kumbhāṇḍa, stabdha, ostāraka,⁵⁷² or apasmāraka; a kṛtya that is a yakṣa, a kṛtya that is nonhuman, or a kṛtya that is a human; those that cause illness for a day, for two days, for three days, for four days, or permanently; and those who appear in dreams in the form of a woman, the form of a man, or the form of a boy, or the form of a girl so as to cause harm, will not be able to do so.”

Then those rākṣasīs in one voice, with the same words, recited these verses to the Bhagavān:

“If someone attacks a dharmabhāṇaka
And they hear this mantra

10.6

Their head will burst into seven pieces
Like the foliage of a basil plant.⁵⁷³ {1}

“Those who attack the dharmabhāṇaka,
The way that they are following
Is the way of those who kill their mothers;
It is the way of those who kill their fathers. {2}

“Those who attack the dharmabhāṇaka,
The way that they are following
Is the way of the crushers of sesame;
It is the way of those with the sesame pestle. {3}

“Those who attack the dharmabhāṇaka,
The way that they are following
Is the way of those who are fraudulent in weights,
The way of those who are fraudulent in measures.” {4}

Kuntī and the other rākṣasīs said to the Bhagavān, “In this way we will protect the dharmabhāṇakas. We will bring them good fortune, prevent punishments, and counter poisons.”

The Bhagavān said to the rākṣasīs, “Excellent, O rākṣasīs, excellent! Protect, guard, and conceal those dharmabhāṇakas! You, Kuntī, and your followers should protect even those who only possess the name of this Dharma teaching, let alone those who have learned the entirety of this Dharma teaching, have made texts of it, have honored them, and offered to those texts flowers, incense, perfume, garlands, ointments, powders, clothing, parasols, banners, divine flags, lamps of sesame oil, lamps of ghee, lamps of perfumed oil, lamps of magnolia oil, lamps of gardenia oil, lamps of blue lotus oil, and lamps of royal jasmine oil, honoring them with hundreds of thousands of many kinds of offering such as those. You, Kuntī, and your followers should protect them!”

10.7

Chapter 22

The Past of Bhaiṣajyarāja

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

10.8

, 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 progressed⁵⁷⁴

10.9

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.⁵⁷⁵

“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.’

10.10

“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,⁵⁷⁶ 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.

10.11

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

10.12

taught in eighty times⁵⁷⁷ a hundred thousand quintillion verses, a thousand trillion verses,⁵⁷⁸ a hundred thousand trillion⁵⁷⁹ verses, and ten quintillion⁵⁸⁰ 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

10.13

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,

10.14

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.

10.15

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.’

10.16

“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

10.17

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,

10.18

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,⁵⁸¹ or Bodhisattva­yāna.

10.19

“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.

10.20

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.

10.21

“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 he⁵⁸² 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,

10.22

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,

10.23

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.”

10.24

Chapter 23

Gadgadasvara

Then at that time the tathāgata, the arhat, the perfectly enlightened buddha Śākyamuni emitted light from the ūrṇā hair between his eyebrows, which was a sign of a great being. That light shone throughout hundreds of thousands of quintillions of buddha realms in the east, which were as numerous as the grains of sand in eighteen Ganges Rivers. Beyond those hundreds of thousands of quintillions of buddha realms, which were as numerous as the grains of sand in eighteen Ganges Rivers, there was the world realm named Vairocana­raśmi­prati­maṇḍitā, in which there lived, was present, and remained the tathāgata, the arhat, the perfectly enlightened buddha named Kamala­dala­vimala­nakṣatra­rāja­saṃkusumitābhi­jña. He was accompanied and revered by an immeasurably great saṅgha of bodhisattvas. Then the ray of light emitted by the bhagavān tathāgata, the arhat, the perfectly enlightened buddha Śākyamuni from his ūrṇā hair shone at that time throughout the world realm Vairocana­raśmi­prati­maṇḍitā.

In that Vairocana­raśmi­prati­maṇḍitā world realm there was the bodhisattva mahāsattva Gadgadasvara, who had through his past roots of merit seen such light rays from many tathāgatas, arhats, perfectly enlightened buddhas. The bodhisattva mahāsattva Gadgadasvara had attained many samādhis: the samādhi of the crest adornment of the victory banner, the samādhi of the white lotus of the good Dharma, the samādhi of the stainless gift, the samādhi of the play of the king of stars, the samādhi like-the-wind, the samādhi of the seal of knowledge, the samādhi of the lamp of the moon,

10.25

the samādhi of skill in all sounds, the samādhi of the accumulation of all merit, the samādhi of possessing faith, the samādhi of the display of miraculous powers , the samādhi of the torch of knowledge, the samādhi of the king of arrays, the samādhi of stainless light, the samādhi of stainless essence, the samādhi of completion through water,⁵⁸³ the samādhi of the disk of the sun, and so on, the bodhisattva mahāsattva Gadgadasvara having attained hundreds of thousands of quintillions of samādhis, as numerous as the grains of sand in the Ganges River.

The light struck the body of the bodhisattva mahāsattva Gadgadasvara, and then the bodhisattva mahāsattva Gadgadasvara said to the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Kamala­dala­vimala­nakṣatra­rāja­saṃkusumitābhi­jña, “Bhagavān, I am going to the Sahā world realm in order to see, pay homage to, and honor the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Śākyamuni, and to see the bodhisattva Mañjuśrī Kumārabhūta, to see the bodhisattva Bhaiṣajyarāja, to see the bodhisattva Pradānaśūra, to see the bodhisattva Nakṣatra­rāja­saṃkusumitābhi­jña, to see the bodhisattva Vi­śiṣṭa­cāritra, to see the bodhisattva Vyūharāja, and to see the bodhisattva Bhaiṣajya­samudgata.”

Then the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Kamala­dala­vimala­nakṣatra­rāja­saṃkusumitābhi­jña

10.26

said to the bodhisattva mahāsattva Gadgadasvara, “Noble one, when you go to the world realm Sahā and have arrived there, do not perceive it as inferior. Noble one, the world realm Sahā is uphill and downhill, made of earth, crowded with dark mountains, and filled with cesspools.⁵⁸⁴ The bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Śākyamuni has a short body; the bodhisattva mahāsattvas have short bodies also. Noble one, the body you have gained is forty-two thousand yojanas high. Noble one, my body is sixty-eight hundred thousand yojanas high. Noble one, you are handsome, attractive, with an excellent body that has an excellent color and is perfectly developed. You have exceptional splendor from a hundred thousand merits. Therefore, noble one, when you go to the Sahā world realm, do not perceive that tathāgata, those bodhisattvas, or that buddha realm as inferior.”

The bodhisattva mahāsattva Gadgadasvara said to the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Kamala­dala­vimala­nakṣatra­rāja­saṃkusumitābhi­jña, “Bhagavān,⁵⁸⁵ I go to the Sahā world realm through the Tathāgata’s blessing, through the Tathāgata’s development of power, the Tathāgata’s display, the Tathāgata’s arrays, and the Tathāgata’s superior wisdom.”

Then at that time the bodhisattva mahāsattva Gadgadasvara, without departing from that buddha realm, without rising up from his seat, entered samādhi in this way.

10.27

As soon as the bodhisattva mahāsattva Gadgadasvara entered samādhi, at that moment, in front of the Dharma seat of the Tathāgata on Vulture Peak in the Sahā world realm there appeared eighty-four hundred thousand quintillion lotuses with gold stems, silver petals, and pericarps the color of flame of the forest flowers.⁵⁸⁶

When Mañjuśrī Kumārabhūta saw that array of lotuses he asked the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Śākyamuni, “Bhagavān, of whose coming are these eighty-four hundred thousand quintillion lotuses with gold stems, silver petals, and pericarps the color of flame of the forest flowers an omen?”

The Bhagavān answered Mañjuśrī Kumārabhūta, “Mañjuśrī, these are an omen that the bodhisattva mahāsattva Gadgadasvara, accompanied by a hundred thousand quintillion bodhisattvas, will come to this Sahā world realm from the east from the world realm Vairocana­raśmi­prati­maṇḍitā, which is the buddha realm of the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Kamala­dala­vimala­nakṣatra­rāja­saṃkusumitābhi­jña, in order to see me, to pay homage to me, to honor me, and to listen to this Dharma teaching The White Lotus of the Good Dharma.”

Then Mañjuśrī Kumārabhūta asked the Bhagavān, “Bhagavān, what accumulation of good karma has that noble one created such that through that creation of an accumulation of good karma he has attained this excellence? Bhagavān, what samādhi has that bodhisattva practiced? Bhagavān, we should⁵⁸⁷ listen to what that samādhi is. Bhagavān, we should practice that samādhi.

10.28

What is that bodhisattva mahāsattva like? What is his color? What is his form? What kind of characteristics⁵⁸⁸ does he have? What kind of shape does he have? What kind of practice does he have? We should see what this bodhisattva is like. Bhagavān, what cause will inspire this bodhisattva mahāsattva to come to the Sahā world realm? I request that the Tathāgata create that cause.”

Then at that time the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Śākyamuni requested of the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Prabhūtaratna, who had passed into nirvāṇa, “Bhagavān, create a cause to inspire the bodhisattva mahāsattva Gadgadasvara to come to this Sahā world realm.”

Then at that time the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Prabhūtaratna created this cause to invoke the bodhisattva mahāsattva Gadgadasvara: “Come, noble one, to this Sahā world realm! This Mañjuśrī Kumārabhūta will delight in seeing you!”

Then the bodhisattva mahāsattva Gadgadasvara bowed his head to the feet of the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Kamala­dala­vimala­nakṣatra­rāja­saṃkusumitābhi­jña, circumambulated him three times and, leading a retinue of a hundred thousand quintillion bodhisattvas, they all at the same time vanished from the Vairocana­raśmi­prati­maṇḍitā world realm and came to this Sahā world realm. The worlds shook.

10.29

A rain of lotuses fell. A hundred thousand quintillion musical instruments played. Gadgadasvara arrived in the sky at the height of seven palm trees, leading a retinue of bodhisattvas, residing in a kūṭāgāra made of the seven precious materials, with eyes that were like the petals of a blue lotus; with a face that was superior to a hundred thousand quintillion moons;⁵⁸⁹ with a body the color of gold; with a body adorned by a hundred thousand merits, shining with splendor, with an exceptional brilliance; with a body adorned by the signs of a superior being; and with a body as indestructible as Nārāyaṇa’s.

He came to where Vulture Peak is in the Sahā world realm, and having arrived he descended from the kūṭāgāra and, holding a string of pearls worth a hundred thousand silver coins, he approached the Bhagavān and bowed his head down to the Bhagavān’s feet, circumambulated him seven times, and gave the string of pearls to the Bhagavān as an offering.

When Gadgadasvara had given the string of pearls to the Bhagavān he said to him, “Bhagavān, the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Kamala­dala­vimala­nakṣatra­rāja­saṃkusumitābhi­jña asks after your welfare, saying, ‘Are you free from harm, free from distress, and in good health?⁵⁹⁰ Do you remain strong and happy?’ The bhagavān asks, ‘Bhagavān, do you have that which you must be patient with? That you have to wait for? Are your elements in harmony? Are the beings who follow you able to understand easily? Are they easy to guide? Are they easy to nurture? Do they wish for purity? Do they avoid the conduct of very strong desire? Do they avoid the conduct of very strong anger? Do they avoid the conduct of very strong ignorance? Bhagavān, are your beings without strong envy? Are they without greed? Do they have no disrespect for their mothers? Do they have no disrespect for their fathers? Do they have no disrespect for bhikṣus? Do they have no disrespect for brahmins?

10.30

Do they have no wrong views? Do they not have untamed minds? Do they not have uncontrolled senses? Bhagavān, have your beings banished the adversary who is Māra? Has the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Prabhūtaratna, who has passed into nirvāṇa, and who resides in a stūpa made of the seven precious materials, come to the Sahā world realm in order to listen to the Dharma?’

“The bhagavān also asked the bhagavān, the perfectly enlightened buddha Prabhūtaratna, ‘Bhagavān, Tathāgata⁵⁹¹ Prabhūtaratna, do you have that which you must be patient with? That you have to wait for? Bhagavān Tathāgata Prabhūtaratna, are you going to remain long? We also wish to see the body that is the relic of the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Prabhūtaratna, and therefore may the Tathāgata reveal well the body that is the relic of the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Prabhūtaratna.’ ”

Then the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Śākyamuni said to the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Prabhūtaratna, who had passed into nirvāṇa, “Bhagavān, this bodhisattva mahāsattva Gadgadasvara has come wishing to see the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Prabhūtaratna, who has passed into nirvāṇa.”

Then the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Prabhūtaratna said to the bodhisattva mahāsattva Gadgadasvara, “Noble one,

10.31

it is excellent that you have come because you wish to see the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Śākyamuni and myself, to listen to The White Lotus of the Good Dharma, and to see Mañjuśrī Kumārabhūta.”

Then the bodhisattva mahāsattva Padmaśrī asked the Bhagavān, “Bhagavān, what kind of roots of merit has the bodhisattva mahāsattva Gadgadasvara created in the past, and in the presence of which tathāgata?”

Then the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Śākyamuni replied to the bodhisattva mahāsattva Padmaśrī, “Noble one, in the past, in a time gone by,⁵⁹² in an eon called Priyadarśa, in the world realm Sarva­rūpa­saṃdarśanā, 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 Megha­dundubhi­svara­rāja.

“Noble one, the bodhisattva mahāsattva Gadgadasvara, for eighty-four thousand years, made an offering with a hundred thousand musical instruments to the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Megha­dundubhi­svara­rāja, and gave him eighty-four thousand bowls made of the seven precious materials.

“Noble one, the bodhisattva mahāsattva Gadgadasvara attained that kind of faith⁵⁹³ in the teaching of Tathāgata Megha­dundubhi­svara­rāja. If you are you uncertain, unsure, or undecided, thinking that it was someone else who at that time, on that occasion, made an offering to the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Megha­dundubhi­svara­rāja,

10.32

and gave him those eighty-four thousand bowls, noble one, do not have such a view. Why is that? Noble one, the one who made the offering to the bhagavān, the tathāgata, the arhat, the perfectly enlightened buddha Megha­dundubhi­svara­rāja, and gave him those eighty-four thousand bowls, was this bodhisattva mahāsattva Gadgadasvara.

“Noble one, the bodhisattva mahāsattva Gadgadasvara honored many buddhas, generated roots of merit, and trained under many hundreds of thousands of buddhas. This bodhisattva mahāsattva Gadgadasvara has seen as many buddha bhagavāns in the past as there are grains of sand in the Ganges River.

“Padmaśrī, do you see the bodhisattva mahāsattva Gadgadasvara?”

“Bhagavān, I see him,” replied Padmaśrī. “Sugata, I see him.”

“Padmaśrī,” said the Bhagavān, “this bodhisattva mahāsattva Gadgadasvara teaches this Dharma teaching of The White Lotus of the Good Dharma in many forms: He teaches this Dharma teaching of The White Lotus of the Good Dharma sometimes in the form of Brahmā, sometimes in the form of Śakra, sometimes in the form of Īśvara, sometimes in the form of Maheśvara,⁵⁹⁴ sometimes in the form of a general, sometimes in the form of Vaiśravaṇa,⁵⁹⁵ sometimes in the form of a cakravartin, sometimes in the form of a king of a region, sometimes in the form of a head merchant, sometimes in the form of a householder, sometimes in the form of a townsman, and sometimes in the form of a brahmin.

“The bodhisattva mahāsattva Gadgadasvara teaches beings this Dharma teaching of The White Lotus of the Good Dharma

10.33

sometimes in the form of a bhikṣu, sometimes in the form of a bhikṣuṇī, sometimes in the form of an upāsaka, sometimes in the form of an upāsikā, sometimes in the form of the wife of a head merchant, sometimes in the form of the wife of a householder, sometimes in the form of the wife of a townsman, sometimes in the form of a boy, and sometimes in the form of a girl.

“Noble one, through teaching in these numerous forms, the bodhisattva mahāsattva Gadgadasvara teaches beings this Dharma teaching of The White Lotus of the Good Dharma.

“The bodhisattva mahāsattva Gadgadasvara teaches this Dharma teaching of The White Lotus of the Good Dharma to beings, teaching some in the form of an asura, some in the form of a garuḍa, some in the form of a kinnara, and to some in the form of a mahoraga.

“The bodhisattva mahāsattva Gadgadasvara is even the protector of beings in the unfortunate existences of the hells, rebirths as animals, and the realm of Yama.

“The bodhisattva mahāsattva Gadgadasvara even teaches this Dharma teaching of The White Lotus of the Good Dharma to the beings in the royal harems by manifesting in the form of a woman.

“The bodhisattva mahāsattva Gagdadasvara teaches the Dharma to beings in this Sahā world realm by teaching this Dharma teaching of The White Lotus of the Good Dharma.

“Padmaśrī, the bodhisattva

10.34

mahāsattva Gadgadasvara is a protector of the beings who have been born into the Sahā world realm. The bodhisattva mahāsattva Gadgadasvara has emanated in such numerous forms in this Sahā world realm and taught beings this Dharma teaching of The White Lotus of the Good Dharma.

“The miraculous powers of this excellent being do not decline. His wisdom does not decline. Noble one, the lights of the bodhisattva mahāsattva Gadgadasvara’s wisdom illuminate this Sahā world realm. And in other world realms as numerous as the sand grains in the Ganges River, he has taught the Dharma in the form of a bodhisattva for the beings who are to be guided by a bodhisattva. He has taught the Dharma as a śrāvaka for the beings who are to be guided by a śrāvaka. He has taught the Dharma as a pratyeka­buddha for the beings who are to be guided by a pratyeka­buddha. He has taught the Dharma as a tathāgata for the beings who are to be guided by a tathāgata. And so on up to manifesting the relics of a tathāgata for beings who are to be guided by the relics of a tathāgata. And so on up to passing into nirvāṇa for beings who are to be guided by his passing into nirvāṇa.

“Padmaśrī, in that way the bodhisattva mahāsattva Gadgadasvara has attained the development of the power of wisdom.”

Then the bodhisattva mahāsattva Padmaśrī asked the Bhagavān, “Bhagavān, what samādhi does the bodhisattva mahāsattva Gadgadasvara remain in for this creation of roots of merit? What is the bodhisattva mahāsattva Gadgadasvara’s samādhi for guiding this many beings?”

First 33 of 36 passages. Read on

Linked texts (1)