大方便佛報恩經 1

English (machine translation) 1

Language: English

1.1

The translator's name is lost; recorded in the Later Han catalogue.

At one time, the Buddha was dwelling in Rājagṛha on Gṛdhrakūṭa Mountain, together with a great assembly of twenty-eight thousand bhikṣus—all of whom had completed what was to be done, established the brahmacarya, would not receive future existence, were like mahānāgas, and had attained mastery of mind. Their names were: Mahākāśyapa, Subhūti, Ājñātakauṇḍinya, Revata, Hata, Pūrṇamaitrāyaṇīputra, Pilindavatsa, Śāriputra, Mahākātyāyana, Ānanda, Rāhula, and others. There were also thirty-eight thousand bodhisattva-mahāsattvas known to the assembly—these bodhisattvas had long planted roots of virtue; in the presence of immeasurable hundreds of thousands of millions of billions of buddhas, they constantly cultivated the brahmacarya and fulfilled their great vows; they were thoroughly proficient in hundreds of thousands of dhyānas and had perfected the dhāraṇīs; they never abandoned great compassion, and in accord with sentient beings were able to bring them benefit; they carried on and exalted the Triratna, ensuring it would not be cut off; they were able to erect the banner of Dharma and acted as unbidden friends to all sentient beings; they had reached the shore of great wisdom, and their renown was heard everywhere. Their names were: Avalokiteśvara Bodhisattva, Mahāsthāmaprāpta Bodhisattva, Nityodyukta Bodhisattva, Varaprabha Bodhisattva, Gadgadasvara Bodhisattva, Vidyutprabha Bodhisattva, Samatāprāpta Bodhisattva, Guṇacūḍa Bodhisattva, Merurāja Bodhisattva, Gandhaprabhāsa Bodhisattva, Mahāgandhaprabhāsa Bodhisattva, Dhāraṇīprāpta Bodhisattva, Trailokyavikrānta Bodhisattva, Sadāprarudita Bodhisattva, Ratnapāṇi Bodhisattva, Paramakānti Bodhisattva, Jvalitakalyāṇa Bodhisattva, Ratnacandra Bodhisattva, Mahābalanirhāra Bodhisattva, Anantamatir Bodhisattva, Bhadrapāla Bodhisattva, Siṃhanāda Bodhisattva, Siṃhakṛti Bodhisattva, Siṃhavikrīḍita Bodhisattva, Pūrṇamanoratha Bodhisattva, Ratnakūṭa Bodhisattva, Maitreya Bodhisattva, Mañjuśrī Prince of Dharma, and others, together with hundreds of thousands of retinues. Furthermore, there were immeasurable hundreds of thousands of devaputras of the desire realm, each with their retinue, carrying exquisite celestial fragrant flowers, playing celestial music, and hovering in mid-air. Devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, non-humans, and others, each accompanied by some hundreds of thousands of attendants, all bowed their heads to the Buddha's feet and withdrew to sit on one side. At that time, the Tathāgata was surrounded by the great assembly, who made offerings to him, respected him, honoured him, and praised him.

1.5

At that time, Ānanda, through the Buddha's spiritual power, entered Rājagṛha in the morning to beg for food in succession. At that time, in the city, there was the son of a brāhmaṇa who filial-mindedly supported his parents. His family had fallen into ruin, its livelihood completely exhausted, and carrying his aged mother on his back, he too went begging in succession. If he received good food, fragrant and delicious fruits and vegetables, he reverently offered them to his mother; if he received bad food, withered greens and dried fruit, he ate it himself. When Ānanda saw this, joy arose in his heart, and he praised this man in verse: "Excellent! Excellent, good man! Providing for your parents is extraordinary and difficult to equal!"

1.6

There was a brahmacārin who belonged to the faction of the six non-Buddhist teachers. This man was clever and eloquent, fully versed in the four Vedas, astronomy, astrology, calculation, divination of auspicious and inauspicious signs, changes of yin and yang, and he could foreknow the thoughts in people's minds. He was also a leader and guide of the multitude, revered and served by many. Yet he clung to false doctrines, and for the sake of gain and offerings destroyed the saddharma; with a heart full of jealousy, he slandered the Buddha, the Dharma, and the Sangha. He said to Ānanda: "Your master Gautama, a descendant of the Śākyas, claims to be good and noble, possessing great merit; but he has only an empty name without any real practice. Your master Gautama is truly an evil man! Barely one seven-day period after he was born, his mother died—how could he not be an evil man? He vaulted over the palace walls, causing his royal father such distress that he lost his mind, collapsed to the ground in fainting fits, and only regained consciousness after seven days when water was splashed on his face, crying aloud in grief and weeping bitterly: 'Why have I lost my only-begotten child today? The kingdom belongs to you. I have only you as my son; why do you abandon me and enter the deep mountains?' Your master Gautama was unmindful of kindness and showed no regard, proceeding straight ahead; therefore, you should know that he is an unfilial person! His royal father built palaces for him and took Gopā as his bride, yet he did not perform the marital rites of a husband, causing her to be consumed with sorrow; therefore, you should know he is a person devoid of kindness."

1.7

When Ānanda heard these words, he felt shame and remorse. Having finished begging for food, he returned to the Buddha, bowed his head to the Buddha's feet, stepped back to stand on one side, and with palms joined addressed the Buddha: "Bhagavat, within the Buddha's Dharma, is there filial support of parents or not?"

1.8

The Buddha said to Ānanda: "Who instructed you to raise this question? Was it the devas? Humans? Non-humans? Or did you ask the Tathāgata through your own wisdom?"

1.9

Ānanda said: "No devas, nāgas, spirits, humans, or non-humans came to instruct me. Just now, while begging for food, I met on the road Satyaka Nirgrantha, a follower of the six non-Buddhist teachers, who reviled, scolded, and insulted me." Ānanda then related the preceding matter to the Tathāgata.

1.10

At that time, the Bhagavat smiled serenely, and from his mouth emitted five-coloured light, which passed beyond immeasurable hundreds of thousands of millions of billions of buddha-lands to the east. There was a world called Śreṣṭha (Supreme Excellence); its buddha was named Prītirāja Tathāgata, Arhat, Samyaksaṃbuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā Devamanuṣyāṇām, Buddha, Bhagavat. His land was named Grand Splendour; the terrain was level, with vaiḍūrya as its ground and cords of pure gold lining the roadsides. There were rows of trees of the seven treasures, all as tall as an arrow's flight; their flowers, fruits, branches, and leaves were adorned in orderly arrays, and when a gentle breeze stirred them, they produced exquisite sounds that sentient beings delighted to hear without ever tiring. Everywhere there were flowing springs and bathing ponds; the ponds were pure, their bottoms lined with golden sands, and filled with the water of eight virtuous qualities. On the four sides of the ponds were wonderful fragrant flowers: padma flowers, puṇḍarīka flowers, and vārṣika flowers, blue, yellow, red, and white, as large as chariot wheels, covering the water. In the ponds, diverse kinds of birds sang in harmony, giving forth exquisite sounds that were exceedingly delightful. Ships made of the seven treasures were also among them, in which sentient beings played freely. Between the groves of trees, lion seats were arranged, one yojana high, also decorated with the seven treasures, and further covered with layers of celestial garments; celestial precious incense was burned, and various celestial precious flowers were strewn across the ground. Prītirāja Tathāgata sat upon one, cross-legged.

1.11

In that land, immeasurable billions of thousands of bodhisattvas surrounded him front and back, then stepped back to stand on one side. With palms joined toward the Tathāgata, they spoke in unison with one voice: "We only pray that the Bhagavat, out of pity and compassion, explain by what cause and condition there is this radiance—blue, yellow, red, and white, its colour so brilliant that it defies comparison—coming from the west to illuminate this great assembly, such that whoever encounters this light experiences total peace of mind. We only pray that the Bhagavat cut away our net of doubt."

1.12

The Buddha said: "Good sons! Listen attentively! Listen attentively, and reflect on it well! I shall explain and analyze it for you. To the west, across immeasurable hundreds of thousands of buddha-worlds from here, there is a world named Sahā. In it there is a buddha named Śākyamuni Tathāgata, Arhat, Samyaksaṃbuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā Devamanuṣyāṇām, Buddha, Bhagavat. Surrounded by a great assembly, he now wishes to preach the Sūtra of Great Skill in Means and Great Repaying of Kindness for the great assembly, in order to benefit all sentient beings; to pull out the poisonous arrows of perverse doubt from all sentient beings; to cause bodhisattvas who have newly generated the resolve to become firmly established in bodhi without falling back; to cause all śrāvakas and pratyekabuddhas to reach the ultimate ekayāna path; to cause all great bodhisattvas swiftly to accomplish bodhi and repay the Buddha's kindness; to cause all sentient beings to remember weighty kindness; to cause sentient beings to cross over the ocean of suffering; and to cause sentient beings to filial-mindedly support their parents. For these causes and conditions, he has emitted this radiance."

1.13

At that time, among the great assembly there were ten thousand bodhisattvas, every one of whom was a leader and guide of the assembly. They immediately arose from their seats, bared their right shoulders, placed their right knees on the ground, joined their palms, and addressed the Buddha: "We only pray that the Bhagavat grant his spiritual power, so that we may go to the Sahā world to attend upon and make offerings to Śākyamuni Tathāgata, and to listen to the exquisite sutra of the Buddha with Great Skill in Means Repaying Kindness."

1.14

At that time, that buddha said to the bodhisattvas: "Good sons! When you go to the Sahā world and see that buddha, you should give rise to the thoughts of offering, reverence, and the difficulty of encountering him. Why is this? Śākyamuni Tathāgata, throughout immeasurable hundreds of thousands of millions of billions of asaṃkhyeya kalpas, underwent difficult and bitter austerities, and made a great compassionate vow: 'When I attain buddhahood, it shall be in an impure and defiled land with mountains, mounds, rubble, and thorns, where the sentient beings are fully beset with afflictions and commit the five heinous acts and the ten evils; I shall attain buddhahood among them to benefit them, causing them to sever all suffering, obtain all bliss, accomplish the dharmakāya, and permanently end [samsāra] without remainder.' Such was that buddha's original vow. When you go now, you should proceed as a buddha proceeds, and abide as a buddha abides."

1.15

The multitude of bodhisattvas all voiced together: "As the Bhagavat commands." Each bodhisattva led immeasurable hundreds of thousands of millions of billions of bodhisattvas as a retinue, surrounding them before and behind, and departed for the Sahā world. The lands they passed through trembled in six ways, illuminated by great light; spirits and gods in mid-air rained down māndārava flowers and mahāmāndārava flowers, emitting great radiance; their supernatural feet shook worlds as numerous as the sands of the Ganges; moreover, immeasurable hundreds of thousands of kinds of celestial music sounded spontaneously in the sky without being played. These bodhisattvas went to Gṛdhrakūṭa Mountain, arrived at the Tathāgata's place, bowed their heads to his feet, circumambulated the Buddha three times, and stepped back to stand on one side.

1.16

At that time, the Tathāgata again emitted a light that shone straight to the south, passing beyond eighty trillion buddha-lands, where there was a world named Guṇaprabhā (Light of Virtue). Within it there was a buddha named Cintita-lakṣaṇa Tathāgata, Arhat, Samyaksaṃbuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā Devamanuṣyāṇām, Buddha, Bhagavat. His country was named Suviśuddha (Well Purified); the terrain was level, with vaiḍūrya as its ground and cords of pure gold lining the roadsides. There were rows of trees of the seven treasures, all as tall as an arrow's flight; their flowers, fruits, branches, and leaves were adorned in orderly arrays, and when a gentle breeze stirred them, they produced exquisite sounds that sentient beings delighted to hear without ever tiring. Everywhere there were flowing springs and bathing ponds; the ponds were pure, their bottoms lined with golden sands, and filled with the water of eight virtuous qualities. On the four sides of the ponds were wonderful fragrant flowers: padma flowers, puṇḍarīka flowers, and vārṣika flowers, blue, yellow, red, and white, as large as chariot wheels, covering the water. In the ponds, diverse kinds of birds sang plaintively in harmony, giving forth exquisite sounds that were exceedingly delightful. Ships made of the seven treasures were also among them, in which sentient beings played freely. Between the groves of trees, lion seats were arranged, one yojana high, also decorated with the seven treasures, and further covered with layers of celestial garments; celestial precious incense was burned, and various celestial precious flowers were strewn across the ground. Cintita-lakṣaṇa Tathāgata sat upon one, cross-legged.

1.17

The bodhisattvas of that land, immeasurable thousands of kotis of them, surrounded him front and rear and stepped back to stand to one side. Joining their palms toward the Tathāgata, with one voice they spoke together, saying: "We pray only that the Bhagavat have pity and compassion. For what cause and condition is there this light—blue, yellow, red, and white, its color brilliant and radiant beyond comparison? Coming from the north, it illuminates this great assembly, and those who meet this light feel ease and serenity in their minds. We pray only that the Bhagavat sever our net of doubts."

1.18

The Buddha said: "Good sons! Listen closely! Listen closely! Reflect on it well. I shall analyze and explain it for you. Immeasurable hundreds of thousands of buddha-realms to the north of here, there is a world named Sahā. Therein is a buddha called Śākyamuni Tathāgata, Arhat, Samyaksaṃbuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā Devamanuṣyāṇām, Buddha, Bhagavat, surrounded by a great assembly. He now wishes to preach the Great Mahopāya Sūtra of Repaying Kindness for the great assembly: because he wishes to benefit all sentient beings; because he wishes to extract the poisoned arrow of perverse doubt from all sentient beings; because he wishes to cause bodhisattvas who have newly resolved [on awakening] to make bodhi firm and not regress; because he wishes to cause all śrāvakas and pratyekabuddhas to reach the ultimate single vehicle; because he wishes to cause the great bodhisattvas quickly to attain bodhi and repay the Buddha's kindness; because he wishes to cause all sentient beings to be mindful of weighty kindness; because he wishes to cause sentient beings to cross over the ocean of suffering; and because he wishes to cause sentient beings to care for and nurture their parents with filial piety. For this reason, he emits this light."

1.19

At that time, there were ten thousand bodhisattvas in the assembly, every one of whom was a guiding master of the great assembly. They arose from their seats, bared their right shoulders, knelt on their right knees, joined their palms, and said to the Buddha: "We pray only that the Bhagavat bestow his majestic spiritual power to allow us to go to the Sahā world to attend upon and make offerings to Śākyamuni Tathāgata, and also desiring to hear the subtle and wondrous scripture, The Sūtra of Repaying the Kindness of the Buddha Who Has Great Skill in Means."

1.20

Then that buddha said to the bodhisattvas: "Good sons! When you go to the Sahā world and see that buddha, you should give rise to thoughts of making offerings, showing reverence, and [recognizing how] difficult it is to encounter [him]. Why is this? Śākyamuni Tathāgata, throughout immeasurable hundreds of thousands of ten-millions of kotis of asaṃkhyeya kalpas, underwent difficult practices and austerities, and made a great compassionate vow: 'When I attain Buddhahood, it should be in a defiled and evil land, with mountains and mounds, rubble and thorns, wherein sentient beings are fully beset by afflictions and the five deadly sins and ten unwholesome deeds; amidst them I shall attain Buddhahood to benefit them, causing them to sever all suffering, obtain all bliss, accomplish the dharmakāya, and end [samsara] forever without remainder.' Such was that buddha's original vow. Now as you go, you should go as a buddha goes, and dwell as a buddha dwells."

1.21

The multitude of bodhisattvas all raised their voices and said: "It shall be as the Bhagavat commands." Each bodhisattva took immeasurable hundreds of thousands of myriads of kotis of bodhisattvas as his retinue, surrounding him front and rear, and went to the Sahā world. The lands they passed through all quaked in six ways, and a great light illuminated them everywhere. Devas of the sky rained māndarava flowers and mahāmāndarava flowers, emitting great light, and their spiritual supernormal feet stirred worlds numerous as the sands of the Ganges. Furthermore, immeasurable hundreds of thousands of kinds of celestial music sounded on their own in the sky without being played. These bodhisattvas went to Mount Gṛdhrakūṭa, arrived at the place of the Tathāgata, bowed their heads at his feet, circumambulated the Buddha three times, and stepped back to stand to one side.

1.22

At that time, the Tathāgata again emitted a great light, shining straight to the west. Passing immeasurable hundreds of thousands of myriads of kotis of buddha-lands, there was a world named Pure Abiding (Śuddhāvāsa). Its buddha was named Sūryadīpapradīpa Tathāgata, Arhat, Samyaksaṃbuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā Devamanuṣyāṇām, Buddha, Bhagavat. The land was named Wonderful Joy (Abhirati); the ground was flat and even, made of vaiḍūrya, with golden cords marking the boundaries of the roads. Rows of trees made of the seven treasures, all as tall as the flight of an arrow, had flowers, fruits, branches, and leaves adorning them in succession. When a gentle breeze blew, they produced subtle and wondrous sounds that sentient beings delighted to hear without satiety. Everywhere there were flowing springs and bathing pools. The pools were pure, with golden sand covering the bottoms, filled with water of eight virtuous qualities. On the four sides of the pools were wonderful fragrant flowers: padma flowers, puṇḍarīka flowers, and vārṣika flowers—blue, yellow, red, and white, as large as chariot wheels, covering the water. In the pools, diverse species of birds called to one another in harmony, producing subtle and wondrous sounds that were exceedingly lovely. There were also boats of the seven treasures therein, in which sentient beings sported at ease. In the groves, lion thrones were arranged, one yojana high, also decorated with the seven treasures, and draped with heavenly garments. Celestial precious incense was burned, and celestial precious flowers were scattered everywhere across the ground. Sūryadīpapradīpa Tathāgata sat upon one, cross-legged.

1.23

The bodhisattvas of that land, immeasurable thousands of kotis of them, surrounded him front and rear and stepped back to stand to one side. Joining their palms toward the Tathāgata, with one voice they spoke together, saying: "We pray only that the Bhagavat have pity and compassion. For what cause and condition is there this light—blue, yellow, red, and white, its color brilliant and radiant beyond comparison? Coming from the east, it illuminates this great assembly, and those who meet this light feel ease and serenity in their minds. We pray only that the Bhagavat sever our net of doubts."

1.24

The Buddha said: "Good sons! Listen closely! Listen closely! Reflect on it well; I shall analyze and explain it for you. Immeasurable hundreds of thousands of buddha-realms to the east of here, there is a world named Sahā. Therein is a buddha called Śākyamuni Tathāgata, Arhat, Samyaksaṃbuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā Devamanuṣyāṇām, Buddha, Bhagavat, surrounded by a great assembly. He now wishes to preach the Great Mahopāya Sūtra of Repaying Kindness for the great assembly: because he wishes to benefit all sentient beings; because he wishes to extract the poisoned arrow of perverse doubt from all sentient beings; because he wishes to cause bodhisattvas who have newly resolved [on awakening] to make bodhi firm and not regress; because he wishes to cause all śrāvakas and pratyekabuddhas to reach the ultimate single vehicle; because he wishes to cause the great bodhisattvas quickly to attain bodhi and repay the Buddha's kindness; because he wishes to cause all sentient beings to be mindful of weighty kindness; because he wishes to cause sentient beings to cross over the ocean of suffering; and because he wishes to cause sentient beings to care for and nurture their parents with filial piety. For this reason, he emits this light."

1.25

1.26

1.27

1.28

At that time, the five-colored light of Śākyamuni Tathāgata illuminated the north. Passing five hundred thousand myriad kotis of nayutas of buddha-lands, there was a world named Free and Renowned King (Īśvarayaśorāja). Therein was a buddha called Red Lotus Light (Padmaprabha) Tathāgata, Arhat, Samyaksaṃbuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā Devamanuṣyāṇām, Buddha, Bhagavat. The land was named Free from Defilement (Vimalā); the ground was pure, made of vaiḍūrya, with golden cords marking the boundaries of the roads. Rows of trees made of the seven treasures, all as tall as the flight of an arrow, had flowers, fruits, branches, and leaves adorning them in succession. When a gentle breeze blew, they produced subtle and wondrous sounds that sentient beings delighted to hear without satiety. Everywhere there were flowing springs and bathing pools. The pools were pure, with golden sand covering the bottoms, filled with water of eight virtuous qualities. On the four sides of the pools were wonderful fragrant flowers: padma flowers, puṇḍarīka flowers, and vārṣika flowers—blue, yellow, red, and white, as large as chariot wheels, covering the water. In the pools, diverse species of birds called to one another in harmony, producing subtle and wondrous sounds that were exceedingly lovely. There were also boats of the seven treasures therein, in which sentient beings sported at ease. In the groves, lion thrones were arranged, one yojana high, also decorated with the seven treasures, and draped with heavenly garments. Celestial precious incense was burned, and celestial precious flowers were scattered everywhere across the ground. Padmaprabha Tathāgata sat upon one, cross-legged.

1.29

The bodhisattvas of that land, immeasurable thousands of kotis of them, surrounded him front and rear and stepped back to stand to one side. Joining their palms toward the Tathāgata, with one voice they spoke together, saying: "We pray only that the Bhagavat have pity and compassion. For what cause and condition is there this light—blue, yellow, red, and white, its color brilliant and radiant beyond comparison? Coming from the south, it illuminates this great assembly, and those who meet this light feel ease and serenity in their minds. We pray only that the Bhagavat sever our net of doubts."

1.30

The Buddha said: "Good sons! Listen closely! Listen closely! Reflect on it well; I shall analyze and explain it for you. Immeasurable hundreds of thousands of buddha-realms to the south of here, there is a world named Sahā. Therein is a buddha called Śākyamuni Tathāgata, Arhat, Samyaksaṃbuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā Devamanuṣyāṇām, Buddha, Bhagavat, surrounded by a great assembly. He now wishes to preach the Great Mahopāya Sūtra of Repaying Kindness for the great assembly: because he wishes to benefit all sentient beings; because he wishes to extract the poisoned arrow of perverse doubt from all sentient beings; because he wishes to cause bodhisattvas who have newly resolved [on awakening] to make bodhi firm and not regress; because he wishes to cause all śrāvakas and pratyekabuddhas to reach the ultimate single vehicle; because he wishes to cause the great bodhisattvas quickly to attain bodhi and repay the Buddha's kindness; because he wishes to cause all sentient beings to be mindful of weighty kindness; because he wishes to cause sentient beings to cross over the ocean of suffering; and because he wishes to cause sentient beings to care for and nurture their parents with filial piety. For this reason, he emits this light."

1.31

At that time, there were ten thousand bodhisattvas in the great assembly, every one of whom was a guiding teacher of the great assembly. They immediately arose from their seats, bared their right shoulders, knelt with their right knees on the ground, joined their palms with fingers interlaced, and said to the Buddha: "We only pray that the Bhagavat, by the power of his spiritual majesty, may enable our assembly to go to the Sahā world to draw near and make offerings to Śākyamuni Tathāgata, and also wish to hear the wondrous and subtle scripture of the Great Skill in Means Buddha Repaying Kindness."

1.32

At that time, that Buddha told the bodhisattvas: "Good men, when you go to the Sahā world, if you see that Buddha, you should generate thoughts of making offerings, showing reverence, and perceiving how rare he is to encounter. Why is this? Śākyamuni Tathāgata, throughout immeasurable hundreds of thousands of millions of billions of asaṃkhyeya kalpas, underwent difficult and ascetic practices, and produced a great compassionate vow: 'When I attain Buddhahood, I shall become a Buddha within an impure and evil land of mountains, ridges, mounds, hillocks, rubble, and briars, wherein the sentient beings are fully endowed with afflictions, the five heinous sins, and the ten evil acts, and I shall benefit them, causing them to sever all suffering, obtain all bliss, accomplish the Dharma-body, and extinguish [defilement] forever without remainder.' Such was that Buddha's original vow. As you go now, you should go as a Buddha goes, and abide as a Buddha abides."

1.33

The assembly of bodhisattvas all said in one voice: "As the Bhagavat commands." Each bodhisattva took immeasurable hundreds of thousands of millions of billions of bodhisattvas as his retinue to surround him front and back, and they proceeded toward the Sahā world. The lands they passed through all shook in six ways, and a great light shone everywhere; the gods of empty space rained down māndarāva and mahāmāndarāva flowers and emitted a great radiance; their supernatural powers shook worlds as numerous as the sands of the Ganges. Furthermore, immeasurable hundreds of thousands of kinds of heavenly music sounded by themselves in empty space without being struck. These bodhisattvas and their retinues proceeded to Gṛdhrakūṭa Mountain, went to where the Tathāgata was, bowed their heads and faces to his feet, circumambulated the Buddha three times, and stepped back to stand to one side. Likewise, the great assemblies of bodhisattva-mahāsattvas arriving from the ten directions—the four intermediate points, above, and below—each came to the Tathāgata's place together with several hundred thousand retinues, made offerings, revered, respected, and praised him, and in one voice each uttered hundreds of thousands of verses in praise of the Buddha. Having praised the Buddha, they stepped back to stand to one side.

1.34

At that time, the Sahā world was immediately transformed and became pure, free of marshes, mountains great and small, rivers, ponds, lakes, streams, ravines, and gullies. The sentient beings therein, following the light, saw the Buddha; rejoicing, they joined their palms, bowed their heads in homage, and conceived deep affection and yearning, not turning their eyes away even for a moment. At that time, the Bhagavat gathered in the radiance; it circled his body seven times and returned to enter the crown of his head. The Venerable Ānanda, observing the minds of the assembly, saw that they all harbored doubts. Wishing to reveal the Tathāgata's secret practices of upāya, and also wishing to open the eye of wisdom for all future sentient beings; wishing to cause all sentient beings to cross the ocean of thirsting craving, reach the other shore, and attain eternal peace and joy; and wishing to cause sentient beings to be mindful of and recognize the weighty kindness of their parents, teachers, and elders, he immediately arose from his seat, straightened his robes, bared his right shoulder, knelt with both knees on the ground, joined his palms, and said to the Buddha: "Bhagavat! Ever since Ānanda served the Buddha, he has never seen the Buddha smile. A smile must have a purpose. May the Buddha show it, may the Buddha explain it, and resolve the web of doubts of this great assembly!"

1.35

The Sūtra of Repaying the Kindness of the Buddha Who Has Great Skill in Means, Chapter Two: Filial Support

1.36

At that time, from the ground in the midst of the great assembly, there miraculously sprang up a seven-jeweled lotus blossom, with a silver stem, gold leaves, a kiṃśuka-gem dais, and decorated throughout with nets of real pearls. At that time, Śākyamuni Tathāgata immediately arose from his seat, mounted the lotus dais, sat cross-legged, and manifested his pure body. Within that body, he manifested the bodies of the five destinies; each destiny's body had eighteen thousand kinds of forms; each kind of form manifested hundreds of thousands of kinds of bodies; within each body there were further bodies as numerous as the sands of immeasurable Ganges rivers; within each of the bodies as numerous as the sands of four Ganges rivers, he further manifested bodies as numerous as the fine dust motes of the great earth of the four continents; within a single dust-mote body, he further manifested bodies as numerous as the fine dust motes of a trichiliocosm; within a single dust-mote body, he further manifested bodies in the ten directions, in each direction as numerous as the fine dust motes of hundreds of thousands of kotis of Buddha-worlds, even bodies as numerous as the inconceivable sentient beings of the empty space and the realm of phenomena.

1.37

At that time, having manifested these bodies, the Tathāgata addressed Ānanda, the great bodhisattva-mahāsattvas arriving from the ten directions, and all the good men of the entire great assembly: "The Tathāgata now, with his Samyaksaṃbuddha knowledge, proclaims true words. The Dharma is without speech, yet the Tathāgata, by wondrous upāya, is able to express the Dharma that is free of names and characteristics through names and characteristics. When the Tathāgata was originally in saṃsāra, he fully underwent embodiment among all sentient beings of such fine dust motes of inconceivable forms and kinds. Because he underwent embodiment, all sentient beings have also been the Tathāgata's parents, and the Tathāgata has also been a parent to all sentient beings. For the sake of all parents, he constantly practiced difficult and ascetic practices, giving up what is hard to give up: head, eyes, marrow, brain, kingdoms, cities, wives, children, elephants, horses, the seven precious jewels, palanquins, carriages, vehicles, clothing, food, drink, bedding, and medicines—giving all of them away. He diligently practiced energetic vigor, precepts, generosity, extensive learning, dhyāna, and wisdom, even perfecting all the myriad practices without rest or cessation, with a mind free of weariness. Because he filially supported his parents and knew kindness so as to repay kindness, he has now quickly attained anuttarasamyaksaṃbodhi. For this reason, all sentient beings were able to cause the Tathāgata to fulfill his original vows. Therefore, you should know that all sentient beings have weighty kindness toward the Buddha; because they have weighty kindness, the Tathāgata does not abandon sentient beings. With a mind of great compassion, he constantly practices the upāya of existence; among all the sentient beings of the three realms and the twenty-five states of existence, he does not consider his own merit, but cultivates equanimous benevolence and constantly cultivates the upāya of practicing renunciation. He also clearly perceives that all sentient beings are empty, phenomena are empty, and the five aggregates are empty; thus neither retreating nor sinking, neither drowning in emptiness nor in existence, because he cultivates the upāya of true reality, he does not abandon the two vehicles, and cultivates the upāya of universal learning. Because he cultivates such profound and wondrous upāya, he can clearly perceive the characteristics of phenomena. The beginning and end, origin and conclusion, of the Buddha's Dharma are not merely one, yet the sentient beings' delusion, confusion, and frenzy have three aspects; covered by thirsting craving, they sink in the ocean of suffering. Inverted by the four inversions, through false conceptualization within conditioned phenomena they see a self where there is no self, see permanence where there is no permanence, see pleasure where there is no pleasure, and see purity where there is impurity. Changed and destroyed by birth, old age, sickness, and death, moment to moment they are impermanent. Covered and obscured by the five hindrances and ten fetters, they transmigrate through the three realms of existence, fully undergoing birth and death without beginning or end, like a turning wheel. Therefore, the Tathāgata's teaching traces adapt to what is appropriate: the three baskets, the nine divisions, and up to the twelve divisions of scriptures, branching out in their guidance, expounding numerous scriptures according to the depth or shallowness of faith. With diverse provisional conditions causing those who cling to words to think they have halted their steps and have already attained nirvāṇa. Therefore, out of the Tathāgata's original vow of compassion, he reveals great upāya and gathers all those with karmic affinity from the ten directions. The affinities having assembled, he expounds and spreads this wondrous scripture among this great assembly, bequeathing instructions for a thousand years and spreading the semblance dharma, so that all sentient beings may constantly obtain great peace. For this reason, the Tathāgata moves and transforms in response to conditions, being born at the proper time and extinguishing at the proper time. Sometimes in other lands he is called Rocana Tathāgata, Arhat, Samyaksaṃbuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā Devamanuṣyāṇām, Buddha, Bhagavat; sometimes he ascends to the Tuṣita Heaven to be the teacher of the gods; sometimes he descends from the Tuṣita Heaven to manifest in Jambudvīpa, showing an eighty-year lifespan. You should know that the Tathāgata is inconceivable, the world is inconceivable, the karmic retribution is inconceivable, sentient beings are inconceivable, dhyāna is inconceivable, and the dragon kings are inconceivable; these are the Buddha's inconceivabilities. If the Buddha wishes to cause all sentient beings to know the Buddha's mind, even low and dull-rooted sentient beings are all caused to know it; if he wishes to cause all sentient beings to be able to see, they immediately see; if he wishes to cause them not to see, even if right before their eyes, they cannot see; even if śrāvakas and pratyekabuddhas possess divine vision, they still cannot see. Furthermore, when the Buddha emits a great light reaching down to the Avīci Hell and up to the Summit of Existence, those who are to be saved are all caused to see, while those who are not to be saved do not see even if right before their eyes. At times the Tathāgata gives consent; at times he remains silent. You should know that the Buddhas, the Bhagavats, are inconceivable, immeasurable, and difficult to know. How could you now ask the Tathāgata about such profound, wondrous, and difficult ascetic practices? In asking such a question, you truly have great compassion and pity for sentient beings, closing off the three evil destinies and opening the way to humans and gods. Ānanda, listen well! I shall briefly explain to you the causes and conditions of the ascetic practices of filially supporting parents."

1.38

At that time, the Bhagavat addressed Ānanda and the great bodhisattva-mahāsattvas and the entire great assembly, saying: "In the past, immeasurable and boundless asaṃkhyeya kalpas ago, there was then a country called Vārāṇasī. There a Buddha appeared in the world, called Vipaśyin Tathāgata, Arhat, Samyaksaṃbuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā Devamanuṣyāṇām, Buddha, Bhagavat. That Buddha's lifespan was twelve small kalpas, his saddharma remained in the world for twenty small kalpas, and the semblance dharma also remained for twenty small kalpas. During the semblance dharma, a king appeared in the world, called King Rāja. The king of the country of Vārāṇasī had twenty thousand consorts, four thousand ministers, and five hundred vigorous elephant kings. He ruled over sixty small states and eight hundred villages. The king had three princes, all of whom served as kings of border states.

1.39

"At that time, the great king of Vārāṇasī was intelligent, benevolent, and virtuous; he constantly governed the country with the saddharma and did not oppress the people. Due solely to the power of the king's blessings and virtues, the wind and rain came in their proper seasons, the five grains ripened abundantly, and the people lived in plenty and comfort. At that time, the great king of Vārāṇasī had a valued minister named Rāhu. Minister Rāhu conceived an evil rebellion in his mind and raised the four divisions of the army—namely the elephant corps, the chariot corps, the cavalry, and the infantry—attacked the country of Vārāṇasī, and cut short the great king's life. Having killed the king, he further dispatched the four divisions of the army to go to the border country to kill the first prince, and next went to capture the second prince.

1.40

"His youngest brother was the king of a small border state. That small king had an imposing and handsome physique, upright and extraordinarily fine; his nature was gentle and benign, and his speech was always accompanied by a smile; whenever he spoke, it brought benefit and never offended people's feelings. He constantly governed the country with the saddharma and did not tyrannize the people; the realm was prosperous and joyful, the population flourished, wealth and jewels were abundant, and household livelihoods were well-supplied. The people of the realm praised their king, extolling his goodness without measure, and all the gods and spirits in empty space also respected and loved him.

1.41

"At that time, that king had a prince born to him named Sujāti, who was intelligent, compassionate, and benevolent, and took pleasure in giving. Prince Sujāti had a golden-colored body, seven parts that were even and full, and was fully endowed with the marks of an extraordinary person. When he was just seven years of age, his father loved and cared for him, his mind never letting go of him for even an instant.

1.42

"At that time, the deity guarding the palace addressed the great king, saying: 'Does the great king know? Minister Rāhu has recently committed an evil rebellion, scheming to seize the throne of the state. Having already killed your father the king, he immediately raised the fourfold army and pursued your two elder brothers, whose lifespans he has already ended. His troops and horses will arrive before long. Great King! Why do you not flee now for your life?' At that time, when the great king heard these words, his heart was terrified and his hair stood on end. His body trembled and he could not maintain his composure; he was grieved and distressed, sighing in misery, his heart and liver burning with anxiety. Writhing on the ground, he fainted and was unconscious for a long time before reviving. In a faint voice, he spoke into the empty sky, saying: 'Who are you, sir? I hear only your voice but do not see your form. Is what you just declared truly so?' [The deity] at once replied to the king, saying: 'I am the deity guarding the palace. Because the king is intelligent and endowed with merit, does not oppress the people, and rules the country with the saddharma, for this reason I have come beforehand to inform you. Great King! Now is the time to depart quickly. Affliction and disaster will arrive very soon; the enemy is approaching.'"

1.43

"At that time, the great king immediately entered the palace and thought to himself: 'I ought now to seek refuge in another state.' Again he reflected: 'Heading toward the neighboring state, there are two routes: along one route, traveling a full seven days, one reaches the other state; along the other route, it takes fourteen days.' He then packed seven days' travel provisions, put on plain clothes, and quickly went out. Going beyond the city walls, he then turned back into the palace, called Crown Prince Sujāti, took him into his lap, gazed at him without turning away for a moment, suddenly started up in alarm, and then sat down again."

1.44

"At that time, seeing that the great king was unsettled and appeared terrified, the queen stepped forward and asked: 'Great King! Today you appear terrified. For what cause are you restless in your seat, your body covered in dust, your hair disheveled, your gaze uneven, and your breath irregular, as if you have lost the kingdom, separated from your beloved, or an enemy is about to arrive—with such inauspicious signs as these? Please tell me.' The king said: 'My affairs are not for you to know.' The queen then said to the king: 'My body and the king's are two forms of a single body, like the two wings of a bird, the two feet of a body, or the two eyes of a head. Great King, why do you now say it does not concern me?' The king told the queen: 'Do you not know? Minister Rāhu has recently committed an evil rebellion; having already killed my father the king, he pursued my two elder brothers and has cut off their lifespans as well. Now his troops and horses are coming next to seize me. Now I wish to flee for my life.' He then embraced Crown Prince Sujāti and immediately set out on the road."

1.45

"At that time, the queen also followed along behind him. At that time, the king was flustered and his mind was confused; by mistake, he entered the fourteen-day route—a road that was hazardous and difficult, devoid of water and grass. Having traveled forward for several days, their provisions were exhausted. Originally, he had packed one person's share of provisions to travel a seven-day route; now, three people ate together, and they had mistakenly taken the fourteen-day route. After several days, the provisions were already gone, and the road ahead was still far. At this time, the great king and the queen wailed aloud: 'How monstrous! How monstrous! What agony! What agony! From birth until now, we have never heard of such suffering; how is it that today our own bodies experience it? Today we are in dire extremity, and ruin has come upon us.' They struck their heads with their hands, covered themselves in dust, threw their bodies to the ground, and reproached themselves with remorse, saying: 'What evil deeds did we commit in past lives? Did we kill our parents or true arhats? Did we slander the saddharma or break up the harmonious saṅgha? Did we hunt and fish, or use light balances and small bushels to plunder living beings? Did we consume the property of the saṅgha of the four quarters? Why do we suffer this retribution today?' Just as they wished to stop briefly, they feared the enemy would arrive; if captured by the enemy, they would surely die. Just as they wished to advance, pressed by hunger and thirst, their lives hung by a breath."

1.46

"At that time, the great king and the queen, having contemplated this suffering, wept aloud uncontrollably. The king fainted from sorrow and threw his body to the ground; reviving after a long time, he again thought to himself: 'If I do not devise an upāya, all three of us will perish together and will not escape dying here. Why should I not now kill the queen, so as to preserve my own life and prolong our son's life?' Having thought this, he immediately drew his sword, intending to kill the queen. His son Sujāti, seeing his father's abnormal demeanor and his right hand drawing the sword to kill his mother, stepped forward, seized the king's hand, and said to his father the king: 'What do you wish to do?'"

1.47

"At that time, his eyes filled with tears of sorrow, the father king said in a faint voice to his son: 'I wish to kill your mother and take her flesh and blood to preserve my life and prolong your life. If I do not kill her, we will die of ourselves anyway; as for my body now, what does living or dying matter? Now, for the sake of your life, my son, I wish to kill your mother.'"

1.48

"At that time, Sujāti addressed his father, saying: 'If the king kills mother, I will not eat either. Where is there a son who eats his mother's flesh? Since I will not eat her flesh, I, your son, shall likewise die. Why does my father the king not kill your son instead, to save his parents' lives?' Hearing his son's words, the king immediately fainted, writhing on the ground. In a faint voice, he said to his son: 'You, my son, are like my eyes; where is there a person who could gouge out his own eyes and then eat them? I would rather lose my life than ever kill my son and eat his flesh.'"

1.49

"At that time, Sujāti admonished his father the king, saying: 'Father King, if you end your son's life now, the flesh and blood will rot and foul, and will not last more than a few days. I only pray that my parents will not kill your son's body. I wish to ask for one boon; if it is refused, you are not compassionate parents.'"

1.50

"At that time, the father king said to the crown prince: 'I will not go against your wish. Whatever boon you desire, speak it quickly.' Sujāti said: 'Now, out of pity for your son, my parents may daily take a knife to your son's body and cut three pounds of flesh, dividing it into three portions: two portions to offer to my parents, and one portion for me to eat myself to sustain my life.'"

1.51

"At that time, the parents followed their son's words: they cut three pounds of flesh, dividing it into three portions—two portions for the parents and one portion for the son to eat himself to support his life—and were able to make progress on the road. Two days before arriving, the flesh on his body was completely exhausted; his body's joints, bones, and marrow were barely held together. With his remaining life not yet severed, he immediately collapsed to the ground. At that time, his parents hurried forward, embraced him, and wept aloud, crying out: 'We are so wretched! We have recklessly eaten your flesh and caused you agony! The road ahead is still far, we have not reached our destination, yet your flesh is already gone! Now let us perish together, our corpses gathered in one place!'"

First 51 of 62 passages. Read on

Linked texts (1)

大方便佛報恩經 — Classical Chinese