大方便佛報恩經 2

English (machine translation) 2

Language: English

2.1

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

At that time, the Bhagavat sat amidst the great assembly like the disk of the sun, his radiant light blazing brilliantly and obscuring the myriad stars; like a great dragon, coiling and circling, resplendent and dazzling, so that beholding him made one's eyes dizzy and thinking of him confounded the mind; his majestic brilliance shone intensely, his appearance beyond peer or comparison. Just as the light of a firefly does not appear when the sun rises; and although the sun and moon have hundreds of thousands of rays of light, compared to Śakra, they are like a lump of ink; although Śakra has a pure, white, marvelous light, compared to all the light of the Great Brahmā King, it is like rubble compared to a night-shining maṇi jewel; although the Great Brahmā Deva King has pure and marvelous hundreds of thousands of rays of light, compared to all the light of the Tathāgata, it is also like a lump of ink. Why is this? The Tathāgata's halo of seven cubits can illuminate from afar the worlds of the ten directions. The sentient beings therein who encounter this light—the blind gain sight, the hunchbacked are straightened, the crippled gain the use of their limbs, and the errant and deluded behold the true words—in brief, all things that were unsatisfactory fulfill their wishes.

2.4

At that time in the assembly, there were seventy great bodhisattva-mahāsattvas who rose from their seats, bowed their heads in homage at the Buddha's feet, circumambulated him hundreds of thousands of times, and then stepped back to stand to one side. With different mouths but a single voice, they spoke hundreds of thousands of verses in praise of the Tathāgata.

2.5

Their names were: Acintya Bodhisattva, Vigatasaṃkalpasvara Bodhisattva, Smṛtiśānta Bodhisattva, Vimalakīrti Bodhisattva, Anantasvara Bodhisattva, Mahāyaśas Bodhisattva, Prabhāratnacūḍa Bodhisattva, Dṛḍhasiṃha Bodhisattva, Ekaprakrānta Bodhisattva, Tyaktasaṃkalpa Bodhisattva, Jñānasaṃcaya Bodhisattva, Susthitamati Bodhisattva, Anantalakṣaṇa Bodhisattva, Matiprabhāsa Bodhisattva, Praśamitabaladarpa Bodhisattva, Samartha Bodhisattva, Paramaśraddhāvīrya Bodhisattva, Padmaprabhāsa Bodhisattva, Sarvaśānta Bodhisattva, Āryamatikarma Bodhisattva, Guṇaprāpta Bodhisattva, Acintyabuddhi Bodhisattva, Śuddhabrahmada Bodhisattva, Ratnakarma Bodhisattva, Mahāpuṣpasthita Bodhisattva, Susamāhita Bodhisattva, Anantadharma Bodhisattva, Yaśomati Bodhisattva, Pratibhānasaṃcaya Bodhisattva, Vaśitāmukha Bodhisattva, Daśabaladhāra Bodhisattva, Daśabalayukta Bodhisattva, Mahākāruṇika Bodhisattva, Anatikrānta Bodhisattva, Śāntavihārin Bodhisattva, Pāragata Bodhisattva, Asaṃkhyeyadeva Bodhisattva, Sumeruprabha Bodhisattva, Paramagambhīragarbha Bodhisattva, Hetusamudgata Bodhisattva, Ekacārin Bodhisattva, Prabhāvaviśiṣṭa Bodhisattva, Mahāmaṇḍala Bodhisattva, Parvatagupta Bodhisattva, Tridhavadhāra Bodhisattva, Guṇayukta Bodhisattva, Yaśoprakāśa Bodhisattva, Sūryaprabha Bodhisattva, Siṃhavīrya Bodhisattva, Kālavidrājā Bodhisattva, Siṃhagarbha Bodhisattva, Saṃdarśana Bodhisattva, Dūraprabhāsa Bodhisattva, Parvatasiṃha Bodhisattva, Samādāyin Bodhisattva, Aparājita Bodhisattva, Paramadhvaja Bodhisattva, Pramoditakīrti Bodhisattva, Dṛḍhavīrya Bodhisattva, Ahīna Bodhisattva, Yaśasvin Bodhisattva, Abhītara Bodhisattva, Asangadeva Bodhisattva, Mahādīpa Bodhisattva, Lokaprabhāsa Bodhisattva, Mañjusvara Bodhisattva, Dhṛtaguṇa Bodhisattva, Andhakāravidhvaṃsin Bodhisattva, and Asamadanda Bodhisattva. Before the Buddha, each made this vow: 'After the Bhagavat's parinirvāṇa, we will protect and uphold the Buddhadharma and cause it to be widely distributed throughout the realms of the ten directions so that it is never cut off. Why is this? We now behold the Tathāgata's inconceivable, wondrously colored radiant light—and within that light, we are all able to hear the inconceivable Buddhadharma. Having heard the Dharma, we are freed from mental hindrances, our binding fetters are extinguished forever, and body and mind are purified—shining like heavenly gold, illuminating the myriad types [of beings]. Because we contemplate such benefits of merit, we give rise to the thought of the Great Teacher and the thought of a compassionate father toward the Tathāgata. We constantly remember the Buddha's kindness and shall repay the Buddha's kindness. Why is this? Having been able to hear the saddharma, before long we shall sit on the bodhimaṇḍa, turn the wheel of the saddharma, and liberate all sentient beings, causing all of them, by hearing the Dharma, to achieve anuttarasamyaksaṃbodhi.'

2.6

At that time, the Tathāgata Śākyamuni addressed the entire great assembly, saying: 'These seventy great bodhisattva-mahāsattvas, long ago in the past through immeasurable hundreds of thousands of myriads of koṭis of dust-mote-like numbers of asaṃkhyeya kalpas, have already made offerings to immeasurable hundreds of thousands of myriads of koṭis of dust-mote-like numbers of Buddhas across Ganges-sands of worlds. In the presence of those Buddhas, they constantly practiced brahmacarya and made offerings to those Buddhas without weariness in mind. Cultivating themselves with loving-kindness, they skillfully protected the Buddhadharma; not abandoning great compassion, they constantly benefited all [beings] throughout the ten directions. If there are sentient beings who, approaching the end of their lives, hear the name of even one bodhisattva, or two, or three, or four, up to seventy, and recite their names taking refuge in them, then at the end of their lives they will immediately attain rebirth in a land where a Buddha resides, being born by transformation from a lotus flower and keeping far away from lustful desire; they will not dwell in a womb, being free from foul impurities; their bodies will be pure, with wondrous fragrance; they will be revered by the multitudes and loved by people. Because of being revered and loved by people, their minds will be joyful; through a joyful mind, they will be able to arouse the mind set on anuttarasamyaksaṃbodhi; through arousing the mind set on anuttarasamyaksaṃbodhi, they will be able to give rise to great loving-kindness and compassion toward all sentient beings; having aroused loving-kindness and compassion, next they will give rise to the intention to benefit sentient beings; having gained the intention to benefit sentient beings, they will further be able to arouse the intention not to abandon sentient beings, the intention to benefit sentient beings, the intention to benefit oneself and benefit others, the intention to extinguish hindrances, the intention to pacify afflictions, the intention to approach good spiritual friends and constantly revere them, the intention to listen single-mindedly to the Dharma, the intention to remember and not forget while contemplating the wondrous meaning, the intention to wish to hear little yet understand much meaning, and the intention not to wish to hear much without understanding the meaning; next, they will give rise to the intention to have faith in Suchness, and the intention to have faith in the real meaning; having given rise to the intention toward the real meaning, next they will give rise to the intention to practice as taught; having given rise to the intention to practice as taught, next they will give rise to the intention of non-retrogression; having given rise to the intention of non-retrogression, toward all sentient beings they will immediately give rise to the mind of equal antidotes:

2.7

'Just as I do not delight in death, so too is it for all those possessing life throughout the three realms and the twenty-five states of existence, whether with form or formless, four-footed or many-footed, down to ants. Therefore, the bodhisattva, even if it costs his own body and life, will never unjustly take the lives of others.

2.8

'Just as I have money, grain, silk clothes, bedding, food, drink, elephants, horses, carriages, vehicles, countries, cities, wives, children, body, and limbs, which I cherish and protect, and do not delight in others arbitrarily encroaching upon or harming them, so too is it for all sentient beings. Therefore, the bodhisattva, even if it costs his own body and life, will never give rise to the thought of robbery toward the clothing, wealth, food, or drink of sentient beings.

2.9

'Just as I do not delight in others deceiving or defrauding me by violating my fair sisters, wives, or concubines, so too is it for all sentient beings. Therefore, the bodhisattva, even if it costs his body and loses his life, will not give rise to improper or defiled thoughts toward the beautiful forms of others, let alone commit treacherous evil.

2.10

'Just as I do not delight in face-to-face slander, double-tongued speech, or harsh words, so too is it for all sentient beings. Therefore, the bodhisattva, even if it costs his body and life, will never speak falsely or with a double tongue to stir up strife between one and another.

2.11

'Just as I do not delight in sticks, stones, whippings, floggings, or torture, so too is it for all sentient beings. Therefore, the bodhisattva, even if it costs his body and life, will never inflict the painful cruelty of sticks and stones or torture upon sentient beings.

2.12

'Just as I do not delight in being bound, locked up, tied, fettered, and subjected to various afflictions by wooden manacles, fetters, shackles, chains, pillories, and restraints, so too is it for all sentient beings. Therefore, the bodhisattva, even if it costs his body and life, will never bind, lock up, or put shackles and manacles on sentient beings.

2.13

'Just as I do not delight in being cheated or bullied by others, coerced by force, compelled by intimidation or favor, suppressed and stifled by reliance on power and status, and not allowed to speak out clearly face-to-face to demonstrate my own innocence, so too is it for all sentient beings. Therefore, the bodhisattva, even if it costs his body and life, will never inflict unreasonable treatment upon sentient beings.

2.14

'Just as when I am given offerings, respected, and praised by others, it brings me joy, so too should I constantly give to sentient beings clothing, bedding, food, drink, bedding, medicines, and all requisites for comfort.

2.15

'If I undertake a great undertaking—whether Buddha affairs, Dharma affairs, or Saṃgha affairs—and my wisdom and strength are limited so that I cannot bring it to completion, causing me grief, distress, and affliction; if a wise person sees me thus worried, vexed, and distressed, unable to bring the matter to fruition, and reports to me, saying: "Good son, do not grieve. I shall supply and prepare whatever satisfies your needs to bring your undertaking to completion"; upon hearing these words, my heart is filled with joy. Therefore, I too should constantly admonish and transform sentient beings to benefit sentient beings.

2.16

'Just as when I am oppressed by kings, thieves, water, fire, or government officials, whether bound or imprisoned, and bitter grief arises in my heart; if there is a wise person who sees me encountering such multiple sufferings and hardships, and comes to my place, consoling me with kind words and saying: "Do not grieve or suffer. For your sake, I shall plead before the king or the ministers, or provide wealth and bribes, or devise other upāyas to liberate you and leave you without ruin or distress"; upon hearing these words, my heart is filled with joy.'

2.17

"Therefore, a bodhisattva should constantly cultivate arts and skills and possess many crafts and capabilities: music and theatrical performances; calendrical calculations and arithmetic; incantations and elixirs of the immortals; riding elephants and horses; handling helmets, lances, spears, and arrows; marching into and out of battle arrays, possessing great martial prowess. Having such wondrous arts and skills, no one among all people—whether kings or great ministers—dares to oppose my will. In addition, I possess clothing, wealth, food and drink, pearls, rings, hairpins, and bracelets, gold, silver, lapis lazuli, coral, amber, tridacna, agate, genuine pearls, rubies, maṇi jewels, elephants, horses, carriages and palanquins, servants and attendants, palace maidens and beautiful women, flowing springs and bathing ponds, and seven-jewelled terraces and viewing towers—hundreds of thousands of such wondrous varieties beyond measure. Although a bodhisattva possesses such martial might at will, hundreds of thousands of arts and skills, jewel treasuries, elephants and horses, countless carriages, exceedingly exquisite women, viewing towers, flowing springs, bathing ponds, and all the accoutrements of pleasure of the five desires, their mind is not attached in greed; rather, they always have few desires and are content, delighting in solitude and peace; they dwell in quiet contemplation under forest trees; though they abide among the multitudes engaging in conversation and discussion, their mind always enters into the portals of antidotes; though they blend their light with the dust of worldly life alongside sentient beings, spending and receiving wealth and engaging in business and earning interest, they never commit evil, and they benefit sentient beings. If there are the poor and those suffering from various afflictions who come to the bodhisattva seeking what they need, the bodhisattva bestows it upon them at will, fulfilling their desires.

2.18

"If a bodhisattva sees sentient beings who love and delight in the Buddha-Dharma come near to make offerings, to serve and attend upon them—washing their feet and massaging them, laundering and drying their garments, providing willow tooth-sticks and bath water, dusting and arranging their bedding, folding their quilts and pillows; supplying lamps and candles during the initial and final watches of the night; offering meals before noon, meals after noon, tarpaṇa foods, bhojanīya foods, khādanīya foods, and various syrups and drinks—namely, ariṣṭa drink, drākṣā drink, grape drink, and black molasses syrup—serving them in this way for even a week up to ninety days, wishing to entreat the bodhisattva and listen to the Buddha-Dharma; at that time, though the bodhisattva sees these people making such provisions, their mind is not pleased. Why is this? Because for a long time, throughout countless asaṃkhyeya kalpas, the bodhisattva has sought the Buddha-Dharma; because my mind toward all sentient beings is free from increase or decrease; because of a mind of loving-kindness and compassion; and because of abiding in an equanimous mind, I at times became a wheel-turning sage king, constantly guiding and transforming all sentient beings through the ten virtues. Out of regard for my wishes, they joyfully put them into practice, and after their lives ended, they were born among humans and devas, experiencing the sublime pleasures of the five desires, esteemed, dignified, and noble, having things according to their heart's desire: resting and rising in palaces, riding caparisoned horses, sporting in gardens and parks, amusing themselves with music, and happily eating and drinking. But impermanence suddenly arrived, along with old age, sickness, and death; the men and women of their households were filled with sorrow and anguish, weeping aloud, beating their chests with their hands, sometimes tearing out their hair, swallowing ashes and dirt, fainting and collapsing to the ground, holding banners and riding carriages, weeping as they escorted [the dead]. When the burial was completed, the men and women of the household, supporting one another by the hand, returned to their home, overcome with sorrow and fainting, collapsing to the ground for a long time; at times this brought on sickness, at times madness, and at times it resulted in death. It was a great detriment to the living and of no benefit to the dead.

2.19

"At that time, the wheel-turning sage king, preceded and followed by his retinue, inspected his realm. Seeing all sentient beings undergoing such anguish, he was filled with pity and sorrow, and spoke these words: 'As a king, I govern the realm and gather in all sentient beings. Although I have guided and transformed them through the ten virtues, resulting in their obtaining such sublime five desires, they still do not escape birth, old age, sickness, and death, impermanence and destruction. It should be known that although I have governed the country according to the saddharma, it has been of no benefit to living beings. If it is of no benefit to living beings, how can I be called a great wheel-turning king? How can I be called a great compassionate father? How can I be called a great king of physicians? How can I be called a great guide? A great guide leads by means of the correct path, reveals the road to nirvāṇa, enables them to attain the unconditioned, and allows them always to attain peace and happiness. We at present have names that do not match our deeds. For example, suppose a person dying of thirst runs east and west seeking cold water. Seeing an empty well from afar, their heart rejoices, and they think: "Now my body will be revived! Why? If I do not get water, death is not far off. Now that I see a good well, I can certainly hope to get pure, cold water to relieve my extreme thirst and save my precarious life." Having thought this, they run swiftly toward it. Arriving at the well, they take off the clothes they are wearing and set them aside. Entering the well to fetch water, they find no water at all, but see only poisonous snakes, geckos, vipers, scorpions, centipedes, and the like, as well as rubble, thorns, and assorted foul weeds. At that time, because the thirsty person has lost their original wish, having failed to get water while various poisons sting their body, they immediately wish to get out of the well. But the well is decayed, dilapidated and steep. The decayed well is an arrow-shot deep, and there are no ladders, ropes, or wooden staffs. Although they leap up to climb out, they have no strength to reach high; their vigor exhausted, they fall back down to the bottom of the well and are bitten and eaten by the poisonous snakes. Before their breath is cut off, they say: "If I had known beforehand that this well had no water, I would not have even looked at it, much less gone to draw from it. Today's bitter suffering is entirely due to being deceived by this well!"'

2.20

"At that time, seeing all the people, men and women of their households, enduring anguish when separated from those they held dear, the wheel-turning sage king spoke these words: 'My present person is like the empty well: though it has the name of a well, it has no water. They currently resort to it, yet obtain nothing, losing their bodies and lives and suffering such anguish. Though I now occupy the position of a wheel-turning sage king, fully endowed with the seven treasures, guiding through the ten virtues, and governing the country by the saddharma, causing all sentient beings to be born among humans and devas to enjoy the sublime pleasures of the five desires, they are still unable to avoid birth, old age, sickness, and death, separation from loved ones, association with the hated, and sorrow, grief, and anguish, weeping together. Yet this is my fault, not the fault of sentient beings. Why is this? Because I have had no world-transcending Dharma to benefit all sentient beings—though they consult me and receive good teachings, hoping to obtain peace and happiness, they are in truth unable to cross over the ocean of suffering.'

2.21

"At that time, the wheel-turning sage king further thought: 'My present person is like an unwise and utterly foolish donor. That donor encountered a great drought from heaven; for seven years it did not rain, and the trees dried up and withered. It was a time of famine, grain was exorbitantly expensive, the people were starving and consumed one another, drinking blood and eating flesh, harming one another, falsely and recklessly slaughtering the innocent; fathers ate their sons, sons ate their fathers, and parents, siblings, wives, and children devoured one another.

2.22

"'At that time, the great donor went about inspecting and observing. He saw all the sentient beings famished and haggard, emaciated and trembling, their breath and strength feeble, their faces gaunt, their hair disheveled, and their bodies thin and black. Upon their shoulders, some were seen carrying loads consisting entirely of the heads, hands, joints, wrists, arms, elbows, spines, ribs, shoulders, hips, thighs, and toes of dead people, or their livers, gallbladders, intestines, and stomachs. At that time, the great donor asked in a low voice: "What is that which you are carrying on your shoulders?" They replied: "What I carry are the heads, hands, arms, elbows, joints, and wrists of dead people." He asked: "Carrying these arms, elbows, joints, and wrists of dead people, what do you do with them?" They replied: "Do you not know? The heavens are parched with drought, it is a time of famine, grain is exorbitantly expensive, and the people are starving and simply eat one another. What I carry is my food and drink."

2.23

"'At that time, when the donor heard this explanation, his heart was terrified and his hair stood on end; he fainted and collapsed to the ground. Cold water was sprinkled on his face, and only after a long time was he revived. He asked again: "Although it is your food, whose flesh is it?" When the starving people heard these words, they wept aloud, overwhelmed by sorrow and grief, and told the donor: "It cannot be spoken of! How painful! How painful! How dreadful! How dreadful! Great donor, I will now tell you the truth of my feelings. Those whom I carry are said by some to be their father, by some their mother, by some their wife or children, by some their brothers, their kinsmen and flesh and blood." At that time, each of the starving people spoke the truth of their situation: "Great donor, there is no other reason. It is solely due to the cause of starvation that we turn and eat one another."

2.24

"'At that time, having heard these words, the great donor gasped and sighed, and told the people: "From now on, do not eat one another's flesh any longer. If you have need of clothing, food, drink, various medicines, or anything else you require, after seven days, all of you multitude gather at my house, and I shall provide according to your needs—clothing, bedding, food and drink, and medicines for the sick and emaciated—giving them to your satisfaction." Hearing this, the people were filled with joy and praised him, saying: "Excellent! Excellent! Such a thing has never been seen before!"

2.25

"'At that time, the donor returned to his home and summoned his wife, his children, his servants, and attendants, gathering them all together. Among the crowd, with a pleasant expression and gentle countenance, he spoke gentle words to explain to his wife, children, and attendants: "You should listen with wholehearted sincerity to what I have to say. Do you know? The heavens are scorched with drought, the times are stricken with famine, and countless people have starved to death. We, residing at home, have storehouses filled to overflowing, with limitless grain. Together, we can take this opportunity to sow seeds in the field of merit (puṇyakṣetra)." Hearing this, his wife and children said: "Excellent! Excellent! It is boundless and exceedingly good. Even our lives follow yours, donor; how much more so the money, wealth, food, and drink in the great storehouses?"

2.26

"'At that time, the donor was filled with joy: "You are now truly my companions on the unsurpassed path! Excellent! Excellent! All of you should each assign yourselves your tasks. According to what should be done, according to what should be undertaken, do what should be done, and hasten to undertake what should be undertaken. Within seven days, it must surely be accomplished."

2.27

"'At that time, after the donor had finished making each arrangement, he went out in person to inspect everywhere, looking for where there might be a wide and level ground to set up the platform for giving. He then established it in a pure place, removing sand, saline soil, stumps, and thorns. The ground being purified, he laid out bedding, carpets, rugs, and mats. Having prepared the seating places for the great assembly, he harnessed five hundred great elephants to carry food and drink, transporting them toward the giving platform. The food and drink were like mountains, the milk and curd like ponds; with ghee, sesame oil, cakes, and dried meats, all kinds of delicacies, complete with the hundred flavors. Moreover, there were various clothes, pearls and rings, fine bracelets, elephants, horses, and the seven treasures, all fully prepared, and the adornment was finished. After seven days, when the morning star appeared, also on the morning of the seventh day, bells were struck, drums were beaten, great conch shells were blown, and a loud proclamation was made: "All you great assembly! Come and gather at the platform of the great donor!"

2.28

"'At that time, hearing this proclamation, the people were filled with joy, as though receiving the blessing of sages. Having heard these words, they followed the sound and hastened to the great assembly at the giving platform, taking whatever they pleased—clothing, bedding, food and drink, pearls, rings, hairpins, bracelets, a hundred kinds of medicine, elephants, horses, and the seven treasures—freely choosing and taking whatever they liked. At that time, all the things given by the donor were completely taken away by the people. The donor, having felt great joy, then returned to his home. His household, wife, and children joyfully enjoyed pleasure, amusing themselves with the five desires.'

2.29

"After another seven days, words were heard from people outside: 'Those who previously received the charity of clothing, bedding, food, and drink have all died from the poison taking effect.' Those who were not yet dead all uttered these words: 'How monstrous! How monstrous! Although this great donor had benevolence, compassion, and pity, providing the required clothing, bedding, food, and drink, and although at that time our hunger was sated, our thirst was quenched, and our physical lives were saved, after several days the poison took effect, depriving us of life.' Then the great donor was filled with grief, anger, and distress, and asked his wife and children: 'How did you prepare the food and drink, so as to cause a lethal poison to fall into it?' His wife, children, hired laborers, and all the bondservants and maids said: 'It was not so.' 'If it was not so, from where did the poison come?' They replied: 'We do not know.'

2.30

"Then the donor investigated once more for himself. He entered the house, went about inspecting in sequence, and saw a well whose top was covered. He asked the people: 'What well is this?' The family members replied: 'When the donor was a child, he reared three venomous snakes and dug this one well to keep them in it. This well is the dwelling place of the venomous snakes; its water is also poisonous, and whoever drinks it is killed.' Having seen it, the donor asked the laborers: 'When you prepared the food earlier, did you not take water from this well to prepare the food?' The laborers replied: 'The food and drink were so abundant, and at that time the work was urgent, so we drew this water to make the food and drink.' The great donor said: 'How monstrous! How monstrous! How foolish and devoid of wisdom I was! Why did I rear these venomous snakes and make this poisoned well?' He said to his wife and children: 'Go quickly and fill it in! As for the three venomous snakes within, burn them to death for me!' Thereupon, the laborers quickly went and destroyed them.

2.31

"Then, after destroying the poisoned well, the donor went outside to observe. Seeing that the recipients of the charity had died from the poison taking effect, and with one voice they all said: 'Because this donor gave us poisoned food, he has caused us to lose our lives prematurely. Had we known beforehand that this food was poisoned, we would never have eaten it.' Hearing these words, the donor felt distress in his heart. It was like that wheel-turning king who, although he guided and transformed with the ten virtues, causing sentient beings to be born among humans and devas, and although they received such subtle and wondrous five desires and subtle and wondrous joys, still could not escape birth, old age, sickness, and death. At that time, the wheel-turning king immediately made an aspiration: 'I ought now to seek the unsurpassed Buddha-Dharma, the supramundane Dharma, so as to cause sentient beings to recite, practice, and become familiar with it, to leave birth and death far behind, and to attain nirvāṇa.'

2.32

"Then, in order to seek the Buddha-Dharma, the wheel-turning king made a proclamation everywhere throughout Jambudvīpa: 'Who understands the Buddha-Dharma? The great wheel-turning king wishes to practice and study it.' The proclamation was made everywhere, but all said there was no such person. Arriving in a remote small country, there was a brāhmaṇa who understood and knew the Buddha-Dharma. Thereupon, the messenger went straight to him, arrived at the brāhmaṇa's place, and asked: 'Does the Venerable One understand the Buddha-Dharma?' He replied: 'I understand it.'

2.33

"Then the messenger bowed his head to the brāhmaṇa's feet and reported: 'Great master! The great wheel-turning king wishes to honor you with a summons. May the great master deign to lower his spiritual virtue and go to the wheel-turning king's place.' The wheel-turning king went out afar to welcome him, bowed his head to his feet, inquired after his well-being, [asking]: 'Braving the journey and traveling the road, are you not fatigued?' He then invited him into the palace, arranged the king's royal seat in the main hall, and stepped forward to invite the great master: 'Would you be willing to sit on this seat?' The brāhmaṇa then ascended the wondrous seat and sat cross-legged.

2.34

"Then the great king, seeing that the great master was seated upright and settled, having supplied what was needed and finished arranging everything, joined his palms toward the brāhmaṇa and said: 'Great master, do you understand the Buddha-Dharma?' The brāhmaṇa replied: 'I understand the Buddha-Dharma.' The great king then said: 'Great master, explain it to me.' The brāhmaṇa said: 'The king is greatly foolish. I studied this Buddha-Dharma and underwent bitter hardship for a long time before I was able to accomplish it. Now, how can the great king wish to hear it just like that?'

2.35

"Then the great king said to the great master: 'What is it that you require?' The brāhmaṇa said: 'Give me offerings.' The king said: 'What kind of offerings do you require? Is it clothing, bedding, food, and drink? Or gold, silver, and precious gems?' The brāhmaṇa said: 'I do not require such offerings.' The king said: 'If you do not require such offerings, is it elephants, horses, and carriages? Or the state, its cities, wives, and children? Or music and entertainers?' The brāhmaṇa said: 'I have no use for any such offerings at all. If you can make a thousand incisions on the king's body, fill them with oil, place lamp wicks in them, and light them as an offering, then I will explain the Buddha-Dharma for you. If you cannot, I wish to get up and leave.' Before the king could reply, he immediately descended from the high seat.

2.36

"Then the great king stepped forward at once, held him embraced, and said: 'Great master, please stay a moment longer! Now my wisdom is slight and shallow, and my merit is meager. After I ponder for a short while, I shall present the offering.'

2.37

"Then the wheel-turning king reflected for himself, thinking: 'From beginningless realms of existence until now, I have lost my life countless times, but never for the sake of the Dharma. Now this body of mine will inevitably fall into ruin, accomplishing nothing whatsoever. Today is precisely the right time.' Looking up, he said to the great master: 'The required offering shall be prepared quickly.'

2.38

"Then the great king went into the palace and said to his consorts: 'I must now part with you all.' When the consorts heard the king's words, their hearts were terrified and their hair stood on end, not knowing the cause. In a faint voice, they asked the king: 'Where does the king wish to go?' The king said: 'Now, I wish to have my body gouged to make a thousand lamps to make an offering to the great master.' When the consorts heard the king's words, they rolled on the ground, wept aloud, fell into swoons, and vomited. After a long while, they revived, and said to the great king: 'Of all that is under heaven, nothing is more valued than one's own body. It is revered, honored, nurtured according to the seasons, with dread of its being unwell. Why now do you harm and discard it? The king is a man of wisdom, yet today you are like one deranged or possessed by demonic spirits!' The king said: 'It is not so.' 'If it is not so, for what reason do you undergo such suffering to make an offering to this brāhmaṇa? What is this for?' The king replied to the consorts: 'I wish to seek the Buddha-Dharma for the sake of all sentient beings.' 'If it is for the sake of all sentient beings, why today do you forsake us and leave us destitute?' The king replied to the consorts: 'All worldly love and affection must end in parting. Therefore, I now offer my body, wishing for you and all sentient beings to ignite the great lamp of wisdom in the great dark chamber, illuminating your dark ignorance of birth and death, severing the bond of fetters and the calamity of birth and death, transcending all distress, and attaining nirvāṇa. Why do you people now oppose my mind?' When the consorts heard the king's words, they remained silent and did not reply. With hearts grieving and choked with tears, they wept aloud, tore out their hair, scratched their faces, and cried out again: 'We of meager fortune are losing our refuge in our lifetime!'

2.39

"The heavenly king had five hundred sons, all of whom were handsome, clever, wise, and endowed with the marks of human excellence. Their father loved and cherished them, just like his own eyes.

2.40

"Then the great king said to his sons: 'Today I wish to provide an offering, and I fear that my physical life will not survive; I part with you all. As for the land, the people, and all the royal laws, let them be governed following the eldest.' When the princes heard these words, their bodies, limbs, and sinews ached and were racked with pain. It was like a choking person who can neither swallow nor vomit. In faint voices, they asked their father the king: 'Why do you today forever abandon us and turn your back on us?' Then the princes came forward and embraced the king's neck, or took hold of his hands and feet, weeping sorrowfully and crying aloud: 'How monstrous! How monstrous! Why today are we forever to lose our shelter and protection?'

2.41

"Then the great king admonished and explained to his sons, preaching for them that all worldly affection must meet with parting. The sons replied: 'Although it is as our father the king says, our hearts are full of yearning and we cannot part. May the great king grant us a wish today: let the sons take their own bodies and lives and offer them to the great king, to serve as an offering to the brāhmaṇa master for the king.' The king said: 'My sons are young and do not yet understand. You cannot manage to accomplish such an offering. As for me now, having invited the great master from afar and promised him an offering, I must not break my word. As filial sons, you should not oppose your father's wishes; why do you now defy my intention?' When the princes heard these words, they roared and cried aloud, shaking the spirits of heaven and earth, and threw their whole bodies to the ground, like Mount Tai collapsing.

2.42

"Then the great king again bade farewell to all the kings of the lesser realms. He returned to the hall, went to where the great master was, took off his necklaces and fine, wondrous clothing, placed them aside, sat upright, and announced to the ministers, the kings of the lesser realms, the five hundred princes, and the twenty thousand consorts: 'Among you now, who can gouge a thousand wounds upon my body?' The consorts, the princes, and all the ministers, all with one mind, made this statement: 'We would rather gouge out our own two eyes with a sharp knife than ever gouge the king's body with our own hands.' At that time, the great king felt distress in his heart: 'Now I am solitary and exposed. Among the great assembly, there is not even a single person who will help me.'

2.43

"At that time, the great king had a caṇḍāla whose nature was vile and evil, feared by all people. Hearing the voice, he went forward and said to the princes: 'Do not grieve and suffer yet. I have a skillful means that can prevent the great king's matter from succeeding. If the matter does not succeed, the king will return to rule the realm, just as before.' When the princes heard these words, they felt joy in their hearts. Then the caṇḍāla went before the king and said to the great king: 'Great king, what are you doing now, gouging a thousand lamps upon your body to make an offering to the great master?' Then the caṇḍāla said: 'If someone is needed to gouge the body, I can do it.' Hearing these words, the king felt joy in his heart and replied to the caṇḍāla: 'You are now truly my companion on the unsurpassed path.' Then the caṇḍāla stood before the king, shouting, clamoring, puffing himself up, and cried out in a loud voice: 'The great king should know the manner of killing a person: cutting off the head, severing the neck, chopping off the hands and feet, extracting the sinews, and pulling out the ribs—such is the bitter pain. Can the great king now endure this or not?' Hearing these words, the king harbored joy in his heart. Then the caṇḍāla took an ox-tongue blade to the king's body and, in the twinkling of an eye, gouged his entire body to the full count of a thousand wounds. The caṇḍāla thought the king's resolve would retreat, but on the contrary, it did not waver; so he threw the knife to the ground and ran away in haste."

2.44

"At that time the great king, having filled the wounds on his body with oil, took exquisite fine cotton cloth and wrapped it into wicks. Then the great master brāhmaṇa, seeing that the great king had done this, thought: 'I ought now to proclaim and explain the Buddha-Dharma for the great king first. Why? The great king is now about to light the lamps on his body, and I fear he may not survive. If he does not survive, who will listen to the Dharma?' Having reflected thus, he said to the great king: 'Such vigor! You are able to do what is difficult to do, practicing this asceticism for the sake of hearing the Buddha-Dharma. Listen closely! Listen closely! Think on it well! I shall proclaim and explain the Buddha-Dharma for the king.' The king, hearing these words, was greatly delighted—just as when a filial son has recently lost his parents and grieves in bitterness and unspeakable suffering, but upon his parents returning to life, the son is overjoyed; when the king heard these words, it was likewise. Then the brāhmaṇa spoke half a verse for the king, teaching the principle of arising and ceasing:

2.45

"'Whatever is born must die; / this cessation is bliss.'

2.46

"Having heard the Dharma, the king rejoiced, and addressed the princes and the ministers, saying: 'If you have thoughts of compassion toward me, you should remember and uphold this teaching for me. Throughout the lands, in every village, wherever there are people, in cities, streets, and alleys, proclaim the king's superior decree: "You people should know! The great wheel-turning king saw all the people and all sentient beings submerged in the ocean of suffering, unable to escape evils. Arousing great compassion toward all sentient beings, he gouged his body to make a thousand lamps to seek half a verse. You should now be moved by the great king's mind of great benevolence and compassion; you should write down this verse, recite and study it, reflect upon its meaning, and practice it as taught."' Having heard these words, the people rejoiced and praised the great king with one voice, saying: 'Excellent! Excellent! The great king is truly a father of great benevolence and compassion, practicing this asceticism for the sake of all sentient beings. We should hasten to write it down.' Whether on paper or on silk, or on stones, or on trees, tiles, gravel, or leaves of grass, on narrow paths and essential roads, wherever many people walked, they also wrote it all down. Those who saw or heard it all gave rise to the mind set on anuttarasamyaksaṃbodhi.

2.47

"At that time the great king lit the thousand lamps to make an offering to the great master. Their radiance shone far across the worlds of the ten directions, and from the light of the lamps a voice also emerged, speaking this half-verse; those who heard the Dharma all gave rise to the mind set on anuttarasamyaksaṃbodhi. The light shone upward as far as the palace of the Trāyastriṃśa Heaven, and the radiance of those lamps was able completely to obscure the lights of the gods. At that time the king of Trāyastriṃśa Heaven, seeing this radiance shining far into his heavenly palace, thought: 'By what cause and condition is there this radiance?' He then surveyed the world with his divine eye and saw that this great wheel-turning king had perfumed and cultivated his mind with great compassion, and for the sake of all sentient beings had gouged his body to make a thousand lamps as an offering to the great master in order to liberate all sentient beings. 'Therefore, we should now go down to the world to encourage, admonish, and assist him, causing his mind to rejoice.' He then descended to the world, transformed himself into a common mortal, went to the king's place, and asked the great king: 'Gouging your body to make a thousand lamps, practicing this asceticism to seek half a verse—what is your purpose in doing this?' [The king] answered: 'Good man! It is for the sake of all sentient beings, to cause them to give rise to the mind set on anuttarasamyaksaṃbodhi.'

2.48

"Then the transformed person resumed the form of Śakra, radiant with majestic brilliance, bright and manifest. Then Śakra, Lord of the Gods, asked the great king: 'In making this offering, do you wish to seek to become a heavenly king? A Māra king, or a Brahmā king?' At that time the wheel-turning sage king answered Śakra, Lord of the Gods: 'I do not seek the nobility of humans or gods; I purely wish to seek anuttarasamyaksaṃbodhi for the sake of all sentient beings. Those who are not at peace I wish to bring peace; those who are not liberated I wish to liberate; those not yet crossed over I wish to ferry across; those who have not attained the path I wish to cause to attain the path.' Śakra, Lord of the Gods, said: 'Is the great king not being foolish now? One who seeks anuttarasamyaksaṃbodhi can accomplish it only after long enduring toil and hardship. How can you now wish to seek the unexcelled path?' He answered Śakra, Lord of the Gods: 'Even if a red-hot iron wheel should spin upon my head, I would never regress from the unexcelled path on account of this suffering.' [Śakra said:] 'Though you speak these words now, I do not believe them.' At that time the wheel-turning sage king made this vow before Śakra, King of the Gods: 'If I am not truly seeking anuttarasamyaksaṃbodhi and am deceiving Śakra, King of the Gods, let my thousand wounds never heal. If it is not so, let my blood become milk and the thousand wounds heal completely.' When he spoke these words, [his body] was restored as before. Śakra, King of the Gods, said: 'Excellent, great king! You are truly greatly compassionate! One who cultivates great compassion through such asceticism will before long attain anuttarasamyaksaṃbodhi. When you attain saṃbodhi, you must deliver me first.' Then Śakra, Lord of the Gods, emitted a great radiance that shone all over the king's body, and together with hundreds of thousands of gods he simultaneously gave rise to the mind set on anuttarasamyaksaṃbodhi.

2.49

"When the five hundred princes saw their father the king's bodily wounds heal completely, they rejoiced immeasurably. They came forward, bowed their heads at his feet, withdrew to stand on one side, and joined their palms toward their father, crying out in unison with one voice: 'It is unprecedented! Now our father the king is truly greatly compassionate, pitying all beings.' The king said to the princes: 'If you are filial sons, you should give rise to the mind set on anuttarasamyaksaṃbodhi.' When the princes heard these words, they rejoiced, and moved by the profound kindness of their father the king, upon hearing his words they immediately gave rise to the mind set on anuttarasamyaksaṃbodhi. The twenty thousand royal consorts and hundreds of thousands of palace maidens did likewise."

2.50

At that time, among the assembly there were sentient beings as numerous as the sands of seventy Ganges Rivers who all gave rise to the aspiration for [the fruits of] śrāvakas and pratyekabuddhas. There were further immeasurable gods, humans, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, non-humans, and others who, having seen and heard this, all gave rise to the mind set on the path and departed rejoicing.

2.51

The Sūtra of Repaying the Kindness of the Buddha Who Has Great Skill in Means, Chapter 4: Arousing the Bodhimind

2.52

At that time in the assembly there was a great bodhisattva-mahāsattva named Prītirāja, who arose from his seat, bared his right shoulder, knelt with his right knee on the ground, joined his palms, and looking up addressed the Tathāgata, saying: "How does a bodhisattva know kindness and repay kindness?"

2.53

The Buddha told the bodhisattva Prītirāja: "Good man, listen attentively! Listen attentively! When bodhisattva-mahāsattvas know kindness, they should generate the mind of anuttarasamyaksaṃbodhi; when they repay kindness, they should also instruct all sentient beings to generate the mind of anuttarasamyaksaṃbodhi. If one generates the bodhimind, how is it generated? By what cause can a bodhisattva generate it? Good man, when a bodhisattva-mahāsattva first generates the mind of [samyak]saṃbodhi, they make a great vow, speaking thus: 'When I attain anuttarasamyaksaṃbodhi, I will greatly benefit all sentient beings. I must certainly establish all sentient beings in great nirvāṇa, and I will also teach and transform all sentient beings, causing them all to become fully endowed with the prajñāpāramitā. This is called benefiting oneself, and it is also called benefiting others.' For this reason, one who first generates the bodhimind can be called the cause and condition of bodhi, the cause and condition of sentient beings, the cause and condition of the true meaning, the cause and condition of the thirty-seven factors of enlightenment, gathering in the root of all wholesome qualities. Therefore, a bodhisattva is called 'great good', and also called the 'wholesome root of all sentient beings', able to destroy the various evils of the three karmas of body, speech, and mind of all sentient beings. Of all vows in the mundane world and all vows beyond the world, none can surpass anuttarasamyaksaṃbodhi; such a vow is unsurpassed and supreme. When a bodhisattva-mahāsattva first generates the mind of [samyak]saṃbodhi, there are five matters: first, nature; second, practice; third, sphere; fourth, merit; fifth, increase. If a bodhisattva can generate the bodhimind, they are then called a bodhisattva-mahāsattva, are certain to attain anuttarasamyaksaṃbodhi, and cultivate the practices of the Mahāyāna. For this reason, first generating the bodhimind can gather in all wholesome qualities. Bodhisattva-mahāsattvas generate the bodhimind, and through gradual cultivation attain anuttarasamyaksaṃbodhi; if they do not generate the mind, they will never be able to attain it. Therefore, generating the mind is attaining the root of anuttarasamyaksaṃbodhi. When bodhisattva-mahāsattvas see suffering sentient beings, pity arises in their hearts. Therefore, by cause of the mind of loving-kindness and compassion, bodhisattvas are able to generate the mind of anuttarasamyaksaṃbodhi; by cause of the mind of anuttarasamyaksaṃbodhi, they are able to train in the thirty-seven factors [of enlightenment]; by cause of the thirty-seven factors, they attain anuttarasamyaksaṃbodhi. Therefore, generating the mind is called the root. Because of generating the bodhimind, they practice the bodhisattva śīla. Therefore, generating the mind is called the root, called the cause, called the branches, called the leaves, also called the flowers, called the fruit, and also called the seed. Bodhisattvas' generation of the mind is either definitive or not definitive. The definitive persists even unto attaining anuttarasamyaksaṃbodhi and never regresses or is lost; the non-definitive has regression and loss. There are two kinds of regression: definitive regression and non-definitive regression. As for definitive regression, they can never generate the mind of anuttarasamyaksaṃbodhi, and cannot seek and cultivate its teachings; as for non-definitive regression, they seek the bodhimind and cultivate its teachings. There are four kinds of this bodhimind: First, when a good man or good woman sees or hears of the inconceivable matters of the buddhas and bodhisattvas, faith and reverence arise in their heart at that time, and they think: 'The matters of buddhas and bodhisattvas are inconceivable. If these inconceivable matters of buddhas and bodhisattvas can be attained, I too should attain anuttarasamyaksaṃbodhi.' Therefore, with an utmost mind they keep bodhi in mind and generate the bodhimind. Again, there are those who do not see the inconceivable matters of buddhas and bodhisattvas, but having heard the secret store of the buddhas and bodhisattvas, faith and reverence arise in their hearts; having attained faith, for the sake of anuttarasamyaksaṃbodhi and mahāprajñā, they therefore generate the bodhimind. Again, there are those who do not see the inconceivable matters of buddhas and bodhisattvas and also do not hear the Dharma, but seeing the extinction of the Dharma, they think: 'The unsurpassed Buddha-Dharma can extinguish the immeasurable afflictions and distress of sentient beings and bring about great benefit. Only the buddhas and bodhisattvas can cause the Buddha-Dharma to abide long without perishing. I too should now generate the bodhimind, so that sentient beings may be distant from afflictions. May this body of mine undergo great suffering so that I may protect and uphold the Buddha-Dharma to abide long in the world,' and therefore they generate the bodhimind. Again, there are those who do not see the extinction of the Dharma of the buddhas and bodhisattvas, but only see sentient beings in an evil age, endowed with heavy afflictions, greed and desire, anger, delusion, and the like; shamelessness, lack of conscience, stinginess, and the like; jealousy, wrath, suffering and distress, and the like; lack of faith, false doubt, indolence, and the like. Having seen these things, they think: 'In the time of a great evil age, sentient beings cannot cultivate good. In such an evil age, they cannot even generate the mind of the two vehicles, let alone the mind of anuttarasamyaksaṃbodhi! I must now generate the bodhimind; having generated the bodhimind, I will then teach all sentient beings to generate the mind of anuttarasamyaksaṃbodhi.'"

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大方便佛報恩經 — Classical Chinese