The White Lotus of Compassion
The Prophecies to the Bodhisattvas

“Then, noble son, the tathāgata arhat samyaksam­buddha Ratnagarbha thought, ‘The brahmin Samudrareṇu has made many millions of beings aspire to, be fixed upon, and be dedicated to the highest, most complete enlightenment and has brought them to an irreversible level. I shall give them prophecies, telling them what their buddha realms will be.’

“Then the Bhagavat entered the samādhi called never forgetting bodhicitta, and he smiled. That smile illuminated countless buddha realms with a vast radiance. He showed the array of qualities of those buddha realms to King Araṇemin and the many millions of beings. [F.170.a] At that time, the bodhisattva mahāsattvas in countless buddha realms in the ten directions saw that radiance, and through the power of the Buddha, they came to this world in order to see, pay homage to, and honor the Bhagavat and his saṅgha of bhikṣus.

“They made offerings to the Bhagavat with their various bodhisattva emanations, and they bowed their heads to the Bhagavat’s feet, honored him, and seated themselves before him because they wished to listen to the prayers and prophecies of the bodhisattvas.

“Then, noble son, the brahmin Samudrareṇu, the chief court priest, said to King Araṇemin, ‘Great king, you should first choose your buddha realm’s array of qualities.’

“Then King Araṇemin placed his palms together, bowed toward the Bhagavat, and said, ‘Bhagavat, I have enlightenment as my goal. I have honored the Bhagavat and his saṅgha of countless bhikṣus for three months with various offerings. I have dedicated the good roots from this toward the attainment of the highest, most complete enlightenment. Bhagavat, for these seven years I have contemplated the arrays of qualities in buddha realms. Bhagavat, in the buddha realm where I will attain the complete enlightenment of perfect buddhahood, may there be no hells, animals, or Yama’s realm. May the beings who die there not take rebirth in the lower existences. May all the beings there have a golden color. [F.170.b] May there be no difference between the devas and humans there. May all the beings there remember their past lives. May all those beings have the kind of divine sight by which they can see the hundreds of thousands of millions of trillions of buddhas who remain, stay, live, and teach the Dharma in other realms. May all those beings have the kind of divine hearing by which they can hear the hundreds of thousands of millions of trillions of buddhas teaching the Dharma. May all those beings there have knowledge of the minds of others, by which they can know the mental activities of beings dwelling in many hundreds of thousands of millions of trillions of buddha realms. May all those beings have skill in accomplishing miracles by which they can, with one aspiration, be in hundreds of thousands of millions of trillions of buddha realms. May the beings who are in that realm have no attachment, not even attachment to their own bodies. May all those beings be on the level of irreversible progress toward the highest, most complete enlightenment. May the beings there be born spontaneously. May there not be the designation of female there. May the lifespan of the beings there have no end except through the power of their prayers. May those beings not even know the word nonvirtuous. May there be no bad smell in that buddha realm. May that buddha realm be permeated by the aroma of the Bhagavat that surpasses that of the devas.163 May all the beings there be adorned by the thirty-two signs of a great being. May all those beings be in their last lifetime unless they pray otherwise. May all the beings there, through the power of the Buddha, be able in one morning to pay honor to an incalculable number of buddhas, accomplish their wish to make offerings to those buddhas through a variety of bodhisattva manifestations, [F.171.a] and then return to my realm in that same morning. May all those beings converse about the Buddha’s piṭaka. [B5] May those beings have the power of Nārāyaṇa. May no being, even one with divine sight, be able to ascertain the extent of the qualities that adorn that buddha realm. May all the beings there possess knowledge and confidence.164 May the body of each bodhisattva be a thousand yojanas tall. May that buddha realm be radiant. May its environs have an array of qualities beyond enumeration. May any being who is born there be celibate until enlightenment. May all beings there be worthy of homage from the world and its devas. May there be no deficiency in their faculties. May the beings there, as soon as they are born, attain noble joy and happiness that transcends that of the devas. May all the beings there be endowed with good roots. May all the beings there be clothed in new saffron robes. May the beings there attain the samādhi of complete discernment the moment they are born. May they, through attaining that samādhi, go to countless buddha realms, honor the buddhas, and, until they attain enlightenment, be able to see all the buddhas. May the bodhisattvas who are born there see precious trees among the array of buddha-realm qualities, which are just as they wish the array of buddha-realm qualities to be. [F.171.b] May those beings attain samādhi as soon as they are born there, and through attaining that samādhi always see the bhagavat buddhas, who reside, live, and remain, teaching the Dharma in innumerable buddha realms in the ten directions. May all the beings who are born there have the clothing, divine palaces, adornments, jewelry, colors, and form of the Para­nirmitavaśavartin devas. In that buddha realm may there be no dust, no stones, and no Kāla mountains, Cakravāḍa mountains, Mahācakravāḍa mountains, Sumeru, or great oceans. May there be the complete absence of the words165 obscuration, obstacle, and kleśa; the complete absence of the words hells, animals, and realm of Yama; and the complete absence of the words unfavorable birth and the word suffering, and may there not be the words neither suffering nor happiness.166

“ ‘Bhagavat, that is the kind of buddha realm that is my goal. Bhadanta Bhagavat, I will remain a bodhisattva undergoing hardships until I can create a pure buddha realm that has those kinds of qualities. Bhadanta Bhagavat, during that time I will make that kind of human effort and afterward I will attain the complete enlightenment of perfect buddhahood. May I have a Bodhi tree that is ten thousand yojanas high, and when I sit there, may I, through a single instant of aspiration, attain the complete enlightenment of perfect buddhahood. May my aura be without limit,167 illuminating hundreds of thousands of millions of trillions of buddha realms. [F.172.a] May the length of my life be beyond measure, a hundred thousand million trillion eons long, so that, except for one with omniscient wisdom, no one will be able to measure it. May my bodhisattva saṅgha be so immeasurable that only someone with omniscient wisdom would be able to measure it, and may it be devoid of śrāvakas and pratyekabuddhas. When I attain enlightenment may bhagavat buddhas in other limitless, uncountable buddha realms speak, recite, listen to, and repeat my praises. When I attain enlightenment, except for those who have perpetrated the actions with immediate results at death or who reject the true Dharma, if beings in other limitless, uncountable buddha realms, on hearing my name, dedicate their good roots to buddha realms,168 may they be reborn in my buddha realm. When I have attained enlightenment, may beings169 in countless other worlds develop the motivation for enlightenment and, with the wish to be reborn in my realm, create good roots in those realms. Then at the time when they are dying, may I appear before them encircled by an assembly of bodhisattvas, and when they see me, may they feel joy and delight toward me, and may their karmic obscurations170 be eliminated. Then, when they have died, may they be born in my buddha realm. May the bodhisattvas there wish to hear Dharma teachings that they have never heard before directly from me, and may they hear exactly what they wish to hear. [F.172.b] When I attain enlightenment, may the bodhisattva mahāsattvas of innumerable buddha realms who hear my name attain irreversible progress toward the highest, most complete enlightenment; may they attain the first patience and likewise the second;171 and may they attain the samādhis and dhāraṇīs that they wish to attain.

“ ‘Even after I have passed into parinirvāṇa, for countless eons may bodhisattvas in countless buddha realms on hearing my name attain great joy, perfect joy, and supreme joy,172 and may they be amazed, pay homage to me, and glorify and praise me. When I become a bodhisattva may I accomplish the deeds of a buddha, and afterward may I attain the complete enlightenment of perfect buddhahood. When I have attained complete enlightenment, may the bodhisattvas who have complete faith in me attain the first patience, the second, and the third;173 attain the samādhi, dhāraṇī, and patience that they wish to; and tend to them until enlightenment.

“ ‘When I attain enlightenment, may women in countless buddha realms who hear my name have great joy, perfect joy, and supreme joy, have delight, and develop the aspiration for the highest, most complete enlightenment, and from then until enlightenment may they never again become a woman. Even after I have passed into parinirvāṇa, may countless women throughout countless eons who hear my name have great joy, perfect joy, and supreme joy, [F.173.a] have delight, and develop the aspiration for the highest, most complete enlightenment, and from then until enlightenment never again become a woman.

“ ‘Bhadanta Bhagavat, I wish for that kind of buddha realm and those kinds of beings with pure thoughts. Bhadanta Bhagavat, may I attain the complete enlightenment of perfect buddhahood in such a buddha realm.’

“Then, noble son, the tathāgata arhat samyaksam­buddha Ratnagarbha congratulated King Araṇemin, saying, ‘Excellent, great king, excellent! Great king, your prayer to acquire a pure buddha realm is profound.

“ ‘Great king, look! In the west, beyond a trillion buddha realms, there is a world known as Indrasuvirājitā. The tathāgata arhat samyaksam­buddha named Indra­ghoṣeśvara­rāja is present, exists, and lives there, teaching the Dharma to pure beings.

“ ‘In that pure realm there are not even the words śrāvaka or pratyekabuddha. Only the Mahāyāna is taught there. There, all beings are spontaneously born. There is not even the word woman there. Great king, all the qualities that are in that buddha realm are just like the entire array of immeasurable buddha-realm qualities that you have prayed for, and the disciples there are beings with immeasurably pure motivation.

“ ‘Great king, after the tathāgata arhat samyaksam­buddha [F.173.b] Indra­ghoṣeśvara­rāja has passed into parinirvāṇa, his Dharma will come to an end, and after sixty intermediate eons have passed, that realm will be named Meruprabhā. In that realm will appear the tathāgata arhat samyaksam­buddha named Acintyamatiguṇa­rāja. The array of qualities in Meruprabhā, the realm of the tathāgata arhat samyaksam­buddha Acintyamatiguṇa­rāja, will be the same as the array of qualities in the tathāgata arhat samyaksam­buddha Indra­ghoṣeśvara­rāja’s buddha realm.

“ ‘The tathāgata arhat samyaksam­buddha Acintyamatiguṇa­rāja’s lifespan will be sixty intermediate eons. When the tathāgata arhat samyaksam­buddha Acintyamatiguṇa­rāja passes into parinirvāṇa, his Dharma will remain for sixteen intermediate eons. One thousand intermediate eons after his Dharma has come to an end, that realm will have the name Virati. In that realm will appear the tathāgata arhat samyaksam­buddha named Raśmi. His lifespan will be the same as the former buddha, and his realm will be the same. After he has passed into parinirvāṇa and his Dharma has come to an end, that realm will have the name Aparā. That realm will have the same array of buddha-realm qualities, and in it will appear the tathāgata arhat samyaksam­buddha named Ratneśvaraghoṣa. He will reside, live, and remain for five174 intermediate eons and teach the Dharma. When he has passed into parinirvāṇa, his Dharma will remain for seven intermediate eons, and [F.174.a] when that Dharma has come to an end, there will successively occur what has been previously described. In that way, I see countless, innumerable tathāgata arhat samyaksam­buddhas appear and pass into parinirvāṇa in that realm without that realm being destroyed and recreated.

“ ‘In the future, after one incalculable eon has passed, in which there are as many years as there are grains of sand in the Ganges River,175 and during a second such incalculable eon, in which there are as many years as there are grains of sand in the Ganges River, that realm will have the name Sukhāvatī. Great king, you will attain the complete enlightenment of perfect buddhahood there. You will become the tathāgata arhat samyaksam­buddha named Amitāyus.’

“King Araṇemin asked, ‘Bhadanta Bhagavat, from where will the bodhisattva mahāsattvas come, who will be the first in that realm to attain the complete enlightenment of perfect buddhahood because of me?’

“ ‘Great king,’ replied the Bhagavat, ‘it will be these bodhisattva mahāsattvas who have come176 from innumerable, inconceivable, limitless realms in the ten directions to pay homage to me, honor me, and listen to the Dharma from me.

“ ‘Noble son, these bodhisattvas who are present before me have been prophesied by buddhas in the past to attain the highest, most complete enlightenment, and buddhas in the present have also prophesied that they will attain the highest, most complete enlightenment. They are the ones who will be the first to attain the complete enlightenment of perfect buddhahood in your buddha realm. Great king, each of these bodhisattvas has performed great service177 to many hundreds of thousands of millions of trillions of buddhas, generating good roots and [F.174.b] cultivating wisdom. Great king, it is these noble sons who will first attain buddhahood in your buddha realm.’

“King Araṇemin said, ‘Bhadanta Bhagavat, it is the brahmin Samudrareṇu who has caused me and my retinue to aspire to the highest, most complete enlightenment. When will he attain the complete enlightenment of perfect buddhahood?’

“ ‘Great king,’ replied the Bhagavat, ‘the brahmin Samudrareṇu has great compassion. You will hear his lion’s roar.’

“The king said, ‘If the Bhagavat’s prophecy and my prayer are to be fulfilled, then when I make homage with the five parts of my body at the Bhagavat’s feet, may realms as numerous as the grains of sand in the Ganges River shake and shudder, and may the bhagavat buddhas who reside, live, and remain in those buddha realms give me their prophecy.’

“Then, noble son, King Araṇemin bowed down the five parts of his body to the feet of the Tathāgata Ratnagarbha. When the king’s head touched the ground, buddha realms as numerous as the grains of sand in the Ganges River shook, shook strongly, shuddered, shuddered strongly, quaked, and quaked strongly, and then buddhas as numerous as the grains of sand in the Ganges River made this prophecy:

“ ‘In the Dhāraṇa eon, in the Saṃtīraṇa buddha realm, in which the lifespan of beings will be 80,000 years, the tathāgata arhat samyaksam­buddha Ratnagarbha made this prophecy to King Araṇemin: “After an incalculable eon has passed, in which there are as many years as there are grains of sand in the Ganges River, during a second such incalculable eon, there will be an immeasurably pure realm called [F.175.a] Sukhāvatī in which King Araṇemin will become the tathāgata arhat samyaksam­buddha named Amitāyus, who will illuminate as many worlds in the ten directions as there are grains of sand in the Ganges River.” ’

“The Bhagavat said:

“Then, noble son, King Araṇemin was joyful and happy, and he experienced supreme joy and bliss. He then withdrew and sat to one side nearby in order to listen to the Dharma.

“Then, noble son, the brahmin Samudrareṇu summoned King Araṇemin’s crown prince, Animiṣa. Animiṣa asked the same questions as the king. He said, ‘Bhagavat, I have seen178 the lower existences where beings experience extremely intense, unendurable suffering. I have seen the upper realms, where beings have minds filled with kleśas and fall into the lower realms. I have seen all beings associating with bad friends [F.175.b] in the darkness of a famine of the Dharma, devoid of good roots, possessed179 by evil views, and following evil paths.

“ ‘Bhagavat, by voice180 I shall make these beings become aware. I will dedicate all good roots to the highest, most complete enlightenment. When I am performing bodhisattva conduct, may beings think of me and say my name when they are afflicted by suffering, frightened by terrors, in the darkness of the Dharma’s absence, despairing, weak, or with no protector, no refuge, and no resort, and may I never attain the complete enlightenment of perfect buddhahood unless I can hear them with my divine hearing, see them with my divine sight, and free them from their suffering.

“ ‘Bhadanta Bhagavat, when for a long time I practice bodhisattva conduct through this particular long-lasting prayer for the benefit of beings, may my wishes be fulfilled. Bhadanta Bhagavat, after an incalculable eon has passed, in which there are as many years as there are grains of sand in the Ganges River, during a second such incalculable eon, King Araṇemin will become a tathāgata arhat samyaksam­buddha in the Sukhāvatī realm. When he has become the tathāgata arhat samyaksam­buddha Amitāyus, he will accomplish the deeds of a buddha for the pure beings in that completely pure realm. The Tathāgata Amitāyus will perform the deeds of a buddha for countless eons. When he has completed the deeds of a buddha, he will enter the state of nirvāṇa without any remaining aggregates.

“ ‘After he has entered parinirvāṇa, I will practice the conduct of a bodhisattva for as long as his Dharma remains. As a bodhisattva, I will perform the deeds of a buddha. After the dusk when the Dharma of Samyaksam­buddha Amitāyus comes to an end, may I attain the complete enlightenment of perfect buddhahood at the following dawn. [F.176.a]

“ ‘Bhagavat, I request that you prophesy my highest, most complete enlightenment. Similarly, there are the bhagavat buddhas who reside, live, and remain in the ten directions, in worlds as numerous as the grains of sand in the Ganges River, and I request that those bhagavat buddhas also prophesy my attainment of the highest, most complete enlightenment.’

“Those were the words of his request. Noble son, the Tathāgata Ratnagarbha gave this prophecy to the crown prince Animiṣa: ‘Noble son, because the lower realms have been viewed by you, the higher realms have been viewed by you, and you have developed the compassion to free beings from suffering and to pacify their kleśas, it is for that reason, noble son, that you will be called Avalokiteśvara.181

“ ‘You, Avalokiteśvara, will free many hundreds of thousands of millions of trillions of beings from suffering. Noble son, being a bodhisattva, you will accomplish the deeds of a buddha. Noble son, after the Tathāgata Amitābha has passed into nirvāṇa, his Dharma will come to an end at dusk one day in the latter part of the second incalculable eon, in which there are as many years as there are grains of sand in the Ganges River. The following dawn you will attain the complete enlightenment of perfect buddhahood while sitting on a vajra seat, at a Bodhi tree, in a manifold array. You will become the tathāgata arhat samyaksam­buddha named Saman­taraśmya­bhyudgataśrīkūṭa­rāja. Your lifespan will be ninety-six hundred thousand million trillion182 eons. After you have passed into parinirvāṇa your Dharma will continue for 630,000,000183 eons.’ [F.176.b]

“Avalokiteśvara asked, ‘Bhagavat, if these wishes of mine are to be fulfilled, then when I bow down to the Bhagavat’s feet, may the bhagavat buddhas, who reside, live, and remain within worlds in the ten directions that are as numerous as the grains of sand in the Ganges River, give me their prophecy. May the ground shake in worlds in the ten directions that are as numerous as the grains of sand in the Ganges River; may there come music that has the five tempos from the stones and treetops of all mountains; and may all beings have minds free of desire.’

“When the bodhisattva Avalokiteśvara bowed down the five points of his body to the feet of the Tathāgata Ratnagarbha, the same happened as just described. The ground in buddha realms as numerous as the grains of sand in the Ganges River shook strongly, and those bhagavat buddhas gave their prophecy. There came the sound of music from the from the stones and treetops184 of all mountains, and all beings were in a mental state free from desire.

“The Bhagavat said:

“Then the brahmin Samudrareṇu, the chief court priest, summoned the second prince, who was named Nimi, and said to him, ‘Noble son, [F.177.a] you should in the same way rejoice in this great act of generosity. You should dedicate the good actions that you have accomplished toward omniscience for the sake of all beings and develop the motivation to attain the highest, most complete enlightenment.’

“Then Prince Nimi sat before the Bhagavat and said, ‘Bhagavat, I have served with all offerings the Bhagavat and his immeasurable saṅgha of bhikṣus. The aggregate of merit that comes from rejoicing in having done this, and whatever aggregate of merit there is from the good activity of my body, speech, and mind, I dedicate it all to the highest, most complete enlightenment. May I not reach enlightenment in this afflicted buddha realm. Prince Avalokiteśvara will attain the complete enlightenment of perfect buddhahood in the realm Sarva­ratna­saṃnicaya while seated under a Bodhi tree that is adorned with an array of many jewels and will become the Tathāgata Saman­taraśmya­bhyudgataśrīkūṭa­rāja. I shall request him to teach the Dharma. I will practice the conduct of a bodhisattva for as long as that tathāgata teaches the Dharma. When that tathāgata has passed away and his Dharma has ceased to exist, I will attain the complete enlightenment of perfect buddhahood. My buddha realm will have an array of qualities that will be the same as the entire array of qualities of the Tathāgata Saman­taraśmya­bhyudgataśrīkūṭa­rāja’s realm. I will accomplish the deeds of a buddha in the same way, and in the same way I will pass into parinirvāṇa. [F.177.b] After I have passed into nirvāṇa may the Dharma remain for a long time.’

“The Bhagavat said, ‘Noble son, you wish to attain great power.185 Noble son, you will attain the same power186 that I have attained. Noble son, in that buddha realm you will attain the complete enlightenment of perfect buddhahood. You will be the tathāgata named Supra­tiṣṭhita­guṇa­maṇikūṭa­rāja. Noble son, you will obtain that great power and therefore, noble son, may you become Mahāsthāmaprāpta.’187

“He said, ‘Bhagavat, if these wishes of mine are to be fulfilled, for that reason, when I bow down the five parts of my body to the Bhagavat’s feet, may the bhagavat buddhas in the ten directions, as numerous as the grains of sand in the Ganges River, give me their prophecy, and may there be a rain of jasmine flowers.’

“Noble son, when that worthy being, Mahāsthāmaprāpta, bowed down the five parts of his body to the feet of the Tathāgata Ratnagarbha, the bhagavat buddhas in the ten directions, as numerous as the grains of sand in the Ganges River, gave their prophecy. The great earth shook in six ways, and there was a rain of jasmine flowers.

“The Bhagavat said:

“Then the brahmin Samudrareṇu summoned the third prince, who was named Indragaṇa, and spoke to him as he had to the others. [F.178.a]

“Prince Indragaṇa, with palms together, said to the Tathāgata Ratnagarbha, ‘Bhagavat, the entire aggregate of merit that comes from rejoicing in having served with all offerings the Bhagavat and his saṅgha of bhikṣus, and the good activity of my body, speech, and mind, I dedicate to the highest, most complete enlightenment.

“ ‘May I not attain the complete enlightenment of perfect buddhahood in an afflicted buddha realm, and may I not attain it quickly. While I am performing bodhisattva conduct, until I attain the complete enlightenment of perfect buddhahood, may I see the bhagavat buddhas in other endless, infinite realms in the ten directions. May I see with divine sight, in buddha realms as numerous as the particles in buddha realms as numerous as the grains of sand in the Ganges River, bhagavat buddhas teaching the Dharma whom I first caused to acquire, enter, and remain in the aspiration for enlightenment, and whom I caused to acquire, enter, and remain in the practice of the perfections and the conduct of a bodhisattva.188

“ ‘While I thus perform bodhisattva conduct, may I accomplish the deeds of a buddha. While I am performing bodhisattva conduct may I purify the motivations of beings so that those beings who will be born in my buddha realm will be, for example, like Brahmā devas. [F.178.b] May I purify an array of buddha-realm qualities so that it will be as if as many billion-world universes as there are grains of sand in the Ganges River have become one buddha realm. May that buddha realm’s surrounding walls, which reach as high as the summit of existence, be made of many jewels, and be adorned with a variety of jewels. May the entire ground in that buddha realm be made of beryl; may there be no dust, stones, or gravel; and may it be free of any dirt.

“ ‘May there not be even the word woman. May the beings there be born spontaneously. May the beings there have no wish for nourishment through mouthfuls of food. May the beings there be nourished by joy and nourished by the Dharma. In that buddha realm may there not be the words śrāvaka or pratyekabuddha. May that buddha realm be filled189 only with bodhisattvas190 who are free of obduracy, stains, anger, and hypocrisy, and who remain in pure celibacy. May all the bodhisattvas there have shaved heads and wear saffron-colored robes.

“ ‘As soon as they are born there, may they have great auras of light. May there appear in their hands191 precious alms bowls filled with various flavors. As soon as those appear, may they think, “This food we have is not for us. We should go to other worlds and offer this food to the bhagavat buddhas who reside, live, and remain there. We should also give it to the buddhas’ śrāvakas and to beings in suffering. We should also go to the realm of the [F.179.a] pretas and give this food to the beings there whose bodies are aflame with hunger and thirst.” As soon as those bodhisattva mahāsattvas have that aspiration, may they obtain the samādhi called inconceivable activity. When they have attained that samādhi, may they go without any hindrance to the countless, innumerable buddha realms in the ten directions, and offer the food to the bhagavat buddhas who reside, live, and remain there and to the śrāvakas and to other beings. May they offer the food with joy, teach the Dharma, and that same morning return to their own buddha realm.

“ ‘May it be the same for the offering of precious clothing, up to their return that same morning to their own buddha realm where they dress each other in monastic robes.

“ ‘May the bodhisattvas first share all the pleasures and enjoyments they find in that buddha realm with the bhagavat buddhas, the śrāvakas, and other beings, and only afterward enjoy them themselves. May that buddha realm be free of the eight unfavorable states. May there not be the word suffering there. May there not be the word training there. May there not be the word transgression there.

“ ‘May there be an accumulation of hundreds of thousands of jewels in that buddha realm. May it be beautified by jewels and appear to be made of jewels. May there be present there all the jewels in the ten directions that have never been seen before and never been heard of before, and whose names would take ten million years to recite. [F.179.b] May a bodhisattva see the buddha realm as being made of gold if he wishes it to be made of gold, and may it continue to be made of gold for him; may another bodhisattva see it as being made of silver if he wishes it to be made of silver, without causing the realm made of gold to vanish. In the same way, may a bodhisattva see the realm as being made of crystal, or made of beryl, or made of emerald, or made of red pearls, or made of white coral, or made of whatever precious material he wishes.

“ ‘May a bodhisattva see the buddha realm as being made of agarwood, made of tagar leaves, made of bay leaves, made of gośīrṣa sandalwood, or made of uragasāra sandalwood, just as he wishes. May he see it as being exactly how he wishes, without one seeing what another aspires for, but with everyone’s aspirations fulfilled.

“ ‘May there be no sun or moon in that buddha realm, but may the bodhisattvas born there emit their own light. May there be whatever kind of light is wished for even to the extent of reaching a hundred thousand million trillion buddha realms. Other than the opening of the flowers, may there not even be the words night and day in that buddha realm. May there be no heat, cold, illness, weakness,192 old age, or death in that buddha realm. If a bodhisattva wishes to attain the complete enlightenment of perfect buddhahood, may he go to a Tuṣita paradise, end his life there, and then attain the complete enlightenment of perfect buddhahood in another world.193 [F.180.a]

“ ‘May there be no death in that buddha realm. May the Tathāgata’s parinirvāṇa take place high in the sky when he attains the ultimate nirvāṇa. May whatever enjoyment or pleasure a bodhisattva wishes for occur. May there come from the middle of the sky the sound of many hundreds of thousands of millions of trillions of musical instruments throughout the buddha realm. May there be no words of desire within that music, but the words perfections, Buddha, Dharma, Saṅgha, and Dharma teachings from the bodhisattva piṭaka. May the bodhisattvas hear the words that they wish to hear.

“ ‘Bhagavat, when I am performing bodhisattva conduct may I see the array of qualities in the buddha realms of innumerable, uncountable hundreds of thousands of millions of trillions of buddhas, and may those adornments, signs, omens, places, wonders, and wishes be in my194 buddha realm, and may it have none of the array of qualities of śrāvakas or pratyekabuddhas or of buddha realms that have the five degeneracies.

“ ‘May there be no hell beings, animals, or pretas in that buddha realm. May there be no Sumeru, Cakravāḍa, or Mahācakravāḍa mountains, no stones or dust. May there be no great oceans. May that buddha realm be filled with various divine, wonderful trees, without any trees made of wood. May it be filled with divine coral tree flowers and great coral tree flowers. [F.180.b] May there be no unpleasant smells there.195 May that buddha realm be filled by a vast, extensive variety of incenses.

“ ‘May all the bodhisattvas there be in their last life before buddhahood. May every being there when they pass away be reborn solely in Tuṣita paradises. When they pass away from there, may they attain the complete enlightenment of perfect buddhahood.

“ ‘Bhadanta Bhagavat, I will continue performing the conduct of a bodhisattva until I attain that power. I shall establish that kind of buddha realm. I shall establish a buddha realm that is filled with the kind of beings who have pure thoughts, bodhisattvas with one lifetime remaining.

“ ‘May there be no bodhisattvas there whom I did not cause to aspire to enlightenment and to practice the perfections for the first time. May all the bodhisattvas whom I have caused to aspire to enlightenment and practice the perfections for the first time be born there. May I pacify completely the sufferings of all those who are contained within that buddha realm.

“ ‘Bhadanta Bhagavat, after I have become a bodhisattva and accomplished those heroic actions, may I attain the complete enlightenment of perfect buddhahood in that buddha realm.

“ ‘May my Bodhi tree, Sapta­ratna­vicitrasan­darśana,196 be the size of ten thousand four-continent worlds, and may its circumference be that of ten billion-world universes. [F.181.a] May the aroma and light of that Bodhi tree spread throughout the entire buddha realm.

“ ‘At the foot of that tree may there be my vajra seat, adorned by various jewels, named Praśamak­ṣamasuvicitra­jñāna­gandha­samavasaraṇa,197 the size of five four-continent worlds and 84,000 yojanas high.

“ ‘May I sit cross-legged upon the vajra seat at the foot of the Bodhi tree and in an instant attain the complete enlightenment of perfect buddhahood. May I remain seated, and not uncross my legs nor get up from under the Bodhi tree until I pass into parinirvāṇa. While I remain seated upon the vajra seat at the foot of the Bodhi tree, may I emanate buddhas and bodhisattvas who go to countless other buddha realms. May each buddha teach the Dharma to beings in the morning and in that morning make countless beings aspire to, be dedicated to, and progress irreversibly toward the highest, most complete enlightenment. Thus, may my bodhisattva emanations accomplish bodhisattva activities.

“ ‘When I have attained enlightenment, may my body be visible in countless other realms in the ten directions. May all those beings who see my body adorned by signs all definitely attain the highest, most complete enlightenment. Until they attain enlightenment and nirvāṇa, may those beings never be apart from the bhagavat buddhas [F.181.b] and never have deficient faculties.

“ ‘May all the bodhisattvas there who wish to see me, as soon as they think of me,198 whether they are going, returning, walking, sitting, or standing, see me at the foot of the Bodhi tree. May all those bodhisattvas who have doubts about the Dharma instantly be freed from them upon seeing me. Freed from doubt, may they understand even the meaning of Dharma teachings that they have not received.

“ ‘May my lifespan be immeasurable, so that only those with omniscient wisdom can measure it, and may the bodhisattvas who will be there be innumerable. From the instant that I attain the complete enlightenment of perfect buddhahood until the instant I pass into the great nirvāṇa, may the bodhisattvas in that buddha realm all have shaved heads and wear saffron robes. May there not be one being in that buddha realm with long hair and white clothes, but may all wear the monastic color and remain monastic.’

“The Bhagavat said, ‘Worthy being, that is excellent, excellent. You are wise, learned,199 and intelligent. Your prayer is excellent. You have surpassing qualities. You have surpassing wisdom. Noble son, because you have created this kind of supreme, auspicious intention200 for the sake of all beings and have conceived of this supreme array of the qualities of a buddha realm, you will be named Mañjuśrī. [F.182.a]

“ ‘Mañjuśrī, in the future, when two incalculable eons have passed, in which there are as many years as there are grains of sand in two Ganges Rivers,201 and there is a third such incalculable eon, there will be a world realm in the southern direction that is called Śuddhavi­rajaḥ­saṃnicaya in which the Sahā world realm will be included, and there will appear a buddha realm with those kinds of qualities.

“ ‘Mañjuśrī, there you will attain the complete enlightenment of complete buddhahood, and you will become the tathāgata arhat samyaksam­buddha named Samantadarśin.

“ ‘Your retinue of bodhisattvas will also be pure in that way. The prayers that you have made as a bodhisattva will all be accomplished. Therefore, you will be a bodhisattva who has generated good roots with many millions of buddhas. Mañjuśrī, you will therefore be like a medicine for beings.202 You will have a completely purified motivation, your kleśas will be defeated, and your good qualities will have developed.’

“Mañjuśrī said, ‘Bhagavat, if these wishes of mine are to be fulfilled, may the bhagavat buddhas, who reside, live, and remain, teaching the Dharma to beings in realms in the ten directions that are as numerous as the grains of sand in the Ganges River, give me their prophecy, and may the countless, [F.182.b] innumerable buddha realms shake. May all beings have happiness that is like that of a bodhisattva resting in meditation at the apex of the second dhyāna. May there fall a rain of divine coral tree flowers from countless, innumerable buddha realms. May these words sound from the coral tree flowers: the word Buddha, the word Dharma, the word Saṅgha, the word perfections, and the words strengths and fearlessnesses. May these signs appear when I bow the five parts of my body to the feet of the Bhagavat.’

“When Mañjuśrī Kumārabhūta bowed down his head to the feet of the Bhagavat, the countless, innumerable buddha realms instantaneously shook; there fell a rain of divine coral tree flowers; and all beings gained the happiness that he had prayed for. The bodhisattva mahāsattvas who were listening to Dharma teachings from the bhagavat buddhas asked them by what cause and circumstances these signs appeared, and the bhagavat buddhas gave the prophecy of Mañjuśrī Kumārabhūta’s attainment of the highest, most complete enlightenment.

“The Bhagavat said:

“Then, noble son, the brahmin Samudrareṇu summoned the fourth prince, who was named Anaṅgaṇa, and like Mañjuśrī he made a prayer.

“The Bhagavat said to him, ‘Excellent, excellent! Noble son, when you become a bodhisattva, you will destroy a mountain of kleśas in innumerable, countless beings. You will perform the deeds of a buddha and will attain the complete enlightenment of perfect buddhahood. Therefore, noble son, you shall be named Vajraccheda­prajñā­vabhāsaśrī.203

“ ‘Vajraccheda­prajñā­vabhāsaśrī, in the future, after an incalculable eon has passed, in which there are as many years as there are grains of sand in the Ganges River, during a second such incalculable eon, there will be in the eastern direction, beyond buddha realms as numerous as the grains of sand in ten Ganges Rivers, a realm called Animiṣa.

“ ‘Noble son, you will attain the complete enlightenment of perfect buddhahood there, and you will be the tathāgata arhat samyaksam­buddha named Samantabhadra, who has wisdom and virtuous conduct,204 who is a sugata, a knower of the world, a guide who tames beings, an unsurpassable teacher of gods and humans, a buddha, and a bhagavat. Your buddha realm will have the manifold array of qualities that you have prayed for.’

“Noble son, as soon as the Tathāgata Ratnagarbha prophesied to the bodhisattva Vajraccheda­prajñā­vabhāsaśrī his attainment of the highest, most complete enlightenment, [F.183.b] there came from the center of the sky the sound of many hundreds of thousands of millions of trillions of devas saying ‘Excellent!’ and it rained powders of gośīrṣa sandalwood, uragasāra sandalwood, agarwood, valerian,205 and bay leaf.

“He said, ‘Bhadanta Bhagavat, if these wishes of mine are to be fulfilled in this way, then when I bow down the five parts of my body to the feet of the Bhagavat, may realms as numerous as the grains of sand in the Ganges River be pervaded by divine, wonderful, vast, extensive incense. May all the beings who have been born in those realms, whether as hell-beings, animals, those in Yāma’s land, devas, or humans, experience that scent, and when my head is touching the ground, may their physical illness, physical suffering, mental illness, and mental suffering quickly cease.’

“Noble son, when Vajraccheda­prajñā­vabhāsaśrī bowed down the five parts of his body to the feet of the Tathāgata Ratnagarbha, at that moment, realms as numerous as the grains of sand in the Ganges River were pervaded by divine, wonderful, vast, extensive incense, and the physical illness, physical suffering, mental illness, and mental suffering of all beings quickly eased and ended.206

“The Bhagavat said:

“Then, noble son, the brahmin Samudrareṇu summoned the fifth prince, who was named Abhaya, and he prayed as the others had.

“He said, ‘Bhadanta Bhagavat, my buddha realm will not be like this afflicted buddha realm, [F.184.a] but one in which there are no hells, there are no animals, and there is no land of Yama; one where the ground is made of blue beryl; and one that is vast just like the array of buddha-realm qualities in the Padmā world realm, which I shall describe. That is where I shall attain the complete enlightenment of perfect buddhahood.’

“Then Prince Abhaya placed lotuses in front of the Tathāgata Ratnagarbha and said, ‘Bhadanta Bhagavat, if these wishes of mine are to be fulfilled in this way, then through the power of the Bhagavat may I attain the vision array samādhi, and thereby may the Bhagavat see before him, in worlds in the ten directions as numerous as the grains of sand in the Ganges River, a rainfall of lotus flowers that are the size of chariot wheels and as numerous as the particles in a buddha realm, and may I208 also see them.’

“As soon as he said those words, through the power of the Buddha, he attained the vision array samādhi, and in worlds in the ten directions as numerous as the grains of sand in the Ganges River there fell a rain of lotus flowers the size of chariot wheels and as numerous as the particles in a buddha realm. Prince Abhaya saw this and was overjoyed and blissful.

“The Bhagavat said, ‘Noble son, you have made an excellent prayer. You have acquired an excellent buddha realm, you have also attained samādhi very quickly, and through the power of true words there has fallen a rain of lotuses.’

“The prince said, ‘If my hopes for the highest, most complete enlightenment are to be fulfilled, [F.184.b] may these lotuses be suspended in the sky, and when they have floated in the sky, may they then fall like rain.’

“The Bhagavat said, ‘Noble son, very quickly the sky was sealed with the lotuses. Therefore, noble son, your name will be Gaganamudra.209 Gaganamudra, in the future, after an incalculable eon has passed, in which there are as many years as there are grains of sand in the Ganges River, during a second such incalculable eon, in the southeastern direction beyond as many buddha realms as there are grains of sand in a hundred thousand Ganges Rivers, there will be the world realm known as Padmā. There you will become enlightened and become a buddha. You will become the tathāgata named Padmottara, an arhat samyaksam­buddha, one with wisdom and virtuous conduct, a sugata, a knower of the world, a guide who tames beings, an unsurpassable teacher of gods and humans, a buddha, a bhagavat. You will have an innumerable retinue composed entirely of bodhisattvas. Your lifespan will be immeasurable. Your buddha realm will have the entire array of qualities that you have prayed for.’

“The bodhisattva Gaganamudra bowed down his head to the feet of the Tathāgata Ratnagarbha.

“The Bhagavat said:

“Then, noble son, the brahmin Samudrareṇu spoke to the sixth prince, who was named Ambara, who made a prayer as the bodhisattva Gaganamudra did. He said, ‘My buddha realm will not be like this afflicted buddha realm…’ and so on.

“Then he said, ‘Bhadanta Bhagavat, if this wish of mine is to be fulfilled, [F.185.a] then in the skies of all the worlds in the ten directions, as numerous as the grains of sand in the Ganges River, may there appear parasols made of the seven jewels, covered with nets of gold, and adorned with bells made of the seven jewels. From the parasols, the bells, and the nets, may these words sound: the word Buddha, the word Dharma, the word Saṅgha, the word perfections, the word strengths, the word clairvoyance, and the word confidence. May all beings hear those words. When they have heard them, may they develop the aspiration for the highest, most complete enlightenment, and may the aspiration of those beings who have previously aspired to the highest, most complete enlightenment be irreversible.’

“As soon as he said that, those words sounded from the sky in all the worlds in the ten directions, as numerous as the grains of sand in the Ganges River, and so on, as before. Through the power of the Bhagavat he perceived this himself and said, ‘Bhadanta Bhagavat, if my aspirations are to be completely fulfilled as I have prayed for, then may I in the presence of the Bhagavat attain the illumination by wisdom samādhi, and may that accomplish my good qualities. When I have obtained that samādhi may the Bhagavat give me his prophecy.’

“Through the power of the Bhagavat he attained the illumination by wisdom samādhi. The Bhagavat said, ‘Worthy being, excellent! Excellent! You have made a vast prayer. [F.185.b] Through the effect of this merit, noble son, worlds210 in the ten directions as numerous as the grains of sand in the Ganges River have become buddha realms inspired by hundreds of thousands of beautiful words. Therefore, you should be known as Vegavairocana.211 Vegavairocana, in a future time, after an incalculable eon has passed, in which there are as many years as there are grains of sand in the Ganges River, during a second such incalculable eon, there will be, in the eastern direction, beyond as many worlds as there are grains of sand in the Ganges River, a world realm called Ādityasomā. There you will attain the complete enlightenment of perfect buddhahood. You will become the tathāgata named Dharma­vaśavartīśvara­rāja, an arhat samyaksam­buddha, one with wisdom and virtuous conduct, a sugata, a knower of the world, a guide who tames beings, an unsurpassable teacher of gods and humans, a buddha, a bhagavat.’

“The bodhisattva Vegavairocana bowed down the five parts of his body to the feet of the Tathāgata Ratnagarbha. The Bhagavat said:

“Then, noble son, the brahmin Samudrareṇu spoke to the seventh prince, who was named Aṅgaja,214 and it proceeded as before. Prince Aṅgaja said, ‘May I attain the complete enlightenment of perfect buddhahood not in a buddha realm like this afflicted buddha realm, but in one in which there are no hells, no animals, no world of Yama, no females, no beings inside wombs, no Sumeru, no Cakravāḍa, no Mahācakravāḍa, no soil,215 no rocks, no mountains, no uneven ground, no pebbles, [F.186.a] no gravel, no thorns, no thickets, no wooden trees, and no oceans. May there be no sun and moon, no stars, no day and night, and no darkness. May the beings there have no feces, urine, spittle, or snot; may they have no sweat and no odor; may they have no physical fatigue and no mental fatigue. May there be no dusty ground.216 May the entire ground be made of emerald; may it be adorned by hundreds of thousands of jewels. May it be strewn with coral trees and great coral tree flowers. May that buddha realm be adorned by a variety of precious trees; may those precious trees be adorned by nets of jewels; and may those precious trees be adorned with a variety of precious cotton cloths, a variety of precious clothing, a variety of precious beads, a variety of precious hanging ornaments, a variety of flower garlands, a variety of musical instruments, a variety of precious vessels, and a variety of flowers.217

“ ‘May the only indication of night be when the flowers close and the sound of music ceases. May bodhisattvas be born from within the closed flowers. May the bodhisattvas, resting in meditation, attain the samādhi called an array of visions. Through attaining that samādhi may they see the bhagavat buddhas who reside, live, and remain in other realms in the ten directions as numerous as the particles in a buddha realm. [F.186.b] In that instant may they attain the pure divine hearing so that they hear the Dharma teaching of the bhagavat buddhas in the other realms in the ten directions, which are as numerous as the particles in a buddha realm.

“ ‘May all beings, as soon as they are born there, remember their former lives and remember eons as numerous as the particles in a buddha realm. May all those beings, as soon as they are born, obtain divine sight so that they see the arrays of qualities of buddha realms as numerous as the particles in a buddha realm, everywhere in the ten directions. May all those beings, as soon as they are born, be skilled in knowing the minds of others, so that in one instant they know the mental activity of beings within buddha realms as numerous as the particles in a buddha realm, and until their enlightenment and parinirvāṇa may all those beings honor that samādhi.

“ ‘In the morning may there come from the four directions very aromatic, delightful, soft, blissfully cool breezes that cause the flowers to open. May the bodhisattvas arise from their samādhi and get up from the anthers of the flowers. May they have the miraculous power to, in one instant of mind, go to pay homage to the bhagavat buddhas who in every direction reside, live, and remain in realms that are as numerous as the particles in a buddha realm, and then return. [F.187.a] May they then be seated cross-legged upon the anthers of coral tree flowers and great coral tree flowers and gaze at the Tathāgata with minds made blissful by the Dharma.

“ ‘In all directions, wherever they go, whether they are seated there or returning, may they see me. Whatever equivocation, uncertainty, or doubt about the Dharma arises among those bodhisattva mahāsattvas, may they be freed from it just by seeing me. Whatever Dharma teaching those bodhisattva mahāsattvas wish for, may they receive that Dharma teaching simply by looking at me. May those beings have no ownership and no attachments, to the extent that they have no preoccupation even with their own bodies and lives. May all those bodhisattvas be irreversible.

“ ‘May there not even be the word bad there. In that buddha realm, may there not even be the word training, and so on, as before, and may there be no mention of removing faults. May all those beings have the thirty-two signs of a great being. May they all have the power of Nārāyaṇa. May not a single being have impaired faculties during the time before their enlightenment and nirvāṇa. May all the beings there be born with shaved heads and wearing new saffron-colored robes. May they attain the samādhi of complete discernment and never lose it until enlightenment. May all the beings there be accompanied by good roots. [F.187.b]

“ ‘In that buddha realm may beings have no knowledge of the suffering of illness and aging. When their lifespan is over, may they all enter nirvāṇa sitting cross-legged. May fire rise from their bodies and burn up their bodies. May a breeze from the four directions carry their relics to a thousand buddha realms, where they will appear as precious jewels that are like the bright precious jewel of a cakravartin king. May any being who sees the light of those precious jewels, or sees the precious jewels themselves, or touches them, until they reach enlightenment and nirvāṇa, never experience the suffering of hells, animals, or Yama’s world. When beings pass away, may they be born where the bhagavat buddhas reside, live, and remain, teaching the Dharma to beings. When those beings have been born there may they hear the Dharma from the bhagavat buddhas and develop the aspiration for enlightenment. As soon as they have developed that aspiration, may they never turn back from the highest, most complete enlightenment.

“ ‘In my buddha realm may there be no beings who die while not in a state of meditation, while experiencing suffering, or not free from the malicious intent to kill one another.218 Subsequently, may they never be reborn into an unfavorable existence. May they never be reborn in a realm devoid of a buddha.219 Until they reach enlightenment may they never be unable to see a buddha. May they never be unable to hear the Dharma or serve the saṅgha. [F.188.a]

“ ‘May all beings in my buddha realm be free of obstinacy, anger, hypocrisy, envy, and selfishness. May śrāvakas and pratyekabuddhas be absent. May the buddha realm be filled with pure bodhisattvas. May the beings who are born there be agreeable, gentle, forgiving, good, peaceful, and meditative.

“ ‘May my buddha realm be radiant. May my buddha realm have a great array of qualities. May it be seen in the worlds in the ten directions, which are as numerous as the particles in a buddha realm, and may its aroma pervade them.

“ ‘May the beings there always have happiness. May the word suffering never be heard there.

“ ‘I will carry out the conduct of a bodhisattva such that I, as a bodhisattva, will establish a pure buddha realm endowed with this kind of array of a buddha realm’s qualities, and I will fill that buddha realm with such beings who have pure minds. Subsequently, in that buddha realm I will become a buddha with the highest, most complete enlightenment. When I attain enlightenment, may I have limitless radiance. May my body, which will be adorned by the signs of a great being, be visible in as many realms in the ten directions as there are particles in a thousand buddha realms. When the beings there see me, may their desires cease. [F.188.b] May all their anger, ignorance, envy, pride, hypocrisy, kleśas, and subsidiary kleśas cease completely. May they all develop the aspiration for enlightenment. Through seeing me may they attain whatever samādhis and dhāraṇīs they were seeking. When the beings reborn in the cold hells see me, may they experience bliss, a bliss that is like that of a bhikṣu in the meditation of the second dhyāna. When they see me, may they have perfect physical and mental bliss and develop the aspiration for the highest, most complete enlightenment. When they die in those hells, may they be reborn in my buddha realm and not turn back from the highest, most complete enlightenment.

“ ‘When beings born in the world of the pretas see me, may the same happen to them and may they never turn back from the highest, most complete enlightenment. May it be the same for those who have been born as animals. May my light be twice as bright for those born as devas.

“ ‘May I have a measureless lifespan, which no one, except for the omniscient, will be able to comprehend. When I attain enlightenment, may the bhagavat buddhas in incalculable, countless, innumerable worlds in the ten directions praise me. When the beings in those worlds hear these praises of me, [F.189.a] may they dedicate all their good roots to rebirth in my buddha realm. May they be reborn in my buddha realm when they die, unless they have committed the actions with immediate results at death, or abandoned the Dharma, or maligned a higher being.220

“ ‘When I attain enlightenment, may beings in countless, innumerable worlds hear my name and wish to be reborn in my buddha realm. When they are dying, may I, encircled by a great retinue, resting in the freedom from darkness samādhi, satisfy those beings with excellent teaching and end their suffering. Through their faith in me may they attain a samādhi free of thought, may they realize the acceptance of phenomena221 that delights the mind, and, when they die, may they be reborn in my buddha realm.

“ ‘When beings in other realms are dying‍—those who are devoid of the seven riches who do not aspire to the three yānas, who do not aspire to the good fortune of devas and humans, who do not aspire to acquiring virtue, who do not aspire to the three methods of accumulating merit, who are attached to desires and what is not Dharma, who are overwhelmed by overpowering greed, who are under the sway of a wrong Dharma‍—then at that time may I, accompanied by a great retinue, appear through the brightness samādhi and teach them the Dharma. May I show them my buddha realm. [F.189.b] May I cause them to aspire to enlightenment. May those beings feel the greatest joy and faith toward me and develop the aspiration for enlightenment. May all their sensations of suffering cease. May they attain the lamp of the sun samādhi and eliminate their ignorance. When they die, may they be reborn in my buddha realm.’

“The Bhagavat said, ‘Excellent, worthy being, excellent! The prayer you made is magnificent.’

“Then Prince Aṅgaja declared, ‘Bhadanta Bhagavat, if this prayer of mine is to be fulfilled, may there fall a rain of uragasāra sandalwood powder in other buddha realms in the ten directions as numerous as the particles in a buddha realm. May all the beings who smell that scent develop the aspiration for the highest, most complete enlightenment. May I attain the samādhi called sublime splendor and see that happen myself.’

“Then, noble son, he developed the sublime splendor samādhi, and he saw that it rained uragasāra sandalwood powder in other realms in the ten directions, as numerous as the particles in a buddha realm, and saw that countless beings in each of the ten directions placed their palms together and developed the aspiration for enlightenment.

“The Bhagavat said, ‘Noble son, a rain of incense quickly fell, and countless beings have been inspired toward enlightenment. Therefore, noble son, you should be known as Siṃhagandha.222

“ ‘Siṃhagandha, after one incalculable eon has passed, in which there are as many years as there are grains of sand in the Ganges River, [F.190.a] at the start of the second eon, there will be in the eastern direction,223 beyond as many buddha realms as there are particles in buddha realms as numerous as the grains of sand in forty-two Ganges Rivers, a world realm called Nīlagandha­prabhāsavi­raja. You, Siṃhagandha, will attain the complete enlightenment of perfect buddhahood there. You will become the tathāgata arhat samyaksam­buddha named Prabhāsavirajaḥ­samucchraya­gandheśvara­rāja.’

“Then, noble son, the bodhisattva Siṃhagandha bowed down the five parts of his body to the feet of the Tathāgata Ratnagarbha.

“The Tathāgata Ratnagarbha said to him:

“Then, noble son, the brahmin Samudrareṇu spoke to the eighth prince, who was named Amigha,224 and it proceeded as before. Prince Amigha said, ‘Bhadanta Bhagavat, as a bodhisattva I will perform the conduct of a bodhisattva in the afflicted buddha realm such that I will purify ten thousand afflicted buddha realms and so that they become like the buddha realm Nīlagandha­prabhāsavi­raja.225 I will cause them to be filled with bodhisattvas set out on the Mahāyāna who have planted the appropriate good roots and have pure motivation. Subsequently, I will attain the complete enlightenment of perfect buddhahood. Bhadanta Bhagavat, [F.190.b] I shall accomplish such bodhisattva conduct that no other bodhisattvas have ever performed.

“ ‘Bhadanta Bhagavat, during these seven years that I have been in solitude I have contemplated the pure qualities of the buddhas and bodhisattvas and the pure qualities of the buddha realms. I have developed, attained, and meditated in eleven thousand bodhisattva samādhis, such as the vision array samādhi. Bhadanta Bhagavat, this has been my bodhisattva activity now that I am a bodhisattva.

“ ‘May I see and enter the endless, limitless world realms in the ten directions where bhagavat buddhas who reside, live, and remain, teaching the Dharma for the welfare and happiness of beings, and the buddha realms called Dhvajāgrākeyūra, which transcend the three times and are filled with jinas. May I, through that samādhi, see the bhagavat buddhas, as numerous as particles, surrounded by assemblies of bodhisattvas and śrāvakas. May I, through the power of the unattached samādhi,226 pay homage to each one of them with bodies as numerous as the particles in a buddha realm. May each one of my bodies offer each of them manifold unsurpassable jewels and flowers, manifold unsurpassable incenses, garlands, powders, ointments, and music, all in unsurpassable arrays. May I perform this in each buddha realm for eons as numerous as the grains of sand in the ocean.

“ ‘May I, through the manifesting all bodies227 samādhi, see, in an instant, [F.191.a] the fields of buddha activity of every buddha, which are as numerous as the particles in a buddha realm.

“ ‘Bhadanta Bhagavat, may I, through the source of qualities samādhi, praise each buddha with unsurpassable praises as numerous as the particles in a buddha realm.

“ ‘Bhadanta Bhagavat, may I, through the unclosing eyes samādhi, in one instant of mind see all the buddha realms filled with victorious ones upon a single particle.

“ ‘Bhadanta Bhagavat, may I, through the free from conflict samādhi, in one instant of mind see all the past, present, and future bodhisattvas in all the buddha realms and the arrays of qualities of the buddha realms.

“ ‘Bhadanta Bhagavat, may I, through the heroic samādhi, enter the hells, take on the form of an inhabitant of hell, teach the Dharma to the beings in hell, and inspire them toward enlightenment. May the beings there develop the aspiration for enlightenment. Then, after passing away, may they be reborn as human beings and wherever buddha bhagavats may be, may they hear the Dharma from those buddha bhagavats, and may they be brought to the level of irreversibility.

“ ‘May I emanate bodies that resemble animals, pretas, yakṣas, rākṣasas, asuras, nāgas, kinnaras, mahoragas, piśācas, pūtanas, and kaṭapūtanas, and, similarly, caṇḍālas, merchants, and courtesans, Bhagavat, [F.191.b] in accord with the families that beings are born in, in accord with the bodies they have obtained, in accord with the happiness or suffering that they experience because of their karma, in accord with their skills in crafts, and in accord with the work that they do. May I manifest being diligent in those crafts and that work, and through using appropriate words may I please those beings and teach them the Dharma. May I make them aspire to, be intent upon, and be set upon the highest, most complete enlightenment. And may I establish them in irreversible progress toward the highest, complete most enlightenment.

“ ‘Bhadanta Bhagavat, may I engage in the conduct of a bodhisattva until I purify, by any means whatsoever, the continuums of the minds of all beings in ten thousand buddha realms in the ten directions, so that there will be no228 karma and kleśas, without exception, in the mental continuums of those beings, and there will not be even a few beings whose paths of mental continuums are conceptualized via the four māras.229 For that purpose, may I purify those ten thousand buddha realms230 so that they have the same array of qualities as Nīlagandha­prabhāsavi­raja, the realm of the Tathāgata Prabhāsavirajaḥ­samucchraya­gandheśvara­rāja. May my buddha realm and my retinue thus be just as the bodhisattva Siṃhagandha prayed for.

“ ‘Bhadanta Bhagavat, if this wish of mine is to be completely fulfilled, may all the suffering of beings in the buddha realms in the ten directions be appeased. May they all have gentle minds. May they all have flexible minds. May they see the buddhas present in their own four-continent worlds. May manifold jewels, flowers, incenses, garlands, ointments, powders, [F.192.a] parasols, victory banners, and flags appear to all those beings, which they will offer to the buddhas, and may those beings develop the aspiration for the highest, most complete enlightenment. Bhagavat, may I see this myself through the power of the array of visions samādhi.’

“As soon as he said those words, he saw what he had prayed for. The Bhagavat said, ‘It is excellent, noble son, excellent that you, noble son, will purify ten thousand buddha realms‍—your own and everywhere around it‍—and that you will purify the continuum of minds of countless, numberless beings. Thus you will equal the zeal of making countless, numberless offerings to countless, numberless bhagavat buddhas. Therefore, noble son, you should be named Samantabhadra.’

“ ‘Samantabhadra, in the future, when countless eons, as numerous as the grains of sand in the Ganges River, have passed, and a second series of countless eons has begun, in the northern direction from here, beyond as many buddha realms as there are grains of sand in sixty Ganges Rivers, there will be a world realm called Jñāna­tāpasuviśuddha­guṇā. You, Samantabhadra, will attain the complete enlightenment of perfect enlightenment there. You will become the tathāgata arhat samyaksam­buddha, and so on, up to and including the buddha bhagavat, named Jñāna­vajra­vijṛmbhiteśvara­ketu.’

“Then, noble son, the bodhisattva Samantabhadra bowed down his head to the feet of the Tathāgata Ratnagarbha.

“The Tathāgata Ratnagarbha said:

“Then, noble son, ten thousand lazy beings said in one voice, ‘Bhadanta Bhagavat, we shall become tathāgata arhat samyaksam­buddhas in the pure buddha realms which, with completely pure motivation, the bodhisattva mahāsattva Samantabhadra, while performing the conduct of a bodhisattva, will purify. May we thus complete the six perfections and be reborn in a buddha realm there.’

“Noble son, the Tathāgata Ratnagarbha thus predicted of those ten thousand beings, ‘When the bodhisattva Samantabhadra attains the complete enlightenment of perfect buddhahood, you will attain the complete enlightenment of perfect buddhahood in the surrounding realms.231 You will become tathāgatas in groups of thousands that have the same names:

“ ‘One thousand will be tathāgatas called Jvāla­kuṇḍeśvara­ghoṣa.

“ ‘Another thousand will be called Saṃvṛtīśvaraghoṣa.

“ ‘Another thousand will be called Suvimala­ghoṣeśvara­rāja.

“ ‘Another thousand will be called Prahī­ṇabhaya­ghoṣeśvara­rāja.

“ ‘Another thousand will be called Vimala­ghoṣa­tejeśvara­rāja.

“ ‘Five hundred others will all have the same name; they will be called Sūryaghoṣa.”

“ ‘Another 2,500232 will have these names: Vigata­bhaya­kīrti­rāja, Vigataraśmi, Vigataraśmighoṣa, Kīrtīśvaraghoṣa, Vipara­dharmakīrti­ghoṣa, Garbha­kīrti­rāja, Ratna­dhvaja, Jyotīśvara, Uttapta­muni­jñāneśvara, Ketacīvara­saṃbhṛta­rāja, Acintyamati­jñāna­garbha, [F.193.a] Jñānamerudhvaja, Jñānasāgara­rāja, Mahā­vīrya­ghoṣeśvara, Meruśrīkalpa, Jñāna­virajavega, Kimīśvarabīja, Jñāna­suvimala­garjiteśvara, Abhi­bhūta­guṇa­sāgara­rāja, Jñāna­saṃbhavabala­rāja, Viraja­vīreśvara­rāja, Muni­śrīkūṭavega­saṃkusuma, Śrīkūṭa­jñāna­buddhi, Vajrasiṃha, Śīla­prabhāsvara, Bhadrottama, Anantaraśmi, Siṃhanandi, Akṣayajñānakūṭa, Ratnāvabhāsa, Jñānavimala, Jñānapravāḍa, Siṃhakīrti, Abhijñāguṇarāja, Dharmasumanāvarṣin, Prabhākara, Abhyudgatameru, Dharma­samudgata­rāja­vimala, Gandheśvara, Vimalanetra, Mahāprasandaya, Asaṅgabalarāja, Svajñānapuṇyabala, Jñānacīvara, Vaśavartin, Asaṅgahiteṣin, Jñānasaṃbhava, Mahāmeru, Balagarbha, Guṇākara, Latākusumadhvaja, Guṇaprabhāsa, Viguṇamoharāja, Vajrottama, Dharmaketu, Ghoṣendrarāja, Svagupta, Vajradhvaja, Ratneśvara, Abhyudgatadhvaja, Śailakalpa, Ratimegha, Dharma­kārisāla­rāja, Samantaguptasāgara­rāja, Jñānasaṃnicaya, Jñānārci, Kusumagaṇi, Gajendreśvara, Udumbarapuṣpa, Kāñcanadhvaja, Dharmadhvaja, Vinarditarāja, Candana, Supra­tiṣṭhitasthāma­vikrama, Dhvajāgrapradīpa, Jñānakrama, Sāgaradhvaja, [F.193.b] Vyayadharmakīrti, Māravinardita, Guṇārci, Jñānaprabha, Jñānapradīpa, Kṣemarāja, Jñānaghoṣa, Dhvajasaṃgraha, Vajrapradīpa, Vyūharāja, Jayasaṃkhya, Supratiṣṭhita, Maticandrarāja, Kramavinardita­rāja, Sālendrasiṃha­vigraha, Nārāyaṇa­vijita­garbha, Ratna­guṇa­saṃnicaya, Jyotigarbha, Nakṣatra­vibhavakīrti, Puṇyabala­sāla­rāja, Manojñaghoṣa,233 Brahmottara, and Dhṛtarāṣṭra.

“ ‘Another thousand will be named Gandha­padma­vijitakīrti­rāja, Raśmimaṇḍala­jyotiprabhāsa­rāja, Gandha­padmottaravega, Ananta­guṇa­sāgarajñānottara, Jambūcchāya, Guṇaśailadhvaja, Siṃhaketu, Nāga­vivarjitakusumateja­rāja, Sugandha­bīja­nairātma, and Amṛtaguṇatejarāja.234

“ ‘Another thousand will be tathāgata arhat samyaksam­buddhas called Visṛṣṭa­dharma­rāja and Nāgendravi­mukti­buddha­loka­sāgaralocanaśaila.235

“ ‘At the same time, on the same day, they will attain the complete enlightenment of perfect buddhahood in the different world realms. Their lifespans will be ten intermediate eons.’

“Those ten thousand beings bowed down to the feet of the Tathāgata Ratnagarbha. The Tathāgata Ratnagarbha said:

“Then, noble son, the brahmin Samudrareṇu spoke to the ninth prince, who was named Anagha,237 and it proceeded as before. The prince said, ‘Bhadanta Bhagavat, I shall perform bodhisattva conduct in such a way that bhagavat buddhas as numerous as the grains of sand in the Ganges River, who reside, live, and remain in realms in the ten directions as numerous as the grains of sand in the Ganges River, will be the witnesses for my performance of bodhisattva conduct.

“ ‘Bhadanta Bhagavat, from the time I develop the aspiration for enlightenment in your presence until I attain the complete enlightenment of perfect buddhahood, may I never regret performing bodhisattva conduct. Until I reach enlightenment may my commitment be firm, and may I carry out whatever I say I will. May I never disturb the minds of other beings. May the motivation for the path of śrāvakas and pratyekabuddhas never arise to me. May a mind or mental event of desiring sense pleasures never arise. May dullness and sleepiness never arise. May restlessness never arise. May remorse never arise. May doubt never arise. May I never take life, take what has not been given, fail to maintain celibacy, lie, slander, speak harshly, speak meaninglessly,238 be avaricious, be malicious, hold wrong views, be miserly,239 or be disrespectful to or contradict the Dharma. Until I reach enlightenment, as I perform bodhisattva conduct, may I never have those qualities. Until I reach enlightenment, even when I am just taking a step, [F.194.b] may my mind and mental events always be engaged in remembering the Buddha. Until I reach enlightenment, may I never be bereft of seeing the Buddha, hearing the Dharma, and serving the Saṅgha. May I become ordained in all my lifetimes. May I in all my lifetimes wear sewn-together rags, wear the three Dharma robes, dwell at the foot of a tree, sleep sitting upright,240 live in the wilderness, beg for alms,241 have few desires, be content, teach the Dharma, speak appropriately, and be endowed with limitless eloquence. May I never commit a root downfall. May I never subjugate opponents with words that are lies. May I never give a Dharma teaching concerning emptiness to a female. May I never teach the Dharma to a female with my mind focused on emptiness.242 May I never teach the Dharma gesturing with my hands. May I always perceive bodhisattvas who have set out on the Mahāyāna as my teachers. Whenever I listen to the Dharma from a Dharma reciter, may I perceive him to be my teacher and, having honored him, may I serve, honor, respect, and make offerings to that Dharma reciter as I would a tathāgata, to the extent that I would serve that Dharma reciter even with my own flesh. May I give to others without a thought of whether they are a worthy or unworthy recipient. May I never have a mind or mental event of miserliness when making the gift of the Dharma. May I protect those beings who are dedicated to enlightenment by giving my life. May I free beings in distress from their distress with whatever wealth I have gained through my diligence, my strength, and my prayers. [F.195.a] May I never criticize those with the signs of ordination, those with the signs of lay life, those who have committed downfalls, or those who have not committed downfalls. May I always perceive acquisitions, honors, and praise as being like fire, poison, and weapons.

“ ‘Bhadanta Bhagavat, if these prayers of mine, made in your presence, are to be perfectly fulfilled from now until I reach enlightenment, then may there appear on both my hands precious divine wheels, each with a thousand spokes, a hub, and a rim, and each as bright as the luster of the sun.’

“As soon as Prince Anagha said those words, there appeared upon both his hands such wheels as he had wished for. Then he said, ‘Bhadanta Bhagavat, if my wishes are to be fulfilled from now until I reach enlightenment, then may these wheels go to the empty buddha realms that have the five degeneracies. With a sound as loud as the movements of the nāga kings Nanda and Upananda, may they spread, throughout each entire buddha realm, the Dharma discourse on the domain of buddhas, who engage in prophecies to bodhisattvas, mindfulness, unforgetfulness, wisdom, vision, and meditation on emptiness. And may this Dharma discourse come to appear in the auditory faculties of all the beings born there. And, as soon as it is heard, may the desire of those beings cease, and may their anger, ignorance, pride, envy, and miserliness cease. With their minds focused on recollecting all the buddhas, may they give rise to the aspiration for the highest, most complete enlightenment.’

“Noble son, Prince Anagha [F.195.b] sent forth those two precious wheels, moving as fast as bhagavat buddhas can.243 In such manner those two precious wheels went to countless, limitless buddha realms in the ten directions that had the five degeneracies, and to the beings there spread the Dharma discourse on the domain of buddhas, who engage in prophecies to bodhisattvas, mindfulness, unforgetfulness, wisdom, vision, and meditation on emptiness. And this Dharma discourse came to appear in the auditory faculties of those beings, and for all of them any mind or mental events of desire, and so on, up to and including miserliness, ceased. With their minds on the domain of wisdom of the buddhas, they gave rise to the aspiration for the highest, most complete enlightenment, and within an instant the wheels returned and stood in front of Prince Anagha.

“Then, noble son, the Tathāgata Ratnagarbha said to Prince Anagha, ‘Excellent, excellent, noble son, you have made a very splendid prayer. And you have sent these precious divine wheels to buddha realms that are empty and have the five degeneracies, and you have established many hundreds of thousands of millions of trillions of beings in unpolluted states of mind and have made them focus upon enlightenment. Therefore, noble son, you will be known as Akṣobhya. You, Akṣobhya, will become a guide for the world. You, Akṣobhya, shall obtain the arrays of buddha-realm qualities such as you wish.’

“Akṣobhya said, ‘Bhadanta Bhagavat, I wish for such an array of buddha-realm qualities: May all the ground be made of gold. May it be as flat as the palm of the hand, scattered with precious divine jewels, free of pebbles and gravel, free of pillars of rock, boulders, and mountains, and as soft and pleasant to the touch as down; [F.196.a] may it sink when you tread on it, and rise when you lift your feet. May hells, animal births, the world of Yama, and the preta realm not be known there. In that buddha realm may there be nothing that smells bad. May that buddha realm be pervaded by incense that transcends that of the devas, and may that buddha realm be filled with divine coral trees and great coral tree flowers.

“ ‘May the beings there never age, fall ill, or die. May they never be afraid of each other. May they never injure each other. May those beings never die prematurely or die with regret. May they never die while not in meditation. May the beings there be focused upon the constant recollection of the Buddha. May they not be reborn in the lower realms. May they not be reborn in buddha realms that are empty and with the five degeneracies. Until they attain enlightenment and parinirvāṇa may they never be deprived of the sight of the Buddha. May they never be deprived of hearing the Dharma and serving the Saṅgha. May the beings there have little desire, little anger, and little delusion. May all who are there adopt and follow the path of the ten good actions. May the beings in that buddha realm not be workers in crafts. May they have no portents for lower rebirth. May there be no way for the māras to enter the beings there. May the beings there not have a bad color.244 May the beings there neither be lords nor servants. May the beings there have no possessiveness and no acquisitiveness. [F.196.b] May the śrāvakas and bodhisattvas there never ejaculate, even while dreaming. May all the beings there long for the Dharma and seek the Dharma. In that buddha realm may there not be a single being who has a mistaken view and may there be no tīrthikas. May the beings there never be fatigued in body and never fatigued in mind. May all the beings there possess the five clairvoyances. May all the beings there never be oppressed by thirst or hunger. May whatever food they desire appear before them in precious bowls, just as for the devas in the realm of sense pleasure. May they have no feces, urine, spittle, snot, tears, or sweat.

“ ‘May there be no cold and no heat. May there be a pleasant scent. May soft breezes waft there. May those breezes bring fragrances of the devas or humans when they wish for it and of the kind they wish for. One person may wish for a cool breeze and another for a warm breeze. Some may want a breeze that has the scent of the blue lotus, some may want a breeze with the scent of uragasāra sandalwood, some may want a breeze with the scent of benzoin, some may want a breeze with the scent of valerian, some may want a breeze with the scent of aloeswood, and some may wish for a breeze such as has never been wished for before, and it will be created just as their minds imagined it. In that way may that world realm be free of the five degeneracies. [F.197.a]

“ ‘May the beings there have kūṭāgāras made of the seven jewels, and whenever people stay within those kūṭāgāras, may there appear couches that are made of the seven jewels and covered with cotton cushions, as soft to the touch as down. Whenever the beings there are going to bathe, may pools appear around those kūṭāgāras, filled with water that has the eight good qualities. May there be rows of jasmine trees and palm trees that are adorned. May those trees be adorned with various kinds of flowers, fruits, scents, cloths, parasols, strings of pearls, and ornaments. May the beings there pick from those wish-fulfilling trees whatever clothing and adornments they wish for and wear them. In this way, may they select and put on everything, from the flowers up to the ornaments.

“ ‘May my Bodhi tree be made of the seven jewels and be a thousand yojanas high, with a trunk that is one yojana wide, and with branches that spread for a thousand yojanas. When that Bodhi tree is stirred by the breezes, may it emit the words perfections, clairvoyances, powers, strengths, and factors of enlightenment, their sound being more gentle and pleasant than that of the devas. May the beings who hear those words each attain mindfulness, with a mind free from desire.

“ ‘May the women in that buddha realm be endowed with all good qualities, just as the apsaras among the gods of Tuṣita. May the women there have no bad smell, never be double-tongued, and never be filled with envy or miserliness. May the men [F.197.b] there not engage in sexual intercourse with the women. When a sexual desire arises in a man there, when he goes to a woman and looks at her with desire, may his desire cease in that instant, and feeling very contrite may he walk away and obtain a samādhi that is pure and unsullied. Through that samādhi may he be liberated from the nooses of the māras and never again give rise to a mind of desire. When a woman there looks at a man with sexual desire, may she become pregnant just by looking, and may the desire of both the man and woman cease completely just by looking. May the boy or girl in their wombs experience physical and mental bliss, just like the Trāyastriṃśa devas are delighted and joyful and experience physical and mental bliss. May the boys and girls in the wombs in that buddha realm experience such bliss for seven days and nights. May the pregnant woman experience such bliss as that of a bhikṣu in the meditation of the second dhyāna. May those beings be unstained by the stains and impurities of the womb. On the seventh day, may they be born, bestowed with the most excellent fragrances and the most excellent pleasant cushions. May the mother not experience any suffering, and may both mother and child enter and bathe in the pools. And may that woman attain such mindfulness that she attains the samādhi that is free from desire and pure. May that samādhi free them from all desire,245 and may they always remain in samādhi. May whoever has created and accumulated karma in previous lives that will result in experiencing female existences for many tens of millions of eons [F.198.a] have all those female existences entirely come to an end through the accomplishment of that samādhi, and may they never again acquire a female existence throughout the time until their parinirvāṇa.

“ ‘May those beings who have accumulated the karma that will result in experiencing for countless eons the suffering of being born from a womb hear my name when I have attained enlightenment, have faith in me, and, after passing away, be reborn in my buddha realm, without being born from a womb. May the entirety of all that karma come completely to an end. May those beings never again be born from a womb throughout the time until they reach enlightenment.

“ ‘May those beings who have planted good roots completely annihilate their karma and not be reborn into a womb.246 In my buddha realm may women and beings who are in wombs have perfect happiness in that buddha realm.247

“ ‘When the jasmine and palm trees are stirred by the breezes, may they emit a beautiful sound; may they emit the words impermanent, suffering, not self, and empty. Through those words, may the people there attain the samādhi called endowed with a lamp.248 Through that samādhi, may those beings understand the profound teachings that illuminate emptiness. In that buddha realm may there be no words connected with desire.

“ ‘Bhadanta Bhagavat, seated at the foot of the Bodhi tree, may I instantly attain the highest, most complete enlightenment. When I have attained enlightenment, in that buddha realm, except for when flowers close, may there be no light from a sun and moon. May I radiate such light [F.198.b] that I can see with divine sight the bhagavat buddhas who reside, live, and remain in measureless, countless other buddha realms.

“ ‘When I have attained enlightenment, may I teach the Dharma with such a voice that I may fill the entire billion-world buddha realm, and may all the beings that are there attain the constant recollection of the Buddha. Whether they are going somewhere, walking, sitting,249 or returning, may they always see me. Whatever doubts about such teachings they may have, may their doubts be dispelled merely upon seeing me, merely upon beholding me.

“ ‘When I have attained enlightenment, may the beings in the measureless, countless buddha realms in the ten directions‍—whether they are following the Śrāvakayāna, the Pratyekabuddhayāna, or the unsurpassable yāna‍—hear my name or praise. Then, when they pass away, may they be reborn in my buddha realm. There, may they hear the Dharma from me and may those who follow the Śrāvakayāna become arhats who have attained meditative absorption in the eight liberations.250 May the bodhisattvas who follow the Mahāyāna hear the Dharma from me and attain profound samādhi, acceptance, and dhāraṇī. May they become irreversible from attaining the highest, most complete enlightenment. May my saṅgha of śrāvakas be so immeasurable that no one except for a tathāgata can know its extent.

“ ‘When I have attained enlightenment, wherever I go, wherever the soles of my feet touch the ground, may there appear golden thousand-petaled lotuses. [F.199.a] May those lotuses go to empty buddha realms and there emit a voice expressing my praise. When the beings there hear my name, praise, and fame, may they become pleased, delighted, and filled with joy. Having developed faith, may those beings desire to be reborn in my buddha realm. May they dedicate their good roots toward that, and when they pass away, may they be reborn in my buddha realm.

“ ‘May my saṅgha of śrāvakas be free of the impurities of mendicants, may it be free of the faults of mendicants, may it be free of the dishonesty of mendicants, and may it be free of the deceit of mendicants. May my followers be dedicated to the Dharma, not dedicated to material things, and not dedicated to gain and esteem, and may they delight in impermanence, suffering, emptiness, and no self, and be diligent. May the assembly be attentive to the Dharma and dedicated to the saṅgha.

“ ‘May those bodhisattvas who have become irreversible attain recollection that can persist into the future. Even when they have been reborn, may the words they speak be related to the perfection of wisdom. Until they attain enlightenment may they never forget the teachings.

“ ‘When I have attained enlightenment, may I live for ten thousand great eons. And when I have passed into parinirvāṇa, may the good Dharma remain for a thousand eons.’

“The Bhagavat said to him, ‘Well done, well done, good man! The buddha realm that you have chosen will be completely pure! In the future, Akṣobhya, after an incalculable eon has passed, in which there are as many years as there are grains of sand in the Ganges River, during a second such incalculable eon, [F.199.b] in the east, a thousand buddha realms from here, you will be in a realm that will be called Abhirati, which will be endowed with the array of qualities according to the prayers you have made. There you will attain the complete enlightenment of perfect buddhahood. Thus you will be the tathāgata, and so on, up to and including the buddha bhagavat, named Akṣobhya.’251

“Akṣobhya said, ‘Bhadanta Bhagavat, if this wish of mine is to be completely fulfilled, may the beings everywhere in all the world realms‍—who have taken possession of aggregates, sensory elements, and sensory bases, who are comprised as beings‍—all have loving minds, minds without enmity, and minds without impurity. May they experience physical bliss. May they be bestowed with mental and physical bliss like that of tenth-level bodhisattvas in the lotus samādhi, who have the purity of having relinquished thinking. When I bow down the five points of my body to the feet of the Bhagavat, may the entire earth become the color of gold.’

“Noble son, when he bowed down the five points of his body to the feet of the Tathāgata Ratnagarbha, all beings were bestowed with the bliss he had prayed for, and at that time the entire earth was seen to be gold in color.

“The Tathāgata Ratnagarbha said:

“Noble son, the brahmin Samudrareṇu then spoke to the tenth prince, who was named Himaṇi,254 and it proceeded as before. Prince Himaṇi made the same kind of prayers that Akṣobhya had. Then he said, ‘Bhadanta Bhagavat, if this wish of mine is to be completely fulfilled, may all beings see the Buddha in their minds, may there appear the fragrance of uragasāra sandalwood in their hands, and may they dedicate that fragrance to the body of the Buddha.’

“The Bhagavat said, ‘Excellent, excellent, noble son! Exalted are the prayers you have made! Noble son, because you made all beings hold uragasāra sandalwood in their hands and caused their thoughts to be focused upon the Buddha, you will have the name Gandhahasti.255 Gandhahasti, after an incalculable eon has passed, in which there are as many years as there are grains of sand in the Ganges River, during a second such incalculable eon, in which there are as many years as there are grains of sand in the Ganges River, after the tathāgata arhat samyaksam­buddha Akṣobhya has passed into parinirvāṇa, and seven days after his good Dharma has disappeared, you, Gandhahasti, will attain the complete enlightenment of perfect buddhahood in that world realm. There you will be the tathāgata arhat samyaksam­buddha, and so on, up to and including the bhagavat buddha, named Suvarṇapuṣpa.’

“Gandhahasti said, ‘Bhadanta Bhagavat, if this wish of mine is to be completely fulfilled, when I bow down the five points of my body to the feet of the Bhagavat, may a rain of magnolia flowers fall over the entire park.’ [F.200.b]

“Noble son, when the bodhisattva Gandhahasti bowed down the five points of his body to the feet of the Tathāgata Ratnagarbha, a rain of magnolia flowers did fall over the entire park, and the Tathāgata Ratnagarbha said:

“Noble son, the brahmin Samudrareṇu then spoke to the eleventh prince, who was named Siṃha, and it proceeded as before. Prince Siṃha made prayers like those of Gandhahasti, and then offered the Tathāgata Ratnagarbha a precious victory banner.

“The Tathāgata Ratnagarbha said, ‘Worthy being, excellent! Excellent! You should be named Ratnaketu!258 Ratnaketu, in the future, after an incalculable eon has passed, in which there are as many years as there are grains of sand in the Ganges River, during a second such incalculable eon, in which there are as many years as there are grains of sand in the Ganges River, after the Tathāgata Suvarṇapuṣpa has passed into parinirvāṇa in the Abhirati world realm and his good Dharma has disappeared, that buddha realm will be known as Jayasoma. There you will attain the complete enlightenment of perfect buddhahood, and you will become the tathāgata, and so on, up to and including the buddha bhagavat, named Nāga­vinarditeśvara­ghoṣa. Your buddha realm will have the same array of qualities as those of the Tathāgata Akṣobhya’s buddha realm.’

“Ratnaketu said, ‘Bhadanta Bhagavat, if this wish of mine is to be completely fulfilled, then when I bow down to the feet of the Bhagavat, [F.201.a] may all beings acquire the mindfulness of the bodhisattvas who have set out toward great enlightenment, who have compassionately set out toward complete enlightenment for the sake of all beings, and who will not turn back.’

“Noble son, when the bodhisattva Ratnaketu thus bowed down to the feet of the Tathāgata Ratnagarbha, all beings acquired such mindfulness, that is, all beings were caused to have compassionate minds.

“Then, noble son, the Tathāgata Ratnagarbha said to the bodhisattva Ratnaketu:

“Then, in the same way, five hundred princes, preceded by Mārdava, made prayers of aspiration and obtained arrays of qualities of a buddha realm just as the bodhisattva Gaganamudra had prayed and obtained arrays of qualities of a buddha realm. The Tathāgata Ratnagarbha gave prophecies of the highest, complete enlightenment to them all, saying that at such a time, in this or that world realm, they would reach the highest, most complete enlightenment.

“Another four hundred princes chose the array of buddha-realm qualities that Vajraccheda­prajñā­vabhāsaśrī had prayed for, and the Tathāgata Ratnagarbha gave prophecies to them all too, saying that in this or that world realm, they would reach the highest, most complete enlightenment.

“Another ninety princes chose buddha realms like those Samantabhadra had prayed for. [F.201.b] Also, each of the 84,000 minor kings all made their own specific prayers of aspiration. Each one chose an array of buddha-realm qualities, and the Tathāgata Ratnagarbha gave prophecies to them all too, saying that at such-and-such a time, in this or that world realm, they would reach the highest, most complete enlightenment.

“In that same way, 920,000,000259 beings each made their own specific prayers of aspiration and chose an array of buddha-realm qualities, and the Tathāgata Ratnagarbha prophesied to them all too, saying that at such-and-such a time, in this or that world, they would reach the highest, most complete enlightenment.

“Noble son, among the eighty sons of the brahmin Samudrareṇu, the brothers of the Tathāgata Ratnagarbha, the oldest was a brahmin youth named Samudreśvarabhuvi. The brahmin Samudrareṇu said to the brahmin youth Samudreśvarabhuvi, ‘Young brahmin, you too should choose a pure array of buddha-realm qualities.’

“The young brahmin Samudreśvarabhuvi answered, ‘Father, you should be first260 to make that lion’s roar.’

“ ‘Son,’ said Samudrareṇu, ‘you make an aspirational prayer, and I will make an aspirational prayer after you.’

“Then he asked, ‘Father, do you think I should choose a pure buddha realm or an impure buddha realm?’

“The royal priest replied, ‘Young brahmin, the bodhisattvas who have great compassion choose an afflicted buddha realm; [F.202.a] they decide to guide beings with afflicted thoughts and mistaken views. As for you, you should decide for yourself.’

“Noble son, the young brahmin Samudreśvarabhuvi went to where the Tathāgata Ratnagarbha was, sat before the Tathāgata Ratnagarbha, and said these words: ‘Bhadanta Bhagavat, I wish to attain the highest, most complete enlightenment when beings live for eighty thousand years. Bhagavat, may the beings in the buddha realm where I attain complete enlightenment be like beings in this present time who have little desire, little anger, little ignorance, sorrowful thoughts, and who see the dangers and faults in saṃsāra. May they take ordination from me. May I teach the Dharma to those beings by the three yānas. Bhadanta Bhagavat, if this wish of mine is to be completely fulfilled, then I pray that the Bhagavat give me the prophecy of my attainment of the highest, most complete enlightenment.’

“The Tathāgata Ratnagarbha said, ‘Young brahmin, in the future, after an incalculable eon has passed, in which there are as many years as there are grains of sand in the Ganges River, during a second such incalculable eon, in which there are as many years as there are grains of sand in the Ganges River, there will be the Utpalasaṃtīraṇa eon in which there will be a four-continent world called Baliṣṭhā.261 In this buddha realm, where beings live for eighty thousand years, you will attain enlightenment and you will become the tathāgata, and so on, up to and including the bhagavat buddha, named Ratnakūṭa.’

“He said, ‘Bhadanta Bhagavat, if this wish of mine is to be completely fulfilled, [F.202.b] then may there be a rainfall of red pearls over this entire park, and may all the trees emit music with the five tempos.’

“Noble son, when the young brahmin Samudreśvarabhuvi bowed down the five points of his body to the feet of the Tathāgata Ratnagarbha, there was a rainfall of red pearls over the entire park, and all the trees emitted music with the five tempos.

“The Tāthagata Ratnagarbha said:

“The brahmin’s second son was named Saṃbhava, who spoke just as Samudreśvarabhuvi. The Tathāgata Ratnagarbha said, ‘Young brahmin, in the Utpalasaṃtīraṇa eon in the four-continent world realm called Baliṣṭhā, when beings live for eighty thousand years, you will become the tāthagata, and so on, up to and including the bhagavat buddha, named Vairocanakusuma.’

“In the same way, the third son spoke. The Tathāgata Ratnagarbha prophesied, ‘When beings live for two thousand years, you will become the tāthagata, and so on, up to and including the bhagavat buddha, named Jyotigandha.’

“In the same way he prophesied the tathāgatas Sumana, Śailarāja, Saṃvṛtalocana, Brahmottara, Jambūcchāya, Pūrṇa, Uttara, Ratnaśaila, Samudragarbha, Nārāyaṇa, Śikhin, Kanakamuni, Munīndra, Kauṇḍinya, Siṃhavikrama, Jñānadhvaja, [F.203.a] Buddhaśrava, Aparājita, Vikasitojjaya,262 Hiteṣin, Prajñāvabhāsa, Mahendra, Śāntaprajñākara, Nanda, Nyagrodharāja, Kanakalocana, Sahita, Sūryanandi, Ratnaśikhin, Sunetra, Brahma, Sunda,263 Brahmarṣabha, Praṇāda, Dharmacandra, Arthadarśin, Yaśonandin,264 Yaśottara, Abhirūpa, Sugandha, Catura, Pravaralocana, Sunijasta, Sārthavrata, Sumanoratha, Varaprajña, Kanakadhvaja, Sunetra,265 Devaśuddha, Śuddhodana, Sudarśana,266 Virūḍhadhvaja, Virūpākṣa, Brahmasvara, Śrīsaṃbhava, Śrīmahāviraja, Maṇibhadra, Mārīci, Śākyamuni, Ghoṣeśvara, Satyasaṃbhava, Śreṣṭha, Saṃbhavapuṣpa, Sukusuma, Akṣobhya, Sūryagarbha, Ratīśvara, Nāgadanta,267 Vajraprabhāsa, Kīrtirāja, Vyāghraraśmi, Sanetya­jñāna­saṃbhava, Gandheśvara,268 Sālendra, Nārāyaṇagarbha,269 and Jyotigarbha.

“Noble son, the youngest of the royal priest’s sons, who was named Vigatabhayasaṃtāpa, sat before the Tathāgata Ratnagarbha and said, ‘Bhadanta Bhagavat, you have prophesied that all of these seventy-nine young brahmins will attain the complete enlightenment of perfect buddhahood in the second eon, the developed era of Utpalasaṃtīraṇa. [F.203.b] Bhadanta Bhagavat, I will also develop the motivation to attain the highest, most complete enlightenment. May I be the very last to reach supreme enlightenment in the Utpalasaṃtīraṇa eon when it is coming to an end. Whatever is the lifespan of those seventy-nine buddhas, when I attain enlightenment, may I have a lifespan that is equal to the sum of all theirs. May I alone have as many disciples as they all will have had, and may I give as many Dharma teachings through the three yānas as they all will. Having attained enlightenment, may I alone have in my saṅghas of disciples as many as all will have. And when I have attained the complete enlightenment of perfect buddhahood as the eon is coming to an end, may I firmly establish in the three yānas all those beings who attained a human body during that Utpalasaṃtīraṇa eon when the seventy-nine other buddhas appeared. Bhadanta Bhagavat, if this wish of mine is to be completely fulfilled, then may the Bhadanta Bhagavat prophesy my highest, most complete enlightenment.’

“Noble son, then the Tathāgata Ratnagarbha congratulated Vigatabhayasaṃtāpa, saying, ‘Well done, well done, good man! You have come forth as a compassionate benefactor for countless beings. Young brahmin, in the future, after an incalculable eon has passed, in which there are as many years as there are grains of sand in the Ganges River, during a second such incalculable eon, in which there are as many years as there are grains of sand in the Ganges River, when the Utpalasaṃtīraṇa eon is coming to an end, you will be the last to attain the complete enlightenment of perfect buddhahood. [F.204.a] You will become the tathāgata, and so on, up to and including the bhagavat buddha, named Vigata­raja­samudgatābhyudgata­rāja.270 The lifespans of all seventy-nine buddhas together are equal to half an eon, and so you alone will live for half an eon. Likewise, all those prayers of yours will be accomplished according to your aspiration.’

“Vigatabhayasaṃtāpa said, ‘Bhadanta Bhagavat, if my wish is to be completely fulfilled, when I bow down the five points of my body to the Bhagavat’s feet, may a rain of very fragrant blue flowers fall on this entire buddha realm. May the elements of all the beings who smell their fragrance become clear and unconflicted, and may all their illnesses become pacified.’

“Noble son, when the young brahmin Vigatabhayasaṃtāpa bowed down the five points of his body to the feet of the Tathāgata Ratnagarbha, a rain of blue flowers fell on this entire buddha realm, and the elements of all the beings who smelled their fragrance became balanced and in harmony, and all the beings there were without illness or injury.

“The Tathāgata Ratnagarbha said:

“Noble son, thirty million disciples of the brahmin were sitting at the gate of the park. [F.204.b] They were giving refuge in the Three Jewels to those beings who arrived there and inspiring them to attain enlightenment.

“Noble son, then the brahmin Samudrareṇu addressed those disciples: ‘Dear young brahmins, you should develop the motivation to attain the highest, most complete enlightenment, and you should choose the array of buddha-realm qualities that you desire. In the presence of the Bhagavat you should make the aspirational prayers that you wish to make.’

“Then the brahmin youth named Radiant Bull271 asked, ‘Through which path, through which accumulation, through which conduct, and through which mindfulness is enlightenment attained?’

“ ‘Young brahmin,’ replied the royal priest, ‘the bodhisattva who follows the path to enlightenment accomplishes it through four inexhaustible treasures. What are these four? They are the inexhaustible accumulation of merit, the inexhaustible accumulation of knowledge, the inexhaustible accumulation of wisdom, and the inexhaustible accumulation of the true accomplishment of all Dharma teachings. Noble son, such is the path.

“ ‘And, young brahmin, the Tathāgata has taught that the bodhisattva practice of accumulation is called gathering the pure accumulations: The accumulation of generosity is to give completely the Dharma entranceways and thereby ripen those beings who are to be guided.272 The bodhisattvas’ accumulation of correct conduct completely fulfills their aspirational prayers. The bodhisattvas’ accumulation of patience completely perfects for them the major and secondary physical signs. The bodhisattvas’ accumulation of diligence enables them to accomplish all that is necessary. The bodhisattvas’ accumulation of meditation elevates their minds.273 The bodhisattvas’ accumulation of wisdom [F.205.a] gives them the complete knowledge of all kleśas. The bodhisattvas’ accumulation of learning makes them have unimpeded eloquence. The bodhisattvas’ accumulation of merit enables them to care for all beings. The bodhisattvas’ accumulation of knowledge gives them unimpeded knowledge.274 The bodhisattvas’ accumulation of śamatha makes their minds workable. The bodhisattvas’ accumulation of vipaśyanā liberates them from uncertainty. The bodhisattvas’ accumulation of kindness makes their minds free of hostility. The bodhisattvas’ accumulation of compassion causes them to never weary of guiding beings. The bodhisattvas’ accumulation of rejoicing causes them to delight in the joy of the Dharma. The bodhisattvas’ accumulation of equanimity causes them to forsake attachment and aversion. The bodhisattvas’ accumulation of listening to the Dharma causes the elimination of their obscurations. The bodhisattvas’ accumulation of renunciation causes them to relinquish all possessiveness. The bodhisattvas’ accumulation of dwelling in solitude prevents wasting the good actions they have done. The bodhisattvas’ accumulation of meditating on the increase of goodness creates all good roots. The bodhisattvas’ accumulation of recollection causes the attainment of the power of mental retention. The bodhisattvas’ accumulation of intelligence distinguishes between the aspects of the mind. The bodhisattvas’ accumulation of aspiration brings realization of meaning. The bodhisattvas’ accumulation of mindfulness [F.205.b] develops attention to the body, sensation, mind, and phenomena. The bodhisattvas’ accumulation of correct elimination perfects meditation on good qualities. The bodhisattvas’ accumulation of the bases of miraculous powers creates lightness of body and mind. The bodhisattvas’ accumulation of powers accomplishes the fulfillment of vows. The bodhisattvas’ accumulation of strengths accomplishes the defeat of all the kleśas. The bodhisattvas’ accumulation of the factors for enlightenment accomplishes the comprehension of the nature of phenomena. The bodhisattvas’ accumulation of the six essential matters accomplishes the purification of those they are guiding. This, young brahmin, is the Dharma entranceway for transcending saṃsāra called gathering the pure accumulations.’

“The young brahmin Radiant Bull said, ‘The Bhagavat has taught that the accumulation of generosity leads to having great wealth and a great retinue, that correct conduct leads to rebirth in higher existences, that listening to the Dharma leads to having great wisdom, and the Bhagavat has taught that faith, right livelihood, and meditation leads to transcendence from saṃsāra.’

“ ‘Young brahmin,’ replied the royal priest, ‘those who, taking pleasure in saṃsāra, practice generosity, should do as has been taught: Young brahmin, those noble sons or noble daughters who have entered the path to enlightenment should practice generosity with a tamed mind; with a stable mind they should maintain correct conduct, with an unpolluted mind they should strive to listen to the Dharma, and with a mind of great compassion they should practice meditation. They should search for the other teachings as well in order to accomplish the accumulations of wisdom, knowledge, and method.’ [F.206.a]

“ ‘This, young brahmin, is the path to enlightenment. Through such accumulation, enlightenment is attained. Young brahmin, such is meditation, such is mindfulness, such is the conduct of the path to enlightenment. Young brahmin, develop the aspiration for enlightenment. Young brahmin, the path to enlightenment is pure, because should you make an aspirational prayer with sincerity, it will be fulfilled. Young brahmin, the path to enlightenment is serene, because of the purity of thoughts. Young brahmin, the path to enlightenment is upright, because it is completely clear of deception and because it removes the kleśas. Young brahmin, the path to enlightenment is secure, because its consummation is unsurpassable nirvāṇa. Young brahmin, make an aspirational prayer and choose a buddha realm’s array of qualities that is either pure or impure, as you desire.’

“Then, noble son, the young brahmin Radiant Bull knelt on his right knee before the Tathāgata Ratnagarbha and said, ‘Bhadanta Bhagavat, I too will develop the aspiration for the highest, most complete enlightenment. May I attain the complete enlightenment of perfect buddhahood in this afflicted buddha realm for the sake of beings with little desire, with little anger, with little ignorance, whose minds are not confused, whose minds are without enmity, whose minds are without envy and greed, whose minds are without wrong views, whose minds are established in correct views, whose minds are virtuous, whose minds are dedicated to virtue, whose minds have shunned the paths to the three lower existences, whose minds are dedicated to the paths of the three higher existences, [F.206.b] who accumulate good roots through the three activities that create merit, and whose minds are dedicated to the three yānas. Bhadanta Bhagavat, if my wishes are to be completely fulfilled, may the lords of elephants appear on my two hands.’

“As soon as he said those words, through the power of the Bhagavat, white seven-limbed275 lords of elephants appeared on his two hands. He saw them and said to them, ‘Go up276 into the sky above this entire buddha realm and awaken all beings from this buddha realm with rain that is perfectly fragrant and is formed of water with the eight excellent qualities. May the beings whose bodies are touched by its drops or who smell its fragrance be freed from the five obscurations, that is, may they be freed from the obscuration of taking pleasure in desire and may they be freed from the obscurations of malice, lethargy and sleepiness,277 agitation and regret, and doubt.’

“As soon as he said those words, the elephants quickly flew up into the sky as fast as a strong man can bend his arm and straighten it. Thus those lords of elephants accomplished what they had been told to do, and then returned and stood in front of him.

“Noble son, the young brahmin Radiant Bull was overjoyed, and the Tathāgata Ratnagarbha said to him, ‘Noble son, in the future, during a second such incalculable eon, [F.207.a] in which there are as many years as there are grains of sand in the Ganges River, in the eon named Rutaprabhāsa, in these four continents there will be a buddha realm called Rutasañcaya, where you will be the tathāgata, and so on, up to and including the buddha bhagavat, named Ratna­cchatrābhyudgata­raśmi.’

“Then, noble son, the bodhisattva Radiant Bull bowed down the five points of his body to the feet of the Tathāgata Ratnagarbha, and the Tathāgata Ratnagarbha said:

“In the same way, a thousand young Veda-reciting brahmins and thirty million other young brahmins prayed to attain the highest, most complete enlightenment in this buddha realm, and the Tathāgata Ratnagarbha gave a prophecy to each of them. The last of these were the buddhas Vipaśyin, Śikhin, and Viśvabhu.278

“Among the young brahmins who had received prophecies, the eldest of the thousand Veda-reciting brahmins, who was honored by many as a guru, was named Vāyuviṣṇu. He prayed, ‘May I reach the highest, most complete enlightenment in a buddha realm that has the five degeneracies. May I teach the Dharma to beings who have strong desire, strong anger, and strong ignorance.’

“The young brahmin Jyotipāla asked, ‘Oh, what purpose does the upādhyāya Vāyuviṣṇu see in praying for a buddha realm that has the five degeneracies?’

The royal priest answered, ‘A bodhisattva who has great compassion attains enlightenment in a buddha realm [F.207.b] that has the five degeneracies. He benefits beings who have no refuge, beings who have no helper, beings who are oppressed by the kleśas, and beings who encounter calamity because of their views. He becomes their refuge and helper‍—he frees beings from the ocean of birth, he establishes them in correct views, and he satisfies them with the taste of the nectar of nirvāṇa. The one who prays for a buddha realm that has the five degeneracies is thus seen to be a bodhisattva with great compassion.’

“The Tathāgata Ratnagarbha said, ‘Vāyuviṣṇu, in the future, after an incalculable eon has passed, in which there are as many years as there are grains of sand in the Ganges River, during a second such incalculable eon, in which there are as many years as there are grains of sand in the Ganges River, there will be in the eastern direction, beyond as many buddha realms as there are particles in a buddha realm, a realm called Kaṣāyadhvaja. There, worthy being, you will attain the complete enlightenment of perfect buddhahood. You will be the tathāgata, and so on, up to and including the bhagavat buddha, named Śālendrarāja.’

“Vāyuviṣṇu said, ‘Bhadanta Bhagavat, if this wish of mine is to be completely fulfilled, when I bow down the five points of my body to the feet of the Bhagavat, may the Bhagavat’s feet, adorned by a hundred signs of merit, be placed upon the crown of my head.’

“Noble son, when the brahmin Vāyuviṣṇu’s head touched the Bhagavat’s feet, the Tathāgata Ratnagarbha placed his two feet upon the crown of the bodhisattva Vāyuviṣṇu’s head and said: [F.208.a]

“Then, noble son, the young brahmin Jyotipāla knelt on his right knee before the Tathāgata Ratnagarbha and said, ‘Bhadanta Bhagavat, I too will develop the aspiration for the highest, most complete enlightenment. May I attain the complete enlightenment of perfect buddhahood in this buddha realm at a time when beings have an equal amount of desire, anger, and ignorance, have minds that are not set on either the good or bad, and live for forty thousand years.’

“The Tathāgata Ratnagarbha said, ‘After an incalculable eon has passed, in which there are as many years as there are grains of sand in the Ganges River, during a second such incalculable eon, in which there are as many years as there are grains of sand in the Ganges River, this world realm will be called Sahā. Why will this world realm be called Sahā? It is because its inhabitants will have to endure desire, they will have to endure anger, they will have to endure ignorance, they will have to endure the bondage of the kleśas. That is why this world realm will be called Sahā. In the world realm called Sahā there will be a great eon called Bhadra.279 Why is it called Bhadra? Because in the great Bhadraka eon a thousand bhagavat samyaksam­buddhas with great compassion will appear among the beings who act through desire, anger, and ignorance. Worthy being, when the great Bhadraka eon has come and beings live for forty thousand years, you will be the first of all those who will attain the complete enlightenment of perfect buddhahood. You will be the tathāgata, and so on, up to and including the bhagavat buddha, named Krakucchanda.280 [F.208.b] You will teach the Dharma through the three yānas, you will liberate countless beings who are being swept away by the river of saṃsāra, and you will bring them to the far shore of nirvāṇa.’

“Noble son, the bodhisattva Jyotipāla then bowed down the five points of his body to the feet of the Tathāgata Ratnagarbha, stood up, and sat to one side.

“Noble son, then the second young brahmin, Tumburu, sat before the Tathāgata Ratnagarbha and said, ‘Bhadanta Bhagavat, may I become a buddha after the Tathāgata Krakucchanda, at a time when the beings in that world can live for thirty thousand years.’

“The Tathāgata Ratnagarbha said, ‘Young brahmin, after an incalculable eon has passed, in which there are as many years as there are grains of sand in the Ganges River, during a second such incalculable eon, in which there are as many years as there are grains of sand in the Ganges River, in the buddha realm called Sahā, when the Bhadraka eon has come, following after the Tathāgata Krakucchanda, at a time when beings can live for thirty thousand years, you will be the tathāgata, and so on, up to and including the bhagavat buddha, named Kanakamuni, renowned throughout the world.’

“When the brahmin Tumburu heard the Bhagavat’s prophecy, he bowed down his head to the feet of the Tathāgata Ratnagarbha, circumambulated him, and stood before the Tathāgata Ratnagarbha. He scattered flowers over the Bhagavat, and with his palms together he praised the Bhagavat with verses:

“Noble son, the young brahmin Viśvagupta then set a seat made of the seven jewels before the Tathāgata Ratnagarbha, an arranged seat that had the value of a hundred thousand silver coins, and on that seat he placed a golden mendicant’s bowl filled with the seven jewels, a gold vase, and a staff made of the seven jewels. He presented this to the Buddha and the saṅgha of bhikṣus and said, ‘Bhadanta Bhagavat, in the future, after as many incalculable eons as there are grains of sand in the Ganges River have passed, during a second series of as many incalculable eons as there are grains of sand in the Ganges River, during the Bhadraka eon, when the lifespan is diminishing, when the signs of the kaliyuga have appeared, and when beings have strong desire, anger, and ignorance and are completely overcome by pride, envy, and greed; when beings have wrong views, rely on bad friends, have minds completely overcome by roots of nonvirtue, have minds completely bereft of roots of virtue, have minds lacking the correct view, and have unvirtuous minds through incorrect livelihoods; and when the Tathāgata Kanakamuni has passed into parinirvāṇa, and his Dharma has ceased to exist, and the world has become blind, and there is no guide, and beings live for twenty thousand years‍—[F.209.b] then at that time may I attain the complete enlightenment of perfect buddhahood and appear among those beings as a tathāgata arhat samyaksam­buddha, perfectly endowed with wisdom and virtuous conduct.’

“Noble son, the Tathāgata Ratnagarbha said to the brahmin Viśvagupta, ‘Excellent, brahmin, excellent! Worthy being, you have prayed to become a buddha when the signs of the kaliyuga have appeared, when beings live for twenty thousand years, and when the world has become blind and has no guide. This means that you have great realization and that you are endowed with wisdom. Therefore, noble son, you should have the name Vidvagañja­karuṇāśraya. Vidvagañja­karuṇāśraya, in the future, after an incalculable eon has passed, in which there are as many years as there are grains of sand in the Ganges River, during a second such incalculable eon, in which there are as many years as there are grains of sand in the Ganges River, in the Sahā realm, when the Bhadraka eon has come, when beings live for twenty thousand years, you will be the tathāgata, and so on, up to and including the bhagavat buddha, named Kāśyapa.’

“Then, noble son, the bodhisattva Vidvagañja­karuṇāśraya bowed down the five points of his body to the feet of the Tathāgata Ratnagarbha and stood to one side. He scattered flowers, flower garlands, incense, and powders over the Tathāgata Ratnagarbha and praised him with these verses:

“Then, noble son, the brahmin Samudrareṇu encouraged the fourth young brahmin, Vimalavaiśāyana. Noble son, [F.210.a] the young brahmin Vimalavaiśāyana then stood in front of the Tathāgata Ratnagarbha and said, ‘Bhadanta Bhagavat, I also aspire to enlightenment in the Bhadraka eon‍—only not in the kaliyuga.

“ ‘When the Tathāgata Kāśyapa has passed into parinirvāṇa, when the lifespan of people is ten thousand years, when beings no longer have thoughts of generosity, control, or vows, when they are devoid of the seven riches, when they perceive bad friends as teachers, when they are not interested in engaging in the three acts that create merit, when they are devoid of the three good types of conduct, when they are dedicated to the three pleasures, when they have minds disturbed by the darkness of the kleśas, when they are not interested in the three yānas‍—at that time, no one is able to bring about the conduct of a bodhisattva. What to say when the lifespan is a thousand years, and then when those beings have a lifespan of only a hundred years‍—at that time, beings will not even know the words root of merit, let alone the practice of roots of virtue. At that time, when the world is comprised of the five degeneracies, when the lifespan is diminishing to a hundred years, when the intermediate eon of weapons has set in, may I descend from the gods and bring protection to beings. May I enjoin them to good actions, having abandoned bad actions. May I establish beings in the ten good courses of action. May I help purify the kleśas of beings by means of the good courses of action. May I enjoin them to the three yānas.281 May I help them abandon the five degeneracies. When beings live for eighty thousand years, [F.210.b] may I attain the complete enlightenment of perfect buddhahood. May I teach the Dharma to beings with little desire, anger, stupidity, ignorance, envy, and greed, and may I enjoin them to the three yānas.

“ ‘Bhadanta Bhagavat, if this wish of mine is to be completely fulfilled, may the Bhagavat give me the prophecy of my highest, most complete enlightenment. Bhadanta Bhagavat, when I receive such prophecy,282 I will not be dedicated to the śrāvaka level nor to the level of a pratyekabuddha, by which yānas I would swiftly be liberated from saṃsāra.’

“The Tathāgata Ratnagarbha said, ‘Young brahmin, there are these four kinds of laziness for bodhisattvas. Some bodhisattvas who have such laziness while wishing to remain in saṃsāra for a long time experience the suffering of the precipice of views and the dungeon of saṃsāra, and they do not quickly attain the highest, most complete enlightenment. What are those four? They are when bodhisattvas have inferior practice, inferior companions, inferior generosity, and inferior prayer. How is it that bodhisattvas have inferior practice, and so on? It is having incorrect conduct and not guarding body, speech, and mind. It is being in the company of those of the śrāvaka and pratyekabuddha yānas. It is not being able to give away everything, not being able to give away to everyone; it is acts of generosity made out of a desire for the prosperity and happiness of devas and humans. It is not taking up, with a higher motivation, the array of qualities of a buddha realm, [F.211.a] but taking up prayers without being focused on guiding beings. The lazy bodhisattvas who have those four qualities experience suffering for a long time in the dungeon of saṃsāra and do not quickly attain the highest, most complete enlightenment.

“ ‘Bodhisattvas who possess four qualities quickly attain the highest, most complete enlightenment. What are those four qualities? They are the possession of correct conduct and guarding body, speech, and mind; remaining in the company of those who have entered the Mahāyāna; having the ability to give away everything, to give away to everyone, and performing acts of generosity through the compassionate motivation of wishing to free beings from suffering; and with an altruistic motivation choosing the arrays of qualities of a buddha realm and making prayers while focused on guiding beings. Bodhisattvas who have those four qualities quickly attain the highest, most complete enlightenment.

“ ‘There are four qualities upon which the path of the bodhisattvas depends. What are those four? They are diligence in the perfections, practicing the methods for gathering beings, accomplishing the brahmavihāras, and displaying the clairvoyances.

“ ‘There are four qualities of which the bodhisattvas should never have enough. What are those four? The bodhisattvas should never have enough of accomplishing acts of generosity; they should never have enough of listening to the Dharma; they should never have enough of meditation; and they should never have enough of gathering beings.

“ ‘There are four inexhaustible treasures that the bodhisattvas should completely perfect. What are those four? The bodhisattvas should completely perfect the inexhaustible treasure of faith, [F.211.b] of the teaching of the Dharma, of dedication, and of caring for poor beings.

“ ‘There are the four purities of bodhisattvas because there is no self. What are those four? They are the purity of correct conduct because there is no being; the purity of samādhi because there is no soul; the purity of wisdom because there is no individual; and the purity of knowledge through the vision of the knowledge of liberation.283 Those are the four qualities that should be perfected by the bodhisattvas.

“ ‘Through these, bodhisattvas quickly attain the complete enlightenment of perfect buddhahood, and they turn the wheel of space, the inconceivable wheel,284 the unequaled wheel, the inexpressible wheel, the liberating wheel, the penetrating wheel, and the unturning wheel.

“ ‘Vimalavaiśāyana, in the future, after an incalculable eon has passed, in which there are as many years as there are grains of sand in the Ganges River, during a second such incalculable eon, in which there are as many years as there are grains of sand in the Ganges River, not long after the Bhadraka eon has begun, there will be a time when the five degeneracies have ceased and the lifespan of beings increases to eighty thousand years. At that time, you will attain the complete enlightenment of perfect buddhahood. You will become the tathāgata, and so on, up to and including the bhagavat buddha, named Maitreya.’

“The young brahmin Vimalavaiśāyana bowed down the five points of his body to the feet of the Tathāgata Ratnagarbha, stood to one side, and, with flowers, flower garlands, and powders, made offerings to the Bhagavat and praised him with this verse:

“The brahmin royal priest Samudrareṇu caused all of the thousand young Veda-reciting brahmins to aspire to enlightenment. Just as Krakucchanda, Kanakamuni, Kāśyapa, and Maitreya were prophesied, in the same way Siṃha, Pradyota, and so on were all set to the highest, most complete enlightenment by the Tathāgata Ratnagarbha in this Bhadraka eon when a further 999285 of the young Veda-reciting brahmins prayed to attain the complete enlightenment of perfect buddhahood in this Bhadraka eon.

“The royal priest then encouraged the youngest among them, who had not yet made his prayer, saying, ‘Dear Mahābalavegadhārin, why are you thinking about this for so long? You must develop great compassion for beings.’ And with these verses he instructed him:

“Then, noble son, the brahmin youth Mahābalavegadhārin said, ‘Upādhyāya, I do not seek the splendor of joy in saṃsāra. I do not seek the Śrāvakayāna or the Pratyekabuddhayāna. I seek the highest yāna. Dear upādhyāya, wait a short while to listen to my lion’s roar.’

“Then, noble son, the brahmin Samudrareṇu left him and summoned his five young brahmin attendants and said to them, ‘O boys, develop the aspiration for the highest, most complete enlightenment!’

“They said, ‘We do not have anything to offer to the Buddha and the saṅgha of bhikṣus, so how can we who have not planted good roots develop the aspiration for enlightenment?’

“Then, noble son, the chief royal priest, the brahmin Samudrareṇu, gave adornments with the colors of the seven jewels to the first attendant named Karabhuja. [F.213.a] To the second attendant, Sthālabhuja, he gave a pair of earrings made of the seven jewels. To the third attendant, Jalabhuja, he gave a seat made of the seven jewels. To the fourth attendant, Vegabhuja, he gave a staff made of the seven jewels. To the fifth attendant, Sārabhuja, he gave a vase made entirely of gold. He said, ‘Go, youths, and offer these things to the Buddha and the saṅgha of bhikṣus and develop the aspiration for the highest, most complete enlightenment.’

“The five attendants then went before the Bhagavat and offered the things they had brought to the Buddha and the saṅgha of bhikṣus and said these words: ‘Bhagavat, we pray that you give us your prophecy of our attainment of the complete enlightenment of perfect buddhahood in the Bhadraka eon.’

“Noble son, it continued as before until the Tathāgata Ratnagarbha prophesied enlightenment to the young brahmin Karabhuja, saying that in the Bhadraka eon he would become the Tathāgata Dṛḍhasvara. Then he prophesied to the others that, after Karabhuja, Sthālabhuja would become the Tathāgata Sukhendriyamati; after him Jalabhuja would become the Tathāgata Sārthavādi; after him Vegabhuja would become the Tathāgata Priyaprasanna; and after him Sārabhuja would become the Tathāgata Haripatracūḍa.286

“As soon as those five brahmin youths were given the prophecies of their enlightenment in the Bhadraka eon, the royal priest again said to the brahmin youth Mahābalavegadhārin, ‘Mahābalavegadhārin, [F.213.b] choose the arrays of buddha-realm qualities, and in the presence of the Bhagavat make the aspiration that you wish. Nurture beings with the elixir of the Dharma, and perform your bodhisattva conduct with unwavering diligence. Don’t think about this over and over for a long time!’ And he took him by the hand and brought him before the Bhagavat.

“Then, noble son, the brahmin youth Mahābalavegadhārin sat before the Bhagavat and asked, ‘Bhagavat, in the future, how many sun-like sages will rise in the Bhadraka eon?’

“The Tathāgata Ratnagarbha answered, ‘Brahmin youth, in that Bhadraka eon there will rise 1,004 sun-like sages.’

“ ‘Bhadanta Bhagavat,’ declared the brahmin youth, ‘until the last of those sun-like jinas pass into parinirvāṇa in the great Bhadraka eon, after the brahmin youth named Sārabhuja287 has attained the complete enlightenment of perfect buddhahood and become the tathāgata named Haripatracūḍa‍—until then, I will for that long perform the conduct of a bodhisattva, gathering the various accumulations of observances, ascetic conduct, generosity, discipline, vows, listening, diligence, patience, rejoicing, merit, and wisdom. Immediately after each of those of the Bhadraka eon has attained complete enlightenment, may I offer them their first alms. May I make offerings to their relics when they have passed into parinirvāṇa. May I be one who upholds their good Dharma. May I make beings who do not have correct conduct enter into and maintain perfect good conduct. [F.214.a] May I make beings who do not have the view gain the correct view and be established in it. In the same way, may I establish those without aspiration in the correct aspiration. In the same way, may I establish those without rules of conduct in the rules of conduct, and may I show the various kinds of virtuous conduct to beings. When the good Dharma of those buddhas, those bhagavats, has ceased to exist, may I soon afterward become a guide in the good Dharma, a holder of the good Dharma, a source of the good Dharma, and shine as a lamp of the good Dharma in the world.

“ ‘During the time of the intermediate eon of weapons, may I cause beings to abandon killing and establish them in the correct view. May I establish beings in the ten good actions, lead them from the bad path, and establish them in the correct path. May I destroy the darkness of bad conduct. May I show the radiance of good conduct. May I destroy the degeneracies of the times, of life, of view, and of the kleśas in the world.

“ ‘During the time of the intermediate eon of famine, may I enjoin beings to the perfection of generosity and so on until I encourage and introduce them to the perfection of wisdom. May I bring beings to the six perfections and bring to an end everywhere the darkness of famine, conflict, impurity, war, enmity, argument, and dispute. May I extinguish the fire of the kleśas within beings. [F.214.b]

“ ‘During the time of the intermediate eon of disease, may I establish beings in the six conducive qualities.288 May I bring them to the four qualities that gather beings. May I destroy the darkness of the illness of beings. May I end the kleśas within beings. In this way, in the Bhadraka eon, may I free all beings from such sufferings in the Sahā buddha realm.

“ ‘May I attain the complete enlightenment of perfect buddhahood after the 1,004 bhagavat buddhas in the great Bhadraka eon have arisen and passed into nirvāṇa and the entire way of the Dharma has entirely disappeared. When I have attained enlightenment, may I have a lifespan equivalent to that of all 1,004 buddha bhagavats of the Bhadraka eon. May my saṅgha of śrāvakas be as numerous as all their śrāvaka saṅghas. May I train as many beings as were trained by all 1,004 buddhas in the Bhadraka eon. Upon attaining enlightenment, may I free from the swamp of saṃsāra, and bring into the house of fearlessness in the city of nirvāṇa, all the śrāvakas of those buddhas who were mistaken in their training, who fell off the precipice of views, who were disrespectful to the bhagavat buddhas, who had angry minds, who were mistaken concerning the Dharma and the saṅgha, who had desiring minds, who maligned higher beings, and who committed the actions with immediate results at death. [F.215.a]

“ ‘May the great Bhadraka eon not come to an end until I have passed into nirvāṇa and the good Dharma has come to an end. May the Bhadraka eon come to an end when my Dharma has come to an end. May the thirty-two signs and the eighty excellent features of a great being‍—of a tathāgata‍—adorn each of the countless, innumerable bodies of my rebirths. May those tathāgata bodies go to countless, innumerable empty buddha realms in the ten directions, and may each of those buddha bodies cause innumerable, countless beings to possess the three yānas and guide them and establish them in those. May those tathāgata bodies in those buddha realms protect beings as previously described until their intermediate eon comes to an end.

“ ‘Afterward, may I become a wish-fulfilling jewel and go to the buddha realms where beings have no jewels, and may I cause a rain of jewels to fall and reveal treasures to them. May I become a timely incense rain of gośīrṣa sandalwood and uragasāra sandalwood in those buddha realms where beings are devoid of good conduct and are afflicted by illness, and may those rains heal beings of the illness of the kleśas, the illness of views, and physical illness. [F.215.b] May those beings dedicate themselves to the activities that create merit and go to the higher realms.

“ ‘Bhadanta Bhagavat, may I protect beings in that way while performing bodhisattva conduct. When I have attained enlightenment, may I accomplish such buddha activity. And when I have passed into parinirvāṇa, may I protect beings in endless, infinite buddha realms in that way.

“ ‘Bhadanta Bhagavat, if this wish of mine is not fulfilled, if I do not become a medicine for beings, then I will have deceived the bhagavat buddhas who reside, live, and remain, teaching the Dharma to beings in infinite, endless realms in the ten directions; may the Bhagavat not prophesy my highest, most complete enlightenment. Bhagavat, when the many tens of millions of beings who are intent upon and have been prophesied to attain the highest, most complete enlightenment have become buddha bhagavats, may I turn away from them.289 And when for the sake of enlightenment I go round and round in saṃsāra, may my ears not hear the words Buddha, Dharma, Saṅgha, good actions, or practicing the virtuous qualities. If this wish of mine is not to be fulfilled and I do not become a medicine for beings, may I remain forever in Avīci.’

“Then, noble son, the Tathāgata Ratnagarbha congratulated the brahmin youth Mahābalavegadhārin: [F.216.a] ‘Excellent, worthy being, excellent! Worthy being, you will be a medicine for beings, and you will free them from suffering. Therefore, worthy being, you should be known as Bhaiṣajya­rāja­jyotirvi­mala. Bhaiṣajya­rāja­jyotirvi­mala, in the future, when countless eons as numerous as the grains of sand in the Ganges River have passed, and a second series of countless eons as numerous as the grains of sand in the Ganges River has begun, in the Bhadraka eon, you will offer alms to the 1,004 buddhas soon after they attain buddhahood, just as you have prayed. After the Tathāgata Haripatracūḍabhadra has passed into parinirvāṇa and his Dharma has ceased to exist, you will attain the complete enlightenment of perfect buddhahood. You will be the tathāgata, and so on, up to and including the bhagavat buddha, named Roca. Your lifespan will be half an eon. You alone will have a saṅgha of śrāvakas as numerous as the śrāvaka saṅghas of all the 1,004 buddhas of the Bhadraka eon, and you will guide that many beings. After you have passed into parinirvāṇa, your Dharma will not cease for as long as the Bhadraka eon has not come to an end. During that time, you will appear in the form of buddhas in other buddha realms, and with a rain of incense you will heal beings of the illness of the kleśas, the illness of views, and physical illnesses. Those beings will be established in the three activities that create merit, and they will go to the higher realms.’ [B9]

“Then, noble son, [F.216.b] the bodhisattva Bhaiṣajya­rāja­jyotirvi­mala said, ‘Bhadanta Bhagavat, if these wishes of mine are to be fulfilled, then may the Bhagavat’s hand, which bears signs of merit, be placed upon the crown of my head.’

“Then, noble son, the Tathāgata Ratnagarbha placed his hand, which bore the signs of a hundred merits, upon the crown of the head of the bodhisattva Bhaiṣajya­rāja­jyotirvi­mala and rested it there.

“Then, noble son, the bodhisattva Bhaiṣajya­rāja­jyotirvi­mala had joy and happiness; he rejoiced and was joyful. He bowed down the five points of his body to the feet of the Tathāgata Ratnagarbha, got up, and stood to one side.

“The brahmin Samudrareṇu covered him with a silken robe and said, ‘Excellent, worthy being, excellent! You have made a splendid prayer. From now on you do not need to serve and honor me but are free to do as you wish.’

“Then, noble son, the brahmin Samudrareṇu thought, ‘I have made many hundreds of thousands of millions of trillions of beings go toward the highest, most complete enlightenment. I see that in this entire assembly, all these mahāsattvas have made various vast prayers in which they have chosen perfectly pure buddha realms. Apart from Vāyuviṣṇu, all the bodhisattvas have avoided a kaliyuga. Therefore, I shall make a firm resolve to take care of the beings in a kaliyuga with the elixir of the Dharma.290 I shall sound the lion’s roar of such a prayer,291 such that the entire assembly of bodhisattvas will be astonished. This entire assembly and the devas, gandharvas, [F.217.a] humans, and asuras of this world will place their hands together, pay homage to me, and make offerings to me. And this buddha bhagavat will say to me, “Excellent!” and will give me his prophecy. In the same way, the buddha bhagavats who reside, live, and remain in the ten directions, teaching the Dharma to beings, will say “Excellent!” about my lion’s roar. They will prophesy my attainment of the highest, most complete enlightenment and send emissaries to me. This entire assembly will hear and see those emissaries, and in the future, they will be bodhisattvas who have great compassion. They will aspire to enlightenment and pray to be in such an afflicted buddha realm during the time of a great kaliyuga. They will protect those beings who are in a Dharma famine and are carried away by a flood of kleśas and illness. Those bodhisattvas will carry out the deeds of a buddha and teach the Dharma to beings.

“ ‘Once I have passed into nirvāṇa, countless buddha bhagavats in infinite, countless buddha realms in the ten directions will for inconceivable hundreds of millions of trillions of eons utter praises and proclaim the glory and fame of my passing into parinirvāṇa. They will describe the nature of my prayer in front of bodhisattvas, and when those bodhisattvas hear my prayer that is pervaded and blessed by great compassion, they will be completely astonished. [F.217.b] Then they too will develop great compassion toward beings. Then they too will adopt the same kind of prayer that I have adopted. They too will attain the complete enlightenment of perfect buddhahood in such an afflicted buddha realm. They will rescue beings swept away by the four great rivers and train them through the three yānas and establish them on the path to nirvāṇa. I shall sound a lion’s roar with such a prayer.’

“Noble son, the brahmin Samudrareṇu, the principal royal priest, having created a prayer pervaded by great compassion, removed his Dharma robe from one shoulder, and went to where the Tathāgata Ratnagarbha was. At that time, many hundreds of thousands of millions of trillions of devas played hundreds of thousands of millions of trillions of instruments in the middle of the sky, a rain of flowers fell, and they all exclaimed in one voice:

“ ‘Excellent, worthy being, excellent! Go before the Bhagavat and make your supreme prayer! With the water of wisdom, you will end the suffering of beings in a world disturbed by the kleśas!’

“The entire assembly placed their palms together, and facing him said in one voice, ‘Excellent, worthy being, excellent! Supremely wise one, you who are our benefactor, you who have a supreme mind, make your unwavering prayer‍—we wish to hear it!’

“When the royal priest came before the Bhagavat and knelt upon the ground, the billion-world universe, this entire Saṃtīraṇa292 buddha realm, [F.218.a] shook, shook intensely, quivered, quivered intensely, quaked, quaked intensely, shuddered, and shuddered intensely. There was the sound of music without any musical instruments being played. All the animals and birds made beautiful and gentle sounds, and the trees emitted flowers. All the beings who dwelt and lived upon the earth in the worlds of the billion-world universe, whether they aspired to enlightenment or not‍—except for beings in the hells and in the world of Yama‍—developed altruistic minds, good minds, minds without enmity, minds that are not impure, loving minds, and amazed minds. Those beings who lived in the sky engaged with rejoicing minds in offering flowers, flower garlands, incense, the sound of music, precious parasols, victory banners, flags, clothing, and cotton so as to listen to the brahmin’s gentle and beautiful prayer. Similarly, devas as far up as the Akaniṣṭha paradise descended to Jambudvīpa, stood in the middle of the sky, and engaged in making offerings of divine incense, and so on, up to and including cotton, in order to hear the brahmin’s prayer.

“The brahmin placed his palms together and praised the Tathāgata Ratnagarbha with these verses:

“Noble son, when the brahmin Samudrareṇu, the principal royal priest, had praised the Tathāgata Ratnagarbha with these verses, the entire assembly [F.219.a] with its devas, gandharvas, and humans commended him.

“The royal priest said, ‘Bhadanta Bhagavat, I have caused many millions of beings to focus upon the highest, most complete enlightenment. Each of them has chosen an excellent buddha realm and has chosen well-trained beings with pure motivations who have planted roots of virtue and who are easy to train. And the Tathāgata has prophesied to these 1,004 young Veda-reciting brahmins, beginning with Jyotipāla, that they will attain enlightenment in the Bhadraka eon. Those worthy beings will, through the three yānas, train beings who have desire, anger, and pride. However, they have avoided those who have the degeneracies of the kaliyuga when the obscuration of the kleśas is strong.

“ ‘Therefore, Bhadanta Bhagavat,299 they have abandoned those who have committed the actions with immediate results at death, those who have rejected the good Dharma, those who have maligned higher beings, those who have wrong views, those who do not have the seven noble jewels, those who do not respect their fathers, those who do not respect their mothers, those who do not respect monks, those who do not respect brahmins, those who do what should not be done, those who do that which is not meritorious, those who do not see the next world as frightening, those who are not interested in the three excellent types of conduct300 and therefore strive for the glory and wealth of devas and humans, those who are engaged in the three bad activities, those who are without the ten good courses of action, those who have been abandoned by all kalyāṇamitras, [F.219.b] those who have been cast aside by all scholars, those who have entered the dungeon of existence, those who are swept away by the current, those who have sunk into hell’s caustic river, those who have sunk into the swamp of saṃsāra, those who are not free from the darkness of ignorance, those who have not rejected bad actions, those who are discarded within empty buddha realms, those who are accompanied by all bad roots, those who have been defeated by a bad path, and those beings who are in great despair.

“ ‘At that time, in the Bhadraka eon, in the Sahā buddha realm, humans will have a lifespan of ten years. All of these humans have been cast aside and abandoned by wise, worthy beings. Therefore, at that time they have no savior, no refuge, and no resort in the whirlpool301 of existence and the wheel302 of saṃsāra. They have abandoned those beings who are containers of suffering, and they have chosen for themselves excellent buddha realms where they will have as disciples those who are well-trained, have pure motivations, have planted roots of virtue, are diligent, and have served many buddhas. Is that not so, Bhadanta Bhagavat?’

“ ‘Brahmin, it is so,’ replied the Tathāgata Ratnagarbha. ‘Beings make prayers according to their dispositions and they have chosen the arrays of qualities of their buddha realm, and I have prophesied them therein.’

“The brahmin said, ‘Bhadanta Bhagavat, my heart is shaking like the leaves of the Flame of the Forest tree, my mind is anguished, and my entire body becomes weary, if, Bhadanta Bhagavat, beings, who are the object of my compassion, were to be abandoned by bodhisattvas at that time, having been hurled into the darkness of the great kaliyuga, forsaken by all. [F.220.a]

“ ‘Bhadanta Bhagavat, in the future, after an incalculable eon has passed, in which there are as many years as there are grains of sand in the Ganges River, during a second such incalculable eon, in which there are as many years as there are grains of sand in the Ganges River, in the great Bhadraka eon, there will be a time when the lifespan of beings is a thousand years. Until then, may I not become disheartened by saṃsāra while performing bodhisattva conduct for a long time. May I, through the power of samādhi, search out those who can be ripened for a long time and take care of those who can be trained. While practicing the six perfections, may I take care of those who can be trained.

“ ‘I have heard the Bhagavat say, “The perfection of generosity is to give up the characteristics of things.” I will practice that kind of generosity. In my future lifetimes, when there are countless beings coming with requests, may I give away to them in this way: may I give them food and drink to eat, enjoy, drink, and lick,303 clothes, beds, seats, accommodations, garlands, incense, perfumes, medicine, parasols, victory banners, flags, wealth, grain, elephants, horses, chariots, gold, silver, cowries,304 jewels, pearls, beryl, conch,305 crystal, coral, silver artifacts, and gold artifacts.306 May I give all kinds of gifts again and again. May I give to beings with perfect joy and a compassionate mind, without hoping to gain a result from my generosity. [F.220.b] May I give this mass of gifts in order to ripen beings and in order to nurture beings who can be trained.

“ ‘When beings come who ask for the most difficult gifts, may I give away my male servants, my female servants, my villages, my towns, my kingdoms, my wife, my sons, my daughters, my hands, my feet, my ears, my nose, my eyes, my tongue, my skin, my blood, my bones, my body, my life, and my head to those who ask for those gifts. May I make these gifts to beings with perfect joy and a compassionate mind, without hoping to gain any result, in order to nurture those who can be trained. I will perform the perfection of generosity in such a way that never before has a being given away such gifts and ever after no bodhisattva would give away such gifts in their performance of bodhisattva conduct for attaining the highest, most complete enlightenment. In those countless, innumerable lifetimes during hundreds of thousands of millions of trillions of eons, may I practice the perfection of generosity in my performance of bodhisattva conduct for attaining the highest, most complete enlightenment. May I establish subsequent bodhisattvas who have great compassion in the qualities of the way of generosity.

“ ‘As you have previously said, “The perfection of discipline is to end the war of the kleśas.” In that way, in performing the bodhisattva conduct that leads to attaining the highest, most complete enlightenment, may I perform the arduous conduct of uninterrupted precepts and observances of various kinds.

“ ‘As you have previously said, “The perfection of patience is to observe oneself and not be impatient about anything.” [F.221.a] May I cultivate patience in that way.

“ ‘As you have previously said, “The perfection of diligence is to never regress from the supreme conduct of dedication to the meditation that is devoid of formations and the peace that is all that is unformed.”

“ ‘As you have previously said, “The perfection of meditation is the practice of emptiness in order to eliminate being in error concerning all formations.”

“ ‘The perfection of wisdom is forbearance that comes from the realization that phenomena are unborn. You have described a bodhisattva’s conduct of the power, might, and strength of unwavering resolution throughout innumerable, countless hundreds of millions of trillions of eons, but there has been no bodhisattva, performing bodhisattva conduct for the sake of the highest, most complete buddhahood, who has practiced the perfection of wisdom with that power, might, and strength of unwavering resolution. Nor in the future will there be a bodhisattva, performing bodhisattva conduct for the sake of the highest, most complete buddhahood, who will practice the perfection of wisdom with that power, might, and strength of unwavering resolution. Therefore, may I do that and establish future bodhisattvas, who have great compassion, in the qualities of that way.

“ ‘Through this first development of the aspiration for enlightenment, may I cause future bodhisattvas to accomplish great compassion. May I, in order to amaze bodhisattvas, practice generosity without being conceited, until my ultimate parinirvāṇa. May I have good conduct without being dependent, patience without being conceited, diligence without making effort, meditation without being fixed, and wisdom without being dualistic. May I practice the perfections through the power, might, and strength of unwavering resolution, without desiring a result for myself, [F.221.b] but for the sake of beings who do not have the seven riches of the noble ones, who have been discarded in all the empty buddha realms, who have rejected the good Dharma, who have maligned noble beings, who have wrong views, who are accompanied by all bad roots, who are in great despair, and who have been ruined by bad paths.

“ ‘May I for ten great eons endure the sufferings of the Avīci hell for the sake of each of those beings so as to plant the seeds of good roots within their minds. In the same way may I endure the suffering of animals, pretas, poor yakṣas, and poor humans. Just as I will plant the seeds of the good roots within the mental continuum of being, may I do that for all beings. May I care for those who are to be guided, who are like empty oblivion or have burning mental continuums.307

“ ‘May I not have as my goal the happiness of life as a deva throughout eons, except for my last existence, when, with one rebirth remaining, I will dwell in Tuṣita paradise so that I may subsequently attain enlightenment at buddhahood. May I, for that long time within saṃsāra, serve and honor bhagavat buddhas, as numerous as the particles within a buddha realm, and to each buddha make various offerings as numerous as the particles within a buddha realm. May I acquire from each buddha good qualities as numerous as the particles in a buddha realm. May I inspire as many beings as there are particles in a buddha realm to attain enlightenment. [F.222.a]

“ ‘In the same way, may I inspire, according to their predilections, those who follow the Śrāvakayāna and those who follow the Pratyekabuddhayāna. Even if a buddha has not appeared in the world, may I through the special discipline of a ṛṣi enjoin beings to the ten good courses of action. May I enjoin them to samādhi and the clairvoyances. May I, by taking on the form of Maheśvara, enjoin to good actions beings who are attached to their views and devoted to Maheśvara. May I, through taking on the form of Brahmā and so on, enjoin to good qualities those beings who are devoted to Brahmā, or Nārāyaṇa, or Candra, or Sūrya. In the same way, may I enjoin garuḍa birds to good conduct by taking on the form of a garuḍa, and so on, up to and including taking on the form of Śakra, until I satisfy hungry beings with my own flesh and blood, and may I save beings in suffering with my own body and life.

“ ‘Bhadanta Bhagavat, may I perform bodhisattva conduct with extremely powerful energy for a long time for the sake of those beings whose mental continuums are burning and who are devoid of good roots, and during that time may I, for the benefit of beings in saṃsāra, receive all kinds of intense and terrible suffering. After an incalculable eon has passed, in which there are as many years as there are grains of sand in the Ganges River, during a second such incalculable eon, in which there are as many years as there are grains of sand in the Ganges River, in the Sahā buddha realm, when the great Bhadraka eon has come, [F.222.b] when the brahmin youth Jyotipāla has attained the complete enlightenment of perfect buddhahood and has become the Tathāgata Krakucchanda, at that time may I see with the noble eye of wisdom the bhagavat buddhas who, having turned the Dharma wheel that possesses the Dharma, reside, live, and remain in world realms in the ten directions as numerous as the number of particles in a buddha realm.

“ ‘May I first inspire toward the highest, most complete enlightenment those beings whose mental continuums are burning, who possess bad roots, who are devoid of the seven jewels, who are discarded within empty buddha realms, who have committed the actions with immediate results at death, who have rejected the good Dharma, who have been ruined on a bad path, and who are in great despair, and may I cause them to enter into and be established in the path to the highest, most complete enlightenment.

“ ‘May I first inspire those beings to practice the perfection of generosity, inspire them to practice the other perfections up to the perfection of wisdom, and inspire them to train in that path, to enter it, and to be established in it.

“ ‘May I cause the seeds of the good roots of those beings to lead to the highest nirvāṇa. May they be completely freed from the lower existences. May they be guided to the accumulation of wisdom and merit. May they enter308 the buddha realms where the bhagavat buddhas reside, live, and remain, and may they receive the prophecies of their attainment of the highest, most complete enlightenment. May they obtain samādhi, dhāraṇī, and acceptance. May they ascend through the bhūmis. May I inspire them to choose a prayer for an array of buddha-realm qualities and inspire them to enter the training. [F.223.a] May they obtain the arrays of buddha-realm qualities that they have wished for.

“ ‘When the Bhadraka eon has come, when the sunlike jina Krakucchanda has arisen, may I see the buddhas and bhagavats who reside, live, and remain in buddha realms as numerous as the particles in a buddha realm,309 teaching the Dharma to beings. At that time, soon after the tathāgata arhat samyaksam­buddha Krakucchanda has attained complete enlightenment, may I come before him. May I make various offerings to him. May I address him with a query. May I enter the homeless life. May I apply myself to good conduct, listening to the teachings, and meditation. May I become a perfect teacher of the Dharma.

“ ‘At that time, may I teach the Dharma to those beings whose mental continuums are burning, who possess bad roots, who have entered onto the path of wrong views, who have committed the actions with immediate results at death, who have been ruined on a bad path, and who are in great despair. And may I perfectly nurture those to be trained. When the sun of that jina has set, may I effortlessly accomplish the deeds of a buddha. Until the lifespan of beings has diminished to a hundred years, may I inspire beings to engage in the three kinds of activity that generate merit. When that time has come, may I go to the deva realm and there teach the Dharma to the devas and perfectly nurture those to be trained.

“ ‘When the lifespan of beings is 120 years, they will become intoxicated by pride in happiness, power, family, and body, and they will become greedy. [F.223.b] Thrown into the darkness of the five degeneracies, beings will have powerful desire, powerful anger, powerful ignorance, powerful pride, powerful bad actions, envy, and greed. They will delight in unrighteous pleasures. They will seek unrighteous enjoyments. They will have wrong views. They will have mistaken vision. They will not have the seven noble riches. They will not respect their fathers. They will not respect their mothers. They will not respect monks. They will not respect brahmins. They will do that which should not be done. They will do that which is not meritorious. They will not be afraid of the next world. They will not apply themselves to the three activities that create merit. They will not be attracted to the three yānas. They will not apply themselves to the three excellent types of conduct. They will apply themselves to the three wicked types of conduct. They will not apply themselves to the path of the ten good actions. They will apply themselves to the path of the ten bad actions. They will be harmed by the four errors. They will remain within the four adversities. They will be under the power of the four māras. They will be swept away by the four rivers. They will be under the power of the five obscurations.

‘They will be intoxicated by pride in the six powers. They will practice the eight wrong things. They will experience the despair of desire. They will arouse their propensities. They will not seek the glory and excellence of rebirth as a deva or human. They will have mistaken views. They will be ruined on a wrong path. They will commit the actions with immediate results at death. They will reject the good Dharma. They will malign noble beings. They will be without any good roots. Their speech will be like the cawing of crows. They will be ungrateful. They will have lost their memory. They will abuse good actions. Their wisdom will be confused. They will have little learning. They will have bad conduct. They will have hypocrisy. They will have greed. They will speak unpleasantly to each other. They will disrespect each other. They will be lazy. They will have imperfect senses. They will be pathetic. They will not have clothes. They will be in the care of bad friends. They will have lost the essence of their thoughts and memories.310 They will be afflicted by various illnesses. [F.224.a] They will be tormented. They will have bad complexions. They will be hideous. They will be shameless. They will feel no guilt. They will be afraid of each other. They will be beings who, holding eternalist views as praiseworthy, commit many bad actions of body, speech, and mind each morning.

“ ‘At that time, beings will have minds that are attached to the five aggregates. They will have minds that yearn for the five sensory pleasures. They will have minds that have anger, minds that have malice, minds that have enmity, minds that wish to harm, minds that are foul, minds that are rough, minds that are disturbed, minds that are untamed, minds that are hostile, minds that are wild, minds that are attached to that which is not righteous, minds that are not stable, minds that seek to speak badly of each other, minds that are argumentative, minds that have the wish to kill each other, minds that have completely abandoned the Dharma, minds without diligence, minds that speak badly of the teachings, minds that give rise to wickedness, minds that do not seek peaceful nirvāṇa, minds that are not fit to be made offerings to, minds that bring forth all kinds of bonds and bondage, minds that put their trust into illness, aging, and death, minds that are governed by every kind of bondage, minds that possess all the obscurations, minds that overthrow the victory banner of the Dharma, minds that raise up the victory banner of wrong views, minds that wish to disgrace each other, minds that wish to eat each other, minds under the sway of hurting each other, minds that take up anger, and minds that wish to torment311 each other. They will have minds that are insatiable toward sense pleasures, [F.224.b] minds that are envious of all acquisitions, minds that are ungrateful, minds that desire the wives of others, minds that wish to harm out of malice, and minds that do not pray.

“ ‘And these are the words that they will hear from each other: the word hell, the word animal, the words Yama’s world, the word illness, the word aging, the word death, the word kill, the word inopportune, the words eternal enemy, the word stocks, the word chains, the word fetters, the word prison, the word punishment, the word harm, the word disgrace, the word scolding, the word blaming, the word burglary, the words dividing groups, the word robbery, the words enemy’s army, the word famine, the word sexual misconduct, the word lying, the words bad omen, the word slander, the words harsh speech, the words empty speech, the words envy and greed, the words seizing and owning, the words egotism and possessiveness, the words liked and disliked, the words desired and undesired, the words separated from what is liked, the words buying and selling, the words enslaving each other and injuring, the words being in a womb, the words bad smell, the word cold, the word hot, the words thirsty and hungry, the words feeling tired and exhausted, the word plowing, the words wearied by the work of various crafts, and the words afflicted by various illnesses. These are the words that those beings hear from each other.

“ ‘At that time, the Sahā world realm will be filled with such beings who are completely devoid of good roots, who are completely devoid of kalyāṇamitras, and who have wicked minds. [F.225.a] And those beings will have been abandoned by omniscient ones to empty buddha realms. Those beings will be bereft of food, drink, self-control, restraint, the performance of good actions, and the eightfold noble path. Comfortable with bad actions, they will go from darkness to darkness. At that time in the Bhadraka eon, because of excessive karma, those beings will be born to live for 120 years. Because of the karma of those beings, the Sahā buddha realm will be inferior. It will be devoid of any beings who have planted good roots. The earth will be saline, and the ground will have rocks, gravel, and dust and be uneven with mountains. It will be filled with nasty flies, mosquitoes, venomous snakes, and vicious animals and birds. There will be untimely dust storms. There will be untimely fierce rains mixed with distasteful salt.

“ ‘In this way, the ground will yield crops, herbs, grass, trees, leaves, flowers, fruit, grain, and juices312 that are bad food and drink for beings to enjoy and subsist on, being foul, harsh, rough, and poisonous. Consuming them, those beings will become even rougher and more malevolent, angry, ferocious, harsh, avaricious, abusive, disrespectful to each other, and, afflicted by terror, they will have a greater wish to slaughter and to kill. They will eat meat, consume blood, wear the skin of animals, carry weapons, and slaughter animals. They will be proud and envious of appearance, family, [F.225.b] lineage, power, learning, writing, horse riding, archery, weapons, and retinues. People will apply themselves to various kinds of spurious asceticism and vows.

“ ‘At that time, so as to ripen good roots in beings who can be trained, may I descend from the abode of Tuṣita and acquire the womb of a queen in an eminent, powerful, royal family of a cakravartin family lineage.

“ ‘At that time, may I shine a wonderful light throughout the entire Sahā buddha realm. May that wonderful light shine as far above as the Akaniṣṭha paradise and as far below as the golden disk. At that time, may all beings in the Sahā buddha realm‍—whether born in the hells, in an animal birth, in Yama’s world, or as devas or humans‍—all see, touch, and know that light. May they contemplate saṃsāra, become frightened of suffering, and long for nirvāṇa to the extent that they develop the aspiration to bring their kleśas to an end. May I cause them to plant this first seed of the supreme path.

“ ‘May I reside in my mother’s womb for ten months having settled my mind in meditation and teaching at the end of the eon by means of the single entrance to the Dharma that shows all samādhis to be proficient in the way of all dharmas. When I have attained buddhahood, may I liberate beings who are weary of saṃsāra. During my ten months in the womb, may those beings see me sitting cross-legged, with my mind resting in the samādhi of showing the jewel essence. [F.226.a]

“ ‘When ten months have passed, through the samādhi of having the accumulation of all merit, may the entire Sahā buddha realm shake in six ways. May it shake in six ways as far above as the Akaniṣṭha paradise and as far below as the golden disk. At that time, may I wake up the beings in the Sahā buddha realm, from those born in the hells up to those born as humans. [B10]

“ ‘When I emerge from the right side of my mother’s belly,313 may I furthermore shine a wonderful light throughout the entire Sahā buddha realm. At that time may I inspire beings throughout the Sahā buddha realm. May I plant the seed of nirvāṇa within the minds of beings who have not yet planted any good roots. May I cause the seedling of samādhi to grow for those beings in whose minds the seed of nirvāṇa has been planted.

“ ‘When I touch the ground with the soles of my feet, at that time may the entire ground in the Sahā buddha realm quiver, quake, and shake in six ways, as far down as the golden disk.

“ ‘Then, at that time, may I wake up all the beings of the four kinds of birth, the beings in the five kinds of existences, those that live in water, those that live on the ground, and those that live in the air.

“ ‘May I cause the seedling of samādhi to grow in the minds of beings in whom it has not yet arisen. May I establish as irreversible, by means of the three yānas, those in whom the seedling of samādhi is stable. As soon as I am born, may all the [F.226.b] great brahmās, māras, śakras, candras, sūryas, world protectors, great nāga kings, asura lords, those born miraculously, those with miraculous powers,314 yakṣas, rākṣasas, nāgas, and asuras in that Sahā buddha realm come to me in order to make offerings. As soon as I am born, may I take seven steps. Through the samādhi of having the accumulation of all merit, may I teach the Dharma in such a way that all my disciples gain appreciation of the three yānas.

“ ‘May I guide those beings among my followers who are in the Śrāvakayāna and in their last existence. May those beings there who are in the Pratyekabuddhayāna attain the acceptance called flowers of the sun. May all those beings there who are in the highest Mahāyāna attain the samādhi of the wild ocean of vajra holders, and through that samādhi may they pass beyond the three bhūmis.315

“ ‘When I wish to be washed, may the most distinguished great nāga kings that are there wash me. And may all the beings who see me being washed realize such qualities by way of the three yānas as previously described.

“ ‘May I, through the samādhi of the accumulation of all merit, teach the Dharma to those beings in such a way that they see me ascending into a chariot, and‍—to go into detail‍—see my youthful games, various skills, works,316 and my capability in studies; enjoying the five sensory pleasures in the women’s apartments; becoming disquieted; departing at midnight; [F.227.a] abandoning jewelry and adornments; constantly searching for red and orange clothes; seeking orange clothes; and going toward the Bodhi tree. And may they thereby develop a strong attraction to the three yānas. May the beings there who are of the Pratyekabuddhayāna all attain the acceptance called flowers of the sun. May those in whom the seed of the Mahāyāna has been planted all attain the samādhi of the wild ocean of vajra holders317 and pass beyond the three bhūmis through that samādhi.

“ ‘May I gather together grass and arrange a seat on the vajra throne at the root of the Bodhi tree, and sit down upon it cross-legged, holding my body upright, and with my exhalation and inhalation stilling, may I meditate on the dhyāna that pervades space. May I emerge from that dhyāna once each day, and, having risen from it, may I eat half a sesame seed and give the other half to a beggar.

“ ‘While I am undergoing such hardship for a long time, may all the devas in the Sahā buddha realm, from as far above as the