The White Lotus of Compassion
The Practice of Generosity

“Noble son, the bodhisattva mahāsattva Mahākāruṇika bowed down the five points of his body to the feet of the Tathāgata Ratnagarbha. He then sat down in front of the Tathāgata Ratnagarbha [F.261.a] and respectfully addressed this question to the Tathāgata Ratnagarbha: ‘Bhadanta Bhagavat, you have taught the path of bodhisattvas, the Dharma discourse on the entranceway instruction to samādhi and the entranceway to the purity of accumulations. Bhadanta Bhagavat, how much have you taught of the path of bodhisattvas, the Dharma discourse on the entranceway instruction to samādhi and the entranceway to the purity of accumulations? Bhadanta Bhagavat, what is the complete extent of the teaching on samādhi entranceways and the Dharma discourse on pure accumulations? Bhadanta Bhagavat, how should a noble son or noble daughter remain within your teaching? In what way should they be adorned by the teaching on samādhi entranceways?’

“Then, noble son, the tathāgata arhat samyaksam­buddha Ratnagarbha said to the bodhisattva mahāsattva Mahākāruṇika, ‘Excellent, Mahākāruṇika, excellent! Your questions are good, your eloquence is virtuous. Mahākāruṇika, that you wish to ask the Tathāgata about this subject greatly benefits and is useful for countless, innumerable beings.394 Therefore, Mahākāruṇika, listen well and remember, for I shall explain.

“ ‘Mahākāruṇika, for bodhisattva mahāsattvas there is the samādhi called heroic course. The bodhisattva who remains in that samādhi is one who enters all samādhis. [F.261.b] There is the samādhi called jewel seal, whereby all samādhis are sealed. There is the samādhi called lion’s play, abiding in which one can play with all samādhis. There is the samādhi called good moon, through which one illuminates all samādhis. There is the samādhi called crest of the moon’s victory banner, through which one holds the victory banner of all samādhis. There is the samādhi called elevated above all phenomena, through which one realizes all samādhis.395 There is the samādhi called beholding the seal, through which one beholds the crown of the head of all samādhis. There is the vanishing into the essence of phenomena samādhi, through which the bodhisattva rests in the essence of phenomena. There is the crest of the victory banner of certainty samādhi, through which one holds the victory banner of all samādhis. There is the vajra samādhi, through which one does not distinguish between any samādhis. There is the seal of entering the Dharma samādhi, through which one seals all Dharma teachings. There is the being well-established as the king of samādhis samādhi, through which one becomes established as the king of all samādhis. There is the radiating light rays samādhi, through which one radiates light rays onto all samādhis. There is the diligence of strength samādhi, through which there is strength and diligence in all samādhis. There is the fully ascended samādhi, through which one ascends in all samādhis. There is the revealing the meaning of words samādhi, through which one enters into the words for all samādhis. There is the entering appellations samādhi, through which one enters into the names for all samādhis. There is the looking into the directions samādhi, through which one looks into all samādhis. [F.262.a] There is the differentiating all phenomena samādhi, through which one penetrates the differentiation of all phenomena. There is the retaining the seal samādhi, through which one possesses the seals of all samādhis. There is the separation from all phenomena samādhi, through which one enters the true nature of that separation within all samādhis. There is the never forgetting samādhi, through which one never forgets any samādhis. There is the not wavering from any Dharma samādhi, through which one remains unwavering within all samādhis. There is the seal of the ocean gathering all phenomena samādhi, through which all samādhis are united and gathered. There is the absence of conceit concerning any phenomena samādhi, through which one has no conceit concerning the arising and entry into any samādhi. There is the pervasion of space samādhi, through which one pervades, like space, all samādhis.396 There is the uninterrupted continuity of all phenomena samādhi, through which there is the uninterrupted continuity of all samādhis. There is the vajra maṇḍala samādhi, through which one possesses the maṇḍala of all samādhis. There is the one flavor of all phenomena samādhi, through which one has the vital essence of all samādhis. There is the victory of jewels397 samādhi, through which there is the elimination of all afflictions concerning requisites. There is the birthlessness of all phenomena samādhi, which reveals the birthlessness and noncessation of all phenomena. There is the illumination samādhi, through which there is the appearance, brightening, and illumination of all samādhis. There is the noncessation of all phenomena samādhi, which divides all samādhis. There is the no seeking samādhi, through which one never seeks the qualities of samādhi in all samādhis. [F.262.b] There is the no dependence upon a basis398 samādhi, through which one never sees the presence of phenomena within all samādhis. There is the same as space samādhi, through which one sees that all samādhis have no essence and have the nature of space. There is the no mind samādhi, through which there is the elimination of mind and mental events in all samādhis. There is the limitless form samādhi, through which all forms are illuminated. There is the stainless lamp samādhi, through which there is the brightness of a lamp in all samādhis. There is the infinity of all phenomena samādhi, through which there is revealed infinite wisdom in all samādhis. There is the lightning flash samādhi, through which there is revealed infinite knowledge399 of all samādhis. There is the illuminating all samādhi, through which is revealed the entrance to illumination in all samādhis. There is the entirety of elements samādhi, through which there is revealed the way to know infinite samādhis. There is the samādhi of sublime purity400 samādhi, through which there is the attainment of emptiness among the qualities of samādhis. There is the brightness of Meru samādhi, through which is revealed the nullity in all phenomena. There is the stainless light samādhi, through which stains are eliminated from all samādhis. There is the distinguishing all phenomena samādhi, which reveals the uniqueness of all samādhis. There is the giving joy samādhi, through which there is the attainment of joy in all samādhis. There is the enjoyment of the nature of all phenomena samādhi, which reveals the absence of an object of a perceived nature in all samādhis. There is the lightning flash samādhi, which reveals the imperishability401 of all samādhis. [F.263.a] There is the purity of being undistracted by all phenomena samādhi, which reveals the spotless knowledge of all samādhis. There is the imperishable samādhi, which reveals that all samādhis are neither perishable nor imperishable. There is the purity of the inconceivability of all phenomena samādhi, which reveals all phenomena to be like illusions. There is the radiant samādhi, through which wisdom shines in all samādhis. There is the unending samādhi, which reveals all samādhis to never perish or cease. There is the unwavering samādhi, through which one does not waver, does not shake, and does not dissipate in the midst of all phenomena. There is the increase samādhi, through which one sees the increase of what is known within all meditative states and all samādhis. There is the lamp of the sun samādhi, which opens the doorways of light rays in all samādhis. There is the stainless moon samādhi, which illuminates all samādhis. There is the pure light samādhi, through which there is the attainment of the four kinds of knowledge within each samādhi. There is the both action and nonaction samādhi, through which one does the activity that is both action and nonaction402 and one also truly sees the summit403 of wisdom. There is the vajra-like samādhi, through which one differentiates all phenomena, but without seeing that which is differentiated. There is the stable mind samādhi, through which the mind does not waver, does not shake, does not cause appearances, is unharmed, and in which one does not think, “This is the mind.” There is the complete light samādhi, through which one sees light in all samādhis. There is the perfect stability samādhi, through which one remains in perfect stability in all samādhis. [F.263.b] There is the heap of jewels samādhi, through which one sees a radiance404 like that of a heap of jewels in all samādhis. There is the excellent seal of phenomena samādhi, which seals all samādhis, and because of the equality of all phenomena, one does not see any phenomenon that does not have that equality. There is the eliminating joy samādhi, which eliminates joy toward all phenomena. There is the lamp of the Dharma samādhi, through which unequaled words405 for all phenomena are attained. There is the devoid of letters samādhi, through which there is no conception of a single letter regarding all phenomena. There is the cutting through fixation samādhi, through which fixation on all phenomena is cut through. There is the changeless samādhi, through which there is no conception of change regarding all phenomena. There is the pure nature samādhi, through which there is no conception of benefiting in phenomena. There is the moving without location samādhi, through which there is no conception of a location regarding all phenomena. There is the absence of darkness samādhi, through which, without seeing the practice of any samādhi, darkness is completely transcended. There is the aggregation of all good qualities samādhi, through which one abandons accumulation regarding phenomena. There is the stability without mind samādhi, through which there is no conception of mind regarding all phenomena. There is the aspects of enlightenment samādhi, through which there is the realization of all phenomena. There is the emanation of mindfulness samādhi, through which there is the attainment of countless types of confidence in relation to all phenomena. There is the pure knowledge of what is done samādhi, through which there is the realization of equality and inequality in all phenomena. [F.264.a] There is the summit of wisdom samādhi, through which there is the transcendence of all three realms. There is the cutting through by knowledge samādhi, through which one sees the cutting through of all phenomena. There is the emanation of wisdom samādhi, through which there is the attainment of the emanation of the forms of all phenomena. There is the absence of location samādhi, through which one sees that there is no location within all phenomena. There is the single arrangement samādhi, through which one does not see any phenomenon as dual. There is the bringing about the aspects samādhi, through which one sees the bringing about of the aspects of all phenomena. There is the elimination of the entire foundation of existence samādhi, through which one enters the wisdom that has insight into all phenomena, without any acquisition of whatever has been entered into.406 There is the engaging in signs and sounds samādhi, through which one penetrates into all signs and sounds. There is the freedom from the syllables of speech samādhi, through which one sees all phenomena as free from syllables. There is the possession of the lamp of wisdom samādhi, through which one shines with radiance and illuminates all samādhis. There is the arising of the qualities of supreme wisdom samādhi, which reveals the quality of purity in all phenomena. There is the characteristic of non-cognition samādhi, through which one sees all phenomena without cognizing them. There is the total supremacy samādhi, through which there is supremacy in every way regarding all phenomena and all samādhis. There is the complete elimination of all suffering samādhi, [F.264.b] through which one does not perceive dependency regarding all phenomena. There is the unceasing activity samādhi, through which one does not perceive cessation regarding all phenomena. There is the foundation of retention samādhi, through which one retains all samādhis and all phenomena and there is no perception of right and wrong. There is the abatement of the prevention of cessation samādhi, through which one does not perceive that which is favorable or contrary in all phenomena. There is the stainless light samādhi, through which one does not perceive freedom from the stains of the composite in all samādhis. There is the acquisition of essence samādhi, through which one does not perceive the absence of essence in all phenomena. There is the stainless full moon samādhi, through which one is completely full of qualities in all samādhis. There is the great arrangement samādhi, through which one has a great arrangement in all samādhis. There is the division of all lights samādhi, through which wisdom illuminates all phenomena. There is the equal illumination of samādhis samādhi, through which there is the attainment of one-pointedness in all samādhis. There is the gathering of all absence of kleśas and possession of kleśas samādhi407, through which there is no kleśa toward any phenomenon. There is the abode of air samādhi, through which no basis is created regarding all phenomena. There is the abiding in the true nature without mind samādhi, through which there is no deviation from the true nature in all phenomena. There is the elimination of all faults of the body samādhi, through which there is no perception of an existing body regarding all phenomena. There is the destruction of all faults of the speech that becomes like space samādhi, through which the bodhisattva does not perceive the activity of speech regarding all phenomena. [F.265.a] The bodhisattva who remains in the liberation and stainlessness in space-like nonattachment samādhi attains space-like nonattachment toward all phenomena.408

“ ‘Those are the entrances to samādhis that I taught to the bodhisattva mahāsattvas who have entered the Mahāyāna.

“ ‘What is the Dharma teaching that includes the entranceways to the pure accumulations of the bodhisattva mahāsattvas?

“ ‘The bodhisattvas’ accumulation of generosity results in the ripening of all beings.

“ ‘The bodhisattvas’ accumulation of correct conduct results in the fulfillment of all prayers.

“ ‘The bodhisattvas’ accumulation of patience results in the fulfillment of the signs and indications of a great being.

“ ‘The bodhisattvas’ accumulation of diligence results in the fulfillment of all necessary activities.

“ ‘The bodhisattvas’ accumulation of meditation results in having a noble mind.

“ ‘The bodhisattvas’ accumulation of wisdom results in the full comprehension of all kleśas.

“ ‘The bodhisattvas’ accumulation of learning results in unimpeded confident eloquence.

“ ‘The bodhisattvas’ accumulation of merit results in taking care of all beings.

“ ‘The bodhisattvas’ accumulation of knowledge results in having unimpeded knowledge.

“ ‘The bodhisattvas’ accumulation of śamatha results in having a capable mind.

“ ‘The bodhisattvas’ accumulation of vipaśyanā results in being free of doubt.

“ ‘The bodhisattvas’ accumulation of kindness results in having a mind without hostility.

“ ‘The bodhisattvas’ accumulation of compassion [F.265.b] results in never being weary in ripening beings.

“ ‘The bodhisattvas’ accumulation of rejoicing results in delight and rejoicing in those who like the Dharma.

“ ‘The bodhisattvas’ accumulation of impartiality results in the abandonment of preference and aversion.

“ ‘The bodhisattvas’ accumulation of listening to the Dharma results in the abandonment of obscurations.

“ ‘The bodhisattvas’ accumulation of renunciation results in letting go of all possessions.

“ ‘The bodhisattvas’ accumulation of living in solitude results in not losing the good karma that has been created.

“ ‘The bodhisattvas’ accumulation of recollection results in the attainment of retention.

“ ‘The bodhisattvas’ accumulation of comprehension results in discernment through the intellect.

“ ‘The bodhisattvas’ accumulation of realization results in the realization of meaning.

“ ‘The bodhisattvas’ accumulation of the application of mindfulness results in awareness of the body, sensations, mind, and phenomena.

“ ‘The bodhisattvas’ accumulation of right abandonment results in the abandonment of all negative qualities and the cultivation of all good qualities.

“ ‘The bodhisattvas’ accumulation of the bases of miraculous powers results in being light in body and mind.

“ ‘The bodhisattvas’ accumulation of the powers results in the perfection of the powers of all beings.

“ ‘The bodhisattvas’ accumulation of the strengths results in the defeat of all the kleśas.

“ ‘The bodhisattvas’ accumulation of the factors for enlightenment results in the realization of the nature of phenomena.

“ ‘The bodhisattvas’ accumulation of the path results in the transcendence from all bad paths. [F.266.a]

“ ‘The bodhisattvas’ accumulation of truth results in moving away from all bad qualities and attaining rebirth in the higher existences.

“ ‘The bodhisattvas’ accumulation of analytical knowledge results in cutting through the doubts of all beings.

“ ‘The bodhisattvas’ accumulation of recourses results in having knowledge that is not dependent on others.

“ ‘The bodhisattvas’ accumulation of kalyāṇamitras results in being a entranceway to all virtues.

“ ‘The bodhisattvas’ accumulation of intention results in not breaking one’s promises to the entire world.

“ ‘The bodhisattvas’ accumulation of application results in carrying through all accumulations.

“ ‘The bodhisattvas’ accumulation of resolute motivation results in reaching excellence.

“ ‘The bodhisattvas’ accumulation of seclusion results in the practice of the Dharma as has been heard.

“ ‘The bodhisattvas’ accumulation of the activities that gather beings results in the ripening of all beings.

“ ‘The bodhisattvas’ accumulation of maintaining the good Dharma results in the lineage of the Three Jewels being unbroken.

“ ‘The bodhisattvas’ accumulation of skillfulness in knowing the practices of dedication results in the purification of a buddha realm.

“ ‘The bodhisattvas’ accumulation of skillful methods results in fulfilling the wisdom of an omniscient one.

“ ‘That, noble son, is the Dharma teaching that includes the entrances to the pure accumulations of the bodhisattvas.’

“Then, noble son, the Tathāgata Ratnagarbha looked at the assembly of bodhisattvas and addressed the bodhisattva mahāsattva Mahākāruṇika, [F.266.b] saying, ‘Mahākāruṇika, what is the nature of the adornment of fearlessness that adorns a bodhisattva mahāsattva who perfects patience? The efforts of the bodhisattva mahāsattva who sees the ultimate truth are fixed upon what is beneficial and are without fixation upon the entire three realms or upon any being. That quality of a practitioner is called the great fearlessness. When one has a mind for which space and one’s hand are the same amidst all phenomena, that, Mahākāruṇika, is the fearlessness of a bodhisattva.

“ ‘How is patience perfected? When one does not perceive even the slightest quality to be understood or realized, yet one is dedicated to the qualities that are not yet ripened: both kindness and selflessness; both compassion and insubstantiality, rejoicing and remorse;409 both impartiality and personlessness, generosity and a tamed mind; both correct conduct and a pacified mind; both patience and a patient mind; both diligence and a mind in solitude; both meditation and a contemplative mind; both wisdom and an expansive mind, a mind that rests in mindfulness and has no mindfulness or attentiveness; both complete renunciation and a mind with neither arising nor cessation; both the bases of miraculous powers and a mind that does not go toward phenomena;410 both faith and an unimpeded mind; both memory and a self-arising mind;411 both samādhi and a mind in samādhi; both the faculty of wisdom and a mind that transcends the sense faculties; both strength and an invincible mind; both the factors for enlightenment and a mind that discerns through the intellect; both the path and a mind in meditation; [F.267.a] both śamatha and a stilled mind; both vipaśyanā and a mind free of perplexity; both meditation on the noble truths and a mind that meditates on complete comprehension; both being focused on the Buddha and a mind free of darkness;412 both being focused on the Dharma and a mind that is the same as the essence of phenomena; both being focused on the Saṅgha and a nondependent mind; both the ripening of beings and a mind that is primordially pure; both the possession of the Dharma and a mind inseparable from the essence of phenomena; both the purification of a realm and a mind that is equal to space; both the perfection of the features of a great being and a mind without features; both the attainment of patience and a mind without perception; both the level of irreversibility and a mind of engagement and reversal; both a mind adorned by the essence of enlightenment and a mind that has the essence of the three realms; both a mind that defeats the māras that come from all beings and a mind that takes care of all beings; both enlightenment and a mind that realizes the equality of all phenomena; both turning the wheel of the Dharma and a mind without the turning of all phenomena; and both manifestation of passing into great parinirvāṇa and a mind that knows the nature of saṃsāra.’ ”

When this Dharma teaching was being given, 6,400,000 bodhisattvas attained the forbearance that comes from realizing the birthlessness of phenomena. They had come from the ten directions to Vulture Peak Mountain, into the presence of the Tathāgata Śākyamuni, in order to listen to that ancient instruction on the entrance to the samādhis and the Dharma teaching on the entrances to the pure accumulations. [F.267.b]

Then the Tathāgata Śākyamuni said, “Noble son, when the tathāgata arhat samyaksam­buddha Ratnagarbha gave this Dharma teaching, bodhisattva mahāsattvas as numerous as the grains of sand in forty-eight Ganges Rivers attained the forbearance that comes from realizing the birthlessness of phenomena. As many bodhisattva mahāsattvas as there are particles in a world of four continents attained the level of irreversibility. Bodhisattva mahāsattvas as numerous as the grains of sand in the Ganges River perfected all the instructions on entrances to the samādhis and the Dharma teaching on pure accumulations, and realized pure wisdom.

“Noble son, the bodhisattva mahāsattva Mahākāruṇika, filled with joy and faith, and having become like a twenty-year-old youth, stood behind the Tathāgata Ratnagarbha as his attendant.

“Noble son, they were accompanied by King Amṛtaśuddha, his thousand sons, the eighty thousand minor kings, and 920,000,000 other beings. They all renounced saṃsāra, took ordination, and dedicated themselves to correct conduct, listening to the Dharma, meditation, and gentleness.

“Noble son, the bodhisattva mahāsattva Mahākāruṇika received, read, and comprehended from the Tathāgata Ratnagarbha the successive 84,000 Dharma teachings of the Śrāvakayāna. He received, read, and comprehended the 90,000 Dharma teachings of the Pratyekabuddhayāna. In the same way he received, read, and comprehended the Dharma teachings of the unsurpassable Mahāyāna: [F.268.a] the hundred thousand teachings on mindfulness of the body, the hundred thousand teachings on mindfulness of sensations, the hundred thousand teachings on mindfulness of the mind’s thoughts, the hundred thousand teachings on mindfulness of phenomena, the hundred thousand teachings on the aggregation of the sensory elements, the hundred thousand teachings on the aggregation of the sensory bases, the hundred thousand teachings on the aggregation of abandoning the fetter of desire, the hundred thousand teachings on the aggregation of abandoning the fetter of anger, the hundred thousand teachings on the aggregation of the dependent origination of abandoning the fetter of ignorance, and the hundred thousand teachings on the aggregation of samādhi and liberation. In the same way, he received, read, and comprehended the hundred thousand teachings on the aggregation of the strengths, the fearlessnesses, and the Buddha’s distinct qualities, until he had received, read, and comprehended a million Dharma teachings from the Tathāgata Ratnagarbha.

“Noble son, at a later time, the tathāgata arhat samyaksam­buddha Ratnagarbha passed into parinirvāṇa, into the state of nirvāṇa with no remainder. The bodhisattva mahāsattva Mahākāruṇika made offerings to him of countless, innumerable varieties of music, flowers, incense powder, flower garlands, incense, perfumes, parasols, victory banners, flags, and jewels. [F.268.b] He bathed the Tathāgata Ratnagarbha with a variety of scented waters. He erected a stūpa for his relics that was made of the seven jewels and was five413 yojanas tall and half a yojana wide. Then for seven days he made offerings to it of countless, innumerable varieties of precious music, flowers, flower garlands, incense, perfumes, parasols, victory banners, flags, and jewels. He made countless, innumerable beings there obtain, enter, and remain in the three yānas.

“When those seven days had passed, together with 84,000 beings he left the lay life, shaved off his hair and beard, put on the orange robes, and with true faith took ordination, leaving the householder’s life for the homeless life. He made the teachings of the Tathāgata Ratnagarbha, who had passed into parinirvāṇa, shine. For ten thousand years he maintained the Dharma and made countless, innumerable beings there obtain, enter, and remain in the three yānas. He also made them take refuge in the Three Jewels, take the upāsaka vows, take the novice vows, and obtain and remain in the vows of the celibate bhikṣu. He guided many hundreds of millions of trillions of beings to the clairvoyances and the mastery of miracles. He brought them to the state of pure conduct; he made them understand that the aggregates are enemies. He made them understand that the sensory bases are like an empty village. He made them perceive the knowledge of the composite, that all phenomena are dependently arisen. He made them see that all phenomena are like illusions, mirages, and the moon’s reflection on water. He made them see the knowledge of birthlessness, noncessation, no transition, cessation, tranquility, peace, stillness, the supremely accomplished cessation, and nirvāṇa. He guided them onto the eightfold noble path, and then he passed away. [F.269.a]

“Those beings made the funeral offerings, as previously described, to the relics of the great mendicant, the bodhisattva mahāsattva Mahākāruṇika. Just as the funeral offerings are made to the relics of a cakravartin king, those beings at that time made offerings to the relics of the great mendicant Mahākāruṇika.

“On the day that the great mendicant Mahākāruṇika passed away, the Dharma of the Tathāgata Ratnagarbha also came to an end. The bodhisattva mahāsattvas, in accordance with their prayers, took rebirths in other realms. Some, through the power of their prayers, were reborn in Tuṣita, some were reborn among humans, some were reborn among the nāgas, some were reborn among the asuras, and some, through the power of their prayers, were reborn as various animals.

“Noble son, the great mendicant Mahākāruṇika, having passed away, through the power of his prayers was reborn in a realm called Saṃkarṣana, ten thousand buddha realms to the south of this buddha realm. There humans had a lifespan of eighty years, and they were all engaged in cultivating bad roots, they were savage, their hands were stained with blood, they were addicted to evil deeds, they were cruel to all beings, they had no respect for their mothers, they had no respect for their fathers, and they were not afraid of the next world. The great mendicant Mahākāruṇika, through the power of his prayer, was reborn in Saṃkarṣana into a caṇḍāla family. His body was very tall, he was very strong, he was very powerful, he had a powerful memory, he was very eloquent, and he was very fast. With the unwavering power of his strength he would seize people and say to them, ‘O beings, [F.269.b] if you give up killing, give up taking what has not been given, give up sexual misconduct, and so on, up to and including giving up wrong views, I will let you live, and I will also give you the necessities for life. If you don’t give them up, I will take your life from you and leave.’

“Those beings would then put their palms together and say, ‘We will obey your words, lord, and will give up, for the rest of our lives, killing, taking what has not been given, and so on, up to and including having wrong views.’

“The strong caṇḍāla went and spoke to the king and his ministers, saying, ‘I need necessities for life: food and drink, that which can be eaten and that which can be drunk, a bed, incense, cowries, gold, gems, pearls, beryls, conch, crystal, coral, silver, and golden objects. So, give me many necessities for life.’

“For as long as that strong caṇḍāla lived, he brought beings onto the path of the ten good actions, and the lifespan of those humans increased to five hundred years. Then when the king passed away, the king’s ministers gave the royal consecration to that strong caṇḍāla, establishing him as the king, and he was known as King Puṇyabala.

“Then, noble son, King Puṇyabala ruled that kingdom, and not long afterward, through his unwavering diligence, he came to rule a second kingdom, and soon King Puṇyabala became a cakravartin who ruled over the whole of Jambudvīpa. Not long after, King Puṇyabala had the entirety of the four continents as his kingdom and then made beings give up killing, [F.270.a] follow that conduct, and remain in it. Similarly, he made beings give up taking what has not been given, and so on, up to and including having wrong views, and he established them in the correct view. He also brought beings to the three yānas, in accordance with their aspirations, and made them enter and remain in them.

“Then King Puṇyabala established all the beings in Jambudvīpa in the path of the ten good actions and had them follow the three yānas, and his fame spread throughout all of Jambudvīpa. He made a proclamation that said, ‘Anyone who wants food, and so on, up to and including jewels, come here! I will give you everything!’

“Later, all the beings in Jambudvīpa came to petition King Puṇyabala. King Puṇyabala commenced to make a variety of gifts to them. Then an ājīvika named Pāṃśughoṣa came before him and said, ‘Great king, if you are giving away a variety of gifts in a great act of generosity, if you are intent upon the highest, most complete enlightenment, and if you, great king, fulfill my wishes, then, great king, you will be a jina who is a lamp for this world.’

“ ‘What is it you want?’ asked the king.

“ ‘Great king,’ answered the ājīvika Pāṃśughoṣa, ‘I wish to possess a spell so that through a ritual I can defeat great asuras in battle. This is why I stand before you and address you: I need the skin and the eyes of a living human being.’

“Then, noble son, King Puṇyabala thought, [F.270.b] ‘I have become a powerful cakravartin; I have brought countless beings onto the path of the ten good actions. I have also brought them into the three yānas, and I have performed an immeasurable act of generosity. This person is my kalyāṇamitra. I shall give him the essence of my essenceless body.’414

“The king said, ‘Rejoice, for I shall give you my ordinary physical eyes. Through this may I obtain the unsurpassable Dharma eyes. I shall with delight give you this skin of mine, and through that may I attain the highest, most complete enlightenment.’

“Then, noble son, King Puṇyabala pulled out his eyes with his right hand and gave them to the ājīvika. With his face covered with blood he said, ‘Listen to me, you powerful devas and yakṣas, you kinnaras,415 you asuras and bhūtas, you who live in the air and on the ground, and you humans who have come here. Through the good karma of dedicating this act of generosity to the attainment of enlightenment, may I attain the state of peace, liberate beings, and bring them from the terrifying ocean of saṃsāra to the unsurpassable peace of nirvāṇa.’

“He also said, ‘If I am to attain the highest, most complete enlightenment, then may my life not end, may I not lose consciousness, and may I not fall down until this ājīvika’s spells have been effective.’

“Noble son, the king said, ‘Take my skin,’ and Ājīvika Pāṃśughoṣa took a sharp knife [F.271.a] and flayed the skin from the king’s living body, took it, and practiced his spell. For seven days King Puṇyabala remained alive, did not lose consciousness, did not experience any suffering, and did not feel regret for even a moment.

“Noble son, who do you think was at that time, in that period, the one named Mahākāruṇika? Do not look elsewhere. I was that Mahākāruṇika, the father of the Tathāgata Ratnagarbha. That was the time when I first developed the aspiration for the highest, most complete enlightenment. Through my first development of that aspiration, I made many beings adopt, enter, and remain in having the highest, most complete enlightenment as their goal. That was my first heroism, my first heroic act.

“When I died, through the power of my prayers I was reborn in Saṃkarṣana into a caṇḍāla family. While I was a member of the caṇḍāla class, I made beings practice good actions. Because of my strength and courage, I became a powerful cakravartin. I brought all fighting, strife, and impurity throughout Jambudvīpa to an end, and extended the lifespan of the people. At that time, I made a gift of my body for the first time. That was my second heroism, my second heroic act.

“I gave away my own eyes, I gave away my own skin, and when I passed away, through the power of my prayers I was reborn in a caṇḍāla family in the second continent of the Saṃkarṣana buddha realm. Then it was as previously described, and through the power of my unwavering diligence I brought beings to the practice of good actions, and so on, up to and including becoming a powerful cakravartin. I brought to an end fighting, strife, impurity, vengeance, and discord, [F.271.b] and lengthened the lifespans of the people.

“There I gave away the tongue and ears from my own body. I displayed this kind of heroism throughout all the continents in the entire billion-world universe that was the Saṃkarṣana buddha realm.

“Through connection with my prayers and my courageous, unwavering diligence, and through the power of my prayers, I brought beings in impure buddha realms as numerous as the grains of sand in the Ganges River to the practice of good actions and made them obtain, enter, and remain in the three yānas. I brought to an end fighting, strife, impurity, the kleśas, vengeance, and discord, demonstrating that kind of great fortitude.

“Noble son, other bhagavat buddhas have pure realms. This is because when those buddhas, those bhagavats, previously practiced the conduct that leads to the highest, most complete enlightenment, they did not instigate others to the downfalls, and they did not show fear to others, and they did not bring beings into the Śrāvakayāna or Pratyekabuddhayāna. That is why the buddha realms that are the fulfillment of the intentions of those buddhas and bhagavats are completely pure. In those buddha realms there aren’t even the words downfall or following training, no harsh speech is heard, and there aren’t even the words bad action. Instead, those buddha realms are filled by the sound of the words of the Dharma and sounds that are not unpleasant. There the beings do just as they wish. The terms Śrāvakayāna and Pratyekabuddhayāna do not even appear there.

“Throughout great eons as numerous as the grains of sand in the Ganges River, in empty buddha realms with the five degeneracies, I have made beings come to, enter into, and remain in abstention from killing, [F.272.a] and made them come to, enter into, and remain in the three yānas. Through the power of that karma, I now teach the Dharma of the three yānas in an afflicted buddha realm that is filled with the words bad actions and is filled with beings who possess bad roots. I have adopted a buddha realm that accords with the prayers that I have made in the past. I have practiced the conduct that leads to enlightenment with the strength, diligence, and effort that accords with the beings whom I have chosen to be my disciples. I have obtained a buddha realm that accords with the prayers I have made and the seeds I have planted. [B14]

“Noble son, I will describe to you in brief my perfection of generosity. No bodhisattva in the past has accomplished acts of generosity like the acts of generosity that I have accomplished while practicing bodhisattva activity, and no bodhisattva in the future will accomplish acts of generosity like the acts of generosity that I have accomplished while practicing bodhisattva activity.

“There are, besides, eight worthy beings.416 There has been the worthy being named Dharaṇidatta who attained the highest, most complete enlightenment, becoming completely enlightened in the southern realm called Sarvaghoṣa. He became the tathāgata named Saṃkaramardārci, taught beings whose lifespan was a hundred years, and on the seventh day passed into parinirvāṇa.

“In the same way, the bodhisattva named Vīryasaṃcodana attained the highest, most complete enlightenment in the eastern realm called Ajayavatī, [F.272.b] and for beings whose lifespan was a hundred years he accomplished the deeds of a buddha for more eons than there are grains of sand in the Ganges River. Since that tathāgata417 passed into nirvāṇa, into unsurpassable nirvāṇa, the relics of that greatly compassionate one still continue to accomplish the deeds of a buddha in empty buddha realms that have the five degeneracies.

“In the same way, the bodhisattva named Sārakusumita practiced the conduct of a bodhisattva with unwavering diligence and samādhi and with the power of generosity. After as many great eons as there are grains of sand in ten Ganges Rivers, that worthy being attained the highest, most complete enlightenment in a buddha realm that had the five degeneracies, which was in the northern direction and had the name Sahetusaṃskarṣana. He became the tathāgata arhat samyaksam­buddha, and so on, up to and including the buddha bhagavat, named Sahetu­kṛṣṇa­vidhvaṃsana­rāja.

“The worthy being, the bodhisattva Prajñārciḥ­saṃkopita­daṣṭa, after one great eon had passed attained the highest, most complete enlightenment in a buddha realm that had the five degeneracies, that was in the western direction, that had the name Bhairavatī, and where the lifespan of beings was a hundred years. He became the tathāgata arhat samyaksam­buddha, and so on, up to and including the buddha bhagavat, named Sūrya­garbhārci­vimalendra.

“As for Saṃrocana, after truly countless eons have passed, in the great eon Tīvrakaluṣa­saṃkṣobhana, [F.273.a] there will be a buddha realm in the upward direction that has the five degeneracies and the name Kṣāravarcani­kuñjitā. This Saṃrocana, through the power of his prayers, will attain the highest, most complete enlightenment in the realm Kṣāravarcani­kuñjitā, among beings whose lifespan is fifty years. He will become the tathāgata arhat samyaksam­buddha, and so on, up to and including the buddha bhagavat, named Acintyarocana. Through the power of his former prayers, he will accomplish all the deeds of a buddha for ten years and then pass into nirvāṇa. On that day, the Dharma of that tathāgata will also come to an end, and for ten years that buddha realm will be empty.

“After that, the bodhisattva Prahasitabāhu, through the power of his prayers, will attain the highest, most complete enlightenment in that buddha realm Kṣāravarcani­kuñjitā418 at the time when beings have a lifespan of thirty years. He will become the tathāgata arhat samyaksam­buddha, and so on, up to and including the buddha bhagavat, named Vairocanadharma. Through the power of his former prayers, he will accomplish all the deeds of a buddha in ten years and then pass into nirvāṇa, into the state of nirvāṇa without any remaining aggregates. His Dharma will remain for seven years.”

Those two worthy beings,419 having received these prophecies and tasted the flavor of the highest, most complete enlightenment, bowed down their heads to the feet of the Bhagavat. Their joy, happiness, and delight caused them to rise in the air to the height of seven palm trees, and remaining there, with palms placed together, they sang in unison these verses to the Bhagavat: [F.273.b]

The Bhagavat said, “Noble sons, those two noble sons have developed the aspiration for enlightenment. They are Saṃrocana and Prahasitabāhu. The other four are Dharaṇidatta, Vīryasaṃcodana, Sārakusumita, and Prajñārciḥ­saṃkopita­daṣṭa. Listen, for I made these six worthy beings first aspire to enlightenment.

“Noble sons, in times gone by, in the past‍—countless, innumerable eons ago‍—in that age, at that time, this buddha realm was called Arajamerujugupsita. In that great eon, when the lifespan of beings was a hundred years, in the time of the outer image of the Dharma of the Tathāgata Gandhapadma, I, noble sons, at that time became a powerful cakravartin named Durdhana who was victorious over Jambudvīpa. [F.274.a] I had a thousand sons, and I made them aspire to the highest enlightenment. They later left home and took ordination in the teaching of the Tathāgata Gandhapadma, and they made the teaching of the Tathāgata Gandhapadma shine brightly. There were six sons who did not take ordination and who did not wish to develop the aspiration for enlightenment. I commanded them repeatedly, saying, ‘What are you thinking that makes you not take ordination or develop the aspiration for enlightenment?’ They replied, ‘We will not take ordination. What is the reason? It is because in the age of degeneracy, when there is only the outer image of the Dharma, those who take ordination will not be able to maintain the entire array of good conduct. They will be devoid of the seven riches, sink in the swamp of saṃsāra, and occasionally obtain the splendor of devas and humans, but otherwise they will always wander in the three lower existences. They will not be able to truly maintain the training of the Buddha. Therefore, we will not take ordination.’

“Then I asked them, ‘Why aren’t you going to develop the aspiration for enlightenment?’

“They answered, ‘If you gave us the entirety of Jambudvīpa, then we would make the aspiration for the highest, most complete enlightenment.’

“Noble son, when I heard that I was filled with joy and thought, ‘I have made all the people in Jambudvīpa take refuge in the Three Jewels and keep the eight upoṣadha vows. [F.274.b] I will divide Jambudvīpa into six parts and give them to my six sons and then have them make the aspiration for the highest, most complete enlightenment. Then I will leave home and become ordained.’

“In that way, I divided Jambudvīpa into six parts and gave them to my six sons, and I left home and became ordained.

“Then those kings of Jambudvīpa became hostile toward each other, and there was war, strife, discord, disease, enemy armies, chaos, and quarrels. As a result, throughout Jambudvīpa there was famine, harvests were failing, rain did not fall, no leaves, flowers, or fruits grew on trees, even herbs and grass would not grow, and the animals and birds were in distress, burning with hunger and thirst.

“At that time, I thought, ‘If I now give up this body, I will be able to satisfy beings with my flesh and blood.’

“Then I left my abode, went to the center of the land, climbed Mount Dagapāla, and made this prayer:

“When I made that prayer, the three realms shook, the ground quaked, Meru quivered, and the devas wept. Then I threw myself off the top of Mount Dagapāla. Through the power of my prayer, [F.275.a] my body became the size of the mountain, and it had many hundreds of thousands of heads. It was a hundred yojanas wide and a hundred yojanas high. Humans, animals, and birds came to feed on its flesh and blood. Noble son, when those beings fed on my body, each day it would grow larger to become a hundred thousand yojanas wide and a hundred thousand yojanas high, and upon it appeared many hundreds of thousands of human heads with hair, ears, eyes, lips, and teeth. And there appeared many hundreds of thousands of mouths with tongues. Those mouths spoke with human voices, saying, ‘O beings, satisfy your desires! Oh, eat the flesh, drink the blood, take the eyes, take the ears, noses, hair, lips, teeth, and tongues. Whatever you want, whoever wants it, however much you want, may this body satisfy you. May your wishes be completely fulfilled, and may you develop the aspiration for the highest, most complete enlightenment, or for the Śrāvakayāna, or the Pratyekabuddhayāna. May your enjoyment of consuming this never end. This will not be a gift to you dependent on your faith, and may your lives not quickly come to an end.’

“Some worthy beings then developed the aspiration for the Śrāvakayāna, some developed the aspiration for the Pratyekabuddhayāna, and some developed the aspiration for the highest, most complete enlightenment. Some developed the aspiration for rebirth as a deva or human. They ate my flesh, and they drank my blood. Some took away my eyes, some my ears, some my noses, some my lips, and some my teeth. Through the power of my prayer [F.275.b] my flesh did not diminish and did not come to an end but kept on growing. For ten thousand years my body satisfied all humans, yakṣas, animals, and birds. During those ten thousand years I gave away as many eyes as there are grains of sand in the Ganges River. I gave away as much blood as there is water in the four oceans.422 I gave away as much flesh as would make a thousand Sumerus. I gave away as many tongues as would make the Cakravāḍa Mountain. I gave away as many ears as would make Mount Meru and Yugandhara. I gave away as many noses as would make vast Sumeru. I gave away as many teeth as would make this Vulture Peak Mountain. I gave away as much skin as would cover the entire ground of the Sahā buddha realm. Noble son, see how for ten thousand years‍—in one lifetime‍—I made immeasurable, incalculable, innumerable gifts of my body and in that way satisfied countless, innumerable, incalculable beings, without even an instant of regret.

“At that time, I prayed in this way: ‘If I am to attain the complete enlightenment of perfect buddhahood, then may this wish of mine be fulfilled: Just as I have satisfied all the beings in one continent with my body, may I have that kind of body in this buddha realm, Arajamerujugupsita, for as many thousands of years as there are grains of sand in the Ganges River. Just as I have done in one continent for ten thousand years, may I in all continents satisfy beings with my flesh, blood, skin, eyes, ears, nose, lips, tongue, and hair, and make them enter the three yānas. [F.276.a] May I satisfy all humans, yakṣas, rākṣasas, and animals, the particular yakṣas who eat flesh and drink blood, and even the beings in Yama’s realm. Just as I have satisfied all beings in one buddha realm, may I have that kind of body in the buddha realms in the ten directions, which are as numerous as the grains of sand in the Ganges River, and for as many great eons as there are grains of sand in the Ganges River, may I satisfy beings in each buddha realm with my life and body, with my flesh, blood, skin, eyes, ears, nose, lips, and tongue. If I do not give away my body in order to satisfy beings, or if the aspiration of my prayer is not fulfilled in that way, then I will have broken my promise to the bhagavat buddhas who reside, live, and remain, teaching the Dharma in other buddha realms in the ten directions. May I then not attain the complete enlightenment of perfect buddhahood. While I am in saṃsāra may I then not hear the word Buddha, the word Dharma, the word Saṅgha, the word perfections, the words defeating Māra’s army, or the word fearlessness‍—in saṃsāra may I not even hear the word good, and may I forever dwell in the great Avīci Hell.’

“That is the prayer that I made. Just as I gave away my body in that way in each of the continents in this buddha realm and satisfied beings with my flesh and blood, [F.276.b] in the same way I gave away my body in the buddha realms in the ten directions, which are as numerous as the grains of sand in the Ganges River, and satisfied beings with my flesh and blood.

“Noble son, during that time, the eyes that I continually gave away would reach from Jambudvīpa as high as the Trāyastriṃśa paradise. Observe the Tathāgata’s perfection of generosity through giving away his body! Noble son, that is a brief account of the Tathāgata’s perfection of generosity through giving away his body.

“Noble son, after that, when countless eons had passed, this buddha realm had the name Candravidyuta and had the five degeneracies. I was a powerful cakravartin named Pradīpapradyota in this Jambudvīpa. As previously described, I brought all the beings in Jambudvīpa to the practice of the ten good actions. Afterward, I went to a park to look at the land. There I saw a man whose hands had been tightly bound behind his back. When I saw him, I asked the ministers, ‘What did this man do?’

“The ministers said to me, ‘Your Majesty,423 this man has committed a crime against you. Each year this man should give a sixth of his hay and corn to Your Majesty. This man has not paid the tax as all your other working subjects who dwell in Your Majesty’s villages, towns, countryside, and mountains have.’

“I ordered them, ‘Set that man free, and do not forcibly collect wealth and grain from anyone!’

“They said, ‘Your Majesty, no one will voluntarily give it. [F.277.a] Your Majesty, the food and drink that you eat and enjoy each day, and that which is eaten and enjoyed by the queen’s attendants, and by the queen and by Your Majesty’s sons and daughters, all comes from what is collected from others. No one will voluntarily give it.’

“Then I was deeply saddened and thought, ‘To whom shall I give my dominion over the entire kingdom of Jambudvīpa?’ I made my five hundred sons aspire for enlightenment and I divided Jambudvīpa into five hundred parts. Then I went to a forest of ascetic practice, and, having gone forth as a ṛṣi, I lived the holy life. In the forest, which was not far from the great southern ocean, I ate the plants and fruits of the forest, and sat meditating in dhyāna at the foot of a fig tree until I attained the five clairvoyances.

“Then, at that time, five hundred merchants of Jambudvīpa set out onto the great ocean, where they discovered heaps of jewels. The head merchant, a fortunate and discerning man named Candra, found a wish-fulfilling jewel. When they were departing from the island of jewels, taking with them the vast heap of jewels and the wish-fulfilling jewel, the ocean became stormy, the nāgas who dwelt in it became angry, and the devas who lived on that island wailed. A bodhisattva ṛṣi named Āśvasta had been born there through the power of his previous prayers, and that mahāsattva successfully and safely rescued those merchants from the great ocean. Then a certain malevolent rākṣasa who was an enemy of the head merchant, seeking an opportunity to destroy him, followed after the merchants. He caused extremely fierce wind and rain that lasted for seven days. [F.277.b] The merchants lost their way, became very frightened, and loudly wailed, cried out, and lamented, praying to deities, to Śiva and Varuṇa, and crying out to their parents and beloved children. With my divine hearing I heard them, so I went to the merchants and reassured them, saying, ‘I have arrived! Don’t be afraid! I will show you the way! I will take you safely and successfully to Jambudvīpa.’

“At that time I soaked a length of cotton in sesame oil, wound it around my hand, set it alight, and spoke these words of truth: ‘If I, in order to help and benefit beings, have for twenty-six years dwelt in a forest, practicing the four brahmavihāras, and eating the plants and fruits of the forest, and if I have ripened the minds of 84,000 nāgas and yakṣas, bringing them to irreversible progress to the highest, most complete enlightenment, then through that truth, through those true words, and through the ripening of those good roots, may my hand burn so that these merchants will find their way, and safely and successfully reach Jambudvīpa.’

“I spoke those words of truth and for seven days and nights my hand burned, and I brought those merchants to Jambudvīpa. Then I prayed, ‘If I am to attain the complete enlightenment of perfect buddhahood, then when there is a time of scarcity of jewels in Jambudvīpa, may this wish of mine be fulfilled. May I become a head merchant in Jambudvīpa, find a wish-fulfilling jewel seven times, and cause a rain of various jewels to fall on all the continents in this buddha realm. [F.278.a] In the same way, may I cause a rain of various jewels, as previously described, to fall on the empty buddha realms with the five degeneracies in the ten directions, which are as numerous as the grains of sand in the Ganges River.’

“My aspiration was fulfilled, and I became a head merchant throughout as many great eons as there are grains of sand in the Ganges River and caused a rain of jewels to fall on empty buddha realms with the five degeneracies, which were as numerous as the grains of sand in the Ganges River. In each continent I caused a rain of various jewels to fall seven times. In that way I fulfilled the wishes of countless, innumerable beings through those jewels, and brought them into the three yānas. Noble son, observe the qualities of the ripening of the good root of the Tathāgata’s act of giving away jewels!

“Moreover, noble son, after countless eons had passed, there was the eon Saṃtoṣaṇa, in which this buddha realm was called Timira. It had the five degeneracies, and when the lifespan of beings was five thousand years, through the power of my prayers, I became in this Jambudvīpa a Veda-reciting brahmin named Sūryamālagandha. At that time, most beings held the view of eternalism, were hostile, attacked each other, and engaged in disputes. Through the power of my strength in defeating opponents, I taught them the Dharma that the aggregates were the enemies, and I taught them to examine the sensory bases that are like an empty village, arising and ceasing in accordance with dependent origination, and to focus on mindfulness of inhalation and exhalation. I made them dedicate the good roots from developing the aspiration for the highest, most complete enlightenment. [F.278.b] I myself had attained the five clairvoyances, and at that time I instructed and taught countless, innumerable beings who thereby obtained the five clairvoyances themselves. In the same way countless, innumerable beings gave up fighting, quarreling, and enmity and went to stay in the forests, where they ate the plants and fruit of the forest, meditated in dhyāna, and remained in the brahmavihāras day and night.

“Then at the time when the eon was close to ending, those venerable ones spread throughout Jambudvīpa, and conflict, fighting, wars, enmity, and quarreling ceased completely. Untimely wind and rains ceased. Excellent harvests424 grew from fertile425 soil. There were only the misfortunes of various illnesses caused by the bad nature of the age.

“At that time, I thought, ‘I have not been able to soothe the illnesses of beings.’ It then occurred to me, ‘I should bring together Śakra, great Brahmā, the guardians of the world, and other ṛṣis among the devas, nāgas, śakras, and humans, and have them produce a treatise on medical treatments for the sake of beings.’ I then traveled miraculously and informed Śakra, great Brahmā, the guardians of the world, as well as the ṛṣis among the devas, nāgas, śakras, and humans. They gathered at a place named Viḍacaraka Summit on Ekaviḍapati Mountain and revealed a treatise on the warding off and restraining of bhūtas, on protection, and on the alleviation of wind, bile, and phlegm. By applying it I cured countless, innumerable beings of their illnesses.⁠426 [F.279.a]

“Then I prayed that in a single day I would make the wisdom of countless, innumerable beings shine, bring them into the three yānas, close their doorways to the lower existences, put them on the road to the higher existences, and cure and free them from various illnesses. In that way, I gave the light of wisdom to countless beings and established them in happiness. Noble son, through the ripening of my good roots, this prayer was fulfilled. In a single day I shut the doors to lower existence for countless, innumerable beings and put them on the road to higher existence. In order to devise a system of medical treatments⁠427 and to benefit begins, a gathering of devas, ṛṣis, and yakṣas⁠428 assembled on Viḍacaraka Summit in the divine realm and revealed the expertise for eliminating the diseases of beings. In that same way, I performed these heroic acts in all of the continents in the buddha realm Timira and established beings on the path to the higher existences. I gathered together devas, nāgas, yakṣas, humans, and ṛṣis for the purpose of revealing various subjects of knowledge for the benefit of beings.

“Just as I had done in the buddha realm Timira, I performed these heroic acts in buddha realms with the five degeneracies in the ten directions, which were as numerous as the grains of sand in the Ganges River, and brought those beings into the three yānas, established them on the path to the higher existences, taught the various subjects of knowledge, and freed them from all illness. In that way, noble son, my unsurpassable aspiration was fulfilled.

“Just as I had prayed to perform through unsurpassable wisdom heroic deeds in all the continents in the buddha realm Timira, [F.279.b] I also performed them in empty buddha realms that had the five degeneracies in the ten directions, which were as numerous as the grains of sand in the Ganges River. I performed those heroic deeds in all the continents in each of those buddha realms, just as I had prayed to do. Noble son, in that way I accomplished what I had prayed for. Observe, noble son, the special wisdom of bodhisattva conduct, and this seed of the good roots of the Tathāgata’s three excellent activities.

“In the same way, at a later time,429 after many countless eons had passed, when the five degeneracies were increasing in the great eon Saṃśrayasa, this buddha realm had the name Vijitaghoṣa.430 To the east, beyond fifty worlds of four continents, there was a Jambudvīpa called Vaḍa.431 I took birth there in order to ripen beings. I became a cakravartin named Ambara who ruled over the four continents. There I made beings obtain, enter, and remain in the path of the ten good actions. I made them obtain, enter, and remain in the three yānas. I gave away everything, giving to all. Petitioners came before me asking for all kinds of precious things, such as gold coins,432 and so on, up to and including sapphires, deep blue sapphires, jyotīrasas, and bluestones. Those petitioners received the many precious things they asked for.

“At that time, I asked my ministers, ‘Where did these jewels come from?’ They answered, ‘They are treasures revealed to us by nāga kings. These jewels are revealed in this world when the treasures are revealed, but however many petitioners come before Your Majesty, do not tell them anything about this.’

“At that time, I prayed, ‘If I am going to attain the complete enlightenment of perfect buddhahood in a world that has the five degeneracies, [F.280.a] in which there is a great deal of fighting and argument and where the lifespan is a hundred years, then may the aspiration of this prayer of mine be fulfilled. May I be reborn in this buddha realm as a nāga king who reveals treasures.433 May I take rebirth seven times in each of the continents in this buddha realm, Vijitaghoṣa.434 In each lifetime may I reveal and give away hundreds of thousands of millions of trillions of treasures filled with various precious things. Each treasure will be a thousand yojanas across and filled with various precious things such as gold coins, and so on, up to and including sapphires, deep blue sapphires, jyotīrasas, and bluestones. May I reveal these and give them to beings. Just as I perform that heroic deed in this buddha realm, may I take rebirth seven times in each continent within the buddha realms in the ten directions that have the five degeneracies, which are as numerous as the grains of sand in the Ganges River, and so on, as previously described.’

“Noble son, when I made that prayer, a hundred thousand trillion435 devas appeared in the middle of the sky and sent down a rain of flowers and said, ‘Excellent, Sarvaṃdada,436 excellent! Your aspiration will be fulfilled exactly as you have prayed.’ The populace heard that the devas in the middle of the sky gave King Ambara the name Sarvaṃdada, and having heard that they thought, ‘We should now ask him for gifts that are hard to give, [F.280.b] and if he gives them, then he should have this name Sarvaṃdada, but if he does not give them, then he should not have the name Sarvaṃdada.’437

“Those beings then commenced to ask King Ambara for his harem, for Her Majesty, his principal queen, and for his sons and daughters. King Ambara gave them away with delight.

“Then they thought, ‘His giving away his queen was not difficult, so we should ask King Ambara for his limbs and the smaller parts438 of his body. If he gives them, then he will be Sarvaṃdada, but if he does not give them, then he will not be Sarvaṃdada.’ A young brahmin named Jyotīrasa then came before King Ambara and said, ‘Sarvaṃdada, give me your kingdom!’ When King Ambara heard this, his mind was filled with joy, and he himself washed the brahmin, bound the turban on his head, and consecrated him as the king. Leaving behind his kingship, and having given away the entirety of Jambudvīpa, he prayed, ‘May I attain the complete enlightenment of perfect buddhahood because I have given away the entirety of Jambudvīpa! If this wish of mine is to be fulfilled, then may the one I have now made the king of all Jambudvīpa command the whole of Jambudvīpa, have a long life, and be a cakravartin for a long time. When I attain the complete enlightenment of perfect buddhahood, may he be my regent and receive the prophecy of his attainment of the highest, most complete enlightenment.’

“Then a brahmin named Roca asked me for my feet, [F.281.a] and with delight I took a sharp sword, cut off my own feet, and gave them to him. I made the prayer, ‘May I obtain the feet of unsurpassable correct conduct.’

“A brahmin named Drāṣṭāva asked me for both my eyes. I pulled out both eyes and gave them to him and, as before, made a prayer for the attainment of the five unsurpassable eyes.439

“Not long after, a brahmin named Saracchighoṣa asked me for both of my ears. I cut off both of my ears and gave them to him and prayed for the unsurpassable ears.

“An ājīvika named Saṃjīvana asked me for my genitalia. I cut them off, gave them to him, and prayed for the unsurpassable great being’s feature of a penis concealed within the abdomen.

“Others asked me for my flesh and blood, and I gave it to them and prayed for the sign of a golden complexion.

“Also, a mendicant named Kṣīrasa asked me for both my hands. I cut off my left hand with my right hand and then had my right hand cut off. I gave them to him and prayed for the unsurpassable hands of faith.

“When my limbs and the smaller parts of my body were cut off, covered with blood, I prayed, ‘If through this generosity my aspiration for the highest, most complete enlightenment will be fulfilled, may I definitely have someone who will take this body.’

“Then the people, the minor kings, and the ministers, who had no compassion, no nobility, and no gratitude, said, ‘He has been stupid and foolish. He has cut off his limbs and lost all his power over the kingdom. What use is this lump of flesh to us?’ [F.281.b]

“Then they took me outside the city and threw me into a charnel ground. There, flies and mosquitoes arrived and sucked my blood. Dogs, jackals, and vultures arrived and devoured my flesh.

“With my mind filled with delight, I prayed, ‘When I gave away all my power over the kingdom, and gave away my body, my limbs, and my small parts, I did not have a moment’s regret or anger. Therefore, may my aspiration be fulfilled. May my body remain as a mountain of flesh and may any being that eats flesh and drinks blood, eat my flesh and drink my blood.’

“Through the power of my prayer, for as long as beings ate my flesh and drank my blood, my body increased in size, until it eventually became a hundred thousand yojanas in height and five thousand yojanas wide. For a thousand years I satisfied beings with my flesh and blood. No matter how many tongues I grew, they were eaten by animals and birds, but through the power of my prayer I always grew more. If they were heaped together, they would be the size of this Vulture Peak Mountain. I prayed to attain the unsurpassable sign of a very long tongue.

“Then when I died, through the power of my prayer I was reborn in the Jambudvīpa called Rūḍhavaḍa440 among the nāgas and I became a nāga king named Nidhisaṃdarśana. On the night I was born among the nāgas, on that very night, I revealed hundreds of millions of trillions of treasures, declaring, ‘O beings! In this place a treasure has appeared! It is filled with various precious things: gold coins, and so on, up to and including bluestones. [F.282.a] O beings, take it. When you have taken it, obtain the path of the ten good actions. Develop the aspiration for the highest, most complete enlightenment. Develop the aspiration for the Śrāvakayāna, the Pratyekabuddhayāna, or the Buddhayāna.441 Go and take however many jewels you need.’

“In that Jambudvīpa called Rūḍhavaḍa, through the power of my previous prayer I was reborn as a nāga seven times. For seventy-seven times one hundred thousand million trillion years I revealed and gave away countless, innumerable treasures.

“In that same way, I brought countless, innumerable beings into the three yānas and established them on the path of the ten good actions. I satisfied them with a variety of jewels and prayed to obtain the unsurpassable thirty-two signs of a great being.

“In the same way I was reborn seven times in a second continent and performed those heroic deeds. In the same way, I was reborn in a third continent, and so on, until I had done the same heroic deeds in all the continents in the realm Vijitaghoṣa.

“In the same way, as previously described, I was reborn as a nāga seven times in each continent within the buddha realms in the ten directions that have the five degeneracies, which are as numerous as the grains of sand in the Ganges River, and each time, for seventy-seven hundred million trillion years, I revealed and gave away countless, innumerable treasures to beings.

“Observe, noble son, the Tathāgata’s bodhisattva conduct. The Tathāgata’s practice of bodhisattva conduct with powerful strength and diligence in seeking to attain the thirty-two signs of a great being is such that there has never before been a bodhisattva who practiced bodhisattva conduct with such powerful strength and diligence; [F.282.b] there isn’t one now, nor will there be in the future such a bodhisattva who practices bodhisattva conduct with the force of such powerful strength and diligence in order to attain the highest enlightenment‍—that is, apart from the previously mentioned eight bodhisattvas.

“Many countless eons after that time, during a bad age, in the great Utpala eon, this buddha realm had the name Pravāḍodupānā. It was empty and had the five degeneracies. In that world of four continents I was born as a Śakra named Savirocana.

“I saw that the beings in that Jambudvīpa believed in and practiced bad actions. I transformed myself into the form of an extremely fierce yakṣa, descended to Jambudvīpa, and came before them. When they saw me, they were terrified and asked, ‘What do you want? We will give it to you!’

“I said, ‘I need food.’

“ ‘What kind of food?’ they asked.

“I said, ‘I kill and eat people. But I don’t eat people who have given up killing for the rest of their lives and those who have renounced bad views. I don’t eat those who have developed the aspiration for the highest, most complete enlightenment or those who have developed the aspiration for the Śrāvakayāna and the Pratyekabuddhayāna.’

“Then I emanated beings, whom I ate. When the beings saw me do so, they were terrified and renounced for the rest of their lives killing, taking what has not been given, and so on, up to and including bad views. Some developed the aspiration for the highest, most complete enlightenment; some developed the aspiration for the Śrāvakayāna; and some developed the aspiration for the Pratyekabuddhayāna. [F.283.a] I established all the beings in the four continents on the path of the ten good actions and the three yānas.

“I prayed, ‘If my aspiration for the highest, most complete enlightenment will be fulfilled, then may this prayer of mine be fulfilled. Just as I have brought the beings of these four continents onto the path of good actions, so may I terrify, when they see me, all beings in all the four-continent worlds in this buddha realm and may I place those beings on the path of the ten good actions and bring them into the three yānas. In the same way, may I place on the path of the ten good actions and bring into the three yānas all the beings within the empty buddha realms with the five degeneracies in the ten directions, which are as numerous as the grains of sand in the Ganges River.’

“Noble son, that aspiration and prayer was fulfilled. In the form of a yakṣa I guided all the humans442 in the Pravāḍodupānā443 realm into good qualities. In the same way, in the form of a yakṣa I established all beings within the empty buddha realms in the ten directions, which have the five degeneracies and are as numerous as the grains of sand in the Ganges River, in the practice of the path of good actions.

“In that way, I threatened many beings and established them in the practice of good actions. Through the power of that karma, when I sought the complete enlightenment of perfect buddhahood, and sat at the foot of the Bodhi tree in Vajrāsana, evil Māra with his great army came to prevent me from attaining enlightenment.

“Noble son, that is a brief description of my attainment of the perfection of generosity while I was practicing the conduct of a bodhisattva. During that time, I also attained profound acceptance, profound retention, profound samādhi, [F.283.b] and the five mundane clairvoyances. I also accomplished such great heroic deeds.

“Similarly, I made countless, innumerable beings obtain, enter, and remain in the aspiration for the highest, most complete enlightenment.

“Similarly, I made countless, innumerable beings obtain, enter, and remain in the Pratyekabuddhayāna.

“Similarly, I made countless, innumerable beings obtain, enter, and remain in the Śrāvakayāna.

“While I was practicing the conduct of a bodhisattva I attended upon as many bhagavat buddhas as there are particles in a buddha realm. From each buddha I obtained as many qualities as there are drops of water in the ocean, I made offerings to countless pratyekabuddhas, and I made offerings to countless śrāvakas of tathāgatas. Similarly, I made offerings to fathers, mothers, and ṛṣis who had the five clairvoyances. When in the past I practiced the conduct of a bodhisattva, with compassion I satisfied beings with my own flesh and blood, and in the present, I satisfy beings through the Dharma teachings.”