Bodhisattvas Come from the Ten Directions

Sutra: Jewel Accumulation Buddha replied to Universal Radiance, 'Good man! To the west, beyond worlds as numerous as the sands of the Ganges, there is a world called Sahā. In it is a Buddha named Śākyamuni, who is now about to teach Prajñāpāramitā to the bodhisattva mahāsattvas. This is his spiritual power.'

Treatise: Question: The Buddha is like Mount Sumeru, unmoved by the waves of the great ocean. Why, then, does he answer Universal Radiance? This would be a sign of movement. A collected mind does not speak; a scattered mind speaks. Teaching arises from initial and sustained mental application, which are coarse activities. The Buddha should not have such coarse activities!

Answer: Although the Buddha enters profound meditative concentration and remains unmoved by worldly affairs, out of great loving-kindness and compassion he cares for beings and teaches them the Dharma to remove their doubts. Small winds cannot move Sumeru, king of mountains, but when the destructive vairambha wind arrives, it shakes and scatters it. Likewise, when the wind of great loving-kindness and compassion arises, the Buddha's compassionate heart is stirred. He manifests countless bodies and enters the five destinies to teach beings, appearing as devas and in other forms, even as animals.

Furthermore, the Buddha is actually unmoving and constantly in meditative concentration. Through the causes and conditions of merit accumulated in former lives, sounds issue from around his body, responding to beings like an echo, just as heavenly musical instruments sound spontaneously. A maṇi jewel supplies whatever people desire—clothing, bedding, food, drink, or music. Whatever they need is freely and spontaneously obtained. Likewise, sounds arise spontaneously from the pores all around the Buddha's body, teaching the Dharma according to beings' minds. In this, the Buddha engages in neither deliberate imagining nor discrimination.

As the Scripture of the Vajra Bearer of Secret Traces (《密迹金剛經》) explains, the Buddha has three mysteries: the mystery of body, the mystery of speech, and the mystery of mind. None of the devas or humans can understand or know them. Within a single assembly, some beings see the Buddha's body as golden, others as silver, and others as the colors of various jewels. Some see his body as one zhang and six chi tall; others see it as one li, ten li, or countless vast distances in height, even as boundless and immeasurable, filling space. Such appearances are called the mystery of body.

As for the mystery of speech, some hear the Buddha's voice over one li, others over ten li, and others over immeasurable distances, filling space without limit. Within one assembly, some hear teachings on giving; others hear teachings on keeping the precepts, patience, diligence, meditative concentration, or wisdom. This extends to the twelve divisions of scripture and eighty thousand collections of Dharma. Each hears according to their own mind. This is called the mystery of speech.

At that time, Maudgalyāyana thought, 'I wish to know how far the Buddha's voice reaches.' Using his own supernatural power, he immediately traveled across immeasurable myriads of Buddha worlds and stopped. He heard the Buddha's voice just as clearly as when nearby.

In the world where he stopped, its Buddha and his great assembly were eating. The people there were enormous, and Maudgalyāyana stood on the rim of a bowl. The Buddha's disciples asked him, 'Where has this insect with a human head come from? It is walking around dressed in the robes of an ascetic!'

That Buddha replied, 'Do not look down on him! To the east, beyond immeasurable Buddha lands, there is a Buddha named Śākyamuni. This is his disciple distinguished in supernatural powers.' The Buddha asked, 'Maudgalyāyana! Why have you come here?' He replied, 'I came here while tracing the Buddha's voice.' That Buddha told him, 'Even if you followed the Buddha's voice for immeasurable koṭis of kalpas, you could not reach its limit.'

Furthermore, a Buddha appears in the world and teaches the Dharma to remove beings' doubts. This should not be challenged! Just as one should not ask, 'Why dispel darkness?', one should not ask why the Buddha answers.

Question: Since Buddhas are equal, they are called equally awakened. Why, then, does he say, 'This is his spiritual power'?

Answer: To show freedom from ego and possessiveness, and to remove jealousy and pride between oneself and others.

Furthermore, some devas in the world constantly seek supremacy. Out of pride, they claim, 'I created heaven and earth, people and all things.' For example, the Brahmā king tells the Brahmās, 'I created you.' Viṣṇu says, 'All the very wealthy, powerful, and famous people in the world possess a share of my majestic power. I can bring the world into being and destroy it. The world's formation and destruction are all my doing.' Such devas deny the nature of causes and conditions. Buddhas speak truthfully and do not deny it. Therefore, Jewel Accumulation says, 'This is that Buddha's spiritual power.'

Sutra: Universal Radiance Bodhisattva then said to Jewel Accumulation Buddha, 'World-Honored One! I will now go to see Śākyamuni Buddha, bow to him, and make offerings. I will also see the bodhisattva mahāsattvas there who will succeed to the honored position, who have all attained dhāraṇīs and samādhis and gained mastery over the samādhis.'

Treatise: Question: If all Buddhas are equal in keeping the precepts, meditative concentration, wisdom, and liberating others, why does Universal Radiance wish to come and see Śākyamuni Buddha?

Answer: Bodhisattvas are never satisfied with seeing Buddhas, hearing the Dharma, or seeing the community of bodhisattvas. They are disenchanted with worldly things, but their hearts never tire of these three activities.

For example, the householder Hasta came from the Pure Abodes wishing to see the Buddha. His body was so subtle that it sank down like melting butter, and he could not stand on the ground. The Buddha told him, 'Manifest a coarser body and attend to the characteristics of this ground!' Following the Buddha's words, he manifested a coarser body, directed his attention to the ground, bowed with his head at the Buddha's feet, and stood to one side.

The Buddha asked, 'In how many things were you insatiable, leading to your birth in the Pure Abodes?' He replied, 'I was insatiable in three things and was born in the Pure Abodes: first, seeing Buddhas and making offerings; second, hearing the Dharma; and third, providing for the Saṅgha. Just as the fourfold community in Jambudvīpa constantly follows the Buddha to hear the Dharma and ask questions about it, the devas of the Pure Abodes constantly come to me to hear the Dharma and ask questions about it.'

Even a śrāvaka never tires of hearing the Dharma. How much more is this true of a bodhisattva with a body of Dharma nature! Therefore, Universal Radiance comes to see Śākyamuni Buddha.

The words 'and see the bodhisattva mahāsattvas here who will succeed to the honored position, who have all attained dhāraṇīs and samādhis' have been explained in the earlier section praising bodhisattvas. Next comes the explanation of 'gained mastery over the samādhis.'

Question: Since only a Buddha has mastery over all samādhis, why say that bodhisattvas also have mastery over all samādhis?

Answer: There are two kinds of samādhi: those of Buddhas and those of bodhisattvas. These bodhisattvas have mastery over bodhisattva samādhis, not over Buddha samādhis.

As the Scripture of the Essential Assembly of Buddhas (《諸佛要集經》) relates, Mañjuśrī wished to attend an assembly of Buddhas but could not reach it. After the Buddhas had returned to their own abodes, Mañjuśrī reached the meeting place. A woman was sitting near the Buddha, absorbed in samādhi. Mañjuśrī entered, bowed at the Buddha's feet, and asked, 'Why is this woman able to sit near the Buddha, while I am not?'

The Buddha told Mañjuśrī, 'Rouse this woman from samādhi and ask her yourself.' Mañjuśrī snapped his fingers to rouse her, but could not. Calling loudly did not rouse her; taking her hand and pulling did not rouse her. Even using his supernatural power to shake the great trichiliocosm did not rouse her. Mañjuśrī said, 'World-Honored One! I cannot rouse her.'

The Buddha then emitted a great light illuminating the worlds below. A bodhisattva there named Abandoning All Hindrances immediately rose from below, came to the Buddha, bowed with his head at the Buddha's feet, and stood to one side. The Buddha told him, 'Rouse this woman!' He snapped his fingers, and she immediately emerged from samādhi.

Mañjuśrī asked, 'Why could I not rouse this woman even by shaking the great trichiliocosm, while Abandoning All Hindrances brought her out of samādhi with a single snap of his fingers?'

The Buddha told Mañjuśrī, 'It was through this woman that you first aroused the aspiration for unsurpassed complete awakening. It was through Abandoning All Hindrances Bodhisattva that she first aroused that aspiration. Therefore, you could not rouse her. Your merit in the samādhis of the Buddhas is not yet complete. These bodhisattvas have mastery over bodhisattva samādhis. They enter Buddha samādhis to some extent, but have not yet gained mastery over them.'

Sutra: The Buddha told Universal Radiance, 'Go if you wish. Know that this is the proper time.' Jewel Accumulation Buddha then gave him a golden lotus with a thousand petals and said, 'Good man! Scatter this flower over Śākyamuni Buddha. The bodhisattvas born in that Sahā world are difficult to surpass or equal. Travel in that world with an undivided mind!'

Treatise: Question: Why does the Buddha say, 'Go if you wish. Know that this is the proper time'?

Answer: The Buddha has cut off possessive affection toward his disciples, and his mind does not cling to them.

Furthermore, this bodhisattva has not yet attained all-knowledge or the Buddha eye. Some doubt remains in his mind: he thinks that Śākyamuni Buddha's merit is great and that the benefit he offers may be greater. Therefore, the Buddha tells him, 'Go if you wish.'

Furthermore, seeing Śākyamuni Buddha's small body from afar, this bodhisattva feels a little pride and thinks that Buddha inferior. Therefore, the Buddha tells him, 'When you go, do not judge by the Buddha's body or dwell on the world. Just listen to the Buddha teach the Dharma!'

Furthermore, this world is extremely far from Sahā, at the farthest eastern edge. When these bodhisattvas hear Śākyamuni explain the characteristics of dharmas exactly as Jewel Accumulation Buddha does, they will say, 'Though the worlds are far apart, the characteristics of dharmas do not differ!' Their great faith will increase, and their minds will become more steadfast.

Furthermore, because of connections formed in past lives, they are meant to come and hear the Dharma even though born far away. It is like a bird with a cord tied to its foot: however far it flies, drawing in the cord brings it back.

Furthermore, when bodhisattvas in the Sahā world see Universal Radiance coming from afar to hear the Dharma, they will think, 'He has come from so far away. How could I, who was born in this world, fail to hear the Dharma?' For these various reasons, the Buddha says, 'Go if you wish. Know that this is the proper time.'

Question: Since Buddhas are equal in power and no longer seek merit, why send a flower as a token?

Answer: They follow worldly conventions. Two kings may be equal in power and influence, yet still exchange gifts.

Furthermore, a flower is sent as a token to express kindness and gentleness. In worldly practice, a messenger arriving from afar should bring a token. Following this convention, the Buddha sends one.

Furthermore, Buddhas honor the Dharma, make offerings to it, and take it as their teacher. Why? All Buddhas of the three times take the true nature of all dharmas as their teacher.

Question: Why not make offerings to the Dharma within himself, rather than to the Dharma in another?

Answer: This follows worldly practice. A monk wishing to honor the Dharma jewel does not make offerings to the Dharma within himself, but to others who uphold, know, and understand it. Likewise, although the Dharma is present within a Buddha, he makes offerings to the Dharma of another Buddha.

Question: If a Buddha does not seek merit, why does he make offerings?

Answer: Through immeasurable asaṃkhyeya kalpas, the Buddha has cultivated merit and constantly practiced goodness. He does not act merely to obtain a reward. He makes offerings out of respect for merit.

When the Buddha was alive, a blind monk was sewing his robe by touch. The thread slipped out of the needle, and he called, 'Who delights in merit? Please thread my needle!'

The Buddha came to him and said, 'I delight in merit. I have come to thread your needle!' Recognizing the Buddha's voice, the monk quickly rose, put on his robe, and bowed at the Buddha's feet. He asked, 'Your merit is already complete. Why do you say that you delight in merit?'

The Buddha replied, 'Although my merit is complete, I deeply understand its kindness to me, its results, and its power. It has made me foremost among all beings. Because of what this merit has done, I delight in it.' After praising merit to the monk, the Buddha taught him the Dharma in a way suited to him. The monk gained the pure Dharma eye, and his physical sight was restored.

Furthermore, although the Buddha's merit is complete and he needs nothing more, he teaches his disciples by saying, 'Even I still perform meritorious deeds. How can you fail to do so?'

It is like a hundred-year-old performer who dances. Someone rebukes him: 'You are already a hundred years old. What use is this dancing?' He replies, 'I do not need to dance; I only wish to teach my children and grandchildren!' Likewise, although the Buddha's merit is complete, he makes offerings to teach his disciples to cultivate merit.

Question: If so, why does the Buddha not scatter the flower over Śākyamuni from afar himself, instead of sending someone to make the offering?

Answer: So that the bodhisattvas here will trust Universal Radiance. Furthermore, a messenger sent by a Buddha cannot be harmed by water, fire, weapons, poison, or hundreds of thousands of other dangers. The journey is exceedingly long, and the Buddha wishes him to travel safely.

Question: Why send a lotus as a token rather than a fine jewel, a profound scripture, or a jewel of Buddhas and bodhisattvas? (Such a jewel is unseen by devas and can produce various wondrous things like a maṇi jewel; hence it is called a Buddha jewel.) A lotus is a small thing. How can it be an adequate token?

Answer: Buddhas need no objects. They do not need even Buddha jewels or heavenly jewels, much less human jewels! These are not sent because they are unnecessary, and because Buddhas already possess them equally. The same applies to profound scriptures.

Furthermore, no scripture is profound to a Buddha. The designation 'profound' comes from ordinary people. What causes them doubt presents no obstacle to a Buddha; what they find difficult, he finds easy. Furthermore, flowers have pure, exquisite fragrance and are suitable offerings. Likewise, when people give gifts, they choose something distinctive.

Question: Why specifically a lotus rather than another object? Answer: The customary offerings are flowers, incense, banners, and canopies. Flowers possess two qualities: color and fragrance.

Question: Other flowers also have color and fragrance. Why offer a lotus in particular?

Answer: As the Flower Hand Sūtra (《華手經》) relates, Buddhas of the ten directions all offer flowers to Śākyamuni Buddha. Furthermore, there are three kinds of lotus: human, heavenly, and bodhisattva lotuses. A large human lotus has more than ten petals; a heavenly lotus has a hundred; a bodhisattva lotus has a thousand. That world abounds in radiant golden lotuses with a thousand petals. In Sahā, thousand-petaled lotuses exist only as magical manifestations, not as flowers growing in water. Therefore, this lotus is sent. Its thousand petals and golden color were explained above in the discussion of the Buddha's tongue.

Question: Why does the Buddha tell Universal Radiance to scatter the flower over the Buddha?

Answer: In making offerings of flowers, incense, banners, and canopies, banners and canopies should be raised overhead; dry incense should be burned; fragrant liquids should be spread on the ground; and powdered incense and flowers should be scattered.

Question: Why scatter it over him personally rather than simply present it?

Answer: Making the offering with one's own hands is bodily action. Inquiring after someone with gentle words is verbal action. What initiates these bodily and verbal actions is mental action. Together, these three actions establish firm merit and become causes and conditions for the Buddha path.

Question: Why does he say, 'Be single-minded, respectful, and careful. The bodhisattvas of Sahā are difficult to equal or surpass'?

Answer: Buddhas, pratyekabuddhas, arhats, and all noble ones are single-minded, respectful, and careful. Māra and his followers, the fetters within one's own being, and the various painful results of wrongdoing in former lives are all like robbers. Because these robbers are close at hand, one should remain single-minded and careful. Someone walking among robbers who fails to guard himself will be captured. Therefore, he says, 'Travel in that world with single-minded respect and care.'

Furthermore, people's minds are often scattered, as if mad or drunk. Single-minded respect and care are the first gateway to merit. Collecting the mind brings meditative absorption, which brings true wisdom. True wisdom brings liberation, and liberation brings suffering to an end. All these are attained through an undivided mind.

For example, a hundred years after the Buddha's final nirvāṇa, there was a monk named Upagupta, an arhat with the six supernatural knowledges and the great spiritual guide of Jambudvīpa at that time. A nun, then a hundred and twenty years old, had seen the Buddha when she was young. Upagupta wished to visit her dwelling and ask about the Buddha's appearance and bearing, so he sent a disciple ahead. The disciple told her, 'My teacher Upagupta wishes to visit you and ask about the Buddha's appearance and bearing.'

The nun filled a bowl with sesame oil and placed it beneath the door to test whether his deportment was attentive and careful. Upagupta entered, gently pushing the door open, but a little oil spilled. After sitting down, he asked, 'Did you see the Buddha? What was his appearance and bearing like? Please tell me!'

She replied, 'I was young then. When the Buddha entered our village and people announced his arrival, I went out with them. Seeing his radiance, I bowed. A gold hairpin fell from my head onto the ground beneath a deeply shaded grove. The Buddha's light illuminated it, making even what was hidden in darkness visible, and I immediately recovered the pin. Later, I became a nun.'

Upagupta asked further, 'What were the monks' deportment and manners like when the Buddha was alive?' She replied, 'The group of six monks were shameless and the worst behaved, yet their deportment surpassed yours today. How do I know? They could enter through a door without spilling the oil. Although badly behaved, they knew a monk's proper conduct and did not depart from its standards when walking, standing, sitting, or lying down. Though you are an arhat with the six supernatural knowledges, you do not match them in this!'

Hearing this, Upagupta felt deeply ashamed. Therefore, it is said, 'Be single-minded, respectful, and careful.' Such care is the mark of a good person.

Furthermore, why say, 'Be single-minded, respectful, and careful: these bodhisattvas are difficult to surpass, equal, defeat, or approach'? A great lion king is difficult to overcome or defeat. A white elephant king, a dragon king, and a great blaze are also difficult to approach. Through the power of their great merit and wisdom, these bodhisattvas cannot be overcome or defeated. Anyone trying would only defeat himself. Therefore, they are called difficult to approach.

Question: All great bodhisattvas have great merit, wisdom, and sharp faculties, and all are difficult to approach. Why single out the bodhisattvas of Sahā?

Answer: What you say is true. But bodhisattvas coming from the world Many Jewels see this world as inferior: its stones, sand, and impurities; the small bodies of its bodhisattvas; and all its other circumstances seem inferior. They are bound to feel contempt. Therefore, the Buddha says, 'Be single-minded, respectful, and careful. Those bodhisattvas are difficult to approach.'

Furthermore, people born in pleasant places often lack vigor, discernment, and wisdom. For example, because the people of Uttarakuru enjoy such great happiness, they neither go forth nor undertake the precepts. The same applies among the devas. In Sahā, conditions for pleasure are few. There are the three bad destinies, aging, sickness, and death, and making a living from the land is difficult. Therefore, disenchantment arises readily. Seeing aging, sickness, and death approach, people become deeply disenchanted. Seeing poverty and knowing that it results from causes and conditions in past lives also brings deep disenchantment. Thus their faculties of wisdom are sharp.

By contrast, those bodhisattvas live in a world of seven jewels with many kinds of jeweled trees. Whatever food and drink they think of appears as they wish. Under such conditions, disenchantment is difficult to arouse, so wisdom cannot become especially sharp. A sharp knife left among fine foods becomes coated with grime. Though the food is good, it does not benefit the knife. Sharpening it on a stone and polishing it with grease and ash removes the grime and restores its edge. Likewise, bodhisattvas born in a world of mixed conditions have sharp wisdom and are difficult to approach.

A person who works hard and endures difficulty from childhood develops many abilities and can bear much. A horse raised without ever being ridden, by contrast, is fit for no task. Furthermore, bodhisattvas in Sahā are difficult to approach because they possess many skillful means. This is not the case elsewhere.

As the Buddha says, 'I recall former lives when, in a single day, I gave my life a thousand times for others. To liberate beings, although I had fulfilled all merit, the six pāramitās, and all the work of a Buddha, I did not become a Buddha, but constantly used skillful means to liberate beings.' For these reasons, bodhisattvas in Sahā are difficult to approach.

Sutra: Universal Radiance Bodhisattva then received the golden lotus with a thousand petals from Jewel Accumulation Buddha and set out together with countless monastic and lay bodhisattvas, as well as young men and young women.

Treatise: Question: Universal Radiance can surely come through his great supernatural power. But how can the monastic and lay bodhisattvas, young men, and young women reach here? The world Many Jewels lies at the farthest eastern edge, an immense distance away. Do they travel by their own power, by Jewel Accumulation Buddha's power, by Universal Radiance Bodhisattva's power, or by Śākyamuni Buddha's power?

Answer: They rely on all four. Some of these monastic and lay bodhisattvas are irreversible bodhisattvas who have perfected the five supernatural powers and thoroughly cultivated the four bases of spiritual power. They have connections with Śākyamuni Buddha from past lives. They travel both by their own power and by Universal Radiance's power. Why? Those whose power is weak can come through Universal Radiance's power.

When a wheel-turning sage king flies into the sky, his fourfold army, palaces, towers, livestock, and other animals all fly with him. His great merit enables them all to follow him through the air. Likewise, those with little power can all come through Universal Radiance's power. They also rely on Jewel Accumulation Buddha's power and on Śākyamuni's light illuminating them. Even without power of their own, Śākyamuni's light alone should enable them to come. How much more when the other three powers are also present!

Question: Why does Universal Radiance bring so many people instead of coming alone?

Answer: It is fitting for him to have attendants, just as a king necessarily has an entourage when he travels. Furthermore, these people have connections with Universal Radiance and Śākyamuni Buddha. How do we know? Members of both the monastic and lay communities come together from that great assembly. Thus we know that those with such connections come, while those without them remain.

Question: Why does this bodhisattva come with lay and monastic followers, young men, and young women?

Answer: The Buddha's disciples form seven communities: monks, nuns, women in training for full ordination, male novices, female novices, laymen, and laywomen. Laymen and laywomen live at home; the other five communities have gone forth. Both monastics and laypeople are further divided into older and younger members. The younger are the young men and young women; the others are adults.

Question: Adults may be able to make the journey, but how can the young come?

Answer: It depends on merit, not age. Those who forfeit the benefits of merit and practice unwholesome deeds are immature even when old. Those who possess the benefits of merit and practice wholesome deeds are mature even when young.

Furthermore, seeing these young people come from afar, others marvel: 'So young, yet able to travel so far for the Dharma!' This also shows that young and old alike can practice the Buddha Dharma. In the teaching of other traditions, brahmins may practice their teaching while non-brahmins may not. In the Buddha Dharma, young and old, insiders and outsiders can all practice. It is like taking medicine: the purpose is to remove illness, without selecting by rank or age.

Sutra: They all made offerings to the Buddhas of the east, honoring, respecting, and praising them.

Treatise: Question: If they make offerings to all the Buddhas of the east, who are so numerous, when will they finish and reach here?

Answer: These bodhisattvas do not make offerings in the manner of humans or devas. They follow the bodhisattva way of offering. Entering meditative concentration, they continue directly onward while emanating immeasurable bodies from around themselves. These manifest various offerings that fill the Buddha worlds. It is like a dragon king who, as he travels, releases water from his body and sends rain throughout the world.

Question: If these bodhisattvas wish to visit Śākyamuni Buddha, why make offerings to other Buddhas on the way?

Answer: Buddhas are the foremost field of merit, and offerings to them bring great results. It is like someone cultivating extensive fields to obtain abundant grain. Seeing Buddhas and making offerings brings the fruit of Buddhahood, so the bodhisattvas make offerings.

Furthermore, bodhisattvas constantly honor Buddhas as people honor their parents. Through the Buddhas' teaching, they have gained various samādhis, dhāraṇīs, and spiritual powers. In gratitude, they make abundant offerings.

For example, the Lotus Sūtra relates that Medicine King Bodhisattva received from the Buddha the samādhi of manifesting all physical forms. He thought, 'How should I make offerings to the Buddha and to the Lotus samādhi?' He immediately flew into the sky and, through the power of samādhi, rained down the seven jewels, flowers, incense, banners, and canopies as offerings to the Buddha. After emerging from samādhi, he still felt this insufficient.

For twelve hundred years, he ate various fragrant substances and drank fragrant oils. Then he wrapped his body in heavenly white cloth and burned it, vowing, 'May the light of my body illuminate Buddha worlds as numerous as the sands of eighty Ganges rivers!'

The Buddhas in those worlds praised him: 'Excellent! Excellent, good man! Offering one's body is foremost. It surpasses offerings of kingdoms, cities, wives, and children hundreds of thousands and myriads of times over, beyond any comparison.' His body burned for twelve hundred years without going out.

Furthermore, offerings to Buddhas bring immeasurable renown, merit, and benefit. Unwholesome deeds are eliminated and wholesome roots increase. In this and future lives, one continually receives the result of being honored with offerings, and eventually becomes a Buddha. Making offerings to Buddhas brings these many immeasurable benefits. Therefore, bodhisattvas make offerings to Buddhas.

Sutra: Carrying flowers, incense, garlands, powdered incense, fragrant ointments, burning incense, fragrant pastes, clothing, standards, and canopies, they approached Śākyamuni Buddha. On arriving, they bowed with their heads at his feet and stood to one side.

Treatise: Question: Why say 'bowed with their heads at his feet' rather than simply 'bowed'?

Answer: The head is the most honored part of the human body, because the five sense faculties are located there and it is uppermost. The feet are the lowliest part, because they tread on unclean places and are lowest. Thus one uses what is most honored to bow to what is lowliest, expressing profound respect in making the offering.

Furthermore, there are lower, intermediate, and higher forms of bowing: greeting with clasped hands, kneeling, and bowing the head to the ground. Bowing with one's head at another's feet is the highest form of homage. Therefore, in the Buddha's Vinaya, a junior monk takes a senior monk's feet in both hands and bows his head to them.

Question: There are four bodily postures: sitting, standing, walking, and lying down. Why do they stand to one side?

Answer: Having arrived, they should not keep walking. Since they have come to show respect and make offerings, they should not lie down. This is obvious; why ask about it? The real question is whether to sit or stand. Sitting expresses less solemnity in making offerings; standing is the manner of respectful offering.

Furthermore, in the Buddha's teaching, visiting ascetics of other traditions and householders all sit when they come before him. Ascetics of other teachings sit because they hold the Buddha in little regard. Householders sit as guests. The five monastic communities, however, belong to the Buddha in body and mind, so they stand.

Arhats who have attained the path, such as Śāriputra, Maudgalyāyana, and Subhūti, have completed their task and are therefore permitted to sit. Others, even those who have attained one of the first three fruits, are not permitted to sit: their great task remains unfinished, and the robbers of the fetters have not been defeated. It is like a king's ministers being allowed to sit because of distinguished service. Although some of these bodhisattvas are householders, they stand because they have come from afar to make offerings to the Buddha.

Sutra: He said to the Buddha, 'Jewel Accumulation Tathāgata sends greetings to the World-Honored One: Are your troubles and ailments few? Do you move about and rest with ease? Are you strong and at peace?' He also offered the golden lotus with a thousand petals to the World-Honored One.

Treatise: Question: Since Jewel Accumulation Buddha is all-knowing, why does he ask whether Śākyamuni has few troubles and ailments, moves and rests with ease, and is strong and at peace?

Answer: It is the way of Buddhas to ask deliberately even when they know. For example, the Vinaya relates that the monk Daerjia (達貳迦) made a red earthen chamber. The Buddha saw it and knew what it was, yet asked, 'Ānanda! What is this structure?'

Ānanda replied, 'A potter's son named Daerjia went forth and built a small grass hut. Cowherds kept destroying it. After he built it three times and it was destroyed three times, he made this earthen dwelling.' The Buddha told Ānanda, 'Demolish this chamber! Why? Followers of other teachings would say that, while the great teacher Buddha was still alive, a practice giving occasion for the influxes had arisen!' In many such cases, he deliberately asks while already knowing.

Furthermore, although all-knowing, a Buddha follows worldly conventions. People exchange greetings, so Buddhas do too. Born among humans, a Buddha accepts human ways, experiencing cold and heat, birth and death as humans do. The manner of greeting should likewise conform to human practice.

Furthermore, in worldly convention, people of very high and very low rank do not exchange greetings as equals. Buddhas, being equal in power, should exchange greetings. Moreover, the world Many Jewels is pure and adorned, and its Buddha's body, appearance, and radiance are magnificent. If he sent no greeting, people would think him contemptuous. He also wishes to show that, although Buddha worlds, bodies, appearances, and radiance may differ in splendor, the Buddhas' wisdom and spiritual power are equal. Therefore, he sends greetings.

Question: Why ask, 'Are your ailments and troubles few?'

Answer: Illness has two kinds of causes: external and internal. Cold, heat, hunger, thirst, weapons, blades, clubs, falls, crushing, and other external afflictions are called troubles. Irregular eating, irregular sleeping and waking, the four hundred and four illnesses, and similar conditions are called internal illnesses. Everyone with a body suffers from these two kinds. Therefore, one asks, 'Are your troubles and ailments few?'

Question: Why ask whether troubles and ailments are few, rather than whether one is free from them?

Answer: Noble ones truly know that the body is the root of suffering and is never wholly free from illness. Why? The body is formed from the four great elements—earth, water, fire, and wind—whose natures are incompatible and injure one another. It is like a festering sore that is never free from pain. Applying medicine may bring some relief but cannot cure it. Likewise, the human body is continually ill and continually treated. Treatment sustains life; without it, one dies. Therefore, one cannot ask whether there are no troubles or illnesses.

As for external troubles, wind, rain, cold, and heat constantly cause discomfort. There are also the four bodily postures: sitting, lying down, walking, and standing. Sitting too long becomes extremely uncomfortable; lying, standing, or walking too long also causes discomfort. Therefore, one asks whether troubles and ailments are few.

Question: Is that question not enough? Why also ask whether moving about and resting are easy? Answer: An illness may have improved without a person fully recovering. Therefore, one also asks about ease in movement and rest.

Question: Why ask about strength and peace? Answer: Someone recovering from illness may be able to walk, sit down, and rise, yet still lack strength to work, perform tasks, carry light things, or lift heavy ones. Therefore, one asks about strength. Someone else may have recovered and be able to lift and carry, yet still lack peace and ease. Therefore, one asks, 'Are you at peace?'

Question: If someone is free from illness and has strength, why might they still lack peace? Answer: Poverty, fear, and sorrow may prevent peace and ease. Therefore, one asks whether these have been attained.

Furthermore, greetings have two aspects: asking about the body and asking about the mind. Asking about few troubles and illnesses, easy movement and rest, and strength concerns the body. Asking about peace and ease concerns the mind.

The various internal and external illnesses are called bodily illnesses. Lust, anger, jealousy, stinginess, greed, sorrow, fear, and other afflictions, the ninety-eight fetters, the five hundred entanglements, and various cravings and wishes are called illnesses of the mind. To inquire about each of these, one asks, 'Are your troubles and ailments few? Do you move and rest with ease? Are you strong and at peace?'

Question: Such greetings may be appropriate for humans, but surely not even for devas. How could they be appropriate for a Buddha?

Answer: A Buddha has two kinds of body: a body manifested through supernatural power and a body born of parents. The body born of parents accepts human conditions and differs from a deva's body. Therefore, one should greet him according to human convention.

Question: Noble ones have no mental attachment. They do not cling to their bodies, cherish longevity, hate death, or delight in birth. If so, what use is such a greeting?

Answer: Following worldly conventions, they accept human greetings. A greeting sent through a messenger also follows human practice. The golden lotus with a thousand petals has been explained above.

Sutra: Śākyamuni Buddha then received the golden lotus with a thousand petals and scattered it as an offering to the Buddhas in eastern worlds as numerous as the sands of the Ganges.

Treatise: Question: No one is superior or equal to a Buddha. Why, then, does he scatter flowers as offerings to the Buddhas of the east?

When the Buddha first attained the path, he thought, 'Without someone to honor, a person's endeavors do not succeed. Who in heaven and earth throughout the ten directions is worthy of my service and respect? I wish to take such a one as my teacher and serve him!' The Brahmā king and other devas told him, 'The Buddha is unsurpassed. No one is above the Buddha.'

With his heavenly eye, the Buddha himself surveyed heaven and earth throughout the three times and ten directions and found no one superior to a Buddha. He thought, 'Through practicing Mahāprajñāpāramitā, I have now become a Buddha. It is what I honor and is my teacher. I should respectfully serve and make offerings to this Dharma.'

It is like a tree called Good and Firm. It remains underground for a hundred years, fully developing its branches and leaves, then emerges in a single day to a height of a hundred zhang. After emerging, it seeks a large tree to shade it. A forest spirit tells it, 'No tree in the world is greater than you. All the other trees should stand in your shade.'

Likewise, the Buddha developed on the bodhisattva stages for immeasurable asaṃkhyeya kalpas. Then, one day, seated on the vajra seat beneath the bodhi tree, he truly knew the characteristics of all dharmas and attained Buddhahood. He thought, 'Whom can I honor as my teacher? I will attend upon, respect, and make offerings to that one.' The Brahmā king and other devas told him, 'The Buddha is unsurpassed. No one is above the Buddha.' Why, then, does he now make offerings to the Buddhas of the east?

Answer: Although a Buddha is unsurpassed, with no one above him in heaven and earth throughout the three times and ten directions, he still makes offerings. Offerings have three directions: downward, upward, and level. An offering to someone below oneself is downward; one to someone above oneself is upward; one to an equal is level. Offerings between Buddhas are offerings to equals.

For example, the nun Mahāprajāpatī entered nirvāṇa together with five hundred arhat nuns, all at the same time on one day. Laymen who had attained the first three fruits carried the five hundred biers, while the Four Heavenly Kings carried the bier of Mahāprajāpatī, the Buddha's foster mother. The Buddha himself went in front, holding an incense burner and burning incense as an offering. He told the monks, 'Help me honor the body of my foster mother.'

The arhat monks then used their supernatural powers to go to Mount Moli (摩梨), collect ox-head sandalwood for fuel, and help the Buddha build the funeral pyre. This was an offering to those below oneself. Thus, even without seeking a reward, a Buddha makes offerings to equals.

Furthermore, only a Buddha can fittingly make offerings to a Buddha, for others do not know a Buddha's virtues. As a verse says:

The wise can honor wisdom; discussion of wisdom delights the wise. The wise can recognize wisdom, as a snake knows a snake's feet!

Therefore, Buddhas, being all-knowing, can make offerings to the all-knowing.

Furthermore, Buddhas of the ten directions have encouraged and helped Śākyamuni life after life. For example, a bodhisattva at the seventh abiding contemplates dharmas as empty, without anything to possess, neither arising nor ceasing. Having contemplated in this way, the mind clings to no world, and the bodhisattva wishes to abandon the six pāramitās and enter nirvāṇa.

It is like someone who dreams of building a raft and crossing a great river. Hands and feet grow tired, and weariness and aversion arise. Awakening from the dream while still midstream, the person thinks, 'Where is there any river to cross?' All effort is then released. Likewise, a bodhisattva established in the seventh abiding attains patient acceptance of the non-arising of dharmas. All mental activity comes to rest, and the bodhisattva wishes to enter nirvāṇa.

Then the Buddhas of the ten directions emit light illuminating the bodhisattva, stroke the bodhisattva's head with their right hands, and say, 'Good man! Do not think this way! Remember your original vow to liberate beings. Although you understand emptiness, beings do not. You should accumulate merit and teach them, so that you enter nirvāṇa together! You have not yet attained the golden body, thirty-two major marks, eighty minor marks, immeasurable radiance, or thirty-two activities. You have only just attained one gateway of non-arising. Do not rejoice too greatly yet!'

Hearing the Buddhas' instruction, the bodhisattva renews the original intention and practices the six pāramitās to liberate beings. Such was the help received in the course leading to the first attainment of Buddhahood.

Furthermore, when the Buddha first attained the path, he thought, 'This Dharma is very profound. Beings are ignorant and have little merit, and I too have been born in an age of the five evils. What should I do now?' After reflecting, he resolved to divide the one Dharma into three parts, the three vehicles, to liberate beings.

As he reflected, the Buddhas of the ten directions all manifested light and praised him: 'Excellent! Excellent! We too, in ages of the five evils, divide the one Dharma into three parts to liberate beings.' Hearing their voices, the Buddha rejoiced greatly and exclaimed, 'Homage to the Buddhas!'

Thus, Buddhas of the ten directions repeatedly encouraged and helped him, bringing great benefit. Deeply grateful, he offers flowers to them.

No merit surpasses the supreme merit of this offering. Why? This flower arose through Jewel Accumulation Buddha's merit; it is not a flower grown in water. Universal Radiance, a Dharma-body bodhisattva at the tenth abiding, brought it and presented it to Śākyamuni. Knowing that Buddhas of the ten directions are the foremost field of merit, Śākyamuni offers it to them. The merit is multiplied because a Buddha himself makes offerings to Buddhas.

In the Buddha Dharma, giving has four forms: the giver is pure and the recipient impure; the giver is impure and the recipient pure; both are pure; or both are impure. In this offering to the Buddhas of the east, both are pure, so its merit is greatest. Therefore, the Buddha himself makes offerings to Buddhas of the ten directions.

Question: Noble ones do not receive karmic rewards and will not be born again. How can this gift be said to produce the greatest merit?

Answer: Although no one receives its reward, the merit is great in its own character. If someone were to receive its result, that result would be immeasurable. Knowing all conditioned dharmas to be impermanent and empty, noble ones relinquish them and enter nirvāṇa, relinquishing this merit too. It is like a heated gold ball: although beautiful to the eye, it cannot be touched because it would burn the hand.

Furthermore, someone with a sore needs medicine applied to it. Without a sore, the medicine has nowhere to be applied. Likewise, having a body means being constantly afflicted by hunger, thirst, cold, and heat, as if a sore had broken out. Clothing, bedding, food, drink, warmth, and care are like medicine applied to that sore.

A foolish person who craves the medicine may refuse to heal the sore; but without the sore, the medicine is no longer needed. Buddhas regard the body as a sore. Having relinquished that bodily sore, they no longer receive the medicine of karmic rewards. Therefore, although the merit is great, they do not receive its reward.

Sutra: The scattered lotuses filled Buddha worlds in the east as numerous as the sands of the Ganges.

Treatise: Question: The flowers are few and the worlds many. How can the flowers fill them?

Answer: Through the Buddha's supernatural power. As explained above, there are eight powers of freely transforming things: making the large small, the small large, the light heavy, and the heavy light; acting freely without obstruction; reaching wherever one wishes; shaking the great earth; and accomplishing what one wishes. All great noble ones attain these eight freedoms. Therefore, the Buddha can make a small flower fill eastern worlds as numerous as the sands of the Ganges.

This also shows beings their future rewards of merit: a few flowers can fill the worlds of the east. It encourages the eastern bodhisattvas: 'The results of planting merit in the Buddha field likewise fill immeasurable lands, just as these flowers do. Though you have traveled far, rejoice! You have encountered this great field of merit, whose rewards are immeasurable.'

Sutra: On each flower sat a bodhisattva in full lotus posture, teaching the six pāramitās. Those who heard this Dharma would ultimately attain unsurpassed complete awakening.

Treatise: Question: Earlier, the Buddha's tongue radiated light that manifested jeweled lotuses with a thousand petals, each bearing a seated Buddha. Why does each flower now bear a seated bodhisattva?

Answer: The earlier flowers were manifested by the Buddha, so they bore seated Buddhas. These flowers were offered by Universal Radiance Bodhisattva, so they bear seated bodhisattvas. Furthermore, the earlier beings were to be liberated by seeing seated Buddhas; these beings are to be liberated by seeing seated bodhisattvas. Sitting in full lotus posture, teaching the six pāramitās, and the hearers' eventual attainment of unsurpassed complete awakening have been explained above.

Sutra: The monastic and lay bodhisattvas, young men, and young women bowed with their heads at Śākyamuni Buddha's feet. Each presented offerings, honoring, respecting, and praising him. Through the power of their wholesome roots and merit, they were all able to make offerings to Śākyamuni Buddha, the Tathāgata, Arhat, and Fully and Perfectly Awakened One.

Treatise: As verses say:

By the path the noble ones have come, the Buddha likewise comes. In true reality and in their going, he is no different. As noble ones speak truthfully, so does the Buddha. Therefore, he is called Tathāgata, the Thus-Come One.

With patience as armor, his mind is firm; with diligence as a bow, his power is strong. The sharp, forceful arrows of wisdom defeat the robbers of pride. Worthy of all offerings from devas and humans, he is therefore called Arhat, the Worthy One.

He rightly knows the true nature of suffering and truly knows its origin. He knows the true nature of suffering's cessation and the path to its cessation. His genuine understanding of the four truths is certain, true, and unchanging. Therefore, throughout the ten directions, he is called Fully and Perfectly Awakened.

He has attained the subtle three knowledges and perfected pure conduct. Therefore, the World-Honored One is called Endowed with Knowledge and Conduct.

Knowing all dharmas, he himself has attained and traveled the wondrous path. At times he teaches through skillful means, out of compassion for all. He removes aging, sickness, and death and leads beings to a place of safety. Therefore, he is called Sugata, the Well-Gone One.

He knows the origin of the world and the path to its cessation. Therefore, he is called Knower of the World.

In meditation, morality, wisdom, and the other eyes of understanding, none can equal him, much less surpass him. Therefore, he is called Unsurpassed.

With great compassion he liberates beings, teaching and training them with kindness and gentleness. Therefore, he is called Trainer of Persons.

With wisdom free from affliction, he teaches supreme liberation. Therefore, he is called Teacher of Devas and Humans.

All dharmas of the three times, moving and unmoving, exhausted and inexhaustible, he knew completely beneath the tree of awakening. Therefore, he is called Buddha, the Awakened One.

Sutra: To the south, beyond Buddha worlds as numerous as the sands of the Ganges, at the farthest edge, is a world called Free from All Sorrow. Its Buddha is named Virtue without Sorrow, and its bodhisattva is named Free from Sorrow. To the west, beyond Buddha worlds as numerous as the sands of the Ganges, at the farthest edge, is a world called Ending Evil. Its Buddha is named Jewel Mountain, and its bodhisattva is named Yiyi (儀意).

To the north, beyond Buddha worlds as numerous as the sands of the Ganges, at the farthest edge, is a world called Victory. Its Buddha is named King of Victory, and its bodhisattva is named Attaining Victory. Below, beyond Buddha worlds as numerous as the sands of the Ganges, at the farthest edge, is a world called Goodness. Its Buddha is named Good Virtue, and its bodhisattva is named Flower Supreme.

Above, beyond Buddha worlds as numerous as the sands of the Ganges, at the farthest edge, is a world called Joy. Its Buddha is named Joyful Virtue, and its bodhisattva is named Attaining Joy. In all these cases, everything proceeds as in the east.

Treatise: Question: In the Buddha Dharma, the directions do not truly exist as the names suggest. Why? They are not included in the five aggregates, twelve sense bases, or eighteen elements, nor in the four collections of dharmas. Even if one calls direction a real dharma, it cannot be found by examining causes and conditions. Why, then, does this passage speak of Buddhas of the ten directions and bodhisattvas arriving from them?

Answer: We speak of directions according to inherited worldly convention. When their reality is sought, it cannot be found.

Question: Why say that directions do not exist? Your four collections do not mention them, but our six categories do. Your aggregates, sense bases, and elements do not include them, but our category of substance, dravya, does. Direction has the character of permanence and the character of existence. Therefore, it exists and is permanent.

As our scripture says, 'Where the sun rises is east; where it sets is west; where it travels is south; where it does not travel is north.' The sun has three phases of conjunction: previous, present, and subsequent. In relation to the sun's position, the first conjunction marks east; south and west are determined likewise. Where the sun does not travel has no such division.

There and here are the marks of direction. Without direction, there would be no there or here. There and here are its marks, rather than direction itself.

Answer: That is not so! Mount Sumeru stands among the four regions, and the sun circles it, illuminating the four continents. When it is noon in Uttarakuru, the sun rises in Pūrvavideha, so that is east for the people of Pūrvavideha. When it is noon in Pūrvavideha, the sun rises in Jambudvīpa, so that is east for the people of Jambudvīpa.

There is actually no first point. Why? Every direction can be east, south, west, or north. Your claim that sunrise defines east, the sun's course south, sunset west, and where it does not travel north does not hold.

Furthermore, a place with which the sun does not come into conjunction would then not be a direction, since it would lack the defining mark of direction.

Question: I am speaking of the marks of direction within one country, but you object by referring to four countries. Therefore, east does have a first point.

Answer: If, within one country, the sun's conjunction with the east defines a boundary, then direction is bounded. Being bounded, it is impermanent; being impermanent, it is not all-pervading. Therefore, direction is only a name and has no independent reality.

Sutra: Then this great trichiliocosm was transformed into jewels. Flowers covered the ground; silken banners and canopies hung overhead; fragrant trees and flowering trees adorned everything.

Treatise: Question: Whose spiritual power turns the ground into jewels?

Answer: This is accomplished through the Buddha's immeasurable power of transformation. People using spells or illusions, and spirits, dragon kings, and devas, can transform a few things. But transforming an entire great trichiliocosm into precious jewels is beyond all others, even the Brahmā king.

Entering the fourteen minds of transformation associated with the four dhyānas, the Buddha can adorn the great trichiliocosm with flowers, fragrance, and trees throughout its lands. All beings become harmonious, and their minds turn toward goodness. Why? He adorns this world in preparation for teaching Prajñāpāramitā and to welcome visiting bodhisattvas from the ten directions, devas, and humans.

It is like inviting an honored guest. A household adorns its home; a ruler adorns a country; a wheel-turning sage king adorns the four continents; and the Brahmā king adorns a great trichiliocosm. The Buddha is lord of immeasurable worlds throughout the ten directions, as numerous as the sands of the Ganges. Bodhisattvas from other regions, devas, and humans are coming as his guests.

Furthermore, seeing this transformed splendor, people from here and elsewhere arouse expansive intentions and pure joy. Expansive intentions lead to great deeds; great deeds bring great rewards. Receiving great rewards, they again arouse expansive intentions. Growing in this way, they attain unsurpassed complete awakening. Therefore, the Buddha transforms this whole world into jewels.

What is meant by jewels? Four are listed: gold, silver, vaiḍūrya, and crystal. A further list gives seven: gold, silver, vaiḍūrya, crystal, giant-clam shell, agate, and red pearls. (These pearls are extremely precious; they are not coral.)

Other jewels include marakata (a green jewel arising beside a garuḍa's beak, able to ward off all poisons), indranīla (a heavenly blue jewel), mahānīla (a great blue jewel), padmarāga (a red-radiant jewel), vajra (diamond), dragon jewels, wish-fulfilling jewels, jade-like shells, coral, amber, and many others.

These jewels have three kinds: human, heavenly, and bodhisattva jewels. Human jewels have limited power. They possess pure radiance and color, dispel poison, spirits, and darkness, and remove sufferings such as hunger, thirst, cold, and heat. Heavenly jewels are greater and superior. They constantly accompany devas, can be given commands and spoken with, and are light rather than heavy.

Bodhisattva jewels surpass heavenly jewels and possess the functions of both human and heavenly jewels. They can also enable beings to know the whole course of the causes and conditions by which they die here and are born elsewhere, as clearly as seeing their faces in a bright mirror.

Furthermore, the superior jewels of bodhisattvas can emit various sounds of Dharma. When worn as jeweled crowns, they shower standards, banners, flower canopies, and many other offerings upon Buddhas in immeasurable worlds throughout the ten directions. They also shower clothing, bedding, necessities, and whatever else beings need, providing for them all. Such jewels remove beings' poverty, suffering, and distress.

Question: Where do these precious jewels come from? Answer: Gold comes from mountain rock, sand, and red copper; pearls come from the bellies of fish, from bamboo, and from the brains of snakes. Dragon jewels come from the brains of dragons; coral comes from stone trees in the sea; shells come from the hard coverings of creatures. Silver comes from heating stone, and vaiḍūrya, crystal, and other gems come from mountain caves.

Wish-fulfilling jewels come from the Buddha’s relics. When the Dharma disappears completely, the relics all turn into wish-fulfilling jewels, just as ice a thousand years old is said to turn into crystal. Such jewels are the ordinary treasures found among humans.

The adornments with which the Buddha transforms all the worlds are supremely excellent, beyond what devas can obtain. Why? They arise from great merit.

The various flowers and banners have been explained above. Fragrant trees include agaru (the honey-fragrance tree), tagara (the fragrant-wood tree), and sandalwood. Flowering trees include the zhanpu (a yellow-flowering tree), aśoka (the sorrowless flowering tree), and the pohekaluo (a red-flowering tree), among others.

Sutra: It was like the worlds Flower Accumulation and Universal Flowers, where Bodhisattva Wondrous Virtue, Bodhisattva Steadfast Mind, and other bodhisattvas of great spiritual power dwell.

Treatise: Question: Why say, ‘It was like the world Flower Accumulation’? Answer: Pure flowers are always present there, whereas this world was transformed for a time. That is why it is used as a comparison. An analogy can use something lesser to illustrate something greater, as when a beautiful face is likened to the full moon.

Question: There are other pure worlds throughout the ten directions, such as Amitābha Buddha’s World of Bliss. Why use only the world Universal Flowers as a comparison?

Answer: Amitābha Buddha’s world does not equal Flower Accumulation. Why? Although a Buddha took the monk Dharma Accumulation to see pure worlds in the ten directions, his power of merit was limited, and he could not see the finest and most wondrous pure worlds. Therefore, his world does not equal it. Furthermore, when the Buddha transformed this world, it closely resembled Flower Accumulation. That is why the text says, ‘It was like the world Flower Accumulation.’

Question: There are other great bodhisattvas, such as Vimalakīrti, Avalokiteśvara, and Samantabhadra. Why does the text name only Mañjuśrī and Steadfast Mind as dwelling there?

Answer: From each pore, Samantabhadra constantly brings forth Buddha worlds, Buddhas, and bodhisattvas, filling the ten directions to teach beings. He has no fixed dwelling.

Mañjuśrī manifests multiple bodies and enters the five destinies, appearing as a śrāvaka, a pratyekabuddha, or a Buddha. The Śūraṅgama Samādhi Sūtra says that Mañjuśrī Bodhisattva was once the Buddha Honored of the Dragon Lineage and that he was a pratyekabuddha for seventy-two koṭis of lives. Such things can be put into words.

Samantabhadra, however, cannot be measured or described, and his dwelling cannot be known. If he dwells anywhere, he must dwell in all worlds. That is why he is not named. Moreover, ‘other bodhisattvas of great spiritual power’ should be understood to include Samantabhadra and other great bodhisattvas.

Sutra: At that time, the Buddha knew that all had assembled: those of the worlds of devas, Māra, and Brahmā; ascetics, brahmins, devas, gandharvas, humans, asuras, and others; and the bodhisattva mahāsattvas who were to succeed to the honored position.

Treatise: Question: The Buddha’s spiritual power is immeasurable. If all beings in the ten directions came to the assembly, all the worlds should be empty. If they did not come, there would be something his immeasurable spiritual power could not accomplish!

Answer: They need not all come. Why? Buddha worlds are boundless and immeasurable; if all their beings came, there would be a limit. Furthermore, each direction has Buddhas who also teach Prajñāpāramitā. As chapter forty-three of the Prajñāpāramitā says, ‘A thousand Buddhas appear in each of the ten directions, and all teach Prajñāpāramitā.’ Thus, there is no need for all beings to come.

Question: If Buddhas in all ten directions teach Prajñāpāramitā, why do bodhisattvas from all ten directions come here? Answer: As explained in the section on Universal Radiance’s arrival, they come because of their connections with Śākyamuni Buddha.

Furthermore, these bodhisattvas originally vowed, ‘Wherever Prajñāpāramitā is taught, I will listen, receive it, and make offerings.’ That is why they come from afar. They wish to accumulate merit through their own efforts and to show other beings: ‘We have come from far away to honor the Dharma. How can you live in this very world and fail to honor it?’

Question: Since the Buddha does not cling to dharmas, why does he display spiritual power seven times and bring together a great assembly? Answer: Prajñāpāramitā is profound, difficult to know or understand, and beyond conception. He therefore gathers many great bodhisattvas so that those who have newly aroused the aspiration may gain faith and delight. People may not trust what someone of little standing says, but they readily accept the words of someone they hold in high regard.

Question: Why name the worlds of devas, Māra, and Brahmā? It should suffice to say the worlds of devas and humans, since one of the Buddha’s ten titles is Teacher of Devas and Humans. Answer: Devas have heavenly eyes and ears, keen faculties, and much wisdom. They know on their own to come, so the text names the world of devas.

Question: If the world of devas already includes Māra and Brahmā, why name them separately? Answer: There are three great rulers among the devas. Śakra rules two heavenly realms; Māra rules the six heavens of the desire realm; and Great Brahmā rules the Brahmā world.

Question: The Yāma, Tuṣita, and Delight in Creation heavens each have a ruler. Why speak of only three rulers? Answer: Śakra dwells on the earth, as does the Buddha. He often visits the Buddha, is renowned, and is widely known. Māra often harasses the Buddha and rules the whole desire realm. The Yāma, Tuṣita, and Delight in Creation heavens are all subject to Māra. Furthermore, ‘world of devas’ includes the devas of all three realms. Māra rules the entire desire realm, so he is named separately. Though he often harasses the Buddha, he now comes to hear Prajñāpāramitā, strengthening the faith of others.

Question: There are many devas in the form realm. Why speak only of the Brahmā world assembling? Answer: The higher devas are without initial and sustained mental application; they do not favor a dispersed mind and have difficulty hearing. The Brahmā world has four kinds of consciousness, so hearing is easier there. It is also near. Furthermore, ‘Brahmā’ means purity free of desire; naming the Brahmā world already includes the devas of the form realm.

Furthermore, at the beginning of a kalpa, when the other heavens were not yet populated, Brahmā dwelt alone in his palace. Unhappy in its solitude, he thought, ‘Why are no inhabitants born here?’ Just then, devas whose lives in the Heaven of Streaming Radiance had ended were reborn there in accordance with his thought. Brahmā thought, ‘These devas were not here before. They were born in response to my thought; I can bring these devas into being.’ They each thought, ‘I was born from Brahmā; Brahmā is my father.’ For this reason, the text speaks only of the Brahmā world.

Furthermore, when devas of the second, third, and fourth dhyānas see a Buddha and hear the Dharma in the desire realm, or encourage bodhisattvas, they draw on visual, auditory, and bodily consciousness from the Brahmā world. Therefore, the Brahmā world is named separately.

Question: Why name ascetics and brahmins in particular, omitting kings, household elders, and others? Answer: The wise are of two groups: ascetics and brahmins. Those who have gone forth are called ascetics, and those who live at home are called brahmins. Others set their minds on worldly pleasures, so they are not named. Brahmins often pursue learning and wisdom and seek merit, while those who have gone forth all seek the path. Therefore, only ascetics and brahmins are mentioned. Among householders, those whose lineage is pure for seven generations and who receive precepts at the age of six are called brahmins. Among ascetics and brahmins are people of virtue and wisdom, which is why they are mentioned.

Question: The world of devas was already mentioned. Why mention devas again? Answer: Here, ‘world of devas’ refers to the Four Heavenly Kings and the Thirty-Three; Māra refers to Mastery over Others’ Creations; and Brahmā refers to the form realm. ‘Devas’ here includes those of Yāma, Tuṣita, Delight in Creation, and the Cherished Bodies heaven in the desire realm. The Cherished Bodies dwell above the six heavens. Their forms are extraordinarily beautiful, hence their name.

Question: Why mention only gandharvas and omit other spirits and dragon kings? Answer: Gandharvas are musicians of the devas and follow them. Their minds are gentle, and their merit is slightly less than that of devas. Other spirits belong to the spirit destiny, while dragon kings belong to the animal destiny.

Kiṃnaras are also heavenly musicians. They belong to the devas, dwell and sit with them, and share their food, drink, and music. The gandharva king is named Tonglongmo (童籠磨), whose name means ‘tree.’ Gandharvas and kiṃnaras stay in two places. They usually dwell among the ten jeweled mountains, but sometimes go up to the heavens to play music for the devas. The two groups take turns going up and coming down.

Humans are born on the four continents, and there are four kinds of birth. The longest lives last immeasurable years; the shortest last only ten. Asuras are hostile and quarrelsome but do not break the precepts, and they cultivate great merit through giving. They are born along the great ocean, where they have cities and palaces. Among the asura kings are Vemacitra, Bali, and Rāhu.

For example, when the asura king Rāhu was about to swallow the moon, the moon deva hurried to the Buddha in fear and spoke this verse:

‘World-Honored Buddha, perfect in great wisdom, I now take refuge and bow before you. Rāhu is harassing me. Please have compassion and come to my aid!’

The Buddha spoke this verse to Rāhu:

‘The cool moon lights the darkness, a great lamp in the sky. Pure white, it shines with a thousand rays. Do not swallow the moon; let it go at once!’

Rāhu was terrified and broke out in a sweat. He quickly released the moon. Seeing him release it in fear, the asura king Bali asked in verse:

‘Rāhu, why do you tremble in terror and release the moon so quickly? You sweat like someone who is ill. Why is your mind so frightened and uneasy?’

Rāhu replied in verse:

‘The World-Honored One commanded me in verse. If I held the moon, my head would split into seven pieces. Even if I lived, I would have no peace. That is why I release the moon.’

The asura king Bali then spoke this verse:

‘Buddhas are exceedingly hard to encounter, appearing only after long ages. When the Buddha spoke this pure verse, Rāhu immediately released the moon.’

Question: Why are beings in hell, animals, and hungry ghosts not mentioned? Answer: The intense suffering of hell disturbs the mind, so those beings cannot receive the Dharma. Animals’ minds are obscured by delusion, so they cannot receive instruction. Hungry ghosts burn with hunger and thirst, so they cannot receive the Dharma. Furthermore, a few animals and hungry ghosts do come to listen and arouse thoughts of merit, but they cannot receive the path. Therefore, they are not mentioned.

Question: If so, gandharvas and asuras should also be omitted, since they are already included in the spirit destiny. Answer: The Buddha did not classify them this way. Why say that he did? That is the teaching of Kātyāyanīputra and others. Asuras equal devas in power and sometimes defeat them in battle. Gandharvas are heavenly musicians who share the devas’ enjoyments and have the discernment to distinguish what is good from what is bad. Why should they be unable to receive the teaching of the path?

The Deva section of the Saṃyukta Āgama relates that, while traveling, the Buddha lodged at the dwelling of the spirit mother of Punarvasu. As the World-Honored One taught the sublime nectar of Dharma, her daughter and son cried. She quieted them with a verse:

‘Uttara, be quiet; Punarvasu, do not cry! Hearing the Dharma now, I have realized the path. You too will surely attain what I have attained.’

From this we know that some spirits attain the path.

Furthermore, in the Mahāyāna, Vajrapāṇi of the Secret Traces excels among bodhisattvas, so why rule out others? When the kiṃnara king Tunlunmo and the gandharva king came before the Buddha and praised him to the sound of stringed instruments, the great world system shook, and even Mahākāśyapa could not sit still. How could such beings be unable to attain the path?

Asura kings and dragon kings also visit the Buddha and ask about profound Dharma. The Buddha answers their questions with profound explanations. Why say they cannot attain the path?

Question: Among beings of the five destinies, the Buddha is the Teacher of Devas and Humans. He does not name the three bad destinies because their beings lack merit and are not in a position to receive the path. Dragons and spirits have all fallen into bad destinies.

Answer: The Buddha did not explicitly teach five destinies. The Sarvāstivāda community teaches five; the Vātsīputrīya community teaches six. Furthermore, there should be six destinies. Why? The three bad destinies are places of wrongdoing. Beings with much merit and little wrongdoing, such as asuras and gandharvas, should have a distinct place of rebirth. Therefore, one should speak of six destinies.

Furthermore, even in the three bad destinies, some have the merit to receive the path. Because they are few, the text speaks as though there were none. The bodhisattvas who are to succeed to the honored position have been explained above.