Name: Great Compassion Mantra · Volume 4 · Parables of Entrusting the Right Dharma Chapter (大悲经 · 第四 · 12 以诸譬喻付嘱正法品)
Author: Buddha

「阿難！我知本昔修菩薩行推求善法，於彼生死心常驚怖，於諸眾生修大悲心，而於夢中見大鐵圍有崩倒處，世界中間有諸眾生在大地獄，為彼獄卒之所逼切，身體碎壞，周遍熾然猶如火聚，受大苦切如奪命苦。我詣其所，彼諸眾生合掌禮拜而作是言：『仁者！汝今受樂；我等今受地獄之苦，楚毒難忍，如奪命苦，無救、無護、無歸、無趣。大丈夫！若欲救我如是苦者，必定堪能。』阿難！我時於彼地獄眾生起大悲心，即於夢中悲泣流淚如恒河水。我時安慰彼眾生言：『諸仁者！莫生怖畏，我令汝等脫是苦聚。』阿難！我時令彼地獄眾生集在一處，以其右手普摩其頂而告之曰：『諸仁者！莫生怖畏，我當必定救度汝等。』作是語已，地獄火聚即時得滅，其諸眾生於剎那頃得受安樂。阿難！我於爾時從夢悟已，振衣取淚以器盛置。阿難！我本如是具大悲法修菩薩行，何況今得阿耨多羅三藐三菩提？阿難！汝應當知如是之法亦非緣覺所能有也，何況聲聞、凡夫人等？阿難！若有此法者是修菩薩行。

Ānanda! I recall that in the past, as I was cultivating the bodhisattva path and seeking virtuous qualities, my mind was always filled with dread toward birth and death, while I developed great compassion toward all living beings. Then in a dream, I saw a large iron wall collapsing, and in the space between worlds there were beings in a great hell, tormented and oppressed by the wardens. Their bodies were broken and crushed, engulfed in flames like a blazing mass of fire, suffering pain as intense as the agony of death itself.

I went to that place, and those beings joined their palms, bowed, and said to me: "Virtuous one! You are now experiencing joy, while we suffer the torments of hell—a bitterness so hard to endure, as painful as the throes of death. We have no one to rescue us, no protector, no refuge, no one to turn to. Great being! If you wish to rescue us from such suffering, you surely have the power to do so."

Ānanda! At that moment, I felt great compassion for those hell beings. Even in the dream, I wept tears as vast as the waters of the Ganges River. I consoled those beings, saying: "Virtuous ones! Do not be afraid. I will free you from this mass of suffering."

Ānanda! I then gathered those hell beings together in one place, and with my right hand gently touched the crowns of their heads, telling them: "Virtuous ones! Do not be afraid. I will surely rescue and liberate you all."

The moment I spoke these words, the blazing fires of hell were immediately extinguished, and those beings instantly experienced peace and happiness.

Ānanda! At that time, I woke from the dream, shook out my robe, collected my tears, and placed them in a vessel. Ānanda! This is how I, possessing such great compassion, cultivated the bodhisattva path. How much more so now that I have attained unsurpassed, perfect enlightenment?

Ānanda! You should understand that such a quality is not even possessed by pratyekabuddhas, let alone by śrāvakas or ordinary people. Ānanda! Whoever possesses this quality is one who cultivates the bodhisattva path.

「阿難！過去之世有大商主為採寶故，將諸商人入於大海。彼所乘船眾寶悉滿，至海中間其船卒壞。時彼商人心懷怖畏，極生憂惱，其中或有得船板者、或有浮者、有命終者。阿難！我於爾時作彼商主，在大海中用以浮囊安隱而渡。時有五人呼商主言：『大士商主！唯願惠施我等無畏。』說是語已，爾時商主即告之言：『諸丈夫！勿生怖畏，我令汝等從此大海安隱得渡。』阿難！彼時商主身帶利劍而作是念：『大海之法不居死屍，如其我今自捨身命，此諸商人必能得渡大海之難。』作是念已，即喚商人置己身上令善捉持，彼諸商人有騎背者、有抱肩者、有捉髀者。爾時，商主為欲施彼無怖畏故，大悲修心、起大勇猛、勵身心力，即以利劍斷己命根速取命終。于時大海𣿖其死屍置之岸上，時五商人便得渡海安隱受樂，平吉無難還閻浮提。阿難！彼時商主豈異人乎？我身是也。五商人者，今五比丘是也。是五比丘昔於大海而得渡脫，今復於此生死大海而得渡脫，安置無畏涅槃彼岸。

Ānanda! In a past life, there was a great merchant leader who, seeking treasure, led many traders into the ocean. Their ship was filled to capacity with jewels, but midway across the sea, it suddenly broke apart. The traders were terrified and overcome with despair. Some grabbed planks, some floated, and some perished.

Ānanda, at that time I was that merchant leader. In the great ocean, I used a float-sack to cross safely. Then five people called out to me, "Great merchant leader! Please grant us safety!" Upon hearing this, the merchant leader said, "Friends, do not be afraid. I will ensure you all cross this ocean safely."

Ānanda, the merchant leader was carrying a sharp sword and thought: "It is the nature of the sea not to keep a dead body. If I now give up my own life, these traders will surely cross this perilous ocean." With this thought, he called to the traders, telling them to hold onto him. Some rode on his back, some embraced his shoulders, and some grasped his thighs.

Then, wishing to grant them safety, the merchant leader cultivated great compassion, stirred up immense courage, and exerted his physical and mental strength. He swiftly cut off his own life with the sharp sword. At that moment, the sea washed his corpse ashore. The five traders then crossed the ocean safely, experiencing joy and peace, free from danger, and returning to Jambudvīpa.

Ānanda, was that merchant leader someone else? It was I myself. Those five traders are now the five monks. They were saved from the great ocean back then, and now they have been saved from this ocean of birth and death, set on the shore of Nirvāṇa, where there is no fear.

「阿難！我於往昔為菩薩時行檀波羅蜜，我以佛智觀彼功德不得邊際，何況所修尸波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜、般若波羅蜜如是等諸餘功德？若彼菩薩未得授記所有功德，佛智觀察不得邊際，何況授記所有功德？乃至何況得成佛時一切功德？於百千億那由他劫觀察宣說不得邊際。何以故？如來、應供、正遍知功德無量。阿難！我以實智觀此利益，如是說也。若有憶念我菩薩時功德利益，心生敬信，以此善根悉皆當得後際涅槃。是故，阿難！汝莫憂悲。我為令汝與諸天人作大利益、作大攝受，已說道法，令彼得向無上安隱後際涅槃。汝等於此勤修方便，慎莫放逸。」

"Ananda! In the past, when I was a Bodhisattva practicing the Perfection of Giving, I examined my merit with the wisdom of a Buddha and could not see its limit—let alone the merit I cultivated through the Perfection of Pure Conduct, the Perfection of Patience, the Perfection of Diligence, the Perfection of Meditation, and the Perfection of Wisdom, or any other such virtues. Even the merit of a Bodhisattva who has not yet received a prediction of enlightenment is beyond measurement when observed with a Buddha's wisdom. How much more so is the merit of one who has received a prediction? And how much more so is the merit of one who has become a fully awakened Buddha? Even if you were to proclaim it for hundreds, thousands, millions, or billions of eons, you could never reach its limit. Why is that? Because a Tathāgata, an Arhat, a Fully Enlightened One has immeasurable merit.

Ananda, I speak these things having realized this benefit through true wisdom. Anyone who remembers the merit and benefit of my time as a Bodhisattva, and who develops faith and respect in their heart, will, through these wholesome roots, ultimately attain ultimate Nirvāṇa. Therefore, Ananda, do not be anxious or sorrowful. For your sake, and for the sake of all gods and humans, I have shown the path. I have taught you the Dharma, guiding you toward the secure and ultimate peace of final Nirvāṇa. Now, practice diligently in this way, and be careful not to be negligent."

爾時，世尊告諸比丘言：「吾今後夜當般涅槃，汝等今者最後見我、最後受化、最後合會；汝等從今更不見我，我亦不復見於汝等。汝諸比丘！止，莫憂悲。一切所愛、稱意之物皆當離散。諸比丘！生法、有法、有為法、差別法、覺知法、因緣所生敗壞之法，若不滅者，無有是處。諸比丘！假使久住，會當去矣。諸比丘！凡有生者無不有死，一切諸行無有常定、究竟不變。諸比丘！生死是苦，涅槃是樂。汝若欲令未得者得、未達者達、未證者證，當勤求之。諸比丘！勤修方便，慎莫放逸。諸佛世尊以不放逸故，得阿耨多羅三藐三菩提及餘一切助道善法。是故，汝等當受我化。」

Then the World-Honored One addressed the monks, saying: "Tonight I will enter Parinirvāṇa. You now see me for the last time, receive my teaching for the last time, and gather with me for the last time. From now on, you will no longer see me, and I will no longer see you. Monks, cease your sorrow and lamentation. All that is beloved and pleasing must be parted from. Monks, anything that is born, that exists, that is conditioned, that is differentiated, that can be known, that arises from causes and conditions and is subject to decay—if it could not be destroyed, that would be impossible. Monks, even if something lasts long, it will eventually pass away. Monks, whatever is born inevitably dies. All conditioned things are impermanent, without any fixed or unchanging foundation. Monks, birth and death are suffering; Nirvāṇa is bliss. If you wish to attain what has not yet been attained, to reach what has not yet been reached, to realize what has not yet been realized, you must diligently strive for it. Monks, practice diligently, and be careful not to be heedless. It is through heedfulness that the Buddhas, the World-Honored Ones, have attained Supreme Perfect Enlightenment and all other wholesome qualities that aid the path. Therefore, you should accept my teaching."

「我今說喻，諸有智者從喻得解。譬如貴族巨富長者，豪富饒財，多諸庫藏，所須之物無不具足，如是財寶不共他有；種姓具足籍胄淵遠，所生因緣悉亦具足。如是長者生育一子。子既長大，勤教令學歷算、書印及餘種種深密工巧、深密智慧。子既學已，後時長者語其子言：『我今於汝所作已竟，汝既學得歷算、書印、深密工巧、深密智慧，今日是我最後教勅。一切財寶是我所有，我今悉當付囑於汝，汝從今日當學三事可得存我門族舊業。何等為三？一者、欲，二者、精進，三、不放逸。』如是，豪貴巨富長者如是善巧教其一子，而彼一子狂惑放逸，父母財產費用皆盡。阿難！於意云何？彼長者子受父教不？」

"I will now give a parable, and those with wisdom will understand it through this illustration.

Imagine a wealthy, noble elder from an aristocratic family—immensely rich, with extensive storehouses and everything he could possibly need. His wealth was entirely his own, not shared with others. He came from a long and distinguished lineage, and the circumstances of his birth were also impeccable.

This elder had one son. When the son grew up, the elder diligently taught him mathematics, accounting, writing, and various other profound crafts and deep wisdom. After the son had learned all of these, the elder said to him: 'I have now done for you all that a father should. You have learned mathematics, accounting, writing, profound crafts, and deep wisdom. Today is my final instruction to you. All of these treasures and wealth are mine, and now I entrust them entirely to you. From now on, you must practice three things to preserve our family's heritage:

What are the three? First, desire.* Second, effort. Third, vigilance.'

So, this wealthy elder skillfully instructed his one son. But that son became reckless and negligent, and wasted all his parents' property.

Ānanda! What do you think? Did that elder's son follow his father's instruction?"

佛言：「阿難！如來則為世間之父，汝如一子。今日是我最後教誡，付囑於汝我此百千億那由他阿僧祇劫所習無上法寶庫藏。汝等亦應學於三事。何等為三？一者、欲，二者、精進，三、不放逸。如是，汝等若住三事，我此阿僧祇劫所習無上法寶庫藏則得久住，未達善法者令得通達、已通達者令不退失。是故，汝等應當堅持我此阿僧祇劫所習阿耨多羅三藐三菩提法寶庫藏，未住三事者令住三事、未達善法令得通達、已通達者令不退失。何以故？我為慈悲憐愍利益諸世間故、為令彼等得安樂故。阿難！我與世間已作父事、親友事竟，我於汝等應作已作。

The Buddha said, "Ānanda, the Tathāgata is like a father to the world, and you are like a child. Today marks my final teaching. I entrust to you this treasury of the supreme Dharma—the priceless teachings I have cultivated over hundreds of billions, trillions, and countless eons. You should also practice three things. What are these three? The first is aspiration, the second is diligent effort, and the third is vigilant non-complacency. If you uphold these three things, this treasury of the supreme Dharma, cultivated over countless eons, will endure long. Those who have not yet reached the wholesome Dharma will be guided to it, and those who have already reached it will not regress. Therefore, you must steadfastly maintain this treasury of Anuttara-samyak-saṃbodhi—the supreme complete enlightenment—cultivated over countless eons. Ensure that those not yet established in the three things become established, that those who have not yet reached the wholesome Dharma reach it, and that those who have already reached it do not regress. Why is this? It is because I act out of compassion, kindness, and a desire to benefit all beings in the world, wishing to bring them peace and happiness. Ānanda, I have fulfilled my role as father and friend to the world. I have done what needed to be done for you."

「阿難！有於三事不滿、不得，如來、應供、正遍知不般涅槃。何等為三？所謂菩薩摩訶薩未得住於不退轉法。若於如來無上正法隱沒之時——或經一劫、百劫、千劫、或百千劫、百千億那由他劫——未能得成阿耨多羅三藐三菩提，諸佛世尊雖涅槃時至，見此菩薩善根未熟，為令成熟住不退故，以神通力加其自身住世不滅。待此菩薩得不退已，即時授其次第補處阿耨多羅三藐三菩提記，是佛如來然後入於無餘涅槃。是故，我今與彌勒等無量百千億那由他菩薩摩訶薩授阿耨多羅三藐三菩提記，令其住於阿毘跋致，此是諸佛憐愍眾生應作已作。

"Ananda, there are three conditions that, if unsatisfied and unattained, prevent a Tathagata, an Arhat, a Perfectly Enlightened One from entering final Nirvana. What are these three? First is when a great Bodhisattva has not yet attained irreversible progress. Second is when the unsurpassed true Dharma of the Tathagatas is on the verge of vanishing—whether after one eon, a hundred eons, a thousand eons, or a hundred thousand myriad trillion eons—and a Bodhisattva has not yet achieved supreme perfect enlightenment. Although the time for the Buddhas and World-Honored Ones to enter Nirvana has arrived, they see that this Bodhisattva's wholesome roots have not yet ripened. In order to help this Bodhisattva mature and become irreversible, they use their supernatural powers to sustain their own existence and remain in the world. Only after this Bodhisattva has attained irreversibility do they immediately grant the prediction that this Bodhisattva will be the next to attain supreme perfect enlightenment. Only then do these Buddhas and Tathagatas enter final Nirvana without remainder.

Therefore, I now grant the prediction of supreme perfect enlightenment to Maitreya and countless hundreds of thousands of myriad trillion great Bodhisattvas, allowing them to abide in the state of non-retrogression. This is what all Buddhas, out of compassion for sentient beings, have done and must do."

「阿難！汝今當觀我猶愛彼無餘涅槃。有諸愚癡凡夫之人，而不愛彼勝妙寂靜安樂涅槃，亦復不能一念發心隨順解脫。是人若能一念發心，以是因緣即為種子當得涅槃。阿難！一切凡夫何有是力？一切凡夫羸劣無力。阿難！我觀一切愚癡凡夫猶如麥䴰。是故，阿難！愚癡凡夫何得有力？何得有安？所有不能一念發心順解脫者，若能發心，決定得為涅槃種子。阿難！一切愚癡凡夫之人，無有戒力、定力、慧力。阿難！我已具足無量佛力，具足阿僧祇不可思議無量無等戒定慧解脫解脫知見力、慚力、愧力、久積集力、智力、捨力、福力、慧力、根力、加力、具足十力，猶故愛彼無餘涅槃。

"Ānanda! Now you should understand that I myself cherish the supreme state of complete Nirvana. Yet there are ignorant, foolish people who do not cherish that sublime, tranquil, and blissful Nirvana, nor can they even generate a single thought in accord with liberation. But if a person can generate that single thought, then by this very cause and condition, it becomes a seed that will lead them to Nirvana.

Ānanda, what strength could ordinary people possibly have? All ordinary people are weak and powerless. Ānanda, I see all ignorant, foolish people as mere chaff. Therefore, Ānanda, how could ignorant, foolish people have strength? How could they have peace? They are unable to generate even a single thought in accord with liberation. Yet if they could generate that thought, they would surely become a seed for Nirvana.

Ānanda, all ignorant, foolish people lack the power of moral discipline, the power of concentration, and the power of wisdom. But Ānanda, I am already endowed with countless powers of a Buddha—endowed with the immeasurable, inconceivable, boundless, and incomparable powers of discipline, concentration, wisdom, liberation, the knowledge and vision of liberation, the power of shame, the power of remorse, the power of long‑accumulated practice, the power of intellect, the power of renunciation, the power of merit, the power of insight, the power of faculties, the power of effort, and the fulfillment of the Ten Powers—and yet I still cherish that complete Nirvana.

「阿難！我當說喻令得增上深解其義。阿難！譬如商主將諸商人涉於廣大曠野嶮路，免諸賊難到無畏城。其中有人失伴在後，極甚怖畏，尋跡而去，逐諸商人，甚大苦惱，得過嶮路，見諸商伴。阿難！如是，如來成阿耨多羅三藐三菩提已，演說如是諸修多羅留在未來。於佛滅後，有諸善男子、善女人等若得聽聞；聞已發心，到我所留正法寶城——無餘涅槃界；到正法城已思惟憶念、護持顯說我法寶藏。阿難！我為一人尚當付此無上正法令汝堅持，何況無量百千眾生？是故，我今以此億那由他阿僧祇劫所習阿耨多羅三藐三菩提正法寶藏付囑於汝，汝等應當善誦堅持，為諸淨信四部大眾開示分別，莫作中間滅法人也。

"Ananda, let me give you a simile to help you deeply understand the meaning. Ananda, imagine a caravan leader guiding merchants through a vast and treacherous wilderness road. After escaping dangers from bandits, they reach the city of fearlessness. Among them is a person left behind, terrified, who follows the tracks and eventually sees the other merchants with great difficulty, finally escaping the danger and rejoining them.

Ananda, just so, after the Tathagata attains perfect enlightenment, I teach all these sutras and leave them for the future. After I pass away, if any good men or good women hear them, they will become inspired and reach the city of true Dharma that I have left behind—the realm of final Nirvana. Having entered the city of true Dharma, they will reflect, remember, uphold, and teach my treasury of Dharma. Ananda, I would entrust even one single person with this supreme teaching for you to uphold—how much more so for countless hundreds of thousands of beings? Therefore, now I entrust to you this treasury of the supreme true Dharma, accumulated over billions of eons. You should recite it well and uphold it firmly, explaining it separately to the pure-hearted assembly of four groups, and never let it perish in your hands."

「阿難！當來之世有諸眾生，不聞如是修多羅義而生退沒。是故，阿難！我當說喻。譬如豪貴巨富長者多饒財寶，庫藏盈滿，資生所須皆悉具足，然彼長者唯有一子遠行他方。時彼長者身遇重病，痛苦極甚。臨命終時，以多寶物、摩尼、真珠、琉璃、珂貝、金銀錢財寄餘長者，作如是言：『汝應當知，我子既已遠行他方，然我今者身遇重病，不久命終。為我子故，以是無量庫藏財寶寄付於汝。如其我子他方來還，為我教之，令莫放逸，當令堅住不放逸法，然後付此庫藏寶物。當付寶時應作是言：「童子！汝父往日臨命終時為於汝故，以此寶物寄付於我。今我還汝，是汝己物，應當領受，慎莫放逸，堅持守護，勿令損失。」』爾時，豪貴巨富長者作是語已，即以所有眾多寶物而寄付之，彼餘長者即便領受。受已不久，其長者子他方而還，彼餘長者所受寄物悉不還之。阿難！於意云何？是誰過也？」

"Ānanda! In the future, there will be beings who, not hearing the meaning of these sūtras, fall away and retreat. Therefore, Ānanda, I will give an example. Imagine a wealthy, noble man with vast treasures, his storehouses full and everything he needs for life complete. He has only one son, who has traveled to a distant land. Then the wealthy man falls seriously ill, suffering excruciating pain. As death approaches, he entrusts his many treasures—gems, pearls, crystal, conch shells, gold and silver coins—to another wealthy man, saying: 'You should know, my son has journeyed far away, and I am gravely ill, soon to die. For my son’s sake, I entrust these countless treasures from my storehouses to you. When my son returns from afar, teach him on my behalf. Tell him not to be heedless, but to remain firmly established in diligence and vigilance. Then, give him these storehouses of treasure. When you hand them over, say: "Young man, your father, at the end of his life, entrusted these treasures to me for your sake. Now I return them to you. They are your own property. You should accept them. Be careful, do not be careless. Hold onto them firmly and guard them well—do not let them be lost."' Then the wealthy, noble man said these words, entrusted all his treasures, and the other wealthy man accepted them. Shortly after, the son returned from his distant land. But the other man did not return the entrusted treasures. Ānanda, what do you think? Whose fault is this?"

佛言：「阿難！豪貴長者，喻如來也；臨命終者，喻於如來欲入涅槃；言一子者，喻未來世有諸淨信善男子、善女人等；遠行他方者，喻流轉五道；大寶藏者，喻於如來億那由他阿僧祇劫所習無上大法寶藏；受寄長者，喻於汝等諸大聲聞、菩薩摩訶薩、護正法者。阿難！如是億那由他阿僧祇劫所習無上大法寶藏，為未來世諸善男子、善女人等寄付於汝及大迦葉、彌勒等諸大菩薩。汝等若能順我付囑，彼未來世所有受化淨信佛子，應以法寶而授與之。何以故？阿難！有諸眾生是我往昔為菩薩時所成熟者，以惡業故墮於地獄、畜生、餓鬼。如是眾生如來滅後得出惡道，生於人中，所有諸根增長成熟，故於我法中以少因緣能生敬信，其中或有得出家者，聞我所說諸修多羅當發勝行，或於聲聞乘、或於緣覺乘、或於大乘而般涅槃。

The Buddha said, "Ānanda, the wealthy elder is a metaphor for the Tathāgata; the person on the verge of death represents the Tathāgata about to enter Nirvāṇa; the one child symbolizes the faithful men and women of good lineage in future ages; the journey to a distant land illustrates the cycle of rebirth through the five realms; the great treasure storehouse represents the supreme Dharma treasury that the Tathāgata has cultivated over countless eons; the elder entrusted with the treasure is like you, the great śrāvakas, bodhisattva-mahāsattvas, and protectors of the true Dharma.

"Ānanda, this supreme treasure of the Dharma, cultivated over immeasurable eons, I now entrust to you, along with Mahākāśyapa, Maitreya, and all the great bodhisattvas, for the sake of future faithful men and women. If you follow my instructions, you will give the Dharma treasure to those pure-hearted disciples in the future who receive your teaching.

"Why is this, Ānanda? There are beings whom I ripened in my past lives as a bodhisattva. Because of their evil deeds, they fell into hell, the animal realm, or the realm of hungry ghosts. After my passing, these beings will emerge from the lower realms and be reborn among humans. When their faculties become mature and developed, they will, even through slight causes, generate faith and respect for my Dharma. Some may even renounce the world and become monastics. Hearing the sūtras I have taught, they will embark on superior practice—whether toward the vehicle of the śrāvaka, the vehicle of the pratyekabuddha, or the great vehicle—and ultimately attain Nirvāṇa."

佛言：「阿難！如是如是。我為法王，於億那由他阿僧祇劫廣集如是大法庫藏。自覺悟已欲令增廣，於天人中開示顯說，乃至為汝所開示者、為諸敬信沙門、婆羅門、一切凡夫求法義者，悉令得聞。是故，阿難！我今以此大法寶藏——已廣開顯——付囑於汝，汝若不為淨信沙門、婆羅門、長者、居士及諸凡夫樂法義者廣宣分別，則於如來當有過失。何以故？阿難！我為無上法轉輪王，多有法寶功德庫藏、多諸助道七覺法財、十力無畏皆悉具足，於諸法中而得自在，故名法王。汝持我此八萬四千正法寶藏，為諸淨信沙門、婆羅門、長者、居士、淨信凡夫、諸法師等求法義者，具足演說，勿生分別，莫作中間滅法人也。是故，阿難！汝若以我億那由他阿僧祇劫所習阿耨多羅三藐三菩提無上法寶，能為四眾而顯說者，則於如來無諸過失；若不說者有大過也。

The Buddha said, “Ānanda, it is exactly as you say. As the King of the Dharma, over countless eons beyond measure, I have widely gathered this great treasury of the Dharma. Having awakened myself, I wished to expand it further and have openly taught it among gods and humans—including what I have revealed to you, and what I have taught to all faithful renunciants, Brahmins, and ordinary people who seek the meaning of the Dharma—so that all may hear it.

“Therefore, Ānanda, I now entrust this great Dharma treasure—already broadly revealed—to you. If you do not widely explain and distinguish it for faithful renunciants, Brahmins, elders, householders, and all ordinary people who delight in the meaning of the Dharma, then you will have a fault toward the Tathāgata. Why is that? Ānanda, I am the supreme wheel-turning king of the unconditioned Dharma, possessing many Dharma treasures and merit-storehouses, fully endowed with the seven factors of awakening, the ten powers, and the four kinds of fearlessness. I am sovereign over all teachings, and therefore I am called the King of the Dharma.

“Take this treasury of true Dharma—eighty-four thousand teachings—and fully proclaim it for those faithful renunciants, Brahmins, elders, householders, faithful ordinary people, and all Dharma teachers who seek its meaning. Do not create divisions, and do not become the one who causes the Dharma to disappear. Therefore, Ānanda, if you proclaim the supreme Dharma treasure—the unsurpassed, perfect enlightenment that I have cultivated over countless eons—for the fourfold assembly, you will have no fault toward the Tathāgata. But if you do not speak it, you will commit a grave fault.”