Sutra of the Compassionate Flower (悲華經)

Compassionate Lotus Sutra, Volume 8

Translated by Dharmarakṣa of the Northern Liang Dynasty

Chapter 4, Part 6: The Buddha's Predictions for the Bodhisattvas

At that time, twenty hundred thousand billion worlds above, there was a world named Wonderful Flower. In it was a Buddha named Flower-Adorned Sun King Tathagata, who was presently teaching the Three Vehicles to the four assemblies. There were two bodhisattvas: one named Choosing Self-Dharma to Gather Lands, and the other named Dhāraṇī Wondrous Sound. These two bodhisattvas together said to the Buddha: "World-Honored One! For what reason is this great earth shaking in six ways, with great light appearing and various flowers raining down?"

At that time, that Buddha told the two bodhisattvas: "Good men! Twenty hundred thousand billion worlds below, there is a world named Sanda-ila. There is a World-Honored One named Treasure Store Tathagata—up to—the World-Honored One is presently, together with countless boundless bodhisattvas, bestowing the prediction of supreme perfect enlightenment, speaking of various lands, revealing the adornments, good vows, samadhi realms, and dhāraṇī gates of all Buddhas' worlds, and sutras such as these. In that great assembly, there was a great compassion bodhisattva mahasattva who made this vow: 'I shall now, with great compassion pervading my mind, bestow the prediction of supreme perfect enlightenment and reveal good vows for the sake of the bodhisattvas mahasattvas.' Therefore, he first caused countless boundless bodhisattvas to make great vows, to take various adorned worlds and tame living beings. The great compassion cultivated by this bodhisattva—none in the great assembly could equal it. In the five turbid ages, he tames the wicked and those with many afflictions, gathers all who have committed the five heinous crimes—even those who have accumulated all unwholesome roots and burned away their good minds. Those in the great assembly—gods, dragons, ghosts and spirits, humans and non-humans—did not make offerings to the Buddha, but all together made offerings to him. Finally, the great compassion bodhisattva, having accomplished this, bowed his head to the ground in homage. Having bowed, he stood up, joined his palms in reverence, and spoke verses of praise. This great compassion bodhisattva, before the Buddha, placed his right knee on the ground and listened as the Buddha bestowed the prediction. That World-Honored One then smiled. Because of this, he caused the earth in worlds as numerous as dust motes in a Buddha-field throughout the ten directions to shake in six ways, emit great light, and rain various flowers, awakening all bodhisattvas and also revealing the bodhisattva path. That World-Honored One caused all the assemblies of bodhisattvas, as numerous as dust motes in a Buddha-field throughout the ten directions, to gather together, and for these great bodhisattvas he taught all samadhi dhāraṇī gates and fearlessness dharma gates. Thus did that Buddha manifest such various transformations."

"Good man! When the two bodhisattvas heard this, they immediately said to the Buddha: 'World-Honored One! How long has it been since the Great Compassionate Bodhisattva first gave rise to the aspiration and began practicing the bodhisattva path? How much longer will it be? When will he, in the evil age of the five turbidities, tame and gather in beings weighed down by heavy afflictions, who fight and quarrel with one another, who commit the five heinous acts, who perfect all unwholesome roots and burn away their good hearts—when will he tame such beings?'

At that time, that Buddha told the two bodhisattvas: 'Good men! This Great Compassionate Bodhisattva first gave rise to the aspiration for supreme perfect enlightenment today. Good men! You may now go to see Treasury Buddha—make offerings, pay respects, bow, and circumambulate him. Listen to teachings such as the samadhi dharanis, the door of fearlessness, and so on. And you shall also meet the Great Compassionate Bodhisattva, the great being. In my name, speak these words to him:

"Flower-Blooming Sun King Buddha sends his regards and asks after you. He gives you this Moonlight Pure Flower as a token of faith. And he praises you, saying: 'Excellent! Excellent! Good man! With your first arising of the aspiration, you have already accomplished such great compassion. You now have countless names and renown filling the ten directions, as many as the dust motes in a single buddha-field, throughout all buddha worlds. All say: "The Great Compassionate Bodhisattva, from his very first arising of the aspiration, has already accomplished such great compassion." Therefore, good man, I now praise you: Excellent! Excellent!

Furthermore, good man, for the sake of future bodhisattvas accomplishing great compassion, you have taught this great compassion that never abandons the good vow, and you have raised high the banner of Dharma. Therefore I again praise you, saying: Excellent! Excellent!

Furthermore, good man, your name and renown shall endure into future ages, for as many countless aeons as the dust motes in a single buddha-field, teaching hundreds of thousands of billions of immeasurable, boundless, countless beings. You will establish them and settle them in supreme perfect enlightenment, so that they reach the Buddha-stage and attain non-retrogression. Some will make good vows, some will take pure lands, gathering in beings and taming them according to their vows. And you will cause them in the future to receive the prophecy of supreme perfect enlightenment. Beings such as these, in future ages beyond aeons as numerous as the dust motes in a single buddha-field, will in worlds throughout the ten directions, as numerous as the dust motes in a single buddha-field, attain supreme perfect enlightenment, turn the wheel of the true Dharma, and they too will praise you. Therefore, with these three methods of praise, I praise you: Excellent! Excellent!"'"

Good man, at that time, in that land there were countless billions of bodhisattvas, who with one voice spoke these words: "World-Honored One, we wish to go to the realm of Chandraprabha to see the Buddha Treasure Treasury, to pay homage, make offerings, show reverence, and circumambulate him, and to listen to the teachings on the samadhi and dharani gateways and the fearlessness Dharma-gate, and we also wish to see the Bodhisattva of Great Compassion."

At that time, that Buddha, by means of these three expressions of praise and the moonlight pure flower, addressed the two bodhisattvas, saying: "You should know that this is the time."

At that time, the two Bodhisattvas, in the presence of that Buddha, took these precious flowers, and together with countless billions of Bodhisattvas, in the span of a single thought, vanished from that world and suddenly appeared in the Jambu Garden of the Shantilan realm. They saw Treasure Treasury Buddha and bowed their heads to his feet in reverence. At that time, in that world, all the great Bodhisattvas cultivating the Great Vehicle, as well as those who had awakened to the Pratyekabuddha and Shravaka vehicles, along with gods, dragons, spirits, mahoragas, and countless other beings beyond all reckoning—as numerous as sugarcane, bamboo, reeds, rice, and hemp filling the entire land—presented to the Buddha the various lion's games attained by the Bodhisattvas as offerings. Having made these offerings to the Buddha, they saw the Brahmin Treasure Ocean being respectfully honored by the great assembly, who joined their palms in praise. Seeing this, they immediately reflected: "This great being must surely be the Bodhisattva of Great Compassion, for he is able to cause Flower-Blooming Sun King Tathagata to send these precious flowers." The two Bodhisattvas then turned toward the Brahmin in the Buddha's presence and offered him the flowers, saying: "Flower-Blooming Sun King Tathagata gives you these wonderful flowers as a token of faith, along with the three praises, as described above."

"Good man! At that time, the various flowers that rained down also reached the world where no Buddha was present. They produced all kinds of wonderful and excellent sounds, and those sounds filled everywhere—the sound of the Buddha, the sound of the Dharma, the sound of the community of monks, the sound of complete cessation, the sound of nothing whatsoever, the sound of the paramitas, the sound of the powers and fearlessness, the sound of the six supernatural powers, the sound of non-doing, the sound of neither arising nor ceasing, the sound of stillness, the sound of great loving-kindness, the sound of great compassion, the sound of the acceptance of non-arising, the sound of the prediction of Buddhahood, and the sound of teaching the Great Vehicle.

In that world there were bodhisattvas who, because of their original vows, possessed great supernatural powers and had cultivated profound teachings, attaining mastery. For the sake of sentient beings, they dwelled in that world. When they heard these sounds, through the power of the Buddha, through the power of their vows, and through the power of their meditative concentration, they traveled to that world by supernatural power. As swiftly as a strong man could bend or stretch his arm, they arrived at the Treasure Store Buddha's place in the Jambu Garden of the Saṇḍīlā world. They bowed their heads to the Buddha's feet and, with the various lion's games attained by bodhisattvas, made offerings to the Buddha and the great assembly. Then they seated themselves in order and listened to the wonderful Dharma."

Good man! At that time, the Brahmin Treasure Ocean offered these Pure Moonlight Flowers to the Tathagata Treasury of Jewels, and then said to the Buddha: "World-Honored One, I only pray that the Tathagata will bestow upon me the prediction of my attainment of Supreme Perfect Enlightenment."

"Good man! At that time, the Tathagata Treasure Store entered a meditative absorption called 'Lightning Lamp.' Through the power of this absorption, all the mountains, trees, grasses, and land of the Shantiran realm were transformed into the seven precious substances, and all the great assembly could see themselves clearly. Each one, seated before the Buddha, listened to the wonderful Dharma. According to their own contemplations, some saw their bodies as blue, yellow, white, purple, red, or black; some saw themselves as resembling wind, or fire, or space, or the shimmering heat of summer, or water, or foam, or a great mountain, or Brahma, or Indra, or flowers, or a garuda, or a dragon, or a lion, or the sun and moon, or the stars, or an elephant, or a wild fox—seated before the Buddha, listening to the wonderful Dharma. As they contemplated from moment to moment, each saw their own body in these various forms.

Good man! In this way, as living beings contemplated, they then saw their own bodies become identical to the body of Buddha Treasure Store, with no difference whatsoever. All the great assembly before the Buddha then saw the ascetic seated upon a thousand-petaled lotus of the seven precious substances. Whether seated on the ground or in the air, whether sitting or standing, each and every living being saw the Tathagata Treasure Store seated alone before them, teaching the Dharma to them alone, appearing to each one individually.

"Good man! At that time, Treasure Tathagata praised the Brahmin Ocean of Treasure, saying: 'Excellent! Excellent! You who practice pure conduct with great compassion, for the sake of countless beings you have aroused this great compassion, bringing great benefit, becoming a great light in the world. Brahmin! It is like a field of blooming flowers—with various colors, various fragrances, various textures, various leaves, various stems, various roots, and various virtues. Whatever medicines are needed are all brought to fruition there. Some lotus flowers fill a hundred thousand yojanas, and their light and wondrous fragrance equal their size. Some are a hundred yojanas wide, some two hundred yojanas wide, some three hundred yojanas wide—their light and wondrous fragrance also equal their size. Some flowers are even as large as a whole world system, and their light and wondrous fragrance are equally without difference. Among living beings, if there is one who is blind, upon smelling this flower's fragrance, they immediately gain sight. If deaf, they hear sounds. Even those whose faculties are incomplete immediately become complete. If any being has the four hundred and four illnesses, and they flare up, upon smelling this flower's fragrance, the illness is immediately cured. If there is one who is insane, unrestrained, madly deluded, sleepy, confused in mind, or forgetful, upon smelling this flower's fragrance, they all attain single-minded focus. In this flower field also grows the white lotus, its blossom firm and solid like diamond, with crystal for a stem, a seed pod of a hundred seeds, pure gold for leaves, agate for the calyx, red pearls for stamens. The flower is eight billion four hundred million yojanas tall, and ten thousand yojanas in circumference. All the color, fragrance, and texture of this flower fill the ten directions, pervading as many buddha-worlds as there are motes of dust in a single buddha realm. Among the beings there, if any have an imbalance of the four elements—gravely ill, with weakened faculties, insane, unrestrained, madly deluded, sleepy, confused in mind, or forgetful—upon seeing the flower's light and smelling its fragrance, all their afflictions are individually cured, and they all attain single-minded focus. If such beings have just died, and their bodies are not yet decayed, when the light touches them and the fragrance perfumes them, they immediately regain their life force and rise again as before, roaming gardens and parks with their relatives, enjoying themselves together with the five desires. If they must indeed pass away, they are not reborn elsewhere, but are born in the Brahma heaven, dwelling there for a long time with immeasurable lifespan. Brahmin! This lotus flower field is precisely this great assembly here. Just as when the sun rises, all flowers bloom and open, so too when the Buddha-sun rises, it increases and nurtures wondrous fragrance and light, cutting off all suffering for living beings.'"

"Good man, I now appear in the world like the sun, causing the roots of goodness in all beings to blossom. A subtle fragrance and radiant light shine everywhere, able to cure all kinds of illness in beings. This is the Tathagata appearing in the world, covering everything with the light of great compassion, causing the roots of goodness in all beings to open and bloom, helping them grow and dwell securely in the three blessings.

Good man, the countless, boundless, immeasurable beings you have guided, leading them to abide in supreme perfect enlightenment—when they come before me, each of these beings makes various good vows of their own, choosing a Buddha world, whether pure or impure, and I have granted them their predictions according to their vows.

Good man, if a bodhisattva before me vows to obtain a pure land—purifying their mind, taming themselves well, planting roots of goodness, and gathering beings—though called a bodhisattva, they are not yet a brave and vigorous great being, nor do they have the deep and weighty great compassion of a bodhisattva. Seeking supreme perfect enlightenment for the sake of beings—if one chooses a pure Buddha land, that bodhisattva has abandoned great compassion. And if they also do not wish to mix with the two vehicles, such a bodhisattva lacks skillful wisdom and an impartial mind.

If a bodhisattva makes this vow: 'May my world be free from the vehicles of voice-hearers and solitary realizers, may unwholesome roots be eliminated, may there be no women and no three evil paths. After I attain supreme perfect enlightenment, may I have only great bodhisattvas as my great retinue, teaching only the supreme Great Vehicle Dharma, with immeasurable lifespan, dwelling long in the world for countless eons, teaching the subtle Dharma only to those of good heart, well-tamed, pure and white, and accomplished in roots of goodness'—such a person, though called a bodhisattva, is not a great being. Why? Because they lack skillful means and impartial wisdom."

"Good man! At that time, the Tathagata Treasure Treasury extended his golden arm, and from the tips of his five fingers streamed forth great radiance. That radiance, in countless hundreds of thousands of various colors, illuminated the entire western direction. Beyond immeasurable, boundless, incalculable worlds, there was a world named Great Finger. The people of that land had a lifespan of thirty years. Their faces were ugly and their appearance repulsive. They were fully endowed with all unwholesome roots. Their bodies were six feet tall. In that world there was a Buddha named Great Radiant Light Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Gods and Humans, Buddha, World-Honored One. He is presently teaching the Dharma of the Three Vehicles to the fourfold assembly."

"Good man! At that time, the entire assembly was able to see that Buddha, the World-Honored One, and all the great multitude from afar. Then Treasure Treasury Buddha addressed the great assembly: 'That Great Bright Light Buddha, at the place of Treasure Canopy Bright Light Buddha, throughout measureless, boundless asaṃkhyeya kalpas in the past, first brought forth the mind set on Anuttarā Samyaksaṃbodhi. At that time, he also encouraged measureless, boundless millions of nayutas of living beings, establishing and settling them in the Supreme Path, and according to their hearts' wishes they took various adorned worlds, or pure or impure, or took the evil world of the five turbidities. This Great Bright Light Buddha also encouraged me to bring forth the mind and settle in Anuttarā Samyaksaṃbodhi. At that time, at the place of Treasure Canopy Bright Light Buddha, I was encouraged to bring forth adornment, vowing to attain Anuttarā Samyaksaṃbodhi in this evil world of the five turbidities. At that time, that Buddha praised me: "Excellent! Excellent!" and immediately bestowed upon me the prediction of Anuttarā Samyaksaṃbodhi. Because I had this good spiritual friend at that time who encouraged me toward Anuttarā Samyaksaṃbodhi—that good spiritual friend, that supreme and wondrous man, took this heavily evil world of the five turbidities, this land of many afflictions and impurity, where all living beings practice evil and opposition, and even perfect all unwholesome roots, burning away wholesome minds, tumbling through birth and death in a vast empty wilderness—his vow was to tame such living beings. At that time, this good man—from measureless, boundless Buddha worlds in the ten directions, all the Buddhas each sent messengers to this person, praising and extolling him, and gave him the title Great Compassion Sun-Moon Light. That Great Compassion Sun-Moon Light is my good spiritual friend, who brought great benefit, and in the Great Finger World, having attained Buddhahood not long ago, turns the wheel of the true Dharma for these short-lived evil people. When that Buddha first attained Anuttarā Samyaksaṃbodhi, measureless, boundless Buddhas from the ten directions each sent messengers to that Buddha's place, for the sake of offering, reverence, respect, and praise. All those World-Honored Ones were encouraged and transformed by Great Bright Light Buddha in the past, who first established them in the perfection of giving, and so on up to the perfection of wisdom. Because those World-Honored Ones knew his kindness, they sent bodhisattvas to convey these offerings."

"Brahma-seeker, do you see this? These World-Honored Ones each dwell in pure lands, with immeasurable lifespans, performing the Buddha's work solely for those with good minds, well-tamed, pure and white, who have matured wholesome roots. But the Great Light Buddha dwells in this impure, unclean world, this evil age of the five turbidities, and there achieves supreme perfect enlightenment. The beings there mostly commit grave transgressions, and even nurture all kinds of unwholesome roots. Their lifespans are short. Yet within such conditions he increases longevity and carries out immeasurable Buddha's work, without abandoning the paths of the Hearers and Solitary Realizers, and teaches the three vehicles to all beings. You are a true person, unmatched by the entire great assembly. Your accomplishment is supremely wonderful and exceedingly difficult — your vow to take on an impure land, an evil age of the five turbidities, where people mostly commit transgressions and even nurture all unwholesome roots, and to tame and gather such beings. Good man, if a bodhisattva takes on a pure Buddha-world, free from the three evil destinies and from Hearers and Solitary Realizers, and gathers and tames beings with good minds, pure and white, who have matured wholesome roots — such a one is called a bodhisattva like other flowers, not a great bodhisattva like the white lotus. This is because he tames beings through their good minds, plants wholesome roots in them, and carries out the Buddha's work."

"Virtuous One, now hear the four things that make a bodhisattva lax. What are the four? First, wishing to attain a pure and luminous world. Second, wishing to carry out the Buddha's work among those whose good minds are tamed and who are pure and bright. Third, wishing that after attaining Buddhahood, one would not teach the Dharma of the voice-hearers or the solitary buddhas. Fourth, wishing that after attaining Buddhahood, one's lifespan would be immeasurable. These are called the four things that make a bodhisattva lax. Such a bodhisattva is like other flowers—not like the white lotus.

"Brahmin! Among this great assembly, all except one — Bhūya-bījaṇu, who takes on impure worlds, taming and caring for those overwhelmed by many afflictions — in the auspicious kalpa, there may be bodhisattvas who take on impure lands.

"Brahmin! A Bodhisattva has four kinds of diligence. What are the four?

First, vowing to take birth in an impure world. Second, carrying out the Buddha's work among impure beings. Third, after attaining Buddhahood, teaching the Dharma through the three vehicles. Fourth, after attaining Buddhahood, having a middling lifespan—neither long nor short.

These are called a Bodhisattva's four kinds of diligence. This is what is meant by a Bodhisattva being like a white lotus, and not like other flowers. Such a one is called a great Bodhisattva."

"Brahmin! Today, here amidst this immeasurable, boundless field of countless great bodhisattvas, you have made your vow and received your prediction. Because you have given rise to the great white lotus of compassion before the Buddha, you embrace those who commit many grave offenses, you perfect all unwholesome roots in this evil age of the five defilements, and within it you tame beings according to their capacities. Because of your voice of great compassion, you can cause all Buddhas and World-Honored Ones in the ten directions—as numerous as the atoms of a single buddha-field—to send messengers to praise you. Having praised you, they give you the name 'Accomplisher of Great Compassion.' They also cause this great assembly to make offerings to you.

Moreover, by your great compassion in a future age, after passing through one billion eons as numerous as the sands of the Ganges, entering the latter part of the second billion eons as numerous as the Ganges' sands, in the Saha World, in the present Auspicious Eon, when human lifespan is one hundred twenty years, when beings are bound by old age, sickness, and death, in a dark age with no teacher to turn to, gathering all unwholesome roots, walking on wrong paths, entering the river of afflictions, devoting themselves to the five grave offenses, destroying the true Dharma, slandering the noble ones, and violating the four root precepts—the rest as described above—in such an age of affliction and chaos, you shall become a Buddha: the Tathagata, the Worthy One, the Perfectly Enlightened One, Perfect in Wisdom and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Beings, the Teacher of Gods and Humans, the Buddha, the World-Honored One. You will depart from the wheel of birth and death, turn the wheel of the true Dharma, and destroy the four maras.

At that time you will have a great reputation, filling immeasurable and boundless buddha-worlds throughout the ten directions. You will have a great assembly of hearers, one thousand two hundred fifty in number, and in the course of forty-five years you will accomplish immeasurable buddha-work such as this, just as you have vowed, complete and without deficiency. When the king of immeasurable purity attains buddhahood, his lifespan will be immeasurable; though countless eons pass, he too will accomplish buddha-work such as this, equal and without difference.

You good man! After you enter parinirvana, the true Dharma will remain in the world for a full thousand years. When the true Dharma has passed away, your relics, according to your vow, will carry out buddha-work, remaining in the world for a long time, benefiting living beings, as described above."

Good sir, at that time in the assembly there was a brahmin named Xiang Juzu, who spoke these words: "Great and noble being, if in future ages throughout countless and boundless eons, while you are a bodhisattva, wherever you are born, I will always be your attendant, constantly serving you with a compassionate heart and providing whatever you need. In your final lifetime, I will again be your father. After you become a Buddha, I will be a great benefactor, and you should also bestow upon me the prophecy of supreme enlightenment."

Then the sea deity named Taming the Mind spoke again: "Noble one! From now on, wherever you may be, even for the rest of this life, may I always be your mother. And when you attain Buddhahood, may you also grant me the prophecy of the supreme path."

Then the water deity spoke again: "From now on, wherever you may be, throughout this entire life, may I always serve as your wet nurse. And when you attain Buddhahood, may you also grant me the prophecy of the supreme path to enlightenment."

There were two Shakra kings, one named Good Thought and the other named Jewel Thought. They spoke again, saying: "Great person of virtue! When you attain Buddhahood, we shall become your disciples, as hearers endowed with wisdom and spiritual powers."

"Also, there was Indra, named Good-Looking Feet, who spoke these words: 'O Great Compassionate One! From now on, wherever I may be, even for one more lifetime, I will always be your child.'"

There was a mountain deity of Mount Sumeru named Joyful Flower, who also spoke these words: "Great Compassion, I will be your wife in every life until you attain Buddhahood. And when you have attained the path of Buddhahood, you must also grant me the prophecy of supreme enlightenment."

Another Asura king, named Chest-Borne, also spoke: "O Great Compassionate One! Throughout immeasurable, boundless, countless eons, while you were a Bodhisattva, and even up to your final lifetime—during all that time, I will be your servant, attending to your every need and providing you with all comforts. After you attain Supreme Perfect Enlightenment and turn the Wheel of the True Dharma, I will be the first to understand the teachings, gain the true fruit, taste the flavor of sweet dew, and ultimately cut off all afflictions to become an Arhat."

At that time, another assembly of heavenly beings, dragons, spirits, asuras, garudas, humans, and non-humans, as numerous as the sands of the Ganges, made this vow to the Bodhisattva of Great Compassion: "Good and noble being! You must surely guide and teach us all."

At that time, there was a naked ascetic named Chaotic Thoughts Who Inspires Fear, who spoke these words: "Good sir, when you walk the bodhisattva path for immeasurable, boundless, incalculable eons, I will follow you and ask for whatever you need. I will constantly come to you, begging for clothes, beds, bedding, dwellings, houses, elephants, horses, carriages, cities, wives and children, your head, your eyes, your marrow, your brain, your skin, your flesh, your hands, your feet, your ears, your nose, your tongue, your body. Good sir, I will be the supporting cause for you, enabling you to perfect the Perfection of Giving, and so on up to the Perfection of Wisdom. When the Great Compassion Ascetic walks the bodhisattva path in this way, I will urge you on, so that you may fully accomplish the six perfections. After you become a Buddha, I vow to become your disciple, to hear from you the eighty thousand collections of Dharma. Having heard them, I will immediately be able to explain and teach the nature of phenomena, and once I have taught the nature of phenomena, you shall bestow upon me the prophecy of supreme enlightenment."

"Good man! At that time, when the brahmin priest heard this, he immediately bowed at the Buddha's feet and said to the naked ascetic: 'Excellent! Excellent! You truly are my supreme companion on the path. For immeasurable, boundless hundreds, thousands, tens of thousands of millions of incalculable eons, you constantly came to me, begging for whatever you needed—clothing, and even my tongue and body. At those times, with a pure mind, I gave away everything I had in generosity to you, and you bore no guilt in doing so.'"

"Good man! At that time, the Great Compassionate Bodhisattva Mahāsattva spoke again: 'World-Honored One! For immeasurable, boundless hundreds of thousands of millions of asaṃkhyeya kalpas, wherever I was born as a Bodhisattva, there were always beggars standing before me—some seeking food and drink, some speaking gently, some speaking harshly, some lightly mocking or insulting me, some speaking truthfully. World-Honored One! At those times, I never gave rise to even a single thought of ill will. If I had given rise to anger for even the duration of a finger-snap, and used giving as a cause to seek future rewards, then I would be deceiving the immeasurable, boundless, countless Buddhas now present throughout the ten directions, and in the future I would certainly fail to attain Anuttarā Samyaksaṃbodhi. World-Honored One! I now give to beggars with a joyful heart, wishing that those who receive will experience no gain or loss, and no obstruction to their wholesome roots—not even for a single hair's breadth. If I cause any recipient to experience even a hair's breadth of gain or loss, or obstruction to their wholesome roots, then I would be deceiving the immeasurable, boundless, countless Buddhas now present throughout the ten directions. If I deceive the Buddhas, then I must certainly fall into the Avīci Hell, unable to joyfully give clothing, food, and drink. If those beggars—whether speaking gently, with harsh and coarse words, with light mockery and insult, or truthfully—seek from me my head, eyes, marrow, and brain, World-Honored One, if at that time my heart were not joyful, if I gave rise to even a single thought of anger, and used this giving as a cause to seek karmic reward, then I would be deceiving the immeasurable, boundless Buddhas now present throughout the ten directions, and for this reason would certainly fall into the Avīci Hell. As stated for the Perfection of Giving, so too for the Perfection of Wisdom, and likewise for all the others.'"

"Good man! At that time, the Tathagata Treasury of Jewels praised the Brahmin Ocean of Treasures: 'Excellent! Excellent! You have skillfully settled your mind in great compassion, and so made this vow.'"

"Good man! At that time, the entire assembly—all the heavens, dragons, spirits, humans, and non-humans—joined their palms together in praise, saying: 'Excellent! Excellent! Because you have well settled your mind in great compassion, you have made these vows and gained great renown. You firmly practice the six harmonies and fully bring benefit to all living beings.'"

"Good man, when the naked ascetic made his vow, there were also eighty-four thousand people who made the same vow as the ascetic. Good man, at that time, the Great Compassion Bodhisattva Mahasattva, together with those eighty-four thousand people, made the same vow, and his heart was filled with joy. Joining his palms, he looked around in all four directions, surveying the entire assembly, and spoke these words: 'How extraordinary! In ages to come, when the true Dharma is destroyed, in this evil age of the five defilements filled with countless afflictions, I will shine a great light in the midst of it and serve as a guiding master, lighting the lamp of the true Dharma in a world of darkness. If there are beings with no one to protect them, no strength, and no Buddha to guide them, I have already, from the very moment I first formed the aspiration for Enlightenment, gained companions on the unsurpassed path such as these. May all these people, life after life, follow me and receive from me—my head, my eyes, my marrow, my brain, my skin, my flesh, my bones, my blood, my hands, my feet, my ears, my nose, my tongue, my body, and even clothing and food.'"

"Good man! At that time, the Brahmin Treasure Ocean said to the Buddha: 'World-Honored One, if in future ages—through countless, boundless hundreds of thousands of millions of incalculable eons—beings such as these come to me and receive my gifts: heads, eyes, marrow, brains, even food and drink down to a single hair's fraction, and once I have attained supreme perfect enlightenment, if I do not free them from birth and death, if I do not grant them predictions of enlightenment in the three vehicles, then I would be deceiving the countless, boundless Buddhas now present in the ten directions, and I would certainly fail to attain supreme perfect enlightenment.'"

"Good man! At that time, the Tathagata Treasure Treasury again praised the Bodhisattva of Great Compassion: 'Excellent! Excellent! Great man! You are able to practice the Bodhisattva path in this way. Just as in the past, the Bodhisattva Sumeru Mountain Treasure, before the Buddha World Light in the world, first brought forth the mind of Enlightenment in this way, made these Vows, and also practiced the Bodhisattva path in this way, passing through an eon of incalculable length equal to one Ganges River's sands. A hundred thousand million Buddha worlds to the east from here, there is a world named Blazing Light of Wisdom. Human lifespan there is one hundred years. He will attain Buddhahood there, with the title Wisdom Flower Stainless Firm Enlightenment Honored King Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Gods and Humans, Buddha, World-Honored One. He will remain in the world teaching the Dharma for forty-five years, carrying out the Buddha's work.'"

At that time, the Buddha said to Great Compassion Bodhisattva: "After that Buddha passes into Nirvana, the true Dharma will remain in the world for a full thousand years. After the true Dharma disappears, the semblance Dharma will remain in the world for another thousand years. Great Compassion! Whether that Buddha, the World-Honored One, is present in the world or has passed into Nirvana, during this time—within both the true Dharma and the semblance Dharma periods—there will be monks and nuns who violate the Dharma, break the precepts, follow wrong paths, cut off offerings to the Dharma, and have no shame or conscience. Some will misappropriate goods belonging to the monastic community, or withhold robes, food, bedding, and medicine from monks present before them. They will take communal property as their own, use it themselves, give it to others, or give it to laypeople. Good man! To all such people, that Buddha, the World-Honored One, gave a prediction of future enlightenment within the three vehicles. Great Compassion! In that Tathagata's domain, anyone who goes forth from home and wears the monastic robe will receive a prediction of non-regression within the three vehicles. If there are monks, nuns, laymen, or laywomen who violate the four grave prohibitions, that Buddha regards them as the World-Honored One, plants wholesome roots, and also gives them a prediction of non-regression within the three vehicles."

"Good man! At that time, the Great Compassion Bodhisattva Mahasattva spoke again: 'World-Honored One! When I practice the Bodhisattva path according to my vow, if there are sentient beings whom I should encourage and guide to establish themselves in the Perfection of Giving, up to the Perfection of Wisdom, or even encourage and guide to establish themselves in even a single hair-tip's worth of wholesome roots, up to the attainment of Supreme Perfect Enlightenment — if I fail to establish them, or if even one sentient being among the Three Vehicles should regress, then I would be deceiving the immeasurable, boundless, countless Buddhas now present in the ten directions, and I would certainly fail to attain Supreme Perfect Enlightenment. World-Honored One! After I attain Buddhahood, if there are sentient beings who enter my Dharma, renounce the household life, and wear the robe — whether they violate grave precepts, hold wrong views, or slight and disbelieve in the Three Jewels, accumulating heavy offenses — whether monks, nuns, laymen, or laywomen — if they give rise to a single moment of reverent thought, respecting the World-Honored One, or the Dharma, or the Sangha — World-Honored One! If even one such sentient being fails to receive a prediction of attainment in the Three Vehicles and instead regresses, then I would be deceiving the immeasurable, boundless, countless Buddhas now present in the ten directions, and I would certainly fail to attain Supreme Perfect Enlightenment. World-Honored One! After I attain Buddhahood, if gods, dragons, spirits, humans, and non-humans respectfully make offerings to, revere, and praise one who wears this robe, then that person, if they but see even a small portion of this robe, shall become irreversible in the Three Vehicles. If there are sentient beings oppressed by hunger and thirst — poor spirits, lowly people, or even hungry ghosts — and they obtain even a small piece of this robe, even four inches, then they shall be fully satisfied with food and drink, and whatever they wish shall be swiftly accomplished. If there are sentient beings who oppose one another, harboring thoughts of enmity and conflict, fighting and quarreling back and forth — or when gods, dragons, spirits, gandharvas, asuras, garudas, kinnaras, mahoragas, kumbhandas, pishachas, humans, and non-humans engage in conflict — if they bring this robe to mind, they shall immediately give rise to a compassionate heart, a gentle heart, a heart free of enmity, a heart of stillness, and a well-tamed and wholesome mind. If someone is amidst weapons, armor, litigation, or dispute, and brings a small piece of this robe into their midst, making offerings to it, honoring and revering it for their own protection, then others will be unable to harm, disturb, or mock them, and they shall always prevail over others and pass through these difficulties. World-Honored One! If my robe cannot accomplish these five sacred merits, then I would be deceiving the immeasurable, boundless, countless Buddhas now present in the ten directions, and I should not in the future attain Supreme Perfect Enlightenment, perform the Buddha's work, or avoid losing the wholesome Dharma, and I would certainly be unable to defeat outer paths.'

"Good man! At that time, the Tathagata Treasure Treasury extended his golden right arm and placed his hand on the crown of the Bodhisattva Great Compassion, praising him: 'Excellent! Excellent! Great being! What you have spoken is a great treasure, a great virtue. After you attain Supreme Perfect Enlightenment, this robe and garment will accomplish these five sacred merits and bring great benefit.'

Good man! At that time, the Bodhisattva Great Compassion, the great being, heard the Buddha's praise and was filled with joy, leaping up immeasurably. Because the Buddha extended this golden arm—with long fingers and webbed hands, his hand as soft as celestial cloth—and touched his head, his body was immediately transformed, appearing like a youth of twenty years.

Good man! The great assembly there—gods, dragons, spirits, gandharvas, humans and non-humans—joined their palms in reverence toward the Bodhisattva Great Compassion, making offerings and scattering various flowers, even performing music as offerings. They offered various praises, and after praising, they fell silent."