Chapter 07: The Analogy of the Transformed City

The Wonderful Dharma Lotus Flower Sutra
Translated by the Tripitaka Master Kumarajiva of Yao Ch’in
A Commentary by the Venerable Master Hsuan Hua

Chapter 7: The Analogy of the Transformed City

This is the seventh of the twenty-eight chapters of The Dharma Flower Sutra. What is meant by “Transformed”? It means to create something out of nothing, and to turn something back into nothing. Most people do not understand this doctrine. It is inconceivable and cannot be understood with the mind or expressed in words. “City” is a large town. People build cities to protect themselves from invaders, scoundrels, and unreasonable people.

Where does the transformation come from? It comes from the Buddha’s spiritual penetrations. That is how, out of nothing, something can appear. Originally, the City did not exist, but now it appears. Once it appears, it is given the name “ Transformed City”.

The first thing we should understand about the Transformed City is that there is no such thing! It is an unreal city, created through transformation. It is an unreal city, an expedient city, an expedient Dharma, as it were. It is all entirely unreal: the city, the people, and the Dharma are all unreal.

“What is the use of it all, if it is all unreal?” you ask.

If you do not understand what is unreal, you will be unable to find the true. The Transformed City is a place where the Treasure Trove is kept. The Transformed City is the Provisional while the Treasure Trove is the Real. Basically, the Transformed City does not exist at all. If it were real, it would not be called a “Transformed City”; it would just be called a city. The analogy contains those of the Two Vehicles: the Hearer Vehicle and the Conditioned Enlightened Vehicle. Are there really Two Vehicles? No. There are not Two Vehicles. Then why do you talk about Two Vehicles? Because they do not exist! If they did exist, we would not have to speak about them!

The Two Vehicles are an expedient Dharma. So the Transformed City is an analogy for the Nirvana of the Two Vehicles. Nirvana means “not produced and not destroyed”. Without production, there is no extinction; without extinction, there is no production. The Nirvana of the Two Vehicles is that taught by the Provisional Wisdom; it is an expedient. The Buddha used his expedient and provisional wisdom to set forth the Dharma of the Two Vehicles. Why did he do this? When you go to school, why do you start out in elementary school? Why don’t you just start out going to the University? You could have your Ph.D. by the time you are ten. Wouldn’t that be great? Skip elementary school and high school. Unfortunately, you cannot do this. You have to start with elementary school. The Bodhisattva Vehicle is like high school. The Buddha Vehicle is like the university.

So, when l was in Hong Kong, I did not teach elementary school. I taught only at the university level. In grade school you have to keep the kids interested by telling them stories, and so forth, for them to make any progress. You can teach some doctrine in High School, but it is not until they reach college that they can really learn something.

The Buddhadharma works in the same way. Originally, there were not Two Vehicles. The Buddha set them up; just like, originally, we did not need elementary school, except that kids are too young to understand what they need to know and so an elementary school is set up to take care of them. When people are older, they attend high school and enter college at the age of eighteen or twenty. Once they enter higher education, the university has various degrees available: the Bachelor’s, the Master’s and the Ph.D. There are a lot of distinctions there. And so, those of the Two Vehicles are like the elementary school. If you want to become a Buddha, you must start out in “elementary school”, then go to “high school”, and then to the “university”. “High school” is like the Bodhisattva Path, and the “university” is like Buddhahood. You will understand this analogy, because you have all been to school.

“Oh?” you think, “the Two Vehicles are just elementary school”. Do not get too attached to the idea. It is only an analogy, you know. In Buddhism, the most important thing is to become a Buddha. But most people, if you told them right off that they should cultivate and become a Buddha, would be scared stiff. “What is that? Why should I become a Buddha? Arghh!!” Since they do not understand, you set up an “elementary school”. Obviously, you cannot give a small child a Ph.D., because he would not even have the sense to know what it was, and he would not value it at all. So, the Transformed City represents the Nirvana of the Two Vehicles, a provisionally spoken expedient term. Basically, there is no such thing, but because of the power of the provisionally spoken expedient, something appears out of nothing.

Someone hears this and starts to retreat, thinking, “Oh, so the Buddha lies. There is nothing there, and he says there is something there!”

There was nothing there, and then something was transformed. This is not a lie. This is called Two Vehicles rather than the Great Vehicle or the Vehicle of the Buddhas. It is a provisional expedient. He uses the substance of the teaching to teach and transform living beings. Living beings are taught to guard against delusive thoughts. They are taught to cut off the delusions of desire and views. This is called the Nirvana which leans toward emptiness. It leans one way; it is not the Middle way.

There are four ways of explaining the Sutras: 1) according to causes and conditions, 2) according to the essentials of the teaching.

Here I shall use the first two to explain to concept of the Transformed City.

1) According to causes and conditions: The doctrine of one-sided emptiness causes living beings to “rest, to be led, and to enter.” To “rest” refers to the teaching of the Three Storehouses; it is the Small Vehicle concept of Nirvana as consisting of understanding and the cessation of affliction.

“To be led” refers to the two types of milk products which represent the Vaipulya (curdled milk) and Prajna (butter) Teachings. During these two teachings, one is being led.

“Enter” means to “enter the Buddha’s knowledge and vision.” We speak of opening, demonstrating, awakening to, and entering the Buddha’s wisdom. To “rest” refers to the opening of the Buddha’s wisdom. “To be led” refers to the demonstrating and awakening to the Buddha’s wisdom.

“Enter” means to enter the Buddha’s wisdom, to open the provisional and reveal the real, to speak of the Buddha Vehicle and no other vehicles.

Still, with “rest, to be led, and to enter” one has not yet arrived at the Ultimate Treasure Trove. That is why this extinction is called a “ Transformed City”. It is a provisionally set up expedient device. The Treasure Trove is the Real Teaching. The Nirvana of the Two Vehicles is merely a Transformed City. It is a provisional expedient device set up by the Buddha.

This is an explanation according to causes and conditions. Now, to explain it,

2) According to the essentials of the teaching: Those of the Three Storehouse Teaching, thought of Nirvana as peace and rest. They thought, “Going to Nirvana is the greatest! Ahhh!!! There is no trouble there at all. No affliction. No gossip.” So those of the Three Storehouse Teaching really liked the idea of Nirvana. They wished to cross over into extinction. They viewed the Three Realms and wanted to be Solitarily Enlightened Ones. This is like a certain type of person who feels that everyone else is wrong, and he alone is right. He wants to go off and live somewhere all by himself thinking that would be the most wonderful. He feels it is just too much trouble to be around people.

Bodhisattvas of the Separate Teaching are not like that. They think, “You are not very good? I will draw closer to you. I will not leave you. I specialize in crossing over those who do not believe in Buddhism. If you do not believe in Buddhism, I will influence you somehow to bring forth the Bodhi mind.” This is the state of a Bodhisattva. The Bodhisattvas and those of the Two Vehicles are direct opposites. Bodhisattvas are like fathers who are out looking for their children, traveling across a very dangerous road. Suddenly they come to a very dangerous city. One foot is inside the dangerous city, and the other is outside. They are well aware that it is a very dangerous city. V-e-r-y dangerous! But when they think of their children they forget the danger. They go right into the dangerous city after them. This is the Buddha and the Bodhisattvas making vows to come into the world to save living beings. The Bodhisattva, keeping a few of his old habits—not cutting them all off yet–goes into birth and death and does not certify to the doctrine of true emptiness.

The Separate Teaching is the Prajna Period. The Storehouse Teaching is the Agama Period. The Pervasive Teaching is the Vaipulya Period. The Perfect Teaching is the Lotus Flower-Nirvana Period. The Separate Teaching calls the City “The so-called City, which is Like an Illusion”. It is an unreal city used to guard against dangers. The city is used as an expedient to cut off the delusions of views and thought. Although the delusions of views and thought have been cut off, they do not claim this is the highest state. Therefore, they call it the “so-called City”.

They do not claim it is the ultimate state. Those of the Two Vehicles go ahead and claim that their Nirvana is the highest state when actually it is not at all ultimate. Bodhisattvas purify the Buddhalands, roam and play among human beings, teaching and transforming living beings. They realize it is not the ultimate Dharma. Those of the Perfect Teaching, the Lotus Flower-Nirvana Period, know that originally there are no thieves. Since there are no thieves, they do not want a city, so they call the city they have a “ Transformed City”, an unreal city. This chapter takes its title from the doctrine of the Perfect Teaching. Thus, it is called “The Analogy of the Transformed City”.

Those of the Three Storehouse and the Pervasive Teachings think that their Nirvana is ultimate. They do not think of it as a Transformed City. Those are the Two Vehicles for you. Those of the Separate Teaching would not say it is ultimate and they would not admit that it is just a transformation. That is the state of the Bodhisattva. Those of the Perfect Teaching, the state of the Buddha, say it is not ultimate; it is a transformed city.

One may also analyze it from the point of view of the Four Siddhantas, or Four Methods by which the Buddha bestowed the teaching, the first being: 1) Mundane, or ordinary methods of giving: originally, the Transformed City was not there. But, suddenly it appeared, and the people who saw it were happy. 2) Individual treatment: when certain individuals gained understanding and rest through the analogy. 3) Diagnosing and treating moral diseases: the City guards against thieves and invaders. 4) Primary truth: in the end, when they gain real extinction.

The Four Siddhantas explained according to the Buddha’s response body: 1) The Buddha used the provisional expedient Dharma to set up the City. This is the transforming of the mundane, or ordinary. 2) Living beings brought forth goodness in small measure and this is transforming through individual treatment. 3) Getting rid of the delusions of views and thought is transformation through diagnoses and treatment of moral diseases. 4) In the end, they attain the Great Vehicle and the Great Fruit. This is transformation according to the primary truth.

The Buddha scolded those of the Small Vehicle who held to their one-sided emptiness. He told those of the Small Vehicle that they were withered sprouts and sterile seeds, utterly useless. What is to be done? Then he praised the Great Vehicle. He said it was the most wonderful Buddhadharma. It is the unsurpassed, profound, subtle, wonderful Dharma. He praised the Perfect Teaching as the most wonderful, and he spoke The Wonderful Dharma Lotus Flower Sutra. The doctrine set forth in this Sutra is all perfectly fused without obstruction. It is all inconceivable.

Someone might wonder why, if this Sutra is the Real Teaching, this chapter is not called “Former Causes and Conditions”, instead of “ Transformation City,” which is Provisional?

That is a good question. The first part of this chapter does discuss former causes and conditions from many eons back. Later in the chapter, the analogy of the Transformed City is raised. Bringing up the Transformed City is actually a revelation of the Real Teaching. Those of the Two Vehicles insisted on staying in samadhi all day and refused to move. They stayed in their Nirvana, thinking it very peaceful. They thought they had done what they had to do, finished their great work, and that they would undergo no further becoming. They got stuck in Nirvana and did not make progress in their cultivation. They were attached to Nirvana. Their provisional Dharma was revealed, and they were told it was not right to stay there. They should go forward. That was the purpose of the Transformed City.

At all times, in all places, once you have heard the Buddhadharma, you should not form an attachment to it. Get rid of your attachments.

Sutra:

The Buddha told the Bhikshus, “long ago, past limitless, boundless, inconceivable, asamkheya eons, there was a Buddha called Great Penetrating Wisdom Victory, Thus Come One, One Worthy of Offerings, One of Proper and Universal Knowledge, One Whose Understanding and Conduct are Complete, A Well-gone One, One Who Understands the World, Unsurpassed Lord, Taming and Regulating Hero, Teacher of Gods and Humans, Buddha, World Honored One. His country was named “ Good City,” and his eon was named “Great Mark”. O Bhikshus, it has been a great, long time since that Buddha passed into extinction.

Outline:

E3. The circuit of speaking the causes and conditions.
F1. Speaking proper of causes and conditions.
G1. Showing his far-reaching knowledge and vision.
H1. Prose.
I1. Visible phenomena.

Commentary: 

The Buddha told the Bhikshus, Shakyamuni Buddha said to the Bhikshus. This sentence was added by Ananda when he compiled the Sutras. Long ago, past limitless, boundless, inconceivable, asamkheyaeons, there was a Buddha called Great Penetrating Wisdom Victory. He had great spiritual penetrations and his wisdom was victorious over all. So I have told you that where you go you must be victorious. Thus Come One, One Worthy of Offerings from gods and humans, One of Proper and Universal Knowledge, One Whose Understanding and Conduct are Complete, A Well-gone One, One Who Understands the World. He has gone to the best place. He is the smartest person in the world. Unsurpassed Lord, there is no one higher than he.

In the heavens and below, there is no one like the Buddha.
In the ten direction worlds, he is beyond compare.
Everything in the world–I have seen it all,
And there is nothing that can compare with the Buddha.

Taming and Regulating Hero. He can subdue all in the Three Realms. Teacher of Gods and Humans, Buddha, greatly enlightened one, World Honored One, revered by those in and those beyond the world. Those are the Buddha’s ten titles. His country was named “ Good City”, because all the citizens were good, not eviland his eon was named “Great Mark”. O Bhikshus, it has been a great, long time since that Buddha passed into extinction. How long has it been? He now gives us an analogy:

Sutra: 

Suppose someone were to grind all the earth in the three thousand great thousand worlds into ink powder and then suppose he passed through a thousand lands to the east and then dropped a particle the size of a mote of dust, and then passing through another thousand lands deposited another mote, and continued to do this until all the ink made of earth was exhausted. What do you think? Could a mathematician or his disciple ever reach the limit of the lands and know their number?

“O Bhikshus, if the lands this person had passed through, whether or not he set down a particle in them, were all grounded into dust, and if each dust mote was equal to an eon, then the time since that Buddha passed into extinction would exceed their number by limitless, boundless, hundreds of thousands of tens of thousands of millions of asamkheya eons.” 

Outline:

I2. Showing how long it was. 

Commentary: 

Suppose someone were to grind all the earth in the three thousand great thousand worlds into ink powder, finer than flour, and then suppose he passed through a thousand lands to the east and then dropped a particle the size of a mote of dust, and then passing through another thousand lands deposited another mote, and continued to do this until all the ink made of earth was exhausted. What do you think? Could a mathematician or his disciple ever reach the limit of the lands and know their number?

“No, World Honored One,” all the Bhikshus answer.

O Bhikshus, if the lands this person had passed through, whether or not he set down a particle in them, were all grounded into dust, and if each dust mote was equal to an eon, then the time since that Buddha passed into extinction would exceed their number by limitless, boundless, hundreds of thousands of tens of thousands of millions of asamkheya eons.

The text says, “Suppose someone were to grind all the earth in the three thousand worlds into ink powder.” Now, just by looking at the ink someone grinds, you can tell whether his mind is good or bad. If he rubs the stone at an angle, his mind is not straight, not good. If, when he writes, he makes a big mess, then his mind is “sick.” You can tell what a person is like by how they grind their ink. In China, they say, “Grind the ink lightly and hold the brush firmly.” That is the doctrine of grounding ink.

In the Tang Dynasty there was Li Tai Bai, a poet from Si Chuan. It is said that his grandfather is Li Ning. Historical texts say that there was a general during the Han Dynasty whose name was Li Ning. He had surrendered to the Huns, which are the present day Mongolians. He was very intelligent, but he made a lot of trouble with his gossip. He knew Gong-fu and swordsmanship by the time he was fifteen and was an accomplished writer by the time he was thirty. Before he was thirty he went up for the Imperial Examination.

There was a prominent official, He Zhi Zhang, who was very fond of him. He told Li Tai Bai, “You are sure to take first place. I will speak on your behalf.” Now, the heads of the examining board at that time were Yang Guo Zhong, the elder brother of Yang Gui Fei, and Gao Li Shi, an eunuch. He Zhi Zhang spoke to them saying, “Li Tai Bai really writes extremely well. He should get the top place.” When the two of them heard this, they were outraged. “You took money from Li Tai Bai as a bribe. We should get a cut! Then we will talk about who gets first place! A thousand or two pounds of gold…do you think you can come here and pull it off with just your eloquence? Ridiculous.”

They thought that He Zhi Zhang had received a bribe and withheld their share. They were very upset. When it came time to draw straws for writing an article Li Tai Bai got to draw first. He felt sure that the top place was his and he felt great. When Yang Guo Zhong saw what he wrote he said, “With your talent, you are qualified only to grind ink for me! You are terrible.” When Gao Li Shi heard this, he said, “Grind ink? He is not good enough to help me put on my shoes!” Li Tai Bai was so enraged he just stammered, “All right, fine. See you later.” and walked away, without first place, needless to say. Feeling as if he had really been wronged, he started drinking. He would drink away his sorrows all day long.

Li Tai Bai wrote a hundred poems with one bottle of wine.
He slept in the wine shops of Chang An.
When the Emperor called, he would not get on the boat;
He said he was a wine immortal.

From this we can see that in this world, we should take care not to make anyone too angry at us. If you get someone too angry at you, you may have to undergo the retribution at any time. Having been insulted so deeply by Yang Guo Zhong and Gao Li Shi, Li Tai Bai vowed to get revenge when the chance came. But what chance would he ever get? He was not an official or anybody important. How would he get his revenge? A chance did come. Not long after the test, a letter came for the Emperor from Korea, which was written in Korean. Since there was little cultural exchange between countries at that time there were very few people in China who could read the new Korean language. There was not anybody, in fact! The Koreans did this on purpose, to show off to the great country of China that they could not even read that small country’s writing. This would give the Koreans a reason to look down upon the Chinese.

This was a switch, because most countries played up to China. Anyway, when the Emperor got the letter he gave it to his officials for a translation but no one could read it. They all had their Ph.D. in this and that, but they could not read the letter. The Emperor made it known that anyone who could read the letter would be appointed to a high government position, but still, no one could read it. Li Tai Bai was still staying at He Zhi Zhang’s house. When He Zhi Zhang came home with his eyebrows knitted together in worry, Li Tai Bai asked his friend, “Why are you so worried?”

He Zhi Zhang said, “The Koreans have challenged China. They wrote us a letter which no one can read. It is in Korean. If we cannot even read it, we will really lose face.”

Li Tai Bai said, “Can I take a look at it?”

“You know Korean?”

“Sure,” smiled Li Tai Bai, “no problem.”

“I will tell the Emperor!” said He Zhi Zhang, and the next day he did.

Emperor Tai Zong of the Tang Dynasty said, “Well, bring him here! We are looking for just such a person! Why didn’t this person take part in the Imperial Examination?”

“He did,” said He Zhi Zhang, “but Yang Guo Zhong and Gao Li Shi refused to give him any recognition.”

Li Tai Bai came before the Emperor and agreed to read the letter and write a reply. “I have one condition, however,” said Li Tai Bai. “You must ask the Korean envoy to come in person and watch me read the letter and wait for the reply. That will prove to him that we, in China, have geniuses among us.”

“Of course,” the Emperor agreed. “And another thing,” said Li Tai Bai, “after the shabby treatment I got at the examination, I want a special favor.”

“Anything you want!” said the Emperor anxiously.

“While I am doing this, I want Yang Guo Zhong to grind my ink for me and Gao Li Shi to put my shoes on me. When the Koreans see this, they would not know what to think. They will assume I am a great talent, and they will thereby respect the country.”

“Fine! Fine! This is a special circumstance. That is a good idea,” said the Emperor, and he sent for the two officials. Yang Guo Zhong was the minister at the time. “Yang Guo Zhong,” he said, “this is our highest scholar here. You should grind some ink for him.” Yang Guo Zhong did not like the idea, but he had no choice. It was a command from the Emperor. He had said that Li Tai Bai was only good enough to grind his ink, and now he was being forced to grind ink for Li Tai Bai!

Gao Li Shi had just been ordered to remove Li Tai Bai’s shoes. Seeing this, the envoy thought, “How can Li Tai Bai use such a high official as a servant?” Li Tai Bai asked for some wine, and when he was done drinking, he read the letter and translated it into Chinese for the Emperor. The Korean envoy was amazed. “There are some real talents in China still,” he thought. “We better not look down on China.”

Li Tai Bai, by this time, roaring drunk, then wrote a reply and dismissed the envoy. So that is my story about grinding ink.

Sutra:

Using the power of the Thus Come One’s knowledge and vision, I behold that time in the distant past as if it were today.

Outline:

I3. Conclusion: Seeing into the past as if it were the present. 

Commentary: 

Using the power of the Thus Come One, the Buddha’s, knowledge and vision, I,Shakyamuni Buddha, see into that time in the distant past as if it were today. It does not seem too long ago.

Sutra: 

At that time, the World Honored One, wishing to restate his meaning, spoke verses, saying,

“I recall that in a past age,
Limitless, boundless eons ago,
There was a Buddha, doubly honored,
By the name of Great Penetrating Wisdom Victory.”

Outline:

H2. Verse.
I1. Verses about phenomena seen. 

Commentary:

At that time, the World Honored One, Shakyamuni Buddha, wishing to restate his meaning, spoke verses, saying, I recall that in a past age, I remember that in the past, limitless, boundless eons ago. How long ago? A very long time. There was a Buddha, doubly honored. He had both blessings and wisdom, thus he was doubly honored. By the name of Great Penetrating Wisdom Victory. He had great spiritual penetrations and great wisdom, which were supreme over all.

Sutra:

Suppose a person ground
All of the earth that there was
In three thousand great thousand lands
Entirely into ink powder;
And then suppose he passed through a thousand lands,
And then let fall one particle of it,
Continuing to drop particles in this way
Until all the ink particles were gone.

Suppose all of the countries he passed through,
Whether he dropped particles in them or not,
Again were completely grounded into dust motes,
And each dust mote was an eon;
These grains of dust would in number
Be exceeded by the number of eons
Since that Buddha has passed into extinction;
It has been limitless eons such as this.

Outline:

I2. Analogy to clarify the distant past. 

Commentary: 

Suppose a person ground all of the earth that there was in three thousand great thousand lands entirely into ink powder; and then suppose he passed through a thousand lands, and then let fall one particle of it, continuing to drop particles in this way until all the ink particles were gone. The person passes through a thousand lands and then drops one particle; then he passes through another thousand lands and drops yet another particle, and so on until all the ink is gone.

Suppose all of the countries he passed through, whether he dropped particles in them or not, again were completely grounded into dust motes, and each dust mote was an eon; these grains of dust would in number be exceeded by the number of eons since that Buddha has passed into extinction. The number of eons since the Buddha Great Penetrating Wisdom Victory entered extinction exceeds the number of dust motes. It has been limitless eons such as this.

Sutra:

The Thus Come One, with unobstructed wisdom,
Knows of that Buddha’s extinction,
And of his Hearers and Bodhisattvas,
As if seeing his extinction now.

Bhikshus, you should know
The Buddha’s wisdom is pure, subtle, and wondrous;
Without outflows and without obstructions
It penetrates limitless eons.

Outline:

I3. Seeing the past as if the present. 

Commentary:

The Thus Come One, with unobstructed wisdom, knows of that Buddha’s extinction, of the extinction of the Buddha Great Penetrating Wisdom Victory, and of his Hearers and Bodhisattvas, as if seeing his extinction now. Although it was so long ago, he can see it as if it were happening right now. Bhikshus, you should know the Buddha’s wisdom is pure, subtle, and wondrous; without outflows and without obstructions, it penetrates limitless eons. It penetrates through those limitless, boundless eons.

Sutra:

The Buddha told the Bhikshus, “The Buddha Great Penetrating Wisdom Victory had a life span of five hundred forty myriads of millions of nayutas of eons.

Outline:

G2. Past causes and conditions.
H1. Expanded narration.
I1. Source of conditions.
J1. Distant conditions.
K1. Great Penetrating Wisdom
L1. Vast length of Bodhisattva’s life span. 

Sutra: 

When this Buddha was seated on the Bodhimanda, having destroyed the troops of Mara, although he was on the point of attaining anuttarasamyaksambodhi, still the Buddhadharma did not appear before him. So it was for one minor eon and then onwards to ten minor eons that he sat in the lotus posture, body and mind unmoving, and yet the Buddhadharma still did not appear before him.

Thereupon, the gods of the Triyastrimsha Heaven, spread out for the Buddha, under a Bodhi tree, a lion throne one yojana in height; on that throne the Buddha was to attain anuttarasamyaksambodhi. Just as he sat down upon that throne, the Kings of the Brahma Heavens rained down heavenly flowers over a distance of one hundred yojanas.

A fragrant wind from time to time swept away the withered flowers as fresh ones rained down. This continued without interruption for a full ten minor eonsas an offering to the Buddha, the rain of these flowers continuing right up until his extinction. In the same way the gods of the four heavenly Kings constantly played heavenly drums as an offering to that Buddha and the other gods made heavenly instrumental music for a full ten minor eons, right up until his extinction.

Outline:

L2. What happened before he realized the Way. 

Commentary:

When this Buddha was seated on the Bodhimanda, having destroyed the troops of Mara, when he went to cultivate and destroy the hordes of demons. When people cultivate, right before they attain the Way, demons come to test them. Do you know how the Buddha became a Buddha? By passing his tests with demons. A demon manifested a bevy of beautiful women to test the Buddha.

Ordinarily in cultivation one may not have much desire, but right before one accomplishes the Way the big test comes. The heavenly demons came to destroy the Buddha’s Way karma. If the Buddha had even a tiny bit of greed for sex, he would not have become a Buddha. Since he did not, he did. Basically, the women that the demon sent were very beautiful, but the Buddha said, “You may be beautiful now but in thirty, forty, or fifty years, you will be old, wrinkled, and ugly. You are just stinking skin bags filled with oozing filth! So much for all your beauty! Hah!” When the demon women heard this, they knew that they could not disturb his cultivation. They saw their faces change into the faces of old ladies with wrinkled skin bags under their eyes. It was horrible! How could such ugly creatures disturb the Buddha? So they ran off.

All Buddhas go through pretty much the same testing. So this Buddha, having destroyed the troops of Mara, although he was on the point of attaining anuttarasamyaksambodhi, enlightenment, still the Buddhadharma did not appear before him and he was not able to certify to the Buddha fruit. So it was for one minor eon. An eon is 396,000 years. A thousand of these is a minor eon. One of my disciples was complaining that she had been studying the Buddhadharma now for two years and still had not attained anything! In the larger scheme of things, two years is like one minute! It is not a long time. This Buddha sat for one minor aeon and then onwards to ten minor eons that he sat in the lotus posture, body and mind unmoving. He did not wriggle around. What is even more difficult, his mind did not even give rise to false thinking. And yet the Buddhadharma still did not appear before him. After ten minor eons, he still had not become enlightened and he still had not attained the fruit.

Thereupon, the gods of the Triyastrimsha Heaven, spread out for the Buddha, under a Bodhi tree, a lion throne one yojana in height. Let us say it was a small yojana, that is, forty miles high. On that throne the Buddha was to attain anuttarasamyaksambodhi, the Buddha-fruit. Just as he sat down upon that throne, the Kings of the Brahma Heavens rained down heavenly flowers over a distance of one hundred yojanas, four thousand miles.

A fragrant wind from time to time swept away the withered flowers as fresh ones rained down. As soon as the petals withered, the breeze blew them away and then new ones rained down. This continued without interruption for a full ten minor eons as an offering to the Buddha, the rain of these flowers continuing right up until his extinction. In the same way the gods of the four heavenly Kings constantly played heavenly drums as an offering to that Buddha and the other gods made heavenly instrumental music for a full ten minor eons, right up until his extinction.

Sutra:

Bhikshus, the Buddha Great Penetrating Wisdom Victory passed through ten minor eons before the Buddhadharma finally manifested before him and he attained anuttarasamyaksambodhi.

Outline:

L3. Realizing the Way. 

Commentary: 

Shakyamuni Buddha told all the great Bhikshus, the Buddha Great Penetrating Wisdom Victory passed through ten minor eons before the Buddhadharma finally manifested before him and he attained anuttarasamyaksambodhi. The Buddhadharma here refers to enlightenment to the Way, to the attainment of Bodhi, and certifying to the fruit. This is the eleventh minor eon because there was one eon before he underwent the ten minor eons as the text stated.

Sutra: 

Before that Buddha left home he had sixteen sons, the first of whom was named Accumulation of Knowledge. Each of them had a variety of precious, unusual fine toys. When they heard that their father had realized anuttarasamyaksambodhi they all cast aside these things they valued and went before the Buddha, escorted by their weeping mothers.

Their grandfather, a Wheel-Turning Sage King, together with a hundred great ministers and with hundreds of thousands of myriads of millions of citizens all surrounded them and accompanied them to the Bodhimanda, all wishing to draw near to the Thus Come One Great Penetrating Wisdom Victory, to make offerings to him, to honor, revere and praise him. When they arrived, they bowed with their head at his feet, and having circumambulated him, they singlemindedly joined their palms, respectfully gazed upward at the World Honored One, and uttered these verses:

“World Honored One of great and awesome virtue,
For the sake of crossing over living beings
After limitless millions of eons,
You accomplished Buddhahood,
And perfected all your vows;
Unsurpassed is our good fortune.

Very rare you are, World Honored One,
In one sitting, passing through ten minor eons,
With body, hands, and feet,
Still, secure, and unmoving.

Your mind, ever tranquil,
Never knows distraction.
Ultimate, your eternal extinction,
As you dwell firmly in the non-outflow Dharma.

Now we see the World Honored One
Serenely realize the Buddha Path;
We all gain good benefit
And proclaim our delight and great joy.

Living beings, ever tormented by suffering,
Blind, and without a guide,
Fail to recognize the Path which ends that pain,
And do not know to seek their liberation.

During the long night the evil destinies increase,
While the hosts of gods are reduced in number;
From darkness they proceed into darkness,
Never hearing the Buddha’s name.

Now, the Buddha’s gained the utmost
Peace, rest, the non-outflow way;
And we, and all the gods,
To attain the greatest benefit
Therefore bow our heads
And return our lives to the Unsurpassed Honored One.”

Outline:

L4. Offerings made to him by his retinue after he realized the Way.

Commentary: 

Before that Buddha left home he had sixteen sons, the first of whom was named Accumulation of Knowledge. They had accumulated all kinds of merit and virtue through their wisdom, and so they got to be children of the Buddha. Each of them had a variety of precious, unusual fine toys. Their grandfather had been a wheel-turning sage king and had blessings as vast as all under heaven. So, the children had some very precious, unusual, expensive toys. When they heard that their father had realized anuttarasamyaksambodhi, had become a Buddha, they all cast aside these things they valued –they put their toys aside–and went before the Buddha, to the Bodhi tree, where the Buddha had attained enlightenment. Escorted by their weeping mothers. Their mothers, crying and sniffling, took them there.

They had been the Buddha’s wives before he left home; now, their only recourse was to cry. They cried over every little thing. The children wanted to go with their father; they did not want to stay with their mothers.

Their grandfather, their father’s father–a Wheel-Turning Sage King, together with a hundred great ministers, who were very close to the Sage King, and with hundreds of thousands of myriads of millions of citizens all surrounded them and accompanied them to the Bodhimanda, where the Buddha cultivated the Way, all wishing to draw near to the Thus Come One Great Penetrating Wisdom Victory, to make offerings to him, to honor, revere and praise him.

When they arrived, they bowed with their head at his feet. This means that they made a full “five-point” prostration, that is, they bowed with their head, their two arms, and their two legs touching the ground. When they bowed down they turned their palms upward as if the Buddha might stand on the palms of their hands. This is called “vowing to receive the Buddha and having circumambulated him, three times to the right, they singlemindedly joined their palms, respectfully gazed upward at the World Honored One, unblinkingly.

They gazed upward because he was sitting up very high; you remember his lion throne was one yojana tall.

Then the entire multitude uttered these verses:

World Honored One of great and awesome virtue, the Buddha is honored both in and beyond the world. For the sake of crossing over living beings. Why did you decide to become a Buddha? Because you wanted to save living beings. After limitless millions of eons, you accomplished Buddhahood, and perfected all your vows. So those who study the Buddhadharma must make vows. The best day to make vows is on the anniversary of Shakyamuni Buddha’s enlightenment, that is, on the eighth day of the twelfth month (lunar calendar).

The Buddhas realized Buddhahood through their vows. We want to cultivate; why is it we are unable to endure suffering and unable to be vigorous? We cultivate for two and a half days, but by the time the third day rolls around, we get lazy. The reason for this is because we have not made vows. We insist on being selfish and seeking our own benefit. We tend towards the Small Vehicle and we think like Arhats. “I am going to take care of myself, and that is it. If I make it, that is great, but I am not going to worry about anybody else. I do not care if anybody else cultivates or not. Every move I make is for my own benefit, not for living beings.” Very independent. Hah! This is because one has not made vows. So, I hope you do make vows.

Vows are very important. But, you cannot make someone else’s vows. You cannot say, “I will make Kuan Yin Bodhisattva’s ten vows, or Universal Worthy Bodhisattva’s Ten Vows, Amitabha’s Forty-eight vows, or Medicine Master’s twelve vows.” Those are their vows. You cannot just copy them. You must make your own vows. You could make vows even greater than Amitabha Buddha or Kuan Yin Bodhisattva, but they must be your own. You are not them!

“Well,” you might argue, “suppose I am a transformation of Amitabha Buddha? What is wrong with making his vows then?”

Even if you are, you are still just a transformation; you are not the original. You have to make new vows. It is something else. Perhaps you were railroad tracks, and now you have turned into a train. You cannot be railroad tracks again, not even if you want to. I would not argue with you about whether or not you are Amitabha Buddha’s transformation body, but you still need to make brand new vows, not old ones. There are some old vows which everyone can make; they are standard vows that every Bodhisattva makes, and that is all right:

I vow to save the boundless numbers of beings.
I vow to cut off the inexhaustible afflictions.
I vow to study the endless Dharma doors.
I vow to realize the supreme Buddha Way.

When Amitabha Buddha was on the causal ground, he was a Bhikshu by the name of Fa Zang (Dharmakara). He made forty-eight vows which he used to cultivate with in every lifetime. He made these vows in every life for who knows how many great eons before he became a Buddha and created the Land of Ultimate bliss. One should make vows right at the beginning when you start cultivating. Even if you are an old-timer and have been cultivating for quite a while, you should make solid vows. Perhaps some of you have been planting Buddha-seeds throughout many lifetimes, many eons, even, and now as a result you have encountered this opportunity. You are able to put all of your energy into practicing the Buddhadharma.

So, write out your vows. You can write them just how you want them. Perhaps; #1: I vow to save all ants. #2. I vow to save all mosquitoes. #3. I vow to save all hopeless cases. Of course, I am joking. But, one of my disciples did make a vow to become a Buddha in the northern continent of Uttarakuru. Why did he do this? Because there are no Buddhas there right now, he will be worshipped exclusively for sure! Not much competition! I was quite pleased with this vow; it is very special, so I made a vow that I would guarantee that he fulfills that vow. Everything in the world can change. There is nothing fixed. If someone makes a vow to go somewhere and become a Buddha, a Buddha will, in the future, appear in that place. No one ever made a vow to become a Buddha in Uttarakuru before, so there is no Buddhadharma there right now.

Once you have made the vow, then even if you would like to slack off on your cultivation, you would not dare, because you made a vow to cultivate! Vows are extremely important.

Unsurpassed is our good fortune. This is fortunate for us. How? Our good fortune is unsurpassed in that there is nothing more noble than the Buddha. The Buddha is unsurpassed and most lofty. Very rare you are. It is difficult to encounter the Buddha, World Honored One, in one sitting, passing through ten minor eons, with body, hands, and feet, still, secure, and unmoving. This praises the Buddha’s samadhi in its physical aspect. Your mind, ever tranquil, never knows distraction. This praises the Buddha’s samadhi in its mental aspect. His mind is free of defilement, and so he is always content and tranquil. Ultimate, your eternal extinction, as you dwell firmly in the non-outflow Dharma.

The Buddha has severed forever the very roots of delusion and ignorance and certified to the great extinction. Now we see the World Honored One serenely realize the Buddha Path; we all gain good benefit and proclaim our delight and great joy. Living beings, ever tormented by suffering, blind, and without a guide, fail to recognize the Path which ends that pain, and do not know to seek their liberation. In their confusion, living beings become bound by suffering. They are as if blind and without a guide. They do not recognize the path which leads to the ultimate end of suffering. They do not know enough to seek to escape.

During the long night the evil destinies increase, while the hosts of gods are reduced in number. Beings fall and are reborn in lower destinies. From darkness they proceed into darkness, never hearing the Buddha’s name. With their darkened minds, they create dark karma and receive retribution.

Now, the Buddha’s gained the utmost peace, rest, the non-outflow way. Now the Buddha has attained the supreme, peaceful, quiescent, non-outflow Path of the Sages. And we, and all the gods, to attain the greatest benefit therefore bow our heads and return our lives to the Unsurpassed Honored One.

After you Take refuge and start to cultivate the Way, you should get rid of your attachment to the mark of a self. If you do not, you will have not just one kind of trouble, but many, many kinds. If you can get rid of the mark of a self, you will have no trouble at all. It is easy to say, “no self.” It’s very hard to do. So, you must give up your body, mind, and life itself to the Buddha in refuge. Life itself; that is the most important thing we each possess. If you give your life up to the Buddha, your own personal happiness or sorrow, or whatever, will cease to be important. We suffer because we are supposed to suffer, and we enjoy happiness as it is due. But do not hold on to the idea of a “self.” This is very important in your cultivation.

Sutra:

When the sixteen sons had finished praising the Buddha, they then entreated him to turn the Dharma-wheel, saying, “World Honored One, speak the Dharma and bring us peace, show us pity, and benefit both gods and humans.” Then they spoke more verses saying:

“O Hero of the world, incomparable
Adorned with a hundred blessings,
And having attained unsurpassed wisdom,
Pray speak for the sake of this world
To cross over and liberate us and
All classes of living beings as well.

And lead us to attain that wisdom,
Demonstrate it: speak it in detail
For, if we can attain Buddhahood,
Other living beings can do the same.

The World Honored One knows the profound thoughts
Within the minds of living beings;
He knows the ways on which they walk
And the strength of their wisdom,
The pleasures and the blessings they have cultivated,
And all the deeds done in former lives.
The World Honored One, knowing all of this,
Should turn the unsurpassed wheel!”

Outline:

L5. The request to turn the Dharma-wheel. 

Commentary: 

When the sixteen sons had finished praising the Buddha, they then entreated him to turn the Dharma-wheel, saying. After they had praised the Great Penetration Victory Buddha, they asked him to speak the Dharma. The Buddha will not speak the Dharma unless requested to do so.

The Dharma does not arise of itself;
It appears in response to the situation.
The Way is not practiced in a vacuum;
It responds in accord with conditions.

Now, before the Dharma lecture, someone always requests the Dharma. To request the Dharma is to save living beings. If you cannot speak the Dharma yourself, then you ask someone else to do so. In China, when a patron knows a certain Dharma Master is skilled at lecturing on the Dharma, he will request him to lecture on a Sutra and give him a lot of money. In this way, the patron participates in the merit and virtue generated from the lecturing of the Sutra.

You may wonder, if the Dharma Master is lecturing on the Sutra, how can the merit and virtue go to the patron? It is because of the patron’s sincerity in requesting the Dharma. He requests it not just for himself, but for living beings, and so he gains much merit. Not only does he gain merit but he receives the reward of intelligence. If you want to be intelligent then read more Sutras, recite more Sutras, and request that people lecture on the Sutras more often. People who are intelligent now did these things in the past. Those who request the Dharma each day will, in the future certainly be intelligent and give rise to Prajna wisdom. The sixteen sons asked the Buddha Great Penetrating Wisdom Victory to turn the Dharma-wheel.

What is meant by “turning the great Dharma-wheel”? Lecturing on the Sutras and speaking the Dharma is turning the Dharma-wheel. Any kind of work that you do within Buddhism can be considered turning the great Dharma-wheel. There are many different ways to turn the Dharma-wheel. Protecting the Triple Jewel is one; praising the Triple Jewel is another; propagating the Dharma is another. Telling people of the benefits of believing in the Buddha is another.

Let us say a situation arose where some people were trying to ruin a Dharma Master’s reputation. They are jealous of that Dharma Master and want to break up his Bodhimanda. In this case you should speak up and say, “That is wrong. These people are just creating rumors. They are the ones who are destroying the Triple Jewel.”

Those people may make up stories and start rumors circulating, saying things like, “That Dharma Master eats meat,” when they have never seen him eat meat at all. If they had seen him eating meat, that is one thing, but to fabricate stories is just being malicious. They may say, “He says he eats one meal a day, but he sneaks food all the time. He is no vegetarian. When no one is around, he steals anything he can get, whether it is pork, beef, or lamb chops.” You should speak up and protect the Triple Jewel and expose these people as gossip-mongers. That, too, is protecting the Triple Jewel. In general, translating Sutras, lecturing on the Sutras, printing Sutras, running the tape recorder, all turn the Dharma-wheel.

They said, “World Honored One, speak the Dharma and bring us peace, show us pity, and benefit both gods and humans.” Then they spoke more verses saying:

O Hero of the world, incomparable, adorned with a hundred blessings. The Buddha is a great hero in the world, an unsurpassed lord. There is no one who can compare to the Buddha. He is peerless. The Buddha cultivated blessings and wisdom for three great asankheya eons, and for a hundred eons he perfected the fine marks. And having attained unsurpassed wisdom. The Buddha is the greatly enlightened one. The greatly enlightened one is someone with great intelligence, which is supreme wisdom.

Pray speak for the sake of this world to cross over and liberate us and so that we may leave suffering and attain bliss–all classes of living beings as well. All the twelve categories of living beings–demonstrate it: speak it in detail and lead us to attain that wisdom, so all living beings can attain the Buddha’s wisdom. For, if we can attain Buddhahood, other living beings can do the same. If we, now, can become Buddhas, then all living beings can become Buddhas.

The World Honored One knows the profound thoughts within the minds of living beings; he knows the ways on which they walk. He knows what their hopes and wishes are. He knows the practices of living beings and Buddhas. And the strength of their wisdom, the scope of their intelligence and the power of the Buddha’s wisdom. The pleasures and the blessings they have cultivated, and all the deeds done in former lives, the workings of cause and effect. The World Honored One, knowing all of this, should turn the unsurpassed wheel! It is our fervent prayer that the World Honored One will turn the Dharma-wheel and save living beings, so they may all realize the Buddha Way.

We are all gathered here to investigate the Buddhadharma, and we should put into practice the knowledge that we gained. If you understand a principle, do not fail to apply it. If you know and do not practice, that is worse than not knowing in the first place. If you do not know about cultivating, and so you do not cultivate, that is one thing. Once you know about the Buddhadharma, you must cultivate it, you must practice very reliably and solidly.

The most important job of a cultivator is to benefit others, to help others. Do not worry about helping yourself. Forget yourself. That is cultivation. It is extremely important not to be jealous or obstructive. You must also sever affliction. If you do not cut off your afflictions, you would not be able to end birth and death. “Cutting off” afflictions really just means to transform them. Transform your afflictions into Bodhi. Turning them into Bodhi, you will always give rise to wisdom, and you would not be stupid. If you have affliction, then you are always stupid and without wisdom. Do not get afflicted over every little thing. Do not be jealous or obstructive. This is crucial. So, everyday we investigate the Buddhadharma, and everyday we must practice it.

You may speak wonderfully, speak just fine;
But if you do not practice it, it is not the Way.

No matter how well you can talk, if you do not actually cultivate you would not be able to realize the Path. There are several people here who are just on the verge of getting enlightened. However, they must cultivate their hearts to benefit others and forget about themselves. Someone is thinking, “Who are they?” Well, if you are wondering who they are, you can be sure they are not you. Besides, you should not ask. You should ask yourself, “When am I going to get enlightened? When am I going to have great wisdom?” You should not ask about other people. I do not know who they are myself. I just said that to be saying it! I am not enlightened myself, so how could I know something like that?

The only thing to do is go ahead and cultivate. First of all, be patient. Be patient in all circumstances. Bear up under poverty. Think: “The poorer I am, the better. It is cleaner that way. Cultivators should be poor. Once you get some money, then the problems arrive.” Once you have got money, then you would not be able to cultivate. Bear with hunger, too. If there is nothing to eat today, do not worry about it. Something will turn up tomorrow. Be patient. If you have no clothing, if you are freezing, bear it. Bear the wind and bear the rain. Bear the hunger, bear the cold. That is your responsibility as a cultivator. You should fear nothing. No matter how hard it is, you must do it. No matter how bitter it is, I must bear it. I will cultivate and fight against the bitterness and the hardships. I will break through all obstacles. Then, once you have gotten through that barrier, you can have success. Otherwise, you would not.

So, every one of you should understand: it is useless just to talk about it. You have to do it. Talking ten feet is not as good as practicing a foot. I hope that all of you will really practice and that you would not indulge in intellectual Chan.

Sutra:

The Buddha, Shakyamuni, told the Bhikshus, “When the Buddha Great Penetrating Wisdom Victory attained anuttarasamyaksambodhi, in each of the ten directions, five hundred myriads of millions of Buddha worlds quaked in six ways. The dark recesses between those lands, that the awesome light of the sun and moon could not illumine then, were brightly lit, and the living beings therein were able to see one another. They all said, “where have all these living beings come from?” Further, in those lands, all the heavenly palaces, up to the Brahma palaces, quaked in six ways. A great light shone everywhere, illumining the entire universe and surpassing the light of the heavens.

Outline:

K2. Brahma Kings from ten directions request the Dharma.
L1. Awesome light shines and shakes the earth. 

Commentary: 

The Buddha, Shakyamuni, told the Bhikshus, “When the Buddha Great Penetrating Wisdom Victory attained anuttarasamyaksambodhi, the utmost right and perfect enlightenment, in each of the ten directions, five hundred myriads of millions of Buddha worlds quaked in six ways. The six types of quakings are quaking, roaring, clashing, moving, surging, and rising. We have already talked about the six quakings earlier.

The dark recesses between those lands, that the awesome light of the sun and moon could not illumine then, were brightly lit, and the living beings therein were able to see one another. They all said, “where have all these living beings come from?” Basically, there were not any living beings in these dark places. Why are there suddenly living beings there now? Actually, they thought there were not any living beings because it was dark, and they could not see them. Now it was light and so they were visible. Further, in those lands, all the heavenly palaces, up to the Brahma palaces, quaked in six ways. A great light shone everywhere, illumining the entire universe and surpassing the light of the heavens. 

Sutra: 

At that time, in five hundred myriads of millions of lands to the east, the Brahma Heaven palaces shone with a light twice that of their usual brightness. Each of the Brahma Heaven Kings had this thought, “now the palaces are brighter than ever before. What is the reason for this manifestation?”

Outline:

L2. Brahma Kings come to make their request.
M1. East.
N1. Startled by the portents. 

Commentary: 

At that time, in five hundred myriads of millions of lands to the east, the Brahma Heaven palaces shone with a light twice that of their usual brightness.All darkness was dispersed. Never had they seen such a dazzling display of light. Each of the Brahma Heaven Kings had this thought, “now the palaces are brighter than ever before. What is the reason for this manifestation?”

Sutra:

Then, the Brahma Heaven Kings visited one another and discussed this matter. In the assembly there was one great Brahma Heaven King by the name of Rescuing All, who on behalf of the Brahma hosts spoke verses, saying,

“All of our palaces
Are bright as never before;
What is the reason for this?
Let us seek it together.

Is it because a great and virtuous god has been born?
Or because a Buddha has appeared in the world,
That this great light
Shines throughout the ten directions?”

Outline:

N2. Talking it over among themselves. 

Commentary: 

Then, the Brahma Heaven Kings visited one another and discussed this matter. They had a meeting to investigate this question. In the assembly there was one great Brahma Heaven King by the name of Rescuing All, who on behalf of the Brahma hosts spoke verses, saying, “All of our palaces are bright as never before; what is the reason for this? Let us seek it together. Let us find out why. Is it because a great and virtuous god has been born? Or because a Buddha has appeared in the world, that this great light shines throughout the ten directions?” Such bright light must surely be an auspicious sign. What does it portend?

Sutra: 

At that time, the Brahma Heaven Kings from five hundred myriads of millions of lands, together with their palaces, each with sacks filled with heavenly flowers, went to the west to seek out this manifestation. They saw the Thus Come One Great Penetrating Wisdom Victory seated on the lion throne beneath the Bodhi tree in the Bodhimanda, revered and circumambulated by gods, dragon kings, gandharvas, kinnaras, mahoragas, and beings both human and non-human. They saw as well the sixteen sons of the king requesting the Buddha to turn the Dharma-wheel.

Outline:

N3. Following the light, they see the Buddha. 

Commentary: 

At that time, the Brahma Heaven Kings from five hundred myriads of millions of lands, together with their palaces. The gods do not ride, like we do, in buses or airplanes. They ride in their palaces. They can fly through the air, or travel on the ground. They are sort of like celestial Winnebagos, complete with every convenience. Riding in them, they can go everywhere they please. They are even more wonderful than our airplanes. So the great Brahma heaven kings came with their palaces that they lived in.

Each with sacks filled with heavenly flowers, went to the west to seek out this manifestation. They saw the Thus Come One Great Penetrating Wisdom Victory seated on the lion throne beneath the Bodhi tree in the Bodhimanda, revered and circumambulated by gods, dragon kings, gandharvas, kinnaras, mahoragas, and beings both human and non-human. The gods, dragons, and eightfold division–they were reverently walking around him. They saw as well the sixteen sons of the king, the Wheel-turning king, requesting the Buddha Great Penetrating Wisdom Victory to turn the Dharma-wheel.

Sutra:

Then, the Brahma Heaven Kings bowed with their heads at the Buddha’s feet, circumambulated him a hundred thousand times, and scattered heavenly flowers upon him. The flowers were piled as high as Mount Sumeru, and they offered them as well to the Buddha’s Bodhi tree, which was ten yojanas in height. Having made offerings of flowers, each presented his palace to the Buddha, saying, “pray show us pity, and benefit us by accepting and occupying these palaces that we offer you!”

Then the Brahma Heaven Kings, in front of the Buddha, with a single mind and the same voice, spoke verses in praise, saying:

“World Honored One, you are very rare,
And difficult to encounter;
Complete with limitless meritorious virtues,
You are able to rescue and protect all creatures.

Great teacher of gods and humans,
You who pity all the world
All beings in the ten directions
Receive your beneficence.

We have come from
Five hundred myriads of millions of lands,
Setting aside the bliss of deep dhyana samadhi,
For the sake of making offerings to the Buddha.

Blessings we’ve gained in former lives
Well ornament our palaces,
Now we offer them to the World Honored One,
Only praying you will show mercy and accept them.”