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Chapter Five

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One Thousand Buddhas

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12. Enlightenment

(This section is divided into ten parts:) (1) Introduction, (2) Almsbegging, (3) Studying Meditation, (4) Austerities, (5) Taking Gruel, (6) The Grass Seat, (7) Conquering Māra, (8) Enlightenment, (9) Praise from the Gods, and (10) Transformations.

1. Introduction

It is heard that when the time came the Great Sage manifested himself through cosmic response. The shadow of his influences covered all directions, and his teaching reached everywhere in the three realms. He was the leader of the four kinds of living beings, the ferryboat for all beings in the six realms of rebirth. He was born in Tuṣita Heaven and had a short lifetime in the world. When he entered the womb, wearing the sun as his crown, flying stars left traces in the darkness. In the Lumbinī Garden he showed the thirty-two marks of an extraordinary being for the first time. The vilakṣa (aśoka) tree under which he was born emitted ten kinds of light. With the help of the mirror of the four city gates (i.e., the Prince's excursions outside the palace) he renounced the life of five desires. Abandoning the awesome city, he went away alone. With the help of the tree of truth (i.e., the bodhi tree), he ascended beyond the limits of this world. He brought the four bowls sent by the four heavenly kings together into one almsbowl at the Nairañjanā River and saved the five ascetics in the Deer Garden. Those who indulge in love are caught up endlessly in attachment. [The Great Sage] washed off defilements in the twilight of [infinitely numerous] earlier world ages. The Sun of Wisdom has 163

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A Forest of Pearls from the Dharma Garden, Volume II already shone and its light has purified the jails of hell. Having succeeded in initiating the work of teaching sentient beings, he cast the light of compassion on the four kinds of living beings. He teaches in one voice, and all beings understand him differently, according to the capacity of the category of beings to which they belong. The rise of Buddhism has been slow but steady; its development has been occurring for a long time now. 2. Almsbegging

The Sifen lü (T.1428:779c18-780b7) says:

At that time the Bodhisattva was traveling slowly. Crossing the border into the kingdom of Magadha, he went to the city of Rājagṛha and spent the night there. The next morning he went into the city and begged for almsfood. He had a handsome appearance; stretching and bending his body, and looking up and down, he walked in a dignified manner. His gaze was directed straight ahead; he did not look around to the right or left. Wearing a robe and holding an almsbowl, he entered the city of Rājagṛha to beg for food.

At that time the king of Magadha was on the top of a tall building, surrounded by ministers before and behind him. He saw the Bodhisattva enter the city to beg for food, walking in a dignified manner. The king turned to his ministers and praised the Bodhisattva with a verse. Then he sent a messenger to ask the monk, "Where shall I go to have an audience with you?" The Bodhisattva answered, "There is a mountain called Paṇḍava. I am staying there." The messenger quickly returned and reported this to the king. As soon as the king heard the message he ordered the elephants and carriage to be prepared and decorated, and accompanied by many people he went to the Bodhisattva to worship him. At that time the king said to the Prince, "Please stay here now. I will give you all of my kingdom, everything that I own, and this crown of jewels. Ascend the king's throne and rule over the kingdom. I will serve you as your minister." The Bodhisattva replied, "I have given up the status of universal monarch and have renounced the householder's life in order to study the path. How could I now accept the rank of ruler of this border kingdom and remain in the world? Now, as the king should know, if a person who has seen the great ocean then sees a tiny puddle of water in 164

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the footprint of an ox, how could he become attached to that puddle? Your offer is just like this. How could anyone who has given up the status of universal monarch become accustomed to the rank of the king of a minor kingdom? It is wrong to expect that."

Then the king said before the Bodhisattva, " If you attain highest enlightenment, first visit the city of Rājagṛha and have an audience with me." The Bodhisattva answered, "That I can agree to." The king paid respect [by bowing] to the Bodhisattva's feet and circumambulated him three times, and then departed.

The Fobenxing jing (Fobenxing ji jing, T.190:761c7-21, 762b9-22) says: The Bodhisattva said to the king of Magadha, "Great king, we are now certainly not afraid of those poisonous snakes, nor are we afraid of thunder and lightning. We are also not afraid of fierce fiery flames, which when a great wind blows burns up the fields and marshes. We are only afraid of the realm of five desires pressing upon us. Why? All desires are transitory; like thieves, they steal the merit we have accumulated." Then the Bodhisattva spoke in verse:

The five desires are transitory and harm merit. The six kinds of sense objects, empty and illusory, damage sentient beings.

Retribution in this world is ultimately nothing but deception to people.

Who among the wise would stay here even for a short while? The ignorant are not content even in heaven.

How could they obtain what is agreeable to their hearts in the human realm?

The desires [of ordinary beings] are for defiled things; they have not awakened to knowledge.

Their desires are like a fierce fire burning dried grass. Long ago a holy ruler, born into the highest rank of society, Conquered the four realms of the world and raised high the golden ring of the universal monarch.

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He was also allowed to sit next to the god Śakra (Indra) and serve as his deputy.

Yet suddenly he felt greed and immediately fell. Even a king who rules everywhere in this great earth, Still further desires to rule over other places. The desires of worldly people are limitless. They are like a great ocean that swallows all streams. "Let the great king know. Underneath Mount Sumeru there were demons. Two demon brothers desired the same jade woman. The two brothers fought and injured each other, and they both died." Then he said in verse: A long time ago two demon brothers

Harmed each other for the sake of a jade woman. With desire for bones and flesh, defiling attachments increase. The wise observe and know this and they are free from greedy desires. The Bodhisattva also said, "Because of the five desires people are reborn as gods and humans. Having been born, because of their attachment to the five desires they end up throwing themselves in water or walking over fire. Due to the five desires, people invite hatred and revenge upon themselves." He then said in verse:

Because of love and desire foolish people end up in poverty and dire straits.

Bound, injured, and then killed, they suffer many kinds of pain. They think that if their desires are fulfilled many things will be accomplished.

They do not realize that their strength will be exhausted before they achieve this goal,

And their misfortunes will continue into future lives. Also, the Fobenxing jing (Fobenxing ji jing, T.190:735a27-28) says: The Bodhisattva said in verse:

Even if, loving each other, we stayed together, When our lives end we still must part from each other. 166

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I see that life is transitory and lasts only for a brief moment. For this reason, I now seek liberation.

3. Studying Meditation

The Sifen lü (T.1428:780b7-780c28) says:

Then the Bodhisattva went to Ārāḍa Kālāma's place and studied the meditation of the sphere of nonapplication. He practiced this diligently and before long he had mastered this teaching. He then abandoned [this teaching] and departed. Later he went to Udraka Rāmaputra's place and studied the meditation of neither thought nor no-thought. He practiced this diligently and before long he had mastered this teaching. The Bodhisattva thought, "These two meditative states are definitely neither nirvana nor the restful state of eternal quietude. I do not take pleasure in these teachings." He then abandoned these two teachers and went in search of a superior teaching. The superior teaching that the Bodhisattva looked for at that time was the supreme teaching of quiescence. At that time the five ascetics who followed the Bodhisattva said, "If [you,] Bodhisattva, achieve enlightenment, you should preach to us."

The Fobenxing jing (Fobenxing ji jing, T.190:753a29-b4) says: The holy man Arada answered the Bodhisattva, "The human love of ordinary people is based on greedy desires and results in suffering such as that which comes from bondage. Everything is caused by the mental realm of the external world." He then said in verse:

Mountain goats are killed because of their loud cries that attract death. Moths throw themselves into lamps because of [their attraction to] the flames' color.

Fish in water are caught because they swallow bait. Worldly people proceed to death because they are pulled by external objects.

The new Posha lun (T.1545:913c7-14, 914b2-4, 917a18-b6) says: When the Buddha was still a bodhisattva he developed aversion to old age, illness, and death. He left the city of Kapilavastu in search of supreme 167

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wisdom. At that time King Śuddhodana sent five people of the Śākya clan after him to attend him. Two of them were from his mother's clan and three from his father's. The two from the mother's clan were ordered to take charge of the sense pleasures of the Bodhisattva so that those pleasures could be pure. The three from his father's clan were to take charge of the austerities so that these could be pure. When the Bodhisattva was practicing austerities, the two people from the mother's clan could not bear to see this in their hearts and they immediately left. The Bodhisattva later realized that practicing austerities was not the right way. He abandoned them and [took some] gruel and ghee. He put oil on his body and walked around in the place where he practiced. All three people from the father's clan said, "The Bodhisattva has gone mad and lost his will," and they too abandoned him and departed. Later, when the World-honored One had achieved buddhahood, he had the following thought, "These people were all from my parents' clans. Earlier they came to pay respect to me and looked after me. Now I wish to reward them, but where have they gone?" The gods said, "They are now in the holy ones' Deer Garden in the kingdom of Vārāṇasī. (Note: All other items are given in this source in the same manner as above.) Question: Why is the place called Vārāṇasī?

Answer: It is the name of a river. Not far from the river stands the king's city. Therefore, the city is also called Vārāṇasī. Question: Why is it called the place where the holy ones debate? Answer: According to one view, all buddhas meditate in this place and turn the wheel of the Dharma [there]. According to another view, buddhas are the most superior among the holy ones. They all turn the wheel of the Dharma for the first time in this place. Therefore, it is called the place where the holy ones debate. According to this view, buddhas do not meditate here; they turn the wheel of Dharma. According to yet another view, it should be called the place where the holy ones live. When the buddhas appear in the world, the holy one who is the Buddha and his holy disciples live there. When the Buddha is not in the world, only pratyekabuddhas live there. When pratyekabuddhas are absent, holy ones of five supernatural powers live there. Because holy ones always live there constantly in past, present, and future times, it is called the place where the holy ones live. According to one view, the place should be called the place where the 168

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holy ones fell. In the past five hundred holy ones flew in the sky but when they reached this place they encountered the conditions for regression and instantly they all fell [to the earth there].

Question: Why is the place called the Forest of Making Offerings to Deer?

Answer: Deer have always roamed here. Therefore it is called the Deer Park. Long ago a king called Brahmadatta made offerings to the deer in this forest. Therefore it is called the Forest of Making Offerings to Deer. Elder Kalanda dug a pond in a bamboo garden in Rājagṛha and offered it to the kalandaka bird so that it could roam and play there. For this reason the pond is called Veṇuvana-kalandakanivāpa Pond. The name of the Forest of Making Offerings to Deer was given to the park in question in the same manner as in the example of Veṇuvana-kalandakanivāpa Pond. (Note: According to an older translation, the bird is called jialanduo. The Shanjian lun says that this bird resembled a magpie.) 4. Austerities

The Bodhisattva practiced austerities at the place of the five Koṭigāma monks in this Deer Park. For six years he lived in extreme conditions and the excessive pain he experienced surpassed those of his teacher. Even though he starved himself he did not achieve the goal of the path; consequently he labored in vain and his appearance showed signs of exhaustion. The Niepan jing (Nirvana Sutra, T.374:557b14-557b25, T.375:803b23c5) says: When the Bodhisattva was practicing austerities in order to discipline his mind, he ate one sesame seed a day. After seven days he took rice, red beans, hemp seed, and grain gruel. He also took white beans in the same way, eating one on each of the seven days. As he practiced in this way, his skin and flesh became thin and wrinkled, and he began to look like a calabash that had been cut from its stem and placed in the sun [to dry]. His eyes sank into his eye sockets and looked like stars reflected at the bottom of a well. His flesh was emaciated, his ribs stuck out, and his torso looked like a grass house that was rotting away. The discs on his spine could be seen and resembled bricks laid on top of each other in two pillars. The place he sat upon looked like a horseshoe. When he tried to sit down he 169

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fell forward; when he tried to stand up he fell backward. Even though he experienced such pain that brought no benefit, he still did not give up the intention of seeking enlightenment.

The Pusa chutai jing (T.384:1055c15-20) says: The Buddha said to a bodhisattva who was practicing austerities, "Long ago I practiced an innumerable number of even more extreme austerities. On the banks of the Nairañjanā River I practiced austerities for six years. I took one sesame seed and one grain of rice every day. In the past I had committed offenses of speech against a pratyekabuddha on four occasions and had refused offerings on one occasion. For this reason I was paying heavily for the crime of taking the truth lightly. The Daji jing (T.397:283b26-c8) says:

At this time Jyotirasa Bodhisattva said to the congregation in verse: An infinite number of world ages ago,

I made a variety of gifts to practice the perfection of giving. I preserved the purity of the precepts and practiced patience, Vigor, meditation, and studied wisdom.

For the comfort of all sentient beings, I endured numerous kinds of suffering.

Inside the palace there were sixty thousand ladies, But I abandoned them and renounced the householder's life As easily as if I were slipping out of my shoes. I lived alone for six years and cultivated austerities. I ate one hemp seed and one grain of rice and wheat [daily]. I practiced vigorously day and night, without sleeping, And my body was reduced to skin and bones. When I sat down under the tree of enlightenment to meditate, Eight hundred heavenly māras came,

Filling all directions, on the ground and in heaven, Within an area of eighty miles in all directions. Such an army of māras and their attendants, I could destroy and force to surrender. 170

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Having achieved supreme enlightenment,

I realized the fruit of the absolute truth.

5. Taking Gruel

The Fobenxing jing (Fobenxing ji jing, T.190:771b12-772b16) says: After six years had passed, in the spring, on the twenty-sixth day of the third month, the Bodhisattva had the following thought, "I should not continue like this any more. After taking some nourishment I will realize supreme enlightenment. From whom shall I now obtain some delicious food? Who will give me food and enable me, after having eaten, to realize supreme enlightenment?"

When the Bodhisattva had this thought, one deity learned of this thought in the Bodhisattva's mind and quickly went to Sujātā, the second daughter of the village head. On arrival, the deity immediately said to her, "You, the daughter Sujātā, know what the present time now signifies. The Bodhisattva now wishes to partake of some delicious food. The Bodhisattva must now have the highest quality food. After he eats this delicious food he will then realize supreme enlightenment. You must now prepare sixteen portions of milk gruel."

At that time the second daughter of the village head, having heard the deity speak in this fashion, was overjoyed with excitement that immediately coursed through her body. She quickly collected one thousand cows and gathered their milk. Then she fed the milk in turn to five hundred cows. On a different day she collected milk from those five hundred cows and in turn fed it to two hundred and fifty cows. On a later day, she gathered the milk of those two hundred and fifty cows and fed it to one hundred and twenty-five cows. On a later day she collected the milk of those one hundred and twenty-five cows and fed it to sixty cows. On a later day, she collected the milk of those sixty cows and fed it to thirty cows. On a later day she collected the milk of those thirty cows and fed it to fifteen cows. On a later day she collected the milk of those fifteen cows and, mixing it with a portion of good quality unpolished rice, she prepared cooked milk gruel for the Bodhisattva.

When that second daughter was cooking the milk gruel, a variety of visions appeared: a vision of a jar filled with flowers, the banks of the 171

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river of merit, the sign of the auspicious svastika, a wheel of merit with one thousand spokes, a large-necked oxen, the king of elephants and the king of dragons, a fish, a great person, the god Śakra (Indra), the god Brahmā, the milk gruel boiling up half way to the top of a tāla tree and coming down, then boiling up again to the top of the tāla tree and coming down, or milk gruel rising up to the height of one zhang and returning into the pot, with not even a drop of it missing the pot and falling [on the ground]. While she was cooking the milk gruel, a seer skilled in prognostications, numerical calculations, and reading signs appeared to her. Seeing these visions appear from the milk gruel, he observed them carefully and then said, "How extraordinary! How extraordinary! If someone obtains this milk gruel and eats it, not long thereafter that person will realize the marvelous medicine of immortality."

On the twenty-third day of the second month the Bodhisattva came in the morning to the great gate of the house of the village head and stood there silently, thinking about asking for almsfood. When the daughter of the house saw this, she took out a golden bowl from where it had been safely stored, and also took honey and milk gruel and filled the bowl with them. Holding the bowl in her own hands, she went before the Bodhisattva and said to him, "I request the Venerable One to accept this bowl filled with honey and milk gruel, out of pity and compassion for me." The Bodhisattva accepted the milk gruel and took it to the banks of the Nairañjanā River. A dragon princess called Niliantuye jumped out of the ground, holding in her hand a decorated heavenly fish trap, which she presented to the Bodhisattva. Having received this gift, the Bodhisattva sat down upon it. After sitting down the Bodhisattva took the milk gruel that the daughter of the village head Sujātā had given him and ate it, as much as he wished until he was full. He ate all of the gruel. When the Bodhisattva had finished the milk gruel, due to the effect of the merit he had accumulated in previous lives through performing acts of giving, his body and its marks were restored to their original state. He was again delightfully good-looking, fully endowed with all marks, without any flaws. After the Bodhisattva had finished eating the gruel, he threw the golden bowl into the river.

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At that time the dragon king was gripped by a rare and extraordinary feeling. Marveling at the fact that the Bodhisattva had appeared in this world, he took the golden vessel and pretended as if he were going to worship it, and was about to take it back to his own palace. Then the ruler of heaven Śakra (Indra) transformed his body into that of a garuḍa with a vajra beak. He approached the ocean dragon king, snatched away the golden bowl, and flew toward the palace in the Heaven of the Thirty-three Gods to worship it there constantly. The bowl is still there at this time. The thirty-three gods established a ceremony for it, called the ceremony of worshiping the golden bowl, which has been continued without a break from that time until now.

When the Bodhisattva finished eating he rose from his seat and slowly walked toward the tree of enlightenment. The dragon princess came and took the fish trap away, and after returning to her palace she worshiped it. A verse says:

The Bodhisattva ate milk gruel as determined by the teaching. It was what the woman Sujātā presented to him.

After he finished eating he was delighted and went to the tree of enlightenment.

He was definitely about to realize the highest knowledge. The Daoxuan lüshi ganying ji says: (Note: This work relates a number of stories in detail; I also reproduced some in the "royal consecration" section in Fascicle Ten, above.)

The deities of the four heavens said to the Vinaya master, "In the eleventh year after the World-honored One had achieved enlightenment, he was in the garden of Elder Soma in the city of Rājagṛha. He told many great bodhisattvas and great disciples, 'When I first left the city I went to the kingdom of Pingsha, and on the road met a girl who was a cow herdess. I said to her, "I am a little hungry. Let me beg food and drink from you." The girl answered, "Where are you going?" I answered, "I am in search of enlightenment." She also asked, "What is your name?" I answered, "My name is Siddhārtha."

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'The girl then said to me, "I have read in the Vedic scripture the following words: In the near future a great sage will appear and achieve supreme enlightenment. I see that your appearance and voice are those of the Buddha. I am the deity of this mountain. For the period of sixteen world ages I have personally met all past buddhas. You should follow me and come to the place where I live. I will give you food and drink. At the time when the past buddha Kāśyapa entered nirvana he entrusted me with a bathing pot. At the top of the ladle there is a pattern of two entwined dragons; at the bottom there is a squatting lion. It was made by Kraku cchanda Buddha and is to be passed on from one person to another until it reaches Ruci Buddha, the last of the one thousand buddhas.

"Inside this dragon jar (pot?) is the water of eight merits. You should drink this water if you are hungry and thirsty. It will reduce defiling passions and allow the seeds of enlightenment to grow. Do not underestimate this small jar. Even if you were to pour all the water of the four great oceans into this jar, it would still not become full. A dragon king lives inside it. At the beginning of the present world age of the wise, three buddhas appeared in the world. All the teachings that these buddhas left are preserved inside this jar. The jar is identical with the palace of the Sāgara dragon. "Kāśyapa Buddha also entrusted me with an incense burner and a golden box. I entrust these to you. Sixteen animal heads are [carved] on the front of the incense burner: half of these are lions and the other half white elephants. A lotus flower platform rises above the heads of [each set of] two animals. The platform is shaped into a burner. At [each of the] four edges of the burner [a set of] six silver pavilions rises separately, and from each pavilion a divine youth, two cun tall, emerges. There are ninetysix divine youths altogether. Every time incense is burned, each of these youths takes a turn, one by one, to offer incense.

"On the back of the burner are crouching lions, facing outward. From the top of the lions' heads rise nine dragons, twisted around each other. They hold aloft a golden lotus. Inside this flower is a golden platform, which is in fact a jewel [stupa].

"Inside this jewel [stupa] are one hundred and thirty thousand pavilions of pearls, each of which contains various kinds of marvelous incense. There are also one hundred and thirty thousand copies of Vinaya scripture. 174

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Inside [the jewel stupa] are monks in the meditative state of the samādhi of cessation (nirodhasamāpatti). When incense is burned the heavenly youths at the top of the incense burner come to the place where the treasure stupa platform is located, and each youth sings the tune for burning incense [as an offering]. The door to the stupa platform opens spontaneously and monks emerge out of meditation and come outside. They take incense from the pavilions of pearls and give it to the heavenly youths. After they have given the incense to the youths the door closes spontaneously. "Each of the nine dragons holds a white silver pavilion inside its mouth. The pavilion is surrounded by platforms. On each of the silver platforms are heavenly youths, constantly singing heavenly music, giving praise, and burning incense. The sound of this music is incomparably pure and elegant. A sentient being who hears the sound gives rise to faith in the path of enlightenment. Every time the Tathāgata preaches the Dharma, he holds this incense burner in front of the congregation. Heavenly youths bring incense and give it to the Buddha so that he can make an offering. [The girl continued,] "There is also a golden box, which holds a copy of the Great Perfection of Wisdom Scripture (Mahāprajñāpāramitā-sūtra), altogether three billion verses. The book is made of gold. The division is marked by white jade and the letters are in white silver. The box is three cun long. Inside there are two monks who had also entered the meditative state of cessation.

"Both this box and the incense burner were made by Krakucchanda Buddha, and they have been passed on from one person to another, through me until they reached Ruci Buddha, the last of the one thousand buddhas. When the buddhas are about to appear in the world, they all open this golden box and examine the scriptures carefully. Due to the power of the Perfection of Wisdom they are not troubled by heavenly māras and they quickly attain supreme enlightenment. I now entrust these [things] to you. Make an effort to protect them and do not let them be damaged." [The Buddha continued,] 'Having accepted these, I practiced austerities for six years under the tree of enlightenment. I always drank the water from this jar, and was therefore free from hunger and thirst. The defiling passions also decreased.

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A Forest of Pearls from the Dharma Garden, Volume II 'Again, when I first was about to achieve enlightenment, I went into the river to bathe. I accepted milk gruel from the second daughter [Sujātā]. When I came to the base of the tree of enlightenment and was about to ascend the vajra platform, a mountain deity came to me and said, "The enlightenment that you will now achieve follows the example of past buddhas. When they first achieved enlightenment and were about to ascend the vajra platform, they first took the incense burner and circumambulated the platform seven times. Each of the buddhas of the ten directions picked up the incense in their hands and put it in the burner."' [The deities further told Vinaya Master Daoxuan,] "The enlightenment attained by the Buddha followed the example of earlier buddhas. The Buddha followed this instruction, circumambulated the platform and the tree of enlightenment, altogether thirty-two times. The buddhas of the ten directions also offered incense and then ordered human kings, divine kings, Śakra, Brahmā, the dragon king, and the most advanced bodhisattvas of the tenth stage to offer incense. Due to the Buddha's great power the fragrance pervaded throughout all ten directions, up to the very apex of the universe. When sentient beings suffering from pain smelled this fragrance they were liberated, all their organs were restored [to health] and their wisdom enhanced. It is not possible to describe in detail the numerous miracles that occurred.

"The buddhas of the ten directions also ordered the Brahmā king, 'Bring the dragon's jar of water to wash the World-honored One's feet.' Human kings, heavenly kings, Śakra, and Brahmā took turns washing his feet. The earth shook in six different ways and golden light was emitted from under the Tathāgata's feet.

"The Tathāgata was sitting on the seat of golden lotus flowers. Each of the buddhas of the ten directions came and threw incense. In the light Vairocana Buddha stretched his golden hand and rubbed the top of Śākyamuni Buddha's head, and then preached the marvelous teaching. 'We, the buddhas of the ten directions, now confer on Śākyamuni Buddha the ceremony of ordination as he attains the royal throne of the supreme teaching. By means of this ceremony the buddhas ascend the golden platform.' An infinite number of gods and people, as numerous as grains of sand in the Ganges River, heard the buddhas' words and immediately became very 176

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quiet; the silence was so deep that it was like that of a monk who has entered the fourth meditative state. With that ceremony the buddhas conferred the royal throne [on Śākyamuni]. The earth shook greatly in six ways and the Buddha emitted light that illuminated throughout the ten directions. The Buddha performed many of the things that buddhas are supposed to do and benefited everyone. These [events] were so numerous that they cannot be described in detail here."

6. The Grass Seat

The Fobenxing jing (Fobenxing ji jing, T.190:772b24-25, 773a1-c7): When the Bodhisattva bathed in the river and had eaten the milk gruel, his body was cleansed and its beautiful appearance was restored to its original form. Strong, free, and relaxed, he again approached the tree of enlightenment.

The Bodhisattva thought, "What kind of sitting place shall I make in this place of enlightenment?" Immediately he realized that he should sit on grass. At that time the god Śuddhāvasa said to the Bodhisattva, "When they wished to achieve enlightenment, all the past buddhas sat on grass and obtained supreme enlightenment." The Bodhisattva looked around, thinking, "Who will give me grass for this purpose?" At that time Śakra (Indra), the heavenly ruler of the Heaven of the Thirty-three Gods, learned by means of his divine knowledge what was on the Bodhisattva's mind, and he transformed himself into a grass cutter. At a place neither too far from nor too close to the Bodhisattva, he stood to the right and cut and gathered grass. The grass had green edges. Its color was like that of a peacock's neck. It was soft and smooth, and when you touched it with your hand it felt like fine Kāśi cloth. The grass was beautiful in color, fragrant, and curled in a clockwise direction. The Bodhisattva asked that man, "O wise and good person, what is your name?" The man answered, "My name is Svastika." The Bodhisattva thought, "I now seek something auspicious for myself. I also seek something that is auspicious for others. This man, whose name is Svastika ("Auspicious One") is right in front of me. I now will definitely achieve highest enlightenment." He asked, "Can you give me some of this grass?" The phantom one replied, "I can give you this grass." At the time when Śakra (Indra) 177

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transformed himself into a man, cut grass, and offered it to the Bodhisattva, the Bodhisattva took one bundle and held it in his hand. When he held the grass the ground immediately shook in six ways. Then he took the grass and walked toward the spot at the base of the tree of enlightenment. On his way, carrying the grass, five hundred blue sparrows appeared from all ten directions and flew around the Bodhisattva in a clockwise direction. After flying around the Bodhisattva three times, they then followed him. Other creatures did the same: five hundred kokila birds, five hundred peacocks, five hundred white geese, five hundred large cranes, five hundred white gulls, five hundred kalaviṅka birds, and five hundred two-headed birds. There were also five hundred white elephants, all six-tusked; five hundred white horses, with raven-black heads and ears and red, long, and scattered manes and tails; and five hundred ox kings, all with massive necks like black clouds. Then there were five hundred boys and five hundred girls, each ornamented with a variety of beautiful necklaces. There were also five hundred heavenly deities, five hundred heavenly maidens, and five hundred treasure jars. The jars were filled with incense and flowers and contained a variety of wonderful perfumes. The perfume flowed spontaneously without anyone holding the jars. Furthermore, all of the auspicious things in this world gathered together from all directions like clouds and rain, and they all came to be placed on the Bodhisattva's right-hand side. They circled around the Bodhisattva three times and then followed him. Every kind of heavenly music sounded joyfully in the sky, praising the Bodhisattva. All these [events] cannot be described in detail here. The Ruiying benqi jing (ref. Guoqu xianzai yinguo jing, T.189:639c5-8) says: Śakra (Indra) took the form of an ordinary person and held pure and soft grass. The Bodhisattva asked, "What is your name?" He answered, "My name is Svastika ("Auspicious One")." When the Bodhisattva heard this he was filled with great joy. He destroyed inauspicious things and realized auspicious things.

The Guanfo sanmei jing (ref. Puyao jing, T.186:515a10-18) says: When he set down the grass for a seat the earth shook greatly. The buddhas projected the vision of eighty thousand bodhi trees and lion seats. Some of 178

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the bodhi trees were eight thousand miles or four thousand miles [in height]; some were one hundred thousand yojanas. All the buddha trees are accompanied by eighty thousand bodhi trees of different sizes. The tree of Śākyamuni is the shortest. The robes of gods are spread over some of these trees. The Guanfo sanmei jing (T.643:650b11-650c11, 653a26-28, 655b25-27) says: The Buddha told his father, the king, "After I left your palace city, not far from the city of Gaya I paid respect to the ashuduo tree. Jian (Svastika) along with one hundred thousand other deities all had the following thought, 'If the Bodhisattva is to sit here, he needs something to sit on. I will now present heavenly grass,' and then grabbed a bunch of pure and soft heavenly grass, called jixiang (svastika). After the Bodhisattva received the grass, he placed it on the ground and sat down upon it. At that time the deities saw a white hair between the Bodhisattva's eyebrows, three cun long and curled clockwise. One hundred thousand colors flowed into each of these hairs. Each deity thought, 'The grass the Bodhisattva took now was the grass I offered, and not yours.' Then billions of bodhisattvas appeared in each white hair, sitting with crossed legs in the meditation posture; all of them had accepted some grass and was sitting under a tree. The deities all saw this vision in the white hair. A deity called Yueyi (Jali?) saw a grass blade grow from the ground, pass through the Bodhisattva's flesh, and reach upward to his elbow. He told the other deities, 'How extraordinary! This person's practice of austerity is such that he did not take food for a long time, yet he does not cry [in pain] and he does not even realize that grass is growing through his body.' Then the Bodhisattva straightened a white hair with his right hand, and when the strand of hair was stretched out perfectly straight it extending to a length of one zhang, four chi, and five cun. It looked like a heavenly white jewel, hollow and translucent. Deities saw billions and billions of rays of light inside; these rays of light were fine and subtle and were indescribable. When the deities saw this, they marveled at it as something never before seen. Then the white hair curled clockwise and returned to its original form. At that time the Bodhisattva conquered Māra, who then returned to his heavenly palace. The white hair followed him, passing right through the six heavens. Innumerable heavenly beings and heavenly maidens saw the hole that the white 179

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The Yinguo jing (T.189:641a28-b3) says:

On the seventh day of the fourth month the World-honored One conquered Māra. At that time the light of the setting sun disappeared and the bright moon illuminated everywhere. Though it was not yet spring flowers and fruit trees in the garden bloomed.

The Zhidu lun says:

At that time heavenly māras came with one hundred and eighty-thousand followers and harassed the Buddha. The Buddha illuminated them with the light that appeared from between his eyebrows and they all fell to the ground.

The Guanfo sanmei jing (T.643:653a8-10) says:

King Māra became angry and wanted to advance. A son of Māra reprimanded him, "Why does my father, the king, seek trouble for no reason? The practice of the Bodhisattva is pure, as immovable as the ground. How could we destroy it?"

The Zabaozang jing (T.203:481b16-c6) says:

Long ago, when the Buddha was sitting under the [bodhi] tree, the Evil One, Māra, leading eight billion associates, was about to come to destroy the Buddha. He said to the Buddha, "How can you sit here alone by yourself? Get up quickly. If you do not get up I will grab you by your legs and throw you into the ocean."

The Buddha said, "I observe that in the world there is no one who can assault me. In a previous life you received the eight precepts for one day in a temple and offered a bowl of food to a pratyekabuddha. For this reason you have been reborn in the six heavens of the realm of desire as the great king Māra. I also offered food to an innumerable number of 180

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hearers and pratyekabuddhas for a period of three sets of innumerable numbers of world ages."

Māra said, "You say that long ago I upheld precepts for one day and offered food to a pratyekabuddha. This is indeed true. I know this as well as you do. Who bears witness to what you say about yourself?" The Buddha pointed to the ground and said, "This ground is my witness." When he spoke these words the ground everywhere shook in six ways. The earth deity appeared from the vajra realm and, holding her palms together in greeting, said to the Buddha, "I will serve as your witness. Ever since this earth was formed I have always been within it. What the World-honored One said is not false but the very truth." The Buddha said to Māra, "If you are able to move this jar of water, you can then take me and throw me into the ocean." When Māra and his eight billion associates could not move the water jar, Māra's army was thrown into confusion; collapsing from within and totally routed, the army scattered in all directions.

The Fobenxing jing (Fobenxing ji jing, T.190:792a17-26) says: Then the oldest son of King Māra, whose name was Shangzhu (Sārtha vāha?), greeted the Bodhisattva by bowing his head to the Bodhisattva's feet. Repentant, he begged for pardon, saying, "Great Kindly and Holy One, please accept apologies from my father. He says 'I am ignorant, shallow, and full of shortcomings, just like a child, and deprived of wisdom. I went suddenly and disturbed the Holy One. Leading many associates of Māra, I projected many visions in order to frighten the Holy One.' Earlier I advised my father from the loyal and correct point of view. I said to him, 'Even a wise person, skilled in many arts, cannot conquer Prince Siddhārtha. We certainly cannot conquer him.' I only wish that the Holy One will forgive my father. He is ignorant and unfamiliar with moral principles, and therefore he is frightened. Great Holy One, where will he be reborn? Great Holy One, may you quickly achieve what you earlier vowed to achieve, namely that you will soon attain supreme enlightenment." 8. Enlightenment

The Puyao jing (T.186:521c13, 522b13) says:

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A Forest of Pearls from the Dharma Garden, Volume II The Bodhisattva sat under the [bodhi] tree and when the morning star appeared he suddenly achieved great enlightenment.

He had renounced the householder's life at age nineteen and achieved enlightenment at age thirty.

The Banruowen lun (ref. T.1509:249a14) says, "In the uruvilvā forest he achieved enlightenment."

The Zishi sanmei jing (T.622:345b8-12, T.623:347c8-12) says: When [the Bodhisattva] first achieved enlightenment, each of the buddhas of the ten directions sent a robe. The Buddha combined them to make one robe. This robe is now worshiped in Brahmā Heaven.

The Kongxing sanmei jing says:

Amitābha Buddha achieved enlightenment four world ages earlier than I did. Vipaśyin Buddha achieved enlightenment three world ages before I did. There was a buddha called Nengru. He entered nirvana at the age of thirty. Kāśyapa Buddha achieved enlightenment at age eighteen. I achieved enlightenment at the age of twenty-seven.

Here I follow the more frequently found view and determine that the age when the Bodhisattva renounced the householder's life was nineteen and he attained enlightenment at thirty. This must be the correct information. Furthermore, these dates are in harmony with other sources of information. The Shanjian lü (Samantapāsādikā, T.1462:675c10-11) says, "On the third day after the moon reappeared the Bodhisattva attained complete wisdom." The Niyuan jing (T.5:175c16-17, T.6:190c4-6) says, "All buddhas achieve their first enlightenment on the eighth day of the fourth month." We accept this as the correct information now.

9. Praise from the Gods

The Huayan jing (T.278:478c24-26, 484b14-18) says:

Using his supernatural powers, the Tathāgata, without leaving his seat under the tree of enlightenment, reached the palace of supreme beauty at the summit of Mount Sumeru and the palace decorated with jewels in Yama Heaven. He went to all the palaces decorated with jewels in Tuṣita 182

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Heaven. At that time the king of Tuṣita Heaven accepted his power and said in verse:

The Tathāgata, free of all impediments, is like a full moon. He is the first among all auspicious beings.

Because he enters into many palaces decorated with jewels here, This heaven is the most auspicious among all. The Huayan jing (T.278:441b6-10, 24-c14, 463a1-3 463a22-23) says: At this time, because of the supernatural power of the Tathāgata, in all the Jambudvīpa worlds within all the four continents, in all the buddha worlds in the ten directions, a tathāgata sitting under a tree of enlightenment appeared. At this time, because of the power of the World-honored One, without rising from his seat the Tathāgata went up toward the palace of Śakra (Indra) at the summit of Mount Sumeru. Then the god Śakra (Indra) said in verse:

Among the seven buddhas, Dīpaṅkara Buddha and others, He is supreme among all these auspicious beings. Because that buddha came to this place in the past, This place is the most auspicious among all.

At this time, because of the World-honored One's supernatural power, without leaving the place of enlightenment he reached Śakra (Indra)'s palace. Then he went toward the palace decorated with jewels in Yama Heaven. At that time the king of that heaven said in verse: The name that praises him as the Tathāgata is heard everywhere; He is supreme among all auspicious beings.

Because he came to the palace decorated with jewels, This place is the most auspicious among all.

10. Transformations

The Huayan jing (T.278:590c23-591a9) says:

Disciples, in one thought-moment of all the buddhas ten kinds of infinite wisdom appear. What are the ten? In one thought-moment all worlds appear, and in these worlds the Bodhisattva comes to the end of his life 183

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in Tuṣita Heaven; in one thought-moment all worlds appear, and in these worlds the Bodhisattva is born; in one thought-moment all the worlds appear, and in these worlds the Bodhisattva renounces the householder's life; in one thought-moment all the worlds appear, and in these worlds the Bodhisattva goes to the place of cultivation and under the tree of enlightenment achieves supreme enlightenment; in one thought-moment all the worlds appear, and in these worlds the Tathāgata turns the pure wheel of the teaching; in one thought-moment all the worlds appear, and in these worlds the Tathāgata instructs sentient beings according to their circumstances and leads them to salvation; in one thought-moment all the worlds appear, and in these worlds, which are decorated variously in innumerable ways, the Tathāgata freely [masters] all storehouses of wisdom; in one thought-moment all the worlds appear, and in these worlds the Tathāgata purifies sentient beings; in one thought-moment everywhere, in all the worlds all the buddhas of the three ages (past, present, and future) appear—because in each of the thought-moments in which various organs stimulate vigorously the desirous nature, the seed and essence of the buddhas of the three ages are manifested and bodhisattvas achieve supreme enlightenment and guide sentient beings. Disciples, these are the ten kinds of infinite wisdom that emerge in the thought-moments of all the buddhas. The Zhidu lun (T.1509:116a18-28) says:

According to the Abhidharma, two minds cannot exist simultaneously. When the manifestation of the Buddha speaks, the Buddha himself is silent; when the Buddha himself speaks, the manifestation is accordingly silent. How is it possible for all the buddhas to preach the six perfections simultaneously?

Answer: This principle applies only to the transformation and manifestation in non-Buddhist schools and the school of the hearers. The power of the samādhi that enables the Buddha to transform and manifest himself is beyond our understanding. For this reason, when the Buddha himself speaks, an infinite number of manifestations of the Buddha also speak simultaneously. Furthermore, non-Buddhist teachers and hearers are transformed manifestations, not those who transform and show manifestations. The Buddha, the World-honored One, however is able, even in the state of transformed 184

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manifestation, to transform and manifest himself in still another form. Therefore, once non-Buddhist teachers and hearers have died or entered nirvana they are unable to remain in this world and continue to manifest themselves in transformed bodies. Even after he has entered nirvana the Buddha can remain in a form no different from his form before that event. The Abhidharma says that two minds cannot exist simultaneously. This principle [may also be said to] apply to the Buddha as well. When he speaks in the transformed manifestation, that form has no mind of its own. The Buddha's mind entertained the thought of the transformed manifestation, and if that mind wishes to make the transformed manifestations speak, then all transformed manifestations speak simultaneously. 13. Preaching the

Dharma

(Note: This section has three parts:) (1) Introduction, (2) Teaching Those of Suitable Capacity, and (3) Broadening of the Scope of the Teaching. 1. Introduction

When the capacity of the Great Sage is matched by the suitable capacities of his disciples, his influence extends without limit. Wherever he appears, benefits result. In the realm of truth there is the distinction between absolute truth and worldly truth. In the objective world there is a distinction between physical objects and intentions in the mind. Taking advantage of the dual structure of provisional and ultimate truth, students reach upward. Making use of the vehicle of the provisional teaching, the teacher approaches the students at their lower level. If one is caught up in the world of birth, old age, illness, and death, there is no occasion for renouncing the world. There is evidence that proves one can achieve enlightenment and nirvana through spiritual cultivation. The Buddhist scriptures are extensive, however, and the teachings are given in view of readers' capacities. The wheel of Dharma was first turned in the [Deer] Park in Vārāṇasī. The first monk to be ordained was Kauṇḍinya, then followed the Kāśyapa brothers, Maudgalyāyana, and a friend. The Dharma spread widely in Central Asia and was preached widely in the East. All the rulers of the twenty-eight heavens and the sixteen kingdoms 185

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on earth followed the teaching wholeheartedly. They accepted the Dharma and greeted it with joined palms.

Thus the teaching of the ten stages of the bodhisattva's progress is expounded in the palace of the uppermost heaven in the realm of desire. The three vehicles were preached in a gathering on Vulture Peak (Mount Gṛdhra kūṭa). Subhūti taught the teaching of non-obtaining; Vimalakīrti made manifest the meaning of non-speaking. The non-Buddhist teachings of the ten holy ones were overcome, and the six groups of monks whose conduct was improper were disciplined. The Buddha manifests and then reabsorbs rivers right in front of him and moves mountains and valleys on the palm of his hand. He speaks of the long period of world ages in which large rocks are reduced to nothing, and he discusses numbers sufficient to enumerate the most minute dust mote. He is the Great Master of the three universes, and the lone presence since ancient times. How can an untalented person such as myself describe him exhaustively?

Duke Zhou established rites and created music. Confucius transmitted the Book of Changes and edited the Book of Poetry. The eloquence of Zaiyü and Si (Zi Gong), the literary skills of Shang (Zi Xia) and Yan (Zi You), and, furthermore, Zuo Yuanfang (Ci) and the immortal Ge, Lao Dan, Duke Heshang, Zhuang Zhou, and others—all these remain in the realm of this limited world. How could they be worth talking about? The scope of our Great Master's teaching includes the worlds of humans and gods and its ritual engages the three thousand realms of existence. The Dharma flows into the Chinese Middle Kingdom and bestows profound benefits. The Dharma cures beings of the three poisonous illnesses; the Dharma is transmitted ceaselessly through a hundred lamps that illuminate the darkness of ignorance. How could any words of praise be too much for it?

2. Teaching Those of Suitable Capacity

The Huayan jing (T.278:616b14-18) says:

The appearance of the Tathāgata in the world can be compared to the rising sun, which first casts its light on great mountains, then on all other large mountains, then on the mountain of the vajra jewel, and then on everything on earth. The sun does not entertain the thought that "I will first cast light on great mountains and then later on the great earth." According to the 186

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mountains' height the light is cast earlier on some and later on others. The teaching of the Tathāgata is similar. He brings universal salvation to everyone. According to the different capacities of sentient beings, however, some respond to the teaching immediately and others later. What sentient beings see and hear is different and the consequences for those with different capacities also differ. The Mishasai lü (T.1421:103a10-4a4) says:

Seven days after the Buddha achieved enlightenment, he received the pleasures offered to those who have achieved liberation. Five hundred carts loaded with rock sugar, which had been collected in a foreign country, passed by the tree of enlightenment. The owners of the carts were two brothers, Trapusa and Bhallika, and they offered rock sugar and toasted wheat to the Buddha. Four heavenly kings held the bowl. After accepting this offering the Buddha preached the teaching of the Three Refuges. After another seven days the dragon king Mucalinda offered him food of nonhuman beings. After yet another seven days Senani offered food. Four sisters accepted the Three Refuges. After seven days the Brahmā king came and requested him to turn the wheel of Dharma.

The Puyao jing (T.186:528b4-9, 524c17-19) says:

The Brahmā king and sixty-eight thousand associates came to the Buddha. After bowing their heads to the Buddha's feet, they requested him to turn the wheel of Dharma. The Buddha accepted the request. He then said, "In my previous life in Vārāṇasī I made offerings to six billion buddhas. In order to repay the kindness shown to me by those buddhas, I must first turn the wheel of Dharma there, seven days after I have arisen from the vajra seat and observed the tree of enlightenment." For that reason he did not preach the Dharma right then and there.

The Zhidu lun (T.1509:311a28-29) says, "Immediately after achieving enlightenment the Buddha did not preach the Dharma for fifty-seven days." He examined the capacities and conditions of sentient beings and then he preached. For the first seven days he meditated on the Great Vehicle teaching. On the forty-ninth day after that, he taught the Small Vehicle to accommodate sentient beings' capacities.

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The Buddha turned the wheel of Dharma in the Qingming Garden in the Deer Park. He offered the sweet dew of his teaching to those who had been starved for it for a long time.

The Zhong benqi jing (T.196:147c17-28) says:

The World-honored One entertained the following thought, "The road I took a long time ago led through the forest of brahmans. Ārāḍa Kālāma treated me with proper manners. I should go there and bring salvation to him." A voice in the sky said, "That man died seven days ago." The Worldhonored One then thought, "I should bring salvation to Udraka Rāmaputra." Again, a god told him, "His life ended yesterday." [The Buddha] also thought of the five people sent to him by his father, the king, a long time ago; they were called Ājñātakauṇḍinya, Aśvajit, Daśabala, Kāśyapa, and Mahānāma. [He thought,] "They served me diligently, so I should go to them to bring salvation."

The Zhuanfalun jing (T.109:503b5-11) says:

When the Buddha was under a tree in the Deer Park a dharmacakra (Dharma wheel) came flying from nowhere and spun around in the air in front of the Buddha. The Buddha rubbed it with his hand and the wheel stopped turning. "From the beginning of time I have been here turning the wheel of name and form. Now the intention of loving desire has been exhausted. So I will no longer turn [this wheel]." The wheel then stopped. The Shieryou jing (T.195:147a1-b4) says:

From the eighth day of the fourth month to the fifteenth day of the seventh month, the Buddha sat. This is the event of the first year. In the second year he preached to the five monks in Deer Park. In the third year he preached to the three brothers of Uruvilvā-Kāśyapa. The number of monks increased to a thousand. In the fourth year he preached to dragons at Mount Gayāśīrṣa. In the fifth year he ordained Śāriputra and Maudgalyāyana. Śāriputra achieved the superior result in seven days. Maudgalyāyana achieved the superior result in fifteen days. In the sixth year Anāthapiṇḍada presented the Jetavana Garden and built a temple there for the Buddha. 188

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There were twelve buddha halls, seventy-two lecture halls, three hundred and sixty residences, and five hundred towers. In the seventh year he preached the Perfection of Wisdom scripture to Bhadrapāla and others, altogether to eight monks, in Godhanīya Garden. (Note: This scripture in one fascicle threw light on the matter of austerities.) In the eighth year he preached to the brother of King Drumakiṁnara on Willow Mountain. In the ninth year he preached to Ajuemo in Pollution Valley. In the tenth year he preached to King Fusha (Puṣyadharma?) in the kingdom of Magadha. In the eleventh year he preached the Origin Scripture to Maitreya under the tree of fear. (Note: This is none other than the Xiuxing benqi jing [T. 184].) In the twelfth year he returned to his father's kingdom and preached to eighty-four thousand people of the Śākya clan.

The Zhong benqi jing (T.196:154a27-29) says:

The World-honored One stayed in the kingdom of Magadha for six years and then returned to the kingdom of his birth. The king sent Udāyin to welcome the Buddha.

This account is different from the earlier one. I have so far not been able to determine which one is more reliable.

The Puyao jing (T.186:534b20-24, 535c25-536a1) says: There was a brahman whose name was Udāyin. The king ordered him to go and bring the Buddha back to the kingdom. After twelve years he was able to find the Buddha and have an audience with him. After seven days the Buddha returned to the kingdom of his birth.

The Fenbie gongde jing (T.1507:50a23-26) says:

When the Buddha returned to the kingdom of his birth, he rose into the sky until his feet were at the height of peoples' heads. This continued until his father, the king, touched his feet. The Buddha did not wish his father to bow down to greet him.

The Daji jing (T.397:1b11-2b2) says:

Sixteen years after the Buddha attained enlightenment, he knew that bodhisattvas were upholding the storehouse of the Dharma. He caused a massive 371a

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The Fenbie gongde jing (T.1507:33b19-26) says:

When he could not find places for preaching, the Buddha preferred to stay in the city of Śrāvastī. The Buddha stayed in this kingdom for twentyfive years, longer than in any other kingdom. There were many marvelous things in this kingdom. Many people were morally minded and receptive to his teaching. Many miracles occurred in the Jetavana Garden residence. When people gathered together [to hear the teaching] thousands of monkeys and flying birds came to listen to the teaching. They listened in total silence without making any noise, and when the discourse was over they went back to where they lived. When the gongs were sounded to call everyone to assemble, all the animals came back. Because there was a great deal of loving compassion in this kingdom, even the animals followed the Buddha, just like a shadow.

The Zhidu lun (T.1509:125c5-c8) says:

In the city of Śāvastī there were nine hundred million families. Three hundred million of them were able to see the Buddha clearly. Another three hundred million had faith in the Dharma but had not seen the Buddha. The other three hundred million had never seen nor heard about the Buddha. The Buddha stayed there for twenty-five years. Those who had faith in him received an infinite amount of benefit. 3. Broadening the Scope of the Teaching

The Pusa chutai jing (T.384:1034a21-b6) says:

Then the World-honored One manifested many miraculous forms. He transformed all the bodhisattvas and caused them take on the appearance of a buddha. They were all given a halo and the appropriate marks and preached the Dharma in unison. They paid respect to each other. Each sat in a most beautiful high seat decorated with seven jewels. During the first sermon the audience consisted of men only; there were no women. During the second sermon the audience consisted of women only; there were no 190

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men. During the third sermon the buddhas brought salvation to those who followed the correct teaching. During the fourth sermon they brought salvation to those who followed wrong views. During the fifth sermon the audience consisted both of men and women in equal numbers. During the seventh sermon the audience consisted of the followers of the correct teaching and those of wrong views in equal numbers. In the course of these sermons the teaching gradually took shape, the idea of the self was overcome and the fruit of the Way matured. The Dharma preaching by the buddhas is miraculous. During the seventh sermon the World-honored One preached eighty-four thousand teachings on walking in empty space. During the eighth sermon he preached eighty-four thousand teachings of no form. During the ninth sermon he preached eighty-four thousand teachings of no desire. Each of these teachings was infinitely rich in content. Suppose someone who is petty but has clever worldly wisdom had a body with a thousand heads, and each of the heads had a thousand tongues, and each of the tongues said one thousand things. Even if this person tried to preach all of the teachings offered in these nine sermons, they would not be able to cover even one-one-hundredth of a part of these teachings. Such was the storehouse of the secrets of many buddhas. The buddhas had studied and mastered completely each item in this storehouse. (Note: Further benefits of teaching are described in detail in other chapters [of this collection, the Fayuan zhulin].)

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