The Continuation of Sanghatasutra I I

Continued from previous:

“Then the Blessed One, the Tathagata Padmagarbha, showed a smile.

I inquired of that Blessed One for what purpose that Blessed One showed a smile: ‘Blessed One, what is the reason and for what sort of purpose did the Tathagata show a smile?’

“That Blessed One spoke: ‘Child of the lineage, bodhisattva, great being, Sarvashura, one who has Attained Great Power, listen. It is as follows: To make an analogy, someone is a wheel-turning king ruling four continents. If he plants sesame in the fields of the four continents, Sarvashura, what do you think about this? Would many seeds grow?’

Sarvashura said, “Blessed One, many. One Gone to Bliss, many.”

The Blessed One spoke, “Sarvashura, a sentient being would make a single pile from the sesame grains, and some other person would take each sesame grain from that pile of sesame grains one by one and place it aside, Sarvashura, what do you think about this? Would it be possible for that sentient being to count those sesame grains or make an analogy for them?’

The bodhisattva, the great being, Sarvashura said, “Blessed One, he would not. One Gone to Bliss, he would not. He would be incapable of counting those sesame grains or making an analogy.”

“Likewise, Sarvashura, apart from the Tathagata, no one else can make an analogy for the mass of merit of this Sanghata sutra dharma-paryaya.

“Sarvashura, it is as follows: To make an analogy, even if as many Tathagatas as there were sesame grains should all proclaim the merits of the roots of virtue from hearing the Sanghata dharma-paryaya, even by means of an analogy, that merit would not be exhausted. As for one who writes and recites and has it written, there is no need to mention.”

The bodhisattva, the great being, Sarvashura said, “What sort of mass of merit will be produced by writing?”

The Blessed One spoke: “Child of the lineage, listen. Someone cuts up all the grass or wood of a million world systems to the size of a mere finger, and, Sarvashura, listen to two more analogies.

If as many stones or precipices or earth or particles of dust as there are in a million world systems were to become wheel-turning kings ruling four continents, would it be possible to make an analogy of their merit?”

Sarvashura said, “Blessed One, it would not. Unless one does not include Tathagatas.”
“Sarvashura, similarly, it is impossible to make an analogy of the mass of merit of writing the Sanghata sutra dharma-paryaya either. Compared to the mass of merit of that many wheel-turning kings, the mass of merit too of one who writes down just one syllable of this dharma-paryaya will produce a much greater mass of merit. Although their merit is extremely large, those wheel-turning kings are not like that. Sarvashura, likewise, a bodhisattva, a great being, who is holding the holy Dharma of the Mahayana and abides practicing cannot be outshined by a wheel-turning king.

Likewise, an analogy cannot be made for the mass of merit of writing down the Sanghata sutra dharma-paryaya. Sarvashura, this Sanghata sutra reveals a treasury of merit. It is a pacifier of all that is delusional. It makes the lamp of all Dharmas blaze brightly. It defeats all the evil demons. It makes the abodes of all the bodhisattvas blaze brightly. It brings about the complete accomplishment of all Dharmas.”
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He spoke thus, and the bodhisattva, the great being, Sarvashura said this to the Blessed One: “Blessed One, here the practice of celibacy is a very difficult practice. If one wonders what the reason for this is, Blessed One, the practice of a Tathagata is rare, and likewise, the practice of celibacy is also rare.

At the time when one engages in the practice of celibacy, one will see the Blessed One directly. Day and night, one will see the Blessed One. At the time when one sees the Blessed One directly and one looks at the Blessed One day and night, one sees the Buddha field. When one sees the Buddha field, one sees all treasures. At the time of dying, terror will not be born. Then too one will not become sorrowful. One will not be bound by the noose of craving.”

He said this, and the Blessed One spoke thus to the bodhisattva, the great being, Sarvashura: “Sarvashura, the occurrence of Tathagatas is difficult to find.”
He said, “Blessed One, it is difficult to find. One Gone to Bliss, it is difficult to find.”

The Blessed One spoke: “Sarvashura, likewise, this Sanghata sutra dharma-paryaya is also difficult to find. Sarvashura, anyone whose ear this Sanghata dharma-paryaya falls upon will remember past lives for 80 aeons. For 60,000 aeons, they will attain wheel-turning kingship. For 8,000 aeons, they will have attained the position of Indra. For 20,000 aeons, they will be born equal in fortune to the gods of the pure abodes. For 38,000 aeons, they will become the great Brahma. For 99,000 aeons, they will not go to wrong rebirths. For 100,000 aeons, they will not be born among pretas. For 28,000 aeons, they will not be born among animals. For 13,000 aeons, they will not be born in the realm of the asuras.

Their time of death will not be brought about by weapons. For 25,000 aeons, their wisdom will not be distorted. For 7,000 aeons, they will be intelligent. For 9,000 aeons, they will be handsome and considered attractive. Just as the Tathagata’s form bodies have been accomplished, one will become like that. For 25,000 aeons, they will not be born among those whose nature is feminine. For 16,000 aeons, they will not catch physical illnesses. For 35,000 aeons, they will possess the divine eye. For 19,000 aeons, they will not be born in the birthplaces of nagas. For 60,000 aeons, they will not be overcome by anger. For 7,000 aeons, they will not be born poor. For 80,000 aeons, they will live on the two continents. Even when they are born poor, they will obtain pleasures like the following: For 12,000 aeons, they will not be born in the birthplace of a blind person. For 13,000 aeons, they will not be born in the three realms of bad migration. For 11,000 aeons, they will be patience-preaching sages.

“Also, at the time of death, when the final consciousness ceases, they will not have incorrect perceptions. They will not be overcome by anger. In the eastern direction, they will see as many Buddhas, Blessed Ones, as the number of grains of sand in 12 Ganges rivers. In the southern direction, they will see directly as many Buddhas, Blessed Ones, as the number of grains of sand in 20 million Ganges rivers. In the western direction, they will see as many Buddhas, Blessed Ones, as the number of grains of sand in 25 Ganges rivers.
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In the northern direction, they will see directly as many Buddhas, Blessed Ones, as the number of grains of sand in 80 Ganges rivers. In the upward direction, they will see directly 90 million Buddhas, Blessed Ones.

In the downward direction, they will see directly as many Buddhas, Blessed Ones, as the number of grains of sand in 8 million Ganges rivers, and to that child of the lineage, these Buddhas will say: ‘Child of the lineage, you have heard the Sanghata dharma-paryaya, and therefore in future lives you will have good qualities, benefits and this kind of happiness. Therefore, do not fear.’ Saying that, they will re-assure him.

He says: ‘Oh, child of the lineage, have you seen as many Tathagatas as the numbers of grains of sand in many hundreds of billions of millions of Ganges rivers?’
He says, ‘Blessed One, I have seen. One Gone to Bliss, I have seen.’
He says: ‘Oh, child of the lineage, these Tathagatas have arrived to see you.’
He says, ‘Due to having done what sort of virtuous action have this many Tathagatas arrived to the place where I am?’

He says: ‘Child of the lineage, listen. You obtained a human body, the Sanghata dharma-paryaya fell upon your ear, and therefore, due to that you produced this great a mass of merit.’

He says: ‘Blessed One, if even my mass of merit becomes this much, what need is there to mention one who hears it to the end completely!’

He says: ‘Be quiet, be quiet. Oh, child of the lineage, I will describe the merit of a four-lined verse, therefore listen. Child of the lineage, it is as follows: To make an analogy, even compared to the mass of merit of as many Tathagatas, Arhats, perfectly completed Buddhas as the number of grains of sand in 13 Ganges rivers, it produces a much greater mass of merit than that.

Compared to one who worships as many Tathagatas, Arhats, perfectly completed Buddhas as the number of grains of sand in 13 Ganges rivers, if one who hears just a four-lined verse of this Sanghata dharma-paryaya also produces a much greater mass of merit than that, what need is there to mention someone who hears it completely to the end? Child of the lineage, listen about one who hears the Sanghata dharma-paryaya completely to the end.

If someone were to plant sesame seeds in all the million world systems, and there were as many wheel-turning kings as that number of sesame seeds, and then there were a rich person, with much wealth and great possessions, who from it made charity to those wheel-turning kings – compared to that, one who makes charity to one stream-enterer produces a much greater mass of merit. If all those sentient beings of the million world-systems were to become stream-enterers, compared to the mass of merit of one who makes charity to all of them, the mass of merit produced by one who makes charity to one once-returner would be much greater.

If all the sentient beings of the million world-systems were once-returners, compared to the mass of merit of one who makes charity to all of them, the mass of merit produced by one who makes charity to one non-returner would be much greater. If all the sentient beings of the million world-systems were non-returners, compared to the mass of merit of one who makes charity to all of them, the mass of merit produced by one who makes charity to one Arhat would be much greater. If all the sentient beings of the million world-systems were Arhats, compared to the mass of merit of one who makes charity to all of them, the mass of merit produced by one who makes charity to one pratyekabuddha would be much greater. If all the sentient beings of the million world-systems were pratyekabuddhas, compared to the mass of merit of one who makes charity to all of them, the mass of merit produced by one who makes charity to one bodhisattva would be much greater. If all the sentient beings of the million world-systems were bodhisattvas, compared to the mass of merit of one who makes charity to all of them, if the mass of merit produced by one whose mind becomes inspired with trust towards one Tathagata, and one who makes their mind inspired with trust towards a million world-systems completely full of Tathagatas, and one who hears this Sanghata dharma-paryaya would produce a much greater mass of merit than that, then, Sarvashura, what need is there to mention whoever writes this Sanghata dharma-paryaya down, or memorizes it or recites or understands it! Sarvashura, what need is there to mention prostrating with a mind inspired with trust towards this Sanghata dharma-paryaya!

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“Sarvashura, what do you think about this? If someone should wonder, ‘are all ordinary individuals able to hear this?’ even if they hear it, they will not generate faith.

“Sarvashura, listen: is there anyone from among ordinary individuals who is able to get to the bottom of the great ocean?

He said, “Blessed One, there is not.”

He spoke: “Is there any sentient being who uses up the ocean with the palm of one hand?”

He said, “Blessed One, there is not. One Gone to Bliss, there is not.”

He spoke: “Just as there is no sentient being at all who is able to dry up the great ocean, Sarvashura, neither is any sentient being of lower aspiration able to listen to this dharma-paryaya.

Sarvashura, those who have not seen millions of Tathagatas, as many as the number of grains of sand in 80 Ganges rivers are not able to write out this Sanghata dharma-paryaya.

Those who have not seen as many Tathagatas as the number of grains of sand in 90 Ganges rivers are not able to hear this dharma-paryaya.

Those who have not seen 100 million myriad Tathagatas, having heard this dharma-paryaya, will reject it.

Sarvashura, those who have seen 100 million, as many as the number of grains of sand in the Ganges river, Tathagatas, having heard this dharma-paryaya, will produce a mind of faith. They will be pleased. They will know the truth, exactly as it is. That one will have faith in this Sanghata dharma-paryaya and will not reject it.
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“Sarvashura, listen: Those who write just a four-lined verse from this Sanghata sutra, having passed 95,000 million universes, their Buddha field will become just like the Sukhavati universe. Sarvashura, the lifespan of those sentient beings will have the capacity of 84,000 aeons.

“Sarvashura, listen: As for those bodhisattvas, those great beings, who hear as little as a four-lined verse from this Sanghata dharma-paryaya, it is as follows: to make an analogy, they are like a sentient being who has either committed the five uninterrupted actions or ordered them done or rejoiced in their doing, and who, if they hear just a four-lined verse from this Sanghata dharma-paryaya, will purify those evil karmas of the five uninterrupted actions.

“Sarvashura, listen and I will explain still another good quality. It is as follows. To make an analogy: a sentient being destroyed stupas, made a split among the Sangha, causes a bodhisattva to waver from their meditative absorption, obstructs the wisdom of a buddha and takes human life.

Afterwards, that sentient being regrets it, and is saddened. ‘By this body, I am ruined, and ruined too in the next world. I am worthless.’ Thinking this, great sorrow arose and he experiences a feeling of grief. He experiences an unbearable feeling.

Sarvashura, that sentient being will be rejected by all sentient beings. He will be despised. This sentient being will be burnt and worthless. Worldly and supramundane Dharmas has also been made untenable for him. Like a log burnt to cinder, so too will this man be, for many aeons. Like the pillars and beams in a well-designed house, which, if they are burnt, are not beautiful, so too will this man be. In this world too, he is not beautiful. Wherever he goes, also, in all those places, sentient beings will criticize and beat him, and he will suffer from hunger and thirst and will not find even the slightest bit to eat or drink.

On account of that, he experiences a feeling of suffering, and the cause of the hunger thirst and the cause of the abuse remind him of the karma of the destruction of the stupas and of the five uninterrupted actions, and having been reminded, on account of that, he thinks, ‘Where am I to go? Who is my protector?’ and becomes depressed, thinking, ‘Since no one at all is a protector to me here, let me go to a mountain or ravine and there put an end to my life.’

He said: Since I have done sinful acts, I’m like a cinder, forever burnt. Both in this world not lovely and in the next world, lovely not. Within the house too, not lovely Also outside, lovely not. Sins were done, because of flaws, Through that to lower realms I go. In other lives too suffer I shall In whatever bad state I dwell. As he sobbed, and choked on tears, even by gods his words were heard. ‘There’s no hope for the world beyond: Alas! To the lower realm I go.’

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The gods said to him:

Foolish person thinking so! Drop this suffering mind and go! ‘Father killed and mother killed, Since five heinous deeds I did, refuge, comrade: none for me; suffering feelings I will have. To the mountain peak I go, my body there to cast away.’ Foolish being, do not go. With this mind that would do harm many sins were done by you. Do not do this sinful act! Who does harm unto themselves to the suffering hells will go.

That one will grieve and cry aloud, And due to that, fall to the ground. By that effort, a buddha will not be. Nor a bodhisattva become. Even a hearer’s state’s not attained. By another effort, strive.’ Go to that mountain where a sage is. Having gone, and seen the greatness of the sage, at his feet pay homage with one’s head. ‘Holy being, my refuge be! I’m so oppressed by fears, by woes. Essence of beings, Sage, please hear my words! Seated, make an opportunity for thought. Explain virtuous Dharma even for an instant. Since I’m oppressed by terrors, by woes, Please sit just for a moment, let me confess the many evils I’ve done. May the sage please speak to me.

The sage said:
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Weeping at sufferings and oppressed by lamentation, you are afflicted by hunger and thirst, traveling in the three worlds, hopeless. Thus, eat the food given. To satisfy the body, the sage gave food. ‘After eating this delicious, tasty food, a being will feel delight. Then the Dharma that purifies all sins I will later explain.’ In an instant he ate his tasty food And having eaten, he washed his hands And circumambulated the sage.

As he sat cross-legged those sins he had committed, he told. ‘Father killed and mother killed, and Stupa destruction I have done. I have obstructed a bodhisattva’s accomplishment of Buddhahood.’ When he heard the words of that man the sage spoke these words: ‘Since you have done evil, Oh my, you are not virtuous. Make a confession of the evil actions you have done or ordered done.’

At that time, at that moment, pierced with agonizing pains and having become distressed with terror, he said to the sage:
Who will be my protector? Since I have done evil actions, suffering feelings I will have. Then that man placed both knees on the ground. All the evils I have done and ordered done I confess. May they not become evil results. May I not experience sufferings. Since I am close to you, Sage, you have become my refuge, without regret and pacified, thus Pacify my evil karma.
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Then at that time, at that moment, that sage said to the man, comforting him: ‘Being, I will be your refuge. I will be your support. I will be your helper, therefore, listen to the Dharma in my presence without fear. Have you heard even a little of the dharma-paryaya called Sanghata?’

That one said, ‘I have not heard it at all.’

The sage said, ‘Except for one who teaches the Dharma to sentient beings abiding in compassion, who will teach the Dharma to a burnt sentient being?’

He said, ‘Child of the lineage, listen further. At a time immeasurably long ago, immeasurably many aeons past, at that time, there was a righteous Dharma king named King Vimalachandra. Child of the lineage, a son was born into the house of King Vimalachandra. Thereupon the great King Vimalachandra assembled the augural brahmins and said to them, ‘Brahmins, what sort of sign do you see for the youth?’ Then the augural brahmins said, ‘Great King, it is not good. This youth who was born is not good.’ The king said, ‘Brahmins, what will become of him?’ The augurs said, ‘King, this youth, if he attains the age of seven years, will endanger the bodies of his mother and father.’ Then the king spoke as follows: ‘Even if there may be an obstacle to my life, fair enough, but I will not kill this son of mine. Even if it is rare, since birth as a human in this world has been attained, I will not commit such harm to the body of any human.’ Then the youth grew rapidly. Specifically, when he reached the age of one month, he had grown the amount that others grow in two years. After that, the King Vimalachandra knew too that the youth had grown because of karma that the king himself had accumulated. Then the king granted his royal diadem to that youth, and spoke as follows: ‘May you become a king well renowned, and with a great kingdom. Rule righteously with Dharma; not by what is not Dharma.’ Then, having granted the diadem to him, he bestowed on him the name ‘king.’ And King Vimalachandra acted no more as king of his own land. Then the million ministers proceeded to the place where King Vimalachandra was and having gone there, they spoke to King Vimalachandra as follows: ‘Oh, great king, why is it that you are not now acting as king of your own land?’ The king said, ‘Although for immeasurably many aeons I have ruled as one having kingdoms, wealth and power, I have never experienced satisfaction.’ And at that time, at that moment, before much time had passed, that child took the life of his father and mother, and there he accumulated the karma of the five uninterrupted actions.

‘Oh, being, I also remember the time when the experience of suffering arose for that king, and he felt regret and sobbed, choking on tears, and I generated great compassion for him, and having gone there, taught the Dharma, and when he too heard that Dharma, those five uninterrupted actions were quickly purified, without any remainder.’

He said, ‘Those great ascetics who hear the Sanghata dharma-paryaya, the king of sutras, will attain the unsurpassed source of Dharma, the purification of all evils and the pacification of all delusions.
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The Dharmas by which one will be rapidly liberated, I shall explain, so listen carefully. If just one four-lined verse is explained in a continual stream, having purified all evils, stream-entry will be attained, one will be liberated from all evil: saying this, when these aphorisms are uttered, from the bondage of fearing hell sentient beings are totally released from suffering.

Then the man from that seat rose and having placed palms together, prostrated to him with his head. He approved with the word ‘excellent.’ Excellent, virtuous friends. Excellent, those who teach the great method, the Sanghata sutra, which destroys evil, and also for those who hear it, excellent.

After that, at that time, at that moment, from in the middle of the space above, 12,000 divine sons, placing their palms together, came in front of the sage, prostrated to his feet, and said the following: ‘Blessed One, for how long back do you cognize?’ Likewise, four million naga kings came and 18,000 yaksha kings came. Having placed their palms together in the direction of the sage and having bowed respectfully, they said the following: ‘Great One, for how long back do you cognize?’

The sage said, ‘For hundreds of thousands of myriads of millions of countless aeons.’

They said, ‘By which virtuous karma will this evil karma be completely pacified in an instant?’

He said, ‘By hearing the Sanghata dharma-paryaya. From among the sentient beings who have gathered here, all those who had faith upon hearing this dharma-paryaya are predicted to unsurpassed, perfectly completed awakening.

Those persons who have committed the five uninterrupted actions, if they even just hear this dharma-paryaya called ‘Sanghata,’ they will entirely exhaust their karma of the five uninterrupted actions in an instant, and purify them completely.

For countless hundreds of thousands of myriad millions of aeons, the doors to the lower realms will be closed; the thirty-two doors to the gods’ worlds will be opened. If the roots of merit of one who even hears a mere four-lined verse from this Sanghata dharma-paryaya will become like that, what need is there is to speak of one who honors and venerates it, makes drawings, makes offerings with flowers, incense, fragrance, garlands, unguents, powders, robes, canopies, banners and pennants, or who joins together cymbals, and rejoices afterwards just once, approving by saying, ‘Excellent, excellent.’?
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Then, the bodhisattva, the great being, Sarvashura said this to the Blessed One:

“Blessed One, as for one who places their palms together when the Sanghata dharma-paryaya is expounded, what mass of merit will that one produce by merely prostrating with their palms together?”

The Blessed One spoke: “Child of the lineage, listen. Anyone who has committed the five uninterrupted actions, has ordered them done, and also who has rejoiced in the doing of them, and who places their palms together upon hearing as little as a mere four-lined verse from this Sanghata dharma-paryaya, when they prostrate, if all the negative karma of the five uninterrupted actions will be completely purified, Sarvashura, what need is there to mention those who hear this Sanghata dharma-paryaya comprehensively to the end? This one will produce a much greater mass of merit than the former.

Child of the lineage, I will show you an analogy in order to make the meaning of the Sanghata sutra understood. Sarvashura, it is as follows: To make an analogy, from the palace of the naga king Anavatapta, where the sun never rises, five great rivers issue forth. If some human should count the drops of these five great rivers, Sarvashura, would it be possible to realize the end by counting their drops?”
He said, “Blessed One, that cannot be.”


The Blessed One spoke: “Sarvashura, likewise, by counting the roots of merit of the Sanghata dharma-paryaya for one hundred aeons or even for thousands of aeons, it is not possible to realize the end by counting. Sarvashura, if you are wondering why this is so, doesn’t the one who propounds this Sanghata dharma-paryaya for even an instant undertake hardships?”

He said, “Blessed One, he undertakes hardships.”

The Blessed One spoke: “Sarvashura, the one who will be able to propound this Sanghata dharma-paryaya undertakes much greater hardships than that. It is as follows. To make an analogy, by means of counting the drops in the five great rivers that arrive from the Anavatapta lake, it is not possible to realize the end.”
He said, “Blessed One, what are those five great rivers?”

The Blessed One spoke: “They are as follows: Ganges, Sita, Vakshu, Yamuna and Chandrabhaga. These are the five great rivers that arrive at the ocean. Each of the five great rivers is accompanied by five hundred rivers. Sarvashura, these five hundred rivers too arrive from the sky with a thousand rivers each, and by them beings are satisfied.”

He said, “These accompanying thousands, what are they?”

The Blessed One spoke: “Sundari is accompanied by thousands, Shamkha is accompanied by thousands, Vahanti is accompanied by thousands, Chitrasena is accompanied by thousands and Dharmavritta is accompanied by thousands. These great rivers each possess a thousand accompanying rivers.
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They release a stream of rain on the planet earth. Sarvashura, whenever the streams of raindrops are sent down, this produces flowers, and fruits, and crops. When the streams of rain are released onto the planet earth, water will be produced. Because water is produced, fields and gardens are all sated and made happy. Sarvashura, it is as follows. To make an analogy, the lord of beings makes all the planet earth happy. Likewise, Sarvashura, this Sanghata dharma-paryaya is proclaimed on earth for the benefit of many beings and for the happiness of many beings.

As is the lifespan of gods of the 33, the life of humans is not thus. Sarvashura, if you should ask what are the gods of the 33, where the lord of the gods, Indra, abides, those are called the 33. Sarvashura, whoever engages in good verbal conduct is also there, and it is impossible to make an analogy for their mass of merit. There are also sentient beings who engage in bad verbal conduct, and it is impossible to make an analogy for their rebirths in sentient beings’ hells and as animal.

Those sentient beings who will experience the sufferings of the sentient beings’ hell, of animals and of pretas have no refuge at all; their hopes having been cut off, they lament and fall into sentient beings’ hells: they should be seen as under the power of non-virtuous friends. And those sentient beings who engaged in good verbal conduct and for whose mass of merit it is impossible to make an analogy, they should be seen as under the power of virtuous friends.

When one sees a virtuous friend, a Tathagata is seen.

When one sees a Tathagata, all one’s evils will have been purified. When the lord of beings causes joy on earth, it will be impossible to make an analogy for the happiness of the sentient beings on earth.


“Sarvashura, likewise, this Sanghata dharma-paryaya too performs the functions of a Buddha for the sentient beings on earth. Whoever will not hear the Sanghata dharma-paryaya is unable to be completely enlightened in the unsurpassed, perfectly completed awakening. They are unable to turn the wheel of Dharma. They are unable to beat the Dharma gong. They are unable to sit on the lion’s throne of the Dharma. They are unable to enter the sphere of nirvana. They are unable to illuminate with countless light rays. Sarvashura, likewise, those who do not hear this Sanghata dharma-paryaya also are unable to sit in the heart of enlightenment.”


Sarvashura said, “Blessed One, may I ask about a certain wonder? One Gone to Bliss, may I ask about a certain wonder?”

The Blessed One spoke: “Sarvashura, ask whatever you wish and I will clear away your doubts.”

He said, “That sage by whom those sentient beings are liberated from the karma of the five uninterrupted actions and later placed one-by-one on the level of a non-returner – who is that?”

He spoke:

The speech of Buddhas is subtle. Sarvashura, listen to me. The Sanghata sutra, the teacher,
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is revealed in the form of the sage. The Sanghata teaches, out of kindness, even through the bodies of Buddhas. As many grains of sand as the Ganges holds, in just that many forms it teaches. It teaches in the form of a Buddha. It teaches the very essence of Dharma. Who wishes to see a Buddha, Sanghata is equivalent to a Buddha. Wherever the Sanghata is, Always, there the Buddha is.

The Blessed One spoke: “Child of the lineage, listen. Sarvashura, at a time long past, 99 countless aeons ago, there arose 12 million Buddhas. There arose the Tathagata named Ratnottama, and after becoming a major donor, I worshipped those 12 million Buddhas named Chandra. I attended them with offerings of food, drink, fragrance, garlands, unguents, whatever pleases them, good meals and everything required for their comfort. Having attended them thus, I recall hearing there a prediction of unsurpassed, perfectly completed enlightenment.

“Sarvashura, I recall that there arose 18 million Buddhas named Ratnavabhasa, and at that time too having become a major donor, I worshipped 18 million Tathagatas named Garbhasena with garlands, unguents, ornaments and decorative attire, as was appropriate to each, and having done so, I heard there a prediction of unsurpassed, perfectly completed enlightenment.

“Sarvashura, I recall 20 million Buddhas, and every one of them was named Tathagata Arhat Perfectly Completed Buddha Shikhisambhava.

“Sarvashura, I recall 20 million Buddhas, and every one of those Tathagatas, Arhats, perfectly completed Buddhas was named Kashyapa. At that time too, having become a major donor, I honored the Tathagatas with fragrance, garlands and unguents, and then I offered them reverential service just as service should be offered reverentially to Tathagatas, and there too I attained a prediction of unsurpassed, perfectly completed enlightenment.

“Sarvashura, there arose 16 million Buddhas, named Buddha Vimalaprabhasa, and at that time I was a rich householder, with great wealth and possessions. Having become a donor giving away all my belongings, I offered them reverential service with offerings of sitting cloths, garments, fragrance, garlands, unguents and blankets, just as reverential service should be offered to Tathagatas, and at that very time I attained a prediction of unsurpassed, perfectly completed enlightenment. This too I remember, but the time and conditions for the prediction still had not arrived.
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“Sarvashura, listen. 95 million Buddhas arose in the world, as for all of them, and every one of those Tathagatas, Arhats, perfectly completed Buddhas was named Shakyamuni. I, at that time, was a righteous king and worshipped those 95 million Tathagatas named Shakyamuni with fragrance, garlands, unguents, sitting cloths, garments, incense, banners and pennants, and at that very time I attained a prediction of unsurpassed, perfectly completed enlightenment.

This I remember.

“Sarvashura, there arose in the world 90 million Tathagatas, Arhats, perfectly completed Buddhas named Krakutsanda, and at that time I was a rich young brahmin, with much wealth and possessions. Having become a donor giving away all my belongings, I worshipped all those Tathagatas with fragrance, garlands, unguents, sitting cloths, garments and having offered reverential service to those Tathagatas as was appropriate to each, at that very time I attained a prediction of unsurpassed, perfectly completed enlightenment. This too I remember. But I had not arrived at the time and conditions for the prediction.

“Sarvashura, there arose in the world 18 million Buddhas and as for all of them, every one of the Tathagatas, Arhats, perfectly completed Buddhas was named Kanakamuni. At that time having become a major donor, I worshipped all those Tathagatas, Arhats, perfectly completed Buddhas with fragrance, garlands, unguents, sitting cloths and ornaments. Just as Tathagatas should be offered service, so I offered them service, and at that very time I also remember attaining a prediction of unsurpassed, perfectly completed enlightenment. But the time and conditions for the prediction had not arrived.

“Sarvashura, there arose in the world 13 million Buddhas and as for all of them, every one of those Tathagatas, Arhats, perfectly completed Buddhas was named Avabhasashri. I worshipped those Tathagatas, Arhats, perfectly completed Buddhas with sitting cloths, garments, fragrance, garlands, unguents, blankets and ornaments. Just as Tathagatas should be offered reverential service, so I offered them reverential service, and those Tathagatas also having explained many introductions to the Dharma to ascertain its meanings and the discipline, at that very time also I attained a prediction of unsurpassed, perfectly completed enlightenment.

This I remember, but then too the time and conditions for the prediction had not arrived.

“Sarvashura, there arose in the world 25 million Tathagatas, Arhats, perfectly completed Buddhas named Pushya. At that time, I was a renunciate, and worshipped those Tathagatas. As Ananda offers me service now, likewise I offered service to those Tathagatas, and there I attained a prediction of unsurpassed, perfectly completed enlightenment.

This I remember, but then too the time for the prediction had not arrived.

“Sarvashura, there arose in the world 12 million Tathagatas, Arhats, perfectly completed Buddhas named Vipashyin. I worshipped those Tathagatas, Arhats, perfectly completed Buddhas with sitting cloths, garments, fragrance, garlands and unguents. Just as Tathagatas should be offered service, so I offered them service. At that time, having become a renunciate, and right then I also remember attaining a prediction of unsurpassed, perfectly completed enlightenment. Soon thereafter, I was aware that the last Vipashyin to arise explained this Sanghata dharma-paryaya, and then at that time a rain of the seven precious jewels rained upon the earth. Then the sentient beings of the earth became without poverty, and I at that very time attained a prediction of unsurpassed, perfectly completed enlightenment. After that, for a long period of time I was not predicted.”

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He said, “What was that time? What was that condition?”

The Blessed One spoke: “Sarvashura, listen. A countless aeon after that, the Tathagata, Arhat, Perfectly Completed Buddha Dipamkara arose in the world, and at that time, I was a brahmin boy named Megha. At the time when Tathagata Dipamkara arose in the world, I was practicing celibacy in the form of a brahmin boy. Then, having seen Tathagata Dipamkara, I scattered seven utpala flowers and dedicated to unsurpassed, perfectly completed enlightenment, and that Tathagata predicted to me, ‘Young brahmin, in the future, in a countless aeon, in this world, you will become a Tathagata, Arhat, perfectly completed Buddha, named Shakyamuni.’

“Sarvashura, after that, I sat in the middle of space, at a height of 12 palmyra trees and attained the state of forbearance with regard to non-productive phenomena. Just as if yesterday or today, I remember directly all those roots of merits from when I practiced celibacy countless aeons and possessed the perfections.

And after that too, Sarvashura, if I have led countless hundreds of thousands of millions of billions of sentient beings individually to virtuous Dharma, Sarvashura, now having directly, completely awakened into unsurpassed, perfectly completed enlightenment, what need is there to say that I want to benefit all sentient beings?

Sarvashura, I teach the Dharma in many aspects to sentient beings. Whatever the form of those to be subdued, I teach the Dharma in that form. In the world of the gods, I teach the Dharma in the form of a god. In the land of nagas, I teach the Dharma in the form of a naga. In the land of the yakshas, I teach the Dharma in the form of a yaksha. In the land of the pretas, I teach the Dharma in the form of a preta. In the world of humans, I teach the Dharma in the form of a human. To those sentient beings who are to be subdued by a Buddha, I teach the Dharma in the form of a Buddha. To those sentient beings who are to be subdued by a bodhisattva, I teach the Dharma in the form of a bodhisattva. By whatever form it is sentient beings are to be subdued, I teach the Dharma in that very form. Sarvashura, in that way, I teach the Dharma to sentient beings in many aspects.

“If one should wonder what the reason is, Sarvashura, just as sentient beings hear the Dharma in many aspects, in the same way those sincere sentient beings will make roots of virtue in many aspects - they will engage in acts of generosity, they will make merits, they will even go without sleep for their own sake, they will meditate also on remembering death – such virtuous karmas as these that are to be formed, they will do. Due to the cause of having heard the Dharma, they will remember the previous roots of virtue. That will be for the long-term aim, benefit and happiness of gods and humans.

“Sarvashura, that being so, as soon as the Sanghata dharma-paryaya is heard, the good qualities and benefits in this way become immeasurable.
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