In that way, son of good family, the king Puṇyālaṃkāra, by all sorts of offerings (sukhopadhāna) and enjoyments (paribhoga) which were appropriate, beautiful and faultless, paid respect to the Lord and his disciples for eighty-four thousand years.
Those two boys, Siṃha and Siṃhavikrāntagāmin, according to the teaching of the Lord, left ordinary household life behind and became renunciants (āgārād anagārikāṃ pravrajitaḥ).”
After those became renunciants, twenty thousand princes also left ordinary household life and became renunciants.
Then the monk Siṃha and Siṃhavikrāntagāmin vigorously applied themselves to the dharma that is the wings of awakening (bodhipakṣikadharma), austerity (saṃlekha), and practice in solitude, thereby they soon produced the five supernormal knowledges (pañcābhijñā utpāditāḥ).
Having attained supernatural knowledges (abhijñā), the two explained the dharma by their own magical power (ṛddhibala) and the power of vows (praṇidhānabala) in all world-spheres (sarvalokadhātu), brought immeasurable and incalculable living beings to maturity, and established them in the incomparable complete awakening (anuttarasamyaksaṃbodhi).
After eighty-four thousand years, son of good family, the king Puṇyālaṃkāra proceeded to the place where the tathāgata Vimalaprabhānantaraśmirāja stayed, and saw his two sons who became renunciants.
Having thus seen, he produced a contemptuous attitude (paribhavacitta) about them, thinking: “While I have served the tathāgata through all sorts of offerings (sarvasukhopadhāna) for eighty four thousand years, what have they done?”
Then, son of good family, the tathāgata Vimalaprabhānantaraśmirāja, having known the king Puṇyālaṃkāra’ thought, said this to Siṃhavikrāntagāmin:
“By teaching the power of insight (prajñā), supernatural knowledges (abhijñā), merits (puṇya), and knowledges (jñāna), son of good family, make all the assembly happy, outshine (dhyāmīkṛta) all abodes of Māra (sarvamārabhavana), illuminate the way of awakening (bodhimārga), satisfy all living beings, defeat all opponents (parapravādin), light the lamp of the dharma (dharmolkā), purify all vices (sarvakleśa), and demonstrate the miraculous play of the bodhisatva (bodhisatvavikrīḍita)!”
Then the bodhisatva Siṃhavikrāntagāmin gently touched the open space with his hand, and just then the world system of three thousandfold worlds (trisāhasramahāsāhasralokadhātu) was shaken in six ways.
Again he gently touched the open space with his hand, and then the sound of music played by hundreds, thousands, millions, billions of musical instruments resonated in open space.
Again he gently touched the open space with his hand, and then the rain of flowers which has wonderful smell and which are pleasant to touch like a soft cloth (kācilindika) poured down from open space.
Again he gently touched the open space with his hand, and just then the rain of all sorts of jewels (ratna), enjoyments (bhoga), and entertainments (samudācāra) poured down from the open space.
Just as the rain of all kinds of requisites (pariṣkāra) poured down on the world system of three thousandfold worlds (trisāhasramahāsāhasralokadhātu), just so the rain of food and drink poured down.
Then the tathāgata Vimalaprabhānantaraśmirāja said this to the king Puṇyālaṃkāra: “With giving gifts, great king, how much amount of this rain of jewels is falling?”
Puṇyālaṃkāra replied: “O Lord, this rain of jewels is not easy to illustrate because it is immeasurable.”
The Lord said: “O great king, if this bodhisatva Siṃhavikrāntagāmin wishes, then, by the power of the knowledge of supernatural knowledges (abhijñājñānabala), such rain poured down on world-spheres as numerous as the grains of sand in the river Gaṅgā, and thus living beings in those world-spheres are satisfied according to their wishes.
In this way, son of good family, when the rain of all kinds of jewels poured down from the open space, the gods of the earth (bhauma), filled with admiration, said that this bodhisatva is supposed to become the Gaganagañja.
When such rain of all kinds of jewels poured down, just as the gods of the earth (bhauma) said, so the gods of the Cāturmahārājika heaven, the Trāyastriṃśa heaven, the Yāṃa heaven, the Tuṣita heaven, and the Nirmāṇarati heaven, filled with admiration, also said that this bodhisatva is supposed to become the Gaganagañja. Then the tathāgata Vimalaprabhānantaraśmirāja rejoiced (anumud-) in that name, and the buddhas as numerous as the grains of sand in the river Gaṅgā rejoiced in that name.
Son of good family, the king Puṇyālaṃkāra, having seen the bodhisatva Siṃhavikrāntagāmin’s power of supernatural knowledges (abhijñā), merits (puṇya) and knowledges (jñāna), handed over the crown to his son called Jayamati. Then, with conviction, he left ordinary household life behind and became a renunciant (śraddhayā āgārād anagārikāṃ pravrajitaḥ), and thought: “Giving (dāna) is the attachment of thoughts (cittasaṃrakta), but becoming a renunciant (pravrajyā) is the purification of thoughts;
giving is the hinderance of body and speech (kāyavāc), but becoming a renunciant is the purification of body and speech;
giving is the great hinderance, but becoming a renunciant is eliminating all hinderances;
giving is grass and leaves (tṛṇaparṇa), but becoming a renunciant is obtaining essence and fruit;
giving is constructing what belongs to me (mama), grasping it, and possessing it, but becoming a renunciant is giving away all you grasp;
giving is not moving away from the view that there is a permanent substance (satkāyadṛṣṭi), but becoming a renunciant is the purification of all views (sarvadṛṣṭi);
giving is a practice like child’s play, but becoming a renunciant is the state of discipline, calmness, and docileness (ājāneya).’
Having this thought, he who became a renunciant carefully and vigorously practiced in solitude, and soon he produced the five supernormal knowledges (pañcābhijñā utpāditāḥ).
Son of good family, [if you think that,] at that time, the king Puṇyālaṃkāra was a someone else, you should not think so (na khalu punar evaṃ draṣṭavyam).
Why is that? It is the tathāgata Krakucchanda, who, during that time, was the universal king Puṇyālaṃkāra (tat kasmād dhetoḥ | krakucchandaḥ sa tathāgato tena kālena samayena puṇyālaṃkāro nāma rājābhūc cakravartī).
The bodhisatva Gaganagañja was at that time the bodhisatva Siṃhavikrāntagāmin, and thus for the first time the rain of jewels (ratnavarṣa) poured down from open space.
For incalculable and immeasurable hundreds, thousands, millions, billions of aeons, the rain of jewels has poured down from the open space since his supernormal knowledge (abhijñā) is imperishable.
I was, son of good family, at that time the bodhisatva Siṃha, and the bodhisatva Maitreya was at that time the prince Jayamati who succeeded to the crown by the king Puṇyālaṃkāra.
Whosoever is delighted and purified in this words (pravacana), son of good family, that one will be the basis of living beings who generate the root of good (kuśalamūla).
All the living beings who produced the thought of the incomparable complete awakening (anuttarasamyaksaṃbodhi) never turn back (avaivartika) from the awakening.
When these discourses on amazing history (itihāsaka) were taught, twelve thousand beings produced the thought of the incomparable complete awakening (anuttarasamyaksaṃbodhi).
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善男子時福報莊嚴王。從佛所聞是伽陀已。與其眷屬合掌恭敬。稽首作禮而白佛言。世尊唯願垂慈受我供養。爾時世尊心生憐愍即受其請。時福報莊嚴王即以種種衣服飮食臥具醫藥。皆是殊勝上妙珍異離過之財。於八萬四千歳以爲供養。
時師子及師子勇歩。并餘二萬王子。發淨信心捨世榮位。於彼佛法出家爲道。
See the previous record
時王二子勤行精進。於菩提分法。修習不久獲五神通。
以如意通力及知願力。能於一切諸佛世界施作佛事。廣爲有情説於妙法。令無量無數阿僧祇有情。安住阿耨多羅三藐三菩提心。
善男子其福報莊嚴王。過八萬四千歳已。爲聞法故。往詣無垢炎無量光王如來所。
見二童子出家修道窮自思惟是童子出家有何所獲。不知於我八萬四千歳中。以種種樂具供養功徳。
善男子時無垢炎無量光如來知王心念。即告師子勇歩童子言。
善男子汝應示現慧神通福神通力神通。暎蔽大衆所有威光并魔宮殿一切光明顯菩提相。令此大衆生希有心。得於正見降伏異論。然大法炬息諸煩惱。遊戲菩薩自在神通。
爾時師子勇歩菩薩。即時擧手捫大虚空。三千世界六種震動。
復更擧手捫摸虚空。即於空中而有百千倶胝天樂。不鼓自鳴其音和雅。
復更擧手捫摸如前。即雨無量昔未聞見極妙天花。柔軟猶如迦止栗那綿。手觸之時受勝快樂。
種種寶末香塗香。繒蓋幢幡衣服飮食。一切受用莊嚴資具。積滿三千大千世界。一切衆會得未曾有。
See the previous record
爾時無垢炎無量光王如來。告福報莊嚴王言。如是雨寶廣大惠施可得知其數量以不。
王白佛言。世尊所雨寶施猶如虚空不可知量。
佛言大王此師子勇歩菩薩。若以神通智慧之力。是刹那頃雨如是寶。遍於恒河沙數世界。一切有情隨意所取。皆得滿足悉令歡喜。善男子當爾之時。
有地居天唱如是言。此菩薩於當來世。必得成就虚空庫藏。能隨有情心之所求。皆從空中雨如是寶。
如是四大王衆天三十三天夜摩天。覩史多天樂變化天。他化自在天大梵王天。展轉相告悉皆如是」爾時無垢炎無量光王如來即便印可。如是當成虚空庫藏。作是言已恒沙諸佛。悉共發聲同時印可亦復如是。善男子彼福報莊嚴王。見師子勇歩菩薩神變如是。合掌向佛白言。
世尊菩薩神通福徳之力。乃能如是不可思議。即立王子勝慧繼嗣爲王。自捨國位剃除鬒髮。於彼佛法出家爲道。既出家已作是思惟。所捨施者爲欲利益身口意故。夫出家者令身口意悉清淨故。
See the previous record
所捨施者爲濟闕乏。夫出家者無所闕乏。
所捨施者得報危脆。夫出家者獲果堅實。
所捨施者有我所攝。夫出家者無所攝受。
所捨施者有於身見。夫出家者離一切見。
所捨施者猶如嬰孩。歡喜遊戲而無所知。夫出家者寂靜智慧悉皆遍知。
作是思惟已閑居寂靜。不生放逸勤加修道。其後未久獲五神通。
善男子爾時福報莊嚴王者莫作異觀。
即拘留孫如來是也。
爾時師子菩薩者即我身是。師子勇歩菩薩者即大虚空藏菩薩是。
是虚空藏菩薩。於無量百千倶胝那庾多劫。從虚空庫藏。常能雨寶無有休息。
善男子爾時勝慧王子者。今慈氏菩薩是。
善男子悦意清淨。宿植善根所聞法教。當知皆是有情依處。
説此大虚空藏菩薩昔因縁時。有十二萬人。皆發阿耨多羅三藐三菩提心
rigs kyi bu de ltar rgyal po bsod nams kyis brgyan pa des bcom ldan ’das ’khor daṅ bcas pa la lo brgyad khri bźi stoṅ gi bar du ruṅ ba yid du ’oṅ ba kha na ma tho ba med pa’i bde ba’i yo byad daṅ yoṅs su loṅs spyod pa thams cad kyis rmi gro (5) byas so ||
khye’u seṅ ge daṅ | seṅ ge’i rtsal gyis ’gro ba de gñis bcom ldan ’das de’i bstan pa la khyim nas khyim med par rab tu byuṅ ṅo ||
de dag rab tu byuṅ bas rgyal bu phyi ma ñi khri yaṅ khyim nas khyim med par rab tu byuṅ ṅo ||
de nas seṅ ge daṅ | seṅ ge’i rtsal gyis ’gro ba’i dge (6) sloṅ byaṅ chub kyi phyogs kyi chos daṅ | yo byad bsñuṅs pa daṅ | dben par spyod pa la sbyor źiṅ brtson pas riṅ po ma lon par mṅon par śes pa lṅa ba skyed do ||
de dag mṅon par śes pa rñed pas ’jig rten gyi khams thams cad du raṅ gi rdzu ’phrul gyi stobs daṅ | smon lam gyi stobs (7) kyis chos bśad nas de gñis kyis sems can tshad med graṅs med pa yoṅs su mi smin par byas te | bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub la rab tu bkod par gyur to ||
rigs kyi bu ’di ltar lo brgyad khri bźi stoṅ ’das nas rgyal po bsod nams kyis brgyan pa de | bcom (295a1) ldan ’das de bźin gśegs pa dri ma med pa’i ’od mtha’ yas ’od zer gyi rgyal po ga la ba der soṅ ba daṅ | des khye’u de gñis rab tu byuṅ bar mthoṅ ṅo ||
mthoṅ nas kyaṅ ṅas ni lo brgyad khri bźi stoṅ gi bar du de bźin gśegs pa la bde ba’i yo byad thams cad (2) kyis bsñen bkur byas na ’di gñis rab tu byuṅ nas | ṅas ma byas pa ci źig byas sñam du brñas pa’i sems skyes so ||
rigs kyi bu de nas yaṅ de bźin gśegs pa dri ma med pa’i ’od mtha’ yas ’od zer gyi rgyal pos | rgyal po bsod nams kyis brgyan pa de lta bur sems pa (3) mkhyen nas || byaṅ chub sems dpa’ seṅ ge’i rtsal gyis ’gro ba la ’di skad ces bka’ stsal to ||
rigs kyi bu khyod kyis śes rab daṅ | mṅon par śes pa daṅ | bsod nams daṅ | ye śes kyi stobs ston la ’khor thams cad dga’ bar gyis śig || bdud kyi gnas thams cad (4) mog mog por gyis śig || byas chub kyi lam ’bar bar gyis śig || sems can thams cad tshim par gyis śig || phas kyi rgol ba rnams tshar chod cig || chos kyi sgron ma ’bar bar gyis śig || ñon moṅs pa thams cad źi bar gyis śig || byaṅ chub sems dpa’i rnam par rol (5) pa’aṅ ston cig ||
de nas de’i tshe byaṅ chub sems dpa’ seṅ ge’i rtsal gyis ’gro bas de’i dus na nam mkha’ la lag pas byugs nas des nam mkha’ la lag pas byugs pa daṅ | stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams rnam pa drug tu rab tu g-yos so ||
des yaṅ nam mkha’ (6) la lag pas byugs pa daṅ | de nas de’i tshe bar snaṅ las sil sñan bye ba khrag khrig brgya stoṅ ma dkrol bar sgra byuṅ ṅo ||
des yaṅ nam mkha’ la lag pas byugs pa daṅ | de nas bar snaṅ las sṅon ma thos ma mthoṅ ba’i dri źi ma źiṅ ’jam pa ka tsa li na di ka ltar reg na bde ba’i me tog rnams (7) kyi char bab po ||
des yaṅ nam mkha’ la lag pas byugs pa daṅ | de nas de ma thag tu bar snaṅ las rin po thams cad kyi char rab tu mṅon par bab po || loṅs spyod daṅ kun spyod pa thams cad kyi char rab tu bab bo ||
ji lta bur stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams der (295b1) yo byad thams cad kyi char mṅon par rab tu ’bab pa de de lta bu’i zas daṅ skom daṅ bro’i char mṅon par rab tu bab po ||
de nas de bźin gśegs pa dri ma med pa’i ’od mtha’ yas ’od zer gyi rgyal pos rgyal po bsod nams kyis brgyan pa la ’di skad ces bka’ stsal to || rgyal po chen po (2) khyod kyis sbyin pa yoṅs su btaṅ ba daṅ rin po che ’i char bab pa ’di gaṅ maṅ |
gsol ba | bcom ldan ’das rin po che’i char ’di ni dper bgyi ba yaṅ sla ba ma lags te | de tsam du tshad ma mchis so ||
bka’ stsal pa | rgyal po chen po byaṅ chub sems dpa’ seṅ ge’i rtsal gyis (3) ’gro ba ’di mṅon par śes pa’i ye śes kyi stobs kyis ’dod na | gaṅ gā’i kluṅ gi bye ma sñed kyi ’jig rten gyi khams su ’di ’dra ba’i rin po che’i char mṅon par ’bebs so || gaṅ ’jig rten gyi khams de dag gi sems can de dag la ji lta bur ’dod pa bźin du ṅoms śiṅ tshim par byed (4) do ||
rigs kyi bu ’di ltar de’i tse de’i dus na gaṅ sa bla’i lha rnams kyis ma la ’dis sems bskyed ma thag tu nam mkha’ las rin po che thams cad kyi char mṅon par rab tu ’bab pa las na byaṅ chub sems dpa’ ’di ni nam mkha’ mdzod du ’gyur ba sñam źes sgra phyuṅ ṅo ||
ji ltar sa (5) bla’i lha rnams kyis sgra phyuṅ ba de bźin du bar snaṅ daṅ | rgyal chen bźi’i ris daṅ | sum cu rtsa gsum daṅ | ’thab bral daṅ | dga’ ldan daṅ | ’phrul dga’ nas ’og min gyi bar gyi lha rnams kyis kyaṅ ma la ’di sems bskyed ma tag tu ’di ’dra ba’i rin po che’i char rab tu bab pa las na | (6) kye ma byaṅ chub sems dpa’ ’di ni nam mkha’ mdzod du ’gyur ba sñam źes sgra phyuṅ bas miṅ de la bcom ldan ’das de bźin gśegs pa dri ma med pa’i ’od mtha’ yas ’od zer gyi rgyal po de rjes su yi raṅ ṅo || gaṅ la de rjes su yi raṅ ba de la gaṅ gā’i kluṅ gi bye ma sñed kyi saṅs rgyas bcom (7) ldan ’das rnams kyaṅ rjes su yi raṅ ṅo ||
rigs kyi bu ’di ltar rgyal po bsod nams kyis brgyan pa des byaṅ chub sems dpa’ seṅ ge’i rtsal gyis ’gro ba’i mṅon par śes pa daṅ | bsod nams daṅ ye śes kyi stobs de mthoṅ nas khye’u rgyal ba’i blo gros źes bya ba rgyal por bcug ste | (296a1) dad pas khyim nas khyim med par rab tu byuṅ nas sbyin pa ’di ni sems kun du chags pa’o || rab tu byuṅ ba ni sems yoṅs su dag pa’o ||
sbyin pa ’di ni lus daṅ ṅag gi bgegs so || rab tu byuṅ ba ni lus daṅ ṅag yoṅs su sbyoṅ ba’o ||
sbyin pa ’di ni bgegs chen (2) po’o || rab tu byuṅ ba ni bgegs thams cad ñe bar źi’o ||
sbyin pa’ di ni rtswa daṅ lo ma’o || rab tu byuṅ ba ni sñiṅ po daṅ ’bras bru ’gyurb pa’o ||
sbyin pa ’di ni ṅa’i ba daṅ bcas śiṅ yoṅs su ’dzin pa daṅ bcas pa’o || rab tu byuṅ ba ni yoṅs su ’dzin pa thams cad ’dor ba’o ||
sbyin (3) ba ’di ni ’jig tshogs la lta ba las mi bskyod pa’o || rab tu byuṅ ba ni lta ba thams cad yoṅs su sbyoṅ ba’o ||
sbyin pa ’di ni byis pa’i rtsed mo’i sbyor ba’o || rab tu byuṅ ba ’di ni dul ba daṅ | źi ba daṅ | caṅ śes pa’i sa’o sñam du de
de ltar tshul bźin rab tu sbyor źiṅ | sems de lta (4) bu daṅ bsam pa de lta bus de ltar rab tu byuṅ ste gcig pu mi ’dre ba bag yod pa | brtson pa rab tu dben par gnas pas riṅ po ma thogs par mṅon par śes pa lṅa bskyed do ||
rigs kyi bu de’i tshe de’i dus na rgyal po bsod nams kyis brgyan par gyur ba de gźan źig yin pa sñam du (5) khyod sems na de de ltar mi blta’o ||
de ci’i phyir źe na | de bźin gśegs pa ’khor ba ’jig de de’i tshe de’i dus na ’khor los sgyur ba’i rgyal po bsod nams kyis brgyan ces bya bar gyur to ||
byaṅ chub sems dpa’ nam mkha’ mdzod ’di ni | de’i tshe de’i dus na byaṅ chub sems (6) dpa’ seṅ ge’i rtsal gyis ’gro ba źes bya bar gyur te | des thog mar nam mkha’ mdzod las rin po che’i char phab bo ||
de tshun chad bskal pa bye ba khrag khrig brgya stoṅ dpag tu med graṅs med par nam yaṅ nam mkha’ mdzod las rin po che’ char ’bebs pa mṅon par śes pa las ma (7) ñams so ||
rigs kyi bu ṅa ni de’i tshe de’i dus na byaṅ chub sems dpa’ seṅ ge źes bya bar gyur to || byaṅ chub sems dpa’ byams pa ni de’i tshe de’i dus na rgyal bu rgyal ba’i blo gros źes bya bar gyur te | gaṅ rgyal po bsod nams kyis brgyan pas rgyal por bcug pa’o ||
rigs kyi bu (296b1) de’i gsuṅ rab kyaṅ ’di ltar dga’ źiṅ yoṅs su dag par gyur te | dge ba’i rtsa ba bskyed pa’i sems can rnams kyi gnas su gyur to ||
sems can gaṅ ji sñed kyis bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed pa de dag kyaṅ byaṅ chub las phyir mi ldog par gyur to ||
sṅon (2) byuṅ ba daṅ ldan pa’i gtam ’di bstan ba na srog chags khri ñis stoṅ bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed do ||
Complete text
I. The Occasion