Thereupon the four kinds of devotees, who were surrounding the World-Honored One, made offerings to him, respected him, honored him, and praised him.

The utmost virtue [of the Buddha] was so weighty that its majesty exceeded that of the sun and the moon. Hence, it brought men and gods to join together and intermingle with the same thoughts of respect; job imbued all beings, causing the false to go and the real to return.

“Offering” is made by giving valuables, whereas “respect” is expressed by solemn manners.

Reverence means “to respect” and “to honor.” Their affections in this case surpassed that for ruler or father. To paraphrase “admiration,” it means that as they were pleased with the virtues [of the Buddha] within, [their pleasure] overflowed into chanting without.

King Ajatasatru, who was the son of Vaidehi, was also present

Vaidehi is the mother’s name. King Ajātaśatru means, in Chinese, “hatred (śātravam) [harbored] prior to birth.” When he was in the womb, he kept harboring evil will against King Bimbisāra. Hence, the name hatred before birth. He was born of Vaidehi, thus he was called Vaidehi’s son.

There were also the four garuda-kings

In Chinese, it means “flying in the sky.” They are the spirits of the birds with golden wings.

There were also the four asura-kings

A- means “no”, sura means “wine.” In their past [life] they belonged to a Brahman clan, and led a clean life, abstaining from drinking; hence, the name.

There were also the four kiṃnara-kings

In Chinese [Kinnara] means “human cum inhuman”; they appear handsome, but their heads have one horn. They are the god-emperors’ spirits in charge of music.

There were also the eight dragon-kings

All these dragon kings are named Joy. They were (once) reincarnated in human form and resided in Rājagṛha. When suffering from drought, the king and ministers went to them to seek help. Immediately the sweet rain fell and the rain soaked the whole country. Seeing the rain fall, the people were very pleased; hence, the name joy.

[T]he four great heavenly-kings

In the east of Sumeru is [the king] called Dhṛtarāṣṭra, in the south Virūḍhaka, in the west Virūpāksha, and in the north Vaiśravaṇa. They are controlled by Śakra-Devānām-Indra.

Sakra-Devanam-Indra was also present.

He is the second god-emperor, in charge of four regional godkings. He commands the dragons (nāgas) and demons (pretas), not letting them offend beings unrestrainedly but making them (beings) always cultivate meritorious virtues. He makes the sun and the moon shine clear and bright. He often acts as a main interlocutor who draws out remarks or sermons [from the Buddha]. Hence, he is mentioned in the beginning [of the paragraph].

They never faltered in [seeking] Anuttara-samyak-saṃbodhi. They had already obtained dharanis, turned the irrevocable wheel of the Dharma with eloquence according to the wishes [of all living beings], made offerings to many hundreds of thousands of Buddhas, and planted the roots of virtue under those Buddhas, by whom they had always been praised. They had already trained themselves out of their compassion towards others, entered the Way to the wisdom of the Buddha, obtained [penetrated] great wisdom, and reached the Other Shore so that their fame had already extended over innumerable worlds. They had already saved many hundreds of thousands of living beings.

This refers to the conduct that took place in the past [lives].

[The passage] following this phrase illustrates the merits of the bodhisattvas through three kinds of deeds (karman). Having sympathy for, and taking care of, the weak and the deprived is what is meant by “cultivating themselves through compassion.” The word body [of cultivating themselves or, literally, cultivating body] implies both mouth and mind as well.

This word (great wisdom) refers to what they have obtained for themselves. Penetration means “[reaching] to the substratum.”

[Having reached the Other Shore] refers to what they have reached at the ultimate end.

Whereas their virtues were established internally their fame spread outward. Their merit and fame having been established, the news spread outward.

There were also eighty thousand Bodhisattva-mahāsattvas.

The voice hearers basically take the exhaustion of suffering as the aim [of life]; hence, it was said earlier that they had their bondages destroyed. In the path of bodhisattvas, in which a person sets himself to embrace all [beings] he does not stay [in the world] just to get rid of bonds of existence (chieh); he wishes only to acquire such ways to help save beings. [As such] they [i.e., the bodhisattvas] are the only people to be equipped with the magic charms (dhārāṇi) and the four kinds of [unhindered] powers. Hence, their wondrous techniques for wheeling and uplifting ̄̄̄[beings to salvation] are introduced first, being followed at the end by a discussion of the innumerable people to be saved.