Thereupon Maitreya Bodhisattva thought:

“The World-Honored One is now displaying a wonder [, that is, a good omen]. Why is he displaying this good omen? The Buddha, the World-Honored One, has entered into a samadhi. Whom shall I ask why he is displaying this inconceivable, rare thing? Who can answer my question?”

Now that the congregation had been mired so long, emotionally at a standstill, it held hard on to the idea. When it saw all of a sudden the strange mark it had never seen before, it was at a loss, doubts arising within [each member]. Maitreya, who was in rank to become the next Buddha, saw that his mind was becoming inquisitive like those of the others. Sharing this [doubting] thought with the rest of the congregation, he availed himself of the opportunity (chi) (or the subtle triggering force in him) and became puzzled. As the doubts piled up inside to a great degree, enlightenment also could be incited quickly. Maitreya was the principal questioner because the one who sought to resolve these doubts would duly attain illumination.

The congregation saw from this world the living beings of the six regions of those worlds. They also saw the present Buddhas of those worlds. They also heard the Dharma expounded by those Buddhas. They also saw the bhikṣus, bhikṣunīs, upāsakās and upāsikās of those worlds who had already attained [the various fruits of] enlightenment by their various practices. They also saw the Bodhisattva-mahāsattvas [of those worlds] who were practicing the Way of Bodhisattvas [in various ways] according to the variety of their karmas which they had done in their previous existence, and also according to the variety of their ways of understanding [the Dharma] by faith. They also saw the past Buddhas [of those worlds] who had already entered into Parinirvana. They also saw the stupas of the seven treasures which had been erected to enshrine the śarīras of those Buddhas after their Parinirvana.

“Those” and “these” [lands] were [made] mutually visible, expressing the fact that the right path penetrates formlessly, without obstacle and without obstruction.

The six “courses” illustrate that they were in such a state of existence because of their delusion (moha).

Because the deluded conditions of the six kinds of living beings was shown, it seems necessary [to cite] also those who reversed the course of delusion. Those who reversed the course of delusion were none other than the Buddhas.

Those who wanted the know-how (or knowledge) for reversing the deluded state are required to hear the Dharma [preached]. What is said next (or as well) is that they heard the sūtra preached.

All of them are those who turned around from the course of delusion.

It is illustrated here that the spiritual capacities of living beings are not equal. The ways for attaining enlightenment are myriad: [beings achieve it] sometimes by means of almsgiving (dāna) and morality (fila), or sometimes through spiritual transformation; hence, the word various.

These [Buddhas] are here shown to be contrasted with the present [Buddha]. They were supposed to realize that the Buddha’s nirvāṇa was not long away, but were in such a state of mind that they were far from realizing it; they were urged to seek for the Dharma diligently.

The great multitude of the congregation, which included bhikṣus, bhikṣunīs, upāsakās, upāsikās, gods, dragons, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, men, nonhuman beings, the kings of small countries, and the wheel-turning-holy-kings, were astonished. They rejoiced, joined their hands together [towards the Buddha], and looked up at him with one mind.

Thereupon the Buddha emitted a ray of light from the white curls between his eyebrows, and illumined all the corners of eighteen thousand worlds in the east, down to the Avchi Hell of each world, and up to the Akanistha Heaven of each world.

Knowing for certain that there will be an extraordinary preaching, they wait to hear the unusual speech.

[The ray of light] is intended to illustrate the right middle-path of the One Vehicle and the nonexistence of the two vehicles that are an illusion and hindrance. Its presence in the forehead signifies the mark of “impartiality.” When it shines, the [noble] knowledge will certainly become manifest.

The East is the cardinal of all directions. This is to show [analogically] the mystery that the One Vehicle is [identical with] the three vehicles. Also expressed here is that one who becomes enlightened to [the meaning of] the Greater [Vehicle] is [no less than the one who has been] so darkly merged [with the ultimate foundation] that he cannot
exhaust his illumination.

Although it illuminated in one direction, [the Buddha] intended to show that there was no place that such light could not illuminate. Thus by [the expression] eighteen thousand he meant to demonstrate that his illumination was not limited to one [direction]. That it illuminated throughout the regions above and below implies that ‘there is no place where the Tao is not present.’

Thereupon the gods rained mandārava-flowers, mahā-mandārava-flowers, mañjūṣaka-flowers, and mahā-mañjūṣaka-flowers upon the Buddha and the great multitude. The world of the Buddha quaked in the six ways.

As [the Buddha] entered and reached the samādhi, his spirit moved heaven and earth. In heaven appear flowers of rain; on earth there is shaking (earthquake). As heaven and earth move, how can men remain silent? Now that good omens have appeared there certainly will be an extraordinary preaching. The general mood at the time is full of speculation, and their doubts deepen. As deep doubts pile up, awakening, [if it happens] would necessarily be deep, too. The four kinds of mandārava flowers poured from heaven are designed to show the unreality of the four kinds of fruition. The trembling of the earth is meant to demonstrate the nonabidingness (or transitoriness) of the four kinds of fruition. Also shown is the fact that the six kinds of living beings are all endowed with [the capacity for] great enlightenment. It shows also [the truth of] impermanence (anitya).

The World-Honored One expounded a sūtra of the Great Vehicle called the “Innumerable Teachings, the Dharma for Bodhisattvas, the Dharma Upheld by the Buddhas.” Having expounded this sūtra, the Buddha sat cross-legged [facing the east], and entered into the samadhi for the purport of the innumerable teachings. His body and mind became motionless.

The three vehicles are [traces, which are used provisionally] in compliance with external [conditions]. [However], traces are diametrically opposed to li. Holding on to the words and deviating from the import, how could they not be startled [by] the doctrine of the One Vehicle? [The Buddha] is about to preach the Dharma Blossom. Therefore, first he [attempts to] reach out to their psychological makeups by preaching “the Immeasurable Doctrine” (Ananta-nirdeséa). Because they have remained among traces (chi) so long, when they suddenly hear that there are [in reality] no three [vehicles], they will not suddenly deviate from what they have been found of so far. If they deviated from what they have been found of so far, then they would turn back while they gaze at [the other] shore. Turning back while gazing at the [other] shore means that the Great Path (Tao) is abandoned. Therefore, [the preaching of One] should be done gradually. What is “the Immeasurable Doctrine”? It refers to something for which there is no external mark (laḳṣaṇa) at all. There is nothing like “many or little” and “deep or shallow.” It precisely speaks of the conduct of the Buddha. The import of his words contains something [ultimately] real; we call it the Doctrine Immeasurable. li is [so] broad that it liberates [one who gets in it] from the long passage of suffering; it is none other than the Greater Vehicle. Only the bodhisattvas can learn it. [Thus] he preached it for them.

The bodhisattvas are those who have not consummated li yet. [Hence], he must teach them about it.

The Buddha has consummated li: he “keeps it ever.” He has never forgotten or lost it: he [keeps it ever] “in mind.”

‘Movement and quiescence’ apply only to beings, but certainly not to the Sage. ‘The tracing of li to the end and the consummate realization of their nature (hsing) is referred to as the samādhi of the Immeasurable Doctrine. All that he will say after he rises from this samādhi should not allow any error. Thus, he has to verify it.

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.