Karuṇāpuṇḍarīka Sūtra Link: http://cbeta.buddhism.org.hk/xml/T03/T03n0157_001.xml
Okay, this is a significant piece of text. I will translate it into English, maintaining the structure and numbering you've provided. This will be a direct translation focusing on conveying the meaning of each vow.
Refined Table of Contents
2. Main Body of Ratnasāgara Brahman's Five Hundred Vows - Number of Great Vows: 518
3. Supplementary Great Vows - Number of Great Vows: 96
Karuṇāpuṇḍarīka Sūtra, Fascicles Six and Seven: Detailed Record of Ratnasāgara Brahman's Great Vows
Introduction: Good son! After Ratnasāgara Brahman had spoken this verse in praise of the Buddha, the entire great assembly all praised him, saying: ‘Excellent! Excellent! Great hero! You have well praised the Tathāgata's wondrous and supreme characteristics.’
1. Vows to Practice the Bodhisattva Path and Attain Buddhahood to Deliver Sentient Beings (Main Content of the "Five Hundred Vows")
1.1. General Vows for Bodhisattva Practice and Vows of the Six Pāramitās
1.1.1. Fundamental Vows Not to Abandon Sinful and Suffering Sentient Beings in the Five Turbid Evil Ages (1). Even in future lives, after one Ganges-sands-count of asaṃkhyeya kalpas, in the latter part of the second Ganges-sands-count of asaṃkhyeya kalpas, during the Bhadrakalpa when human lifespan is one thousand years, I shall then practice the Bodhisattva path. (2). (I shall then) long endure all sufferings in saṃsāra. (3). (I shall then,) by the power of the Bodhisattvas' samādhis, surely not abandon such sentient beings (of the five turbid evil ages, with heavy afflictions, capable of the five grave offenses, destroying the true Dharma, slandering sages, holding wrong views, devoid of the seven noble treasures, unfilial to parents, disrespectful towards śramaṇas and brahmans, doing what should not be done, not doing what should be done, not performing meritorious deeds, not fearing future lives, unwilling to practice the three fields of merit, not seeking rewards in heaven or among humans, diligently committing the ten evils, heading towards the three unwholesome destinies, distant from good spiritual friends, not knowing how to approach true wisdom, imprisoned in the triple world's cycle of birth and death, swept along by the four currents, sunk in the river of ashes, blinded by ignorance, far from all good deeds, exclusively performing evil deeds. Such sentient beings are not tolerated by the worlds of Buddhas, and are thus banished to gather in this world; because they are far from good deeds, perform unwholesome deeds, follow evil paths, and their grave sins are piled up like great mountains).
1.1.2. Vows to Practice Dāna Pāramitā (Generosity) (4). World-Honored One! I now practice the Six Pāramitās to tame and subdue sentient beings. (5). When I practice Dāna Pāramitā, if any sentient beings, life after life, beg from me what they need, I shall surely provide them sufficiently with food and drink. (6). (I shall surely provide them sufficiently with) medicine. (7). (I shall surely provide them sufficiently with) clothing. (8). (I shall surely provide them sufficiently with) bedding. (9). (I shall surely provide them sufficiently with) houses and villages. (10). (I shall surely provide them sufficiently with) flowers and incense. (11). (I shall surely provide them sufficiently with) necklaces. (12). (I shall surely provide them sufficiently with) anointing perfumes. (13). (I shall) supply the sick with medicine. (14). (I shall supply the sick with) attendants. (15). (I shall surely provide them sufficiently with) banners. (16). (I shall surely provide them sufficiently with) precious canopies. (17). (I shall surely provide them sufficiently with) money. (18). (I shall surely provide them sufficiently with) grains and silks. (19). (I shall surely provide them sufficiently with) elephants and horses. (20). (I shall surely provide them sufficiently with) chariots. (21). (I shall surely provide them sufficiently with) gold and silver. (22). (I shall surely provide them sufficiently with) currencies. (23). (I shall surely provide them sufficiently with) pearls. (24). (I shall surely provide them sufficiently with) vaiḍūrya (lapis lazuli). (25). (I shall surely provide them sufficiently with) sphaṭika (crystal). (26). (I shall surely provide them sufficiently with) conch shells. (27). (I shall surely provide them sufficiently with) jade discs. (28). (I shall surely provide them sufficiently with) coral. (29). (I shall surely provide them sufficiently with) true treasures. (30). (I shall surely provide them sufficiently with) counterfeit treasures. (31). (I shall surely provide them sufficiently with) celestial crowns. (32). (I shall surely provide them sufficiently with) whisk ornaments. (33). Such items and more, I will give to all sentient beings, even the poorest, with a heart of great compassion. (34). Though making such offerings, I will not seek rewards in heaven or among humans. (35). But for the sake of taming and gathering sentient beings, for this reason, I renounce all possessions. (36). If sentient beings beg for excessive things, such as servants, villages, cities, wives, children, hands, feet, nose, tongue, head, eyes, skin, blood, bones, flesh, or life itself, when they beg for such excessive things, I will then generate great compassion and give these things as offerings. (37). (When giving excessive things) I will not seek karmic rewards. (38). (When giving excessive things) it is solely for taming and gathering sentient beings. (39). World-Honored One! When I practice Dāna Pāramitā, (may it be that) what past Bodhisattvas practicing Dāna Pāramitā could not achieve, I will achieve. (40). (May it be that) future Bodhisattvas who will give rise to the mind of Anuttarā-samyak-saṃbodhi and practice Dāna Pāramitā also cannot match me. (41). World-Honored One! In future ages, for the sake of practicing the Bodhisattva path, for hundreds of thousands of koṭis of kalpas, I shall practice Dāna Pāramitā in this way. (42). World-Honored One! In future ages, if there are those who wish to practice the Bodhisattva path, I shall practice Dāna Pāramitā for them, so that it may not be interrupted.
1.1.3. Vows to Practice Śīla Pāramitā (Morality/Precepts) (43). When I first enter Śīla Pāramitā, for the sake of Anuttarā-samyak-saṃbodhi, I will uphold various precepts. (44). (For the sake of Anuttarā-samyak-saṃbodhi) I will undertake various ascetic practices. (45). As stated in the section on Dāna, (may I) contemplate my non-self, so that the five senses are not harmed by the five sense-objects.
1.1.4. Vows to Practice Kṣānti Pāramitā (Patience) (46). This Kṣānti Pāramitā, I practice Kṣānti Pāramitā in this way, also as stated above (contemplating conditioned phenomena, being free from all faults, seeing unconditioned phenomena, subtle and quiescent).
1.1.5. Vows to Practice Vīrya Pāramitā (Diligence/Effort) (47). (When I practice Vīrya Pāramitā) I will diligently cultivate it. (48). (When I practice Vīrya Pāramitā) I will not retrogress from the unsurpassed path. (49). This Vīrya Pāramitā, I also practice Vīrya Pāramitā in this way.
1.1.6. Vows to Practice Dhyāna Pāramitā (Meditative Concentration) (50). If in all places I practice the characteristic of emptiness and attain the Dharma of quiescence, this is called Dhyāna Pāramitā (may I practice Dhyāna Pāramitā in this way).
1.1.7. Vows to Practice Prajñā Pāramitā (Wisdom) (51). If I understand that all dharmas are fundamentally unarisen and now are unceasing, this is called Prajñā Pāramitā (may I practice Prajñā Pāramitā in this way). (52). For immeasurable hundreds of thousands of koṭis of asaṃkhyeya kalpas, I will firmly and diligently cultivate Prajñā Pāramitā. (53). (Why is this?...) Therefore, I shall now, in future ages, give rise to the mind of Anuttarā-samyak-saṃbodhi. (54). (I shall now, in future ages) cultivate the Bodhisattva path. (55). (I shall now, in future ages, cultivate the Bodhisattva path) so that all good dharmas will not be interrupted.
1.2. Vows to Endure Suffering for Sentient Beings and to Teach Them Through Various Skillful Means
1.2.1. Generating the Resolve and Not Seeking Karmic Rewards (56). After I first generate the resolve, for future Bodhisattvas, I will reveal great compassion, even until Nirvāṇa. (57). (May those who hear the name of my great compassion be astonished in their hearts and exclaim that it is unprecedented.) (58). Therefore, in giving, I do not praise myself. (59). (I) do not rely on upholding precepts. (60). (I) do not dwell on patience. (61). (I) do not depend on diligence. (62). (I) do not savor various meditations. (63). All wisdom is not attached to the three times. (64). Although I practice these Six Pāramitās, I do not seek karmic rewards.
1.2.2. Practicing the Six Pāramitās for Sentient Beings with Specific Evil Karma and Enduring Suffering in Their Stead (65). There are sentient beings devoid of the seven noble treasures, banished by the worlds of Buddhas, who commit the five grave offenses, destroy the true Dharma, slander sages, hold wrong views, whose grave sins are like great mountains, constantly obscured by evil paths; therefore, for these sentient beings, I now single-mindedly adorn myself and diligently cultivate the Six Pāramitās. (66). For the sake of planting roots of goodness for each and every sentient being, for ten kalpas, I will enter Avīci Hell and endure immeasurable suffering. (67). (For the sake of planting roots of goodness for each and every sentient being, for ten kalpas, I will be in the) animal (realm and endure immeasurable suffering). (68). (For the sake of planting roots of goodness for each and every sentient being, for ten kalpas, I will be in the) hungry ghost (realm and endure immeasurable suffering). (69). (For the sake of planting roots of goodness for each and every sentient being, for ten kalpas, I will be among) poor, ghostly beings (and endure immeasurable suffering). (70). (For the sake of planting roots of goodness for each and every sentient being, for ten kalpas, I will be among) lowly humans, also in this way (enduring immeasurable suffering). (71). If there are sentient beings devoid of roots of goodness, with agitated minds due to lost mindfulness, I will entirely embrace and tame them. (72). (If there are sentient beings devoid of roots of goodness, with agitated minds due to lost mindfulness, I will entirely embrace and tame them) causing them to plant roots of goodness. (73). Even until the Bhadrakalpa, during that time, I will never wish to be in heaven or among humans enjoying pleasures, except for one lifetime in Tuṣita Heaven awaiting the time to attain Buddhahood.
1.2.3. Vastly Offering to All Buddhas and Teaching Sentient Beings (74). I should thus long remain in saṃsāra, for kalpas as numerous as the dust motes in one Buddha-world, making offerings of all necessities to all Buddhas. (75). For the sake of planting roots of goodness for one sentient being, with offerings as numerous as the dust motes in one Buddha-world, I will make offerings to each and every one of the immeasurable and boundless Buddhas in the ten directions. (76). Also, in the presence of each and every one of the immeasurable and boundless Buddhas in the ten directions, I will obtain merits and virtues as numerous as the dust motes in one Buddha-world. (77). Before each and every Buddha, I will again teach and transform sentient beings as numerous as the dust motes in one Buddha-world, enabling them to abide in the path of unsurpassed Bodhi. (78). (Before each and every Buddha, I will again teach and transform sentient beings as numerous as the dust motes in one Buddha-world, enabling them to abide in the) Pratyekabuddha (path). (79). (Before each and every Buddha, I will again teach and transform sentient beings as numerous as the dust motes in one Buddha-world, enabling them to abide in the) Śrāvaka (path) also in this way, teaching according to the wishes of all sentient beings.
1.2.4. Teaching in Worlds Without Buddhas and Through Manifestations According to Beings' Natures (80). If there is a world where a Buddha has not yet appeared, I vow to be a sage, teaching all sentient beings to abide in the ten good deeds. (81). (I vow to be a sage, teaching all sentient beings to abide in the) five supernormal powers. (82). (I vow to be a sage, teaching all sentient beings to) stay away from all views. (83). If there are sentient beings who worship Maheśvara, I vow to manifest as Maheśvara and teach them, enabling them to abide in good dharmas. (84). Those who worship the eight-armed deity, I also vow to manifest as an eight-armed deity and teach them, enabling them to abide in good dharmas. (85). Those who worship the sun and moon (deities), I also vow to manifest as sun and moon (deities) and teach them, enabling them to abide in good dharmas. (86). Those who worship Brahma, I also vow to manifest as Brahma and teach them, enabling them to abide in good dharmas. (87). Those who worship Garuḍa, (I vow to manifest as a Garuḍa and teach them accordingly, enabling them to abide in good dharmas). (88). (And so on) those who worship rabbits, I vow to manifest as a rabbit and teach them accordingly, enabling them to abide in good dharmas.
1.2.5. Sacrificing One's Body to Rescue and Protect Sentient Beings (89). If I see hungry sentient beings, I will give them my own blood and flesh to satisfy their hunger. (90). If sentient beings commit various offenses, I will offer my own life to bear their punishment and rescue them.
1.3. Vows to Teach Sentient Beings with Specific Evil Karma at the Beginning of the Bhadrakalpa, During the Time of Krakucchanda Buddha (91). World-Honored One! In future ages, there will be sentient beings devoid of roots of goodness, who have scorched their good minds. At that time, for these sentient beings, I will diligently practice the Bodhisattva path. (92). (At that time, for these sentient beings) I will endure various sufferings and afflictions in saṃsāra. (93). Even after one Ganges-sands-count of asaṃkhyeya kalpas, in the latter part of the second Ganges-sands-count of asaṃkhyeya kalpas, at the beginning of the Bhadrakalpa, when the Māṇava Agniśikha attains Anuttarā-samyak-saṃbodhi, named Krakucchanda Tathāgata, those whom I have taught, who were devoid of good deeds, performed unwholesome deeds, scorched their good minds, were devoid of the seven noble treasures, committed the five grave offenses, destroyed the true Dharma, slandered sages, held wrong views, whose grave sins were like great mountains, constantly obscured by evil paths, and abandoned by worlds without Buddhas, I will cause them to give rise to the mind of Anuttarā-samyak-saṃbodhi. (94). (Cause these sentient beings to) practice Dāna Pāramitā. (95). (Cause these sentient beings to) even practice Prajñā Pāramitā. (96). (Cause these sentient beings to) be established firmly on the non-retrogressive stage. (97). (Cause these sentient beings to) all attain Buddhahood. (98). (After causing these sentient beings all to attain Buddhahood) they will turn the true Dharma wheel in Buddha-worlds as numerous as the dust motes in one Buddha-land in the ten directions. (99). (Cause these sentient beings to) enable all sentient beings to plant roots of goodness for Anuttarā-samyak-saṃbodhi. (100). (Cause all sentient beings to) be liberated from evil destinies. (101). (Cause all sentient beings to) be established firmly. (102). (Cause all sentient beings to be established in) meritorious virtues and wisdom that aid the Bodhi-dharma; may I then see them all.
1.4. Vows to Witness the Attainment of Buddhahood by Sentient Beings He Has Inspired (103). World-Honored One! If there are Buddhas in various places who send sentient beings to the Buddha's presence to receive the prediction of Anuttarā-samyak-saṃbodhi and attain Dhāraṇī. (104). (Attain) Samādhi. (105). (Attain) Patience. (106). (And) immediately ascend through the Bodhisattva stages. (107). (And) attain various adorned Buddha-worlds. (108). (And) each attain their desired pure Buddha-land according to their wishes. (109). Such sentient beings are all those whom I have inspired. When Krakucchanda Buddha appears in the Bhadrakalpa, these beings will also attain Anuttarā-samyak-saṃbodhi in Buddha-worlds as numerous as dust motes in the ten directions, and in various places, they will abide in the world and preach the Dharma; may I also see them.
1.5. Vows of Practice During the Times of the Buddhas of the Bhadrakalpa
1.5.1. During the Time of Krakucchanda Buddha (110). World-Honored One! When Krakucchanda Buddha attains Buddhahood, I will go to him and make offerings with various requisites. (111). (In the presence of Krakucchanda Buddha) I will inquire about various aspects of the renunciant life. (112). (In Krakucchanda Buddha's Dharma) I will uphold pure precepts. (113). (In Krakucchanda Buddha's Dharma) I will extensively learn and become widely versed. (114). (In Krakucchanda Buddha's Dharma) I will specialize in cultivating samādhi. (115). (In Krakucchanda Buddha's Dharma) I will diligently practice with effort. (116). (In Krakucchanda Buddha's Dharma) I will preach the subtle and wondrous Dharma, such that none but the Tathāgata can surpass me. (117). At that time, if there are sentient beings with dull faculties, devoid of roots of goodness, fallen into wrong views, practicing unrighteous paths, committing the five grave offenses, destroying the true Dharma, slandering sages, whose grave sins are like great mountains, I will then preach the true Dharma to such sentient beings, embracing and taming them. (118). After the Buddha (Krakucchanda Buddha) has passed away (lit. sun has set), I will thereafter naturally perform immeasurable Buddha-deeds.
1.5.2. During the Times of Kanakamuni Buddha, Kāśyapa Buddha, etc. (119). When Kanakamuni (Buddha abides in the world and preaches the Dharma, I will likewise make offerings, practice, learn, tame sentient beings) and so on, naturally perform Buddha-deeds, also in this way. (120). When Kāśyapa Buddha and others abide in the world and preach the Dharma, (I will likewise make offerings, practice, learn, tame sentient beings) and so on, naturally perform Buddha-deeds, also in this way.
1.5.3. When Human Lifespan is One Thousand Years (121). Even when human lifespan is one thousand years, at that time I will exhort sentient beings to practice in the three fields of merit. (122). After one thousand years, I will be reborn in the heavens and preach the true Dharma to devas and humans, enabling them to be tamed.
1.6. Vows Regarding Entering the Womb and Practice Within the Womb Before Attaining Buddhahood in the Five Turbid Evil Ages when Human Lifespan is One Hundred and Twenty Years
1.6.1. Causes and Conditions of Birth and Place of Birth (123). Even when human lifespan is one hundred and twenty years, (facing the five turbid evil ages with various malevolent sentient beings), World-Honored One! May I then descend from Tuṣita Heaven. (124). (May I then) be born into the family of a supreme Cakravartin king. (125). (May I then) if (born into) a sovereign king's family. (126). (May I then) be in the womb of the first great queen. (127). (May my being in the womb then be) for the sake of taming the minds of sentient beings and cultivating roots of goodness.
1.6.2. Universal Illumination of Radiance Upon Entering the Womb, Benefiting Sentient Beings (128). Upon entering the womb, I will emit a great radiance, its subtle light universally illuminating the Sahā world, from the vajra boundary up to the Akaniṣṭha heaven. (129). May all sentient beings therein, if in hell (all see my subtle and wondrous radiance). (130). (May all sentient beings therein) if in the animal realm (all see my subtle and wondrous radiance). (131). (May all sentient beings therein) if in the hungry ghost realm (all see my subtle and wondrous radiance). (132). (May all sentient beings therein) if in the heavens (all see my subtle and wondrous radiance). (133). (May all sentient beings therein) if among humans (all see my subtle and wondrous radiance). (134). (May all sentient beings therein) if with form (all see my subtle and wondrous radiance). (135). (May all sentient beings therein) if without form (all see my subtle and wondrous radiance). (136). (May all sentient beings therein) if with perception (all see my subtle and wondrous radiance). (137). (May all sentient beings therein) if without perception (all see my subtle and wondrous radiance). (138). (May all sentient beings therein) if neither with nor without perception (all see my subtle and wondrous radiance). (139). (May all sentient beings therein) if neither with nor without perception, all see my subtle and wondrous radiance. (140). If the light touches their bodies, may they also perceive it. (141). By seeing and knowing the light, may they all distinguish the faults of saṃsāra. (142). (By seeing and knowing the light, may they all) diligently seek unsurpassed, quiescent Nirvāṇa. (143). (By seeing and knowing the light) even for a single thought, may they sever all afflictions; this is called enabling all sentient beings to initially plant the root and stem of Nirvāṇa.
1.6.3. Practice in the Womb and Benefiting Sentient Beings (144). May I, while in the womb for ten months, attain the selection of all dharmas, entering all Dharma-gates, namely the samādhi-gate of unarisen emptiness. (145). (May I) in future ages, for immeasurable kalpas, preach this samādhi, and the well-determined mind will be inexhaustible. (146). If, after I emerge from the womb and attain Anuttarā-samyak-saṃbodhi, those sentient beings (who planted roots of goodness due to the light and teachings in the womb), I will then extract them and liberate them from saṃsāra. (147). May such beings all see me. (148). Though abiding in the mother's womb for ten full months, in reality, I am abiding in the jewel samādhi. (149). (Though abiding in the mother's womb for ten full months, in reality, I am) sitting in the full lotus posture. (150). (Though abiding in the mother's womb for ten full months, in reality, I am) in right concentration and contemplation.
1.7. Vows Regarding Manifestations at Birth, as a Child, as a Prince, and Upon Renunciation
1.7.1. Manifestations at Birth to Benefit Sentient Beings (151). After ten months are complete, I will emerge from the right side. (152). By the power of the samādhi of accomplishment of all meritorious virtues, may the Sahā world, from the vajra boundary up to the Akaniṣṭha heaven, quake in six ways. (153). May the sentient beings therein, whether in hell, the animal realm, the hungry ghost realm, the heavens, or among humans, all awaken. (154). At that time, again with subtle and wondrous radiance universally illuminating the Sahā world, may immeasurable sentient beings also awaken. (155). If there are sentient beings who have not yet planted roots of goodness, I will establish them and cause them to plant roots of goodness. (156). After planting roots of goodness in Nirvāṇa, may sentient beings sprout the芽 of samādhi. (157). When I emerge from the right side and my feet touch the ground, may the Sahā world, from the vajra boundary up to the Akaniṣṭha heaven, again quake in six ways. (158). May all sentient beings abiding in water (in the five destinies, all awaken). (159). (May all sentient beings) abiding on land (in the five destinies, all awaken). (160). (May all sentient beings) abiding in space (in the five destinies, all awaken). (161). (May all sentient beings) born from wombs (in the five destinies, all awaken). (162). (May all sentient beings) born from eggs (in the five destinies, all awaken). (163). (May all sentient beings) born from moisture (in the five destinies, all awaken). (164). (May all sentient beings) born by transformation, in the five destinies, all awaken. (165). If there are sentient beings who have not attained samādhi, may they all attain it. (166). Having attained samādhi, may they be established firmly on the non-retrogressive stage in the Dharma of the Three Vehicles. (167). After I am born, may all devas in the Sahā world, Brahma kings, Māra devas, Trāyastriṃśa devas, sun and moon devas, the Four Heavenly Kings, great dragon kings, gandharvas, asuras, garuḍas, kinnaras, mahoragas, transformation-born celestial beings, yakṣas, and rākṣasas, all come to make offerings to me. (168). May I, upon birth, immediately take seven steps. (169). Having taken seven steps, by the power of the samādhi of selective merit, I will preach the true Dharma. (170). (Preach the true Dharma) causing the great assembly to rejoice in their hearts. (171). (Preach the true Dharma, causing the great assembly to) abide in the Three Vehicles. (172). Among this assembly, if there are sentient beings studying the Śrāvaka vehicle, may they be tamed by the end of this life. (173). If there are those practicing the Pratyekabuddha vehicle, may they all attain the sun-flower patience. (174). Those studying the Mahāyāna, may they all attain and uphold the vajra-cherishing great-ocean samādhi. (175). (Those studying the Mahāyāna) by the power of samādhi, may they transcend the three stages (bhūmis). (176). At that time, when I wish to be bathed, may the supreme great dragon king come to bathe my body. (177). (When the dragon king bathes my body) may sentient beings who see this immediately abide in the Three Vehicles, and the meritorious virtues they attain be as described above.
1.7.2. Manifestations as a Child, Prince, and Upon Renunciation (178). When I am a child riding a goat cart, the various skills I display are for the sake of awakening all sentient beings. (179). Dwelling in palaces, amidst wives, consorts, and the five desires, mutually enjoying entertainment, (may I be able to) see their faults. (180). (May I be able to) leave the city at midnight. (181). (May I be able, upon leaving the city at midnight) to remove all necklaces and bodily adornments. (182). (May I be able, upon leaving the city at midnight, for the purpose of) destroying Nirgrantha and other heretical teachers. (183). (May I be able to) out of reverence for the robes, wear the kaṣāya and go to the Bodhi tree.
1.8. Vows Regarding Practice Under the Bodhi Tree, Attainment of Enlightenment, and Delivering Sentient Beings
1.8.1. Sentient Beings Making Vows and Gaining Benefits Under the Bodhi Tree (184). May sentient beings who see me under the Bodhi tree all make vows, wishing that I may quickly, by the power of the samādhi of accomplishment of all meritorious virtues, preach the Dharma of the Three Vehicles. (185). (May sentient beings) having heard this Dharma, generate a profound desire for the Three Vehicles. (186). (May sentient beings, having heard this Dharma and generated a profound desire for the Three Vehicles) diligently practice with effort. (187). If there are those who have already aspired to the Śrāvaka vehicle, may they be liberated from afflictions. (188). (If there are those who have already aspired to the Śrāvaka vehicle) may they, in their very last life, be tamed in my presence. (189). If there are those who have already aspired to the Pratyekabuddha vehicle, may they all attain the sun-flower patience. (190). If there are those who have already aspired to the Mahāyāna, may they all attain and uphold the vajra-cherishing great-ocean samādhi. (191). (If there are those who have already aspired to the Mahāyāna) by the power of samādhi, may they transcend three bhūmis.
1.8.2. Manifestation of Ascetic Practices and Benefits for Sentient Beings Who See or Hear of Them (192). I myself will receive grass under the Bodhi tree and prepare the vajra seat. (193). (I myself will receive grass under the Bodhi tree) and sit in the full lotus posture. (194). (I myself will receive grass under the Bodhi tree) with body and mind upright. (195). (I myself will receive grass under the Bodhi tree) with mindfulness fixed on the Āphala samādhi. (196). By the power of samādhi, may my inhalation and exhalation cease and become quiescent. (197). In this concentration, for one day and one night, I will eat half a sesame seed and half a grain of rice. (198). The other half, I will give to others. (199). As I thus long cultivate ascetic practices, may those in the Sahā world up to Akaniṣṭha, who hear my name, all come to my presence and make offerings to me. (200). My ascetic practices as such, may all these beings bear witness for me. (201). If there are sentient beings who have planted roots of goodness in the Śrāvaka vehicle, World-Honored One! May their minds become quiescent from all afflictions. (202). (If there are sentient beings who have planted roots of goodness in the Śrāvaka vehicle) if it is their last life, may they come to my presence, and I will tame them. (203). Pratyekabuddha (those who have planted roots of goodness, may they also benefit in this way). (204). Mahāyāna (those who have planted roots of goodness), also in this way (may they benefit). (205). If there are dragons, spirits, gandharvas, asuras, garuḍas, kinnaras, mahoragas, hungry ghosts, piśācas, sages with five supernormal powers, who come to my presence and make offerings to me. (206). My ascetic practices as such, may these beings all bear witness. (207). If there are those who have already studied the Śrāvaka (vehicle, who come to my presence, make offerings, and bear witness to my ascetic practices, may they also benefit). (208). (If there are those who have already studied the) Pratyekabuddha (vehicle, who come to my presence, make offerings, and bear witness to my ascetic practices, may they also benefit). (209). (If there are those who have already studied the) Mahāyāna, (who come to my presence, make offerings, and bear witness to my ascetic practices, may they also benefit). (210). If there are sentient beings in the four continents who practice external paths with coarse food and asceticism, (after hearing non-humans praise my asceticism), may these people abandon their practices. (211). (May these people) all come to my presence to observe my ascetic practices. (212). Or if there are (those who have already studied the) Śrāvaka (vehicle who come to observe my ascetic practices, may they also benefit). (213). Even Mahāyāna (practitioners who come to observe my ascetic practices, may they also benefit). (214). If there are kings, ministers, common people, monastics, and laity, who all see me performing these ascetic practices and come to my presence to make offerings to me. (215). Or if there are (those who have already studied the) Śrāvaka (vehicle who see my ascetic practices and come to make offerings, may they also benefit). (216). (Or if there are those who have already studied the) Pratyekabuddha (vehicle who see my ascetic practices and come to make offerings, may they also benefit). (217). (Or if there are those who have already studied the) Mahāyāna (vehicle who see my ascetic practices and come to make offerings, may they also benefit). (218). If there are women who see my ascetic practices, come to my presence, and make offerings to me, the bodies these women receive will be their last. (219). If there are (women who have already studied the) Śrāvaka (vehicle, see my ascetic practices, and come to make offerings, may they also benefit). (220). (If there are women who have already studied the) Pratyekabuddha (vehicle, see my ascetic practices, and come to make offerings, may they also benefit). (221). (If there are women who have already studied the) Mahāyāna (vehicle, see my ascetic practices, and come to make offerings, may they also benefit). (222). If there are birds and beasts that see my ascetic practices and also come to my presence, these birds and beasts, upon dying from this life, will no longer receive animal bodies. (223). If there are (birds and beasts that have already aspired to the) Śrāvaka vehicle (and come to my presence), in their last life, may they come to my presence and be tamed. (224). If there are (birds and beasts that have already aspired to the) Pratyekabuddha mind (and come to my presence), it will be likewise. (225). Even minute insects (who see my ascetic practices, may they also be delivered in this way). (226). (Even) hungry ghosts (who see my ascetic practices), also in this way (may they be delivered). (227). When I thus long practice asceticism in one session of full lotus posture, may immeasurable beings, hundreds of thousands of koṭis of nayutas, bear witness for me. (228). (May) such sentient beings have already planted the seeds of liberation for immeasurable and boundless asaṃkhyeya kalpas. (229). World-Honored One! My ascetic practices as such, (may it be that) past sentient beings have never been able to perform such practices, and other heretics, Śrāvakas, Pratyekabuddhas, and Mahāyāna practitioners, also have not been able to perform such ascetic practices. (230). World-Honored One! My ascetic practices as such, (may it be that) future sentient beings also will not be able to perform them, and other heretics, Śrāvakas, Pratyekabuddhas, and Mahāyāna practitioners, also will not be able to perform such ascetic practices.
1.8.3. Subduing Māra, Attaining Enlightenment, and Delivering Sentient Beings (231). Before I attain Anuttarā-samyak-saṃbodhi, I will already be able to perform great deeds, namely, to destroy Māra the king of demons and his retinue. (232). I vow to destroy the Māra of afflictions. (233). (I vow that) after attaining Anuttarā-samyak-saṃbodhi, for one sentient being to abide in the supreme and wondrous fruit of Arhatship, for as long as it takes, I will manifest and endure the residual karmic body. (234). Likewise for a second sentient being to abide in the Arhat (supreme and wondrous fruit, for as long as it takes, I will manifest and endure the residual karmic body). (235). (Likewise for a) third (sentient being to abide in the Arhat supreme and wondrous fruit, for as long as it takes, I will manifest and endure the residual karmic body). (236). (Likewise for a) fourth, also in this way. (237). For each and every sentient being, I will manifest hundreds of thousands of immeasurable supernormal powers, wishing to establish them in right view. (238). For each and every sentient being, I will explain hundreds of thousands of immeasurable Dharma-gate meanings, enabling them to abide in the holy fruit according to their capacity. (239). With vajra wisdom, I will shatter the affliction-mountains of all sentient beings. (240). For all sentient beings, I will preach the Dharma of the Three Vehicles. (241). For each and every sentient being, I will travel over hundreds of thousands of yojanas without using supernormal powers, going to their presence to preach the Dharma for them. (242). (For each and every sentient being, I will travel over hundreds of thousands of yojanas without using supernormal powers, going to their presence to preach the Dharma for them) enabling them to abide in fearlessness. (243). If there are people who wish to renounce in my Dharma, may there be no obstacles (such as weakness, forgetfulness, insanity, arrogance, lack of fear, foolishness without wisdom, numerous fetters, and a scattered mind, etc.). (244). If there are women who wish to renounce in my Dharma, learn the path, and receive the great precepts, (may they) accomplish their great vows. (245). May my fourfold assembly—bhikṣus, bhikṣuṇīs, upāsakas, upāsikās—all receive offerings. (246). May devas, humans, and all spirits attain the Four Noble Truths. (247). (May) all dragons (uphold the eight precepts and cultivate pure celibacy). (248). (May) Asuras (uphold the eight precepts and cultivate pure celibacy). (249). (May) and other animals uphold the eight precepts. (250). (May dragons, Asuras, and other animals) cultivate pure celibacy.
1.9. Vows After Attaining Buddhahood to Teach Enemies, Manifest Transformation Buddhas to Deliver Beings, and Rescue Beings at the Time of Death
1.9.1. Transforming Enemies and Resolving Evil Affinities (251). After I attain Anuttarā-samyak-saṃbodhi, if sentient beings bear hatred towards me, or with knives, staves, fire pits, and various other means, wish to harm me, or with evil words slander and curse me, and disparage me throughout the ten directions, or offer me poisoned food; such residual karma, I will accept it all. (252). (Towards those) who, after I attain Anuttarā-samyak-saṃbodhi, were past enemies and thieves, who harbor harmful intent, use various evil words, offer me mixed poisoned food, or draw my blood; such people, all coming to me with evil minds; I will, with precepts, extensive learning, samādhi, a heart suffused with great compassion, and a Brahma-like wondrous voice, preach the Dharma for them. (253). May they (the enemies), upon hearing it, have their minds purified. (254). (May those enemies, upon hearing it) abide in good dharmas. (255). (May those enemies) immediately repent of the evil deeds they have committed. (256). (May those enemies, for the evil deeds they have committed) never commit them again. (257). May all (enemies) be born in heaven or among humans, without any obstacles. (258). (May those enemies) born in heaven or among humans, attain wondrous liberation. (259). (May those enemies, born in heaven or among humans) abide in the supreme fruit. (260). (May those enemies, born in heaven or among humans) be free from desires and evils. (261). (May those enemies, born in heaven or among humans) eternally sever all outflows. (262). (May those enemies, born in heaven or among humans) have their obstructive karma exhausted. (263). If any sentient beings have residual karma, may it all be exhausted without remainder.
1.9.2. Manifesting Transformation Buddhas from Pores to Deliver Beings (264). After I attain Anuttarā-samyak-saṃbodhi, from all the pores of my body, every day, transformation Buddhas will emerge, adorned with the thirty-two major marks and embellished sequentially with the eighty minor marks. (265). I will send (transformation Buddhas) to worlds without Buddhas. (266). (I will send transformation Buddhas) to worlds with Buddhas. (267). (I will send transformation Buddhas) and to the five turbid worlds. (268). If in those worlds there are people who commit the five grave offenses, destroy the true Dharma, slander sages, even sever all roots of goodness, or if there are those studying the Śrāvaka, Pratyekabuddha, or Mahāyāna vehicles who break precepts, fall into great sins, scorch their good minds, lose the good path, fall into the desolate wilderness of saṃsāra, follow evil paths, and climb mountains of sin; for such hundreds of thousands of koṭis of sentient beings, each transformation Buddha will preach the Dharma universally in one day. (269). (Transformation Buddhas) or if some worship Maheśvara, will assume his form and preach the Dharma. (270). (Transformation Buddhas) will also at that time invoke my name and praise it. (271). May these sentient beings, hearing the praise of me, rejoice in their hearts. (272). (May these sentient beings, hearing the praise of me) plant roots of goodness. (273). (May these sentient beings, hearing the praise of me) be born in my world.
1.9.3. Vow Not to Attain Buddhahood if Unable to Rescue Beings at the Time of Death (274). World-Honored One! If, when these sentient beings are at the point of death, I am not before them preaching the Dharma to purify their minds, then in the future, I will never attain Anuttarā-samyak-saṃbodhi. (275). If, after those beings die, they fall into the three evil destinies and are not reborn as humans in my land, then all the immeasurable true Dharma that I know will be extinguished. (276). (If, after those beings die, they fall into the three evil destinies and are not reborn as humans in my land) all Buddha-deeds will not be accomplished. (277). Those who worship Nārāyaṇa, also in this way (may I preach the Dharma at their death, so they do not fall into evil destinies and are born in my world).
1.9.4. Receiving Sinful Beings from Other Realms to Be Reborn in His Land and Manifesting Buddha-Activities (278). World-Honored One! After I attain Anuttarā-samyak-saṃbodhi, may all those in other worlds who commit the five grave offenses, even those who follow evil paths and climb mountains of sin, may such sentient beings, at the time of death, all gather and be born in my world. (279). (May they be reborn) with their original forms and complexions (pale and lusterless, with ugly faces like piśācas, forgetful, precept-breaking, foul-smelling, short-lived, with these evils diminishing their bodies, and their means of livelihood always insufficient, yet still attain rebirth). (280). For these sentient beings, in the Sahā world's four continents, simultaneously, I will descend from Tuṣita Heaven. (281). (For these sentient beings, in the Sahā world's four continents, simultaneously) I will manifest abiding in a mother's womb. (282). (For these sentient beings, in the Sahā world's four continents, simultaneously) even as a child, learning various arts. (283). (For these sentient beings, in the Sahā world's four continents, simultaneously) renouncing and practicing asceticism. (284). (For these sentient beings, in the Sahā world's four continents, simultaneously) destroying all Māras. (285). (For these sentient beings, in the Sahā world's four continents, simultaneously) attaining the unsurpassed path. (286). (For these sentient beings, in the Sahā world's four continents, simultaneously) turning the true Dharma wheel. (287). (For these sentient beings, in the Sahā world's four continents, simultaneously) after Parinirvāṇa, distributing relics. (288). Thus manifesting various Buddha-deeds, may they all pervade these hundreds of koṭis of four continents.
1.10. Vows to Preach the Dharma with a Single Voice, Universally Benefiting Beings of All Capacities (All the following vows are based on the premise "After I attain Anuttarā-samyak-saṃbodhi, I will preach the Dharma with a single voice," enabling sentient beings who hear the Dharma to each gain its benefits) (289). Or if sentient beings study the Śrāvaka vehicle, upon hearing the Buddha preach the Dharma, they will immediately understand the Śrāvaka Dharma treasury. (290). Or if some practice the Pratyekabuddha vehicle, upon hearing the Buddha preach the Dharma, they will then understand the Pratyekabuddha Dharma. (291). Or if some practice the unsurpassed Mahāyāna, upon hearing the Buddha preach the Dharma, they will then understand the Mahāyāna Dharma, pure and unadulterated. (292). If some cultivate auxiliary Bodhi-dharmas, wishing to attain Bodhi, upon hearing the Buddha preach the Dharma, they will immediately be able to renounce wealth. (293). (If some cultivate auxiliary Bodhi-dharmas, wishing to attain Bodhi, upon hearing the Buddha preach the Dharma, they will immediately be able to) practice generosity. (294). If sentient beings are devoid of all merits and wish for happiness in heaven or among humans, upon hearing the Buddha preach the Dharma, they will immediately uphold precepts. (295). If sentient beings fear each other and have hearts of love and hatred, upon hearing the Buddha preach the Dharma, they will immediately develop mutual affection. (296). If sentient beings delight in killing, upon hearing the Buddha preach the Dharma, they will immediately develop compassion. (297). If sentient beings are constantly obscured by stinginess and jealousy, upon hearing the Buddha preach the Dharma, they will immediately cultivate sympathetic joy. (298). If sentient beings are handsome and healthy, attached to form, and their minds become indulgent, upon hearing the Buddha preach the Dharma, they will immediately develop equanimity. (299). If sentient beings have rampant sexual desire and indulgent minds, upon hearing the Buddha preach the Dharma, they will immediately contemplate impurity. (300). If sentient beings studying the Mahāyāna are covered by the hindrance of restlessness, upon hearing the Buddha preach the Dharma, they will immediately attain the Dharma of mindfulness of the body. (301). If sentient beings constantly praise themselves, are capable of great debate, and their wisdom is as bright as lightning, upon hearing the Buddha preach the Dharma, they will immediately understand the profound twelve links of dependent origination. (302). If sentient beings are of little learning and limited views, yet claim to be able to debate, upon hearing the Buddha preach the Dharma, they will immediately attain the dhāraṇīs of not taking and not losing. (303). If sentient beings have entered the mountain of wrong views, upon hearing the Buddha preach the Dharma, they will immediately understand the profound gate of emptiness of all dharmas. (304). If sentient beings have minds covered by various perceptions, upon hearing the Buddha preach the Dharma, they will immediately attain profound understanding of the signless Dharma-gate. (305). If sentient beings have their minds obscured by various impure aspirations, upon hearing the Buddha preach the Dharma, they will immediately attain profound understanding of the wishless (unconditioned) Dharma-gate. (306). If sentient beings have impure minds, upon hearing the Buddha preach the Dharma, their minds will become pure. (307). If sentient beings have minds covered by many conditions, upon hearing the Buddha preach the Dharma, they will understand the Dharma of not losing the Bodhi-mind. (308). If sentient beings have minds covered by anger, upon hearing the Buddha preach the Dharma, they will understand the true characteristic. (309). (If sentient beings have minds covered by anger, upon hearing the Buddha preach the Dharma) they will receive prediction (of Buddhahood). (310). If sentient beings have minds covered by dependence, upon hearing the Buddha preach the Dharma, they will profoundly understand that all dharmas are without dependence. (311). If sentient beings have minds covered by craving, upon hearing the Buddha preach the Dharma, they will quickly understand that all dharmas are stainless and pure. (312). If sentient beings have forgotten the good mind, upon hearing the Buddha preach the Dharma, they will profoundly understand the sunlight samādhi. (313). If sentient beings practice demonic deeds, upon hearing the Buddha preach the Dharma, they will quickly understand the pure Dharma. (314). If sentient beings have minds covered by wrong theories, upon hearing the Buddha preach the Dharma, they will immediately attain profound understanding of the augmenting true Dharma. (315). If sentient beings have minds covered by afflictions, upon hearing the Buddha preach the Dharma, they will immediately understand the Dharma of freedom from afflictions. (316). If sentient beings follow evil paths, upon hearing the Buddha preach the Dharma, they will immediately turn back. (317). If sentient beings, regarding Mahāyāna Dharma, praise wrong dharmas as auspicious and wondrous, upon hearing the Buddha preach the Dharma, they will immediately develop a mind of revulsion towards wrong dharmas. (318). (If sentient beings, regarding Mahāyāna Dharma, praise wrong dharmas as auspicious and wondrous, upon hearing the Buddha preach the Dharma) they will attain right understanding. (319). If Bodhisattvas are weary of saṃsāra, upon hearing the Buddha preach the Dharma, they will immediately develop a love for saṃsāra. (320). If sentient beings do not know the good ground (bhūmi), upon hearing the Buddha preach the Dharma, they will immediately realize the Dharma of the good ground. (321). If sentient beings see others doing good but do not rejoice and instead feel jealous, upon hearing the Buddha preach the Dharma, their minds will immediately rejoice. (322). If sentient beings have minds that are mutually contradictory, upon hearing the Buddha preach the Dharma, they will immediately attain unhindered radiance. (323). If sentient beings perform evil deeds, upon hearing the Buddha preach the Dharma, they will profoundly understand the karmic consequences of evil deeds. (324). If sentient beings fear great assemblies, upon hearing the Buddha preach the Dharma, they will profoundly understand the lion's-visage samādhi. (325). If sentient beings have minds covered by the four Māras, upon hearing the Buddha preach the Dharma, they will quickly attain the Śūraṅgama Samādhi. (326). If sentient beings do not see the radiance of Buddha-lands, upon hearing the Buddha preach the Dharma, they will immediately attain profound understanding of the samādhi of various adorned radiances. (327). If sentient beings have minds of hatred and love, upon hearing the Buddha preach the Dharma, they will immediately attain equanimity. (328). If sentient beings have not attained the radiance of the Buddha Dharma, upon hearing the Buddha preach the Dharma, they will immediately attain the Dharma-banner samādhi. (329). If sentient beings are devoid of great wisdom, upon hearing the Buddha preach the Dharma, they will immediately attain the Dharma-torch samādhi. (330). If sentient beings have minds covered by ignorance, upon hearing the Buddha preach the Dharma, they will immediately attain the sun-lamp radiance samādhi. (331). If sentient beings lack eloquence, upon hearing the Buddha preach the Dharma, they will immediately attain various meritorious and responsive eloquences. (332). If sentient beings observe form as a composite, without solidity, like foam on water, upon hearing the Buddha preach the Dharma, they will immediately attain the Nārāyaṇa samādhi. (333). If sentient beings have agitated and unsteady minds, upon hearing the Buddha preach the Dharma, they will immediately attain the firm and decisive samādhi. (334). If sentient beings wish to behold the Buddha's uṣṇīṣa, upon hearing the Buddha preach the Dharma, they will immediately attain the Sumeru-banner samādhi. (335). If sentient beings abandon their original vows, upon hearing the Buddha preach the Dharma, they will immediately attain the firm samādhi. (336). If sentient beings have lost their supernormal powers, upon hearing the Buddha preach the Dharma, they will immediately attain the vajra samādhi. (337). If sentient beings have doubts about the Bodhimaṇḍa, upon hearing the Buddha preach the Dharma, they will immediately realize the vajra Bodhimaṇḍa. (338). If sentient beings lack a mind of weariness towards all dharmas, upon hearing the Buddha preach the Dharma, they will immediately attain the vajra samādhi. (339). If sentient beings do not know others' minds, upon hearing the Buddha preach the Dharma, they will immediately know others' minds. (340). If sentient beings do not know the sharpness or dullness of faculties, upon hearing the Buddha preach the Dharma, they will immediately know their sharpness or dullness. (341). If sentient beings of various kinds do not understand each other's languages, upon hearing the Buddha preach the Dharma, they will immediately understand the samādhi of sounds. (342). If sentient beings have not attained the Dharma-body, upon hearing the Buddha preach the Dharma, they will immediately understand how to distinguish various bodies. (343). If sentient beings do not see the Buddha's body, upon hearing the Buddha preach the Dharma, they will immediately attain the unwavering-gaze samādhi. (344). If sentient beings distinguish various conditions, upon hearing the Buddha preach the Dharma, they will immediately attain the non-contentious samādhi. (345). If sentient beings have doubts about the turning of the Dharma wheel, upon hearing the Buddha preach the Dharma, their minds will become pure regarding the turning of the Dharma wheel. (346). If sentient beings engage in causeless wrong practices, upon hearing the Buddha preach the Dharma, they will immediately attain Dharma-clarity in accordance with causes and conditions. (347). If sentient beings develop a view of permanence regarding one Buddha-world, upon hearing the Buddha preach the Dharma, they will immediately be able to well distinguish immeasurable Buddha-lands. (348). If sentient beings have not planted roots of goodness for all marks, upon hearing the Buddha preach the Dharma, they will immediately attain the samādhi of various adornments. (349). If sentient beings cannot well distinguish all languages, upon hearing the Buddha preach the Dharma, they will immediately understand and distinguish the samādhi of various vocal sounds. (350). If sentient beings single-mindedly seek all-wisdom, upon hearing the Buddha preach the Dharma, they will immediately attain the samādhi of the undifferentiated Dharma-realm. (351). If sentient beings retrogress from the Dharma, upon hearing the Buddha preach the Dharma, they will immediately attain the firm samādhi. (352). If sentient beings do not know the Dharma-realm, upon hearing the Buddha preach the Dharma, they will immediately attain great wisdom. (353). If sentient beings are devoid of their original vows, upon hearing the Buddha preach the Dharma, they will immediately attain the non-losing samādhi. (354). If sentient beings distinguish various paths, upon hearing the Buddha preach the Dharma, they will immediately attain the one path, without any distinction. (355). If sentient beings investigate wisdom, wishing it to be like space, upon hearing the Buddha preach the Dharma, they will immediately attain the samādhi of nothingness. (356). If sentient beings have not yet perfected all Pāramitās, upon hearing the Buddha preach the Dharma, they will immediately abide in the pure Pāramitās. (357). If sentient beings have not yet perfected the four means of gathering, upon hearing the Buddha preach the Dharma, they will immediately attain the samādhi of wondrously good gathering. (358). If sentient beings distinguish the four immeasurables, upon hearing the Buddha preach the Dharma, they will immediately attain equal diligent effort. (359). If sentient beings have not yet perfected the thirty-seven aids to Bodhi, upon hearing the Buddha preach the Dharma, they will immediately abide in the supramundane samādhi. (360). If sentient beings have lost mindfulness and good wisdom in their minds, upon hearing the Buddha preach the Dharma, they will immediately attain the great ocean wisdom-seal samādhi. (361). If sentient beings have doubtful minds and have not yet developed Dharma-patience, upon hearing the Buddha preach the Dharma, they will immediately attain the samādhi of decisiveness regarding all dharmas, due to the single characteristic of dharmas. (362). If sentient beings forget the Dharma they have heard, upon hearing the Buddha preach the Dharma, they will immediately attain the non-forgetting mindfulness samādhi. (363). If sentient beings each preach different dharmas and do not delight in each other, upon hearing the Buddha preach the Dharma, they will immediately attain the pure wisdom-eye, free from doubts. (364). If sentient beings do not generate faith in the Three Jewels, upon hearing the Buddha preach the Dharma, they will immediately attain the merit-increasing samādhi. (365). If sentient beings thirst for the rain of Dharma, upon hearing the Buddha preach the Dharma, they will immediately attain the Dharma-rain samādhi. (366). If sentient beings develop views of annihilation regarding the Three Jewels, upon hearing the Buddha preach the Dharma, they will immediately attain the jewel-adorned samādhi. (367). If sentient beings do not perform deeds of wisdom and are not diligent in effort, upon hearing the Buddha preach the Dharma, they will immediately attain the vajra-wisdom samādhi. (368). If sentient beings are bound by various afflictions, upon hearing the Buddha preach the Dharma, they will immediately attain the space-seal samādhi. (369). If sentient beings cling to self and what belongs to self, upon hearing the Buddha preach the Dharma, they will immediately attain the wisdom-seal samādhi. (370). If sentient beings do not know the Tathāgata's perfect merits, upon hearing the Buddha preach the Dharma, they will immediately attain the world-liberation samādhi. (371). If sentient beings in past lives have not made offerings to Buddhas, upon hearing the Buddha preach the Dharma, they will immediately attain various supernormal transformations. (372). If sentient beings, regarding one Dharma-realm gate, have not been able to explain it for immeasurable kalpas in the future, upon hearing the Buddha preach the Dharma, they will immediately be able to explain that all dharmas are one Dharma-realm. (373). If sentient beings have not yet selected from among all sūtras, upon hearing the Buddha preach the Dharma, they will immediately attain the samādhi of the equal true characteristic of all dharmas. (374). If sentient beings are devoid of the six harmonious dharmas, upon hearing the Buddha preach the Dharma, they will immediately understand the samādhi of all dharmas. (375). If sentient beings are not diligent in the inconceivable liberation Dharma-gate, upon hearing the Buddha preach the Dharma, among all supernormal powers, they will immediately attain the lion's-play samādhi. (376). If sentient beings wish to distinguish and enter the Tathāgatagarbha, upon hearing the Buddha preach the Dharma, without hearing from others, they will immediately distinguish and enter the Tathāgatagarbha. (377). If sentient beings are not diligent in the Bodhisattva path, upon hearing the Buddha preach the Dharma, they will immediately attain wisdom. (378). (If sentient beings are not diligent in the Bodhisattva path, upon hearing the Buddha preach the Dharma) they will diligently practice with effort. (379). If sentient beings have never seen the Jātaka sūtras, upon hearing the Buddha preach the Dharma, they will immediately attain the samādhi of being everywhere in all places. (380). If sentient beings have not completed their path of practice, upon hearing the Buddha preach the Dharma, they will immediately attain the prediction samādhi. (381). If sentient beings have not yet perfected the Tathāgata's ten powers, upon hearing the Buddha preach the Dharma, they will immediately attain the indestructible samādhi. (382). If sentient beings have not yet perfected the four fearlessnesses, upon hearing the Buddha preach the Dharma, they will immediately attain the inexhaustible meaning samādhi. (383). If sentient beings have not yet perfected the Buddha's unshared dharmas, upon hearing the Buddha preach the Dharma, they will immediately attain the unshared dharma samādhi. (384). If sentient beings have not yet perfected the view free from delusion, upon hearing the Buddha preach the Dharma, they will immediately attain the vow-sentence samādhi. (385). If sentient beings have not yet awakened to all Buddha-dharma gates, upon hearing the Buddha preach the Dharma, they will immediately attain the pure, stainless, undefiled seal samādhi. (386). If sentient beings have not yet perfected all-wisdom, upon hearing the Buddha preach the Dharma, they will immediately attain the well-understanding samādhi. (387). If sentient beings have not yet accomplished all Buddha-deeds, upon hearing the Buddha preach the Dharma, they will immediately attain the immeasurable inexhaustible meaning samādhi. (388). (Such sentient beings will each attain faith and understanding in the Buddha Dharma.) (389). There are Bodhisattvas whose minds are upright and without deceit; upon hearing the Buddha preach the Dharma, they will immediately attain eighty-four thousand Dharma-gates. (390). (There are Bodhisattvas... upon hearing the Buddha preach the Dharma, they will immediately attain) eighty-four thousand samādhi-gates. (391). (There are Bodhisattvas... upon hearing the Buddha preach the Dharma, they will immediately attain) seventy-five thousand dhāraṇī-gates. (392). Immeasurable, boundless asaṃkhyeya Bodhisattva-Mahāsattvas cultivating the Mahāyāna, upon hearing this Dharma preached, will also attain such immeasurable merits. (393). (Immeasurable, boundless asaṃkhyeya Bodhisattva-Mahāsattvas cultivating the Mahāyāna, upon hearing this Dharma preached) will be established firmly on the non-retrogressive stage. (394). (Therefore, Bodhisattva-Mahāsattvas, wishing to attain various firm adornments, make inconceivable vows.) (395). (Therefore, Bodhisattva-Mahāsattvas, wishing to attain various firm adornments) augment inconceivable knowledge and views to adorn themselves. (396). (Therefore, Bodhisattva-Mahāsattvas) by adorning with the thirty-two major marks, attain the eighty minor marks. (397). (Therefore, Bodhisattva-Mahāsattvas) by adorning with wondrous sound, preach the Dharma according to the delight of sentient beings, enabling those who hear the Dharma to have their knowledge and views fulfilled. (398). (Therefore, Bodhisattva-Mahāsattvas) by adorning with the mind, attain various samādhis and do not retrogress. (399). (Therefore, Bodhisattva-Mahāsattvas) by adorning with mindfulness, do not lose any dhāraṇīs. (400). (Therefore, Bodhisattva-Mahāsattvas) by adorning with the mind, attain the ability to distinguish all dharmas. (401). (Therefore, Bodhisattva-Mahāsattvas) by adorning with mindfulness, attain understanding of meanings as numerous as dust motes. (402). (Therefore, Bodhisattva-Mahāsattvas) by adorning with a good mind, attain firm vows. (403). (Therefore, Bodhisattva-Mahāsattvas, by adorning with a good mind, attain) firm diligence. (404). (Therefore, Bodhisattva-Mahāsattvas, by adorning with a good mind, attain) reaching the other shore according to their wishes. (405). (Therefore, Bodhisattva-Mahāsattvas) by adorning with a focused mind, sequentially pass through stages. (406). (Therefore, Bodhisattva-Mahāsattvas) by adorning with generosity, are able to renounce all necessities. (407). (Therefore, Bodhisattva-Mahāsattvas) by adorning with upholding precepts, make their minds good, white, pure, and stainless. (408). (Therefore, Bodhisattva-Mahāsattvas) by adorning with patience, have minds without hindrance towards all sentient beings. (409). (Therefore, Bodhisattva-Mahāsattvas) by adorning with diligence, all aids are accomplished. (410). (Therefore, Bodhisattva-Mahāsattvas) by adorning with meditative concentration, attain lion's play in all samādhis. (411). (Therefore, Bodhisattva-Mahāsattvas) by adorning with wisdom, know the habits of afflictions. (412). (Therefore, Bodhisattva-Mahāsattvas) by adorning with loving-kindness, single-mindedly think of all sentient beings. (413). (Therefore, Bodhisattva-Mahāsattvas) by adorning with compassion, are able to uproot the suffering of sentient beings. (414). (Therefore, Bodhisattva-Mahāsattvas) by adorning with sympathetic joy, have no doubts in their minds regarding all dharmas. (415). (Therefore, Bodhisattva-Mahāsattvas) by adorning with equanimity, become free from arrogance, and their minds are without high or low. (416). (Therefore, Bodhisattva-Mahāsattvas) by adorning with various supernormal powers, attain lion's play in all dharmas. (417). (Therefore, Bodhisattva-Mahāsattvas) by adorning with merit, attain the inexhaustible treasure-hand. (418). (Therefore, Bodhisattva-Mahāsattvas) by adorning with wisdom, know all the minds of sentient beings. (419). (Therefore, Bodhisattva-Mahāsattvas) by adorning with intention, skillfully awaken all sentient beings. (420). (Therefore, Bodhisattva-Mahāsattvas) by adorning with radiance, attain the bright wisdom-eye. (421). (Therefore, Bodhisattva-Mahāsattvas) by adorning with various eloquences, enable sentient beings to attain Dharma, meaning, and responsive speech. (422). (Therefore, Bodhisattva-Mahāsattvas) by adorning with fearlessness, all Māras cannot obstruct them. (423). (Therefore, Bodhisattva-Mahāsattvas) by adorning with merit, attain all the merits of Buddhas, World-Honored Ones. (424). (Therefore, Bodhisattva-Mahāsattvas) by adorning with Dharma, attain unhindered eloquence and constantly preach the wondrous Dharma for sentient beings. (425). (Therefore, Bodhisattva-Mahāsattvas) by adorning with radiance, attain the radiance of all Buddha Dharma. (426). (Therefore, Bodhisattva-Mahāsattvas) by adorning with illumination, are able to universally illuminate all Buddha-worlds. (427). (Therefore, Bodhisattva-Mahāsattvas) by adorning with knowledge of others' minds, attain right wisdom without confusion. (428). (Therefore, Bodhisattva-Mahāsattvas) by adorning with precepts and admonitions, uphold the precepts as spoken. (429). (Therefore, Bodhisattva-Mahāsattvas) by adorning with supernormal powers of the feet, attain the wish-fulfilling feet and reach the other shore. (430). (Therefore, Bodhisattva-Mahāsattvas) by adorning with upholding all Tathāgatas, enter the immeasurable Dharma treasury of the Tathāgatas. (431). (Therefore, Bodhisattva-Mahāsattvas) by adorning with reverence for the Dharma, attain wisdom that does not follow others. (432). (Therefore, Bodhisattva-Mahāsattvas) by adorning with following all good dharmas, act as they speak. (433). (Therefore, Bodhisattva-Mahāsattvas, by adorning with following all good dharmas, act as they speak) wishing that such sentient beings all attain such meritorious benefits. (434). If immeasurable, boundless asaṃkhyeya Bodhisattva-Mahāsattvas cultivate the Mahāyāna, by my preaching even one sentence of Dharma, may they all be fully endowed with such pure white good dharmas, and all be satisfied. (435). Therefore, the wisdom that Bodhisattva-Mahāsattvas attain in all dharmas is not heard from others. (436). (Therefore, the wisdom that Bodhisattva-Mahāsattvas attain in all dharmas) they attain the great Dharma radiance. (437). (Therefore, the wisdom that Bodhisattva-Mahāsattvas attain in all dharmas) they attain Anuttarā-samyak-saṃbodhi.
1.11. Vows Regarding Methods of Teaching Sentient Beings with Specific Evil Karma and Different Fundamental Capacities (438). World-Honored One! If sentient beings in other worlds commit the five grave offenses, even violate the four major precepts, scorch good dharmas, or if those studying Śrāvaka, Pratyekabuddha, or Mahāyāna vehicles, due to the power of their vows, wish to be born in my world, and after being born, again undertake all unwholesome deeds, are coarse, vile, and evil, their minds delight in seeking, are stubborn and difficult to tame, and they are solely attached to the four inverted views, greed, and stinginess; for such sentient beings with eighty-four thousand different natures and confused minds, I will, for each of their different natures, extensively preach the eighty-four thousand Dharma aggregates. (439). World-Honored One! If sentient beings study the unsurpassed Mahāyāna, I will extensively preach the Six Pāramitās for them, namely Dāna Pāramitā, even up to Prajñā Pāramitā. (440). If sentient beings study the Śrāvaka vehicle but have not planted roots of goodness, and wish for Buddhas to be their teachers, I will establish them in the three refuges. (441). Then I will exhort them (those studying the Śrāvaka vehicle who have not planted roots of goodness) to abide in the Six Pāramitās. (442). If sentient beings delight in killing, I will establish them in non-killing. (443). If sentient beings exclusively practice evil greed, I will establish them in non-stealing. (444). If sentient beings engage in unlawful sexual misconduct, I will establish them in non-sexual misconduct. (445). If sentient beings deliberately slander and lie, I will establish them in not lying. (446). If sentient beings delight in intoxication and foolishness, I will establish them in not drinking alcohol. (447). If sentient beings violate these five matters, I will have them take the five upāsaka precepts. (448). If sentient beings do not rejoice in good dharmas, I will have them uphold the eight precepts for one day and one night. (449). If sentient beings have few roots of goodness but their minds delight in roots of goodness, I will, in future lives, have them renounce in the Buddha Dharma and learn the path. (450). (I will, in future lives, have them renounce in the Buddha Dharma and learn the path) and establish them in the ten pure Brahma precepts. (451). If sentient beings aspire to the Dharma of roots of goodness, I will establish them in the Dharma of roots of goodness. (452). (I will establish them in the Dharma of roots of goodness) enabling them to achieve the full great precepts of Brahma conduct. (453). For such sentient beings, who commit the five grave offenses, even down to stinginess, for these sentient beings, through various gates, I will manifest supernormal powers. (454). (For these sentient beings, through various gates) I will explain various sentence meanings. (455). (For these sentient beings, through various gates) I will reveal the skandhas, dhātus, āyatanas, suffering, emptiness, impermanence, and non-self. (456). (For these sentient beings, through various gates, after revealing skandhas, dhātus, āyatanas, etc.) I will enable them to abide in good, wondrous, peaceful, quiescent, fearless Nirvāṇa. (457). I will preach the Dharma for these four assemblies: bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās. (458). If sentient beings seek to hear debates, I will preach the true Dharma debate. (459). Even for those seeking liberation, I will preach the debate of emptiness. (460). If sentient beings' minds do not delight in the true good Dharma, I will speak to them of engaging in various worldly affairs. (461). If sentient beings' minds delight in the true good Dharma, I will speak to them of the samādhi of emptiness and show them true liberation. (462). World-Honored One! For each and every one of these sentient beings, I will surely travel over hundreds of thousands of yojanas without using supernormal powers. (463). (For each and every one of these sentient beings, I will surely travel over hundreds of thousands of yojanas without using supernormal powers) and by revealing immeasurable and boundless various skillful means, I will explain sentence meanings for them. (464). (For each and every one of these sentient beings, I will surely travel over hundreds of thousands of yojanas without using supernormal powers, and by revealing immeasurable and boundless various skillful means) I will manifest supernormal powers. (465). (For each and every one of these sentient beings, I will surely travel over hundreds of thousands of yojanas without using supernormal powers, and by revealing immeasurable and boundless various skillful means to explain sentence meanings and manifest supernormal powers) even until Nirvāṇa, my mind will not grow weary.
1.12. Long-Term Vows Regarding Parinirvāṇa and Delivering Sentient Beings Through Relics
1.12.1. Parinirvāṇa and the Abiding of True Dharma and Semblance Dharma (466). World-Honored One! By the power of samādhi, I will renounce the fifth part of my allotted lifespan and enter Parinirvāṇa. (467). At that time, I will divide my body like half a shepherd's purse seed; out of compassion for sentient beings, I will seek Parinirvāṇa. (468). After Parinirvāṇa, the true Dharma will abide in the world for one thousand years. (469). (After Parinirvāṇa) the semblance Dharma will abide in the world for a full five hundred years.
1.12.2. Sentient Beings Making Offerings to Relics and Benefiting from Hearing the Dharma After Parinirvāṇa (470). After my Parinirvāṇa, if sentient beings make offerings of precious treasures and music to the relics. (471). (After my Parinirvāṇa, if sentient beings) even prostrate to (the relics). (472). (After my Parinirvāṇa, if sentient beings, even) circumambulate (the relics) once to the right. (473). (After my Parinirvāṇa, if sentient beings, even) join their palms and praise (the relics). (474). (After my Parinirvāṇa, if sentient beings, even) scatter a single stalk of flower (in offering to the relics). (475). Due to these causes and conditions, according to their aspirations, they will not retrogress from the Three Vehicles. (476). After my Parinirvāṇa, if sentient beings, in my Dharma, uphold even one precept as I have taught. (477). (After my Parinirvāṇa, if sentient beings, in my Dharma) even recite a four-line gāthā and explain it to others. (478). (After my Parinirvāṇa, if sentient beings, in my Dharma, even recite a four-line gāthā and explain it to others) causing the listeners to rejoice in their hearts. (479). (After my Parinirvāṇa, if sentient beings, in my Dharma, even recite a four-line gāthā and explain it to others, causing the listeners to rejoice, and then) make offerings to the Dharma master, even a single flower or a single prostration. (480). Due to these causes and conditions, according to their aspirations, they will not retrogress from the Three Vehicles.
1.12.3. Transformation and Benefits of Relics After the Extinction of the True Dharma (481). Even when the Dharma-torch is extinguished and the Dharma-banner falls, after the true Dharma is extinguished, my relics will immediately sink into the earth to the vajra boundary. (482). At that time, when the Sahā world is devoid of precious treasures, my relics will transform into wish-fulfilling vaiḍūrya jewel beads, their radiance blazing, emerging from the vajra boundary into the world, reaching up to the Akaniṣṭha heaven. (483). (The relic jewel beads) will rain various flowers (māndārava flowers, mahā-māndārava flowers, pārijāta flowers, mañjūṣaka flowers, mahā-mañjūṣaka flowers). (484). (When the relic jewel beads rain various flowers) there will be pure radiance as large as chariot wheels, with a hundred petals, a thousand petals, or a hundred thousand petals, or a hundred thousand flowers, their light universally illuminating. (485). (The flowers rained by the relic jewel beads) will also have fine, subtle, ever-present fragrance, and viewers will never tire of them. (486). Their blazing radiance will be incalculable, their subtle fragrance immeasurable and boundless, purely raining such immeasurable flowers. (487). When they rain, various subtle sounds will also emerge (the sound of Buddha, the sound of Dharma, the sound of the Bhikṣu Saṅgha, the sound of the three refuges, the sound of upāsaka precepts, the sound of accomplishing the eight precepts, the sound of the ten renunciant precepts, the sound of generosity, the sound of upholding precepts, the sound of pure Brahma conduct and the full great precepts, the sound of assisting in various affairs, the sound of reading sūtras, the sound of meditative contemplation, the sound of contemplating impurity, the sound of mindfulness of inhalation and exhalation, the sound of neither perception nor non-perception, the sound of perception and non-perception, the sound of the sphere of consciousness, the sound of the sphere of space, the sound of the eight masteries, the sound of the ten all-encompassing absorptions, the sound of concentration and wisdom, the sound of emptiness, the sound of signlessness, the sound of wishlessness, the sound of the twelve links of dependent origination, the sound of the complete Śrāvaka treasury, the sound of studying the Pratyekabuddha vehicle, the sound of the complete Mahāyāna Six Pāramitās). (488). Devas of the form realm will all hear it; (may they) recall the roots of goodness they created in the past. (489). (Devas of the form realm will all hear it; may they) immediately repent of all their unwholesome deeds. (490). (Devas of the form realm will all hear it; may they) then descend to the Sahā world, teach immeasurable sentient beings in the world, and enable them all to abide in the ten good deeds. (491). Devas of the desire realm will also hear and receive it; (may) all their bonds of love, greed, joy in the five desires, and various mental factors become quiescent. (492). (Devas of the desire realm will also hear and receive it; may they) recall the roots of goodness they created in the past. (493). (Devas of the desire realm will also hear and receive it; may they) immediately repent of all their unwholesome deeds. (494). (Devas of the desire realm will also hear and receive it; may they) then descend to the Sahā world, teach immeasurable sentient beings in the world, and enable them all to abide in the ten good deeds. (495). These flowers in the sky will further transform into various precious treasures (gold, silver, maṇi, pearls, vaiḍūrya, conch shells, jade discs, true treasures, counterfeit treasures, agate, coral, celestial crowns, jewel ornaments), raining down and completely filling the Sahā world. (496). (May) the people at that time have joyful minds. (497). (May the people at that time have) no disputes. (498). (May the people at that time have no) hunger. (499). (May the people at that time have no) illness. (500). (May at that time) enemies from other lands, evil speech, and all poisons be eliminated and all become quiescent. (501). At that time, the world will have such happiness. (502). If sentient beings see, touch, or use these precious treasures, (may they) not retrogress from the Three Vehicles. (503). These precious treasures, having created these benefits, will then return to the earth, to their original place above the vajra boundary.
1.12.4. Transformation and Benefits of Relics During the Three Calamities (504). World-Honored One! When the calamity of warfare arises in the Sahā world, my body's relics will again transform into dark vaiḍūrya pearls, emerge from the earth, and ascend to the Akaniṣṭha heaven. (505). (My body's relics, transformed into dark vaiḍūrya pearls) will rain various flowers: māndārava flowers, mahā-māndārava flowers, pārijāta flowers. (506). (Benefiting sentient beings) until they return to the earth, to their original place at the vajra boundary, also in this way. (507). World-Honored One! As with the calamity of warfare (relics transform and rescue), so too when the calamity of hunger (arises, the relics will transform likewise). (508). (As with the calamities of warfare and hunger, relics transform and rescue), so too when the calamity of pestilence (arises, the relics will transform likewise). (509). World-Honored One! In this great Bhadrakalpa, after my Parinirvāṇa, these relics will perform such Buddha-deeds, (may they be able to) tame immeasurable and boundless sentient beings, enabling them not to retrogress from the Three Vehicles. (510). Thus, for great kalpas as numerous as the dust motes in five Buddha-worlds, (may they be able to) tame immeasurable and boundless sentient beings, enabling them not to retrogress from the Three Vehicles.
1.12.5. Beings He Transformed Attaining Buddhahood After Long Kalpas and Praising the Causal Conditions (511). World-Honored One! If, after a thousand Ganges-sands-counts of asaṃkhyeya kalpas, in immeasurable and boundless asaṃkhyeya other worlds in the ten directions, those who attain Buddhahood and appear in the world are all those whom I, when cultivating for Anuttarā-samyak-saṃbodhi, taught to initially give rise to the mind of Anuttarā-samyak-saṃbodhi and established in the Six Pāramitās. (512). World-Honored One! After I attain Anuttarā-samyak-saṃbodhi, those whom I inspired to give rise to the mind of Anuttarā-samyak-saṃbodhi and established in the Six Pāramitās, and those sentient beings transformed by the relics after my Parinirvāṇa to give rise to the mind of Anuttarā-samyak-saṃbodhi; these sentient beings, after a thousand Ganges-sands-counts of asaṃkhyeya kalpas, will attain Buddhahood and appear in immeasurable and boundless asaṃkhyeya worlds in the ten directions. (May they) all invoke my name and praise it, saying: “Long ago in the past, there was a kalpa named Bhadra. At the beginning of that kalpa, the fourth World-Honored One was named So-and-so. That Buddha, World-Honored One, inspired us to initially give rise to the mind of Anuttarā-samyak-saṃbodhi. At that time, we had scorched our good minds, accumulated unwholesome roots, committed the five grave offenses, even held wrong views. That Buddha then inspired us, enabling us to abide in the Six Pāramitās. Because of this, we immediately understood all dhāraṇī-gates, turned the true Dharma wheel, were liberated from the bonds of saṃsāra, enabled immeasurable and boundless hundreds of thousands of sentient beings to abide in the supreme fruit, and further enabled immeasurable hundreds of thousands of sentient beings to abide in heavenly and human realms, even up to the fruit of liberation.” (513). If sentient beings seeking the Bodhi path, having heard me praised, each ask the Buddha: “World-Honored One, what benefit did that Buddha see in attaining Anuttarā-samyak-saṃbodhi in the midst of the heavily five-turbid evil age?” Those World-Honored Ones will then, for these good sons and good daughters seeking the Bodhi path, explain the great compassion I cultivated in the past, the initial generation of the mind of Anuttarā-samyak-saṃbodhi, the adornment of the world, and the wondrous good vows and their original causal conditions. (514). Those people, having heard this, will be astonished in their hearts and exclaim that it is unprecedented; (may they) immediately make wondrous vows. (515). (Those people, having heard this, will be astonished in their hearts and exclaim that it is unprecedented; may they) generate great compassion for all sentient beings, no different from mine. (516). (Those people, having heard this, will be astonished in their hearts and exclaim that it is unprecedented; may they) make this vow: “In such heavily five-turbid evil ages, where sentient beings commit the five grave offenses and even accomplish all unwholesome roots, I will tame them therein.” (517). Those World-Honored Ones, seeing that these people have accomplished great compassion and made good vows in the five turbid ages, (may they) bestow predictions upon them according to their aspirations. (518). World-Honored One! Those Buddha, World-Honored Ones, will further, for those cultivating the Mahāyāna, explain the original causal conditions of the transformations wrought by my relics: “Long ago in the past, there was a Buddha, World-Honored One, named So-and-so. After his Parinirvāṇa, the calamities of warfare, disease, and hunger arose. We, at that time, endured various sufferings in those calamities. That Buddha’s relics, for our sake, performed various supernormal powers and lion’s play. Therefore, we immediately gave rise to the mind of Anuttarā-samyak-saṃbodhi, planted roots of goodness, and diligently cultivated the Six Pāramitās, as extensively explained above.”
2. Supplementary Great Vows After the "Five Hundred Vows" (Enduring Suffering for Sentient Beings and Requesting Prediction)
(At that time, Ratnasāgara Brahman, in the presence of Treasure Store Buddha and the great assembly of devas, humans, and non-humans, immediately accomplished a heart of great compassion, vast and immeasurable. Having made the five hundred vows, he further addressed the Buddha, saying:)
2.1. Vows if Previous Great Vows Are Not Fulfilled (519). World-Honored One! If my vows are not fulfilled and I do not attain self-benefit, then I will not, in the future Bhadrakalpa, in the heavily five-turbid evil age of mutual strife, in the final age of blindness and delusion, without teachers to consult, without admonitions, fallen into various views, in the great darkness, committing the five grave offenses, as stated above, accomplish my vows and perform Buddha-deeds. (520). (If my vows are not fulfilled and I do not attain self-benefit) I will then abandon the mind of Bodhi. (521). (If my vows are not fulfilled and I do not attain self-benefit) nor will I wish to plant roots of goodness in other Buddha-lands. (522). World-Honored One! I am now so single-minded, (if my vows are not fulfilled and I do not attain self-benefit) I will not with these (already cultivated) roots of goodness (in other Buddha-lands or in turbid ages not of my vow) attain Anuttarā-samyak-saṃbodhi. (523). (If my vows are not fulfilled and I do not attain self-benefit) nor will I wish to seek the Pratyekabuddha vehicle. (524). (If my vows are not fulfilled and I do not attain self-benefit) nor will I wish to enter the Śrāvaka vehicle. (525). (If my vows are not fulfilled and I do not attain self-benefit, I do not wish to be) a heavenly king. (526). (If my vows are not fulfilled and I do not attain self-benefit, I do not wish to be) a human king. (527). (If my vows are not fulfilled and I do not attain self-benefit, I do not wish to) crave the five desires and be born in heaven or among humans. (528). (If my vows are not fulfilled and I do not attain self-benefit) I will not seek to be a gandharva. (529). (If my vows are not fulfilled and I do not attain self-benefit, I will not seek to be) an asura. (530). (If my vows are not fulfilled and I do not attain self-benefit, I will not seek to be) a garuḍa. (531). (If my vows are not fulfilled and I do not attain self-benefit, I will not seek to be) a kinnara. (532). (If my vows are not fulfilled and I do not attain self-benefit, I will not seek to be) a mahoraga. (533). (If my vows are not fulfilled and I do not attain self-benefit, I will not seek to be) a yakṣa. (534). (If my vows are not fulfilled and I do not attain self-benefit, I will not seek to be) a rākṣasa. (535). (If my vows are not fulfilled and I do not attain self-benefit, I will not seek to be) various dragon kings, etc. (536). With these roots of goodness, I will not seek such rebirths.
2.2. Vows if Previous Great Vows Are Fulfilled and Roots of Goodness for Self-Benefit Are Accomplished (Enduring Suffering in Place of Sentient Beings) (World-Honored One! If one attains great wealth, generosity is the cause; if one is born in heaven, morality is the cause; if one attains great wisdom, extensive learning is the cause; if one severs afflictions, contemplation is the cause. As the Buddha said: "Such matters are all for the meritorious person of self-benefit, who can then attain all they seek.")
2.2.1. Uprooting Suffering and Enduring Suffering for Beings in Hell (537). World-Honored One! If my roots of goodness are accomplished and I attain self-benefit, all my generosity, morality, extensive learning, and contemplation will be accomplished; these karmic rewards will all be for all sentient beings in hell. (538). If sentient beings fall into Avīci Hell, with these roots of goodness, I will rescue them. (539). May (the rescued beings from Avīci Hell) be born among humans. (540). (May the beings born among humans) hear the Buddha preach the Dharma and immediately gain understanding. (541). (May the beings who hear the Dharma and gain understanding) attain Arhatship. (542). (May the beings who attain Arhatship) quickly enter Nirvāṇa. (543). If these (Avīci Hell) beings' karmic retribution is not yet exhausted, I will renounce my lifespan. (544). (For beings whose karmic retribution is not yet exhausted) I will enter Avīci Hell and endure suffering in their stead. (545). May my bodies be as numerous as the dust motes in one Buddha-world. (546). (May) each body be like Mount Sumeru. (547). (May) each and every one of these bodies perceive all sufferings and joys, just as my current body perceives suffering and joy. (548). (May) each and every body endure retribution for various grave evil sufferings as numerous as the dust motes in one Buddha-world. (549). I will, for sentient beings in all ten directions of Buddha-worlds, as numerous as the dust motes in the current one Buddha-world, who commit the five grave offenses and create unwholesome karma, even those who are to fall into Avīci Hell, endure all sufferings in Avīci Hell in their stead. (550). I will, for sentient beings in all ten directions of Buddha-worlds, numerous as dust motes, who, after a period as long as the dust motes in one Buddha-world in great kalpas, commit the five grave offenses and create unwholesome karma, and are to fall into Avīci Hell, endure all sufferings in Avīci Hell in their stead. (551). May all sentient beings (for whom I endure suffering) not fall into hell. (552). (May sentient beings for whom I endure suffering) encounter Buddhas. (553). (May sentient beings for whom I endure suffering) receive the wondrous Dharma. (554). (May sentient beings for whom I endure suffering) escape saṃsāra. (555). (May sentient beings for whom I endure suffering) enter the city of Nirvāṇa. (556). I will surely, for a very long time, constantly abide in Avīci Hell in place of these (beings who should fall into hell for committing the five grave offenses).
2.2.2. Enduring Suffering for Beings in Other Evil Realms and Humans in Distress (557). Furthermore, for sentient beings in ten-direction worlds, as numerous as the dust motes in one Buddha-world, whose evil karma is accomplished and who are certain to receive retribution by falling into the hell of scorching fire, (I will also, as for Avīci Hell, endure suffering for them, enabling their liberation; the same applies below). (558). (I will endure suffering for the same number of beings) who fall into the aforementioned hell of scorching fire. (559). (I will endure suffering for the same number of beings) who fall into Mahāraurava Hell. (560). (I will endure suffering for the same number of beings) who fall into Saṃghāta Hell (Crushing Hell). (561). (I will endure suffering for the same number of beings) who fall into Kālasūtra Hell (Black Thread Hell). (562). (I will endure suffering for the same number of beings) who fall into Saṃjñīva Hell (Reviving Hell). (563). (I will endure suffering for the same number of beings) and various animals. (564). (I will endure suffering for the same number of beings who fall into) the hungry ghost realm. (565). (I will endure suffering for the same number of beings who are born into) poverty. (566). (I will endure suffering for the same number of beings who are born as) yakṣas. (567). (I will endure suffering for the same number of beings who are born as) kumbhāṇḍas. (568). (I will endure suffering for the same number of beings who are born as) piśācas. (569). (I will endure suffering for the same number of beings who are born as) asuras. (570). (I will endure suffering for the same number of beings who are born as) garuḍas, etc., all likewise (enduring suffering for them). (571). World-Honored One! If, in ten-direction worlds as numerous as the dust motes in one Buddha-world, there are sentient beings whose evil karma is accomplished and who are certain to receive retribution by being born among humans as deaf, I will also endure such sins for these beings, as stated above. (572). (I will also endure sins for the same number and condition of beings born among humans as) blind. (573). (I will also endure sins for the same number and condition of beings born among humans as) mute. (574). (I will also endure sins for the same number and condition of beings born among humans as) handless. (575). (I will also endure sins for the same number and condition of beings born among humans as) footless. (576). (I will also endure sins for the same number and condition of beings born among humans with) confused and forgetful minds. (577). (I will also endure sins for the same number and condition of beings born among humans who) consume impurities. (578). Furthermore, if sentient beings fall into Avīci Hell and endure various sufferings, I will, for a very long time, endure sufferings for these beings, such as the suffering of skandhas experienced by beings in saṃsāra. (579). (I will, for a very long time, endure sufferings for these Avīci Hell beings, enduring their suffering of) dhātus (elements) as experienced by beings in saṃsāra. (580). (I will, for a very long time, endure sufferings for these Avīci Hell beings, enduring their suffering of) āyatanas (sense bases) as experienced by beings in saṃsāra. (581). (I will, for a very long time, endure sufferings for) animal realm beings, enduring their suffering of skandhas, dhātus, and āyatanas. (582). (I will, for a very long time, endure sufferings for) hungry ghost realm beings, enduring their suffering of skandhas, dhātus, and āyatanas. (583). (I will, for a very long time, endure sufferings for) poor beings, enduring their suffering of skandhas, dhātus, and āyatanas. (584). (I will, for a very long time, endure sufferings for) yakṣa beings, enduring their suffering of skandhas, dhātus, and āyatanas. (585). (I will, for a very long time, endure sufferings for) kumbhāṇḍa beings, enduring their suffering of skandhas, dhātus, and āyatanas. (586). (I will, for a very long time, endure sufferings for) piśāca beings, enduring their suffering of skandhas, dhātus, and āyatanas. (587). (I will, for a very long time, endure sufferings for) asura beings, enduring their suffering of skandhas, dhātus, and āyatanas. (588). (I will, for a very long time, endure sufferings for) garuḍa beings, etc., all likewise (enduring their suffering of skandhas, dhātus, and āyatanas).
2.3. Vows Requesting All Buddhas to Bear Witness, Bestow Prediction, and Manifest Auspicious Signs (589). World-Honored One! If my vows are accomplished, I attain self-benefit, and attain Anuttarā-samyak-saṃbodhi, as wished for above, (may) all present Buddhas in immeasurable and boundless asaṃkhyeya worlds in the ten directions, in various places, who are preaching the Dharma for sentient beings, all bear witness for me. (590). (May) these Buddhas also know and see (my vows and future accomplishment). (591). World-Honored One! I only pray that now (Treasure Store Buddha) bestow upon me the prediction of Anuttarā-samyak-saṃbodhi. (592). (May I) in the Bhadrakalpa, when human lifespan is one hundred and twenty years, attain Buddhahood and appear in the world. (593). (May I, when attaining Buddhahood, be fully endowed with the title) Tathāgata (Thus Come One). (594). (May I, when attaining Buddhahood, be fully endowed with the title) Arhat (Worthy of Offerings). (595). (May I, when attaining Buddhahood, be fully endowed with the title) Samyak-saṃbuddha (Perfectly Enlightened One). (596). (May I, when attaining Buddhahood, be fully endowed with the title) Vidyā-caraṇa-sampanna (Perfect in Knowledge and Conduct). (597). (May I, when attaining Buddhahood, be fully endowed with the title) Sugata (Well-Gone One). (598). (May I, when attaining Buddhahood, be fully endowed with the title) Lokavid (Knower of the World). (599). (May I, when attaining Buddhahood, be fully endowed with the title) Anuttara (Unsurpassed One). (600). (May I, when attaining Buddhahood, be fully endowed with the title) Puruṣa-damya-sārathi (Tamer of Men to be Tamed). (601). (May I, when attaining Buddhahood, be fully endowed with the title) Śāstā deva-manuṣyāṇām (Teacher of Gods and Humans). (602). (May I, when attaining Buddhahood, be fully endowed with the title) Buddha (Awakened One). (603). (May I, when attaining Buddhahood, be fully endowed with the title) Bhagavān (World-Honored One). (604). World-Honored One! If I can surely accomplish such Buddha-deeds, as I have wished, may this entire great assembly (except the Tathāgata) weep. (605). (If I can surely accomplish such Buddha-deeds, as I have wished, may) devas and dragons (all weep). (606). (If I can surely accomplish such Buddha-deeds, as I have wished, may) asuras, etc. (whether on earth or in the sky, all weep). (607). (If I can surely accomplish such Buddha-deeds, as I have wished, may) all except the Tathāgata, weep. (608). (If I can surely accomplish such Buddha-deeds, as I have wished, may the great assembly, devas, dragons, asuras, etc.) all prostrate before me with their heads and faces. (609). (If I can surely accomplish such Buddha-deeds, as I have wished, may the great assembly, etc.) praise me, saying: "Excellent! Excellent! Your accomplishment of great compassion is unsurpassed." (610). (If I can surely accomplish such Buddha-deeds, as I have wished, may the great assembly, etc., praise me, saying:) "Your mindfulness is profound; for sentient beings, you have generated such deep compassion and made firm vows." (611). (If I can surely accomplish such Buddha-deeds, as I have wished, may the great assembly, etc., praise me, saying:) "What you do now is not due to others' teaching; with a focused mind of great compassion, you cover and protect all, and gather in the five-grave-offense committers and all unwholesome people." (612). (If I can surely accomplish such Buddha-deeds, as I have wished, may the great assembly, etc., praise me, saying:) "Your good vows, I now know them all." (613). (If I can surely accomplish such Buddha-deeds, as I have wished, may the great assembly, etc., praise me, saying:) "When you first gave rise to the mind of Anuttarā-samyak-saṃbodhi, you already became a great medicine for sentient beings, a refuge, protection, and dwelling place for them; for the sake of enabling sentient beings to attain liberation, you made these vows." (614). (If I can surely accomplish such Buddha-deeds, as I have wished, may the great assembly, etc., praise me, saying:) "Your current vows, if they attain self-benefit, the Tathāgata will bestow upon you the prediction of Anuttarā-samyak-saṃbodhi."’
(End of the supplementary great vows after the "Five Hundred Vows," this section contains 614 - 518 = 96 detailed aspirations.)
Total (up to before the Cakravartin King speaks): 614 detailed aspirations.
Conclusion: Having spoken these words, the Cakravartin King Anantaviśuddhi (Immeasurable Purity) immediately rose from his seat, wept with tears streaming down, joined his palms, and prostrated with his head and face in reverence towards the Brahman, speaking this verse: “Your vows now are firm and profound, Renouncing your own happiness, for all sentient beings, You have raised a heart of great compassion, and for us manifested, The true and wondrously supreme characteristics of all dharmas.”