Overall Teaching

The various qualities of the Bodhisattva dwelling in Tuṣita Heaven are recited. He is likened to many qualities of the world. Divine instruments then sound forth a praise of his past deeds and encourage him to take birth soon in order to become a Buddha. 

Summary

1.     The Buddha begins by explaining that when the Bodhisattva dwelt in Tuṣita Heaven he was honoured, attained the range of the Buddhadharma, mastered the six perfections, adept at the four immeasurables, and the limbs of awakening. The Bodhisattva also had sublime marks and signs adorning his body and his mind was free of negative qualities. He had paid homage to countless buddhas, and now countless beings revered him.

2.     It is with these qualities that the Bodhisattva crossed the four rivers, defeated Māra, and destroyed the enemy hordes of the afflictions with the firm vajra weapon of wisdom. 3. He is likened to the lotus: a stem of compassion, rooted in bodhicitta, born of intention. Sprinkled with waters of diligence, with skilful means as its centre, branches of wakening as its anthers, and mental stability for its stamen, and so forth. It is foremost in the world in terms of knowledge but untainted by the eight worldly concerns.[1]

4.     He was a lion among men: with four noble truths as sharp claws, well-proportioned body as understanding of the twelve-links, a flowing mane as perfection of the branches of awakening, etc. Dwelling in mountain caves of meditative stability and born in jungles of discipline, he has no fear of creation or destruction and subdues the masses of extremists who are like rabbits or deer, letting out the lion’s roar of no-self.

5.     He is likened to the sun whose rays of knowledge radiate from the orb of liberation and concentration, eliminating the darkness of ignorance.

6.     He is likened to the moon, with no darkness within him and adorned by the constellations of one hundred thousand devas.

7.     He was followed by the fourfold retinue like the moon by the four continents. He taught beings equally and was king of Dharma in a line of universal monarchs.

8.     His mind was firm and unmoving as Mount Meru. Without negative qualities of mind he was filled with precious teachings like Dependent Origination.

9.     He practiced the habitual tendencies that develop virtues such as the ten good deeds and forty kinds of application, aspiration, intention, liberation, and interest.

10. With one life remaining, he was born in Tuṣita as a Bodhisattva by the name of Śvetaketu. There he was honoured by the devas as one who would be the Buddha.

a.     He dwelt there in a palace with 32,000 floors, featuring canopies, banners, songs, various kinds of flowers, divine birds, and so forth.

b.     Dwelling comfortable in this palace upon which devas gazed in awe, a discourse on Dharma came from 84,000 instruments telling the Bodhisattva’s past deeds and encourage the Bodhisattva to become a Buddha soon:

i.     Dīpaṃkara Buddha prophesied that he would become a Buddha.

ii.   He pacified flaws and stains, and purified his heart. iii. He developed the six perfections.

iv.   He developed compassion and offered to billions of buddhas.

v.     Devas have thirsted for so long for him to take rebirth, they would not be satisfied with the pleasures of the heavens. 

vi. If the devas were satisfied by hearing the Dharma, what more to speak of those in the lower realms with no freedom.

vii. Buddhas of the ten directions listen as other buddhas teach the Dharma. 

viii. Reach awakening through austerities and defeat Māra. 

ix. Sooth afflictions like nectar, or like a doctor dispensing medicine.

x. Overcome wrong views like the lion’s roar overcomes the jackals’ yelp. 

xi. The four guardians are waiting to offer an alms bowl when he takes birth. 

xii. Cast gaze upon the family he will be born, and do bodhisattva activity.

xiii. Just as a jewel in a vessel makes it glorious, let the precious jewel of the Bodhisattva’s mind rain down upon Jambudvīpa.

[1] Hoping for happiness, fame, praise and gain and fearing suffering, insignificance, blame and loss.