Toh 101 — Upholding the Roots of Virtue

Chapter 1

The Setting

B1F.1.b Homage to all the buddhas and bodhisattvas!

Thus did I hear at one time. The Blessed One was at the Kalandaka­nivāpa in the Veṇuvana, near Rājagṛha—an abode for those who practice concentration, an abode for those who do not abide, an abode for those who dwell in emptiness, an abode for those who dwell in signlessness, and an abode for those who dwell in wishlessness. The Blessed One was there together with a great saṅgha of one hundred thousand monks, all of whom talked only little, remained in solitude, and diligently practiced meditative seclusion.

At one point the venerable Śāradvatī­putra rose from his meditative seclusion F.2.a and went before the Blessed One. He bowed his head to the Blessed One’s feet and then sat to one side. Likewise did the venerable Mahā­maudgalyā­yana, the venerable Mahākātyāyana, the venerable Mahākauṣṭhila, the venerable Kapphiṇa, the venerable Mahācunda, the venerable Subhūti, the venerable Amogharāja, the venerable Vāṣpa, the venerable Nanda, the venerable Ānanda, the venerable Nandaka, the venerable Kimbhīra,^[1] the venerable Upagupta, the venerable Nārada, the venerable Vasiṣṭha,^[2] the venerable Mokila, and the venerable Upāli, along with five hundred others who had all gained mastery. They all now rose from their afternoon meditation session and went before the Blessed One, bowed their heads to his feet, and sat to one side.

A party including the venerable Yaśodatta, the venerable Dhṛtarāṣṭra, the venerable Marutpūjita,^[3] the venerable Yaśaskāma, the venerable Nandisena, the venerable Nandikāma, and five hundred other monks had been traveling from Śrāvastī where they had spent the rainy season. Now they arrived at the Kalandaka­nivāpa in the Veṇuvana by Rājagṛha. They also went before the Blessed One, bowed their heads to his feet, F.2.b and sat to one side.

At that time another party consisting of the bodhisattva great being Ajita and one thousand bodhisattvas like him were likewise on the way from Campā where they had stayed during the rains retreat. When they arrived at the Kalandaka­nivāpa in the Veṇuvana by Rājagṛha they also went before the Blessed One, bowed their heads to his feet, and sat to one side.

Traveling at that time were also the bodhisattva great beings Bhadrapāla, Ratnākara, Susārthavāha, Guhagupta, Naradatta, Indradatta, Varuṇa, Brahmādeva, Balabhadra, Viśeṣamati, Vardhamānamati, Amoghadarśin, Susaṃ­prasthita, Suvi­krānta­vikrāmin, Nityo­dyukta, Anikṣiptadhura, Sūryagarbha, Jagatīṃdhara, Dharaṇīṃdhara, Amṛtaṃdhara, Susthitamati, Anantamati, Dṛḍhamati, Trailo­kyavi­krāmin, Anantavikrāmin, Apra­meya­vikrāmin, Vajra­pada­vikrāmin, Amogha­pada­vikrāmin, Acala­pada­vikrāmin, Mahāpratibhāna, Tīkṣṇa­prati­bhāna, Gambhīra­pratibhāna, Ananta­pratibhāna, Aprameya­prati­bhāna, Mañjuśrī­kumāra­bhūta, Padmaśrīgarbha, Dharmodgata, Ratnapāṇi, Ratnadhara, Bearer of the Armor for Infinite Eons, Bearer of the Armor of Female Forms, Bearer of the Armor of Male Forms, Bearer of the Armor of the Forms of Sentient Beings, Infinite Leader, Unfathomable Leader, and Leader Destroying All Reference Points. F.3.a All these bodhisattva great beings had equally donned the armor of activity, and while they had observed the rains retreat at different locations, they were now gathered in one group, and so they also arrived at the Kalandaka­nivāpa in the Veṇuvana by Rājagṛha. Upon their arrival, they went before the Blessed One, bowed their heads to his feet, and sat to one side.

Knowing that this gathering of bodhisattva great beings had assembled, the Blessed One performed a miraculous feat. Thus, by the doing of the Blessed One, all the monks and nuns, as well as all the male and female lay practitioners, who were present near the Kalandaka­nivāpa in the Veṇuvana by the city of Rājagṛha now approached the grove and the place where the Blessed One was. They came there in order to see the Blessed One, pay him their respect, and offer him their worship. As they arrived before him, they each bowed their heads to the feet of the Blessed One, and then sat to one side.

At that time Mahākāśyapa was dwelling in the Indra­śailaguha cave on Vaidehaka Mountain together with five hundred monks. They were all forest dwellers, receivers of alms, wearers of refuse rags, wearers of the three Dharma robes, upright dwellers, users of the grass mat, dwellers at the foot of trees, men of few desires, men of contentment, recluses, and wearers of inferior Dharma robes. Now, as the Blessed One effected his miraculous deed, Mahākāśyapa and the five hundred monks disappeared from the Indra­śailaguha cave on Vaidehaka Mountain and emerged at the Kalandaka­nivāpa in the Veṇuvana by Rājagṛha. Such was the Blessed One’s miraculous activity.

Perceiving the venerable Mahākāśyapa’s arrival from afar, F.3.b the Blessed One said to his monks, “Monks, the elder Mahākāśyapa, who has just arrived, is a forest dweller, a receiver of alms, a wearer of refuse rags, a wearer of the three Dharma robes, a wearer of inferior Dharma robes, a hermit, a man of few desires, a man of contentment, a recluse, an incorruptible one, and a master of the entire Dharma. Monks, in terms of the ascetic practices, all my hearers should be equal or comparable to the monk Mahākāśyapa. Monks, since the monk and wearer of the three Dharma robes, Mahākāśyapa, does not even wish to speak with the gods, what need is there to mention his disinterest in human conversation.”

When the Blessed One saw Mahākāśyapa arriving from afar, he said, “Kāśyapa, come here. Be welcome here, Kāśyapa. Ah, the elder Kāśyapa has traveled far to be here. Take this free seat, Kāśyapa.” As soon as the Blessed One had thus given a seat to the elder Kāśyapa, the Blessed One caused a tremor to arise from that seat, so that the entire trichiliocosm quivered, shivered, and trembled; vibrated, quaked, and moved; and rattled, shook, and convulsed. At the same time, the world became engulfed in a great light. Just as a jar of alloyed metal produced in Magadha emits a deep, reverberating sound when it is struck with an iron hammer, so too from the tremor arising from the seat he had just given to the venerable Mahākāśyapa, the Thus-Gone One, the Worthy One, the Truly and Completely Awakened One likewise now caused a great sound to reverberate throughout the entire trichiliocosm. F.4.a

The venerable Mahākāśyapa then draped his Dharma robe over one shoulder, knelt on his right knee, and, bowing toward the Blessed One, joined his palms in respect. He approached the Blessed One, bowed his head to the Blessed One’s feet, and said, “Blessed One, you are my teacher, and I am your hearer. Thus, for us hearers it would not be appropriate to enjoy the Dharma robe, alms bowl, cushion, or any other object used by the Blessed One, the Thus-Gone One, the Worthy One, the perfect Buddha himself. And why is that so? Because, Blessed One, for the entire world including its gods, humans, and demigods these serve as a basis for worship.^[4] Nor, Blessed One, shall I use the refuse rags that the Blessed One dons, because such garments serve as a basis for the worship of the Blessed One.

“Blessed One, from now on I shall not entertain any thoughts of desire, ill will, or malice. I shall not bring to mind any of the torments of desire, anger, or delusion. Blessed One, in short, for as long as I train, and until I have reached the ground of no more training, I shall place the Blessed One’s refuse rags at the crown of my head. Blessed One, such garments I do not receive for my enjoyment but for the sake of practicing the instructions and advice. Blessed One, as I take up such garments I think myself neither superior nor inferior. Blessed One, I do not think of the F.4.b refuse rags as something to be worn on the body in the absence of Dharma robes. Blessed One, I do not think of the refuse rags as something that should be touched by unwashed hands. Blessed One, wherever I may be, I will always prostrate to the refuse rags. Blessed One, I do not think of the refuse rags as something that should be touched by any unclean limb. Blessed One, I bear the refuse rags as a basis for worship. Blessed One, that which I bear is what the Blessed One has relinquished and granted.

“Apart from the recollection of the buddhas, I do not engage in any attainment for the sake of abiding in some other state. As for the way that I abide, I do not identify earth as earth, water as water, fire as fire, or wind as wind. I do not have any notion of either this world or something that is beyond it. Blessed One, I do not form any notion about anything seen, heard, distinguished, cognized, conceived, or contemplated. Blessed One, the state free from perception, the state of the attainment free from perception, the state of the transcendence of perception, the state of the transcendence of freedom from perception, the state of perception, the state without perception, as well as the state of training and the state of no more training—none of these do I truly perceive. Blessed One, within this state I do not perceive any thus-gone ones, any qualities of the thus-gone ones, F.5.a nor any state of the thus-gone ones. That is how I abide.

“Blessed One, take as an analogy the various names, signs, and designations for open space. Blessed One, in terms of such an application of names, signs, and designations, we may say ‘space’ and so employ a convention, sign, or representation. Blessed One, likewise, just as we may speak of ‘space,’ we may also say ‘the open,’ ‘the empty,’ ‘the void,’ ‘the hollow,’ ‘the essenceless,’ ‘the ungraspable,’ ‘the limitless,’ ‘the unsupported,’ ‘that which cannot be adopted,’ ‘that which cannot be discarded,’ ‘the bodiless,’ ‘the actual,’ ‘the completely pure,’ ‘mid-air,’ ‘the unimpeded,’ ‘the insubstantial,’ ‘what cannot be shown’—or any other such convention. Nevertheless, Blessed One, no name, sign, or representation can be employed to successfully delineate, determine, compare, or distinguish space. Blessed One, wherever we may look, we will not find any color, shape, or objective referent whereby space can be demarcated or contained.

“Similarly, Blessed One, we may say ‘the Thus-Gone One,’ ‘the Buddha,’ ‘the Teacher,’ ‘the Refuge,’ ‘the Protector,’ ‘the Support,’ ‘the Guide,’ ‘the Leader,’ ‘the Perfect Leader,’ ‘the Doctor,’ ‘the Healer,’ ‘the Revealer of the Path,’ ‘the Teacher of the Path,’ or make use of some other name or convention. F.5.b In that way the learned may praise, venerate, extol, laud, and applaud the Blessed One. Yet whichever mundane quality they may express through words and conventions in this way, this will not make me cognize, regard, or perceive the Blessed One. And why is that so? Because, Blessed One, all phenomena are by nature hollow and without essence.

“Blessed One, take the analogy of a magician who conjures a universal monarch—a king who has received the royal anointment, is the master of the four divisions of the army, and is in possession of the seven precious treasures. Blessed One, that magically produced monarch may then be engaged in the subjugation of all the beings that inhabit that universe of four continents, and he may succeed in vanquishing that infinite amount of beings. Blessed One, the monarch’s body is distinct, and the bodies of the sentient beings are likewise seen as distinct. However, Blessed One, the magically conjured universal monarch will certainly not be thinking, ‘I shall be the master of this great army! I shall rule this world of four continents!’ And the four divisions of the army will certainly also not be thinking, ‘That universal monarch is our leader, so we must follow him!’ And yet they do follow him.

“Similarly, Blessed One, that which is the intrinsic nature of phenomena does not exist as a blessed thus-gone one, a hearer, someone training, someone not training, a solitary buddha, or an ordinary being. Blessed One, within the intrinsic nature there is F.6.a no observation, perception, or apprehending of the thus-gone ones’ intrinsic nature. There is no observation, perception, or apprehending of the solitary buddhas’ intrinsic nature. There is no observation, perception, or apprehending of the hearers’ intrinsic nature. There is no observation, perception, or apprehending of ordinary beings’ intrinsic nature. There is no observation, perception, or apprehending of the intrinsic nature of form. Likewise, there is no observation, perception, or apprehending of the intrinsic nature of feeling, perception, formation, or consciousness. Blessed One, within the intrinsic nature, form is empty, form is empty thereby, and within that there is no observation of empty form. Likewise, herein feeling, perception, formation, and consciousness are also all empty, they are empty thereby, and within that there is no observation of them as empty. Similarly, herein the thus-gone one is empty, the thus-gone one is empty thereby, and within that there is no observation of the thus-gone one as empty. In the same way, the intrinsic nature of the thus-gone one is empty, the intrinsic nature of the thus-gone one is empty thereby, and within that there is no observation of the intrinsic nature of the thus-gone one as empty. Blessed One, in the same way, there is no hearer either, and no intrinsic nature of the hearer. There is no ordinary being and no intrinsic nature of the ordinary being.

“Blessed One, in the analogy of the magically produced universal monarch and his divisions of the army, there is neither any universal emperor nor any divisions of the army. F.6.b They are not to be found within the illusion itself, the intrinsic nature of the illusion, or within the magician. They are not in earth, not in water, not in fire, not in wind, not in space, and not in consciousness. They are not within the elements of earth, water, fire, wind, or space. Nor are they within the element of consciousness. Blessed One, all phenomena are this way. Blessed One, I do not think about them, I do not produce them, and I do not speak of them. Blessed One, as I am in this way disengaged from desirable qualities, I recollect the qualities of the thus-gone ones.

“Blessed One, this is the path, this is the way. The noble sons and daughters who abide upon and have attained this path will not think, ‘I must engage in other trainings. I must search for other teachers. I shall follow other mendicants or brahmins as they teach. That other venerable one knows with insight, sees with vision, and applies the true view with mastery.’ Such thinking is not appropriate. Blessed One, since I have become certain about this, that is how I am. Since I have attained that gateway of the Dharma, that is how I am. This is how all phenomena are: they all share the same nature in terms of their voidness and unborn nature.

“Blessed One, I wish to bring my doubts about the Dharma before the Thus-Gone One, the Worthy One, the perfect Buddha, and as the Thus-Gone One has given me the opportunity, I have come here to the Kalandaka­nivāpa from the Indra­śailaguha cave. Blessed One, F.7.a I am here, and the Blessed One has granted me a seat. When he granted me a seat, this entire trichiliocosm reverberated and the ground trembled and shook in six ways.

“Blessed One, this is how I think: The Thus-Gone One is a tremendously great being in possession of the Dharma, the vast Dharma. Without any master, the Thus-Gone One is self-arisen, and yet he follows the way of great compassion. Free of special pride, without any pride, he has granted me a seat. This, I find, is a wonder.

“Blessed One, I think of the analogy of a poor man, who has been struggling to maintain the most basic livelihood. That man may toil hard and so end up with a fine home. At that point he may go before a king who has received the royal anointment and is the commander of an army of four divisions—he may go before such a king in order to see him, prostrate before him, pay him respect, and ask him questions. If, when the man arrives, the king then offers him a free seat the man will think, ‘I came here to see the king and pay my respects to him. Even an opportunity just to see the king and prostrate before him is rare, let alone the prospects of being able to ask him questions. Still, as soon as I arrived, this monarch who has received the royal anointment granted me a free seat. What a wonder this is!’

“Blessed One, you are the king of Dharma, a thus-gone one, a worthy one, a perfect buddha, self-arisen and without master. How may I wish what even for hearers and solitary buddhas is hard to achieve and hard to imagine, let alone for the world of gods, humans, and demigods? How is it that have I come here—before the Thus-Gone One, the Worthy One, the perfect Buddha—to ask questions on the Dharma, to behold you, to prostrate, and to pay you my respects? F.7.b Blessed One, this is how I think: I have succeeded in seeing the Thus-Gone One. I have succeeded in prostrating to him. I have succeeded in paying him my respects. I have succeeded in addressing him. I have succeeded in addressing him in full. As I now stand before the Blessed One, he has granted me a free seat. Indeed, my success is of the finest sort.

“Blessed One, when the poor man beholds the universal monarch he is filled with wonder, and, Blessed One, I too must marvel. Blessed One, this is how I think: The Thus-Gone One is endowed with great love, great compassion, great joy, and great equanimity. The qualities that the Thus-Gone One possesses are only his, the Teacher’s, and no one else’s. Yet the Thus-Gone One does not think himself special, supreme, or superior. What a wonder this is. I think of how the buddha qualities that belong to the Thus-Gone One, the Worthy One, the perfect Buddha are not shared by any hearer or solitary buddha.”

The Blessed One then spoke to the venerable Mahākāśyapa: “That is right, Kāśyapa, that is right. Kāśyapa, you are right. Kāśyapa, the thus-gone ones are boundless and endowed with boundless qualities. It is impossible to measure the extent of their generosity, and their transcendent generosity, and so on, through to their insight and their transcendent insight. Their aspiration, their transcendent aspiration, their means, their transcendent means, their activity, their transcendent activity, F.8.a their liberation, their transcendent liberation, their vision of liberated wisdom, and their vision of transcendent liberated wisdom—these are all immeasurable.

“Kāśyapa, four factors pertain to the thus-gone ones’ unequaled wisdom. Due to their possession of those four factors, the thus-gone ones bring forth the lion’s roar in the midst of their retinue. Which are those four? They are the equality of discipline, the equality of absorption, the equality of insight, and the equality of buddha qualities. Kāśyapa, whoever is endowed with this fourfold wisdom of equality is a thus-gone one who proclaims the lion’s roar in the midst of their retinue.”

The Blessed One then spoke the following verses:

The Blessed One then spoke to Mahākāśyapa: “Stand up, Kāśyapa. Stand up and go take your seat. Kāśyapa, whatever doubts you may have about the Dharma, you must bring them before the Thus-Gone One. Kāśyapa, I shall answer your questions and delight your mind.”

The venerable Mahākāśyapa then rose from where he had been kneeling, bowed his head to the feet of the Blessed One, and took a place at one side. Once more the Blessed One performed a miraculous act, so that all the monks and nuns as well as all the male and female lay practitioners in Jambudvīpa now came to the Kalandaka­nivāpa in the Veṇuvana by Rājagṛha. They approached the site where the Blessed One was, and as they arrived, they bowed their heads to the Blessed One’s feet and then sat to one side.

Miraculously, the Blessed One next caused all the monks, nuns, male lay practitioners, female lay practitioners, gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kinnaras, and mahoragas to enter the Kalandaka­nivāpa in the Veṇuvana and, as they entered, this limitless and boundless mass of beings gained insight. The Blessed One then proceeded to perform more miraculous acts. Thereby, from the entire trichiliocosm, the four great kings, King Śakra of the gods, Brahmā, Mahābrahmā, as well as all the divine sons of the heavens of Luminosity, Unlofty, No Hardship, Excellent Vision, and Unexcelled arrived at the Kalandaka­nivāpa in the Veṇuvana by Rājagṛha due to the power of the Buddha. As they arrived, they proceeded to the place where the Blessed One was residing. F.9.b Having bowed their heads to the Blessed One’s feet, they sat to one side, facing the Blessed One with their palms joined in homage.

The Blessed One then performed further miraculous acts. Thus, by the power of the Buddha, there now appeared the kings of the nāgas—Sāgara, Anavatapta, Kambaleśvara,Gautama, Nanda, Upananda, Manasvin, Takṣaka, Sundara, and Elapatra—accompanied by a billion other nāgas. They all went before the Blessed One, bowed their heads to his feet in homage, and sat to one side.

In this way, by the power of the Buddha, such a vast gathering of gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kinnaras, mahoragas, monks, nuns, and male and female lay practitioners had now come together at the Kalandaka­nivāpa in the Veṇuvana. Everyone entered the grove and took a place there without any anxiety about one another. Such was the Blessed One’s miraculous activity.

The Blessed One now addressed the venerable Maudgalyāyana: “Maudgalyāyana, stand up and prepare a seat for the Thus-Gone One. Seated there, the Thus-Gone One shall deliver the Dharma discourse known as ‘Cutting Through All Doubts.’ He will display the activity that fulfills the wishes of all sentient beings. He will deliver a teaching of the Dharma that satisfies all sentient beings. He will reveal the ocean seal that leads all sentient beings to merge with the Dharma. He will explain how to accomplish the activities of all bodhisattva great beings. F.10.a He will explain the way to cultivate the qualities of the buddhas. He will explain the practices that bring sentient beings to maturity. He will explain how to practice transcendent generosity up until transcendent insight. He will explain the practice of the door to the way of all phenomena. He will show the accomplishment of the lord of all beings. He will show the accomplishment of the activities pertaining to the states of all beings. He will satisfy the four retinues. He will satisfy the retinue of gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kinnaras, and mahoragas. He will teach just a fraction of the wisdom that is unhindered and unimpeded with regard to past, present, and future. He will teach just a fraction pertaining to the ripening of karmic action, as well as to activity, aspiration, and wisdom.”

The venerable Maudgalyāyana rose from his seat and bowed his head to the feet of the Blessed One. He then emanated a seat for the Blessed One that was as large as the world of Brahmā. In the sky above he emanated a courtyard for the Blessed One made of the seven precious substances that was as smooth to the touch as kācalindika fabric. The courtyard was as vast as a thousandfold universe, and it extended for a distance of seven hundred leagues. Surrounding the courtyard were seven fences, seven arches, seven ledges, and seven layers of lattices made of bells and bangles. To its sides he emanated trees of four precious substances: gold, silver, crystal, and beryl. The trees of gold F.10.b had silver leaves, crystal flowers, and beryl fruits; the trees that were of silver had golden leaves, flowers of beryl, and fruits of crystal; the beryl trees had leaves of gold, flowers of silver, and fruits of crystal; and the crystal trees had leaves of gold, silver flowers, and beryl fruits. Between the trees were ponds filled with water endowed with the eight qualities. Leading to the water were four steps, each of them made of precious substances: gold, silver, beryl, and crystal. Sand of gold was strewn, and in the ponds blossomed blue, pink, red, and white lotuses. In the sky above, he emanated a latticed canopy made of the seven precious substances. The courtyard was decorated with numerous silken tassels, the air was filled with pleasant wafts of incense, and there were beds of various flowers, each the size of seven people. Within each of the blue, pink, red, and white lotuses Maudgalyāyana created a monk who looked just like himself.

When the venerable Mahā­maudgalyā­yana had magically produced a seat of this sort, he went before the Blessed One and said, “Blessed One, I have prepared a seat for you. Please know that the time is now right.”

“Maudgalyāyana,” the Blessed One then asked, “have you finished arranging my seat?”

“Yes, Blessed One, I have,” replied Maudgalyāyana.

The Blessed One then addressed the bodhisattva great being F.11.a Revealing the Accomplishment of Apprehending Infinite Objects: “Noble son, prepare a lion throne for the Thus-Gone One. Seated upon that throne, the Thus-Gone One shall deliver the Dharma teaching known as ‘Truly Satisfying All Sentient Beings.’ ”

Paying heed to the Blessed One, the bodhisattva great being Revealing the Accomplishment of Apprehending Infinite Objects then prepared a seat, and all the bodhisattvas who were in attendance likewise offered their own shawls to the seat, spreading them upon the lion throne.

Next the Blessed One formed the following intention: “In order to dispel the doubts and hesitations of these bodhisattvas, I shall produce a miracle. Based on their own Dharma robes, I will grant them a vision of their bodhisattva activities, engagements, aspirations, display of realms, and maturation of sentient beings. I shall let them perceive the features of the realms within which they are to awaken to true and complete buddhahood. Likewise, I shall let them see their perfect hearers, their perfect bodhisattvas, and their perfect Dharma teaching. I shall show them their perfect lifespan, perfect complexion, perfect form, perfect name, perfect marks, perfect endowments, and their perfect Dharma fearlessness.”

Then, with his wisdom mind thus inclined, the Blessed One sat down upon his seat F.11.b and entered the buddhas’ absorption known as revealing the accomplishment of apprehending infinite objects. As soon as the Blessed One had entered this meditative absorption, all the bodhisattvas who had placed their upper garments upon the Blessed One’s seat now came to perceive everything—from the perfect array of their own future buddha realm up to their perfect Dharma fearlessness—within each of their own shawls. Witnessing all this, the bodhisattvas were deeply gratified and delighted. Joyous and elated, with one voice they sang the following verses to the Blessed One:

Chapter 2

Praising the Magnificent Display of Miracles

Present within the gathering was a youth by the name of Padmaśrīgarbha. He now rose from his seat, draped his shawl over one shoulder, and knelt on his right knee. Joining his palms, he bowed toward the Blessed One. As he faced the Blessed One, the following thoughts arose in his mind: “I wish to request the gateways of the Dharma from the Thus-Gone One. I wish to receive the vajra words. I wish to request the words for practice that are without interruption. I wish to request the words that overcome all other statements, the words of progressive discernment,^[7] the words wherein all teachings of the Dharma are contained. If the noble sons and daughters practice such a gateway seal, they will attain the stainless eye that sees all phenomena and they will gain expertise regarding the mind. Ah, Blessed One, in the past I have borne my armor through the accumulation of intentions and practical deeds. Thus, you will be aware of my roots of virtue from the past, arisen through the accumulation of intentions and applications.”

Aware of the youth Padmaśrīgarbha’s thoughts and prayers, and aware of his practice of accumulating roots of virtue, the Blessed One now looked in the four directions, and at the same time four great light rays shone forth from his mouth. As this light emerged from the mouth of the Blessed One, it spread out into infinite and endless universes, and wherever the light reached—whether to trees, walls, mountains, earth, or the empty atmosphere—everything became suffused with a golden color. In this way the light shone unhindered throughout all the cardinal and intermediate directions. F.13.a Throughout the trichiliocosm, wherever sentient beings were touched by this light their bodies became as if made of gold. Whoever was suffering from the torments of desire, anger, or delusion felt that those afflictions decreased. All beings within the trichiliocosm who were living in hell, suffering the unbearable, ceaseless torments of heat, now experienced relief from their pain due to the power of the Buddha and the power of the bodhisattva’s past prayers. Likewise, all beings within the trichiliocosm who were affected by the obscurations of karma, affliction, and the ripening of karma were freed from their obscurations by the power of the Buddha and the power of the bodhisattva’s past prayers.

Next, to intensely brighten the roots of virtue in sentient beings, the Blessed One projected great light from all the pores on his body. This great light traveled to the east, traversing infinitely many universes. Likewise, the same occurred in the south, west, north, zenith, and nadir: the light from the Blessed One shone forth and extended across infinitely many universes. The Blessed One then produced a special sound that likewise could be heard throughout all those universes.

At that point, in the east, beyond innumerable universes, there was a universe known as Single Parasol. Within that F.13.b universe resided the thus-gone one, the worthy one, the perfect buddha Single Jewel Ornament. Abiding and remaining present there, he taught the Dharma. The blessed one, the thus-gone one, the worthy one, the perfect buddha Single Jewel Ornament had prophesied that after himself the bodhisattva great being Jālinīprabha would awaken to unsurpassable and perfect buddhahood.

Now the bodhisattva Jālinīprabha approached the blessed thus-gone Single Jewel Ornament and asked, “Blessed One, who made this special sound and what is the source of that great light?”

The blessed one, the thus-gone one, the worthy one, the perfect buddha Single Jewel Ornament replied, “Noble son, to the west of this buddhafield, beyond innumerable world realms, there is a universe known as Enduring. Within that universe resides the thus-gone one, the worthy one, the perfect buddha Śākyamuni. Abiding and remaining present there, he is delivering a Dharma teaching that belongs to the Bodhisattva Collection, known as ‘Truly Satisfying All Sentient Beings.’ Present in the gathering of the blessed thus-gone Śākyamuni’s retinue is the bodhisattva great being Padmaśrīgarbha. That bodhisattva wishes to request the gateway for accomplishing all syllables—the seal whereby one truly engages with all dharmas.

“Jālinīprabha, in that buddha realm, the retinue contains bodhisattva great beings who bear the inconceivable armor, F.14.a the armor of undifferentiated activity. Jālinīprabha, the bodhisattva great beings who have donned such armor also benefit other buddha realms. Jālinīprabha, anyone born within the buddha realm of the thus-gone Śākyamuni will, upon seeing or hearing those bodhisattva great beings, be protected and cared for by them. Jālinīprabha, needless it is, then, to mention what will be the case when someone, upon seeing these bodhisattva great beings, proceeds to pay them respect, reveres them, venerates them, worships them, and asks them questions.”

The bodhisattva great being Jālinīprabha then addressed the thus-gone Single Jewel Ornament: “Blessed One, I wish to go to that universe, so that I may see, venerate, and serve the blessed thus-gone Śākyamuni, and so that I may see those bodhisattva great beings who bear the inconceivable armor.”

“Noble son,” said the thus-gone Single Jewel Ornament, “if you know that the time is right, then go. But act with mindfulness when you remain in that buddha realm. Why do I say so? Because, noble son, the bodhisattva great beings of that realm are hard to approach.”

The thus-gone Single Jewel Ornament then gave an utpala flower that was like a hand to the bodhisattva great being Jālinīprabha. “Jālinīprabha,” he said, “you should offer this hand-like utpala flower to the thus-gone Śākyamuni. Tell him that the blessed thus-gone Single Jewel Ornament F.14.b inquires whether the Blessed One has encountered but little hardship and discomfort, and whether he remains healthy, strong, and at ease.”

The bodhisattva great being Jālinīprabha bowed his head to the feet of the thus-gone one, the blessed buddha Single Jewel Ornament, and then circumambulated him three times. Accompanied by bodhisattva great beings beyond number and count, he next traveled to the world of Enduring, arriving there in a single instant of the mind. Once here, he proceeded to the Kalandaka­nivāpa in the Veṇuvana by Rājagṛha, and the place where the Blessed One was residing. Bowing his head to the Blessed One’s feet, he said, “Blessed One, the bodhisattva Jālinīprabha bows his head to your feet in homage. Blessed One, I am Jālinīprabha. Bliss-Gone One, I am Jālinīprabha, and in homage I bow my head to your feet.”

“Jālinīprabha,” replied the Blessed One, “you shall live long, and you shall be happy and healthy.”

Having in this way bowed to the Blessed One’s feet, the bodhisattva great being Jālinīprabha sat to one side and from there addressed the Blessed One: “Blessed One, the blessed thus-gone Single Jewel Ornament F.15.a inquires whether the Blessed One has encountered but little hardship and discomfort, and whether he remains healthy, strong, and at ease. The blessed one, the thus-gone one, the worthy one, the perfect buddha Single Jewel Ornament also sends a hand-like utpala flower for the Blessed One. Blessed One, please therefore accept this hand-like utpala flower from the bodhisattva Jālinīprabha.”

The Blessed One accepted the flower and then gave it to the bodhisattva Ajita. Holding the hand-like utpala, the bodhisattva Ajita turned to a group of five hundred that included the bodhisattva Bhadrapāla. “Kinsmen,” said the bodhisattva Ajita, “the Thus-Gone One has given us this hand-like utpala.”

Bhadrapāla, leading the group of five hundred bodhisattvas, now held the hand-like utpala and addressed the Blessed One in the following way: “Blessed One, we have undertaken proper practices and carry out bodhisattva activities. Therefore, is anyone who hears our names certain to awaken to unsurpassable and perfect buddhahood? Blessed One, the bodhisattva Ajita has given us this hand-like utpala. Blessed One, relying on the power of our aspirations, activities, intentions, and resolve never to abandon sentient beings, we shall today toss this hand-like utpala in supplication of the Thus-Gone One. Blessed One, we likewise toss it before all the thus-gone ones, the worthy ones, the perfect buddhas who remain and reside in the east. F.15.b We also toss this flower before the blessed ones who have not yet appeared there, before those who are still to appear there, before those who are now appearing, and before those who are disappearing. We do so, likewise, in all the universes located in the south, west, north, nadir, and zenith, as well as in the intermediate directions—we toss this flower before all the blessed buddhas who are present there, or who will appear there. Blessed One, may each and every being who sees this hand-like utpala also experience its fragrance. May each and every one of them be certain to awaken to unsurpassable, true, and perfect buddhahood. May they also journey throughout all buddha realms.”

Then, as they tossed the hand-like utpala, the Blessed One touched the flower with his right hand. As soon as he touched it a half-sized body of the Thus-Gone One appeared within the utpala. Moreover, within each of the utpalas^[8] there was again a half-sized version of the Thus-Gone One. All these half-sized bodies of the Thus-Gone One now declared, “The teachers of those who do not know all phenomena to be like an illusion, and who are not inclined to think so; the teachers of those who do not know all phenomena to be stainless and devoid of characteristics, and who are not inclined to think so—the teachers of all those who have no such comprehension are neither thus-gone ones, nor hearers of the thus-gone ones.” Speaking such words, they departed. They also spoke the following verses:

After the Thus-Gone One’s emanations had proclaimed these verses, they moved ahead, into the ten directions. B2

Now the bodhisattva great being Jālinīprabha said to the Blessed One, “Blessed One, those noble sons are perfectly trained in aspiration. Any sentient being who hears their prayers, or pronounces their names, will be entirely freed from the experience of numerous pains, and they will become destined for unsurpassable and perfect awakening. What a wonder this is! But, Blessed One, such blessed ones and such noble sons are not suited for this universe. Why not?

“Blessed One, as an analogy, a man or woman may have heard of the fame of a priceless and flawless jewel, a jewel that can deliver all possible benefit and happiness. That person may then wish to search for the jewel, and he or she may also have learned the specific characteristics of that precious jewel. Now, imagine that this man or woman sees that immaculate jewel in the middle of the dirt in a latrine pit, or some other filthy place. Around that spot there are some bamboo cane workers, untouchables, outcastes, F.16.b or some other hard-laboring people of low caste. Those people have never heard of that jewel, so they obviously do not know about its qualities either—it would be out of the question. Now, the first person who sees the jewel in the filth may remark that the place where that precious jewel is kept is not a very beautiful one. But the others will just respond, ‘Which precious jewel do you have such praise for?’ Even though the first person may explain about and even point to the jewel, the ignorant people will not understand. They will say, ‘Hey you, why are you talking about the qualities of a precious jewel? That “precious jewel” does not have any good qualities. You are a liar and a trickster. We do not believe anything you say.’ The first person may then extract the jewel and lift it out from the dirt. As soon as the jewel emerges the poor people will become extremely upset at each other, and from then on they will be surrounded by numerous harms.

“Blessed One, we are here in the world of Enduring, a place where poor beings of lesser roots of virtue are born. Blessed One, the way we perceive you within this world is similar to the way the person of learning in the analogy sees and recognizes the precious jewel in the midst of the filth. Blessed One, we see the blessed thus-gone ones and the bodhisattva great beings who don the inconceivable armor to be like perfect and completely pure jewels, capable of granting all manner of happiness. F.17.a Yet, Blessed One, other beings within this world regard them in a way that is similar to the way the poor and lowly people of the area look at the precious jewel.

“Blessed One, in the analogy a person heard about the jewel’s qualities and decided to search for it. When seeing the jewel in a pit of filth, he or she remarked that the jewel was not kept in a proper place. Similarly, Blessed One, the blessed buddhas and the bodhisattvas present throughout the ten directions also remark that the Blessed One’s buddha realm is not befitting to him. In this way they praise the blessed Buddha and all the bodhisattva great beings who bear the inconceivable armor.

“In the analogy, Blessed One, a man or woman heard about the qualities of a precious jewel, decided to go searching for it, found the jewel stuck in filth, and subsequently declared that the jewel was not being kept properly. We, similarly, have heard praises of the thus-gone one, the worthy one, the perfect Buddha as well as of the bodhisattva great beings who have donned the inconceivable armor. Hence we journeyed here to behold them. But being here, Blessed One, we see that this universe is plagued by hundreds of shortcomings and that sentient beings here possess inferior roots of virtue. F.17.b

“Blessed One, the precious jewel in the mud does not lose its brilliance and, just as in that analogy, the thus-gone ones in the ten directions and the bodhisattva great beings who don the inconceivable armor do not lose their radiance either. However, because the intentions and aspirations of beings here are of an inferior quality, the Blessed One has caused his luster to extend for a distance of no more than one fathom.

“In the analogy, Blessed One, the poor people do not believe what they hear about the qualities of the jewel. Likewise, beings in this universe do not believe in the Thus-Gone One’s extreme brilliance, his vast aspirations, his emanations, and his qualities of awakening. Needless it is, then, to state that they do not have faith in the bodhisattva great beings either.

“Blessed One, when the person in the analogy takes out the precious jewel from the dirt, that immediately causes the others there to experience great harm. Similarly, when the Thus-Gone One passes completely beyond suffering and the bodhisattva great beings depart for other world realms it causes bodhisattvas who retain sūtras and who pursue true retention to become extremely disturbed with one another. ‘The Dharma is no longer heard; only non-Dharma can be heard here.’ And why is that? Because under such circumstances those who live here would fall into non-Dharma and pursue non-Dharmic means of livelihood. They would struggle with, defame, criticize, F.18.a and disparage one another. They would cause each other to lose their virtuous qualities, and thus experience suffering. They would no longer apply themselves to Dharma and virtue.

“Blessed One, no noble son or daughter in pursuit of the meaningful, committed to the pursuit of meaning, and committed to the accomplishment of a buddha’s awakening would in that case take birth in this world. As not even followers of the Hearer Vehicle would appear, what need is there to mention those who adhere to the Bodhisattva Vehicle? Why do I say so, Blessed One? Well, the beings who live in the great hell realms, such as Incessant Pain, Revival, Heat, and Intense Heat, do not experience happiness for even one moment, for even a mere instant. Blessed One, from the perspective of the bodhisattvas in Single Parasol—the realm of the blessed thus-gone one Single Jewel Ornament—the bodhisattva great beings who are born in this Enduring world are comparable to the beings born in the Hell of Incessant Pain, because they do not perceive them to experience any happiness at all.

“In a buddha realm of sheer and supreme happiness sentient beings are naturally blissful. But, Blessed One, the beings who are born in this universe find it hard to believe what I say. Nevertheless, Blessed One, I have come here to clear my doubts about the Dharma and to listen to the gateway of the Dharma seal. Blessed One, we seek teaching from you. And why? Because, Blessed One, F.18.b all pleasure and pain is impermanent. From the Blessed One, the Thus-Gone One, the Worthy One, the perfect Buddha we wish to hear a Dharma in which there is no happiness, no suffering, no permanence, no impermanence, no thought, no conception, no entity, no absence of entity, nothing conditioned, nothing unconditioned, nothing imputed, nothing not imputed, nothing mundane, nothing beyond the world, nothing defiled, nothing undefiled, no truth, no falsity, no awakening, no branches of awakening, no powers, no light, no darkness, no consciousness, no absence of consciousness, no fruition, no lack of fruition, no path, no absence of path, no beginning, no completion, no world, and no liberation from the world. And why is that so? Because, Blessed One, the world should be taught about the happiness that arises from the accumulation of merit and from making resolutions, and all other such things. Blessed One, the qualities of buddhahood cannot be taught. That is to say, in buddhahood there are no powers, no fearlessnesses, no miracles, F.19.a no miraculous displays, no advice, no miraculous advice, no teaching, and no miraculous teaching. There are no fearlessnesses nor powers, and there is neither happiness nor suffering. Because all that is thought, all that is conceptual movement.

“Blessed One, whether someone qualifies for the title of ‘thus-gone one’ is not to be decided in terms of whether or not suchness has been attained. All that is conceptual movement, thought, straying, and construction. Truth and falsity, the conditioned and the unconditioned, the defiled and the undefiled, negativity and lack of negativity, the mundane and the supramundane, being disciplined and having flawed discipline, having powers and not having powers, being fearless and not being fearless, being worthy of donations and not being worthy of donations, being a thus-gone one, being a buddha, being a bodhisattva, being a hearer, being a solitary buddha, as well as prayers, and blessings—all such thinking is completely crushed by the thus-gone ones and the path is comprehended completely. That is why the thus-gone ones are undaunted like lions. That is why they trumpet like elephants. When they make their assertions, the thus-gone ones let there be disagreement where there is disagreement and agreement where there is agreement. The thus-gone ones make their assertions F.19.b with mindfulness and wisdom, and with both dwell in equanimity.

“The states of the blessed thus-gone ones are states of awakening and states that are self-arisen. Since they are not even shared by hearers or solitary buddhas, they are of course not common to other lowly beings. And why, Blessed One, are they not shared with others? Because all other lowly beings cannot achieve states that are of that quality, or that are so comprehensive, or that are of the same duration, or with the same application, or that involve such bliss. Blessed One, without the thus-gone ones, no sentient being can achieve such states. Blessed One, such states are not accessible to any other being. Blessed One, states of this kind are not accessible to any hearer or solitary buddha. Blessed One, ‘not accessible’ here means that they are not effectuated or experienced. Hence they are inaccessible. And why is this so? Because such states surpass the experience of hearers and solitary buddhas. And why is that the case? Because, Blessed One, such states are infinite. And why, Blessed One, are such states infinite? Because, Blessed One, the wishes of the thus-gone ones are infinite; they cannot be matched by anything at all. And why is this so? Because, Blessed One, such states are beyond language. Being ‘beyond language’ is to be inexpressible, and F.20.a language is nothing but expression. Therefore, Blessed One, these states are self-arisen.

“Blessed One, beings who do not observe such states and do not understand them must go through death and transfer to other world realms. Beings who do not comprehend such states come to suffer great harm.

“Blessed One, the state of the thus-gone ones is the ultimate gateway, the gateway of the Dharma. It contains sixty-eight thousand subsidiary gateways. The awakening of the thus-gone Single Jewel Ornament is limitless like space and the bodhisattva great beings gain accomplishment through the extent of the very same gateway.”

When this gateway teaching was delivered and explained, seventy-seven thousand bodhisattva great beings attained the gateway of the stainless Dharma, which is the very state of the thus-gone ones. They all thus declared, “Today we have attained awakening! Today we have attained awakening!”

Furthermore, one quadrillion beings set their minds on unexcelled and perfect awakening, and because of their initial generation of the mind of awakening the Blessed One prophesied their attainment of unexcelled and perfect awakening. Likewise, eight sextillion beings attained the stainless and immaculate Dharma eye that sees phenomena, and three thousand monks liberated their minds from defilement with no further perpetuation.

At this point the Blessed One smiled, and as soon as he did so a magnificent light shone forth in the world and the great earth shook. The venerable Ānanda F.20.b now draped his Dharma robe over one shoulder and knelt on his right knee. Joining his palms, he bowed toward the Blessed One and inquired, “When the Blessed One smiled, a magnificent light shone in the world and the great earth shook. What were the causes and conditions for this to happen?”

“Ānanda,” the Blessed One replied, “when the bodhisattva Jālinīprabha taught and explained this gateway of the Dharma, seventy-seven thousand bodhisattvas attained the gateway of the stainless Dharma seal. Ānanda, the bodhisattva Jālinīprabha has obtained this teaching of the Dharma seal from eight thousand buddhas at locations throughout the expanse of space. Having thus obtained this stainless Dharma gateway, he has gained deliverance by means of it, and so he has become skilled in journeying from buddha realm to buddha realm.”

At that time, beyond seventy-eight innumerable buddha realms to the west, there was a world known as Single Heap of Jewels. Within that universe resided a thus-gone one, a worthy one, a perfect buddha known as Infinite Jewel Leader. Abiding and remaining present there, he taught the Dharma to a retinue of many hundreds of thousands. Present in that gathering was also the regent of the blessed one Infinite Jewel Leader, the bodhisattva great being Purposeful Compelling Leader.

Hearing a clear voice, and perceiving the light from the thus-gone Śākyamuni, the bodhisattva great being Purposeful Compelling Leader asked the thus-gone Infinite Jewel Leader, “Blessed One, whose is this clear voice, and whose is this radiance?”

Then the thus-gone one, the worthy one, the perfect F.21.a buddha Infinite Jewel Leader said to the bodhisattva great being Purposeful Compelling Leader, “Purposeful Compelling Leader, to the west, beyond seventy-eight innumerable universes, there is a world known as Enduring. Within that universe resides a thus-gone one, a worthy one, a perfect buddha known as Śākyamuni. Abiding and remaining present there, he is now teaching a gathering headed by incomparable bodhisattvas. He is delivering a Dharma teaching belonging to the Bodhisattva Collection that satisfies all beings and is known as ‘Cutting through the Doubts of All Beings.’

At this point the bodhisattva great being Purposeful Compelling Leader said to the thus-gone one, the worthy one, the perfect buddha Infinite Jewel Leader, “Blessed One, I wish to go to the world known as Enduring, so that I may see, venerate, and serve the blessed thus-gone Śākyamuni, and so that I may see those incomparable bodhisattvas.”

“Noble son,” replied the blessed thus-gone Infinite Jewel Leader, “if you know that the time has come, then go. But act with mindfulness as you remain in that buddha realm. Why do I say that? Because, Purposeful Compelling Leader, the bodhisattva great beings born in that world are hard to approach. F.21.b When you arrive, ask on my behalf whether the Blessed One has encountered but little hardship and discomfort, and whether he remains healthy, strong, and at ease. You must also offer this hand-like lotus flower to the Thus-Gone One.”

The bodhisattva great being Purposeful Compelling Leader then rose from his seat, and bowed his head to the feet of that blessed one. After he had also circumambulated that blessed one, he left for the world of Enduring, accompanied by seventy-eight thousand other bodhisattvas. As soon as they arrived, all the flowering trees and fruit trees in Enduring bore flowers and fruits regardless of the season. A rain of flowers and scented water fell from the sky, and numerous musical sounds could be heard. The bodhisattva great being Purposeful Compelling Leader proceeded to the Kalandaka­nivāpa in the Veṇuvana by Rājagṛha. Arriving there, he bowed his head to the feet of the Blessed One. Holding on to the Blessed One’s feet with both hands, and touching them to his head, he said, “Blessed One, the bodhisattva Purposeful Compelling Leader bows his head to your feet in homage.”

“Purposeful Compelling Leader,” replied the Blessed One, “you have offered your respect, worship, and veneration.”

Then the bodhisattva great being Purposeful Compelling Leader stood up F.22.a and, standing before the Blessed One, he said, “The blessed one, the thus-gone one, the worthy one, the perfect buddha Infinite Jewel Leader inquires whether the Blessed One may have encountered but little hardship and discomfort, and whether he remains healthy, strong, and at ease. Blessed One, he also sends you a hand-like lotus flower, requesting that out of your great love you accept it from the bodhisattva Purposeful Compelling Leader.”

Having in this way received the hand-like lotus flower from the bodhisattva, the Blessed One inquired, “Purposeful Compelling Leader, has the blessed thus-gone Infinite Jewel Leader encountered but little hardship and discomfort, and does he remain unchanged?”

“Blessed One,” replied Purposeful Compelling Leader, “the blessed thus-gone Infinite Jewel Leader has encountered but little hardship. He is strong and remains unchanged, happily enjoying his buddha realm.”

Then the Blessed One gave the hand-like lotus flower to the bodhisattva great being Ajita. Holding up the lotus, the bodhisattva great being Ajita offered the following prayer:

“Blessed One, by this root of virtue, may the buddha realms of all noble sons and daughters who set their minds on unexcelled and perfect awakening be perfectly pure, and may sentient beings gain maturity. Why do I express this prayer? Because, Blessed One, F.22.b it is hard to teach the Dharma to beings who are not mature, who have not engendered roots of virtue, who possess lesser roots of virtue, or who are inspired by what is inferior.

“And what is here the objective? The objective is, Blessed One, for this hand-like lotus flower to enable beings to perceive whichever realm of the world they may wish. The objective is for the flower to enable the perception of the world known as Heap of Jewels, the buddha realm of the blessed thus-gone Infinite Jewel Leader. It is to enable the perception of the bodhisattvas of that world, who have truly entered their vehicle, as well as the perception of the perfect hearers there, who for the most part are endowed with the threefold or sixfold knowledge.

“In that blessed thus-gone one’s buddha realm the lotus flowers are produced through a great ripening of karma. Hence, Blessed One, I dedicate this root of virtue so that bodhisattvas may be free from obscuration with regard to any phenomenon. Blessed One, I dedicate this root of virtue so that those bodhisattvas who have not yet engendered the mind of unexcelled and perfect awakening may do so. I dedicate this root of virtue toward the thus-gone ones’ perfect awakening to the suchness of all phenomena and their perfect awakening to the suchness that is free from disturbance.”

Then the Blessed One asked Bhadrapāla, “Bhadrapāla, do you understand what Maitreya^[9] has said? What are the phenomena to which the thus-gone ones perfectly awaken?” F.23.a

“Blessed One,” replied Bhadrapāla, “there are no phenomena that pertain to the thus-gone ones’ perfect awakening to suchness and their perfect awakening to freedom from disturbance. Blessed One, the thus-gone ones do not apprehend any such phenomena, since there are no such phenomena, nor is there an absence of such phenomena. Blessed One, if such a phenomenon was apprehended, it would only be the apprehending of the perception of the phenomenon by the thus-gone ones; but the thus-gone ones do not apprehend any such perception. Why is that? Because, Blessed One, there are no perceptions at all. Since the thus-gone ones do not even apprehend themselves, it goes without saying that they do not apprehend any perception, let alone having any authentic engagement in the perception of phenomena as phenomena.

“Blessed One, the Blessed One has not said that any phenomena at all are grasped, nor that they are relinquished, nor that they are transcended, nor that they are attained, by those phenomena being perceived as they are and because they are so. What, then, does this mean? Blessed One, if the thus-gone ones were to seek phenomena, where would they seek them? Those phenomena are suchness, and within suchness there is no thus-gone one. Moreover, the thus-gone ones are suchness; they are thus-gone ones by virtue of suchness. For the thus-gone ones there are no marks; they are thus-gone ones by virtue of the absence of marks. The thus-gone ones are free of marks; they are thus-gone ones by virtue of freedom from marks. The thus-gone ones know minds; they are thus-gone ones by virtue of knowing minds. F.23.b The thus-gone ones are free from disturbance. They are thus-gone ones by virtue of freedom from disturbance. Moreover, all phenomena are just like the thus-gone ones. They are thus-gone ones by virtue of being just like them.

“In this way, Blessed One, all phenomena are thus-gone ones. That is why, Blessed One, the thus-gone ones remain within the lotuses, and just as they remain within the lotuses, so likewise they remain in the state of a thus-gone, and in the state of awakening. Those who neither grasp nor apprehend that in which they remain in that way are to be classified as worthy recipients of offerings in this world.”

“Bhadrapāla,” asked the Blessed One, “where do you remain as you speak these words?”

“Blessed One,” replied Bhadrapāla, “I remain exactly where the world remains, and I speak these words from there. However, this is not the way childish beings grasp it. How, then, do childish beings grasp? They grasp disturbance, and because they grasp disturbance, they are disturbed, and very disturbed. Blessed One, the world does not remain. In what sense does it not remain? In the sense that an illusion does not remain. Yet childish beings argue, saying, ‘My place, that is the world.’ However, this is not the realm of childish beings. The world does not remain within that which is an optical illusion, nor does it remain within that which is impermanent. Yet this frightens childish beings. The world does not remain within that which is a hallucination, and this is not any different from noble beings.^[10]F.24.a The world does not remain within the repulsive, yet childish beings are motivated by karma. Here, Blessed One, where the world remains, there is no occasion for any of the disturbance of the world. Hence, Blessed One, the place where I remain is here alone, where the world remains.”

The Blessed One now asked the bodhisattva Bhadrapāla, “Bhadrapāla, do you say this through truly seeing phenomena?”

“Blessed One,” replied Bhadrapāla, “whatever is a phenomenon is only not what the Blessed One has perfectly awoken to.”

The Blessed One then inquired of the bodhisattva great being, Bhadrapāla, “Bhadrapāla, have I not perfectly awoken to all phenomena?”

“Blessed One, have you perfectly awoken to all phenomena?” answered Bhadrapāla. “Blessed One, that to which which you have perfectly awoken, is that phenomena, or is it not phenomena?”

“Well said, Bhadrapāla,” replied the Blessed One, “well said. That which the thus-gone ones fully awake to is neither phenomena, nor is it an absence of phenomena. Bhadrapāla, my wisdom does not move somewhere, and my eyes do not engage something. There is no cognition of beings, nor any engagement of the mind. No appearance is cognized, yet neither is any exclusion cognized or apprehended. That is because this is neither affliction, nor purification.

“However, Bhadrapāla, even if I explain to sentient beings about the notion of the experience of no characteristics, and the phenomena of the experience of no characteristics, F.24.b they become bewildered. Bhadrapāla, apart from thus-gone ones and bodhisattva great beings in their final existence, you will not be able to find or observe anyone who can accept this. Bhadrapāla, even when bodhisattva great beings who are in their final existence, held back by just that single birth, hear this Dharma it still frightens them. So what need is there to mention the case of lowly sentient beings? It is impossible for them to comprehend this Dharma.

“Bhadrapāla, there will come a time when all monks and nuns and all male and female lay practitioners are physically and mentally untrained, and lack training in discipline and insight. Bhadrapāla, when such persons hear the teaching of the Dharma treasure and the treasure of the thus-gone one, in which the awakening of the thus-gone ones, being beyond thought, affliction, and perception, is not accessed, they will be frightened, scared, and afraid. And thus they will fall into the abyss.^[11] The reason for this is that, while it is taught that ‘the thus-gone ones have perfectly awakened to all phenomena,’ there is also the teaching that, ‘my wisdom, eyes, and mind do not have any access to it.’

“Therefore, such monks who teach the sūtras will develop the wish to harm, hurt, kill, and cause unrest. Bhadrapāla, at that time, those who rise up against me in this way will be in control. How unfortunate that time will be when those who teach my true wisdom will be castigated. F.25.a

“Bhadrapāla, the Thus-Gone One has no teacher and is self-arisen. Such fools do not understand the Thus-Gone One as he now lets his lion’s roar be heard within the circle of disciples, and they do not understand the intrinsic nature of the Thus-Gone One. Consider how, lacking knowledge and vision, they will fail to recognize that which is a praise to me, and instead take something that actually is no praise to be just that.

“Bhadrapāla, you may wonder what that which is no praise entails. Bhadrapāla, any teaching concerned with grasping at something is no praise to me. That is why I say that at that time those people will defame me, rise against me, and undermine virtuous mendicants. Mendicants of that kind are corrupted and putrid, like rotting trees. Their way of looking at things is that of an extremist, a dualist, an adherent to permanence and annihilation. Theirs is the way of the arrogant Dharma teachers who suffer from Dharma conceit, of those involved in mental construction, of those involved in the formation of notions, of those fond of materialism, of those partaking in saṃsāra, and of those who turn their backs on the path of the true view.

“At that time such persons will develop the notion of the ultimate; adhere to the sacrificial fire ritual, becoming unbraided; profess to objects, and profess to agents. However, Bhadrapāla, if they possess the proper absorption, they will also realize awakening.

“Bhadrapāla, when I have passed into nirvāṇa, such people will perceive flaws in terms of object and agent, and thus regress. When they then go forth in my teachings they will make that Dharma fade away. F.25.b

“Thus, Bhadrapāla, after I have passed into nirvāṇa, such fools will perform the sacrificial fire ritual. They will become like the braided, like those who are old and the dull witted.^[12]

“Bhadrapāla, such people are involved with reference points, constructs, and karmic formation. By means of a mundane view they engage with my objects and agents and teach but little in terms of the wisdom of the buddhas. I say that what such people teach is no praise to me and is not emancipation. And why not? Because, Bhadrapāla, such people make use of an impure and insignificant fire that discards the awakening accomplished through millions of incalculable eons. Bhadrapāla, such people defame the Thus-Gone One and rise up against him.

“Bhadrapāla, you may then wonder what it is to praise the Thus-Gone One and proclaim his words. Bhadrapāla, those who do so do not grasp, construct, or develop karmic formations with respect to any phenomenon. They do not pursue the three times, but are beyond statements and beyond abandonment. Such people, Bhadrapāla, utter praise to the Thus-Gone One, and they do not impute. Those are the offspring of the buddhas, the children of their minds. They are born from the Dharma.

“Bhadrapāla, teachers and upholders of such sūtras proclaim the words of the Thus-Gone One. They proclaim the Dharma and have entered the Thus-Gone One’s teaching in accord with the Dharma. Those are my children, the children of my heart, the children of my voice.F.26.a They are blessed by me and appointed by me. I have brought them true delight and they have established the shrine of the Dharma. They have beaten the drum of the Dharma and blown the Dharma conch. They have raised high the Dharma’s victory banner. Inspired by the blessed buddhas such beings have accumulated proper activities. They adhere to the garland of the excellent qualities and are appointed as their guardians. They defeat adversaries and are like flowers in the world. Encountering such beings is extremely rare. Their vision is pure and they are vessels of awakening. The bodhisattvas bring them joy. The thus-gone ones bring them joy. They have opened their vision of the Dharma and are not obscured with respect to any phenomenon. They rightly please the thus-gone ones and repay their kindness. Adorned with the ornaments of the Dharma, they are saturated with wisdom. Letting the rain of Dharma fall, they satisfy the heart children of the victorious ones. Causing the qualities of buddhahood to increase, they display the foliage of excellent qualities. Blossoming with the flowers of the branches of awakening, they produce the fruits of freedom from desirous attachment. Residing on the seat of awakening, they attain unexcelled and perfect awakening.F.26.b They are the guides who show the path; they are immersed in Dharma generosity. In short, Bhadrapāla, even if all the thus-gone ones explain the qualities of such noble children, people will find it hard to trust. Bhadrapāla, such beings are the ones who proclaim my praises. Those are teachers who speak in accord with the Dharma.

“Bhadrapāla, this is how it is. Think of a man who has seen Lake Anavatapta and heard its praises. That man may then see another great lake and say, ‘The dimensions of that lake are exactly like those of Anavatapta! I shall sing the praises of Anavatapta!’ Yet what he then proclaims is not going to be a praise.

“Bhadrapāla, the people of the aforementioned kind are similar fools. While deprived of the right kind of qualities and the right kind of wisdom they nevertheless say, ‘We shall sing the praises of the Thus-Gone One!’ Thus, while abiding by the mundane view, engaging in formation, and engaging all the aggregates of defilement, they maintain this conduct yet declare, ‘The wisdom of the thus-gone ones is unimpeded! Let us offer our praise!’ Yet what they proceed to say is certainly no praise.

“Think, Bhadrapāla, of this analogy. A person may know the word gold, and may also have heard descriptions of the yellow, radiant color of gold. But even if that person sees the golden color of the Jāmbū River, and hears about its precious value, he might ignore it. He might also scold the people who informed him, saying, ‘That which you are talking about does not have the yellow color of gold!’

“Likewise, Bhadrapāla, the aforementioned blind fools may have heard the name of the Thus-Gone One, and they may also have heard the word Dharma. F.27.a They may have heard that the name for the Dharma is the true view, and they may have heard it said that the Thus-Gone One’s name, family, dominion, retinue, comportment, and conduct are all perfect. But they have not heard of the characteristic of the Thus-Gone One’s wisdom—the characteristic that makes him a thus-gone one, a blessed one, a perfect buddha. Neither have they heard of the characteristic of the Dharma—the characteristic through which the Thus-Gone One delivers all teachings, the characteristic of the Thus-Gone One’s wisdom. Moreover, when at some point they do in fact hear about the characteristic of the Thus-Gone One’s wisdom, such fools proceed to reject it.

“Bhadrapāla, somebody may have heard the word ocean yet not be aware of the ocean’s qualities. The same person may then be told that the ocean is eighty-four thousand leagues deep and limitless leagues wide. He or she may likewise hear that the ocean abounds with numerous jewels, that it is of a single taste, and that it neither increases nor becomes depleted. When hearing such descriptions of how the ocean does not fill up although fed by the rivers, how they are the source of so many jewels, and how its extent is limitless, this person may object that ‘the ocean could not possibly have such characteristics!’

“Likewise, Bhadrapāla, those fools have heard the name Thus-Gone One and the word buddha. But they have not heard about the qualities of the thus-gone ones or the qualities of knowing the Dharma. However, at some point they may come to hear Dharma teachings concerning F.27.b the omniscient wisdom, full of limitless jewels of the Dharma. They may hear of how the precious Dharma is free from desire and how it provides boundless means for achieving great liberation. They may hear of the unobscured buddha eye, how the undefiled qualities know neither increase nor decrease, and how they are hard to fathom and free from disturbance. They may come to hear that all phenomena bear the seal of wisdom. Likewise, they may be told that just like the ocean will not retain a human corpse, the thus-gone ones will not rest with beings who are spoiled by dense, dark views. Similarly, they may hear the teaching that just like the ocean is always salty, the liberation of the thus-gone ones is also always of one taste. Yet they do not understand this and they do not believe it. Not trusting it, they deny that any of this could be the case.

“Consider, Bhadrapāla, how fools never question their own knowledge or the extent of their training. However, I declare that there will come a time when they say, ‘We do not know the proper conduct and practice. We do not understand karmic action and the way karma ripens. We do not know what actions led us to birth here, and where our present actions will bring us. We do not know what the realm will be, nor what our features and practice are going to be. Neither do we know whether or not we will be able to act based on insight.’ Such unquestioning fools may develop the idea that these Dharma teachings are neither Dharma, nor any praise to me. In that case my words will have become the reason for such fools not to rely on the sūtras.

“When, after my passing, someone expresses a praise to the Thus-Gone One, or to the Dharma, F.28.a or to the Saṅgha, then you must not be disrespectful or distrustful. You must not let your mind turn away, and you must not be displeased. This is how the Thus-Gone One instructs you.

“My instruction, here, is that a hostile mind is not the way of mendicants; it is common to those who are not mendicants. Moreover, not being a mendicant and following the ways of those who are not mendicants is flawed in numerous ways. The awakening of the thus-gone ones is hard to fathom. Hence, my instruction is that only the applications of mindfulness should be taught.

“Bhadrapāla, the way all phenomena essentially abide is beyond abiding, and this way of abiding is nonconceptual. Bhadrapāla, in this context, the three gateways to access, realization, and liberation are the gateways to the applications of mindfulness.

“Bhadrapāla, tenable and untenable are duality. Bhadrapāla, in the true view and the relinquishment of extremes that comes from not observing any extremes there is no attachment to duality. Bhadrapāla, the thus-gone ones’ relinquishment of extremes is not due to a failure to identify such extremes. Rather, the thus-gone ones have abandoned extremes because they do not observe any. Bhadrapāla, the wise do not understand the qualities of the thus-gone ones’ relinquishment in the same way that childish beings take them to be. Those qualities, Bhadrapāla, are characterized neither by relinquishment nor transcendence. Their characteristics are neither in terms of abandonment nor attainment.

“Bhadrapāla, once a deity came before me F.28.b and asked, ‘Mendicant, are you in high spirits?’ ‘Deity,’ I replied, ‘what should I have gained?’ Again the god asked, ‘Mendicant, are you depressed?’ ‘Deity,’ I replied, ‘what should I have wasted?’ At this point the god exclaimed, ‘A mendicant who is neither in high spirits nor depressed is indeed an excellent mendicant!’ Bhadrapāla, that god is now present in this gathering. He has, Bhadrapāla, comprehended how all phenomena are of the nature of nirvāṇa. In the past he has served five hundred buddhas, and as the result of such service his superknowledges are agile.

“Bhadrapāla, I do not say that beings who lack roots of virtue, or whose roots of virtue have not matured, will be inspired to pursue the training in this Dharma teaching. Nor do I perceive any such inspiration in the listeners either.

“Bhadrapāla, when someone hears these teachings and becomes inspired and develops faith and trust, the associated roots of virtue are of a lesser, inner kind. Above that stage, as the wisdom of great insight unfolds, one will experience wisdom. The roots of virtue that arise from that are vast.”

Bhadrapāla and the others among the five hundred bodhisattvas then tossed the hand-like lotus flower before the Blessed One, offering it with the following words: “Blessed One, may all who witness this Dharma teaching of the hand-like lotus flower and pursue or apply themselves to it become destined for unexcelled and perfect awakening. Blessed One, may all the blessed buddhas who reside, remain, and flourish throughout the ten directions—all such thus-gone ones, worthy ones, perfect buddhas—apprehend this Dharma teaching F.29.a and teach it for the sake of ripening the factors of awakening within sentient beings.”

Aware of all this, the Blessed One now said to the bodhisattva great being Bhadrapāla, “Bhadrapāla, you bear your armor for the sake of ripening the factors of awakening within sentient beings, and you request the thus-gone ones, the worthy ones, the perfect buddhas to teach the Dharma to these sentient beings. Does this mean that sentient beings are of some benefit to you?”

In reply, the bodhisattva great being Bhadrapāla addressed the Blessed One: “Blessed One, I have no wish to send those who benefit me to buddha realms. Nor do I feel disinclined to do so with those who harm me. I do not bear my armor for sentient beings in order to harm or benefit anyone. Blessed One, the armor donned by bodhisattvas is not of that kind.

“Blessed One, let us take the analogy of a perfect, wish-fulfilling tree with blossoming flowers on all its branches, a tree that is of great delight to the gods in the Heaven of the Thirty-Three. As they perceive this heavenly, wish-fulfilling tree in full bloom, the gods of the Thirty-Three will, to their hearts’ content, enjoy and revel in superhuman sense pleasures. But, Blessed One, do the gods of the Thirty-Three then harm or benefit that perfect, wish-fulfilling tree that is in full bloom? As they see the perfect, wish-fulfilling tree the gods of the Thirty-Three F.29.b will be delighted. To their hearts’ content, they will enjoy and revel in superhuman sense pleasures, and touching that heavenly, wish-fulfilling tree in full bloom, they will be overjoyed. Yet the gods of the Thirty-Three certainly neither benefit nor harm that perfect, wish-fulfilling tree in any way at all. But to partake of their enjoyments the gods of the Thirty-Three are required to be near that perfect, wish-fulfilling tree, whose branches are all in full bloom.

“Similarly, Blessed One, by no means do sentient beings either harm or benefit me. However, in terms of the accomplishment of wisdom, the wisdom of the buddhas, it is as in the analogy of that perfect wish-fulfilling tree in full bloom. All these infinitely and innumerably many sentient beings must by all means be present. Hence I don my armor for the sake of sentient beings. Moreover, by means of the five masteries of the thus-gone ones, who themselves are not subject to being pleased, sentient beings will experience joy. Just like the gods of the Thirty-Three, they will be happy, frolic, and revel to their hearts’ content.

“Blessed One, we bear our armor in order to disengage from sentient beings—not for the sake of observing them. We bear it for the sake of disengaging from the self—not for the sake of observing it. We bear it for the sake of disengaging from phenomena—not for the sake of observing them. We bear it for the sake of disengaging from the aggregates—not for the sake of observing them. F.30.a We bear it for the sake of disengaging from the elements—not for the sake of observing them. We bear it for the sake of disengaging from the sense sources—not for the sake of observing them. Such is the armor of disengagement that we bear.

“Blessed One, this is an armor of disengagement. It is not an armor and does not bring the results of an armor. Hence, it is not worn for the sake of obtaining anything at all. Neither is it worn for the sake of giving up anything. We do not think of it as an armor, or assert it to be so. We do not assert it to be in any particular way, as having any particular extent, or as having any particular purpose. Such is the armor that we bear.

“Blessed One, if we were to assert the armor in any way, we would also perpetuate the self. But, Blessed One, we do not perpetuate the self. We do not perpetuate it; bodhisattvas do not apprehend there being or not being a self. Blessed One, if there is abiding on there not being a self, that implies nothing but abiding on the existence of a self. This is because, Blessed One, all phenomena are beyond abiding. Blessed One, this is how we train with our armor in the world. That is to say, this is not a training in anything at all.”

The bodhisattva great being Bhadrapāla then spoke as follows to the Blessed One: “Blessed One, I do not perceive the qualities of ordinary persons to be ‘far away,’ nor do I perceive the qualities of the buddhas to be ‘nearby.’ I do not perceive the qualities of training to be ‘distant,’ F.30.b nor do I perceive the qualities of the buddhas to be ‘close.’ I do not perceive such a thing as ‘the qualities of buddhahood,’ nor do I perceive in terms of anything being ‘in accord with the qualities of buddhahood.’ Blessed One, I neither perceive any benefits, nor do I perceive any flaws. Such is the armor that I have donned. Such is the armor that I bear in the world.”

Bhadrapāla and the others among the five hundred bodhisattvas who had tossed the lotus flower before the Blessed One then journeyed out into the worlds of the ten directions. They let a rain fall on the blessed buddhas, and they brought sentient beings to maturation. B3

At that time there was in the east, beyond countless and innumerable universes, a universe known as Marks of Royal Splendor, and within that universe resided a thus-gone one, a worthy one, a perfect buddha called Roar of Signlessness. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that following himself the bodhisattva great being Saha­cittotpāda­dharma­cakra­pravartin would awaken to unsurpassable and perfect buddhahood.

Now, having seen the great light and heard the special sound, the bodhisattva great being Saha­cittotpāda­dharma­cakra­pravartin addressed the blessed thus-gone Roar of Signlessness: “Blessed One, from whence comes this special sound, and what is the source of this great illumination?”

“Saha­cittotpāda­dharma­cakra­pravartin,” replied the Blessed One to the bodhisattva great being, F.31.a “west of this buddha realm, beyond countless and innumerable world realms, there is a universe known as Enduring. Within that universe resides the thus-gone one Śākyamuni. Abiding and remaining present there, he is delivering a Dharma teaching that belongs to the Bodhisattva Collection and is known as ‘Truly Satisfying All Sentient Beings by Eliminating Their Doubts.’ That is the source of the light and the distinctive sound. In that buddha realm have arrived, within the circle of the retinue, infinite and unfathomable bodhisattva great beings who bear the inconceivable armor.”

In response, the bodhisattva said to that blessed one, “Blessed One, I wish to visit that universe so that I may see, venerate, and serve the blessed thus-gone Śākyamuni. I also wish to see those bodhisattvas. And why? Because it is hard to even hear about such beings. Needless it is, then, to mention how difficult it is to behold and venerate them.”

The thus-gone one, the worthy one, the perfect buddha Roar of Signlessness then said to the bodhisattva great being Saha­cittotpāda­dharma­cakra­pravartin, “Noble son, if you know that the time has come, then go. The Thus-Gone One grants you permission.”

The bodhisattva great being Saha­cittotpāda­dharma­cakra­pravartin then rose from his seat. He bowed his head to the feet of that blessed one and circumambulated him. Upon his departure, F.31.b the Blessed One then placed a lotus flower in the bodhisattva’s hand and told him, “Saha­cittotpāda­dharma­cakra­pravartin, you must offer this lotus flower to the blessed thus-gone Śākyamuni on my behalf.”

Thus, the bodhisattva Saha­cittotpāda­dharma­cakra­pravartin came to the world of Enduring with that lotus flower in his hand. Then, from that great lotus flower appeared all the superior beings who had been part of the retinue of the thus-gone one, the worthy one, the perfect buddha Roar of Signlessness, when he engaged in bodhisattva activity. Moreover, so that this could be experienced by the sentient beings there, similar such great lotus flowers now spread throughout the universe.

Holding the lotus flower, the bodhisattva Saha­cittotpāda­dharma­cakra­pravartin thus came to the universe known as Enduring. At the very moment he arrived there, all the trees, fruits, flowers, and leaves that existed in Enduring—down to the size of just four finger widths—appeared from Saha­cittotpāda­dharma­cakra­pravartin’s hand. Moreover, in each of their own languages all beings in Enduring began to speak of impermanence, suffering, and the absence of self. They also spoke of the masteries, the powers, the branches of awakening, the concentrations, the liberations, the absorptions, and the attainments.

Witnessing all this, the venerable Śāradvatī­putra exclaimed, “Ah, how wondrous that the Thus-Gone One, the Foe-Destroyer, the perfect Buddha performs such miracles!” F.32.a

“Śāradvatī­putra,” said the Blessed One, “these miracles are not of the Thus-Gone One. Śāradvatī­putra, these are the miracles of the bodhisattva great being Saha­cittotpāda­dharma­cakra­pravartin. Śāradvatī­putra, to the east of this buddha realm, beyond innumerable and countless universes, there is a universe known as Marks of Royal Splendor. Within that universe resides the thus-gone one, the worthy one, the perfect buddha Roar of Signlessness. From the realm where that buddha abides and remains present the bodhisattva great being Saha­cittotpāda­dharma­cakra­pravartin has arrived. All this appears due to the ripening of that bodhisattva’s past actions.”

“Blessed One,” asked Śāradvatī­putra, “which numerous roots of virtue did the bodhisattva Saha­cittotpāda­dharma­cakra­pravartin gather, so that he now, through their ripening, has achieved such mastery?”

“Śāradvatī­putra,” replied the Blessed One, “it is excellent that you thought to ask the Thus-Gone One about this matter. Śāradvatī­putra, such eloquence is exclusively due to the power of the Thus-Gone One. Listen, Śāradvatī­putra, I shall explain this to you. F.32.b When all the blessed buddhas in the past awoke to perfect buddhahood and resided upon the seat of awakening, the bodhisattva great being Saha­cittotpāda­dharma­cakra­pravartin was the one who initially supplicated them and requested them to teach. This is how he accumulated the virtuous roots for unsurpassable and perfect awakening. As he went before them, he would sometimes become Brahmā and so make requests and supplicate. Other times he would do so in the form of Śakra, universal emperors, kings, or sages.

“For example, Śāradvatī­putra, when I had first awoken to true and perfect buddhahood, Mahābrahmā invoked and supplicated me, saying, ‘There are beings whose karmic obscurations are minor, who suffer from not having heard the Dharma, and who act in accord with the teachings of the thus-gone ones. Blessed One, please therefore teach the Dharma. Bliss-Gone One, please turn the wheel of Dharma.’ Śāradvatī­putra, the bodhisattva great being Saha­cittotpāda­dharma­cakra­pravartin has invoked and supplicated all the past buddhas in the same way, requesting them, ‘Please teach the Dharma. Please turn the wheel of Dharma.’ All the roots of virtue that he gathered he has dedicated exclusively to the supplication for the turning of the wheel of Dharma.

“Śāradvatī­putra, let me provide you with an illustration that establishes this point fully. Within this trichiliocosm a billion suns and moons are in movement. Four billion oceans surround the continents, of which there are likewise four billion. F.33.a There are seven billion islands, a billion tall surrounding mountains, and a billion inner circles of mountains. Śāradvatī­putra, now imagine that this trichiliocosm becomes like the ocean, eighty-four thousand leagues deep and wide. Imagine then, Śāradvatī­putra, that the thousandfold universe is filled up with sesame seeds, and that some strong, powerful, and diligent person comes by. This person takes up the sesame seeds by the handful and tosses them in the four directions. As the seeds are carried by the wind, each one of them produces an entire universe. Śāradvatī­putra, what do you think? As they thus appear from each sesame seed, how many universes are there?”

“Blessed One,” replied Śāradvatī­putra, “there are innumerable universes. Well-Gone One, there are universes beyond count.”

“Śāradvatī­putra,” said the Blessed One, “try to imagine and understand this. Let us say that all these universes that arose from the sesame seeds were to turn into a single city. Imagine that the city reaches as high as it is wide, and that it is surrounded by a solid, stable, unbreakable, and indestructible wall. Śāradvatī­putra, now imagine if that great city became a granary, full of grains. Śāradvatī­putra, what do you think? How large would the heap of grains then be?”

“Blessed One, it would be immeasurable,” replied Śāradvatī­putra. “Well-Gone One, it could not be fathomed.”

“Śāradvatī­putra,” said the Blessed One, “try to imagine and understand this. F.33.b It is in fact possible that some mathematicians, or master mathematicians, could calculate the extent of such a mass of grains. Yet the amount of thus-gone ones, residing on the seats of awakening, to whom the bodhisattva great being Saha­cittotpāda­dharma­cakra­pravartin has paid worship, invoked, and supplicated to turn the wheel of Dharma when they first attained perfect buddhahood is indeed beyond count. And there are even many more blessed buddhas for whom he has prepared and offered a Dharma wheel made of the seven precious substances. And again, compared to that amount, there are far more blessed buddhas to whom he has offered a flower wheel or a wheel of incense without having dedicated it to unsurpassable and perfect awakening. Why then even mention the exquisitely adorned wheels of gold, silver, and wood that he has offered to the blessed buddhas? All such offerings to the blessed buddhas he has dedicated toward the turning of the Dharma wheel, and thus he has supplicated, again and again.

“There was a time when the thus-gone one, the worthy one, the perfect buddha Royal Leader Treading with Great Strength appeared in the world. At that time there was a king by the name of Blazing with Famed Power, who reigned as a universal emperor within the trichiliocosm. There, within the retinue of his queens, or residing in his parks, the king would pursue the pleasures of the senses, frolicking and reveling. Yet one time, as he asked his queens to entertain him with song, dance, and music, F.34.a he instead heard the words of impermanence, suffering, and the absence of self. Immediately the king became disenchanted with his pleasures. Having lost his desire, he became frightened and sad, and in such a frame of mind he went before the thus-gone Royal Leader Treading with Great Strength. Having bowed his head to the Thus-Gone One’s feet he took a place before him.

“Upon the king’s arrival the Blessed One spoke on roots of virtue from the past, and as the king listened, he thought, ‘The Blessed One sees with wisdom free of any obscuration, and he has realized roots of virtue for so long. As for myself, compared to him I am not aware of any virtuous roots. Before so many buddhas I have created roots of virtue, yet they were all polluted by the muck of sense pleasures, politics, and power. Thus I did not recognize them, and I did not dedicate them to awakening. May all the roots of virtue that I now form be dedicated to the welfare of all beings! Throughout all places, realms, and buddha realms, may words be spoken in the languages that beings understand, and may all beings thus come to hear of impermanence, suffering, and the absence of self. In all worlds, may all plants and trees, even the smallest ones, resound with the words of impermanence, suffering, and the absence of self, and may all beings hear those words. May all accumulated roots of virtue F.34.b cause all beings to equally enter the Great Vehicle with a wisdom that is just like that of the thus-gone Royal Leader Treading with Great Strength.’

“With this understanding King Blazing with Famed Power then rose from his seat. Standing before the Blessed One, he said, “Blessed One, all of my possessions throughout my entire realm I offer, without exception, to the buddhas and so forth, so that the noble saṅgha may partake of them.”

“Having made this offering, King Blazing with Famed Power then went forth from his household and became a homeless monk. Moreover, as they heard of the king’s going forth all four divisions of the royal army subsequently also went forth. So did the four billion ladies from the royal harem. Hearing of these goings forth, the townspeople and farmers also went forth. Śāradvatī­putra, in short, there were eight billion people who thus went forth and, as soon as they had done so, they practiced diligently.

“Thus, as they all fervently pursued virtuous qualities, it did not take them long to acquire the five superknowledges. In that very life and body they all became able to travel by the power of their superknowledges and miraculous abilities. Traveling east in this way they visited as many buddha realms as there are grains of sand in the river Ganges and met as many buddhas. Before each of them they prayed, ‘Blessed One, please teach the Dharma. Well-Gone One, please turn the wheel of Dharma.’ In that same way they also traveled to the south, west, and north, as well as above and below, and in F.35.a all the intermediate directions. In each of those directions they visited as many buddha realms as there are grains of sand in the river Ganges and supplicated as many buddhas, ‘Blessed One, please teach the Dharma. Well-Gone One, please turn the wheel of Dharma.’

“Since then the bodhisattva great being Blazing with Famed Power has never been born in an impure buddha realm, nor has he ever taken birth from a womb. Whenever he visits a buddha realm, all the branches, petals, leaves, trees, and forests within that buddha realm will speak of impermanence, suffering, emptiness, and the absence of self. Likewise, in all the worlds that he visits, sentient beings will understand each other’s languages, and they will hear the words of impermanence, suffering, and the absence of self.

“Thus it was, Śāradvatī­putra, that the universal emperor Blazing with Famed Power once heard the thus-gone Royal Leader Treading with Great Strength teaching on past roots of virtue, and so decided to leave his household to become a homeless monk. Sharing his roots of virtue with all beings, he dedicated them toward unexcelled and perfect awakening. Within that very same body he developed the superknowledges and the power of absorption, and so he journeyed to the east, visiting as many buddha realms as there are grains of sand in the river Ganges. Visiting as many blessed buddhas, he stood before them, as they resided upon their sacred seat of awakening, invoking and supplicating them to turn the wheel of Dharma. Indeed, in this way he traveled in all the ten directions. Now, Śāradvatī­putra, you should not think that the universal emperor Blazing with Famed Power F.35.b was someone else. Because, Śāradvatī­putra, he is none other than the bodhisattva Saha­cittotpāda­dharma­cakra­pravartin.”

The bodhisattva great being Saha­cittotpāda­dharma­cakra­pravartin then proceeded to the city of Rājagṛha and to the Kalandaka­nivāpa in the Veṇuvana where the Blessed One was residing. Going before him, he bowed his head to the Blessed One’s feet and took a place in the gathering. Then he addressed the Blessed One with the following words: “Blessed One, the blessed thus-gone Roar of Signlessness inquires whether you have encountered but little hardship and discomfort, and whether you remain healthy, strong, and at ease. And he also sends you this great lotus flower, which I request you to accept.”

At this point the Blessed One accepted the lotus flower from the bodhisattva great being Saha­cittotpāda­dharma­cakra­pravartin and then said to him, “Noble son, does the blessed thus-gone Roar of Signlessness remain strong, healthy, unchanged, and happy within his buddha realm?”

“Blessed One,” answered the bodhisattva great being, “the thus-gone Roar of Signlessness remains strong, healthy, unchanged, and happy. And why is that? Because, Blessed One, in that buddha realm F.36.a pure beings assemble, who are endowed with three factors of purity. What are those three factors? Pure roots of virtue as they are dedicated to the truth, pure boundless discipline due to aspirations, and pure boundless view due to dedication by means of special insight that is not fixed on any phenomenon. Blessed One, in that buddha realm there is not a single being who has a corrupted discipline, view, or comportment. Blessed One, in that buddha realm even the terms for such flaws do not exist. Compared to that world, Blessed One, this world known as Enduring is like a prison filled with murderers, where people are constantly killing each other. Come, Blessed One. Come along to that other world.”

In response the Blessed One said to the bodhisattva Saha­cittotpāda­dharma­cakra­pravartin, “Noble son, why would I go to that world? It is fine to stay in this world, teaching the Dharma to beings here.”

Once more the bodhisattva Saha­cittotpāda­dharma­cakra­pravartin called on the Blessed One: “Blessed One, come along. Come along to that world. If, Blessed One, you decline to come along I shall pull you there by the power of my own miraculous abilities and the force of my aspirations. I shall take you through space and into that world.”

So that the bodhisattva Saha­cittotpāda­dharma­cakra­pravartin’s powers would be known, F.36.b and so that sentient beings would engender roots of virtue and become inspired, the Blessed One at this point remained indifferent. Then, as if he had become a potter, or a potter’s apprentice, who is spinning his wheel with a stick so fast that it blurs visual perception, the bodhisattva now transformed the trichiliocosm and lifted it up. As he lifted up the world and shook it, the venerable Śāradvatī­putra cried out to the Blessed One, “Blessed One, the world is moving! Well-Gone One, the world is moving!”

In response, the Blessed One spoke in a way that was delightful, gentle, harmonious, pleasant, compelling, courteous, widely agreeable, profound, comprehensive, instructive, and guided by wisdom. Thus he said to the venerable Śāradvatī­putra, “Śāradvatī­putra, in this regard I am powerless,” and he made this known throughout the entire trichiliocosm. Hence, at this point all beings who were attached to, confined to, or dependent on the view of the transitory collection became saddened and weary. All four assemblies saw the thus-gone one, the blessed one, the perfect Buddha, surrounded by bodhisattvas, teaching the Dharma while residing on the Dharma throne like a universal emperor. F.37.a They saw him as Brahmā, the lord of Enduring, seated upon his Brahmā-throne and surrounded by Brahmā deities, teaching the Dharma.

The bodhisattva Saha­cittotpāda­dharma­cakra­pravartin now also revealed other buddha realms. Then, at this point, the Blessed One performed a miracle, bringing forth a strong swirling wind that caused the buddha realms to touch one another. The worlds became hollow and perforated, so that they fell apart and were destroyed. As the Thus-Gone One performed this miraculous feat, the Brahmās and Mahābrahmās of this world, who had otherwise conceived in terms of views, permanence, and the everlasting, now witnessed the collapse and complete destruction of their Brahmā abodes. It was as if a great mass of water had produced an abundance of bubbles and foam, which a storm then scattered, breaking everything into particles. In this way the Brahmā deities witnessed the loss, demolition, and collapse of their abodes. Seeing all this they despaired, and in despair they all prostrated to and gathered around the Blessed One.

Then the Blessed One said to Śāradvatī­putra, “Śāradvatī­putra, I have explained this before, and I shall now do so again. Ah, Śāradvatī­putra, this worldly existence is defiled and polluted. Ah, Śāradvatī­putra, this world is futile and like an illusion, and hence it is like a water bubble F.37.b that cannot be grasped. Ah, Śāradvatī­putra, this worldly existence is falsely conceived, and hence it is like a magic trick. Ah, Śāradvatī­putra, this worldly existence is discerned by the swift thoughts in space, and hence it is like a mirage. Ah, Śāradvatī­putra, this worldly existence contains nothing solid to be grasped, and hence it is like a hallucination. Ah, Śāradvatī­putra, this worldly existence is conjured up by the actions of thought in space, and hence it is like an echo. Śāradvatī­putra, this worldly existence is false and, by realizing that, the Thus-Gone One has attained perfect buddhahood. Ah, Śāradvatī­putra, this worldly existence is fake, and so, by not being attached to this world, the Thus-Gone One has attained perfect buddhahood.

“Śāradvatī­putra, I have exact knowledge that this worldly existence has no experience to savor, and many shortcomings up to having no emancipation. In this way I have full knowledge of how to awaken to unexcelled and perfect buddhahood. I have exact knowledge of this world, Śāradvatī­putra, just as I have clear knowledge of its origin and the path that leads to its cessation. At this moment, Śāradvatī­putra, I possess clear knowledge of how to awaken to unexcelled and perfect buddhahood.

“Śāradvatī­putra, you may wonder what the world is. Śāradvatī­putra, the so-called world is the five aggregates. What are those five? They are the aggregates of form, feeling, perception, formation, and consciousness. Śāradvatī­putra, you may then wonder what is understood by the aggregate of form. Śāradvatī­putra, the Thus-Gone One F.38.a has relinquished the aggregate of form in all its past, future, and present manifestations. However, while I have relinquished the aggregate of form in all its past, future, and present manifestations, it would be wrong to say that the sentient beings in the past, future, and present are not the aggregate of form. Śāradvatī­putra, whether inner or outer, large or small, good or bad, distant or close, the Thus-Gone One teaches that all the aggregate of form, as contained within the three times, is devoid of characteristics. As an analogy, just as the aggregate of space possesses the features of wind, water, fire, and earth, the same can be said with respect to the aggregates of form, feeling, perception, formation, and consciousness.

“You may wonder, Śāradvatī­putra, why it is referred to as the aggregate of form. Śāradvatī­putra, childish, ordinary beings are in darkness. They do not recognize the full extent and nature of the characteristics of form as found in the body. Thus, they think instead, ‘I am form’ or ‘Form is me.’ Thus, they cognize and structure things in terms of ‘I.’ This produces arrogance and, in turn, craving for things. Yet, Śāradvatī­putra, when the nature of things is known, that is not the case.

“Childish, ordinary beings do not comprehend that neither the eye nor form is an entity. Instead, their thoughts are based on holding on to entities that do not exist as such. Childish beings who think in this way thus engage with entities and so take birth within flawed realms. Those who thus experience nonentities, F.38.b the colorless, that which has no color, are indeed greatly bewildered. Such bewildered beings pursue agriculture, and engage in the use of all sorts of weapons. The factor that conditions them is delusion.

“Due to the sameness of things, the Thus-Gone One has a view of sameness. Having thus gained awakening he has formulated the true view. Because that view is equality, it is referred to as the true view. It is called the true view because it is adhered to by those who are truly diligent and truly liberated. Śāradvatī­putra, the true view that I declare cannot be taught through language. Its teaching is hard to bear. Practice it, Śāradvatī­putra. If you do, you will also be free of darkness.

“Śāradvatī­putra, this section of the Dharma is said to be accompanied by eighty-four thousand Dharma teachings. This is the gateway to all conditioned and unconditioned phenomena, and it is the way of all phenomena.”

When the thus-gone one, the worthy one, the perfect Buddha delivered this teaching of the Dharma, seven hundred and seventy billion beings gained the stainless and immaculate Dharma eye that sees all phenomena. Within the desire realm a billion gods attained this, as did innumerable human beings. Among the billions of such humans who lived on Jambudvīpa, those who were bodhisattvas also gained acceptance that phenomena are unborn. Innumerably many beings F.39.a set their minds on unexcelled and perfect awakening.

Then the Blessed One withdrew his miraculous activity, and thus the four assemblies, the Brahmā assembly, the assembly of the gods of the desire realm, as well as the other gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kinnaras, and mahoragas all saw the world as it is.

At this point the venerable Mahā­maudgalyā­yana rose from his seat, draped his shawl over one shoulder, and knelt on his right knee. Joining his palms, he bowed toward the Blessed One and said, “Blessed One, the bodhisattva great being Saha­cittotpāda­dharma­cakra­pravartin’s mastery of supernatural powers is amazing. Blessed One, he took this world, including the Blessed One himself, and hurled it into another world. At that time I was unable to identify the characteristics and I could not even remember the names of any supernatural powers, so, needless to mention, I was unable to muster any such powers. Ah, Blessed One, I find it truly amazing that this bodhisattva possesses such supernatural powers. Blessed One, when I carefully scan the changing times I do not recognize even a moment or an instant of such hauling and transportation being performed by any of us.^[13] If even a bodhisattva can possess such supernatural powers, then what to say of the powers of the thus-gone ones?” F.39.b

“Maudgalyāyana,” replied the Blessed One, “you should not think that this world was hauled or that the Thus-Gone One was transported. Maudgalyāyana, I do not perceive any mendicant, priest, hearer, or solitary buddha, nor anyone from among the gods up to and including the mahoragas either, who is capable of moving even a fold in the Thus-Gone One’s Dharma robe. What then to say about actually lifting up the Thus-Gone One? That is clearly impossible. For the time being, Maudgalyāyana, set aside the world with its gods, and imagine instead, Maudgalyāyana, the following scenario. Within the trichiliocosm there are beings with form just as there are formless beings. There are beings involved in perception, beings not involved in perception, and beings neither involved nor not involved in perception. Imagine now that they all achieve a human body, and with that human body they go forth. Having gone forth, they also achieve the state of a worthy one and they gain the six superknowledges.

Maudgalyāyana, to illustrate this, imagine that they gain just as great miraculous abilities as the ones you possess. Maudgalyāyana, what do you think? Will that gathering of beings with miraculous abilities then have increased?”

“Yes, it will, Blessed One,” replied Maudgalyāyana.

“Maudgalyāyana, these hearers may lift up a thousandfold universe, or millionfold universe, or a trichiliocosm, and transport it beyond as many universes as there are grains of sand in the river Ganges. Yet even those who have attained such perfect supernatural powers will not be able F.40.a to move even a fold in the Thus-Gone One’s Dharma robe as he resides in the midst of space.

“Maudgalyāyana, let us leave aside such a gathering of beings like you. Imagine instead, Maudgalyāyana, that a being has been born who possesses supernatural powers sufficient for conjuring up a storm that can scatter, pulverize, and destroy any trichiliocosm that has not been blessed by a thus-gone one. Imagine then that with each of the particles that thus emerge from one trichiliocosm he further plunges universes into darkness and destroys as many of them as there are grains of sand in the river Ganges, and that the particles emerging thereby are scattered throughout trichiliocosms. Maudgalyāyana, what do you think? Would such a being have perfected supernatural power?”

“Yes, Blessed One, he would,” answered the venerable Maudgalyāyana.

“Maudgalyāyana,” continued the Blessed One, “even if this trichiliocosm were full of such beings with perfect supernatural powers—as many as there are plants on a field of sugar cane, reeds, grass, paddy, or sesame—they would still not be able to move even a fold in the Thus-Gone One’s Dharma robe. Needless it is to mention, then, that it would be impossible for them to lift up the Thus-Gone One.

“Maudgalyāyana, while remaining at this very place, upon this very lion throne, the Thus-Gone One may stir, move, and shake as many innumerable and unfathomable universes in the east as there are grains of sand in the river Ganges. F.40.b Yet the sentient beings there will not think, ‘Our universe is being dislocated and transported!’ Neither will they think, ‘Alas, this universe is subject to destruction and formation!’ Nor will they think, ‘This universe is being scattered and destroyed!’ However, for the sake of taming sentient beings, sometimes forms of the buddhas will teach beings the Dharma beyond marks, but other times forms of hearers, gods, humans, nāgas, boys, or girls will deliver the teaching.

“Maudgalyāyana, you must trust in all the different Dharma teachings on the buddhas’ powers, fearlessnesses, unique qualities, and preeminent miracles. This is how it is throughout all the ten directions.

“Maudgalyāyana, to the monk Ānanda I have taught the gateways for the retention of the sūtras, songs, prophecies, parables, past-life stories, elaborate teachings, marvels, narratives, and established teachings. However, Maudgalyāyana, the monk Ānanda is incapable of understanding the domain of the Thus-Gone One. And why is that? Because, Maudgalyāyana, even if they try for an eon, a hundred eons, a thousand eons, or a hundred thousand eons, hearers will not be able to fully understand, conceive of, or comprehend even a single syllable of the Thus-Gone One. What then to say of their understanding of the Thus-Gone One’s full domain?

“Maudgalyāyana, the thus-gone ones instruct sentient beings by means of numerous referents, activities, and modes of conduct. F.41.a In this way, they teach the Dharma to sentient beings. However, Maudgalyāyana, although wearing the Thus-Gone One’s Dharma robe accomplishes the aims of all beings and spawns the teaching of the Dharma, none of the hearers fully comprehend this. Maudgalyāyana, if you cannot even accommodate this teaching, then how could you possibly grasp the domain of the Thus-Gone One? That is clearly impossible.”

Having thus accepted the great lotus flower, the Blessed One next posed questions to Bhadrapāla and all the other bodhisattva great beings, who were guardians of the city of Dharma: “Noble sons, can you protect the treasure of the Thus-Gone One’s Dharma? Can you conceal it? Can you comprehend the full domain of the Thus-Gone One? Can you express it? Can you teach it? Can you teach it in full?”

“Blessed One,” they replied, “yes, we can.”

“Noble sons,” continued the Blessed One, “you should therefore consider whichever Dharma teaching you give to be the treasure and domain of the thus-gone ones. Noble sons, all that is expressed with respect to the buddhas’ perfect wisdom, the buddhas’ perfect awakening, the buddhas’ accomplishment of wisdom, and the buddhas’ accomplishment of awakening is the domain of the Thus-Gone One. Thus it must be expressed. Noble sons, wherever an objective referent is seen, it is viewed as the Thus-Gone One’s domain and definitively taught to be so. That Dharma teaching by the Thus-Gone One is delivered by viewing the activities of sentient beings, wherever they are seen, as the Thus-Gone One’s domain. F.41.b Thus, the activities of the Thus-Gone One’s teaching of the Dharma are not displayed for the sake of stopping the activities of sentient beings.^[14]

“The ninety-nine thousand faculties of the Thus-Gone One’s knowing are as follows:^[15] the activities of those engaged in desire, or anger, or delusion; the activities of those engaged in contrived desire, anger, or delusion; the activities of those engaged in desire and anger; the activities of those engaged in contrived desire and anger; the activities of desire and delusion; the activities of those engaged in contrived desire and delusion; the activities of those engaged in anger and delusion; the activities of those engaged in contrived anger and delusion; the faculties for purifying the mind; the faculties for purifying the production of things; the faculties for purifying the production of existence; the faculties that emerge from application; the faculties for purifying activities; the faculties that activate black qualities; the faculties that activate white qualities; the faculties that activate black and white qualities; the faculties that accord with the path; the faculties that accord with tranquility; the faculties that accord with special insight; the faculties that accord with exhaustion; the faculties that accord with birth; and the faculties that accord with the truth.

Maudgalyāyana, in this regard, the twenty thousand faculties related to the accumulation of past conduct motivate actions that are either black, or black and white. F.42.a Such actions produce dark complexion, fair complexion, attractive complexion, unattractive complexion, crippled legs, missing hands or fingers, impaired movement, deafness, blindness, or a missing tongue. The twenty thousand faculties related to the accumulation of past conduct also cause shapes that are long, short, thin, fat, or indistinct. Engaging the faculties of the eyes, ears, nose, tongue, body, and mind, the twenty thousand faculties related to the accumulation of past conduct are those associated with desire, anger, delusion, absence of desire, absence of anger, or absence of delusion. The thirty thousand faculties that produce birth activate the time of death. They become apparent when they create changes or signs, such as shaking of the limbs, changes in one’s faculties, bones breaking, or deterioration of the vital signs, which in turn causes loss of one’s luster. These signs finally stop when the voice is choked. Such faculties lead to the realms of hell, animals, or starving spirits. To attain buddhahood one is led to birth among humans, gods, or within different worlds. Or one is led to actualize the exhaustion of defilements. There are seventy-seven thousand faculties that should be considered if one is interested in the features of roots of virtue. There are twenty thousand faculties that lead to roots of nonvirtue and these should be known to facilitate death.

The treasure of the thus-gone ones F.42.b is the domain of the thus-gone ones. Dwelling within that domain the Thus-Gone One explains the Dharma without ever tiring or running out of things to say.”

Chapter 3

Praising the Merits of Engendering the Mind of Awakening and Pursuing the Sacred Dharma

Present in the gathering was a certain Dṛḍhamati­kumāra­bhūta, who now rose from his seat, draped his shawl over one shoulder, and knelt on his right knee. Joining his palms, he bowed toward the Blessed One and said, “Blessed One, with this gateway of the Dharma I have discovered something very precious. Blessed One, I shall henceforth practice this gateway of the Dharma in order to accomplish the Dharma. How so? From today on, Blessed One, I shall don a suitable armor to pursue and accomplish these Dharma teachings. In the future, in times to come, I shall never let my diligence wane until I have listened to the Dharma treasure of the Thus-Gone One’s domain.”

“Dṛḍhamati,” replied the Thus-Gone One, “this is excellent. It is excellent that throughout innumerable millions of eons you will continue to exert yourself in the pursuit of the practice of my great wisdom. Well done, Dṛḍhamati. Now, Dṛḍhamati, imagine that all at once, in one moment, in one instant, all beings in this trichiliocosm without exception—whether they are those with form, or those who are formless, and whether they are those with perception, or those without perception, F.43.a or those with neither perception nor non-perception—were to attain a human body. Then imagine that a man appears who provides all those beings with enjoyable things. He is able to lift them up and hold them by his hand for an eon or more, faithfully providing them with whatever forms, sounds, smells, tastes, and textures they might wish for. Meanwhile, he uses his other hand to collect all the feces and urine of all those beings, depositing it all in a different universe. And why does he do that? Because he does not want any of them to experience any unpleasant odor. Dṛḍhamati, what do you think? Does that man render proper service to all those beings, providing them with desirable things?”

“Indeed, Blessed One,” replied Dṛḍhamati, “he serves them with an extremely vast amount of enjoyable things.”

“Dṛḍhamati,” continued the Blessed One, “that man serves each of those beings, providing them with pleasant things.

“Now think of a noble son or daughter who, regardless of whether the Thus-Gone One is present or has passed beyond suffering, develops the mind of unexcelled and perfect awakening for the sake of all beings. This person wishes to hear the teachings of the Bodhisattva Collection. He or she is intent on accomplishing the wisdom of the buddhas, the great wisdom, thus eliminating desire, anger, and delusion. So that all beings may go beyond birth, aging, sickness, death, lamentation, suffering, mental pain, F.43.b and disturbance, this person pledges to teach the Dharma to sentient beings. When thus involved in the process of maturing a bodhisattva’s roots of virtue, that person may search for the Dharma and find just one single verse. Dṛḍhamati, as that person provides delightful service to sentient beings, he or she creates merit that is much larger than the former person’s merit. The former merit would not even match one hundredth, or one thousandth of that. In fact, no number, fraction, enumeration, analogy, or comparison would suffice. B4

“Dṛḍhamati, the Thus-Gone One is clearly aware of the different ways in which bodhisattva great beings provide delightful service to sentient beings. But who can trust this, Dṛḍhamati, apart from my hearers who have seen the truths, or the bodhisattva great beings with their superior intent?

“Dṛḍhamati, bodhisattva great beings feel, ‘We shall be the support of those who have no support, the savior of those who have no savior, the refuge of those who have no refuge, the protector of those who have no protector. We shall accomplish the wisdom of the buddhas, the great wisdom, and lead sentient beings beyond all limits and numbers to the undefiled qualities.’ Such is the armor that they wear.

“It may then be that in the morning they must provide sentient beings with a heap of jewels as large as Mount Meru, and it may be that they have to do the same at noon, F.44.a and in the afternoon, or throughout the day and night. However, beings may still not be satisfied and the gifts may thus become a circumstance for their depravation. In that case bodhisattvas will think, ‘We shall pursue the Dharma whereby sentient beings will consider the entire trichiliocosm filled with precious substances to be like a glob of spit.’ Needless then to mention what their perception of vile substances will be like.

“Wise bodhisattva great beings will think, ‘This heap of jewels is the root of desire, anger, and delusion; the root of the sufferings of hell, animals, and hungry spirits; and the root of numerous karmic manifestations.’ Starting out in this way, they attain the mind of transcendence of suffering and have no concern for any heap of jewels. In fact, wise beings do not consider heaps of jewels to be just that. Instead, they see them as heaps of beings in hell, because they understand that anyone who develops attachment to such things will fall into misery.

“Now, Dṛḍhamati, let us no longer consider just all the beings within a single trichiliocosm. Imagine instead the following. Think of all the universes that extend toward the east, as abundant as the grains of sand in the river Ganges. And then think of all the universes that in the same way extend in each of the ten directions. Within all these universes are beings with bodies, beings without bodies, beings who are involved in perception, beings who are not involved in perception, and beings neither involved F.44.b nor not involved in perception. Think of all that we in this way call ‘the realms of sentient beings.’ Then imagine that, all at once, each one gains a human body. Imagine also that a man appears who always immediately provides them with whatever they might wish for in terms of enjoyable forms, sounds, smells, tastes, and textures. For an eon or more, that man takes care of all these beings, carrying them on his shoulders and head. Whatever they wish him to do, he does. And, with one hand he sweeps away all these beings’ excrement and urine, disposing of it all in a different universe. Well, Dṛḍhamati, what do you think? Does that man render proper service to those beings, providing them with numerous desirable things?”

“Indeed, Blessed One, he serves them with a vast amount of enjoyable things.” replied Dṛḍhamati.

“Dṛḍhamati,” continued the Blessed One, “pay attention and understand what I say. That man serves all those beings, providing them with pleasant things. But think now of a noble son or daughter who wishes to provide all beings with refuge, and so sets his or her mind on unexcelled and perfect awakening. This person wishes to listen to the teachings of the Bodhisattva Collection, the teachings whereby bodhisattvas’ roots of virtue ripen into unexcelled and perfect awakening, and may therefore diligently pursue the Dharma of the bodhisattvas. If, Dṛḍhamati, that person takes even just a single step toward the pursuit and diligent practice of the bodhisattva Dharma, then the ensuing roots of virtue F.45.a will not wear out or come to an end before the attainment of unexcelled and perfect awakening. And why? Dṛḍhamati, the former person’s way of providing delightful service cannot match even one hundredth, or a thousandth, one hundred thousandth, or a millionth part of what is rendered by the latter. In fact, no number, fraction, enumeration, analogy, or comparison would suffice. And why? Because, Dṛḍhamati, all of the former type of service is based on substance, and hence is limited and imperfect.

“Dṛḍhamati, diligent pursuit of the Dharma causes an increase in discipline, absorption, and insight. It ripens the qualities of buddhahood. It ripens inconceivable skillful means and purifies buddha realms. Hence, the Thus-Gone One has taught that unexcelled and perfect awakening depends on abundant learning.

“Dṛḍhamati, imagine that this trichiliocosm is full of thus-gone ones—as full as a grove of reeds, a paddy field, a sesame field, or a bamboo grove. Imagine then that someone spends his or her entire life paying respect to, honoring, venerating, and worshiping all those thus-gone ones, worthy ones, perfect buddhas, offering them garments, foods, bedding, mattresses, medicines, and other material things. Moreover, if any one of those thus-gone ones passes completely beyond suffering that person will construct a memorial for them F.45.b that measures a league in circumference, is made of the seven precious substances, is sheltered below parasols, is adorned with altars, shines for an eon with the blazing light of oil lamps, and is adorned with beautiful offerings. Dṛḍhamati, what do you think? Will such a noble son or daughter engender abundant merit?”

“Blessed One, that person will produce merit beyond number and measure,” replied Dṛḍhamati.

“Dṛḍhamati,” said the Blessed One, “try to imagine and understand this. That person indeed accumulates such merit. However, a noble son or daughter may develop the mind set on unexcelled and perfect awakening, and so diligently seek to listen to, teach, read, and master the sūtra teachings of the Bodhisattva Collection, the teachings that ripen the factors of awakening. In this regard, Dṛḍhamati, the heaps of merit that are acquired by the former person cannot match even one hundredth, or a thousandth, a hundred thousandth, or a billionth part of the mass of merit that is achieved by this latter person. In fact, no number, fraction, enumeration, analogy, or comparison would suffice.

“Therefore, Dṛḍhamati, if you intend to don your armor for the sake of listening to, recollecting, reading, and mastering such sūtras in the future, during the final five hundred years, then, Dṛḍhamati, I shall not state any measure regarding the amount of merit that you will obtain. I shall mention neither limits nor an end to it.

“Dṛḍhamati, if you wish to hear an analogy for the amount of merit that is obtained by developing the awakened mind, or if you wish to gain just a sense of what it is like, then let me ask you whether you have heard of the thus-gone ones’ supernatural powers, and if you are capable of believing in them.”

“Blessed One,” replied Dṛḍhamati, F.46.a “I can accept the powers of the Blessed One.”

“Dṛḍhamati,” asked the Blessed One, “what do you think? Is the trichiliocosm large?”

“Blessed One, yes it is,” replied Dṛḍhamati.

“Dṛḍhamati,” asked the Blessed One, “what do you think? What if the trichiliocosm were full of sesame seeds, and each of those sesame seeds itself became a container the size of a trichiliocosm, all filled up with sand? Dṛḍhamati, what do you think? Would all that amount to a large pile of sand?”

“Yes, Blessed One,” replied Dṛḍhamati, “it would.”

“Dṛḍhamati,” continued the Blessed One, “what then if a man appeared who would grab handfuls of this sand and toss it in the four directions, and if, whenever he did so, a wind would catch each individual grain of sand and carry it into its own distinct universe? Dṛḍhamati, what do you think? How many worlds would there be in the east, and how many would there be in the other directions?”

“Blessed One, this would be beyond measure,” replied Dṛḍhamati. “Well-Gone One, it would be beyond measure.”

“Dṛḍhamati, try to imagine. Dṛḍhamati, try to understand,” continued the Blessed One. “Dṛḍhamati, in the case of the thus-gone ones, the worthy ones, the perfect buddhas, their conduct, path, transcendent discipline, transcendent miraculous abilities, and transcendent insight are all beyond measure. Dṛḍhamati, if he so wishes, a thus-gone one F.46.b may traverse all those universes in a single step, and yet neither will his conduct be rushed, nor will he have displayed the full extent of his transcendent, supernatural powers. Within the time of a finger-snap and with just one single step a thus-gone one can walk across all those universes—one universe for each grain of sand. He can do so in the east, as well as in all the rest of the ten directions, and he can do so for a day, a fortnight, a month, a year, a hundred years, a thousand years, or a hundred thousand years. He can walk throughout each direction for a hundred billion years. Well, Dṛḍhamati, would you say that the worlds that can thus be crossed by a thus-gone one are many?”

“Yes, Blessed One, they are many,” replied Dṛḍhamati.

“Dṛḍhamati,” continued the Blessed One, “if such merit had form it could not even be contained within all those universes. It would be even larger. Dṛḍhamati, the thus-gone ones, the worthy ones, the perfect buddhas know all these heaps of merit completely. Such merits are beyond measure, innumerable, limitless, ineffable, and beyond count, and yet the thus-gone one knows them completely. Dṛḍhamati, I am not aware of any number of syllables, or any number of letters, or any number of digits that can convey the knowledge of such heaps of merit. In the end there would be nothing but innumerable numbers, numbers beyond measure.”

Chapter 4

Praising the Engendering of the Mind of Awakening

At that time there was in the east—beyond countless and limitless universes—a world known as Sound of Renown. Within that universe resided a thus-gone one, a worthy one, a perfect buddha known as Majestic Mountain. Abiding and remaining present there, he taught the Dharma. The blessed one, the thus-gone one, the worthy one, the perfect buddha Majestic Mountain had just prophesied that following himself the bodhisattva Luminous Sphere of Great Splendor, who was present in the gathering there, would awaken to unsurpassable and perfect buddhahood.

The bodhisattva Luminous Sphere of Great Splendor had witnessed the great light, heard the special sound, and sensed the ground quaking. Now he approached the blessed thus-gone Majestic Mountain and asked, “Blessed One, who is behind this light, this special sound, and the ground shaking?”

The blessed one, the thus-gone one, the worthy one, the perfect buddha Majestic Mountain then said to the bodhisattva Luminous Sphere of Great Splendor, “Noble son, to the west of this buddha realm, far beyond countless and limitless universes, there is a world known as Enduring. There resides the thus-gone one, the worthy one, the perfect buddha Śākyamuni. Abiding and remaining present there, he is delivering Dharma teachings on the Bodhisattva Collection to a retinue that contains incomparable bodhisattva beings. F.47.b Noble son, in the ten directions, throughout universes as numerous as the grains of sand in the river Ganges, there is nobody who wears an armor as strong as the one that is borne by those holy beings. Noble son, even coming to hear of these beings is extremely difficult, let alone beholding and venerating them.”

“Blessed One,” said the bodhisattva Luminous Sphere of Great Splendor, “I wish to go to that world known as Enduring, so that I may see, venerate, and serve the blessed thus-gone Śākyamuni, and so that I may see those bodhisattva great beings who bear such inconceivable armor.”

“Noble son, if you know that the time has come, then go,” replied the blessed Majestic Mountain. “Offer that blessed one these seven lotus flowers, and tell him that the blessed thus-gone Majestic Mountain inquires whether he has encountered but little hardship and discomfort, and whether he remains healthy, strong, and at ease.”

The bodhisattva great being Luminous Sphere of Great Splendor then looked at the thus-gone Majestic Mountain. He bowed his head to the Thus-Gone One’s feet and then left. As fast as an athlete can stretch out or bend an arm, the bodhisattva Luminous Sphere of Great Splendor now disappeared from that universe and instantaneously appeared here in the world of Enduring. Arriving at the Kalandaka­nivāpa in the Veṇuvana by Rājagṛha he went before the Blessed One. He bowed his head to the Blessed One’s feet and sat to one side. F.48.a Then he addressed the Blessed One: “Blessed One, the blessed thus-gone Majestic Mountain inquires whether you have encountered but little hardship or discomfort, and whether you remain healthy, strong, and at ease. He also sends you these lotus flowers.”

The Blessed One accepted the flowers and asked, “Luminous Sphere of Great Splendor, is that blessed one free from ailments? Is he strong and does he remain unchanged and happy?”

“Yes, Blessed One,” replied Luminous Sphere of Great Splendor, “he is free from ailments and strong. He remains unchanged and happy within his buddha realm.”

The Blessed One now gave the lotus flowers to the bodhisattva Ajita and said, “Ajita, so that you may perfect the branches of awakening, take these lotuses and use them to engender roots of virtue.”

The bodhisattva Ajita, receiving thus the seven great lotus flowers, in turn passed them on to Bhadrapāla and other such incomparable bodhisattvas, including Ratnākara, Susārthavāha, Naḍadatta, Indradatta, Varuṇa, Balabhadra, Uttaramati, Viśeṣamati, Vardhamānamati,Amoghadarśin, Susaṃ­prasthita, Suvi­krānta­vikrāmin, Nityo­dyukta, Anikṣiptadhura, Sūryagarbha, Jagatīṃdhara, Dharaṇidhara, Able Intelligence,Anantamati, Trailo­kyavi­krāmin,Anantavikrāmin,Unfathomable Subduer,F.48.b Leader Revealing All Objects of Perception, Dṛḍhamati, Apra­meya­vikrāmin, Meaningful Diligence, Lion of Powerful Diligence, Moving with the Power of Meaningful Steps, Joyous Acumen, Tīkṣṇa­prati­bhāna, Gambhīra­pratibhāna,Boundless Acumen, Aprameya­prati­bhāna, Mañjuśrī­kumāra­bhūta, Padmagarbha, Elephant of Infinity, Knowing neither Increase nor Decrease, Dharmodgata, Ratnapāṇi,Meaningful Glory,Immovable Subjugator,Aśoka,Vigataśoka, Engagement without Difference, Untiring Diligence, Becoming a Womb, Strīvivarta, Becoming a Man, Becoming a Sentient Being, Jālinīprabha, Infinite Essence, Lotus in the Buddha’s Hand, Padmapāṇi,Gandhahastī, Armor of Lion-like Understanding,Meaningful Armor, Irreproachable Armor, Armor of Entering All Realms, Armor of Profound Conduct, Bearer of the Armor Beyond Change and Free from Weariness,Spreader of Flowers,Jewel Flower, Clarifier of the Meaningful Name,Propagator of the Meaningful Name, Bearer of the Armor of All Objects of Perception, Bearer of the Armor of Constant Joy, Bearer of the Armor of Constant Longing, Bearer of the Armor of Impartiality, Bearer of the Armor of Glorious Equality, Bearer of the Fierce, Force of Joy, Force of Benevolence,Śrīharṣa, Nandika, Actualizing the Branches of Awakening, Bearer of the Armor of Never Parting from the Buddhas, Bearer of the Armor of Turning the Dharma Wheel, Bearer of the Armor of the Unimpeded Wheel,F.49.a Bearer of the Armor of Total Relinquishment, Bearer of the Armor of Non-Appropriation, Bearer of the Armor of Being Unperturbed, Bearer of the Armor of Keeping the Lineage of the Buddhas Unbroken, Candrāvaloka, Glorious Light of Qualities, Sārthavāha, Mahāsārthavāha,Supreme Accumulations, Supreme Array, Ratnavyūha, Sarvasiddhārtha, Meaningful Splendor, Glorious Guidance, Guiding Victory Banner, Certain Guidance, Śānta, Perfector, Buddhabhadra, Supriya, Joyous Victor, Jitendriya, Jayasena, Crushing Subduer, Śatrumardana, Without Malice Toward Enemies,Universally Renowned,King of Fame, Increasing Wealth, Mitra, Divine Friend, Growing Friend, Bearer of the Single Parasol,Ratnacchatra,Sunakṣatra,Dharma, Dharmadeva,Vimala, Stainless Hero, Moving with Heroic Strength, Moving with Infinite Strength, Moving with Meaningful Strength,Subduer with Infinite Steps, Treading with Tremendous Power, and Action Beyond Differences.

Thus, in all, seventy-seven thousand bodhisattvas received the seven lotus flowers.

The Blessed One said, “Elders, the Blessed One gives you these seven lotuses so that you may bring the factors of awakening to maturation. Noble sons, take these great flowers, transform them, and offer them to the Blessed One. As you transform the flowers, display your individual skillful means.”

Thus, when the seventy-seven thousand bodhisattvas had taken the seven lotus flowers, they offered them to the Blessed One, so that they could each display their skillful means. F.49.b With great love the Blessed One accepted the seven great lotuses, and then said to the bodhisattva great being Ajita, “Ajita, the Thus-Gone One has practiced diligently^[16] so that you may give rise to roots of virtue. He has practiced with supreme diligence. Ajita, a thus-gone one, a blessed one, a perfect buddha is extremely difficult to find, supremely difficult to find. Ajita, bodhisattvas are also extremely difficult to find. And why? Because, Ajita, buddha qualities manifest from bodhisattva activity. Ajita, would I now possess the ten powers of a thus-gone one if I had not earlier aroused the mind of awakening?”

“No, Blessed One, you would not,” replied Ajita.

“Ajita,” asked the Blessed One, “what do you think? Would the four types of fearlessness be present now, if I had not earlier set my mind on unexcelled and perfect awakening?”

“Blessed One, they would not,” replied Ajita.

“Ajita,” asked the Blessed One, “what do you think? Would the great love of the Thus-Gone One be present in the world now, if I had not earlier set my mind on unexcelled and perfect awakening?”

“No, Blessed One, it would not be present,” replied Ajita.

“Ajita,” asked the Blessed One, “what do you think? Would the great compassion of the Thus-Gone One be present in the world now, if I had not earlier set my mind on unexcelled and perfect awakening? Or would there be any great joy, or great equanimity?” F.50.a

“No, Blessed One, there would be none of these,” replied Ajita.

“Ajita,” asked the Blessed One, “what do you think? Would there be any of the eighteen unique qualities of the Buddha in the world now, if I had not earlier, when I was engaged in bodhisattva activity, set my mind on unexcelled and perfect awakening?”

“No, Blessed One, there would not,” replied Ajita.

“Ajita,” asked the Blessed One, “what do you think? Would any of the Thus-Gone One’s meaningful strides be manifest in the world now, if I had not earlier, when I was engaged in bodhisattva activity, set my mind on unexcelled and perfect awakening?”

“No, Blessed One, they would not,” replied Ajita.

“Ajita,” asked the Blessed One, “what do you think? Could the lion’s gait of the Thus-Gone One be witnessed in the world now, if I had not earlier set my mind on unexcelled and perfect awakening?”

“No, Blessed One, it could not,” replied Ajita.

“Ajita,” asked the Blessed One, “what do you think? Would the Thus-Gone One’s elephant gaze be manifest in the world now, if I had not earlier set my mind on unexcelled and perfect awakening?”

“No, Blessed One, it would not,” replied Ajita.

“Ajita,” asked the Blessed One, “what do you think? Would the lion-like posture of the Thus-Gone One be seen in the world now, if I had not earlier set my mind on unexcelled and perfect awakening?”

“No, Blessed One, it would not be,” replied Ajita.

“Ajita,” asked the Blessed One, “what do you think? Would the Thus-Gone One’s indiscernible crown protuberance appear in the world now, if I had not earlier set my mind on unexcelled and perfect awakening?” F.50.b

“No, Blessed One, it would not,” replied Ajita.

“Ajita,” asked the Blessed One, “what do you think? Would any of the thirty-two marks of a great being be perceptible in the world now, if I had not earlier set my mind on unexcelled and perfect awakening?”

“No, Blessed One, there would be none,” replied Ajita.

“Ajita,” asked the Blessed One, “what do you think? Would I turn the wheel of Dharma in the world now, if had not earlier set my mind on unexcelled and perfect awakening?”

“No, Blessed One, you would not,” replied Ajita.

“Ajita,” asked the Blessed One, “what do you think? Would the conch of Dharma be present in the world now, if I had not earlier set my mind on unexcelled and perfect awakening?”

“Blessed One, it would not,” replied Ajita.

“Ajita,” asked the Blessed One, “what do you think? Would there be perfect hearers in the world now, if I had not earlier set my mind on unexcelled and perfect awakening?”

“No, Blessed One, there would not,” replied Ajita.

“Thus, Ajita,” the Blessed One continued, “each and every element of awakening depends on the initial engendering of that mind. Ajita, the reason there are so few thus-gone ones is that bodhisattvas are so rare. Ajita, consider this analogy. If there were no butter there would no longer be any clarified butter. Likewise, Ajita, if the mind is not set on awakening one will never become a thus-gone one. Ajita, consider this analogy. When there is butter there is also an uninterrupted supply of clarified butter. Similarly, Ajita, F.51.a when there are bodhisattvas in the world there will also be thus-gone ones. Ajita, consider this analogy. When there is a seed there can also be a sprout. Likewise, Ajita, if there are bodhisattvas in the world there will also be thus-gone ones. Ajita, the reason thus-gone ones are so rare is therefore precisely because bodhisattvas are rare.

“Ajita, consider this analogy. Compared to the priceless jewels in the ocean, there is a greater number of valuable jewels in general. Similarly, among sentient beings there are only a few who abide by the mind of awakening. In comparison, those who keep the mindset of a hearer or a solitary buddha are so many.

“Thus, Ajita, those who give rise to the mind of awakening are rare. They are extremely rare. Being so extremely rare, they are like the uḍumbara flower. Those who engender the mind of awakening are priceless, like priceless jewels. Those who engender the mind of awakening are greatly superior, like Mount Meru. Those who engender the mind of awakening are utterly unmoving, like space. Those who engender the mind of awakening are deep, like the ocean.

“Ajita, those who engender the mind of awakening surpass a trichiliocosm filled with precious jewels. Ajita, when those who engender the mind of awakening have a physical form they are worthy of homage, and, Ajita, they will be protected by hundreds of thousands of mundane beings—gods and others. Therefore, Ajita, persist in the practice of engendering the awakened mind. Do so joyfully, forcefully, clearly, F.51.b boldly, and with commitment.

“Ajita, you may then wonder what it means to engender the mind of awakening. Arousing the mind of awakening is not something that can be counted or measured. Nevertheless, Ajita, for the sake of comprehension I shall give you just an illustration, just a single example. Long ago in the past, before limitless and innumerable eons, there was a thus-gone one, a worthy one, a perfect buddha, someone wise and virtuous, a well-gone one, a knower of the world, a steersman taming beings, an unsurpassable one, a teacher of gods and humans, a blessed buddha by the name of King of Bliss. Ajita, the lifespan of that blessed one was eighty-four thousand years. Ajita, the first assembly of that blessed one’s hearers numbered seven hundred sixty million. The second assembly contained nine hundred sixty million, and the third one billion hearers. Without exception, they were all foe-destroyers who had brought an end to defilement, completed their task, completed their work, laid down the load, achieved their own objectives, exhausted the bonds to existence, and achieved liberation through the mind of equality. At that time there was a royal palace known as Immense Vista, and within that palace resided a king of royal descent who had received anointment. He was known by the name of Lion Glory, and his eminent queen gave birth to two twin boys, one named Aśoka and the other Vigataśoka.

“Ajita, one day in the palace, when the two boys had grown to be seven years old, they saw the thus-gone King of Bliss enter the royal palace together with a gathering of hearers. F.52.a The boy Aśoka then asked his brother, ‘Vigataśoka, do you see the thus-gone one, the blessed one, the perfect buddha King of Bliss, as he approaches from afar?’

“ ‘Yes, brother, I see him,’ replied Vigataśoka.

“ ‘Vigataśoka,’ continued Aśoka, ‘I want to become just like the thus-gone one, the blessed one, the perfect buddha King of Bliss.” Prince Aśoka then spoke the following verses to his brother:

“In reply, his brother Vigataśoka spoke the following verses:

“Young Aśoka then spoke these verses to his brother Vigataśoka:

“Young Vigataśoka then spoke again to his brother in verse:

“Young Vigataśoka then descended from the upper story of the palace and, wearing sandals made of jewels and garments worth millions, he went to the place where the thus-gone King of Bliss was residing. There he bowed his head to the thus-gone one’s feet and took a place in the gathering. Young Aśoka, on the other hand, jumped from the upper story, and in this way went before the thus-gone King of Bliss. He also wore precious garments, and he carried a jewel as his crown ornament. But as he arrived, Aśoka offered his garments and jewel to the Blessed One, and the Blessed One accepted those gifts from the boy’s hand.

“In this way, young Vigataśoka in fact arrived in the Blessed One’s presence later than young Aśoka, who had gotten there much earlier. When Vigataśoka noticed young Aśoka in the gathering around the thus-gone King of Bliss he asked him, ‘Aśoka, which way did you take to have arrived here before the thus-gone one, the blessed one, the perfect buddha King of Bliss so much earlier?’

“ ‘Brother,’ replied Aśoka, ‘I jumped from our palace to this place where the Blessed One resides. Without any harm or injury to my body, I got here with great convenience.’ F.53.a

“When he had heard young Aśoka’s reply, young Vigataśoka offered his sandals and precious garments to the Blessed One and spoke the following verse:

“In verse, young Aśoka then addressed his brother:

“Ajita, when young Aśoka and young Vigataśoka had spoken these verses F.53.b they both went forth from their homes to become monks under the thus-gone King of Bliss. As soon as they had gone forth, each one of them claimed that he would become a thus-gone one much earlier than the other. The monk Aśoka then asked the monk Vigataśoka, ‘What sort of mindset have you aroused, since you claim that you will be the first to awaken to unexcelled and perfect buddhahood?’

“ ‘Aśoka,’ replied Vigataśoka, ‘I think in this way: until I have awakened to unexcelled and perfect buddhahood, I shall never give up the mind of awakening, even if I must bring every single being to maturation by remaining in hell for a hundred thousand eons. Such is the quality of the mind that I bring forth. Aśoka, even if people come from the east, and from all the other directions, and place upon my head piles of feces, fire, or dirt, or a pot of excrement, fire, or dirt, I shall not allow that to make me angry and lose my temper. I shall not scowl angrily at such people, nor shall I speak spitefully of revenge. Instead, I shall practice the perfections for the sake of those very people who attack me. Therefore, all their acts serve only to generate the wisdom of the buddhas. All their acts serve only to engender the qualities of the buddhas. If I, in the face of such abuse, were to abandon my equipoise, then how would I be able to accomplish the perfection of patience? What should be extraordinary about this, if such circumstances for ill will would not come up? Therefore, in order to mature those very beings F.54.a and cause them to pass beyond suffering, I shall don my armor. Thinking in this way, I bear the armor of patience. If, when such beings seek to harm me, I attempt to retaliate, then how would I be any better than them? Aśoka, such is the armor that I bear.’

“The monk Aśoka then said to the monk Vigataśoka, ‘Brother, have you seen that mind of yours, which bears such armor?’

“The monk Vigataśoka replied, ‘If there were no mind there would not be any donning of such armor either. If there were no armor, then neither could it be shown. Aśoka, because there is mind the armor can also be shown.’

“The monk Aśoka then told the monk Vigataśoka, ‘You must not say “Just as there is mind there is also armor”! And why not? Because, Vigataśoka, the mind is subject to arising and destruction, and is therefore like an illusion. And an illusory mind that is subject to arising and destruction is neither there nor not there. Vigataśoka, a view is involved whether something is there or not, and any such view of presence or absence is a wrong view. Whenever there is wrong view, one is on an errant path, a wrong path. One is not on the path of awakening, and hence one is far from awakening, not near it. Reaching awakening will be hard.

“ ‘Therefore, Vigataśoka, all that is mental construction. Anything that involves mental construction and conceit is not something for a bodhisattva to rely on. What, then, should a bodhisattva rely on? A bodhisattva should not rely on anything. And why not? Because if one relies on something, one does not properly rely. Thus, a bodhisattva should F.54.b not be attached to anything. And why not? Because awakening is baseless. And should a bodhisattva conceptualize this, that would not be right. Why not? Because awakening is beyond concepts. If a bodhisattva should become fixed on this, that would not be right. Why not? Because awakening is beyond fixation. Should a bodhisattva think in such ways, that would not be right. Why not? Because awakening knows no concepts. If a bodhisattva determines this, that would not be right. Why not? Because awakening has no characteristics. If a bodhisattva comprehends this, that would not be right. And why not? Because awakening does not change. Should a bodhisattva believe that there is something to actualize, that would not be right. And why not? Because there is no awakening and because awakening is beyond syllables.’

“The monk Vigataśoka then said to the monk Aśoka, ‘Aśoka, why should there not be any awakening? Let me explain: Vigataśoka is here and, since I am here, there is also awakening.’

“ ‘Brother,’ replied the monk Aśoka, ‘please do not think that nonconceptual awakening either exists or does not exist. And why? Because as long as there are concepts there is no awakening. And why? Because awakening does not involve any concepts. This is how it is. Or, in other words, the more constructs, the more awakening.’

“ ‘Brother’ said Vigataśoka, ‘I do not understand what you mean by saying “the more constructs, the more awakening.” ’

“The monk Aśoka then said to his brother, ‘Brother, for that reason let us together go before the blessed thus-gone King of Bliss.’

“The two of them F.55.a then went to the place where the blessed thus-gone King of Bliss was residing. Having bowed their heads to his feet, they sat to one side, and from there they conveyed their entire conversation to the Blessed One. In response, the Blessed One expressed his approval to the one monk, saying, ‘Excellent, Aśoka.’

“The blessed one then turned to Vigataśoka and said, ‘Vigataśoka, this is how it is. The more constructs, the more awakening. Why? Because all constructs are void, and so is awakening. What then is voidness? Voidness is a construct. And what are constructs? They are thought. That is to say, there are the constructs of form, feeling, perception, formation, and consciousness; the constructs of discipline and absorption; the constructs of few desires and contentment; and the constructs of being easily satisfied and being distinct. Where do constructs come from? They come from thinking, that is to say, from the thought of form to the thought of absorption—each thought is construction. Whatever is thought has no form, and thus thinking is not something with form. That which is thought is absence of thought. That which is thought is neither discipline nor anything else, up to and including contentment. And awakening is the emptiness of form. Awakening is the emptiness of feeling, perception, formation, and consciousness. So also with discipline, absorption, few desires, contentment, being easily satisfied, and being easily nourished—all are emptiness. And emptiness is neither sameness nor difference. That, precisely, is what awakening is.’ F.55.b

“When the monk Vigataśoka heard this teaching of the Dharma he gained the acceptance that phenomena do not arise. He also clearly understood what kind of mind makes someone a bodhisattva; he understood what the mind of awakening is. In this way the monks Aśoka and Vigataśoka developed special insight into, and clear knowledge of, all phenomena. With such conviction about all phenomena they persisted diligently, without any weariness or sleepiness, for eighty thousand years, whereas before they had always been involved in nothing but the pursuit of their desires. Thus, they did not give rise to any desire, anger, or dullness. Upon their death and passing, their next birth in the world took place in the buddha realm known as Harmony with a Thousand Buddha Realms, the realm of the thus-gone Saṃvṛtta­skandha, and there they continued their diligent pursuits.

“Ajita, in this way those two bodhisattvas went on to serve six hundred and eighty million buddhas, and in each life they lived they would always go forth and practice diligently. Then, finally, the bodhisattva great being Aśoka awakened to unexcelled and perfect buddhahood and appeared in the world as the thus-gone one, the worthy one, the perfect buddha known as Array of the Perfect Assembly. After that the bodhisattva Vigataśoka awakened to unexcelled and perfect buddhahood and he became the thus-gone one, the worthy one, the perfect buddha known as Supreme Accumulations. Ajita, the teachings of those two became extremely vast. Ajita, the lifespans of those two thus-gone ones were unfathomably long.

“Ajita, the mind of a bodhisattva is not transferred anywhere, F.56.a nor is it adopted in any way. It cannot be engendered and it cannot be stopped. It does not abide. It cannot be interrupted. It does not come and it does not go. Ajita, that mind, as well as the bodhisattva, is supremely difficult to find.”

Then the Blessed One spoke the following verses:

Chapter 5

The Gathering of Bodhisattvas

At that time there was in the east, beyond sixty-eight thousand innumerable universes, a universe known as Susthitamati, and within that universe resided a thus-gone one, a worthy one, a perfect buddha known as Sky Family. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva great being by the name of Candra would awaken to unsurpassable and perfect buddhahood. Also this bodhisattva great being, Candra, had noticed the light and heard the sound of the clear voice. F.57.b Now he approached the perfect buddha Sky Family and asked, “Blessed One, whose is this clear voice that we hear, and to whom does this radiance belong?”

“Noble son,” replied the blessed thus-gone Sky Family, “sixty-eight thousand innumerable universes away from this buddha realm lies a universe known as Enduring. Within it resides the thus-gone one, the worthy one, the perfect buddha Śākyamuni. Abiding and remaining present there, he is delivering Dharma teachings that are known as the Bodhisattva Collection. The clear voice and radiant light both belong to that blessed one.”

“Blessed One,” the bodhisattva Candra then declared, “I shall travel to Enduring and go before the blessed Śākyamuni.”

“Noble son,” replied the Blessed One, “if you know that the time has come, then go.”

Having been granted permission, the bodhisattva Candra looked toward that blessed one, bowed his head to that blessed one’s feet in homage, and prepared to leave. The blessed thus-gone Sky Family then gave a hand-like kumuda flower to the bodhisattva Candra and said, “Noble son, offer this hand-like kumuda flower to the Blessed One. Tell him that the thus-gone one Sky Family inquires whether the Blessed One has encountered but little hardship or discomfort, and whether he remains healthy, strong, and at ease.” F.58.a

“Very well,” agreed the bodhisattva Candra, and so he left.

In an instant, as fast as an athlete can stretch out or bend an arm, the bodhisattva Candra arrived at the Kalandaka­nivāpa in the Veṇuvana by Rājagṛha. Going before the Blessed One, he bowed his head to the Blessed One’s feet in homage and then sat to one side. From there he addressed the Blessed One: “Blessed One, the thus-gone one Sky Family inquires whether you have encountered but little hardship or discomfort, and whether you remain healthy, strong, and at ease. He also sends you this hand-like kumuda flower.”

The Blessed One received the hand-like kumuda from the bodhisattva Candra and asked, “Candra, has that blessed one encountered but little harm, is he strong and happy, and does he remain unchanged and well?”

“Indeed,” answered the bodhisattva, “that is how it is.”

At that time there was in the east, beyond forty thousand innumerable universes, a universe known as Kṣitigarbha, and within that universe resided a thus-gone one, a worthy one, a perfect buddha known as the buddha King of Renowned Power. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva great being by the name of Wisdom Renown would awaken to unsurpassable and perfect buddhahood. Also this bodhisattva great being, Wisdom Renown, had noticed the light and heard the sound of the clear voice. F.58.b Now the bodhisattva Wisdom Renown went before the perfect buddha, King of Renowned Power, and having bowed his head to his feet, he asked, “Whose is this clear voice that we hear, and to whom does this radiance belong?”

“Noble son,” replied the blessed thus-gone King of Renowned Power, “forty thousand innumerable universes away from this buddha realm lies a world known as Enduring. Within it resides the thus-gone one, the worthy one, the perfect buddha Śākyamuni. Abiding and remaining present there, he is delivering Dharma teachings of the Bodhisattva Collection that satisfy the wishes of all sentient beings.”

“Blessed One,” said the bodhisattva, “I wish to go to that world, so that I may see, venerate, and serve that blessed one, and so that I may behold the incomparable bodhisattvas.”

“Noble son,” replied the Blessed One, “if you know that the time has come, then leave.”

Thus, having been granted permission, the bodhisattva Wisdom Renown bowed to that blessed one and prepared to journey to Enduring. The thus-gone King of Renowned Power then gave him a bundle of red sandalwood and said, “Noble son, offer this to the Blessed One, and ask him on my behalf whether he has encountered but little hardship or discomfort, and whether he remains healthy, strong, and at ease.” F.59.a

“Very well,” replied the bodhisattva Wisdom Renown, and as fast as an athlete can stretch out or bend an arm, he arrived at once, in one instant and in one moment, here in this world at the Kalandaka­nivāpa in the Veṇuvana by Rājagṛha. There he went to the place where the Blessed One was residing and bowed his head to the Blessed One’s feet. He then addressed the Blessed One: “Blessed One, the thus-gone King of Renowned Power inquires whether you have encountered but little hardship or discomfort, and whether you remain healthy, strong, and at ease. He also sends you this bundle of red sandalwood.”

The Blessed One accepted the gift and said, “Wisdom Renown, is that blessed one in good health, is he strong, and does he remain unchanged?”

“Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond thirty-nine thousand innumerable universes, a universe known as Noble Moonlight, and within it resided a thus-gone one, a worthy one, a perfect buddha by the name of Great Radiance. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva great being known as Shining Disk would awaken to unsurpassable and perfect buddhahood. Also this bodhisattva great being, Shining Disk, had noticed the light and heard the sound of the clear voice. Now he inquired of the Blessed One, “Whose is this clear voice, and to whom does this radiance belong?” F.59.b

“Shining Disk,” replied the Blessed One, “in the west, beyond thirty-nine thousand innumerable universes, lies a universe known as Enduring. Within it resides the thus-gone one, the worthy one, the perfect buddha Śākyamuni. Abiding and remaining present there, he is delivering Dharma teachings that are known as the Bodhisattva Collection.”

The bodhisattva great being Shining Disk then announced to the Blessed One, “Blessed One, I wish to go to that universe so that I may see, venerate, and serve the blessed thus-gone Śākyamuni, and so that I may behold the bodhisattva great beings.”

“Noble son,” replied the Blessed One, “if you know that the time has come, then leave.” The blessed thus-gone Great Radiance then gave a great lotus flower to the bodhisattva Shining Disk and said, “Noble son, offer this great lotus flower to that blessed one, and ask him from me whether he has encountered but little hardship or discomfort, and whether he remains healthy, strong, and at ease.”

The bodhisattva Shining Disk then bowed his head to the feet of that blessed one. Having circumambulated him, he left. As fast as an athlete can stretch out or bend an arm he arrived at once, in one instant and in one moment, in the universe known as Enduring. There he went to the place where the Blessed One was residing and bowed his head to the Blessed One’s feet. F.60.a Then he said, “Blessed One, the thus-gone Great Radiance inquires whether you have encountered but little hardship or discomfort, and whether you remain healthy, strong, and at ease. He also sends you this great lotus flower.”

The Blessed One received the lotus flower and then asked the bodhisattva Shining Disk, “Shining Disk, has that blessed one encountered but little harm, is he strong and happy, and does he remain unchanged?”

“Yes indeed, Blessed One,” answered the bodhisattva.

At that time there was in the east, beyond thirty-eight thousand innumerable universes, a universe known as Guiding Banner, and within it resided a thus-gone one, a worthy one, a perfect buddha known as Banner of Certain Guidance. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva great being known as Infinite Jewel Armor would awaken to unsurpassable and perfect buddhahood. Also this bodhisattva great being, Infinite Jewel Armor, had noticed the light and the earth’s great tremor. Now he went before the blessed thus-gone Banner of Certain Guidance and, having bowed his head to that blessed one’s feet, asked, “Who is the source of this radiance and the great shaking of the ground? Whose is this clear voice?”

“Infinite Jewel Armor,” replied the Blessed One, “in the west, beyond thirty-eight thousand innumerable universes, lies a buddha realm known as Enduring. Within it resides the thus-gone one, the worthy one, the perfect F.60.b buddha Śākyamuni. Abiding and remaining present there, he is delivering Dharma teachings of the Bodhisattva Collection that are known as ‘Truly Satisfying the Wishes of All Sentient Beings.’ His is this radiance, and his is this clear voice.”

The bodhisattva Infinite Jewel Armor then addressed that blessed one, “Blessed One, I wish to go to that universe so that I may see, venerate, and serve the blessed thus-gone Śākyamuni, and so that I may behold the bodhisattvas.”

“Noble son,” replied the Blessed One, “if you know that the time has come, then leave.” Then the blessed one, the thus-gone one, the worthy one, the perfect buddha Banner of Certain Guidance gave a garment of Kāśi silk to the bodhisattva Infinite Jewel Armor and said, “Offer this garment of Kāśi silk to that blessed one, and ask him on my behalf whether he has encountered but little hardship or discomfort, and whether he remains healthy, strong, and at ease.”

The bodhisattva great being Infinite Jewel Armor bowed his head to the feet of that blessed one and then departed. Having vanished from the universe Guiding Banner, he emerged in the world of Enduring. There he proceeded to the place where the Blessed One was residing, bowed his head to his feet, and sat to one side. From there he addressed the Blessed One: F.61.a “Blessed One, the thus-gone Banner of Certain Guidance inquires whether you have encountered but little hardship or discomfort, and whether you remain healthy, strong, and at ease. He also sends you this garment of Kāśi silk.”

The Blessed One received the garment and then asked the bodhisattva great being Infinite Jewel Armor, “Infinite Jewel Armor, has that blessed one encountered but little harm, is he strong and happy, and does he remain unchanged?”

“Yes indeed, Blessed One,” answered the bodhisattva.

At that time there was in the east, beyond thirty-seven thousand innumerable universes, a universe known as Lotus Flower, and within it resided a thus-gone one, a worthy one, a perfect buddha called Splendor of Diverse Flowers. Abiding and remaining present there, he taught the Dharma. This blessed thus-gone one had prophesied that a bodhisattva known as Anantavīrya would awaken to unsurpassable and perfect buddhahood. Also this bodhisattva great being, Anantavīrya, had noticed the great light and heard the sound of the clear voice. Now he inquired of the blessed one, the thus-gone one, the worthy one, the perfect buddha Splendor of Diverse Flowers, “Blessed One, whose power is this?”

“Noble son,” replied the Blessed One, “in the west, beyond thirty-seven thousand innumerable universes lies a buddha realm known as Enduring. Within it resides the thus-gone one, the worthy one, the perfect buddha Śākyamuni. F.61.b Abiding and remaining present there, he is delivering Dharma teachings that are known as the Bodhisattva Collection. What you witness is his power.”

The bodhisattva Anantavīrya then addressed that blessed one, “Blessed One, I wish to journey to that universe and go before the blessed Śākyamuni.”

“Noble son,” replied blessed Splendor of Diverse Flowers, “if you know that the time has come, then leave.” Then the blessed one Splendor of Diverse Flowers placed a great lotus flower in the bodhisattva Anantavīrya’s hand and said, “Noble son, offer this great lotus flower to that blessed one, and ask him on my behalf whether he has encountered but little hardship or discomfort, and whether he remains healthy, strong, and at ease.”

The bodhisattva Anantavīrya then bowed his head to the feet of the thus-gone one, the worthy one, the perfect buddha Splendor of Diverse Flowers, circumambulated him, and left. Having disappeared from that buddha realm he emerged all at once, in one instant and in one moment, in the world of Enduring, as fast as an athlete can stretch out or bend an arm. The bodhisattva great being Anantavīrya then proceeded to the city of Rājagṛha and the Kalandaka­nivāpa in the Veṇuvana. There he bowed his head to the feet of the Blessed One and, standing to one side, addressed the Blessed One: “Blessed One, the blessed thus-gone Splendor of Diverse Flowers inquires whether you have encountered but little hardship or discomfort, and whether you remain healthy, strong, F.62.a and at ease. He also sends you this great lotus flower. Please accept this flower, Blessed One.”

The Blessed One received the lotus flower and asked, “Anantavīrya, has that blessed one encountered but little harm, is he strong and happy, and does he remain unchanged?”

“Yes indeed, Blessed One,” answered the bodhisattva.

At that time there was in the east, beyond thirty-six thousand innumerable universes, a universe known as Single Parasol, and within it resided a thus-gone one, a worthy one, a perfect buddha called Never Terrified. Abiding and remaining present there, he taught the Dharma. This thus-gone one, worthy one, perfect buddha called Never Terrified had prophesied that a bodhisattva known as Jālinīprabha would awaken to unsurpassable and perfect buddhahood. Also this bodhisattva great being, Jālinīprabha, had noticed the great light and heard the sound of the clear voice. He therefore went before that blessed one, bowed his head to his feet and asked, “Blessed One, whose is this radiance and clear voice?”

“Noble son,” replied the Blessed One, “thirty-six thousand innumerable universes away from here lies a universe known as Enduring. Within it resides the thus-gone one, the worthy one, the perfect buddha Śākyamuni. Abiding and remaining present there, he is delivering the Dharma teachings known as the Bodhisattva Collection. What you witness is his power.” F.62.b

The bodhisattva Jālinīprabha then addressed that blessed one: “Blessed One, I wish to go to the world of Enduring so that I may see, venerate, and serve the thus-gone one, the worthy one, the perfect buddha Śākyamuni, and so that I may behold the bodhisattvas who have donned the inconceivable armor.”

“Noble son,” replied the Blessed One, “if you know that the time has come, then leave.” Then that blessed thus-gone one gave the bodhisattva Jālinīprabha ten full bushels of five-colored flowers and said, “Noble son, offer this to that blessed one, and ask him on my behalf whether he has encountered but little hardship or discomfort, and whether he remains in good health, healthy, strong, and at ease.”

The bodhisattva great being Jālinīprabha then bowed his head to the feet of that blessed one and left. Having disappeared from that buddha realm he emerged all at once, in one instant and in one moment, in the world of Enduring, as fast as an athlete can stretch out or bend an arm. He proceeded to the city of Rājagṛha and the Kalandaka­nivāpa in the Veṇuvana. There he bowed his head to the feet of the Blessed One and sat to one side. Then he addressed the Blessed One: “Blessed One, the thus-gone Never Terrified inquires whether you have encountered but little hardship or discomfort, and whether you remain healthy, strong, and at ease. F.63.a He also sends you these ten full bushels of five-colored flowers. Please accept them, Blessed One. Blessed One, please accept them.”

The Blessed One received the gift and asked, “Noble son, has that blessed one encountered but little harm, is he strong and happy, and does he remain unchanged?”

“Yes indeed, Blessed One,” answered the bodhisattva.

At that time there was in the east, beyond thirty-five thousand innumerable universes, a universe known as Suviśuddha, and within it resided a thus-gone one, a worthy one, a perfect buddha called Jñānaśrī. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Jñānabala would awaken to unsurpassable and perfect buddhahood. Also this bodhisattva great being, Jñānabala, had noticed the great light and heard the sound of the clear voice. He therefore went before the blessed Jñānaśrī, bowed his head to his feet, and asked, “Blessed One, whose is this great radiance and whose is this powerful clear voice?”

“Noble son,” replied the Blessed One, “thirty-five thousand innumerable universes away from here lies a universe known as Enduring. Within it resides the thus-gone one, the worthy one, the perfect buddha Śākyamuni. Abiding and remaining present there, he is delivering the Dharma teachings known as the Bodhisattva Collection. What you witness is the expression of his power.”

The bodhisattva Jñānabala then addressed that blessed one: “Blessed One, I wish to go to the world of Enduring so that I may see, venerate, and serve the blessed thus-gone Śākyamuni, and so that I may behold F.63.b the bodhisattva great beings who have donned the inconceivable armor.”

“Noble son,” replied the Blessed One, “if you know that the time has come, then leave.” Then the thus-gone Jñānaśrī gave the bodhisattva great being Jñānabala a hand-like utpala flower and said, “Noble son, offer this to that blessed one, and ask him on my behalf whether he has encountered but little hardship or discomfort, and whether he remains healthy, strong, and at ease.”

Then the bodhisattva great being Jñānabala bowed his head to the feet of that blessed one and, as fast as an athlete can stretch out or bend an arm, he journeyed all at once, in one instant and in one moment, to the world of Enduring. There he proceeded to Rājagṛha and the Kalandaka­nivāpa in the Veṇuvana. Having bowed his head to the feet of the Blessed One, he sat to one side, and thus addressed the Blessed One: “Blessed One, the thus-gone Jñānaśrī inquires whether you have encountered but little hardship or discomfort, and whether you remain healthy, strong, and at ease. He also offers you this hand-like utpala. Blessed One, please accept it.”

The Blessed One received the hand-like utpala flower and asked, “Noble son, has that blessed one encountered but little harm, is he happy and strong, F.64.a and does he remain unchanged?”

“Yes indeed, Blessed One,” answered the bodhisattva.

At that time there was in the east, beyond thirty-four thousand innumerable universes, a universe known as Display of Incense, and within it resided a thus-gone one, a worthy one, a perfect buddha known as Sandalwood Fragrance. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Vimala would awaken to unsurpassable and perfect buddhahood. Also this bodhisattva great being, Vimala, had noticed the great light and heard the sound of the clear voice. He therefore went before the blessed one Sandalwood Fragrance, bowed his head to his feet, and asked, “Blessed One, whose is this radiance and clear voice?”

Noble son,” replied that blessed one, “thirty-four thousand innumerable universes to the west from here lies a universe known as Enduring. Within it resides the thus-gone one, the worthy one, the perfect buddha Śākyamuni. Abiding and remaining present there, he is delivering the Dharma teachings of the Bodhisattva Collection that are known as ‘Truly Satisfying All Sentient Beings.’ ”

The bodhisattva Vimala then addressed that blessed one: “Blessed One, I wish to travel to that universe and go before that blessed one.”

“Noble son,” replied the Blessed One, “if you know that the time has come, then leave.” Then the thus-gone Sandalwood Fragrance placed a block of sandalwood in the bodhisattva Vimala’s hand and said, “Noble son, offer this to that blessed one, and ask him on my behalf whether he has encountered but little hardship or discomfort, and whether he remains healthy, F.64.b strong, and at ease.”

The bodhisattva great being Vimala then bowed his head to the feet of that blessed one, circumambulated him, and left. He then emerged all at once, in one instant and in one moment, in the world of Enduring, as fast as an athlete can stretch out or bend an arm. He proceeded to Rājagṛha and the Kalandaka­nivāpa in the Veṇuvana, and there bowed his head to the feet of the Blessed One. Standing to one side, he addressed the Blessed One: “Blessed One, the thus-gone Sandalwood Fragrance inquires whether you have encountered but little hardship or discomfort, and whether you remain healthy, strong, and at ease. He also sends you this block of sandalwood. Blessed One, please accept it.”

The Blessed One received the gift and asked, “Noble son, is that blessed one free from harm, is he strong, and does he remain unchanged and at ease?”

“Yes indeed,” replied the bodhisattva, “he is free from harm and is strong and unchanged. He remains at ease.”

At that time there was in the east, beyond thirty-three thousand innumerable universes, a universe known as Beyond Stain, and within it resided a thus-gone one, a worthy one, a perfect buddha called Reverent Eye. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Hitakāma would awaken to unsurpassable and perfect buddhahood. F.65.a Also this bodhisattva great being, Hitakāma, had noticed the great light and heard the sound of the clear voice. He therefore went before the blessed thus-gone Reverent Eye and asked, “Blessed One, whose is this radiance and clear voice?”

“Noble son,” replied that blessed one, “thirty-three thousand innumerable universes away from this buddha realm lies a universe known as Enduring. Within it resides the thus-gone one, the worthy one, the perfect buddha Śākyamuni. Abiding and remaining present there, he is delivering the Dharma teachings of the Bodhisattva Collection that are known as ‘Truly Satisfying All Sentient Beings.’ ”

The bodhisattva Hitakāma then addressed that blessed one: “Blessed One, I wish to go to the world of Enduring so that I may see, venerate, and serve the blessed thus-gone Śākyamuni.”

“Noble son,” replied that blessed one, “if you know that the time has come, then leave.” Then the thus-gone Reverent Eye placed a great and extraordinary king of lotus flowers in the bodhisattva Hitakāma’s hand and said, “Noble son, offer this king of lotuses to that blessed one, and ask him on my behalf whether he has encountered but little hardship or discomfort, and whether he remains healthy, strong, and at ease.”

The bodhisattva Hitakāma then bowed his head to the feet of that blessed one. Having disappeared from that buddha realm he emerged all at once, in one instant and in one moment, F.65.b in the world of Enduring, as fast as an athlete can stretch out or bend an arm. He then proceeded to Rājagṛha and the Kalandaka­nivāpa in the Veṇuvana, where he bowed his head to the feet of the Blessed One and sat to one side. Then he addressed the Blessed One: “Blessed One, the thus-gone Reverent Eye inquires whether you have encountered but little hardship or discomfort, and whether you remain healthy, strong, and at ease. He also offers you this great king of lotuses. Blessed One, please accept it.”

The Blessed One received the gift and asked, “Hitakāma, is that blessed one free from harm, is he strong, and does he remain unchanged?”

“Yes indeed,” replied the bodhisattva.

At that time there was in the east, beyond thirty-two thousand innumerable universes, a universe known as Array of Infinite Jewels, and within it resided a thus-gone one, a worthy one, a perfect buddha known as Ratnākara. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Highest Wisdom would awaken to unsurpassable and perfect buddhahood. Also this bodhisattva great being, Highest Wisdom, had noticed the great light and heard the sound of the clear voice. He therefore asked that blessed one, “Blessed One, whose is this radiance and clear voice?” F.66.a

“Noble son,” replied the Blessed One, “thirty-two thousand innumerable universes away from this buddha realm there lies in the west a universe known as Enduring. Within it resides the thus-gone one, the worthy one, the perfect buddha Śākyamuni. Abiding and remaining present there, he is delivering the Dharma teachings of the Bodhisattva Collection that are known as ‘Truly Satisfying All Sentient Beings.’ ”

The bodhisattva great being Highest Wisdom then addressed the blessed thus-gone Ratnākara: “Blessed One, I wish to go to the world of Enduring so that I may see, venerate, and serve the blessed thus-gone Śākyamuni, and so that I may behold the bodhisattva great beings who have donned the inconceivable armor.”

“Noble son,” replied the Blessed One, “if you know that the time has come, then leave.” Then that blessed one gave the bodhisattva Highest Wisdom two handfuls of five-colored flowers and said, “Noble son, offer these two handfuls of five-colored flowers to that blessed one, and ask him on my behalf whether he has encountered but little hardship or discomfort, and whether he remains healthy, strong, and at ease.”

The bodhisattva Highest Wisdom then bowed his head to the feet of that blessed one. Having disappeared from that universe he emerged all at once, in one instant and in one moment, in the world of Enduring, as fast as an athlete can stretch out or bend an arm. F.66.b He then proceeded to the place where the blessed thus-gone Śākyamuni resided, bowed his head to his feet, and sat to one side. From there he addressed the Blessed One: “Blessed One, the thus-gone Ratnākara inquires whether you have encountered but little hardship or discomfort, and whether you remain healthy, strong, and at ease. He also offers you these handfuls of five-colored flowers. Blessed One, please accept them.”

The Blessed One received the gift and asked, “Highest Wisdom, is that blessed one free from distress, and is he strong, at ease, and unchanged?”

“Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond thirty-one thousand innumerable universes, a universe known as Adorned with Incense, and within it resided a thus-gone one, a worthy one, a perfect buddha known as Gandhahastī. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Precious Elephant would awaken to unsurpassable and perfect buddhahood. The bodhisattva great being Precious Elephant had also noticed the great light and heard the sound of the clear voice. He therefore went before the thus-gone one, the worthy one, the perfect buddha Gandhahastī. Bowing his head to that blessed one’s feet, he asked, “Blessed One, whose are these powers?”

“Noble son,” replied the Blessed One, “thirty-one thousand innumerable universes away from this buddha realm there lies in the west a universe known as Enduring. Within it resides the thus-gone one, the worthy one, the perfect buddha Śākyamuni. Abiding and remaining present there, [67a] he is delivering the Dharma teachings that belong to the so-called Bodhisattva Collection.”^[23]

… “Yes, indeed,” answered the bodhisattva. F.67.a

At that time there was in the east, beyond thirty thousand innumerable universes, a universe known as Vajragarbha, and within it resided a thus-gone one, a worthy one, a perfect buddha known as Supreme Accumulations. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Possessor of the Stores of Wisdom would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond thirty-two thousand innumerable universes, a universe known as Variegated Banner, and within it resided a thus-gone one, a worthy one, a perfect buddha known as Majestic Mountain. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Definitive Guide would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond thirty-two thousand innumerable universes, a universe known as Lotus Parasol, and within it resided a thus-gone one, a worthy one, a perfect buddha known as Single Parasol. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Single Jewel Treasury would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond thirty thousand innumerable universes, F.67.b a universe known as Constant Illumination, and within it resided a thus-gone one, a worthy one, a perfect buddha known as Unhindered Wheel. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Wisdom Leader would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond thirty-one thousand innumerable universes, a universe known as Bhadra, and within it resided a thus-gone one known as Sandalwood Fragrance. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Pursuer of Wisdom would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond twenty-nine thousand innumerable universes, a universe known as Bhadraka, and within it resided a thus-gone one, a worthy one, a perfect buddha known as Saṃvṛtta­skandha. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Viśeṣamati would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond thirty-one thousand innumerable universes, a universe known as Śrīratna, and within it resided a thus-gone one, a worthy one, a perfect buddha known as Jālinīprabha. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Jñānaśrī would awaken to unsurpassable and perfect buddhahood … F.68.a

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond thirty-one thousand innumerable universes, a universe known as Blissful Splendor, and within it resided a thus-gone one, a worthy one, a perfect buddha known as Splendor of the Red Utpala. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Glorious Noble Lotus would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond thirty-one thousand innumerable universes, a universe known as Praśama, and within it resided a thus-gone one, a worthy one, a perfect buddha known as Splendid Light of the Precious Wisdom Flower. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Supreme Array would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond thirty-one thousand innumerable universes, a universe known as Bhadraka, and within it resided a thus-gone one, a worthy one, a perfect buddha known as Noble Moonlight. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Ratnaprabha would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond thirty thousand innumerable universes, F.68.b a universe known as Kṣānti, and within it resided a thus-gone one, a worthy one, a perfect buddha known as Destroyer of All Fear and Anxiety. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Niḥśaṅka would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond thirty thousand innumerable universes, a universe known as Majestic Banner, and within it resided a thus-gone one, a worthy one, a perfect buddha known as Majestic Mountain. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Demolished Mountain would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond twenty-nine thousand innumerable universes, a universe known as Beyond All Suffering and Harm, and within it resided a thus-gone one, a worthy one, a perfect buddha known as King of Bliss. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Roaring Melody of Brahmā would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond twenty-nine thousand innumerable universes, a universe known as Dharma, and within it resided a thus-gone one known as Dharmākara. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Jñānākara F.69.a would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond twenty-nine thousand innumerable universes, a universe known as Thorough Abidance, and within it resided a thus-gone one known as Light Rays in the Ten Directions. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Light Rays in the Ten Directions would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond twenty-eight thousand innumerable universes, a universe known as Samantaprabha, and within it resided a thus-gone one known as Constant and Supreme Light Rays. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Samantāloka would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond twenty-eight thousand innumerable universes, a universe known as Constant Incense, and within it resided a thus-gone one known as Jñānaraśmi. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Sunetra would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond twenty-seven thousand innumerable universes, a universe known as Fumes of Incense, and within it resided a thus-gone one known as Noble Jewel. Abiding and remaining present there, he taught the Dharma. F.69.b This blessed one had prophesied that a bodhisattva known as Amitābha would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond twenty-seven thousand innumerable universes, a universe known as Glorious Light of the Path, and within it resided a thus-gone one, a worthy one, a perfect buddha known as Anantarāśmin. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Bhaiṣajyarāja would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond twenty-six thousand innumerable universes, a universe known as Glory of the Highest Excellence, and within it resided a thus-gone one known as Unhindered Melody. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Brahmāghoṣa would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond twenty-five thousand innumerable universes, a universe known as Dharmabhadra, and within it resided a thus-gone one, a worthy one, a perfect buddha known as Jālinīprabha. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Vṛṣabha would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond twenty-four thousand innumerable universes, a universe known as Padmavati, F.70.a and within it resided a thus-gone one known as Anantamati. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Wisdom Voice would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva. B6

At that time there was in the east, beyond twenty-three thousand innumerable universes, a universe known as Suviśuddha, and within it resided a thus-gone one, a worthy one, a perfect buddha known as Infinite Array. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Ratnavyūha would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond twenty-two thousand innumerable universes, a universe known as Utpala, and within it resided a thus-gone one known as Infinite Leader. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Dharmodgata would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond twenty-one thousand innumerable universes, a universe known as Consecrated Branches of Awakening, and within it resided a thus-gone one known as Utpalaśrī. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Padmaśrī would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond twenty thousand innumerable universes, F.70.b a universe known as Consecrated Lotus, and within it resided a thus-gone one known as Abiding Wisdom. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Perfect Jewel would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond nineteen thousand innumerable universes, a universe known as Jñānabala, and within it resided a thus-gone one known as Śākyamuni. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Ratnamuni would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond eighteen thousand innumerable universes, a universe known as Universal Renown, and within it resided a thus-gone one known as Wisdom Renown. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Infinite Renown would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond seventeen thousand innumerable universes, a universe known as Nirghoṣa, and within it resided a thus-gone one known as King of Sal Trees. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Jewel of Sal Trees would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, F.71.a beyond sixteen thousand innumerable universes, a universe known as Candra, and within it resided a thus-gone one known as Jewel of Sal Trees. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Thoroughly Hidden would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond fifteen thousand innumerable universes, a universe known as Enduring, and within it resided a thus-gone one known as Sārathi. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Excellent Chariot would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond fourteen thousand innumerable universes, a universe known as Single Parasol, and within it resided a thus-gone one known as Jewel Horse. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Horse of the Heavenly Bodies would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond thirteen thousand innumerable universes, a universe known as Free of All Suffering, and within it resided a thus-gone one known as Meaningful Expression. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Meaning Beyond Name would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, F.71.b beyond twelve thousand innumerable universes, a universe known as Viśoka, and within it resided a thus-gone one known as Śrīsaṃbhava. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Infinite Splendor would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond eleven thousand innumerable universes, a universe known as Saṃvara, and within it resided a thus-gone one known as King of Fame. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Datta would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond ten thousand innumerable universes, a universe known as Amoghadarśin, and within it resided a thus-gone one known as Meaningful Subduer. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Meaningful Armor would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond nine thousand innumerable universes, a universe known as Endowed with Incense, and within it resided a thus-gone one known as Incense Light. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Ratnāloka would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond eight thousand innumerable universes, a universe known as Roaring Melody of Brahmā, F.72.a and within it resided a thus-gone one known as Unstoppable Melodious Roar. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Undivided Armor would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond exactly eight thousand innumerable universes, a universe known as Light Rays of the Disk of the Moon, and within it resided a thus-gone one known as Light Rays of Powerful Renown. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Wisdom Renown would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond exactly eight thousand innumerable universes, a universe known as Samantaprabha, and within it resided a thus-gone one known as King of Mount Meru’s Lofty Summit. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Jñānabala would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond exactly eight thousand innumerable universes, a universe known as Ratnamaṇḍala, and within it resided a thus-gone one known as Splendor of Superior Jewels. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Mahāsārthavāha would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva. F.72.b

At that time there was in the east, beyond exactly eight thousand innumerable universes, a universe known as Dharma, and within it resided a thus-gone one known as Padmaśrī. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Utpalaśrī would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond exactly eight thousand innumerable universes, a universe known as Superior Lotus, and within it resided a thus-gone one known as Superior Jewel. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Yaśodatta would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond exactly eight thousand innumerable universes, a universe known as Kṣitigarbha, and within it resided a thus-gone one known as Incense Light. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Royal Lord of the Earth would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond exactly eight thousand innumerable universes, a universe known as Suvarṇa­prabhā, and within it resided a thus-gone one known as Armor of Universal Renown. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Armor of the Renown of Wisdom would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva. F.73.a

At that time there was in the east, beyond seven thousand innumerable universes, a universe known as Superior Knowledge, and within it resided a thus-gone one known as Concealed Lord Who Is the Lamp Master of the Clouds. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Tārarāja would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond six thousand innumerable universes, a universe known as Constant Masterful Expression, and within it resided a thus-gone one known as Amitābha. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Great Light would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

At that time there was in the east, beyond five thousand innumerable universes, a universe known as Light Maker, and within it resided a thus-gone one known as Radiant Disk That Is the Source of Infinite Wisdom. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Guṇarājaprabha would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

Closer to here, there was a universe known as Lamp Maker, and within it resided a thus-gone one known as Numerous Manifestations. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Unimpeded Armor would awaken to unsurpassable and perfect buddhahood.

Why, one might wonder, was this universe known as Lamp Maker? F.73.b In that universe there were innumerable great and vast pools of utpalas, kumudas, and white lotuses. Whenever a lotus flower would open and unfold its thousand petals, it would shine a light reaching eighty thousand leagues into the sky, and each petal of the lotuses would shine with a hundred thousand light rays, radiating above, below, and in all directions.

That universe was of a checkered design and adorned with jewel garlands and jewel threads. In each of the squares grew jewel trees that reached a height of seventy-seven thousand leagues. To the sides the trees would extend their branches, twigs, and leaves, spanning a distance of eighty-four thousand leagues, and on each tree grew eight hundred million jewels. In that buddhafield there were trees of this kind beyond number and count. All the lotus petals and jewels would shine with a constant brilliance, and yet their light was eclipsed by that of the Blessed One.

Now, the bodhisattva Unimpeded Armor had also noticed the great light and heard the sound of the clear voice. He therefore went before the blessed one Numerous Manifestations and asked, “Blessed One, whose is this radiance and clear voice?”

“Noble son,” replied the Blessed One, “in the west, beyond a thousand innumerable universes, lies a universe known as Enduring. Within it resides the thus-gone one, the worthy one, the perfect buddha Śākyamuni. Abiding and remaining present there, he is delivering the Dharma teachings that are known as the Bodhisattva Collection. What you witness is his power.” F.74.a

The bodhisattva then said to that blessed one, “Blessed One, I wish to go to that universe so that I may see, venerate, and serve the blessed thus-gone Śākyamuni.”

The blessed thus-gone Numerous Manifestations then placed a great lotus flower in the bodhisattva Unimpeded Armor’s hand and said, “Noble son, offer this to the Blessed One, and inquire with him appropriately on my behalf.”

Thus, having received his permission, the bodhisattva bowed his head to the feet of that blessed one. As fast as an athlete can stretch out or bend an arm, he disappeared from that world and arrived at once, in one instant and in one moment, here in the world of Enduring. There he went to the place where the blessed thus-gone Śākyamuni was residing, bowed his head to the Blessed One’s feet in homage, and said, “Blessed One, the blessed thus-gone Numerous Manifestations inquires whether you have encountered but little hardship or discomfort, and whether you remain healthy, strong, and at ease. He also sends you this great lotus flower. Please accept it out of your love for us all.”

The Blessed One received the lotus flower and then asked, “Noble son, is that blessed one free from discomfort? Is he strong, happy, and does he remain unchanged?”

“Yes indeed, Blessed One,” answered the bodhisattva.

Situated beyond that universe was a universe known as Variegated Banner. There resided the thus-gone Supreme Accumulations. Abiding and remaining present there, he taught the Dharma. This blessed one now handed his bodhisattva regent F.74.b Free from Disease^[24] a Dharma gift and dispatched him.

Situated beyond that universe was a universe known as Universal Renown. There resided the thus-gone buddha Splendor of Numerous Flowers. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Meaningful Subduer.

Situated beyond that universe was a universe known as Indestructible True Abode. There resided the thus-gone buddha King of Superior Flowers. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Jewel Fire.

Situated beyond that universe was a universe known as Sandalwood Retreat. There resided the thus-gone Body of Jewels. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Ever-Present Roar.

Situated beyond that universe was a universe known as Nectar-like. There resided the thus-gone Splendor of Meaningful Pronunciation. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Bearer of the Meaningful Armor.

Situated beyond that universe was a universe known as Superior Medicine. There resided the thus-gone Limitless Qualities of the Armor of Diligence. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Receiver of True Blessings.

Situated beyond that universe was a universe known as Thoroughly Adorned. There resided the thus-gone Serving as the Ornament of the Minds of All Sentient Beings Immediately upon the Generation of the Mind of Awakening. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Padmapāṇi. F.75.a

Situated beyond that universe was a universe known as Single Parasol. There resided the thus-gone Moon Garland. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Ratnavali.

Situated beyond that universe was a universe known as Lotus Light Rays. There resided the thus-gone Luminous Disk. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Supratiṣṭhita.

Situated beyond that universe was a universe known as Blissful Array. There resided the thus-gone Guṇarājaprabha. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Stable Presence of All Good Qualities.

Situated beyond that universe was a universe known as Array of Infinite Qualities. There resided the thus-gone Guṇapāramitā. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Renown of Infinite Qualities.

Situated beyond that universe was a universe known as Universal Renown. There resided the thus-gone buddha Dīpaṃkara. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Totality of Activities.

Situated beyond that universe was a universe known as Adorned by Gods. There resided the thus-gone King of Gods. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Jñānākara.

Situated beyond that universe was a universe known as Excellent Pinnacle. There resided the thus-gone Source of Light. Abiding and remaining present there, he taught the Dharma. F.75.b This blessed one now dispatched his regent, the bodhisattva Guṇākara.

Situated beyond that universe was a universe known as Bhadraka. There resided the thus-gone Abhaya. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Purifier of Existence.

Situated beyond that universe was a universe known as Bhadra. There resided the thus-gone Son of Bhagirasa. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Attainer of Fearlessness.

Situated beyond that universe was a universe known as Subhadra. There resided the thus-gone Abhaya. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Absence of Trepidation.

Situated beyond that universe was a universe known as Padma. There resided the thus-gone Light Rays of the Supreme Lotus. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Jñānapāṇi.

Situated beyond that universe was a universe known as Utpala. There resided the thus-gone Splendor of the Wisdom Utpala. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Not Involved with Objects.

Situated beyond that universe was a universe known as Superior Jewel. There resided the thus-gone Ratnākara. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Dharmākara.

Situated beyond that universe was a universe known as Sucandra. F.76.a There resided the thus-gone Armor of Infinite Aspirations. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Spreader of Flowers.

Situated beyond that universe was a universe known as Supratiṣṭhita . There resided the thus-gone Firm King of Infinite Qualities. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Dharmodgata.

Situated beyond that universe was a universe known as Stable Forest. There resided the thus-gone Heap of Jewels. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Nectar King.

Situated beyond that universe was a universe known as Endowed with Incense. There resided the thus-gone King of Sal Trees. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Viśeṣamati.

Situated beyond that universe was a universe known as Padmaśrī. There resided the thus-gone Ratnaprabha. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Sudarśana.

Situated beyond that universe was a universe known as Merukūṭa. There resided the thus-gone Ratnakūṭa. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Agnidatta.

Situated beyond that universe was a universe known as Viśoka. There resided the thus-gone Array of Infinite Qualities. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Armor of Perfect Analysis. F.76.b

Situated beyond that universe was a universe known as Stable Presence of All Qualities. There resided the thus-gone one, the worthy one, the perfect buddha All-Seeing Roar. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Thoroughly Hidden.

Situated beyond that universe was a universe known as Ratnāloka. There resided the thus-gone Light of the King of Mountains. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Supratiṣṭhita.

Situated beyond that universe was a universe known as Adorned with All Good Qualities. There resided the thus-gone Infinite Leader. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Medicine.

Situated beyond that universe was a universe known as Bodhyaṅgā­laṃkāra. There resided the thus-gone Superior Movement. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Special Intelligence of Excellent Concern and Attention.

Situated beyond that universe was a universe known as Virajamati. There resided the thus-gone Splendor of the Growth of Precious Flowers. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Special Gift.

Situated beyond that universe was a universe known as Megha. There resided the thus-gone Anantavikrāmin. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Attainment of Recollection.

Situated beyond that universe was a universe known as Covered in Flower Nets. F.77.a There resided the thus-gone Bearer of the Armor of Caring for All Beings. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Viśeṣamati.

Situated beyond that universe was a universe known as Nakṣatravali. There resided the thus-gone Superior Jewel Parasol. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Aśoka.

Situated beyond that universe was a universe known as Ratnapuṣpa. There resided the thus-gone Supreme Accumulations. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Vṛṣabha.

Situated beyond that universe was a universe known as Permeated by Incense. There resided the thus-gone Nectar Flower. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Gandhahastī.

Situated beyond that universe was a universe known as Flower. There resided the thus-gone Ratnavṛṣabha. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Vigataśoka.

Situated beyond that universe was a universe known as Banner of Numerous Jewels. There resided the thus-gone Moon of Superior Glory. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Infinite Transformer.

Situated beyond that universe was a universe known as Traversal. There resided the thus-gone Saha­cittotpāda­dharma­cakra­pravartin. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Irreversible Wheel. F.77.b

Situated beyond that universe was a universe known as Sukhāvatī. There resided the thus-gone Universally Renowned. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Wisdom Renown.

Situated beyond that universe was a universe known as Vajragarbha. There resided the thus-gone Kaliṅgarāja. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Viśeṣagāmin.

Situated beyond that universe was a universe known as Sukha. There resided the thus-gone Lamp of the Sun Disk. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Candra.

Situated beyond that universe was a universe known as Sukha. There resided the thus-gone Supreme Jewel. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Agnidatta.

Situated beyond that universe was a universe known as Ākara. There resided the thus-gone Śrījñānākara. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Jñānaśrī.

Situated beyond that universe was a universe known as Singularly Blissful. There resided the thus-gone Stable Presence of the King of Qualities. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Abhaya.

Situated beyond that universe was a universe known as Parasol Garland of Blooming Flowers. There resided the thus-gone Unhindered Eyes. Abiding and remaining present there, he taught the Dharma. F.78.a This blessed one now dispatched his regent, the bodhisattva Sunetra.

Situated beyond that universe was a universe known as Vajragarbha. There resided the thus-gone Abhaya. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Rock.

Situated beyond that universe was a universe known as Superior Moon. There resided the thus-gone Jñānaśrī. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Firm Strength.

Situated beyond that universe was a universe known as Samantaprabha. There resided the thus-gone Splendorous King of the Luminous Sphere. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Special Action.

Situated beyond that universe was a universe known as Lofty Banner. There resided the thus-gone Causal Intelligence. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Pure Cause.

Situated beyond that universe was a universe known as Nirghoṣa. There resided the thus-gone Nārāyaṇa. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Sārathi.

Situated beyond that universe was a universe known as Vimala. There resided the thus-gone Stainless Flower. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Bījadhara.

Situated beyond that universe was a universe known as Bhadra. There resided the thus-gone Vajra Wish. Abiding and remaining present there, he taught the Dharma. F.78.b This blessed one now dispatched his regent, the bodhisattva Stainless Disperser.

Situated beyond that universe was a universe known as All Bliss. There resided the thus-gone Viśuddhamati. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Numerous Arrays.

Situated beyond that universe was a universe known as Devoid of Any Suffering and Harm. There resided the thus-gone Benefactor. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Śrīhasti.

Situated beyond that universe was a universe known as Totality of Infinite Qualities. There resided the thus-gone Armor of Perfect Analysis. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Supreme Array.

Situated beyond that universe was a universe known as Equal. There resided the thus-gone Conqueror of the Enemy. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Unimpeded Armor.

Situated beyond that universe was a universe known as Kṣānti. There resided the thus-gone Utpalaśrī. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Nityo­dyukta.

Situated beyond that universe was a universe known as Universal Lamp. There resided the thus-gone King of Renowned Power. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Candrarāja, having prophesied the latter’s awakening to unsurpassable, true buddhahood. F.79.a

Situated beyond that universe was a universe known as Constantly Illuminated. There resided the thus-gone Incense King of the Infinite Mountain. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Jñānapāṇi.

Situated beyond that universe was a universe known as Constant Adornment. There resided the thus-gone Flower Bouquet. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Amṛtaghoṣa.

Situated beyond that universe was a universe known as White Parasol. There resided the thus-gone Amitābha. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Anikṣiptadhura.

Situated beyond that universe was a universe known as Constant Adornment. There resided the thus-gone Becoming Man and Woman. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Infinite Roar.

Situated beyond that universe was a universe known as Singular. There resided the thus-gone Splendor of Supreme Incense. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Gandhapāṇi.

Situated beyond that universe was a universe known as Sandalwood Fragrance. There resided the thus-gone King of Superior Jewels. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Manifold Light Rays.

Situated beyond that universe was a universe known as Constant Incense. There resided the thus-gone King of Superior Jewels. Abiding and remaining present there, he taught the Dharma. F.79.b This blessed one now dispatched his regent, the bodhisattva Jewel Mountain.

Situated beyond that universe was a universe known as Abundant Marks. There resided the thus-gone Wisdom Vision of the Wishes of All Beings. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Mahāsārthavāha.

Situated beyond that universe was a universe known as Animitta. There resided the thus-gone Roar of Signlessness. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Disengaged from All Phenomena.

Situated beyond that universe was a universe known as Buddha Flower Ornament. There resided the thus-gone Glorious Hidden Wisdom. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Jñānaraśmi.

Situated beyond that universe was a universe known as Blooming Flower. There resided the thus-gone Unimpeded Melodious Roar. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Sunetra.

Situated beyond that universe was a universe known as Dṛḍha. There resided the thus-gone Sharp Moving Eyes. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Excellent Mind.

Situated beyond that universe was a universe known as Dṛḍha. There resided the thus-gone Kāśyapa. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Ulkāpradīpa.

Situated beyond that universe was the universe F.80.a known as Parasol of the Blissful One. There resided the thus-gone Teacher of the Chief among All Objects of Perception. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Ear Flower.

Situated beyond that universe was a universe known as Satya. There resided the thus-gone Siddhārtha. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Satyadarśin.

Situated beyond that universe was a universe known as Moon Possessor. There resided the thus-gone Glorious Source. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Ānanda.

Situated beyond that universe was a universe known as Free from Harm. There resided the thus-gone Ghoṣa. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Glorious Flower.

Situated beyond that universe was a universe known as Abhirati. There resided the thus-gone Conqueror of the Conceited View That Everything Exists. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Royal Leader.

Situated beyond that universe was a universe known as Viraja. There resided the thus-gone Jñānaśrī. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Facing Flowers.

Situated beyond that universe was a universe known as Nānāpuṣpa. There resided the thus-gone Tārarāja. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Suvibhakta. F.80.b

Situated beyond that universe was a universe known as Atyāyata. There resided the thus-gone Nectar Crest. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Jewel Crest.

Situated beyond that universe was a universe known as Abhaya. There resided the thus-gone Candana. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Śrībhadra.

Situated beyond that universe was a universe known as Jālinīprabha. There resided the thus-gone Jālinīprabha. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Ābhāsvara.

Situated beyond that universe was a universe known as Prabhā. There resided the thus-gone one, the worthy one, the perfect buddha Roar of Brahmā. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Brahmāghoṣa.

Situated beyond that universe was a universe known as Traversal. There resided the thus-gone Glorious Source of Nectar. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Amṛtaghoṣa.

Situated beyond that universe was a universe known as Absence of Objective Perception. There resided the thus-gone Causing Delight in All Focal Points. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Unimpeded Armor.

Situated beyond that universe was a universe known as Constant Renown. There resided the thus-gone Armor That No Sentient Being Can Destroy. F.81.a Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Unimpeded Armor.

Situated beyond that universe was a universe known as Constant Possession of Patience. There resided the thus-gone Infinite Miraculous Display. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Uninterrupted Eloquence.

Situated beyond that universe was a universe known as Vision. There resided the thus-gone Sarvadarśin. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Armor of the Absence of Signs.

Situated beyond that universe was a universe known as Viewing. There resided the thus-gone Sarva­dharma­darśin. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Perfectly Pure Eye.

Situated beyond that universe was a universe known as Source of All Qualities. There resided the thus-gone Source of Limitless Qualities. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Eye That Is Perfectly Pure.

Situated beyond that universe was a universe known as Viraja. There resided the thus-gone King of Noble Wisdom. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Luminous Disk.

Situated beyond that universe was a universe known as Covered by Utpalas. There resided the thus-gone Supreme Lotus. F.81.b Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Splendor of Red Utpalas.

Situated beyond that universe was a universe known as Covered by Lotuses. There resided the thus-gone Above All. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Rising Above All.

Situated beyond that universe was a universe known as Covered by Flowers. There resided the thus-gone Splendor of Growing Flowers. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Vanquishing All Doubts.

Situated beyond that universe was a universe known as Dīpa. There resided the thus-gone Essence of Sentient Beings. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Nārāyaṇa.

Situated beyond that universe was a universe known as Suprabha. There resided the thus-gone Jñānaraśmi. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Sukhākara.

Situated beyond that universe was a universe known as Blissful Splendor. There resided the thus-gone Wisdom Fire. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Supreme Jewel.

Situated beyond that universe was a universe known as Sukhāvatī. There resided the thus-gone Without Womb. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Dharmeśvara.

Situated beyond that universe was a universe known as Definitive Guidance. F.82.a There resided the thus-gone Bhaiṣajyarāja. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Supreme Doctor.

Situated beyond that universe was a universe known as Without Color. There resided the thus-gone Undivided Armor. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Practice of Non-differentiation.

Situated beyond that universe was a universe known as Abundant Colors. There resided the thus-gone Renown of Infinite Wisdom. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Source of Limitless Qualities, having prophesied the latter’s awakening to unsurpassable and perfect buddhahood.

Situated beyond that universe was a universe known as Endowed with Lakes. There resided the thus-gone Splendid Sandalwood Fragrance. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Splendid Incense of Wisdom.

Situated beyond that universe was a universe known as Anupamaśrī. There resided the thus-gone Incomparable Buddha Who Is a Splendorous Source of Flowers. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Truly Noble.

Situated beyond that universe was a universe known as Endowed with Jewels. There resided the thus-gone Supra­tiṣṭhita­rāja. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Observing the Vows.

Situated beyond that universe was a universe known as Deśi. F.82.b There resided the thus-gone Noble Moonlight. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Candra. B7

Situated beyond that universe was a universe known as Sāgara. There resided the thus-gone Sārathi. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Intelligence Free from Suffering.

Situated beyond that universe was a universe known as Abhirati. There resided the thus-gone Beautiful Body. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Rock.

Situated beyond that universe was a universe known as Incense of Joy. There resided the thus-gone Dispeller of Sadness. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Renowned Conqueror of the Afflictions.

Situated beyond that universe was a universe known as Presence of All Good Qualities. There resided the thus-gone Spiritual Teacher of Pleasant Voice. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Jinamitra, having prophesied the latter’s awakening to unsurpassable and perfect buddhahood.

Situated beyond that universe was a universe known as Presence of All Perfections. There resided the thus-gone Melodious Roar. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Dharmodgata.

Situated beyond that universe was a universe known as Intelligence Free from Suffering. There resided the thus-gone Vigataśoka. Abiding and remaining present there, he taught the Dharma. F.83.a This blessed one now dispatched the bodhisattva Jewel Fire, having prophesied the latter’s awakening to unsurpassable and perfect buddhahood.

Situated beyond that universe was a universe known as Melodious. There resided the thus-gone Glorious Noble Lotus. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Flower King.

Situated beyond that universe was a universe known as Studded with Flowers. There resided the thus-gone Crest of Tossed Flowers. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Incense Splendor.

Situated beyond that universe was a universe known as Vikhyāta. There resided the thus-gone Radiant Incense. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Niryāṇa.

Situated beyond that universe was a universe known as Pakṣiṇī. There resided the thus-gone Revered Eyes. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Mahāpraṇidhāna.

Situated beyond that universe was a universe known as Radiant. There resided the thus-gone Sender of Light. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Light of Homa.

Situated beyond that universe was a universe known as Prabhā. There resided the thus-gone Mountain of Light. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Meru-like.

Situated beyond that universe F.83.b was a universe known as Jewel Light. There resided the thus-gone Ratnāloka. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Ratnadatta.

Situated beyond that universe was a universe known as Constant Fumes of Incense. There resided the thus-gone Twice-Marked Crest Bearer. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Twice-Marked Light, having prophesied the latter’s awakening to unsurpassable and perfect buddhahood.

Situated beyond that universe was a universe known as Bhava. There resided the thus-gone Powerful Leader of the Three Realms. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Tribhava.

Situated beyond that universe was a universe known as Abhirati. There resided the thus-gone Luminous Disk. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Abhayapradā.

Situated beyond that universe was a universe known as Constant Observation. There resided the thus-gone Leader of the Sky Family. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Hastaka.

Situated beyond that universe was a universe known as Sukharāja. There resided the thus-gone Inexhaustible Leader. Abiding and remaining present there, he taught the Dharma. This blessed one, worthy one, perfect buddha now dispatched the bodhisattva Glorious Source, having prophesied the latter’s awakening to unsurpassable and perfect buddhahood. F.84.a

Situated beyond that universe was a universe known as Total Relinquishment. There resided the thus-gone Sound of the Drum. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Incense Sender.

Situated beyond that universe was a universe known as Sukha. There resided the thus-gone Leader in All Regards. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched the bodhisattva Not Involved with Objects.

Situated beyond that universe was a universe known as Vikhyāta. There resided the thus-gone Wisdom Renown. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Supreme Accumulations.

Situated beyond that universe was a universe known as Lamp Sphere. There resided the thus-gone Supratiṣṭhita. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Parajana.

Situated beyond that universe was a universe known as Single Array. There resided the thus-gone Buddha Leader. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Anupamamati.

Situated beyond that universe was a universe known as Causing Delight. There resided the thus-gone Source of All Good Qualities. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Armor of the Characteristic of the Absence of Marks.

Situated beyond that universe was a universe known as Joy. There resided the thus-gone Possessor of the Jewel of Infinite Qualities. Abiding and remaining present there, he taught the Dharma. F.84.b This blessed one now dispatched his regent, the bodhisattva Perfectly Accurate Activity.

Situated beyond that universe was a universe known as Nakṣatravali. There resided the thus-gone Glorious Noble Wisdom. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Proclaimer.

Situated beyond that universe was a universe known as Array of Parasol Garlands. There resided the thus-gone Glorious Splendor of the Light of Noble Wisdom. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Sudatta.

Situated beyond that universe was a universe known as Lotus Flower. There resided the thus-gone Splendor of Growing Lotuses. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Source of Buddha Qualities.

Situated beyond that universe was a universe known as Puṣpavati. There resided the thus-gone Leader of Finest Incense. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Wisdom Expander.

Situated beyond that universe was a universe known as Studded with Kumudas. There resided the thus-gone Light Rays of the Moon Crest. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Sumerudatta.

Situated beyond that universe was a universe known as Viśala. There resided the thus-gone Gandhahastī. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Akṣobhya.

Situated beyond that universe was a universe known as Supreme. F.85.a There resided the thus-gone Nectar Light. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Nectar Sound.

Situated beyond that universe was a universe known as Gandhavati. There resided the thus-gone Padmakūṭa. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Flower.

Situated beyond that universe was a universe known as Puṣpavati. There resided the thus-gone Splendor of Growing Lotuses. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Granted by the Crown.

Situated beyond that universe was a universe known as Endowed with Campakas. There resided the thus-gone Candanaśrī. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Excellent Eye.

Situated beyond that universe was a universe known as Ratnagarbha. There resided the thus-gone Ratnakūṭa. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Sudarśana.

Situated beyond that universe was a universe known as Learning. There resided the thus-gone Supreme Learning. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Thoroughly Awakened.

Situated beyond that universe was a universe known as Saṃvara. There resided the thus-gone Kṣemaṅkara. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva King of Bliss.

Situated beyond that universe was a universe known as Supratiṣṭhita. F.85.b There resided the thus-gone Splendor of the Arising of Infinite Qualities. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Supratiṣṭhita.

Situated beyond that universe was a universe known as Prabhā. There resided the thus-gone Luminous Crest. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Samantaprabha.

Situated beyond that universe was a universe known as Incense of Joy. There resided the thus-gone Source of Limitless Qualities. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Guṇākara.

Situated beyond that universe was a universe known as Sudarśana. There resided the thus-gone Glorious King of the Arising of All Good Qualities. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Endowed with Qualities.

Situated beyond that universe was a universe known as Padmavati. There resided the thus-gone Glorious Source of Lotuses. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Concern for Generosity.

Situated beyond that universe was a universe known as Draped with Nets of Gold. There resided the thus-gone Lamp Holder. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Not Craving for Fire.

Situated beyond that universe was a universe known as Draped with Jewel Nets. There resided the thus-gone Splendid Noble Jewel. Abiding and remaining present there, he taught the Dharma. F.86.a This blessed one now dispatched his regent, the bodhisattva Proclaimer in the City.

Situated beyond that universe was a universe known as Abhirati. There resided the thus-gone Superior King. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Transformer of Everything Inopportune.

Situated beyond that universe was a universe known as Single Parasol. There resided the thus-gone Tārarāja. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Nakṣatravali.

Situated beyond that universe was a universe known as Sky Family. There resided the thus-gone Infinite Mountain. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Jewel Mountain.

Situated beyond that universe was a universe known as Abhirati. There resided the thus-gone King of the Pure Ear Ornaments of Space. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Acintyaśrī.

Situated beyond that universe was a universe known as Traversal. There resided the thus-gone Nectar Sound. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Aśoka.

Situated beyond that universe was a universe known as Pure Incense Family. There resided the thus-gone Nectar Light. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Glorious Freedom from Suffering.

Situated beyond that universe was a universe known as Suviśuddha. F.86.b There resided the thus-gone Jewel Mountain. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Pure Family.

Situated beyond that universe was a universe known as Thorough Illumination. There resided the thus-gone Blooming Abundance of Precious Flowers. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Anantamati.

Situated beyond that universe was a universe known as Glorious Power. There resided the thus-gone Supreme Accumulations. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Gavampati.

Situated beyond that universe was a universe known as Ratnapuṣpa. There resided the thus-gone Armor of Pure and Stainless Liberation. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Prabhaṅkara.

Situated beyond that universe was a universe known as Appearing as Gold. There resided the thus-gone Golden Flower. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Vairocana.

Situated beyond that universe was a universe known as Appearing as Gold. There resided the thus-gone Jewel Mansion. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Supratiṣṭhita.

Situated beyond that universe was a universe known as Essential. There resided the thus-gone Source of Diverse Flowers. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Śūrdatta. F.87.a

Situated beyond that universe was a universe known as Liberated. There resided the thus-gone Light Rays of Liberation. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Maitreya.

Situated beyond that universe was a universe known as Tossed Flowers. There resided the thus-gone Source of Flowers. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Blooming Flower Parasol.

Situated beyond that universe was a universe known as Puṣpavati. There resided the thus-gone Flower Parasol. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Golden Parasol.

Situated beyond that universe was a universe known as Padmavati. There resided the thus-gone Meaningful Armor. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Bearer of the Armor against Wrongdoing.

Situated beyond that universe was a universe known as Puṣpavati. There resided the thus-gone King of Renowned Power. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Janaka.

Situated beyond that universe was a universe known as Brahmāśrī. There resided the thus-gone Brahmāghoṣa. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Roar of Mañjuśrī, having prophesied the latter’s awakening to unsurpassable and perfect buddhahood.

Situated beyond that universe was a universe known as Top Banner F.87.b. There resided the thus-gone Vṛṣabha. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Pure Eye.

Situated beyond that universe was a universe known as Crest. There resided the thus-gone Possessor of Infinite Accumulations. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Infinite Potential.

Situated beyond that universe was a universe known as Gold. There resided the thus-gone Sārathi. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Sena.

Situated beyond that universe was a universe known as Supratiṣṭhita. There resided the thus-gone Unimpeded Wheel. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Subduer of Transcendence.

Situated beyond that universe was a universe known as Abhava. There resided the thus-gone Conqueror of All Realms. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Armor of Perfect Analysis.

Situated beyond that universe was a universe known as In Two Minds. There resided the thus-gone Conqueror of All Doubt. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Armor of Ascertainment Immediately upon Sight.

Situated beyond that universe was a universe known as Jñānavara. There resided the thus-gone Roar of Signlessness. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva F.88.a Roar of Sight.

Situated beyond that universe was a universe known as Stable Qualities. There resided the thus-gone Possessor of Infinite Qualities. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Subduer with Infinite Steps.

Situated beyond that universe was a universe known as Stable Jewels. There resided the thus-gone Glorious Source of Jewels. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Vajra Subduer.

Situated beyond that universe was a universe known as Nirghoṣa. There resided the thus-gone Superior Splendor. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Jewel Flower.

Situated beyond that universe was a universe known as Ratnākara. There resided the thus-gone Ratnavara. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Brahmottara.

Situated beyond that universe was a universe known as Source of Goodness. There resided the thus-gone Unimpeded Armor of Past, Future, and Present. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Stainless Army.

Situated beyond that universe was a universe known as Suprabha. There resided the thus-gone Anantaprabha. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Suvikrānta.

Situated beyond that universe was a universe known as Viśuddha. F.88.b There resided the thus-gone Jewel Mountain. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Great Mountain.

Situated beyond that universe was a universe known as Candrapradīpa. There resided the thus-gone Sūryapradīpa. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Superior Glory of the Sun Lamp.

Situated beyond that universe was a universe known as Color Heap. There resided the thus-gone Splendor of the Source of Wisdom. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Splendor of the Source of Stainlessness.

Situated beyond that universe was a universe known as Ulkā. There resided the thus-gone Ulkāpradīpa. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Vardhamānamati.

Situated beyond that universe was a universe known as Jñānākara. There resided the thus-gone Unsurpassable Light Rays. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Guṇākara.

Situated beyond that universe was a universe known as Lotus Parasol. There resided the thus-gone Jina. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Sound of the Drum.

Situated beyond that universe was a universe known as Single Parasol. There resided the thus-gone Infinite Eyes. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Roar of Brahmā.

Situated beyond that universe F.89.a was a universe known as Direction. There resided the thus-gone Universal Lamp. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Light in the Directions.

Situated beyond that universe was a universe known as Sal Tree. There resided the thus-gone King of Sal Trees. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Jyeṣṭha.

Situated beyond that universe was a universe known as Supratiṣṭhita. There resided the thus-gone Siṃha. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Niḥśaṅka.

Situated beyond that universe was a universe known as Saṃbhāra. There resided the thus-gone Jewel Mountain. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Renown.

Situated beyond that universe was a universe known as Padma. There resided the thus-gone Vipaśyin. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Megha.

Situated beyond that universe was a universe known as All-Holding. There resided the thus-gone Bhaiṣajyarāja. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Nectar King.

Situated beyond that universe was a universe known as Śrībhadra. There resided the thus-gone Śrībhadra. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Subhadra.

Situated beyond that universe was a universe F.89.b known as Supratiṣṭhita. There resided the thus-gone Unmoved. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Guhagupta.

Situated beyond that universe was a universe known as Endowed with Incense. There resided the thus-gone Splendor of Supreme Incense. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Gandhaśrī.

Situated beyond that universe was a universe known as Gandhaśrī. There resided the thus-gone Supreme Incense in Hand. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Padmagarbha.

Situated beyond that universe was a universe known as Sandalwood Fragrance. There resided the thus-gone Sandalwood Mansion. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Śrīgupta.

Situated beyond that universe was a universe known as Draped with Jewel Nets. There resided the thus-gone Anantavīrya. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Anantamati.

Situated beyond that universe was a universe known as Puṣpavati. There resided the thus-gone Awesome Lotus King of Superior Flowers. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Boundless Roar.

Situated beyond that universe was a universe known as Vairocana. There resided the thus-gone Possessor of the Jewel Net. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched F.90.a his regent, the bodhisattva Śūrdatta.

Situated beyond that universe was a universe known as Candrapradīpa. There resided the thus-gone Supra­tiṣṭhita­rāja. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Roar without Forgetfulness.

Situated beyond that universe was a universe known as Sandalwood Fragrance. There resided the thus-gone Supreme Incense in Hand. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Vibhūtidatta.

Situated beyond that universe was a universe known as Beyond Mind. There resided the thus-gone Accomplisher of All Happiness. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Hitakāma.

Situated beyond that universe was a universe known as Variegated Incense. There resided the thus-gone Teacher of All Objects of Perception. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Infinite Aspirations.

Situated beyond that universe was a universe known as Diversity. There resided the thus-gone Meaningful Fame. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Infinite Armor.

Situated beyond that universe was a universe known as Vimala. There resided the thus-gone Supratiṣṭhita. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Maṇicuḍa.

Situated beyond that universe was a universe known as Sukhāvatī. There resided the thus-gone Splendor of the Array of Infinite Qualities. F.90.b Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Armor of Unimpeded Courage.

Situated beyond that universe was a universe known as Single Lotus Parasol. There resided the thus-gone Array of Bliss. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Jewel Crest.

Situated beyond that universe was a universe known as Vimala. There resided the thus-gone Space Crest. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Pure Space Activity.

Situated beyond that universe was a universe known as Sukara. There resided the thus-gone Splendor of Supreme Excellence. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Excellent Victor.

Situated beyond that universe was a universe known as Light Maker. There resided the thus-gone Infinite Leader. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Vṛṣabha.

Situated beyond that universe was a universe known as Fragrant Flower. There resided the thus-gone Pure Eye. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Sunetra.

Situated beyond that universe was a universe known as Supratiṣṭhita. There resided the thus-gone Sārathi. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Sāgara.

Situated beyond that universe was a universe known as Infinite Dimensions and Accumulations. F.91.a There resided the thus-gone Splendid Noble Mountain. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Limitless Intelligence.

Situated beyond that universe was a universe known as Source of Joy. There resided the thus-gone Undefeatable Banner. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Invincible.

Situated beyond that universe was a universe known as Matter. There resided the thus-gone Realization. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Abhaya.

Situated beyond that universe was a universe known as Beyond Incense. There resided the thus-gone Infinite and Endless Incense Mountain. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Splendor of Supreme Incense.

Situated beyond that universe was a universe known as City. There resided the thus-gone King of the Pure Circle of the Moon. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Lamp Holder.

Situated beyond that universe was a universe known as Supreme. There resided the thus-gone Supreme Mountain. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Supratiṣṭhita.

Situated beyond that universe was a universe known as Joy. There resided the thus-gone Glorious Source of Joy. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Granted by Gentleness. F.91.b

Situated beyond that universe was a universe known as Prabhā. There resided the thus-gone Mountain of Purity. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Jewel Mountain.

Situated beyond that universe was a universe known as Beauty. There resided the thus-gone Glory of Beauty. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Glory of Great Beauty.

Situated beyond that universe was a universe known as Fragrant. There resided the thus-gone Brahmā Glory. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Roar of Brahmā.

Situated beyond that universe was a universe known as Banner of Indra. There resided the thus-gone Unhindered Eyes. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Indradatta.

Situated beyond that universe was a universe known as Dharmadhvaja. There resided the thus-gone Source of Limitless Qualities. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Guṇadatta.

Situated beyond that universe was a universe known as Acintyaśrī. There resided the thus-gone Śrītejā. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Accumulated Wisdom.

Situated beyond that universe was a universe known as Diversity. There resided the thus-gone Fulfilment of Excellent Aspirations. Abiding and remaining present there, he taught the Dharma. F.92.a This blessed one now dispatched his regent, the bodhisattva Infinite Aspirations.

Situated beyond that universe was a universe known as King of Adorned Cities. There resided the thus-gone King of the Pure Sphere. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Mountain of Purity.

Situated beyond that universe was a universe known as Light of Wisdom. There resided the thus-gone Jñānagupta. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Splendor of the Source of Wisdom.

Situated beyond that universe was a universe known as Mansion. There resided the thus-gone Mansion Army. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Wisdom Attention.

Situated beyond that universe was a universe known as Incense of Wisdom. There resided the thus-gone Jñānakūṭa. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Jñānākara.

Situated beyond that universe was a universe known as Universal Mountain. There resided the thus-gone Kāśyapa. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Universally Renowned.

Situated beyond that universe was a universe known as Stable Qualities. There resided the thus-gone Master of Bliss. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Dharmadīpa. F.92.b

Situated beyond that universe was a universe known as Renowned Joy. There resided the thus-gone Supreme Purity. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Lord of Enduring.

Situated beyond that universe was a universe known as King of Superior Lotuses. There resided the thus-gone Superior Splendor. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Vimala.

Situated beyond that universe was a universe known as Source of Infinite Qualities. There resided the thus-gone Leader Who Reveals the Wishes of Beings. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Dharmadīpa.

Situated beyond that universe was a universe known as Joy. There resided the thus-gone Infinite Jewels. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Courageous.

Situated beyond that universe was a universe known as Carefree. There resided the thus-gone Universal Champion of Exertion. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Armor of Constant Exertion.

Situated beyond that universe was a universe known as Completely Authentic Presence. There resided the thus-gone Splendor of the Unimpeded Light Rays of the Superior Lotus of Awakening. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva King of the Roar of the Grounds.

Situated beyond that universe, beyond as many universes as there are grains of sand in the river Ganges, was a universe known as F.93.a World Endowed with All Qualities. There resided the thus-gone Leader Who Displays the Body of the Buddhas to All Māras. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva great being known as Bearer of the Armor of Courage That Comes from Roots of Virtue Definitively Directed toward All-Seeing Buddhahood would awaken to unsurpassable and perfect buddhahood. That bodhisattva great being had also noticed the great light and heard the sound of the clear voice. He therefore went before that blessed one, bowed his head to his feet, and asked, “Blessed One, whose is this radiance and clear voice?”

“Noble son,” replied the Blessed One, “in the west, beyond a thousand innumerable universes, lies a universe known as Enduring. Within it resides the thus-gone Śākyamuni. Abiding and remaining present there, he is delivering Dharma teachings of the Bodhisattva Collection. What you witness is his power.”

The bodhisattva Bearer of the Armor of Courage That Comes from Roots of Virtue Definitively Directed toward All-Seeing Buddhahood then addressed that blessed one, “Blessed One, I wish to go to that world of Enduring, so that I may see, venerate, and serve the blessed thus-gone Śākyamuni and listen to his teachings.”

“Noble son,” replied the Blessed One, “if you know that the time has come, then leave.”

Then the bodhisattva Bearer of the Armor of Courage That Comes from Roots of Virtue Definitively Directed toward All-Seeing Buddhahood took up eight lotus flowers and cast them toward the world of Enduring and the place where the Blessed One was residing. The lotuses passed through all the universes and F.93.b landed precisely at the Kalandaka­nivāpa in the Veṇuvana by Rājagṛha, right where the Blessed One was residing. As the gatherings of the fourfold retinue of the blessed thus-gone Śākyamuni beheld the lotuses they were filled with wonder. The lotuses circled around the Blessed One three times and then landed before him. As soon as the Blessed One touched the lotuses with his right hand the bodies of bodhisattvas emerged from them. Those bodhisattvas then recited the following verses of praise, after which they disappeared:^[25]B8

As fast as an athlete can stretch out or bend an arm, the bodhisattva Bearer of the Armor of Courage That Comes from Roots of Virtue Definitively Directed toward All-Seeing Buddhahood now disappeared from that universe in an instant and emerged here in the world of Enduring. He proceeded to the place where the blessed thus-gone Śākyamuni was residing, bowed his head to the Blessed One’s feet in homage, and said, “Blessed One, the blessed Leader Who Displays the Body of the Buddhas to All Māras inquires whether you have encountered but little hardship or discomfort, and whether you remain healthy, strong, and at ease.” F.96.b

“Noble son,” replied the Blessed One, “is that blessed one free from harm, is he strong, and does he remain unchanged?”

“Yes, indeed,” answered the bodhisattva.

Situated beyond that universe was a universe known as Aṅkita. There resided the thus-gone Roar Beyond Marks. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Melodious Roar of Brahmā.

Situated beyond that universe was a universe known as Niravagraha. There resided the thus-gone Roar of Signlessness. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Worship with a Single Characteristic.

Situated beyond that universe was a universe known as Seal without Characteristics. There resided the thus-gone Supreme Lotus. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Rain of Tossed Lotuses.

Situated beyond that universe was a universe known as Moon Banner. There resided the thus-gone Glorious Source of Jewels. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Viśvakūṭa.

Situated beyond that universe was a universe known as Maitreya. There resided the thus-gone Stainless Intelligence. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Nimindhara.

Situated beyond that universe was a universe known as Flower. There resided the thus-gone Source of the Flowers of Wisdom. F.97.a Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Stable Holder of the Earth.

Situated beyond that universe was a universe known as Perfectly Pure Space. There resided the thus-gone Noble King of Splendor. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Ratnacchatra.

Situated beyond that universe was a universe known as Animitta. There resided the thus-gone Praśānta. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Utpala.

Situated beyond that universe was a universe known as Essence of Bliss. There resided the thus-gone Stainless Leader. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva No Being.

Situated beyond that universe was a universe known as Vajragarbha. There resided the thus-gone Releaser of All Wandering Beings. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Profound Transformer.

Situated beyond that universe was a universe known as Guṇākara. There resided the thus-gone Splendor of Inconceivable Qualities. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Jagatīṃdhara.

Situated beyond that universe was a universe known as Sukhāvatī. There resided the thus-gone Glorious Source of Joy. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Vijayasena. F.97.b

Situated beyond that universe was a universe known as Free from Harm. There resided the thus-gone Gone Fearlessly. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Hero.

Situated beyond that universe was a universe known as Covered by Red Utpalas. There resided the thus-gone Instiller of Confidence. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Mountain of Supreme Confidence.

Situated beyond that universe was a universe known as Sārathi. There resided the thus-gone Seer of All. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Infinite Taming.

Situated beyond that universe was a universe known as Great Accumulation. There resided the thus-gone Abhaya. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Vikrāmin.

Situated beyond that universe was a universe known as Not Intimidated by Fears or the Fearsome. There resided the thus-gone Attainer of Fearlessness. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Universally Renowned.

Situated beyond that universe was a universe known as Candra. There resided the thus-gone Candrapradīpa. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Pūrvaka.

Situated beyond that universe was a universe known as Thorough Illumination. There resided the thus-gone Ulkā. Abiding and remaining present there, he taught the Dharma. F.98.a This blessed one now dispatched his regent, the bodhisattva Fire Holder.

Situated beyond that universe was a universe known as Prabhā. There resided the thus-gone Flaming One. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva King of Renown.

Situated beyond that universe was a universe known as Excellent Guidance. There resided the thus-gone Radical Ascent. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Supreme Insight.

Situated beyond that universe was a universe known as Endowed with Incense. There resided the thus-gone Supreme Jewel. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Highest Intelligence.

Situated beyond that universe was a universe known as Vajra Source. There resided the thus-gone Vajra Subduer. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Guṇākara.

Situated beyond that universe was a universe known as Roaring. There resided the thus-gone Royal Master of Wisdom. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Nārāyaṇa.

Situated beyond that universe was a universe known as Source of Joy. There resided the thus-gone Famed for the Power of Wisdom. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Renowned Aspiration.

Situated beyond that universe was a universe known as Source of Bliss. There resided the thus-gone Saṃvara. F.98.b Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Royal Star.

Situated beyond that universe was a universe known as Dawn. There resided the thus-gone Guṇarājaprabha. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Sārthavāha.

Situated beyond that universe was a universe known as Excellent Crest. There resided the thus-gone Śrībhadra. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Vijayasena.

Situated beyond that universe was a universe known as Brahmāśrī. There resided the thus-gone Roaring Melody of Brahmā. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Ratnaśrī.

Situated beyond that universe was a universe known as Puṣpavati. There resided the thus-gone Jewel Crest. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Jewel Master.

Situated beyond that universe was a universe known as Padmaśrī. There resided the thus-gone Glorious Source of Lotuses. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Padmaśrīgarbha.

Situated beyond that universe was a universe known as Glorious Source. There resided the thus-gone Flower Bouquet. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Jñānavīrya.

Situated beyond that universe was a universe known as Sukha. F.99.a There resided the thus-gone Sukharāja. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Kṣemaṅkara.

Situated beyond that universe was a universe known as Acyuta. There resided the thus-gone Glorious Noble Lotus. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Excellent Flower.

Situated beyond that universe was a universe known as Constant Movement. There resided the thus-gone Susaṃ­vṛttas­kandha. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Constant Joy.

Situated beyond that universe was a universe known as Constant Trembling. There resided the thus-gone Nectar King. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Armor of Great Compassion.

Situated beyond that universe was a universe known as Dṛḍha. There resided the thus-gone Abidance through Infinite Observations. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Supratiṣṭhita.

Situated beyond that universe was a universe known as Characterized by Opportunity. There resided the thus-gone Infinite Leader. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Great Gathering.

Situated beyond that universe was a universe known as Beryl Light. There resided the thus-gone Infinite Light Rays. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Armor of the Limitless Mind. F.99.b

Situated beyond that universe was a universe known as Suvarṇa­prabhā. There resided the thus-gone Infinite Eyes. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Great Eye.

Situated beyond that universe was a universe known as Irreproachable. There resided the thus-gone Leader Regarding All Objects of Perception. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Nanda.

Situated beyond that universe was a universe known as Covered by Parasols. There resided the thus-gone Leader of the Supreme and Infinite Gathering. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Definite Armor of Seeing Eyes.

Situated beyond that universe was a universe known as Bearer of Garlands of Heavenly Bodies. There resided the thus-gone Tārarāja. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Padmaśrī.

Situated beyond that universe was a universe known as Draped with Jewel Nets. There resided the thus-gone Tārarāja. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Padmaśrī.

Situated beyond that universe was a universe known as Flower. There resided the thus-gone Splendor of Supreme Incense. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Padmapāṇi.

Situated beyond that universe was a universe known as Endowed with Gold. There resided the thus-gone Splendor of Space. F.100.a Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Eye That Is Perfectly Pure.

Situated beyond that universe was a universe known as Viśuddha. There resided the thus-gone Superior Splendor. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Eye.

Situated beyond that universe was a universe known as Aśoka. There resided the thus-gone Speaker. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Prabhaṅkara.

Situated beyond that universe was a universe known as Tāra. There resided the thus-gone Superior Mountain. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Supratiṣṭhita.

Situated beyond that universe was a universe known as Diverse Regent. There resided the thus-gone Unhindered Eyes. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Diverse Force.

Situated beyond that universe was a universe known as Fumes of Incense. There resided the thus-gone Sāgara. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Sāgaramudrā.

Situated beyond that universe was a universe known as Endowed with Incense. There resided the thus-gone Holder of Shooting Stars. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Vanquisher of Doubts.

Situated beyond that universe was a universe known as Sandalwood Incense. F.100.b There resided the thus-gone Crest of Twofold Characteristics. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Renowned Force.

Situated beyond that universe was a universe known as Excellent Joy. There resided the thus-gone King of the Splendor of the Stainless Moon. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Conqueror of the Enemy.

Situated beyond that universe was a universe known as Source of Joy. There resided the thus-gone Jñānaśrī. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Arthamati.

Situated beyond that universe was a universe known as Vikhyāta. There resided the thus-gone King of Renowned Power. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Hero.

Situated beyond that universe was a universe known as Endowed with Qualities. There resided the thus-gone Guṇarājaprabha. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Arthamati.

Situated beyond that universe was a universe known as Extremely Trained. There resided the thus-gone Jewel Fire. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Śūrdatta.

Situated beyond that universe was a universe known as Subduer of Doubt. There resided the thus-gone Source of the Vanquishing of Doubt. Abiding and remaining present there, he taught the Dharma. F.101.a This blessed one now dispatched his regent, the bodhisattva Abhaya.

Situated beyond that universe was a universe known as Endowed with Qualities. There resided the thus-gone Hereditary Offspring. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Lamp Holder.

Situated beyond that universe was a universe known as Bhadraka. There resided the thus-gone Crest King. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Mitra.

Situated beyond that universe was a universe known as Supreme Incense. There resided the thus-gone Source of Lotus Splendor. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Jñānottama.

Situated beyond that universe was a universe known as Excellent Crest. There resided the thus-gone Great Radiance. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Friend of All.

Situated beyond that universe was a universe known as Mahāmegha. There resided the thus-gone Maitreya. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Royal Star.

Situated beyond that universe was a universe known as Luminous. There resided the thus-gone Lotus of Shining Light. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Dharmodgata.

Situated beyond that universe was a universe known as Melodious. There resided the thus-gone Special Action. Abiding and remaining present there, he taught the Dharma. F.101.b This blessed one now dispatched his regent, the bodhisattva Clearly Superior.

Situated beyond that universe was a universe known as Abode of the Powerful One. There resided the thus-gone Anantavikrāmin. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Famed Friend.

Situated beyond that universe was a universe known as Padma. There resided the thus-gone Superior Ocean Mountain. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Ratnākara.

Situated beyond that universe was a universe known as Joy. There resided the thus-gone Śākyamuni. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Indra.

Situated beyond that universe was a universe known as Always Adorned. There resided the thus-gone Amoghadarśin. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Glorious Courage.

Situated beyond that universe was a universe known as Vikhyāta. There resided the thus-gone Unimpeded Melodious Roar. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Supratiṣṭhita.

Situated beyond that universe was a universe known as Constant Expression. There resided the thus-gone Boundless Splendor of Qualities. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Proclaimer.

Situated beyond that universe was a universe known as Banner of Sustenance. F.102.a There resided the thus-gone Undivided Armor. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Unimpeded Armor.

Situated beyond that universe was a universe known as Sandalwood Fragrance. There resided the thus-gone Anantaraśmi. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Vimalaśrī.

Situated beyond that universe was a universe known as Guiding Banner. There resided the thus-gone Excellent Eye. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Ratnapāṇi.

These and innumerably many other bodhisattvas who were also held back by just a single birth arrived in this way at the Kalandaka­nivāpa in the Veṇuvana by Rājagṛha. Proceeding to the place where the Blessed One was residing, they bowed their heads to his feet. Prostrating exclusively to the Blessed One, they then found their place in the gathering.

At that time there resided in the south, beyond innumerable and unfathomable universes, a thus-gone one known as Single Jewel Treasury. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that after himself a bodhisattva great being by the name of Nakṣatravali would awaken to unsurpassable and perfect buddhahood. Also this bodhisattva great being, Nakṣatravali, had noticed the great light and heard the clear voice. Now he approached that blessed one, asking, “Blessed One, whose is this clear voice that we hear?”

“Nakṣatravali,” replied the Blessed One, F.102.b “to the north of here, beyond innumerable and unfathomable universes, lies a universe known as Enduring. Within it resides the thus-gone Śākyamuni. Abiding and remaining present there, he is delivering Dharma teachings of the Bodhisattva Collection. In his retinue are bodhisattva great beings who bear an inconceivable armor. They have arrived there to receive the teachings. Nakṣatravali, in other worlds you will not find sentient beings who bear such an armor.”

“Blessed One,” said the bodhisattva great being Nakṣatravali, “I wish to go to that universe so that I may see, venerate, and serve the blessed one, the thus-gone one, the worthy one, the perfect buddha Śākyamuni, and so that I may behold the bodhisattvas who bear that inconceivable armor.”

“Noble son,” replied the blessed Single Jewel Treasury, “if you know that the time has come, then leave. On my behalf, ask that blessed one whether he has encountered but little hardship or discomfort, and whether he remains healthy, strong, and at ease. But, noble son, act with mindfulness in that buddha realm. Why do I say so? Because, noble son, the bodhisattva great beings of that realm are hard to approach.”

The bodhisattva Nakṣatravali then prostrated to the feet of that blessed one, circumambulated him, and left. As fast as an athlete can stretch out or bend an arm, the bodhisattva Nakṣatravali now disappeared from that universe F.103.a and emerged here in the world of Enduring. Arriving at the Kalandaka­nivāpa in the Veṇuvana by Rājagṛha, he bowed his head to the feet of the Blessed One and said, “Blessed One, the thus-gone Single Jewel Treasury inquires whether you have encountered but little hardship or discomfort, and whether you remain healthy, strong, and at ease.”

“Noble son,” answered the Blessed One to the bodhisattva Nakṣatravali, “is that blessed one free from harm, is he strong, and does he remain unchanged and at ease?”

“Yes indeed,” replied the bodhisattva.

Innumerably and unfathomably many other bodhisattva great beings, who like Nakṣatravali were held back by a just a single birth, similarly arrived from the south at the place where the Blessed One was residing. They bowed their heads to the Blessed One’s feet and found their place in the gathering.

Innumerably and unfathomably many other bodhisattva great beings, who also were held back by just a single birth, similarly arrived from the west at the place where the Blessed One was residing. They bowed their heads to the Blessed One’s feet and found their place in the gathering.

From the buddha realm of the blessed thus-gone Armor of Transcendent and Stainless Liberation Who Is Free from Hindrances regarding Past, Future, and Present arrived the bodhisattva Infinite Leader with the Armor of Revealing the Flower of Buddhahood, accompanied by innumerably and unfathomably many bodhisattva great beings. As this bodhisattva arrived in the world of Enduring, he proceeded to the place where the blessed thus-gone Śākymuni was residing. Having bowed his head to the Blessed One’s feet, he inquired whether the Blessed One had encountered but little harm and distress F.103.b and then sat to one side.

“Noble son,” asked the Blessed One, “what purpose did you perceive in coming to this world of Enduring?”

“Blessed One,” replied the bodhisattva, “I have come to this place by the blessing of the thus-gone ones. But, Blessed One, although I am present in this universe, I still perceive all other realms of the world. I see all the thus-gone ones and I see all the bodhisattvas. Bodhisattvas do not think, ‘We should go to a different universe. We should meet another thus-gone one.’ And why? Because they remain in one world, yet perceive all thus-gone ones. Thus, Blessed One, it is simply due to the thus-gone ones’ cultivation of the mind of awakening, and because of their powers, that we have arrived in this universe. All the other bodhisattvas who are present here have likewise arrived due to the past aspirations of the thus-gone ones, and because of their powers.”

Now arrived innumerably and unfathomably many other bodhisattvas, all held back by just a single birth, from the western buddha realms of thus-gone ones such as Nectar Flower, Nectar Light, Unfathomable Array, Unfathomable Light Rays, Amitābha, Unfathomable Leader, Unfathomable Subduer, Single Heavenly Body, Nakṣatravali, Ratnacchatra, Tārarāja, Luminous Disk, King of Light, Splendor of Superior Light Rays, Infinite Light Rays, Vṛṣabha, Subjugating Infinite Leader, F.104.a Unhindered Melody, Light Rays of Great Clouds, Jālinīprabha, Light Rays of the Buddha Flower, Flower of the Lotus Leader, King of Mountains, Lord of Moon Qualities, Great Radiance, Susaṃ­vṛttas­kandha, Amoghadarśin, King of the High Summit, and King of the High Lotus Summit. Arriving in the world of Enduring, they proceeded to the Kalandaka­nivāpa in the Veṇuvana by Rājagṛha and the place where the Blessed One was residing. There they bowed their heads to the Blessed One’s feet and sat to one side.

At that time there was in the north, beyond innumerable and unfathomable universes, a universe known as Nakṣatravali. There resided the thus-gone Propagator of the Meaningful Name. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Definite Armor of Turning the Irreversible Dharma Wheel Immediately upon Rousing the Mind would awaken to unsurpassable and perfect buddhahood. That bodhisattva had also noticed the great light and heard the sound of the clear voice. He therefore went before the blessed Propagator of the Meaningful Name and asked, “Blessed One, to which thus-gone one does this omnipresent light and clear voice belong?”

“Noble son,” replied the Blessed One, “to the south of this buddha realm, F.104.b beyond innumerable and unfathomable universes, lies a universe known as Enduring. There resides the thus-gone Śākyamuni. Abiding and remaining present there, he is delivering a Dharma teaching known as the Bodhisattva Collection. His is the light and the clear voice. Bodhisattvas who bear an inconceivable armor have taken birth in that buddha realm, and merely pronouncing their names will destine the bodhisattvas in the ten directions for certain unsurpassable and perfect awakening.”

“Blessed One,” said the bodhisattva Definite Armor of Turning the Irreversible Dharma Wheel Immediately upon Rousing the Mind to the thus-gone Propagator of the Meaningful Name, “I wish to travel to that world of Enduring, the buddha realm of the thus-gone one, the worthy one, the perfect buddha Śākyamuni.”

“Noble son,” replied the Blessed One, “if you know that the time has come, then leave. Ask that blessed one on my behalf whether he has encountered but little hardship or discomfort, and whether he remains healthy, strong, and at ease.”

The bodhisattva then bowed his head to the feet of that blessed one and circumambulated him. Then, as fast as an athlete can stretch out or bend an arm, he disappeared from that universe and arrived at once, in one instant and in one moment, in the world of Enduring. There he proceeded to the place where the blessed Śākyamuni was residing, bowed his head to his feet in homage, F.105.a then sat to one side and said, “Blessed One, the blessed Propagator of the Meaningful Name inquires whether you have encountered but little hardship or discomfort, and whether you remain healthy, strong, and at ease.”

“Noble son,” asked the Blessed One in return, “is that blessed one free from harm, is he strong and happy, and does he remain unchanged?”

“Yes indeed, Blessed One,” answered the bodhisattva.

In this way there arrived from the north innumerably and unfathomably many bodhisattva great beings, all held back by just a single birth. They came from the buddha realm of the blessed thus-gone Propagator of the Meaningful Name, the buddha realm of the blessed Meaningful Subduer, and the buddha realms of blessed ones such as Meaningful Leader, Meaningful Light Rays, Anantavīrya, King of Sal Trees, Infinite Endeavor, Jewel of Sal Trees, Single Parasol, Array of Heavenly Bodies, Ratnākara, Sandalwood Mansion, Light of Sandalwood Incense, Anantaprabha, Jālinīprabha, Mountain of Purity, Unhindered Eyes, Infinite Eyes, Ratnasaṃbhava, Glory of All, Splendorous Source of Buddha Flowers, Susthitamati, Anantavikrāmin, Meaningful Glory, Subjugating Jewel, Infinite Armor, Infinite Array, Light Rays of the Space Sphere, Roar of Signlessness, Nectar King, Niśaṅka, He Whose Body Hairs Never Rise in Fear, Guṇarājaprabha, Flower of Accomplishing Avalokiteśvara’s Mind, Sky Family, Sky Roar, and Roar of the Arrays of Space. F.105.b Arriving in the world of Enduring, they proceeded to the Kalandaka­nivāpa in the Veṇuvana by Rājagṛha and the place where the Blessed One was residing. There they bowed their heads to the Blessed One’s feet and sat to one side.

At that time there was in the direction below, beyond innumerable and unfathomable universes, a universe known as Perfectly Pure Sphere of Space. There resided the thus-gone Great Eye. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Hereditary Son would awaken to unsurpassable and perfect buddhahood. That bodhisattva Hereditary Son had also noticed the great light and heard the sound of the clear voice. He therefore went before the blessed Great Eye and asked, “Blessed One, to whom belongs this pervasive light and clear voice?”

“Noble son,” replied the Blessed One, “above this buddha realm, beyond innumerable and unfathomable universes, lies a universe known as Enduring. There resides the thus-gone Śākyamuni. Abiding and remaining present there, he teaches the Dharma. What you witness is his power. That thus-gone one is now delivering a Dharma teaching that belongs to the Bodhisattva Collection and is known as ‘Truly Satisfying All Sentient Beings by Eliminating Their Doubts.’ What you witness is his power. Bodhisattva great beings who have donned the great armor and possess an incomparable intent have gathered in his retinue so that they may listen to his Dharma teaching. Merely pronouncing their names will destine sentient beings to unexcelled and perfect awakening.”

“Blessed One,” said the bodhisattva great being Hereditary Son, F.106.a “I wish to go to that world of Enduring so that I may see, venerate, and serve the blessed thus-gone Śākyamuni.”

“Noble son,” replied the Blessed One, “if you know that the time has come, then leave. On my behalf, ask that blessed one whether he has encountered but little hardship or discomfort, and whether he remains healthy, strong, and at ease.”

Then the bodhisattva great being Hereditary Son bowed his head to the feet of that blessed one and, as fast as an athlete can stretch out or bend an arm, he disappeared from that universe and instantly emerged here in the world of Enduring. Arriving at the Kalandaka­nivāpa in the Veṇuvana by Rājagṛha, he proceeded to the place where the Blessed One was residing and said, “Blessed One, the thus-gone Great Eye inquires whether you have encountered but little hardship or discomfort, and whether you remain healthy, strong, and at ease.”

Noble son,” asked the Blessed One in return, “is that blessed one free from harm and distress in his buddha realm, and is he happy?”

“Yes indeed, Blessed One,” answered the bodhisattva Hereditary Son.

In this way arrived innumerably and unfathomably many bodhisattva great beings, all held back by just a single birth. They came from the buddha realms of thus-gone ones, worthy ones, perfect buddhas such as Great Eye, Supreme Splendor, Source of Lotus Splendor, Lion Glory, Siddhārtha, Śrīgupta, Lion Jaws, Supra­tiṣṭhita­rāja, Brahmā Mountain, Viśuddhanetra, F.106.b Amogha­pada­vikrāmin, Gandhahastī, Incense Splendor, Incense Mountain, Limitless Eyes, Gandhakūṭa, Jewel Mountain, Supratiṣṭhita, Supra­tiṣṭhita­rāja, King of Sal Trees, Holder of the Luminous Sphere, Ulkā, Ulkāpradīpa, Armor of Perfect Analysis, Siṃha, Leader of Beings, and King of Supreme Stable Presence.

Arriving in the world of Enduring from such innumerable and unfathomable buddha realms, they proceeded to the Kalandaka­nivāpa in the Veṇuvana by Rājagṛha and the place where the Blessed One was residing. There they bowed their heads to the Blessed One’s feet and sat to one side. B9

At that time there was in the direction above, beyond innumerable and unfathomable universes, a universe known as Light of Sandalwood Incense. There resided the thus-gone Superior King of the Infinite Field. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Unfathomable Roar would awaken to unsurpassable and perfect buddhahood. That bodhisattva Unfathomable Roar had also noticed the great light and heard the sound of the clear voice. He therefore went before the thus-gone Superior King of the Infinite Field, and bowed his head to that blessed one’s feet. He then asked, “Blessed One, F.107.a to whom belongs this pervasive light and clear voice?”

“Noble son,” replied the Blessed One, “below this buddha realm, beyond innumerable and unfathomable universes, lies a universe known as Enduring. There resides the thus-gone Śākyamuni. Abiding and remaining present there, he teaches the Dharma. In his retinue have arrived bodhisattva great beings of incomparable intent who wish to listen to the Dharma.”

“Blessed One,” said the bodhisattva Unfathomable Roar, “I wish to travel to that world of Enduring, the buddha realm of the thus-gone one, the worthy one, the perfect buddha Śākyamuni.”

“Noble son,” replied the Blessed One, “if you know that the time has come, then leave. Ask that blessed one on my behalf whether he has encountered but little hardship or discomfort, and whether he remains healthy, strong, and at ease.”

The bodhisattva then bowed his head to the feet of that blessed one and circumambulated him. Then, as fast as an athlete can stretch out or bend an arm, he disappeared from that universe and arrived at once in the world of Enduring. There he proceeded to the Kalandaka­nivāpa in the Veṇuvana by Rājagṛha and the place where the blessed Śākyamuni was residing, bowed his head to his feet in homage, sat to one side, and said, “Blessed One, the blessed Superior King of the Infinite Field inquires whether you have encountered but little hardship or discomfort, and whether you remain healthy, strong, and at ease.” F.107.b

“Noble son,” replied the Blessed One, “is that blessed one free from harm, is he strong, and does he remain unchanged?”

“Yes, indeed, Blessed One,” answered the bodhisattva.

In this way there arrived innumerably and unfathomably many bodhisattva great beings, all held back by just a single birth. They came from the buddha realm of the thus-gone Superior King of the Infinite Field, the buddha realm of the blessed thus-gone King of Superior Diligence, and the buddha realms of other blessed ones such as Conqueror of All Doubt, Sunakṣatra, Divākara, Prabhaṅkara, Mountain of Light, Prabhāmaṇḍala, Pure Light, Parasol of Nourishment, Parasol of Incense, Ratnacchatra, Sandalwood Mansion, Śrīharṣa, Meruskandha, Ratnaprabha, King of Sal Trees, Brahmā Glory, Viśuddhanetra, Niśaṅka, He Whose Body Hairs Never Rise in Fear, Infinite Jewel Armor, Unsurpassable Light Rays, the thus-gone Light Net Crest, and the thus-gone King of Causes. Arriving in the world of Enduring, they proceeded to the Kalandaka­nivāpa in the Veṇuvana by Rājagṛha and the place where the Blessed One was residing. There they bowed their heads to the Blessed One’s feet and sat to one side.

At that time there was in the southeast, beyond innumerable and unfathomable universes, a universe known as Splendid Source of Buddha Lotuses. There resided the thus-gone Splendid Display of the Body of All the Buddhas. F.108.a Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Vigataśoka would awaken to unsurpassable and perfect buddhahood. That bodhisattva had also noticed the great light and heard the sound of the clear voice. He therefore went before the thus-gone Splendid Display of the Body of All the Buddhas, prostrated to him, and asked, “Blessed One, whose is this light and clear voice?”

“Noble son,” replied the Blessed One, “in the northwest, beyond innumerable and unfathomable universes, lies a universe known as Enduring. There resides the thus-gone Śākyamuni. Abiding and remaining present there, he teaches the Dharma. Presently he is delivering the Dharma teaching known as the Bodhisattva Collection to a gathering of bodhisattva great beings who bear an inconceivable and incomparable armor.”

“Blessed One,” said the bodhisattva, “I wish to travel to that world of Enduring so that I may see, venerate, and serve the blessed thus-gone Śākyamuni.”

“Noble son,” replied the Blessed One, “if you know that the time has come, then leave. On my behalf, ask that blessed one whether he has encountered but little hardship or discomfort, and whether he remains healthy, strong, and at ease.”

The bodhisattva Vigataśoka then bowed his head to the feet of that blessed one, and as fast as an athlete can stretch out or bend an arm, he arrived in an instant here in the world of Enduring. F.108.b There he proceeded to the place where the blessed Śākyamuni was residing, prostrated, and sat to one side. Then he addressed the Blessed One: “Blessed One, the blessed Splendid Display of the Body of All the Buddhas inquires whether you have encountered but little hardship or discomfort, and whether you remain healthy, strong, and at ease.”

“Noble son,” replied the Blessed One, “is that blessed one free from harm, is he strong, and does he remain unchanged?”

“Yes, indeed, Blessed One,” answered the bodhisattva.

In this way arrived innumerably and unfathomably many bodhisattva great beings from the buddha realms of thus-gone ones such as Splendid Display of the Body of Buddhas Beyond Observation, Leader of the Lotus Array, Jālinīprabha, Source of Buddha Flowers of Limitless Light, Jewel Sal Tree, Precious Moon Leader, Nectar King, Medicine, Jñānottama, Superior Armor, Highest Mountain, Saha­cittotpāda­dharma­cakra­pravartin, Heap of Flowers, Spreader of Flowers, Light Rays of Constant Beauty, Unsurpassable Light Rays, Immovable Subjugator, Subjugating Steps, Subduer with Infinite Steps, Infinite Aspiration, Aprameya­prati­bhāna, Infinite Leader, Certain Aspiration, Changing the Womb, Aspiration Bringing Flawlessness, Armor of Observing, Buddha Sky, and Glorious Source. F.109.a Arriving here in the world of Enduring, they bowed their heads to the Blessed One’s feet and sat to one side.

At that time there was in the southwest, beyond innumerable and unfathomable universes, a universe known as Excellent Auspiciousness. There resided the thus-gone Amoghasiddhi. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Sarvartha­siddha would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

In this way arrived innumerably and unfathomably many bodhisattva great beings, all held back by just a single birth, from the buddha realms of blessed thus-gone ones such as Armor of Accomplishment, Śikhin, Armor of Stable Presence, Infinite Armor, Armor of Marks, Infinite Armor,^[29] Universal Armor, Dīpaṃkara, Prabhaṅkara, Single Treasury, Bodyless, Jālinīprabha, Anantavīrya, Summit, Superior Summit, Luminous Disk, Vipaśyin, Propagator of the Meaningful Name, Destroyer of All Fear and Anxiety, Light of the King of Infinite Qualities, Vanquisher of All Attacks, Sarva­māra­viśayasa­mati­krānta, Fathomless Flower, Amṛtaṃdhara, Unfathomable Melodious Roar, Raśmikūṭa, Glorious Light, Possessor of the Free Sphere of Nonduality, Radiant Flower of the Realization of Immortality, Amṛtaghoṣa, Mountain of Light, Sudarśana, Sunetra, Supreme Accumulations, F.109.b Jewel Flower, Ratnākara, Moon Flower, Armor of All Beings, Transformer of All Essences, Boundless Acumen, Free from Dispute and Anxiety, and Courageous Engagement with All Objects of Perception. Arriving in the world of Enduring, they proceeded to the place where the Blessed One was residing. There they bowed their heads to the Blessed One’s feet and sat to one side.

At that time there was in the northwest, beyond innumerable and unfathomable universes, a universe known as Sandalwood Incense. There resided the thus-gone Radiant Incense. Abiding and remaining present there, he taught the Dharma. This blessed one had consecrated a bodhisattva known as Samantabhadra to be his regent …

… “Yes, indeed,” answered the bodhisattva.

In this way arrived innumerably and unfathomably many bodhisattva great beings, all held back by just a single birth, from the buddha realms of blessed thus-gone ones such as Radiant Incense, Gandhahastī, Incense Leader, Incense Mansion, Jālinīprabha, King of Light Rays, King of Superior Lotuses, Buddha Leader, Infinite Leader, Excellent Armor, Splendid Armor Bearer, Spreader of Flowers, Flower Parasol Garland, Flower Mansion, Golden Flower, Incense Flower, King of Mountains, Armor That Excels among All Sentient Beings, Rendering All Beings Flawless, Armor of Excellent Action, Constant Spreader of Light Rays, Glorious Source of the Spreading of Lotus Flowers, F.110.a Ratnajāla, Superior King, Pervading All Buddha Realms with a Single Parasol, Tārarāja, Susaṃ­vṛttas­kandha, Susaṃ­prasthita­rāja, Gandhavati, Leader of Infinite Wisdom, Bearer of the Meaningful Armor, Amoghadarśin, Unhindered Eyes, Immutable One Endowed with the Original Generation of the Mind, Infinite Eyes, Lord of Lamps, Samantāloka, Jyotiraśmi, Acumen That Does Not Leave Out Any Being throughout All Buddhafields, Stainless and Pure Subjugator, and Subduer with Infinite Steps. Arriving in the world of Enduring, they proceeded to the place where the Blessed One was residing, bowed their heads to his feet, and sat to one side.

At that time there was in the northeast, beyond innumerable and unfathomable universes, a universe known as Progression. There resided the thus-gone one, the worthy one, the perfect buddha Dispeller of All Suffering. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva known as Propagator of the Meaningful Name would awaken to unsurpassable and perfect buddhahood …

… “Yes, indeed,” answered the bodhisattva.

Situated beyond the universe Progression of the blessed thus-gone Dispeller of All Suffering, and other such realms, there was a universe known as Aśoka. There resided the thus-gone Vigataśoka. F.110.b Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Great Light, with a Dharma gift.

Situated beyond that universe was a universe known as Joy. There resided the thus-gone Glorious Source. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Infinite Hands.

Situated beyond that universe was a universe known as Guṇākara. There resided the thus-gone Guṇarājaprabha. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Constant Intelligence.

Situated beyond that universe was a universe known as Draped with Golden Nets. There resided the thus-gone Supreme Mountain. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Lion Mountain.

Situated beyond that universe was a universe known as Gandhaprabhāsa. There resided the thus-gone Instiller of Confidence. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Ghoṣadatta.

Situated beyond that universe was a universe known as Ratnakūṭa. There resided the thus-gone Kaunḍinya. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Glory of the Two Marks.

Situated beyond that universe was a universe known as Dṛḍha. There resided the thus-gone Glorious Power. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Brahmādatta.

Situated beyond that universe was a universe known as Utpala. F.111.a There resided the thus-gone Splendor of the Red Utpala. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Padmākara.

Situated beyond that universe was a universe known as Kumuda. There resided the thus-gone Source of Kumudas. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Abhaya.

Situated beyond that universe was a universe known as Nirghoṣa. There resided the thus-gone Revered Eyes. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Unsurpassable Splendor.

Situated beyond that universe was a universe known as Incense Array. There resided the thus-gone Supreme Accumulations. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Suvrata.

Situated beyond that universe was a universe known as Illumination. There resided the thus-gone Amitābha. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Śrīgarbha.

Situated beyond that universe was a universe known as Sandalwood Incense. There resided the thus-gone Noble Moonlight. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Universal Lamp.

Situated beyond that universe was a universe known as Illumination. There resided the thus-gone Universally Renowned. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva King of Renowned Power. F.111.b

Situated beyond that universe was a universe known as Candra. There resided the thus-gone Star King Mastering the Gatherings. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Renowned Force.

Situated beyond that universe was a universe known as Samantāva­bhāsa­ketu. There resided the thus-gone Śrī Amitābha. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Stainless Crest.

Situated beyond that universe was a universe known as Incense Light. There resided the thus-gone Supreme Mountain Without Pride. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Victorious and Protected.

Situated beyond that universe was a universe known as Abhaya. There resided the thus-gone Abhaya. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Janendra.

Situated beyond that universe was a universe known as Saṃvara. There resided the thus-gone Śrīsukhākara. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Viśeṣamati.

Situated beyond that universe was a universe known as Amitābha. There resided the thus-gone Glorious Source of Activity with Infinite Qualities. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Lokendra.

Situated beyond that universe was a universe known as Adorned. There resided the thus-gone Adorned with All Qualities. Abiding and remaining present there, he taught the Dharma. F.112.a This blessed one now dispatched his regent, the bodhisattva Partaking of Bliss.

Situated beyond that universe was a universe known as Draped with Lotus Nets. There resided the thus-gone Flower King. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Splendor of the Noble Source of Flowers.

Situated beyond that universe was a universe known as Vicitradhvajā. There resided the thus-gone Undefeatable Banner. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Banner Beyond Defeat.

Situated beyond that universe was a universe known as Dṛḍha. There resided the thus-gone Light Rays of Hidden Mastery. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Utterly Hidden.

Situated beyond that universe was a universe known as Joy. There resided the thus-gone Noble King of the Terrifying Lotus. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Wisdom Medicine.

Situated beyond that universe was a universe known as Sukha. There resided the thus-gone Source of Undivided Activities. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Undivided Activities.

Situated beyond that universe was a universe known as Joy. There resided the thus-gone Chosen Roar. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Blazing Roar.

Situated beyond that universe was a universe known as Blissful Splendor. F.112.b There resided the thus-gone Perfectly Pure Sphere of Space. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Supreme Mountain.

Situated beyond that universe was a universe known as Abhirati. There resided the thus-gone Melody of the Definite Roar Beyond Marks. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Roar of the Seer.

Situated beyond that universe was a universe known as Source. There resided the thus-gone Superior Splendor. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Kimbhīra.

Situated beyond that universe was a universe known as Endowed with Brahmā. There resided the thus-gone Brahmā Glory. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Offered by Brahmā.

Situated beyond that universe was a universe known as Endowed with Incense. There resided the thus-gone Unhindered Antidote. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Indradatta.

Situated beyond that universe was a universe known as Padmavati. There resided the thus-gone Mountain of Light. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Sāgara.

Situated beyond that universe was a universe known as Dīpaṃkara. There resided the thus-gone Lamp Maker. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Light Rays of the Clouds.

Situated beyond that F.113.a universe was a universe known as Melodious. There resided the thus-gone Light Rays of the Supreme Lotus. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Dharmākara.

Situated beyond that universe was a universe known as Sukhāvatī. There resided the thus-gone Renowned. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Merudatta.

Situated beyond that universe was a universe known as Supratiṣṭhita. There resided the thus-gone Renowned Friend. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Lion-like Subjugator.

Situated beyond that universe was a universe known as Sal Tree. There resided the thus-gone King of Royal Sal Trees. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Crest of Royal Sal Trees.

Situated beyond that universe was a universe known as Illumination. There resided the thus-gone Anantaraśmi. Abiding and remaining present there, he taught the Dharma. This blessed one now dispatched his regent, the bodhisattva Amogha­pada­vikrāmin.

In this way there arrived from the northeast innumerably and unfathomably many bodhisattva great beings, all held back by just a single birth. Upon their arrival they bowed their heads to the feet of the blessed thus-gone Śākyamuni, circumambulated him, and presented numerous offerings. While keeping their gaze upon the Blessed One, they each found their place in the gathering. Now the world had become completely filled with gods, nāgas, yakṣas, kinnaras, mahoragas, F.113.b and bodhisattva great beings of immense and inconceivable powers, bearers of the incomparable armor. There were so many that in the end there was not even room enough to place an extra staff. No one there felt intimidated by the others. Instead, everyone kept ardently gazing at the Blessed One, yearning to listen to the Dharma.

Chapter 6

Perseverance in the Bodhisattva’s Conduct, Exalted Intention, and Pursuit of the Sublime Dharma

Aware of the great gathering of bodhisattvas, the blessed Śākyamuni now, while remaining on his seat, entered the absorption known as valiant progress. Emerging from that absorption, he entered the one known as the vajra essence. Emerging from that absorption, he next entered the one known as remaining within the abode without descriptions. Emerging from that absorption, he next entered the one known as the single array. Emerging from that absorption, he next entered the one known as the lion parasol. Emerging from that absorption, he next entered the one known as limitless accomplishment. Emerging from that absorption, he next entered the one known as the yawning lion. Emerging from that absorption, he next entered the one known as the king of light rays. Emerging from that absorption, he next entered the one known as the essence of the earth. Emerging from that absorption, he next entered the one known as no observation. When he had emerged from that absorption, he next entered the one known as the manifestation of the lion. Emerging from that absorption, he next entered the one known as the king of the sphere of the moon. Emerging from that absorption, he next entered the one known as the single array. Emerging from that absorption, he next entered the one known as numerous light rays. Emerging from that absorption,F.114.a he next entered the one known as the ocean. Emerging from that absorption, he next entered the one known as practicing all seals and ascertaining the sphere of reality. Emerging from that absorption, he next entered the one known as the display of infinite aspirations and focal points. Emerging from that absorption, he next entered the one known as the limitless accomplishment that is primary with respect to all phenomena. Emerging from that absorption, he next entered the one known as accomplishing the single focal point.

Emerging from that absorption, he next entered the one known as remaining within the abode of all phenomena. Emerging from that absorption, he next entered the one known as the practice of the limitless light rays of noble lotus buddha. Emerging from that absorption, he next entered the one known as the stainless seal of mastery with regard to all phenomena. Emerging from that absorption, he next entered the one known as the royal seal of all phenomena. Emerging from that absorption, he next entered the one known as buddha emanations revealing the infinite leader. Emerging from that absorption, he next entered the one known as the armor of all sentient beings going beyond suffering. Emerging from that absorption, he next entered the one known as all phenomena as the sphere of the thus-gone ones’ engagement. Emerging from that absorption, he next entered the one known as buddha emanations revealing the infinite leader. Emerging from that absorption, he next entered the one known as bringing all objects into buddhahood. Emerging from that absorption, he next entered the one known as ascertainment of all phenomena unhindered with regard to past, future, or present.F.114.b Emerging from that absorption, he next entered the one known as the buddha-leader’s mastery of all phenomena. Emerging from that absorption, he next entered the one known as truly compiling all dharmas. Emerging from that absorption, he next entered the one known as the stable one. Emerging from that absorption, he next entered the one known as greatly increasing. Emerging from that absorption, he next entered the one known as the immutable. Emerging from that absorption, he next entered the one known as unperturbed. Emerging from that absorption, he next entered the one known as viewing and regarding all phenomena. Emerging from that absorption, he next entered the one known as universal illumination.

Emerging from that absorption, he next entered the one known as seeing as the same. Emerging from that absorption, he next entered the one known as viewing and regarding. Emerging from that absorption, he next entered the one known as not viewing. Emerging from that absorption, he next entered the one known as unhinderedness and non-appropriation with respect to all phenomena. Emerging from that absorption, he next entered the one known as possessing the faculties. Emerging from that absorption, he next entered the one known as ascertaining the inexhaustible as inexhaustible. Emerging from that absorption, he next entered the one known as the inexhaustible focal point. Emerging from that absorption, he next entered the one known as the single focal point. Emerging from that absorption, he next entered the one known as the great array. Emerging from that absorption, he next entered the one known as the infinite array. Emerging from that absorption, he next entered the one known as the undaunted.F.115.a Emerging from that absorption, he next entered the one known as invoking the roots of virtue of all sentient beings. Emerging from that absorption, he next entered the one known as actualizing the roots of virtue of all sentient beings. Emerging from that absorption, he next entered the one known as pursuing all dharmas. Emerging from that absorption, he next entered the one known as illuminating. Emerging from that absorption, he next entered the one known as the pure experience of all phenomena. Emerging from that absorption, he next entered the one known as showing all phenomena. Emerging from that absorption, he next entered the one known as the pure light of all bodhisattvas. Emerging from that absorption, he next entered the one known as purifying the unobscured eyes of all the hearers. Emerging from that absorption, he next entered the one known as producing pure roots of virtue in the entire retinue without obscuration.

Emerging from that absorption, he next entered the one known as stopping the sufferings of the animal realm and the world of the Lord of Death. Emerging from that absorption, he next entered the one known as producing roots of virtue by means of great love throughout all buddha realms. Emerging from that absorption, he next entered the one known as the immovable. Then, while the Blessed One was dwelling in the immovable absorption, the gods of the pure realms praised him in these verses:

Now the Blessed One emerged from the immovable absorption and looked upon the gathering of bodhisattvas. Then he said to the venerable Śāradvatī­putra, “Śāradvatī­putra, for those who have entered the Great Vehicle, four qualities serve to protect from degeneration. These four qualities likewise serve to gather the merit of all roots of virtue; accomplish the wisdom of the buddhas beyond focal points; accomplish the power of generosity; accomplish the power of discipline; accomplish the power of patience; accomplish the power of love; accomplish the power of compassion; accomplish the power of absorption; accomplish the power of insight; F.116.a accomplish the ten powers of the thus-gone ones without impediment; accomplish the discernment of insight; accomplish unhindered eloquence; accomplish the eloquence that is uninterrupted, joyous, sharp, and profound; attain retention; attain vision of the buddhas; attain renunciation without ever separating from the appropriate virtuous accumulations; ensure that one’s enjoyments are not deficient; ensure that one’s circle of helpers is not incomplete; ensure that one’s body is not deficient; ensure that the major and minor parts of one’s body are not incomplete; ensure that one’s eyes, nose, ears, tongue, and body are not deficient; ensure that one’s mind is not deficient; ensure that one does not take a bad path; ensure that one’s mind is not disturbed; ensure that one’s mindfulness is not obscured; ensure that one remains mindful; ensure that one possesses supreme mindfulness; ensure that one is conscientious and decent; ensure that one refrains from negative acts; ensure regret of wrongdoing; ensure that one’s mindfulness is unbroken; ensure that birth is reversed; and ensure that one will remain mindful.

“Thus, because one is very mindful, one’s past aspirations will not dissipate. Because one produces roots of virtue in relation to the blessed buddhas, one will engender unfathomable accumulations of roots of virtue in a way that does not grasp and is free from a sense of ‘mine.’ Such stores will be shared with all beings, and yet one will be skilled in disengaging from observing any beings. One will achieve realization with respect to all phenomena, yet one will not take the support of any phenomenon. Since one takes no such support, one remains indomitable by māras, gods of the māra class, or any other being who has entered an unfortunate path. Instead one will become the guardian of the seat of awakening.

“Residing upon one’s seat one will enter the absorption of the stainless seal of mastery with regard to all phenomena. F.116.b Thus, in a single instant of insight one will understand, view, attain, and actualize everything, down to the smallest object of knowledge. All will be actualized, and one will understand everything. There will be nothing but realization of everything, nothing but comprehension of everything, and all the linking of habitual tendencies will be attained without exception.^[31]

“What, then, are those four qualities? Śāradvatī­putra, one starts by donning the great armor of entering the Great Vehicle. Thus, one thinks, ‘All these sentient beings are full of desire, anger, and bewilderment; they are dying without a protector; they are quickly approaching death; they are falling from a great precipice; they are gripped by death and can hardly be brought to life.’ Thinking in this way, one dons the armor of seeing sentient beings by means of the great view.

“Thus, one pledges to accomplish the Great Vehicle that frees from the three realms so that one can teach it to sentient beings. Understanding that sentient beings must be healed, one pledges to care for them, even when not being entreated or asked to do so. ‘I shall nurture all beings by helping them attain the immutable nature of form, feeling, perception, formation, and consciousness, as well as the immutable nature of the path that transcends suffering.’ Thinking in this way, one dons the armor and persists in the pursuit of Dharma.

“Which Dharma does one then pursue? The maturation of the factors of awakening and the qualities of buddhahood. F.117.a That is to say, one pursues the Dharma in order to apprehend those Dharma teachings that eliminate the doubts of all beings and satisfy them, and in order to accomplish the fully developed faculties.

“As one diligently pursues the Dharma, one should, at a minimum, carry upon one’s body a profound verse that includes the name of a buddha. Even if one carries just such a single four-lined skillful and profound verse, one must also teach it to others, even if it is just to one single person. And when one teaches it, one should pray, ‘May all beings comprehend the meaning of this teaching and the meaning of this verse.’

“By the power of the associated roots of virtue, four things ensue that are supreme, paramount, and consummate. They are granted by the buddhas and by noble beings, praised by the learned, and beyond reproach from the wise. What are those four things? Undivided mindfulness; certain recollection of the qualities of the buddhas; becoming a proper vessel of the Dharma; and becoming a support for the blessed buddhas. Based on those, the thus-gone ones, the worthy ones, the perfect buddhas will teach the Dharma. From the attainment of the second of these qualities, the attainment of retention will follow. As one reverses the process of taking birth, one will reach the full attainment of the buddhas’ awakening. One will be born into a family of people who do not have an evil view, one will go forth in and follow the teachings of the blessed buddhas, and one will relinquish the five sense pleasures.

“From the attainment of these four qualities, the associated roots of virtue will also bring forth a set of ten qualities. F.117.b What are those ten? They are the accomplishment of eliminating the doubts of all sentient beings; the attainment of the support for all sentient beings; the attainment of the buddhas’ liberation free of obscuration; achieving the stage of a thus-gone one through the gateways of liberation; shining forth billions of light rays, beyond number and count, from each single hair follicle on one’s body; illuminating hundreds of thousands of buddha realms with every single light ray; emanating hundreds of thousands of lotuses with each single light ray; emanating the body of a thus-gone one from each of those lotuses; letting each of those thus-gone ones ripen trillions of beings through teaching the Dharma, thus ripening them in accord with the attainment of the immutable intrinsic nature of form; and employing such freedom from obscuration to the effect that mountains of fire can blaze forth from each body hair, and rivers equal to the amount of sand grains in the river Ganges can gush forth from the very same body hairs, all the while employing such perfect freedom without obscuration to the effect that the thus-gone ones may penetrate an entire trichiliocosm with the tip of a hair and hurl that entire universe away, beyond more universes than there are grains of sand in the river Ganges, without any of the sentient beings living there getting the sense that their world has been transferred.

“Śāradvatī­putra, endowed with such unobscured and perfect freedom, the thus-gone ones are aware of everything that is said throughout all directions. They are aware of all that has transpired within the minds of all beings throughout a trillion years. They dispel each of the doubts regarding the Dharma that may have arisen within sentient beings throughout a trillion years. Where no thus-gone one has appeared and no Dharma remains F.118.a their perfect freedom enables them to know when the minds of sentient beings are destroyed, upheld, connected, or in movement.

“Śāradvatī­putra, thus-gone ones who have gained this perfect freedom without any obscuration are aware of the factors that individually obscure all phenomena. The fact that they alone have penetrated the ultimate, that they know the emptiness of all entities to be itself without entity, or that they care for all gives rise to no self-oriented perception. They recognize as close to them those who think only of the Dharma, but with that exception they have no self-oriented perception of any close ones at all. Recognizing as not close to them those who engage in what is not the Dharma, they see not even a single good quality within the entirety of conditioned things. They know all conditioned things to be devoid of good qualities and full of flaws. Such are the qualities that they attain.

“They also obtain another set of four qualities. What are those four? The thus-gone ones are able to interrupt the continuity of habitual tendencies. When they walk along a path, all the living creatures that are touched by the thus-gone ones’ feet will be guided toward happy states. A thus-gone one need glance no more than a wheel’s width ahead for the whole earth within sixty-two leagues to the southwest to start moving.^[32] Śāradvatī­putra, the thus-gone ones never have their minds not in equipoise; Śāradvatī­putra, the thus-gone ones are always in equipoise. Śāradvatī­putra, the thus-gone ones know no diminishing of their absorption; they know no departure from their absorption.

“In short, Śāradvatī­putra, all the qualities of the thus-gone ones depend on the pursuit of the Dharma.” F.118.b

Then the Blessed One spoke these verses:

“Moreover, Śāradvatī­putra, a bodhisattva engages in learning for the pursuit of Dharma and pursues expertise in learning. Śāradvatī­putra, what is learning? What is expertise in learning? Śāradvatī­putra, learning is to be imparted a message from another. Expertise in learning is to consider it properly for oneself and understand it well. Śāradvatī­putra, F.119.b what is meant here by a message from another? It is the Dharma in all its facets: the sections of sūtras, expressions in mingled prose and verse, prophetic declarations, verses, special aphorisms, narratives, parables, tales of past lives, extensive teachings, miraculous accounts, established instructions, and legends. Śāradvatī­putra, that is what is called a message from another.

“Śāradvatī­putra, what is it to be expert in learning? It is to consider it properly for oneself. And what is it to consider something properly for oneself? It is to be expert in the aggregates, the elements, the sense sources, dependent arising, and positive and negative qualities; it is to comprehend visible and invisible phenomena, defiled and undefiled phenomena, objectionable and unobjectionable phenomena, and what is and is not to be relied upon. It is to properly understand, to be expert in, to properly comprehend, and to discern these. It is to understand well the proper Dharma, the unmistaken Dharma, and its nature. Śāradvatī­putra, that is what is called considering properly for oneself. B10

“Śāradvatī­putra, what is the expertise in the aggregates that was taught by the Thus-Gone One? Śāradvatī­putra, he taught nothing on this whatsoever. Śāradvatī­putra, the expertise in the elements that was taught by the Thus-Gone One was not taught by him at all. Śāradvatī­putra, the expertise in the sense sources that was taught by the Thus-Gone One was not taught by him at all. Śāradvatī­putra, the expertise in dependent arising that was taught by the Thus-Gone One was not taught by him at all. F.120.a. And, Śāradvatī­putra, the expertise in dependently originated phenomena that was taught by the Thus-Gone One was not taught by him at all.

“Śāradvatī­putra, when told that you should unerringly recount the meaning, how, then, should you do so? It is through reciting the meaning, not the words. Śāradvatī­putra, only the childish follow the words. The wise follow the meaning. What, then, Śāradvatī­putra, are words? Words are terms that serve as the bases of language, communication, and expression. Words, Śāradvatī­putra, are anything that can be gleaned, understood, or mastered, such that they can be expressed, glossed, assigned, put forth, followed, analyzed, investigated, dissected, and pursued. They are the Dharma to be pursued, any Dharma, and all the Dharma and signs included in them, which can be considered, pondered on, and mentally expressed, as well as any Dharma, for that matter, that can be an object of doubt, hesitation, regret, engagement, or certainty. Now, Śāradvatī­putra, what is meaning? It is the comprehended significance of the words. Śāradvatī­putra, ‘meaning’ is inexpressible. What is it, Śāradvatī­putra, that the immature grasp in terms of meaning? Well, it is the words, not the meaning. It is in this way, Śāradvatī­putra, that meaning is inexpressible. Śāradvatī­putra, I do not speak in conformity with the world. Thus I taught the statement, ‘The world speaks in conformity with me,’ with an indirect intention in mind. Śāradvatī­putra, the expertise that was taught by the Thus-Gone One was not taught by him at all. F.120.b Therefore, the Thus-Gone One is, in this way, an expert in the aggregates, the elements, and the sense sources. Since there is no expertise in them at all, the Thus-Gone One has taught expertise in such things.

“Such expertise goes as follows: The Thus-Gone One teaches the examination of phenomena. But what, Śāradvatī­putra, is phenomena and what is its examination? Śāradvatī­putra, the eyes are said to be phenomena, as are the ears, nose, tongue, body, and mind. So how, Śāradvatī­putra, are the eyes phenomena? Śāradvatī­putra, eyes are so known in the past, future, and present, but since they are emptiness, they are not perceived. Why is that? Because that is their nature. And just like the eyes, so is the nature of the ears, nose, tongue, body, and mind also emptiness. What, then, is an examination into the eyes? It is a searching inquiry into the eyes. And how does one inquire into the eyes? Well, the eyes are not perceived in the eyes. Why is that? Because if the eyes had eyes, then there would be two sets of eyes and there would be a person present within. In that way, that which is the designation of ‘eyes’ consists of a designation, a phenomenon, and eyes.

“Bodhisattvas who maintain a proper vision of this matter will investigate it as follows: ‘Among the eyes, the designation of eyes, and phenomena, is there any true foundation?’ When investigating it in that way, they will think, ‘These all belong to the domain of language and possess no basis for a true foundation. Why is that? What is comprehended and communicated through language is mundane. What is mundane is not transcendent. What is not transcendent is a position held by the nirgranthas. It is an expression of the nirgranthas. The expressions of the nirgranthas are not the speech of the Buddha, F.121.a for the Thus-Gone One has taught the transcendent. What is not transcendent was not taught by him. Although the Thus-Gone One is accomplished in speech, he teaches the Dharma in order to end speech, not to accumulate expressions.’

“Furthermore, bodhisattvas will investigate it as follows:^[36] ‘Through what virtue are the eyes formed? It is through definitive^[37] virtue. Why is that? It is because the eyes are limbs of existence. And why are they limbs of existence? They are called limbs of existence due to their cause. How, Śāradvatī­putra, are they termed existence? They come into existence because of beings. That is how they appear as eyes. The effect of delighting in the eyes is that beings manifest as a result of thinking that the eyes are the self and belong to the self. Therefore, they are called existence. One begins to grasp based on them. What is grasping? It is taking on suffering. And what is suffering? It is grasping to “I” and “mine.” Both are limbs in this context, and that is why the eyes are called limbs of existence.’

“Śāradvatī­putra, it is like this analogy: when sound comes from a drum, what do you think, Śāradvatī­putra, does it come from the outside or the inside?”

“Blessed One, that sound is a combination of the two.”

“Well, Śāradvatī­putra, do you understand their confluence?”

“I do, Blessed One. It is an assemblage.”

“Well, Śāradvatī­putra, existence is just that,” the Blessed One then said. “So, Śāradvatī­putra, the eyes are empty of eyes. The eyes are devoid of eyes. When it comes to them, the immature are attached to untrue objects. Likewise are the ears, nose, tongue, body, and F.121.b mind empty. Śāradvatī­putra, through just such a process does one seek the eyes thoroughly.”

The Blessed One now spoke the following verses:

“Moreover, Śāradvatī­putra, bodhisattvas are firm in their resolve on four matters: going forth; dwelling in the forest; seeing the Thus-Gone One; and, when seeing suffering sentient beings, donning the armor of thinking, ‘The time will come when I shall accomplish the vehicle of the Great Vehicle and teach the Dharma in order to liberate those beings from all suffering.’

“Śāradvatī­putra, listen well and keep in mind what I will now tell you about exactly how firm bodhisattva great beings are with respect to unexcelled and perfect awakening, and just how bodhisattva great beings, through their resolve, accomplish the wisdom of awakening. F.122.b

“Śāradvatī­putra, long ago, immeasurably vast and countless beyond countless eons ago, there appeared in the world a thus-gone one, a worthy one, a perfect buddha, someone wise and virtuous, a well-gone one, a knower of the world, a steersman taming beings, an unsurpassable one, a teacher of gods and humans, a blessed buddha by the name of Sukharāja. Śāradvatī­putra, Sukharāja’s lifespan was seventy thousand years. The thus-gone one, the worthy one, the perfect buddha Sukharāja had three assemblies of hearers: the first consisted of two hundred million arhats, the second was four hundred million arhats, and the third was six hundred billion arhats.

“Back then, that Jambudvīpa was broad and vast, extending across nine million leagues. It had eighty-four thousand cities and all of them were brilliant and exquisite, fashioned from the seven kinds of precious substances: gold, silver, crystal, cat’s eye, coral, emerald, and red pearl. The cities were twelve leagues in length, and seven leagues in width. They were all wealthy, healthy, happy, pleasant, abundant in food, and well populated. All the cities were surrounded by seven walls and seven moats. All the moats were filled with water that was flowing all around, covered with blue, red, pink, and white lotus flowers, and resounding with the sounds of ducks and various other birds, like geese, herons, peacocks, parrots, myna birds, F.123.a cuckoos, and pheasants.

“All the banks of the moats were filled with trees composed of the seven precious substances—trees of gold with branches of silver, leaves of cat’s eye, shoots of emerald, flowers of crystal, fruits of coral, and stalks of red pearl; trees of silver with branches of gold, leaves of crystal, shoots of cat’s eye, fruits of coral, flowers of emerald, and stalks of red pearl; trees of crystal with trunks of cat’s eye, shoots of gold, leaves of silver, flowers of coral, fruits of emerald, and stalks of red pearl; trees of coral with trunks of emerald, shoots of red pearl, leaves of silver, flowers of gold, fruits of crystal, and roots of cat’s eye; trees of emerald with trunks of red pearl, shoots of silver, leaves of gold, flowers of crystal, fruits of cat’s eye, and roots of coral; and trees of red pearl with trunks of gold, shoots of silver, leaves of crystal, flowers of cat’s eye, fruits of coral, and roots of emerald.

“Each one of those cities had eighty thousand parks, each of which was twenty leagues square. Each of those eighty thousand parks was surrounded by moats, seven tiers of arched doorways, seven layers of lattices with tiny bells, and seven rows of altars. In accordance with the previous description of the moats of the cities, F.123.b it should be understood that the moats of the parks appeared in just the same way. In addition, however, those parks had sandal tree shoots, seasonal trees, musical trees, ornamental trees, flowering trees, food-bearing trees, and drink-bearing trees. Those parks, moreover, had trees composed of gold, silver, crystal, cat’s eye, coral, and red pearl. On them grew flowers, such as atimuktaka flowers, campaka flowers, vārṣikī flowers, dhānuṣkari^[39] flowers, aśoka flowers, black flowers, valla flowers, taraṇi flowers, gotaraṇi flowers, both kinds of mandārava flowers,^[40] five-colored flowers, candrotaraṇi flowers, and many other different kinds. Each of those parks also had seven thousand ponds, all of which were filled with water replete with the eight qualities, measured half a league across, were formed from the seven precious substances, were strewn with golden sand, and had four sets of steps. All those ponds were also covered with jewel nets, and filled with blue, red, pink, and white lotuses.

“At that time there was a king called Vīradatta. Śāradvatī­putra, King Vīradatta had eighty-four thousand houses in his eighty-four thousand cities, with a harem of eighty-four thousand women in each house. In that Jambudvīpa, at the center of those eighty-four thousand cities was a large city that was eighty thousand leagues in length and forty thousand leagues in width, composed of the seven precious substances, wealthy, healthy, happy, abundant in food, pleasant, and well populated, F.124.a just as previously described. In the center of that large city was built one of Vīradatta’s houses, made from the seven precious substances and ten leagues square. That house had an enclosure made of gold and multiple stories. At the center of that house was built a palace like Vaijayanta, the palace of Indra. It was called Dharma. The king had a garden called Dharmabhadra. In the center of the house there was also a park, which was decorated throughout with different kinds of incense-bearing trees, musical trees, ornamental trees, and fabric-bearing trees, all composed of the seven precious substances. The park, moreover, was divided into multiple square sections. The house also had four sides, which were each adorned all around with brilliant and exquisite upper chambers made of the seven precious substances, and ornamented with balconies with elevated arched doorways, lookout points, and windows.

“Once, King Vīradatta’s main wife gave birth to a son, a bodhisattva who had revered previous victorious ones. He was exquisite, beautiful, powerful, renowned for his great influence, and shone with glory and majesty. As soon as he was born, King Vīradatta gave him that city, saying, ‘This will be his to enjoy.’ King Vīradatta then took for the boy’s pleasure all the four million maidens that existed. The king, his wife Precious, the townspeople, and the country people all gave him the name Puṇyottama. F.124.b Why so? Śāradvatī­putra, just as soon as the king’s son Puṇyottama was born, the gods sang songs from on high and showered down a rain of divine sandalwood powder and divine mandārava flowers, exclaiming in divine cadence, ‘Supreme merit, this child is born! Supreme merit, this child is born!’ It is for that reason, Śāradvatī­putra, he was only named ‘Puṇyottama.’

“Śāradvatī­putra, when Prince Puṇyottama had come of age, he would embark on a sandalwood boat within the park grounds, attended by his harem, and partake in pleasures, dallying in the five sense pleasures of women. Once, while the prince was in the sandalwood boat, he saw the Thus-Gone One teaching the Dharma in the midst of an assembly of śrāvakas. His body—radiating billions of light rays the color of fire, gold, moonlight, and gold from the Jāmbū River—was replete with the thirty-two marks of a great being, shone like gold, and was adorned like jewel inlay. Seeing him, Prince Puṇyottama thought, ‘May I too become exactly like that!’ No sooner had Puṇyottama formed that thought, than the body of the Thus-Gone One vanished, leaving Puṇyottama anguished and in despair, unable even to dally with and enjoy his girls. Incapable of partaking of such pleasures, he did not make love to them. After he disembarked and entered his quarters, he sat down with his legs crossed and immersed himself in the thought, ‘May I one day become exactly like that thus-gone one.’ F.125.a

“Now, whenever Prince Puṇyottama saw from afar that any girl was coming toward him, he shut the door and thought, ‘Alas! These beings, filled with desire, are afflicted with a severe illness. What if I were to enjoy such beings, who, filled with desire, are afflicted with such a severe illness? Since they are improper and I am proper, that would not suit me. Those beings, filled with anger, are afflicted with a severe illness. What if I were to take pleasure in those beings, who, filled with anger, are afflicted with a severe illness? Since they are improper and I am proper, what a difference there will be—I will strive to manifest a body like that of the Thus-Gone One. Ah! I will restrain my own mind. I will not have ill will toward those beings. Alas! Those beings, filled with delusion, are afflicted with a severe illness. What if I were to follow beings afflicted with such a severe illness? Since they are improper and I am proper, what a difference there will be—I will strive to manifest such a sublime body. Those beings, filled with jealousy and rage, are afflicted with a severe illness. What if I were to follow those beings? Since they are improper and I am proper, what a difference there will be—I will strive to manifest such a sublime body. Ah! I will remove jealousy! I will not be stingy, I will remove stupidity, and, freeing myself of desire, anger, and delusion,F.125.b I will also have love and compassion for those very beings. I will seek a path that, when those beings embark upon it, brings an end to all their desire, anger, delusion, jealousy, rage, stinginess, treachery, deceit, aggression, and pride—a path by which they will discard, no longer indulge in, not habituate themselves to, nor increase any of these.’ Śāradvatī­putra, thus was Puṇyottama unhappy, and immersed in despair. He neither dallied in, nor enjoyed, nor took pleasure in anything, and did not show himself to anyone.

“Śāradvatī­putra, when King Vīradatta heard that Prince Puṇyottama was not dallying, enjoying himself, or celebrating, but would shut his door whenever he saw a girl, King Vīradatta and his wife Precious thought, ‘It is not right that Prince Puṇyottama feels so unhappy and depressed with everything. We must by all means inquire into why he is not dallying, enjoying himself, or celebrating, but shuts his door whenever he sees a girl.’ King Vīradatta and his main wife then went before Prince Puṇyottama and spoke to him the following verses:

“Śāradvatī­putra, Prince Puṇyottama responded to his parents with these verses:

“Having thus spoken, Prince Puṇyottama went to where the thus-gone one, the worthy one, the perfect buddha Sukharāja was staying, bowed to his feet, circumambulated him three times, and sat before him. With palms joined, he then spoke the following verses:

“Śāradvatī­putra, then the thus-gone one, the worthy one, the perfect buddha Sukharāja allowed Prince Puṇyottama to go forth. Knowing that he had gone forth, eight trillion beings went forth in emulation of Prince Puṇyottama. Knowing that those beings had gone forth, Prince Puṇyottama’s harem also went forth. Knowing that they had gone forth, one billion of Prince Puṇyottama’s friends also went forth.

“Śāradvatī­putra, then King Vīradatta, learning that his son had gone forth, went accompanied by his fourfold army before the thus-gone one Sukharāja, bowed to his feet, and with palms joined, spoke these verses:

“Venerable Śāradvatī­putra, F.128.a if you have any doubt or hesitation, thinking that the righteous Dharma king called King Vīradatta, who at that time offered his kingdom to the blessed thus-gone one Sukharāja for his enjoyment, and went forth from home to homelessness, was someone else, do not see it like that, Śāradvatī­putra. For I was King Vīradatta. And, Śāradvatī­putra, if you have any doubt or hesitation, thinking that Prince Puṇyottama was someone else, do not see it like that. For, Śāradvatī­putra, the bodhisattva great being Dṛḍhamati was Prince Puṇyottama.

“Śāradvatī­putra, the nature of bodhisattva great beings is to engender great compassion when seeing beings afflicted with suffering. Moreover, Śāradvatī­putra, bodhisattvas strive for the profound Dharma, pursue only the profound Dharma, and perfectly teach only the profound Dharma. Śāradvatī­putra, what are the profound dharmas in which they become stable? And what, Śāradvatī­putra, is their stability? Śāradvatī­putra, bodhisattvas are called stable because they do not become discouraged or despondent about unexcelled and perfect awakening. Śāradvatī­putra, when it is said that they are stable, it is because they grasp the dharmas. What dharmas do they grasp? Dharmas can be grasped with the eyes; but, Śāradvatī­putra, what the eyes grasp is not dharmas, which are not something held. What, then, is the Dharma, Śāradvatī­putra? It is by nature neither inside, nor outside. It has neither a self, nor does it belong to a self. It has neither affliction, nor purification. F.128.b Dharmas are grasped by the ears, nose, tongue, body, and mind, but in that respect, what the dharmas are is not the mind and so forth. Śāradvatī­putra, Dharma is something that has neither a self, nor does it belong to a self; it has neither inside, nor outside; it has neither affliction, nor purification; it has neither birth, nor cessation. Why, Śāradvatī­putra? Because that is its nature—its nature is not something made, and does not change, and therefore mind is called Dharma.

“Why, Śāradvatī­putra, is grasping so termed? It enables the grasping of emptiness, and the grasping of signlessness and wishlessness. It enables the grasping of non-perception as wishlessness, for non-perception is wishlessness. Moreover, Śāradvatī­putra, dharmas are neither to be removed, nor established. Those who are free of removing and establishing are called graspers of dharmas. Therefore, they are called bodhisattvas. Since bodhisattvas, Śāradvatī­putra, are beings (sattva) who are close to the buddhas, they are called bodhisattvas. Since there is no awakening (bodhi), they are called bodhisattvas. Alternatively, since the being (sattva) enters awakening due to the very non-existence of beings, they are therefore called bodhisattvas.

“Śāradvatī­putra, alternatively, if bodhisattvas were to teach,^[42] they would teach in this way. That is why, Śāradvatī­putra, being without a teaching is being a bodhisattva. Who has nothing to teach? No one at all has anything to teach. Therefore, teaching is so termed. Śāradvatī­putra, joyous, they are inclined toward nonduality, for they preach neither Dharma nor non-Dharma. Thus are bodhisattvas so termed. F.129.a

“Moreover, Śāradvatī­putra, awakening is awakening to emptiness. And emptiness, Śāradvatī­putra, is emptiness of what? It is emptiness of any phenomena. Śāradvatī­putra, if there is anything perceived as a phenomenon, there will be grasping to that perception, grasping as self, grasping as a being, grasping as a life force, grasping as a person, and the grasping of all grasping. Therefore, grasping to perception is so termed. The absence of that is termed emptiness; and emptiness is awakening. Moreover, Śāradvatī­putra, all phenomena are awakening, and likewise, perfect buddhahood. Thus, act in harmony and do not act in disharmony with this. This is because awakening is profound—so profound that no immature, ordinary beings progress toward it. And moreover, Śāradvatī­putra, let alone ordinary beings, even worthy ones and solitary buddhas do not progress toward it, despite having actualized knowledge of non-arising, from beholding the knowledge of exhaustion and the knowledge of non-arising. Knowledge of exhaustion comes from bringing what to exhaustion? Knowledge of exhaustion does not come from bringing any phenomenon to exhaustion. Moreover, it is because all phenomena themselves are exhausted that knowledge of exhaustion is so termed. It is because that knowledge belongs to noble beings that knowledge of exhaustion is so termed. Knowledge of exhaustion is so termed because there is no knowledge such as, ‘All this was exhausted,’ ‘Such and such was exhausted,’ or ‘Everything from here on was exhausted.’ Therefore, it is said that not even worthy ones or solitary buddhas progress toward awakening.

“Śāradvatī­putra, why is non-arising so called? Śāradvatī­putra, it is because not even the subtlest particle has arising that non-arising is so called. Śāradvatī­putra, the knowledge of that is called knowledge of non-arising. F.129.b

“It is because hearers lack the knowledge that ‘that does not arise from this,’ or ‘this will henceforth not arise,’ that the limitless wisdom of buddhas is so called. Why is the wisdom of a buddha limitless? Since that wisdom has no parallel and no limit, the wisdom of a buddha is called limitless. Since that wisdom is devoid of object, the wisdom of a buddha is so called.

“Śāradvatī­putra, how is the wisdom of a buddha taught to be? Since that wisdom is awakened to, it is called the wisdom of a buddha. Since that wisdom is sought after, it is called the wisdom of a buddha. Śāradvatī­putra, how is buddha taught to be? Śāradvatī­putra, beings are fickle. Śāradvatī­putra, beings flee from this state, and fail to comprehend it. Yet, Śāradvatī­putra, the buddhas have awakened to all phenomena, and therefore they are called buddhas. And how have they awakened to all phenomena? They have awakened to the very fact that there are neither phenomena nor non-phenomena, neither affliction nor purification, and that there is no present, past, or future. They have awakened to the very fact that there is no arising, engagement, exhaustion, coming, going, affliction, purification, or cessation at all.

“Moreover, Śāradvatī­putra, since, being limitless and immeasurable, they are difficult to fathom and comprehend, they are awakened. Śāradvatī­putra, it is like the following analogy. The ocean is of a single taste, free of being filled or depleted, and deep. So, too, Śāradvatī­putra, is the ‘ocean’ of a thus-gone one. Because he teaches the profound Dharma with the taste of liberation, F.130.a the taste of non-arising, and the taste of non-exhaustion as its single taste, he collects them progressively into his teaching of Dharma; because he resolves all doubts he absorbs all the waters of questions; because he does not forget any Dharma he is without depletion; and because he is the very presence of Dharma there is no filling him.^[43]

“Moreover, Śāradvatī­putra, when the nature of a buddha is explained, who can comprehend that topic? It is like the following analogy, Śāradvatī­putra. When the great nāga king Sāgara (Ocean) makes it rain, he does so only in his own place, the ocean. This is because, Śāradvatī­putra, there is no place whatsoever, aside from a place consecrated by a thus-gone one, that can withstand the torrent of water from the great nāga king Sāgara. In the same way, Śāradvatī­putra, when a thus-gone one teaches on the nature of a thus-gone one and speaks about the characteristics of a buddha’s wisdom, I have never seen in the realms of beings any hearer, solitary buddha, or ordinary being who can understand it fully, that is, aside from a bodhisattva who has perfectly embarked on the Great Vehicle and been authorized by a thus-gone one.

“Śāradvatī­putra, there are four things, difficult to understand and extremely difficult to obtain, that today you have. What are these four? Śāradvatī­putra, human birth is exceedingly difficult to obtain. Śāradvatī­putra, the emergence of a thus-gone one is exceedingly difficult to obtain. Śāradvatī­putra, faith in a thus-gone one’s teaching is exceedingly difficult to obtain. And, Śāradvatī­putra, having gained faith, it is exceedingly difficult to obtain an audience to inquire about what is tenable and what is untenable. Śāradvatī­putra, these four things, so exceedingly difficult to obtain and understand, you have obtained. F.130.b

“Śāradvatī­putra, ask me about any teaching with which you have doubt! Śāradvatī­putra, you should take this opportunity on behalf of the world with its gods! Śāradvatī­putra, since I will pass away before too long, and since, Śāradvatī­putra, it would not be fitting for you to have regrets later, ask me!”

Then the venerable Śāradvatī­putra rose from his seat, draped his robe over one shoulder, knelt on his right knee, and said to the Blessed One, “If, in order to clarify questions, the Blessed One would allow me the opportunity, I will ask the Blessed One about some points.”

The Blessed One said to Śāradvatī­putra, “Śāradvatī­putra, I will delight you with each answer I give. Ask whatever you wish of the Thus-Gone One, the Worthy One, the Perfect Buddha!”

Śāradvatī­putra then said to the Blessed One, “Blessed One, I will ask the Thus-Gone One on behalf of beings who adhere to exalted conduct and qualities.

The Blessed One then said to Śāradvatī­putra, “Well done, well done, Śāradvatī­putra! Śāradvatī­putra, you have done well to request the Thus-Gone, worthy, perfectly awakened Buddha on behalf of the bodhisattva great beings, and on behalf of those who have embraced the altruistic intention and practice wholesome conduct, patience, and gentleness!

“Śāradvatī­putra, the limit of qualities cannot be fathomed. Śāradvatī­putra, the beings on whose behalf you ask the Thus-Gone One questions perform only limited hardships. F.132.a For instance, Śāradvatī­putra, suppose someone were to bring to mind all the beings that exist throughout the trichiliocosm. What do you think, Śāradvatī­putra, would that person have performed a difficult task?”

“Indeed, Blessed One, that person would have performed a difficult task.”

“Śāradvatī­putra, the difficulty of that former task does not approach even one hundredth of the difficulties of a bodhisattva’s task. It does not approach even one thousandth, or one hundred thousandth of a fraction of that difficulty—there can be no comparison.

“As another instance, Śāradvatī­putra, suppose the trichiliocosm were to become completely engulfed in flames—flaring, burning, and blazing—and someone were to extinguish that fire with one breath, and then with another breath, protect the Cakravāḍa and Mahācakravāḍa mountain ranges, the great king of mountains Sumeru, and other giant mountains; the oceans, continents, and palaces, along with all the delightful gardens, parks, forests, rivers, and pools; and all the towns, cities, counties, and regions. Śāradvatī­putra, what do you think? Would that person have performed a difficult task?”

“Indeed, Blessed One, that person would have performed a difficult task.”

“Śāradvatī­putra, the difficulty of that former task does not approach even one hundredth of the difficulties of a bodhisattva’s task. It does not match even one thousandth or one hundred thousandth of the former—no number, fraction, enumeration, analogy, or comparison would suffice.

“As another instance, Śāradvatī­putra, suppose someone were to shatter, scatter, and destroy the trichiliocosm. F.132.b What do you think, Śāradvatī­putra? Would such a person be diligent?”

“Indeed, Blessed One, such a person would have supreme diligence.”

“Śāradvatī­putra, that first diligence does not approach even a hundredth of the diligence of a bodhisattva—no comparison would suffice.

“As another instance, Śāradvatī­putra, suppose someone were to climb, without falling, all the way up to the world of Brahmā, on a ladder made of the legs of mosquitoes, carrying on their shoulders as much water as could fill the trichiliocosm. What do you think, Śāradvatī­putra? Would that person have performed a difficult task?”

“Well-Gone One, that person would have performed an extremely difficult task; that person would have diligence and great prowess.”

“Śāradvatī­putra, you should trust and comprehend that this former strength, diligence, and skill in means would not approach so much as a hundredth of the strength, diligence, and skill in means of a bodhisattva. It does not match even one thousandth or one hundred thousandth of a portion, and no number, fraction, enumeration, analogy, or comparison would suffice. B11 This is because, Śāradvatī­putra, those sublime beings, endowed with such mental diligence, physical diligence, physical prowess, and skill in means, are equipped with aspirations and power. Śāradvatī­putra, committed to such knowledge, they are committed to the Great Vehicle, great fearlessness, great vision, buddha wisdom, and great compassion. F.133.a Being endowed with such comportment and conduct, they are committed to the practice and ascertainment of qualities.

“They are committed to the accomplishment of generosity, discipline, patience, diligence, absorption, and insight. They are committed to the accomplishment of skill in means. They are immersed in the accomplishment of awakened attributes, buddha manifestations, infinite supreme guides, awakened supernatural powers, and gifts of Dharma. They are immersed in the skilled accomplishment of the wishes of beings and the conduct of beings. They are intent upon and committed to the subjugation of beings’ minds. They are immersed in the accomplishment of connecting with beings’ minds. They are immersed in the accomplishment of the perception of beings. They are immersed in the accomplishment of beings’ discipline, absorption, and liberation. They are immersed in the accomplishment of the liberated wisdom vision of beings. They are immersed in the accomplishment of beings’ tranquility and special insight. They are immersed in the accomplishment of beings’ path, fruition, and truth. F.133.b

“The reason for this, Śāradvatī­putra, is that such sublime beings as these, who understand signs according to the languages and conventions prevalent throughout the ten directions, have attained the state of wisdom unhindered with regard to any phenomena, are immersed in accomplishing the wisdom that masters all phenomena, and are immersed in accomplishing the wisdom in which all phenomena are empty.

“Śāradvatī­putra, in sum, these sublime beings are immersed in, adhere to, aspire for, and constantly cultivate such a wisdom. These sublime beings are committed to such qualities of armor-like diligence^[45] and conduct. Since they are following such a path, Śāradvatī­putra, the analogies I have explained illustrate how minor, meager, and trifling others are by comparison.

“Moreover, Śāradvatī­putra, for those sublime beings who have enacted that armor-like diligence, such analogies are individually suited, as these are precisely according to how the Thus-Gone One understands it. Those who possess such a wisdom, which is precisely the one possessed by a thus-gone one, should learn and comprehend each of those analogies. Śāradvatī­putra, hearers should approach that state through faith, for they will not comprehend it exactly as it is.

“Moreover, Śāradvatī­putra, you have posed questions to the Thus-Gone One on behalf of such beings. And yet, Śāradvatī­putra, I will provide you with only a mere introduction, a mere smidgen, a mere illustration, a mere trifling, and a mere approximation. This is because, Śāradvatī­putra, understanding such things does not entail a day’s activity, a fortnight’s activity, a month’s activity, a year’s activity, a hundred years’ activity, a thousand years’ activity, a hundred thousand years’ activity, an eon’s activity, a hundred eons’ activity, a thousand eons’ activity, or a hundred thousand eons’ activity. F.134.a Rather, Śāradvatī­putra, it is the activity of immeasurably many, countless eons. If, Śāradvatī­putra, one cannot cover in one hundred eons, one thousand eons, or one hundred thousand eons even the qualities of the meager, trifling, and miniscule heap of merit that constitutes the very heap of merit from first giving rise to the mind of awakening, then there is no need even to discuss whether one could understand the extent of the mind of awakening engendered by bodhisattva great beings—it is impossible.

“Śāradvatī­putra, the conduct of bodhisattvas involves an immeasurable collection of merit, since it is for the purpose of great wisdom. Śāradvatī­putra, the conduct of bodhisattvas knows no end, since it matures innumerable beings. Śāradvatī­putra, the conduct of bodhisattvas is difficult to comprehend, since it is the very comprehension of the profound Dharma. Śāradvatī­putra, the conduct of bodhisattvas is profound, since it is the very absence of foundation in all phenomena. Śāradvatī­putra, the conduct of bodhisattvas is free of limit or boundary, since it is itself the infinite buddha wisdom. Śāradvatī­putra, the conduct of bodhisattvas has no culmination, since it is immeasurable.

“Śāradvatī­putra, one may think, ‘I will bring this many beings to nirvāṇa. I will practice this much generosity. I will cultivate this much discipline, this much patience, this much diligence, this much concentration, and this much insight. I will cultivate these for a certain period of time, but then at some point later on I will not cultivate them further.’ And yet, Śāradvatī­putra, the conduct of bodhisattvas is entirely free of culmination. Śāradvatī­putra, this is because bodhisattvas only see the sole culmination of the heart of awakening, such that, having attained the absorption called stainless utter purity of all phenomena, they fully realize all phenomena. F.134.b

“Śāradvatī­putra, the exalted intention of bodhisattva great beings should be regarded in terms of three points: The first exalted intention should be understood as the very action of renouncing all things. The second exalted intention of a bodhisattva should be understood as the very non-existence of any special clinging to self, even while pursuing the Dharma, receiving the Dharma, and fully upholding the Dharma. The third exalted intention, Śāradvatī­putra, is not discarding the profound Dharma and being keenly interested, without discouragement, in partaking in the awakening of all blessed buddhas. Śāradvatī­putra, the exalted intention of a bodhisattva should be regarded in terms of those three points.

“Śāradvatī­putra, the exalted intention of bodhisattva great beings should also be regarded in terms of three other points. What are these three points? The constant application of diligence in pursuit of the Dharma out of a desire for the Dharma discourses of the Bodhisattva Collection; following Dharma teachers in order to refine their own and all beings’ roots of virtue; and the third exalted intention of bodhisattvas, which is the repeated demonstration of service by presenting unexcelled service to such teachers. In this regard, when seeing that such service can be difficult, one should think, ‘This is a demonstration of my karma. Therefore, my not having heard is my own karma and there is no one to blame. Thus, I must by all means purify and sever all my karmic obscurations through service.’ Śāradvatī­putra, you should therefore regard this explanation to mean that the perfection of all buddha qualities is brought about through striving by all means to pursue the Dharma, and following Dharma teachers. F.135.a

“Śāradvatī­putra, long ago, immeasurably vast and countless beyond countless eons ago, in the eon called Jñānottama, there appeared in the world a thus-gone one, a worthy one, a perfect buddha, someone wise and virtuous, a well-gone one, a knower of the world, a steersman taming beings, an unsurpassable one, a teacher of gods and humans, a blessed buddha by the name of Ārakṣapati Megheśvaradīpa. Śāradvatī­putra, the lifespan of the thus-gone one, the worthy one, the perfect buddha Ārakṣapati Megheśvaradīpa lasted a full half eon. Śāradvatī­putra, the assembly of hearers of the thus-gone one, the worthy one, the perfect buddha Ārakṣapati Megheśvaradīpa numbered as many as there are grains of sand in the river Ganges. Each of the hearers assembled, moreover, had actualized within their physical existence emancipation from both parts,^[46] excellent insight, and excellent view. Śāradvatī­putra, the thus-gone one Ārakṣapati Megheśvaradīpa also had an assembly of just as many bodhisattva great beings as he had hearers. Since the irreversible bodhisattvas were as many in number as there are grains of sand in the river Ganges, there is no need to mention the number of bodhisattva great beings who had newly embarked on that vehicle. Śāradvatī­putra, by the time the thus-gone one, the worthy one, the perfect buddha Ārakṣapati Megheśvaradīpa passed away, he had authorized one billion Dharma preachers throughout one billion Jambudvīpas.

“Śāradvatī­putra, the sublime Dharma of the thus-gone one Ārakṣapati Megheśvaradīpa remained for eight quintillion years. F.135.b Śāradvatī­putra, during that time, the lifespan of beings was eight hundred million years and, since no one died prematurely, everyone could fully complete all their actions. Śāradvatī­putra, a Dharma preacher called Prabhakīrti then appeared in that Jambudvīpa. Śāradvatī­putra, the Blessed One blessed the bodhisattva Dharma preacher Prabhakīrti to remain for as long as his sublime Dharma remained. Śāradvatī­putra, Prabhakīrti attained acceptance and became irreversible. Later, Śāradvatī­putra, as the sublime Dharma was disappearing, the Dharma preacher Prabhakīrti perfectly taught the perfect accomplishment of a thus-gone one’s awakening for countless millions of eons, going from village to village, town to town, country to country, and realm to realm.

“Śāradvatī­putra, during that time there was in that Jambudvīpa a frontier town called Dhṛtivati. There was a householder in that town called Dhṛtisena. The householder Dhṛtisena, being in the prime of youth, performed obligations on behalf of the town. At some point, a thought occurred to him about his immersion in the town’s business: ‘What kind of knowledge should I gain in order to teach others the sublime Dharma such that, upon teaching them its meaning, all their activities would be fulfilled?’

“The householder Dhṛtisena then went alone to an isolated place, and while thus contemplating, a deity appeared and said, ‘Householder, there is a thus-gone one called Ārakṣapati Megheśvaradīpa.’

“The householder Dhṛtisena was instantly elated, whereupon the god said, ‘However, householder, he has passed away.’ F.136.a The householder Dhṛtisena then started to cry but the deity then asked him, ‘Householder, why were you first elated, but now you cry?’

“ ‘Well, god,’ the householder Dhṛtisena replied, ‘I was elated because you said there was a thus-gone one, and I’m crying because you said he has passed away. Deity, since I have never seen a thus-gone one, my life is meaningless.’

“The god then said to the householder Dhṛtisena, ‘Householder, there is a Dharma preacher monk called Prabhakīrti, who was authorized when the thus-gone one, the worthy one, the perfect buddha Ārakṣapati Megheśvaradīpa passed away. Householder, that preacher retains the entire Dharma taught by that blessed one, without squandering any of it! Householder, that monk retains that thus-gone one’s treasury of Dharma.’

“ ‘Where, god, does that Dharma preacher now dwell?’ the householder Dhṛtisena asked the deity.

“The god replied, ‘Householder, the Dharma preacher Prabhakīrti dwells in the town of Kapilavāstu, in the king’s palace. The king’s palace is 6,300 leagues to the east of here.’

“After spending the night there, the householder Dhṛtisena then set out for the palace of the king of Kapilavāstu, carrying eight hundred million cowrie shells and eight hundred million ounces of gold. Once he arrived there, he went to where the Dharma preacher Prabhakīrti was, bowed to his feet, and sat to one side. Once the householder Dhṛtisena was seated, the Dharma preacher Prabhakīrti F.136.b delivered a Dharma discourse that resolves the doubts of all beings, a Dharma discourse that perfectly satisfies all beings, a fine speech that perfectly inspires roots of virtue among bodhisattvas. The householder Dhṛtisena, who by now had developed devotion for the Dharma preacher Prabhakīrti, praised his speech and offered to him all the cowrie shells and gold. He also offered himself to serve and attend upon Prabhakīrti.

“Śāradvatī­putra, the householder Dhṛtisena was perseverant in serving and attending upon the Dharma preacher Prabhakīrti and in pursuing the Dharma, such that he attended upon him for six hundred million years in order to receive, write down, and recite that very Dharma discourse. But for the entire six hundred million years, he never again received that Dharma discourse to listen to, write down, or expound upon. Throughout those six hundred million years that he served the Dharma preacher Prabhakīrti he was never impeded by either sloth or sleep. Throughout those six hundred million years of his service to the Dharma preacher he never ever parted from the Dharma. Throughout those six hundred million years of his service to the Dharma preacher he never had a thought of desire, ill will, or aggression toward him. Śāradvatī­putra, the householder Dhṛtisena would not sleep at the threshold of wherever the Dharma preacher was staying but, in order to protect him, would stand at attention without lying down.

“Śāradvatī­putra, once a māra named Sadā­vatāra­prekṣin appeared. Sadā­vatāra­prekṣin was seeking to bring the householder Dhṛtisena down. Sadā­vatāra­prekṣin thus conjured up as an emanation a monk looking exactly like the monk Prabhakīrti making the acquaintance of a woman. F.137.a Having conjured up that emanation, Sadā­vatāra­prekṣin said to the householder Dhṛtisena, ‘Householder, look at the erroneous thinking and impropriety of that teacher of yours, the famed scholar among teachers, insightful, learned, a veritable ocean of learning! How can he preach to others that they should observe abstinence, and yet indulge in the very perversion of discipline? Look, householder, at how he, although promoting pure conduct, indulges in fornication. Householder, how, in doing such things and behaving in such a way, could his conduct be profound and in observance of abstinence? It is impossible! It is improper! Householder, enough with attending upon him and serving him! Abandon such a monk! Householder, you have discipline, contentment, isolation, mindfulness, and insight. And so, since he is someone with perverted discipline, how can you serve him?’

“The householder Dhṛtisena now thought, ‘I was inspired by what the god told me about how Ārakṣapati Megheśvaradīpa had authorized a Dharma preacher called Prabhakīrti to uphold the treasury of his Dharma, telling me that I should attend upon him. Accordingly, I went to the Dharma preacher Prabhakīrti and he perfectly taught me the Bodhisattva Collection of teachings that resolves all doubts and perfectly satisfies all beings. Out of desire for the Dharma, I then made offerings F.137.b and also offered myself to serve and attend upon him. If I have acted properly, then the words that this person is saying about the impropriety of the Dharma preacher Prabhakīrti are the action of Māra. And why? Because otherwise such behavior would be unthinkable and out of the question. For it is impossible that someone who has been authorized by a thus-gone one would display such comportment—there is no doubt about it, so this must be a māra, a god from the māra realm, or a person inspired by Māra. Since the Dharma teaching that I received from the Dharma preacher Prabhakīrti showed the absence of characteristics, so should I now regard that woman and the qualities of that woman, and that man and the qualities of that man. If the Dharma preacher Prabhakīrti is authorized by a thus-gone one, but I fall under the sway of that improper apparition, I will be denigrating the thus-gone ones and the nature of the thus-gone ones. I will thus invoke the power of truth through the power of aspirations from my own positive intention, and the power of truth of the thus-gone ones.’

“The householder Dhṛtisena then invoked the power of truth, saying, ‘Through the truth and the true words of my exalted intention to pursue the Dharma, if the Dharma preacher was authorized by a thus-gone one to teach the Dharma, may that man and woman vanish!’

“Śāradvatī­putra, through the householder’s true resolve the woman and man vanished. Once those beings belonging to the realm of Māra had vanished, the householder Dhṛtisena thought, ‘The fact that the Dharma preacher Prabhakīrti F.138.a has never again let me listen to the Dharma discourse that perfectly satisfies the wishes of all beings is my own workings of Māra. It is due to the power of Māra, for while I have followed him constantly, intent in the pursuit of Dharma, he has not permitted me to listen to the Dharma discourse of the Bodhisattva Collection. Alas! I will now ensure that I do not fall under the sway of the workings of Māra!’ Śāradvatī­putra, the householder Dhṛtisena thus did not turn away, but continued to follow the Dharma preacher Prabhakīrti.

“Look at the householder Dhṛtisena’s excellent, exalted motivation, Śāradvatī­putra! He took delight in following the Dharma preacher for six hundred million years. And although he faithfully, and without any dissatisfaction, followed him for six hundred million years, he only heard that Dharma discourse one single time. Although the māra Sadā­vatāra­prekṣin had conjured up that delusive apparition, he did not change his mind, but became even more truly devout toward that Dharma preacher. After the entire period of six hundred million years had passed, the householder Dhṛtisena was reborn in the world of Ratnākara, which was in harmony with a thousand buddha realms. The thus-gone one Mahāskhanda also appeared in that world. Śāradvatī­putra, the thus-gone one, the worthy one, the perfect buddha Mahāskhanda had an assembly of six hundred million worthy ones.

“The bodhisattva great being Dhṛtisena was born into the household of a king. Immediately upon birth, the gods said, ‘Child, this fruition of yours is a result of pursuing the Dharma.’

“Immediately upon hearing those words, the child thought, F.138.b ‘Then I must make sure to pursue nothing but the Dharma!’ So when he was only seven years old he went forth, and the blessed Mahāskhanda taught him the Dharma. By the power of his previous aspirations and by the power of the Thus-Gone One, he also obtained the power of recollection. He completely retained all the myriad Dharma discourses that the thus-gone one Mahāskhanda taught. He also practiced pure conduct under the teaching of the blessed thus-gone Mahāskhanda. He ripened immeasurable, countless beings for unexcelled and perfect awakening.

“As soon as he died, he immediately entered into the service of a second thus-gone one called Sumeruskandha. At seven years old he went forth under that thus-gone one’s teaching. Having thus gone forth, he obtained the power of recollection, and through the power of his previous aspirations and the blessings of the Thus-Gone One, he was able to recollect all the myriad sūtras that the Thus-Gone One had taught. Śāradvatī­putra, the bodhisattva great being Dhṛtisena consecutively served six hundred forty million buddhas and retained the Dharma taught by them all. Śāradvatī­putra, the bodhisattva great being Dhṛtisena came to possess an oceanic wisdom. Since it was unwavering, he came to possess an unadulterated, space-like wisdom. Since it was difficult to fathom its depths, he came to possess a profound wisdom. Śāradvatī­putra, you should not think that the householder called Dhṛtisena was someone else, for the householder merchant whose mind did not change even after following the Dharma preacher for six hundred million years was Dīpaṃkara. F.139.a

“Śāradvatī­putra, consider how beneficial bodhisattva great beings’ exalted intention to pursue the Dharma is! Śāradvatī­putra, in this way, bodhisattva great beings who possess that exalted intention will swiftly awaken to unexcelled and perfect buddhahood. Śāradvatī­putra, that Dharma preacher is still pursuing the blessed ones’ sublime Dharma. Śāradvatī­putra, that Dharma preacher Prabhakīrti dwells in this very retinue.”

Chapter 7

The Perfect Teaching on the Exalted Intention

The Blessed One then said to the venerable Śāradvatī­putra, “Śāradvatī­putra, there are three things that bodhisattvas should do, in terms of which to consider correctly everything there is to do and not to do. What are these three things? Śāradvatī­putra, they are as follows.

“Because of the very things not to be done, the first thing to do is to pursue the sublime Dharma fully. Śāradvatī­putra, bodhisattvas should furthermore pursue the teachings of the buddhas without measuring them, so that even when they hear the profound teachings of the buddhas, they will be unafraid, enthusiastically try to penetrate to their depths, and not abandon them.

“Śāradvatī­putra, the second thing they should do is not to go back on their perfect exalted intention, which increases the more they hear the profound Dharma. This they should regard as being the perfect exalted intention of bodhisattvas.

“Śāradvatī­putra, the third thing they should do is not to cower, be discouraged, or turn away when hearing a bodhisattva great being tell someone who has approached them, ‘A bodhisattva who has engendered the attitude set on unexcelled and perfect awakening must abandon all possessions. F.139.b There is nothing that the bodhisattva does not give away.’ This too they should regard as the perfect exalted intention of bodhisattvas.

“Moreover, Śāradvatī­putra, suppose someone approaches a bodhisattva and says, ‘A bodhisattva who has engendered the attitude set on unexcelled and perfect awakening should provide comfort to all beings. Thus, since I, suffering in this way, am severely suffering, then you should first provide comfort to me, and then later provide comfort to all other beings.’ Hearing such a demand, bodhisattvas should be able to ensure that person’s happiness without being discouraged. However, if they fail and become discouraged and dejected, thinking, ‘If I cannot even provide comfort to this being, what use is it for me to do so for all beings,’ then such discouragement should be regarded as not being an exalted motivation.

“If, Śāradvatī­putra, while providing comfort to such beings, bodhisattvas are criticized and reviled, and berated^[47] with evil, harsh words, unsuitable for polite society, those bodhisattvas should not be angry, or have ill will toward them, but engender feelings of love and compassion for them. Bodhisattvas should provide for their happiness, so that they do not suffer. Śāradvatī­putra, such an exalted intention of bodhisattvas should be known as unexcelled and perfect awakening.

“Bodhisattvas who arouse a gentle and peaceful mind F.140.a and the intention to comfort others will see to the cutting of immeasurable saṃsāra into pieces. They will see to providing comfort to immeasurable beings. They will see to the ripening of their own buddha qualities. Each time they give rise to the mind of awakening, they will see to the accomplishment of immeasurable buddha qualities. In that way, bodhisattvas should be regarded as possessing an exalted intention and being skilled in methods.

“Suppose that bodhisattva great beings are criticized and reviled, and berated with evil, harsh words, unsuitable for polite society, by the being on whose behalf those bodhisattvas have provided comfort. In such a case, bodhisattvas who do not neglect or diminish their altruistic intention will exercise patience, thinking, ‘This being is teaching me buddha qualities. So if I were to have any ill will whatsoever toward him, I would be impeded from awakening by precisely that much.’ Such thinking should be regarded as the bodhisattvas’ exalted intention that is skilled in the methods toward unexcelled and perfect awakening.

“Moreover, Śāradvatī­putra, suppose someone approaches a bodhisattva and says, ‘Unexcelled and perfect awakening is difficult to attain—you will not be able to awaken to unexcelled and perfect buddhahood; you will not be able to accomplish the buddha qualities.’ If bodhisattvas, upon hearing that, let go^[48] of the ideas they had, this should be regarded as not being the exalted intention. And if in such a case they imagine that the buddha qualities, which are so difficult to attain, are easy to attain, that should also be regarded as not being the exalted intention.

“Moreover, Śāradvatī­putra, F.140.b suppose someone approaches a bodhisattva and says, ‘Noble son, if one who gives rise to the mind set on unexcelled and perfect awakening has no control over even their own body and life force, then there is no need to speak of them having control over their possessions. Alas, noble son, since it is impossible for you to have control over your body and life force, give up this attitude!’

“Bodhisattvas might then think, ‘No one has control over the body and life force, and because they do not have control over them, everyone strives to protect them. While striving to protect them, their bodies perish and cease to be, and their life forces too come to an end. That being the case, there is no question that mine will too.’ Such thinking should be regarded as not being endowed with the exalted intention, and not being skilled in methods.

“Śāradvatī­putra, bodhisattvas might also think, ‘Everyone strives to protect their body and life force, but they have no control over them. The bodies over which they have no control will perish and cease to be. Then they will be oppressed by the torments of birth, aging, sickness, death, and the like, for by striving to protect their bodies, they will have formed many different kinds of karma. So even as they try to protect their bodies and life force, they still migrate to another body and another life force. Should I have regard for my body and life force and try to protect them, then by so doing I will commit evil deeds and come to experience suffering in saṃsāra, with its five destinies. F.141.a Alas, I will thus give up all concern for my body and life force! I will not protect them! I will also abandon my body and life force! I will act for the wisdom of awakening, and not for my body and life force! I will act striving to liberate all beings! I will rid myself of craving for body and life force! I will take up craving for all the blessed buddhas! I will aspire for the unborn! I will not be weary in teaching the Dharma! I will teach the Dharma that is unbounded and unreleased!’

“Bodhisattvas may also consider this as follows: ‘I will tell that person this: “Listen, the very absence of control over body and life force is itself the supreme effort. It is itself the supreme armor. That is because all phenomena are indeed without intrinsic nature. All phenomena are indeed without foundation.” ’ Those who say such things should be regarded as possessing the exalted intention.

“Moreover, Śāradvatī­putra, suppose a person were to approach a bodhisattva and say, ‘One who gives rise to the mind set on unexcelled and perfect awakening must act as a student of all beings, so henceforth you must act as my student.’

“Bodhisattvas might then reply, ‘Listen, I am not just your student, I am the student of all beings. That is because I have taken on the burden of beings. That burden includes the burden of health, the burden of not being fatigued, the burden of happiness, the burden of gaining importance, the burden of the thus-gone ones’ teaching, the burden of listening to the sublime Dharma, the burden of accomplishing the Dharma received, and the burden of becoming liberated. F.141.b Such being the burdens, they fatigue neither body nor mind. Originating neither with oneself nor others, they bring pain to neither oneself nor others. That being the case, when you tell me to become the student of yourself alone, I will ask you what you need. If you say that you need my body and life force, then I will grant you my body and life force. But I will not abandon you. You should not give rise to the idea that phenomena, which are without owner and lord, have a lord! Once you have given rise to the idea of a lord, and then commit negative deeds based on that, you will be propelled by negative actions toward unfortunate destinies. In those unfortunate destinies you will be miserable, performing negative actions. If you do not agree, then just do as you please!’

“Śāradvatī­putra, if bodhisattvas observe such disregard for body and life force, then, Śāradvatī­putra, their exalted intention should be regarded as unexcelled and perfect awakening, for it approaches unexcelled and perfect awakening, sustains their unexcelled and perfect awakening, keeps saṃsāra at a distance, approaches omniscient wisdom, ripens beings, purifies buddha realms, and cultivates their roots of virtue.

“As a simile, Śāradvatī­putra, suppose a jeweler finely polishes a priceless, precious gem, so that it becomes correspondingly dazzling and pristine. Thinking that the king will grant him a gift^[49] for this, the jeweler might then set his eyes on his perfect possession. F.142.a He might then also receive a fine reception from the king or from other experts and show them the precious gem’s qualities. The king, prince, ministers, and experts will then be elated upon seeing the precious gem, delighting in its qualities. Likewise, Śāradvatī­putra, as much as bodhisattva great beings remain in the discernment of equanimity, to that degree they cultivate the wisdom of awakening, their own roots of virtue. They too will be able to grant gifts^[50] and encounter the blessed buddhas. The blessed buddhas will instruct them and they will cause all beings to progress.

“As another simile, Śāradvatī­putra, suppose that someone were to grow a medicinal tree. The medicinal tree would develop precisely to the extent that the person digs out a hole for it and waters the tree at the proper times, and protects it from the threats of deer, birds, and wind. Once it has fully grown, it would then be able to prevent and cure the illnesses of immeasurable, countless beings, and enable healthy beings to progress. Likewise, Śāradvatī­putra, bodhisattvas develop buddha qualities precisely to the extent to which they give rise to the mind set on unexcelled and perfect awakening; develop roots of virtue; pursue knowledge of the Dharma; strive in pursing the Dharma; and likewise, protect against the workings of Māra and the afflictions. F.142.b Once they have fully developed such qualities, they vanquish the illnesses of immeasurable, countless beings and apply the salve of wisdom; and once they have fully awakened to unexcelled and perfect buddhahood, they enable beings with and without afflictions, including the worlds of gods, humans, and demigods, to progress.

“Moreover, Śāradvatī­putra, suppose someone were to approach a bodhisattva great being and say, ‘One who has given rise to the mind set on unexcelled and perfect awakening will be born in the hells. This is because, noble son, bodhisattvas will be reborn in the hells innumerably many times, precisely to the extent that there are beings there to liberate. They alone will need to experience the suffering of all those beings. Accordingly, I must experience my own suffering alone, whereas you alone must experience the suffering of giving rise to the mind set on omniscient wisdom, for you will experience suffering if you are to liberate all beings. If you give it up, then you will be able to fully awaken to unexcelled and perfect buddhahood.’

“If bodhisattvas, upon hearing these discouraging words, embrace them and become discouraged, thinking, in a state of fear and anxiety, that this is something they cannot do, that should be regarded as not being the exalted intention. Instead, bodhisattvas should have the following attitude: ‘If, through being born in the hells, I were to ripen the beings there and lead them toward unexcelled and perfect awakening and freedom from the fears of the hells, F.143.a then for the sake of each being I would gladly accept birth in the hells for immeasurable, countless eons! That is because, as a thus-gone one having fully awakened to unexcelled and perfect buddhahood, and possessing, accordingly, the wisdom, strength, and fearlessness of a buddha, I would instruct beings to destroy their desire, anger, and delusion, and thus bring an end to the succession of countless heaps of afflictions, and bring an end to the beginningless succession of the myriad of beings, protect them for immeasurable eons, and enable beings to attain the happiness that is itself free of desire—in light of such a sequence of events, I would delight in dwelling in the hells for immeasurable, countless eons.’ If bodhisattvas are not discouraged by such a prospect, do not retreat from it, and do not^[51] have a negative idea about it, then, Śāradvatī­putra, those bodhisattvas should be understood to be free of laziness and in possession of the exalted intention. Śāradvatī­putra, would you like to hear about the bodhisattvas’ exalted intention in greater detail?”

“Indeed, Blessed One, I would. Blessed One, please tell me right away. Well-Gone One, please elaborate right away. Blessed One, please elaborate on the exalted intention of bodhisattvas, which allows bodhisattvas to fully awaken to unexcelled and perfect buddhahood.” F.143.b

The Blessed One then told the following story: “Śāradvatī­putra, immeasurably vast and countless beyond countless eons ago, there appeared in the world a thus-gone one, a worthy one, a perfect buddha, someone wise and virtuous, a well-gone one, a knower of the world, a steersman taming beings, an unsurpassable one, a teacher of gods and humans, a blessed buddha called Guṇarājaprabha. That blessed one had eighty-four thousand assemblies of great hearers and eighty-four thousand assemblies of bodhisattvas. Each one of those hearer assemblies had eight hundred forty million worthy ones, and each one of those bodhisattva assemblies had eight billion four hundred million bodhisattvas. That blessed one’s students were double the number of worthy ones of the hearer vehicle.

“Śāradvatī­putra, at that time there was a prince called Smṛtilābha. Once, Prince Smṛtilābha went to where the blessed thus-gone one Guṇarājaprabha was. Having approached him, he bowed to the Blessed One’s feet and sat to one side. While Prince Smṛtilābha sat there he had the thought, ‘How amazing is the thus-gone one, the worthy one, the perfect buddha Guṇarājaprabha, who possesses such vast qualities. What kind of wisdom does the thus-gone one Guṇarājaprabha possess, and how is such wisdom to be accomplished? I will make a request to the thus-gone one Guṇarājaprabha in melodious verses.’ F.144.a He thus posed the following questions to the thus-gone one Guṇarājaprabha using verses replete with devotional sentiment:

“Śāradvatī­putra, the thus-gone one Guṇarājaprabha then spoke these verses to Prince Smṛtilābha:

“Śāradvatī­putra, Prince Smṛtilābha then replied in verse to the thus-gone one, the worthy one, the perfect buddha Guṇarājaprabha:

“Śāradvatī­putra, the māra Muṣitasmṛti then said to Prince Smṛtilābha, ‘Prince, you have said you will pursue the Dharma of the buddhas. Prince, that being the case, since I desire your benefit, welfare, success, and happiness, I will instruct you! If you follow me it will be to your benefit.’

“Śāradvatī­putra, Prince Smṛtilābha replied to the māra Muṣitasmṛti, ‘Fine, then teach me! Upon hearing, I will judge!’

“The māra Muṣitasmṛti then said to Prince Smṛtilābha, F.146.a ‘Noble son, you should first make a promise. When you have done so, I will instruct you.’

“The prince replied, ‘Did I not tell you, “Fine, then teach me! Upon hearing, I will judge” ?’

“The māra Muṣitasmṛti then said to Prince Smṛtilābha, ‘Prince, you should not say, “Upon hearing, I will judge.” Prince, you should rather say, “Teach me and I will do as you say!” ’

“ ‘Listen,’ the prince retorted, ‘you should not ask me to follow your words at all costs! This is because if you present non-Dharma as the Dharma, or the Dharma as non-Dharma, I will reject it once I so analyze it. On the other hand, if you teach what is true, I will accept it. That being the case, it is only wise to say, “Upon hearing it, I will judge.” This is how the circumspect behave. It is an act of careful investigation. Asking me to follow your words at all costs is not how the circumspect behave, nor is it praised by the wise. Rather, it is the workings of a māra, and not the activity of a buddha. It would therefore be improper if I had to go back on my former promise in case you were to give me non-Dharmic advice. So, I will not promise that at all costs. Thus, seeing those faults, I will not say absolutely whether or not I will follow your teaching.’

“The māra Muṣitasmṛti thought, ‘Since the prince will not say definitively whether he will follow my teaching or not, I should make a plan.’ F.146.b So, in order to confuse Prince Smṛtilābha, he said, ‘Excellent! Prince, this is the action of the wise. Prince, excellent, excellent that you will not say absolutely whether you will follow my teaching. Prince, I will instruct you anyway and then you will understand. Prince, do not rely on something that you see as full of faults!’

“ ‘Listen, you should not put it like that,’ replied the prince. ‘And why not? Because one should neither rely upon what is full of faults, nor on what has only a few faults—a little poison kills a person just as much as a lot of poison does. Poison mixed with the food of an ordinary person kills, just as poison mixed with the food of a universal monarch kills—neither is fit to eat and neither should be relied upon. Likewise, if someone says, “Do not rely on what is full of faults! Rely on what has only a few faults!” one should actually not rely upon either. What, then, should the wise rely upon? They should reply upon what is flawless, utterly flawless, free of degeneration, free of anguish, free of distress, unmoving, soothing, and blissful.’

“The māra Muṣitasmṛti then thought, ‘Prince Smṛtilābha finds faults in all the instructions that I put forth and then gives a response.’ Pondering thus, he said, ‘Prince, you have excellently said, “The wise delight in what is free of anguish, flawless, and tranquil.” Well, Prince, the conduct of bodhisattvas has many faults.F.147.a Those faults are the faults of births, destinies, saṃsāra, attachment, anger, untimely requests, and giving up pleasing objects, the last of which involves the fault of giving away eyes, ears, nose, tongue, and body. The conduct of a bodhisattva thus involves a great many faults. If one does not give rise to the mind set on awakening, the faults are fewer, so it is excellent that you think that whether something has many or few faults, neither should be relied upon. Prince, I did not know how circumspect and wise you are. I have seen your^[54] extremely fine, exalted intention, and what I said before was forgetful of that. Indeed, since both involve a fall into error, one should neither rely on something with many faults nor on something with few faults. Prince, the main point here is just this: nirvāṇa is the abandonment of all aggregates. Prince, what is the benefit of repeatedly experiencing the faulty existences of saṃsāra where one will have to repeatedly die? Rather, you should aspire for nirvāṇa. Prince, for beings to dwell in the womb is suffering. Separation from the desirable and encountering the undesirable is suffering. Prince, to take the body, which is without essence and impermanent, to be one’s leader is suffering. The impermanence of the life force is suffering. The impermanence and essencelessness of pleasures is suffering. Prince, dying over and over again is suffering. Prince, that is why I say to you, the appearance of a thus-gone one, the obtainment of a human birth, excellent leisure, and unexcelled faith in a thus-gone one’s teaching are difficult to obtain.

F.147.b Therefore, Prince, having obtained these things, do not throw them away! Prince, since those are the points that I wished to teach and explain, and that you wished to respond to, you have listened. Since you have stayed for what I have taught, that is your instruction, so you can listen and judge!’

“Prince Smṛtilābha replied to the māra Muṣitasmṛti, ‘I rejoice in you! I strongly rejoice in what you said about birth, old age, sickness, and death being suffering, and likewise, about how everything up to turning repeatedly in saṃsāra is the same. You also said, “May you swiftly reach nirvāṇa.” Upon hearing your words my compassion for beings welled up. As beings are repeatedly tormented by birth, old age, sickness, and death, I hope that I may fully awaken to unexcelled and perfect buddhahood, and thus free them from the fears of birth, old age, sickness, and death, so that beings no longer repeatedly fall under their sway. Your instructions to me about the continued sufferings of saṃsāra once I have attained nirvāṇa were also amazing. Upon hearing them, compassion welled up in me for beings. So if I pass beyond suffering, who will be the protector and liberator of those beings?’

“The māra Muṣitasmṛti then asked Prince Smṛtilābha, ‘Did you, or did you not say that even something with very few faults is not to be relied upon?’

“ ‘That is right,’ Prince Smṛtilābha replied, ‘even something with very few faults should not be relied upon. Thus, since unexcelled and perfect awakening is faultless, it should be relied upon.’ F.148.a

“The māra Muṣitasmṛti then said to Prince Smṛtilābha, ‘Prince, unexcelled and perfect awakening is indeed faultless. However, Prince, if even I could not attain it, how will you? Prince, I too thought in the past, “I will fully awaken to unexcelled and perfect buddhahood!” I gave rise to such a perverse idea and immediately beggars came, who tormented and tortured me by asking for my head, hands, legs, eyes, ears, children, wives, enjoyments, vehicles, houses, harems, gardens, gems, pearls, cat’s eyes, conch shells, crystals, coral, wealth, grain, kingdom, and the rest. While undergoing such hardships and being forced to give up my possessions, rivers of blood flowed from my dismembered body, which tormented my mind. Consequently, I gave up on my giving rise to the mind of awakening. If you do not believe me, would you like to see that hardship of mine?’

“ ‘Yes, I would like to see that, as that will be to my benefit,’ said Smṛtilābha.

“The māra Muṣitasmṛti now thought, ‘The bodhisattva Smṛtilābha does not believe in anything that I have done to thwart his resolve. However, he has now told me, “Show me what will be of benefit to me!” ’

So the māra now manifested four rivers of blood before the prince. He also manifested four heaps of gold the size of snow mountains and a heap of devoured, bloody, and decomposing skulls the size of Mount Sumeru. He also manifested heaps of bones, as white as conch shells, the size of the other mountains. He manifested corpses with various dismemberments, such as dismembered hands, legs, ears, and other limbs and appendages, and in a variety of forms, F.148.b such as the forms of humans, gandharvas, yakṣas, lions, tigers, horses, hares, monkeys, bears, leopards, boars, deer, hyenas, elephants, buffaloes, and more. He likewise manifested corpses in the forms of fish, sharks, porpoises, and crocodiles, and in the forms of geese, peacocks, crows, cuckoos, sparrows, pheasants, kuṇala birds, cranes, myna birds, and others. Some of the corpses had one mouth. Others had two, three, four, five, six, seven, eight, nine, ten, twenty, thirty, forty, fifty, or upwards of a hundred thousand mouths. Some had one tongue, while others had two, three, four, five, or upwards of a hundred thousand tongues. There were also corpses with anywhere from one to a hundred thousand eyes. The corpses, moreover, all cocked their eyes and ears, chattered their teeth, and bit their lips, while the yakṣas stood at attention holding many different kinds of weapons in their hands. Having manifested such a cause of fright and terror as this, he said to Prince Smṛtilābha, ‘Prince, these are the rivers of blood. These are the four great mountains of bones.’

“ ‘Yes, I see them,’ said Smṛtilābha.

“ ‘Prince,’ continued the māra Muṣitasmṛti, ‘these rivers of blood were formed from cutting off my limbs and appendages. Prince, do you see the four Mount Sumeru-sized mountains of skull bones?’

“ ‘Yes, I see them.’

“ ‘Those are all my heads that were cut off while I was practicing bodhisattva conduct. F.149.a Do you also see the four mountains of corpses with dismembered hands, dismembered feet, eyes gouged out, and various limbs and appendages cut off?’

“ ‘Yes, I do.’

“ ‘Prince, those are the limbs and appendages I gave up while practicing bodhisattva conduct. Prince, do you see the armies of yakṣas in the four directions?’

“ ‘Yes, I do.’

“ ‘Prince, those frightful and terrifying beings are the ones who robbed me of vitality as I was giving rise to the mind set on awakening. They are the ones who requested everything from my head to my appendages as I gave rise to the mind set on awakening. Prince, while I was previously giving rise to the mind set on awakening, they did everything from requesting and cutting off my head to cutting off my limbs and appendages.’

“Now the māra Muṣitasmṛti manifested a legion of rākṣasas and asked, ‘Prince, do you see that legion of rākṣasas?’

“ ‘Yes, I do.’

“ ‘Prince, they rob the vitality from those who give rise to the mind set on awakening while they are dwelling in the womb. They divest the bodhisattvas of their life force even while they are dwelling in the womb. Prince, never at any time was I free from that suffering for as long as I was giving rise to the mind set on awakening. It followed me the whole time. Prince, it was because I could not endure that pain that I turned my mind away from unexcelled and perfect awakening. When I turned my mind away from awakening, I was free from that suffering and the harm subsided. Therefore, Prince, since I desire your welfare, benefit, success, and happiness, I implore you: Do not give rise to the mind set on unexcelled and perfect awakening! F.149.b Prince, do not incur such suffering!’

“Prince Smṛtilābha now thought, ‘I have given rise to the mind set on unexcelled and perfect awakening in the presence of the thus-gone one Guṇarājaprabha. But this person is trying to avert my resolve away from unexcelled and perfect awakening. This is unsuitable, if it is a māra in the guise of man, or someone inspired by a māra. But this person could also be a bodhisattva. Then, he would have become lazy and rejected the mind of awakening. For if this person has encountered such suffering, then for all those beggars to come, from those requesting his limbs and appendages to those divesting him of his life force, he must have committed negative actions in the past. However, those beggars would only contribute toward my unexcelled and perfect awakening. This is because those beings are ignorant and perpetuate ignorance. Due to desire, anger, delusion, jealousy, and pride, they make untimely requests of the bodhisattva great beings. If I am able to perfectly satisfy those beings on the mundane level, I will also perfectly satisfy them accordingly on the supramundane level. Since this man lacks resolve, he is lazy, his diligence is weak, and he does not have an exalted motivation. Thus, he has turned away from unexcelled and perfect awakening. Alas, I must now ensure more than ever that I have the proper view. I will ensure more than ever that I adopt and practice diligence. Even should I lose my life force between each inhalation and exhalation of breath, I will not turn my mind away from unexcelled and perfect awakening.F.150.a I will endure that many losses of my life force. I will not abandon the buddha qualities. This is because, when it comes to beings who would deprive me of my life force, they only intend to harm me because they are under the control of afflictions. That is why they are predisposed toward negative deeds.

For that reason, I will don the armor of teaching them the Dharma that enables them to abandon the afflictions in order for them to attain unexcelled and perfect awakening.’

“The bodhisattva Smṛtilābha then said to the māra Muṣitasmṛti, ‘You really do want my benefit and welfare. You also want my success and happiness. For the things you have shown me are amazing. This is because, having seen such things, I will now don a much stronger armor and give rise to an exalted intention set on unexcelled and perfect awakening.’

“The māra Muṣitasmṛti now thought, ‘Whatever frightful and terrifying things I show him, these only inspire him to don a much firmer armor.’ So he told Prince Smṛtilābha, ‘If you do not pay heed to my advice, then, as you must have reached your own understanding, I will now leave this place.’

“After Muṣitasmṛti had said this, the yakṣas manifested by the māra said, ‘Sir, if Prince Smṛtilābha does not act according to your advice, you should leave this place, and we, being hungry and thirsty, will rob the prince of his vitality.’ Others said, F.150.b ‘Sir, you should go! We will instantly pulverize this prince.’ Others chimed in, ‘We will request the prince for his head.’ Still others suggested, ‘Sir, you should go! He will not remain long and his life force will cease to exist. Thus, what will it matter whether he heeds or trusts your words that seek his benefit and welfare? Because he will not act according to your advice, we will scatter his vitality even as he enters the womb! We will devour his flesh! We will drink his blood!’ Others also shouted, ‘Prince Smṛtilābha is unattended.^[55] Strike Prince Smṛtilābha! Strike him! Cut Prince Smṛtilābha! Cut him! Kill him!’

“Muṣitasmṛti then replied to them, ‘Wait, do not do that just yet. I will dissuade Prince Smṛtilābha from this evil view, so that he will act according to my words. I have been his companion for a long time; we were born together. You must wait for as long as it takes Prince Smṛtilābha to come to an understanding of the exalted intention. Protect me too in gratitude for what I have done. If you see that Prince Smṛtilābha does not give up that evil view, then after that you can do as you please. But if you see that I have been able to dissuade him from that evil view, you must be grateful for what I have done, and also show gratitude for the prince’s deeds.’

“Śāradvatī­putra, the māra Muṣitasmṛti said twice to prince Smṛtilābha, ‘Prince, follow my compassionate and beneficial words and I will be your companion for as long as we shall live. F.151.a Prince, what good to you is this evil view? Prince, give up this view! Prince, unexcelled and perfect awakening is difficult to attain. Prince, unexcelled and perfect awakening is extremely difficult to attain. Prince, do you want to see the other locations of the existences into which bodhisattvas are born?’

“ ‘Yes, I would like that.’

“The māra Muṣitasmṛti then manifested right on that spot the hell realms and asked Smṛtilābha, ‘Prince, do you see the beings experiencing the many kinds of torments and sensations in those hells?’

“ ‘Yes, I do.’

“ ‘Prince, they all previously gave rise to the mind set on awakening. However, harmed by beggars, they produced feelings of miserliness and ill will and were therefore born into the hells. Prince, such is the destiny especially for those who give to beggars and have ill will. Those harboring ill will are born into such destinations. Prince, even if you have no ill will in your motive to give, then your next birth will be aborted as these yakṣas will rob your vitality while you are still in the womb. Once you are born, moreover, they will cut off your limbs and appendages and take them away. Ask them, Prince, if you do not believe me!’

“Prince Smṛtilābha then asked the hell beings, ‘Noble sons, why were you born in these hells?’

“ ‘Prince,’ they replied, ‘we had previously given rise to the mind set on unexcelled and perfect awakening but, oppressed and tormented when beggars made demands of us, F.151.b we became miserly and were born into these hell realms.’ Others among them also said, ‘Prince, previously we had given rise to the mind set on awakening, but when beggars therefore asked for our limbs and appendages, we got angry and were thus born into the hells. Prince, you should therefore do as this person advises you. It would not be good for you to be born here and later regret it.’

“Prince Smṛtilābha then said to the māra Muṣitasmṛti, ‘You do want my welfare, benefit, success, and happiness. The hells you have shown me and the beings who have embarked on the Bodhisattva Vehicle that you have shown me are amazing! Because of this, I will henceforth ensure that I am unflappable in my perseverance in anything that beings should request. I will solely provide them with everything. I will neither be angry nor have ill will. This is because being born into the hells is not the fruit of generosity, but the fruit of miserliness. Come with me! We should go together to where the thus-gone one, the worthy one, the perfect buddha Guṇarājaprabha is. We should pay respects and make requests to the thus-gone one, the worthy one, that perfect buddha. We should accept whatever he says.’

“The māra Muṣitasmṛti said to Prince Smṛtilābha, ‘Noble son, what good will going to the Thus-Gone One do you? Prince, you go! I am not going. This is because it would not be right for me to go there and give rise to the mind set on unexcelled and perfect awakening.’ F.152.a

“Prince Smṛtilābha then said to the māra Muṣitasmṛti, ‘If you want my welfare, success, and happiness then come, let us go to the Thus-Gone One. Let us accept whatever he says.’ He then repeated this, three times in all.

“But the māra insisted, ‘Enough, Prince! I have already done a lot^[56] of what he has advised. On precisely that account I have incurred great suffering. So I will not do as he advises.’

“The prince then grabbed the māra Muṣitasmṛti by the hand and pulled him along, saying, ‘Come, let us go to where the Blessed One is!’

“ ‘Prince, go away!’ shouted the māra Muṣitasmṛti. ‘You should not be a disciple. You will experience those heaps of suffering.’

“Still, Prince Smṛtilābha went to where the Blessed One was. Approaching, he circumambulated the Blessed One and sat to one side. While seated there, he told the Blessed One all about the words he had with the māra on the road. The blessed thus-gone one Guṇarājaprabha said to Prince Smṛtilābha, ‘Prince, well done, well done! That was the māra called Muṣitasmṛti, who came to confuse you and avert you from your resolve.’

“Prince Smṛtilābha then went to the māra and said, ‘Come, māra! Go for refuge in the Blessed One! Go for refuge in the Dharma! Go for refuge in the Saṅgha!’

“The māra Muṣitasmṛti replied to Prince Smṛtilābha, ‘Enough, Prince! I will not go for refuge in the Blessed One! I will not go for refuge in the Dharma! I will not go for refuge in the Saṅgha!’ Having thus spoken, the māra fell silent.

“Then, by means of the blessing of truth, Prince Smṛtilābha looked at the māra Muṣitasmṛti. F.152.b No sooner had he looked at him than he saw that spontaneously the māra Muṣitasmṛti’s hair had a seven day shave, and spontaneously he was wearing fine and soft ochre robes; and he saw that he was carrying a monk’s staff and an alms bowl. The māra Muṣitasmṛti, realizing that he had spontaneously gone forth and was carrying a monk’s staff and an alms bowl, said to the thus-gone one Guṇarājaprabha, ‘Blessed One, someone who does not go for refuge to the Buddha, does not go for refuge to the Dharma, and does not go to for refuge to the Saṅgha, which of those truths does he seek?’^[57]

“The Blessed One said to him, ‘Muṣitasmṛti, who shaved your head? Who gave you ochre robes? Who gave you an alms bowl and a monk’s staff?’

“The māra thought, ‘Since I came, nobody shaved my head. Nobody gave me ochre robes, nor an alms bowl and a monk’s staff. I will toss these aside and go.’

“But however much he wished to toss them aside there, he could not. He then thought, ‘This retinue will criticize me and I will also be ashamed for as long as I stay here. I will thus vanish from here and return to my own place.’ The māra Muṣitasmṛti then vanished from the retinue and returned to his own place.

“Śāradvatī­putra, the goddesses of the māra class fled upon seeing the one who had gone forth and said, ‘Who is this person with his head shaven and wearing Dharma robes? The appearance of such unprecedented features might kill us—how terrible!’

“He replied to those in his retinue who had spoken thus, ‘Patient ones, I am not a monk. I am the māra Muṣitasmṛti. In order to confuse someone I went before the thus-gone one Guṇarājaprabha and the Thus-Gone One transformed me into such a hideous figure.’

“Śāradvatī­putra, F.153.a the goddesses of the māra class then said, ‘Only fools wear ochre robes, so why do you thus speak so inconsistently? You have fallen from this abode of māras. Another māra has been born here.’

“Śāradvatī­putra, upon hearing those words, the māra Muṣitasmṛti was anguished and sad, and cried out remorsefully with words of grief. He went to where the thus-gone one Guṇaprabha was and sat before the Blessed One. Then the blessed thus-gone one Guṇarājaprabha performed the magical feat by which the Hell of Incessant Pain was fully revealed. All the hell guardians present there rushed and darted around, bearing iron and brass hammers the size of Mount Sumeru that were flaring, burning, blazing, and completely engulfed in flames. They asked, ‘Where has Muṣitasmṛti gone?’

“Other hell guardians said, ‘What good is he? We will fill his mouth with these metal hammers that are flaring, burning, blazing, and completely engulfed in flames.’ Others chimed in, ‘Friends, he has gone forth. Since he is liberated from the hells, do not do it!’ Other hell guardians present there rushed and darted around, carrying mountains that were flaring, burning, blazing, and completely engulfed in flames. They asked, ‘Where did Muṣitasmṛti go?’ Others said, ‘What good is he? We will pulverize him with these giant flaming mountains!’ Others chimed in, F.153.b ‘Friends, he has gone forth. Since he is liberated from the hells, do not do it!’

“Others rushed and darted around carrying razor blade-like knives, asking, ‘Where did Muṣitasmṛti go?’ Others said, ‘What good is he? We will flay his body!’ Still others chimed in, ‘Friends, he has gone forth. He is tranquil and gentle. So since he is liberated from the hells, do not do it!’ Others rushed and darted throughout the four directions carrying vases of molten copper on their shoulders, asking, ‘Where did Muṣitasmṛti go?’ Others said, ‘What good is he? We will pour these vases of molten copper into his mouth and thus burn his lips, tongue, heart, small intestine, large intestine, stomach, and anus, forcing it to come out his hind end!’ Others chimed in, ‘Friends, he has gone forth under the teachings of the Blessed One. He is liberated from the hells.’

“Other hell guardians rushed all around carrying many different kinds of weapons in their hands, such as spears, lances, javelins, iron arrows, bhalla arrows, clubs, swords, axes, pikes, and staffs. As they rushed and darted around carrying these weapons, they laughed ‘Hi hi’ and ‘Ha ha,’ whooped, cried out in pain, and made the noise of paṭaha drums; and as experts in wreaking terror, they clenched their teeth, disfigured their hands, F.154.a cut off their heads, and contracted their faces with wrinkled brows, yelling, ‘Seize, seize! Strike, strike! Cut, cut! Kill, kill!’ They then asked, ‘Where did Muṣitasmṛti go?’

“Others asked, ‘What good is he? We will cut up his body with these weapons drenched with the blood of enemies. We will destroy him! We will smash him to pieces! We will pulverize him! We are the henchmen of the Lord of Death!’ Others chimed in, ‘Friends, he has gone forth. Since he is liberated from the perils of hell, do not attack!’

“Muṣitasmṛti then thought, ‘Hearing of such violence directed against myself, it is true that I have fallen from that place of māras. I will go forth and that going forth will be of great consequence. Even though hell guardians may pursue me they will not be able to smash me to pieces. If the thus-gone one Guṇaprabha were to allow me to go forth, I would go forth with an exalted intention and be fully liberated from those hells.’ Thinking this, he went to where Prince Smṛtilābha was and expressed that sentiment to him, saying, ‘Prince, I wish to go forth with an exalted intention under the teaching of the Blessed One.’

“Śāradvatī­putra, Prince Smṛtilābha then replied to the māra Muṣitasmṛti, ‘Who gives you going forth? Come, Muṣitasmṛti! Give rise to the mind set on unexcelled and perfect awakening! Muṣitasmṛti, “going forth in the teaching” does not mean wearing ochre robes. Rather, what is called “going forth” refers to the path by which you should practice. Muṣitasmṛti, on that path you will perceive neither the hells, nor their perils.’ F.154.b

“The māra Muṣitasmṛti then gave rise to an exalted intention to the mind set on unexcelled and perfect awakening. With such a discerning focus on the Dharma and thus becoming expert in the Dharma, with his exalted intention he attained acceptance that phenomena are unborn.

“Śāradvatī­putra, Prince Smṛtilābha caused the māra Muṣitasmṛti to give rise to the mind set on unexcelled and perfect awakening and acquire acceptance that phenomena are unborn. The blessed one, the thus-gone one, the worthy one, the perfect buddha Guṇarājaprabha also prophesied that he would reach unexcelled and perfect awakening. Śāradvatī­putra, one should understand that this is the bodhisattvas’ exalted intention, for it is such an excellent exalted intention that enables them to accomplish unexcelled and perfect awakening.

“Śāradvatī­putra, if you have any doubt or hesitation, thinking that the prince from that time called Smṛtilābha was someone else, do not see it like that, Śāradvatī­putra. For, Śāradvatī­putra, at that time it was the bodhisattva Dṛḍhamati himself who was the prince called Smṛtilābha.

“Śāradvatī­putra, the bodhisattva Smṛtilābha then visited his parents. Having arrived before them, he bowed his head to their feet, sat to one side, and said, ‘Father, Mother, I wish to go forth under the auspices of the blessed one, the thus-gone one, the worthy one, the perfect buddha Guṇarājaprabha.’ Having said so, he then addressed his parents in verse:

“Śāradvatī­putra, if you think that the king from that time called Kṛtādhikāra was someone else, do not see it like that. For, Śāradvatī­putra, at that time I was the king called Kṛtādhikāra. Prince Smṛtilābha was my son.

Chapter 8

Inspiring to Uphold, Expressing, and Training in Engendering the Mind of Awakening

“Śāradvatī­putra, bodhisattvas endowed with such an exalted intention should persevere in the correct view of sameness. Correct view means freedom from partiality. Alternatively, Śāradvatī­putra, correct view is so called because it sees correctly. Śāradvatī­putra, correct view is also so called because of sameness. F.156.b This is because, Śāradvatī­putra, the eyes are nirvāṇa and there is no nirvāṇa other than the eyes. The eyes and nirvāṇa are thus nondual, meaning indivisible into two. They are alike. How are they alike? They are alike in that the eyes and nirvāṇa are identical. The eyes are devoid of eyes. Nirvāṇa is devoid of nirvāṇa. The eyes are devoid of nirvāṇa. Nirvāṇa is devoid of eyes. The eyes and nirvāṇa are thus identical since neither ever existed. The same logic should also be applied to the ears, nose, tongue, body, and mind. Thus, the mind and nirvāṇa are alike. How are they alike? They are alike because mind and nirvāṇa are identical. Mind is devoid of mind. Nirvāṇa is devoid of nirvāṇa. Mind is devoid of nirvāṇa. Nirvāṇa is devoid of mind. Mind and nirvāṇa are nondual, meaning indivisible into two. They are devoid of thought since they are nothing that can be examined. Being empty by way of emptiness—this, Śāradvatī­putra, is what is called the ‘correct view.’ Since that view makes them the same, it is called the ‘correct view.’ Since all these have come to be the same, it is called the ‘correct view.’

What is its practice? It is what is devoid of practice. Śāradvatī­putra, wrong practice refers to not approaching those teachings, abandoning them, and not fathoming them—this, Śāradvatī­putra, is called wrong practice. Moreover, Śāradvatī­putra, the worst of wrong practices is to entertain concepts about such teachings. This is because, Śāradvatī­putra, the correct view is free of concepts. Śāradvatī­putra, the thus-gone ones and the learned noble hearers do not conceptualize earth. F.157.a They do not conceptualize because of earth. They do not think, ‘Earth is mine.’ Nor do they think, ‘I belong to earth.’ The same applies to the elements of water, fire, and wind. They do not conceptualize anything, up to and including nirvāṇa. They do not conceptualize nirvāṇa. They do not think, ‘Nirvāṇa is mine.’ Nor do they think, ‘I belong to nirvāṇa.’ It is also taught, ‘They do not cling.’

“Moreover, Śāradvatī­putra, ‘correct view’ is not a view of anything. Śāradvatī­putra, all views are wrong views. Śāradvatī­putra, being without a view is the correct view—this, Śāradvatī­putra, is called the correct view. Furthermore, Śāradvatī­putra, the correct view cannot be taught in words. This is because, Śāradvatī­putra, all the workings of speech come down to only words, and they are devoid of the correct view. Moreover, Śāradvatī­putra, in this way the correct view accords with what is known by a thus-gone one, for he is utterly devoid of any wrong view. This is because, Śāradvatī­putra, the suchness of his speech is entirely the suchness of speech, in that his speech accords with how things are. That speech, Śāradvatī­putra, is inexpressible. That speech is undifferentiable. Reality, exactly as it is—that is how that speech is.

“Śāradvatī­putra, that body is the body of suchness. Śāradvatī­putra, that which is called the body of suchness is the unmistaken body and the undifferentiable body. That body accords with that speech, exactly as it is. Śāradvatī­putra, that body is the action of suchness. Śāradvatī­putra, the action of suchness accords with unmistaken action and involves no other action than that. As such, that action is undifferentiable, and, Śāradvatī­putra, that action is the fruition of suchness. In that way, the fruition accords precisely with the action. F.157.b Therefore, the Thus-Gone One correctly spoke the truth in saying, ‘When there is action, ripening follows. Thus, ripening happens precisely according to the action.’

“Śāradvatī­putra, likewise, the movement of wisdom is wisdom. Śāradvatī­putra, it is not without wisdom. Thus, Śāradvatī­putra, when bodhisattvas are taught this, they are not frightened. They are neither terrified, nor will they become terrified; they are neither confused, nor bewildered.

“Śāradvatī­putra, there are four things that are beguiling. What are those four things? Śāradvatī­putra, relying upon, cultivating, and promulgating nirgrantha preachers and materialists is beguiling. Śāradvatī­putra, relying upon, cultivating, and promulgating wrong views is beguiling. Śāradvatī­putra, relying upon, cultivating, and promulgating those who uphold the practice of argumentation is beguiling. Out of lack of faith and wisdom, failing to revere or consider as definitive the profound sūtras, with their profound messages and emptiness, is beguiling. Śāradvatī­putra, these four things are beguiling, for it is not that they are not without deception.

“To discard these four beguiling things, Śāradvatī­putra, one must cultivate and rely upon four unbeguiling qualities. What are those four qualities? To discard wrong views, one should cultivate the correct view. Śāradvatī­putra, the monk who observes propriety should not stay where the discourses of materialists are taught but immediately leave; this is the second quality that will enable one to abandon beguilement. Śāradvatī­putra, in addition a monk should not go anywhere he will encounter argumentation; or, alternatively, in order to pacify argumentation a monk may also go there, defeat those who preach non-Dharma, and then, in order to gather Dharma preachers, speak of reality. F.158.a This would not be contrary to the Dharma, for bringing harmony to the saṅgha brings the abandonment of beguilement. This is the third unbeguiling quality. Śāradvatī­putra, finally, a monk should excellently receive such Dharma discourses as these, and having received them, he should observe their practice, such that he makes efforts to explain and recite them; he should also make efforts to keep them correctly in mind. Śāradvatī­putra, these four unbeguiling qualities bring the abandonment of beguilement.

“Śāradvatī­putra, bodhisattvas who observe propriety should make efforts not to form karma. Śāradvatī­putra, by excellently donning armor bodhisattvas should not be frightened. Śāradvatī­putra, by not discarding great diligence bodhisattvas should not discard their armor. Śāradvatī­putra, when bodhisattvas diligently receive the sublime Dharma, as well as its meaning, conduct, and wisdom, and then pose questions to my hearers, the Thus-Gone One is happy and filled with supreme happiness. This is because, Śāradvatī­putra, the lineage of the Buddha will then remain uninterrupted.

“Śāradvatī­putra, the hearers should please bodhisattva great beings. Śāradvatī­putra, a monk, nun, layman, or laywoman, who has recollected the Thus-Gone One or his qualities as well as the heaps of suffering from time immemorial, might delight bodhisattva great beings with as little as one four-line verse. By delighting them so, that person might lead them to retain it, and thus encourage them. If that noble child were to do so with the thought, F.158.b ‘May their roots of virtue fully ripen, such that they accomplish the wisdom of awakening and become a buddha. And having become a buddha, may they teach the Dharma to dispel immeasurable, countless heaps of suffering,’ Śāradvatī­putra, the heaps of that person’s merit would be immeasurable. Bodhisattvas who are led to retain just that single verse would also give rise to the exact same amount of merit.

“Śāradvatī­putra, suppose that heap of merit were to assume form and, Śāradvatī­putra, suppose all the myriad beings of all four continents in the world, both past and future, were to attain a human body. Having acquired a human form, they might use vessels the size of Mount Sumeru to take away from that heap of merit. Śāradvatī­putra, in this manner, even if each one of those beings were to use a vessel the size of Mount Sumeru to take away from that heap of merit, I cannot say that the end of that heap of merit would ever be reached. Śāradvatī­putra, not to speak just of the world of four great continents, suppose all the myriad beings present throughout the trichiliocosm—beings with form, without form, with perceptions, without perceptions, or those with neither perception nor nonperception—both past and future, were to acquire human form and take away from that heap of merit using vessels the size of Mount Sumeru. Even according to that number, were each being to take away from that heap of merit using vessels the size of Mount Sumeru, I cannot say that the heap of merit would come to end.

“Śāradvatī­putra, any monk, nun, layman, or laywoman among my hearers who delights bodhisattva great beings who have perfectly set out for unexcelled and perfect awakening F.159.a and, causing them to receive the Dharma, encourages them and teaches them even as little as a four-line verse will attain an immeasurable heap of merit.

“Suppose, Śāradvatī­putra, that a person, in order to bring about the maturing of such-and-such a bodhisattva great being’s factors of awakening, delights him with the gift of Dharma by teaching him some amount of the teachings of the buddhas, and leads him to understand them. The bodhisattva to whom that person had taught that much of the wisdom of the buddhas, even if the bodhisattva carries that teacher on his head or shoulders with all his might, and on the eve of the bodhisattva’s awakening as a result of that discourse to unexcelled and perfect buddhahood, ripens that person, teaches that person the Dharma, and establishes that person in it, would still not have succeeded in returning that person’s kindness; for that bodhisattva great being possesses that much of the immeasurable teachings of the buddhas. Śāradvatī­putra, from this explanation, you should understand how bodhisattvas cannot repay the kindness of such a person. B13

“Śāradvatī­putra, long ago, immeasurably vast and countless beyond countless eons ago, there appeared a thus-gone one called Saṃgupta. That blessed one’s lifespan was seventy thousand years. He had three hearer assemblies. The first had eighty million monks, the second had sixty million monks, and the third assembly of hearers had forty million monks. Śāradvatī­putra, after the thus-gone one, F.159.b the worthy one, the perfect buddha Saṃgupta had passed away, the sublime Dharma remained for forty thousand years. When the sublime Dharma had declined to its final five hundred year period since that thus-gone one’s passing, there appeared a monk called Jñānottama, who was learned, wise, intelligent, and gentle.

“Śāradvatī­putra, at that time here in Jambudvīpa there was a king called Ananta. That king had a palace called Nagarānanta, which was twelve leagues across. The palace was wealthy, prosperous, pleasant, abundant in food, delightful, and well populated. There was also at that time in Nagarānanta a householder called Akrodhana, and, Śāradvatī­putra, the householder Akrodhana had a son called Arthamati. Once, that merchant’s son, Arthamati, went to where the monk Jñānottama was. Once there the monk Jñānottama delivered a sermon about bodhisattvas. When the merchant’s son Arthamati heard the sermon from the monk Jñānottama he was delighted and became genuinely discerning. He then covered the monk Jñānottama with a precious religious robe worth tens of millions. Having covered him, he said to Jñānottama, ‘Noble One, excellent, your eloquent speech was excellent! Please come again and again to my house and deliver sermons like that one! It will be beneficial to me. The gift of the venerable Dharma will bear great fruit! Henceforth, for as long as I live, I will treat you to religious robes, alms, bedding, medicines, utensils, other necessities, and much else. I will also invite as guests the monks that are your venerable followers.’

“The monk Jñānottama replied to the merchant’s son Arthamati, F.160.a ‘Householder, what you have said is virtuous!’ The merchant’s son Arthamati then bowed to the monk Jñānottama’s feet, circumambulated him, and departed from his company.

“Śāradvatī­putra, subsequently the monk Jñānottama visited the house of the merchant’s son Arthamati. Śāradvatī­putra, the monk Jñānottama then established the parents, children, wives, male servants, female servants, workers, and day laborers of the merchant’s son Arthamati in unexcelled and perfect awakening. Śāradvatī­putra, through that root of virtue he too was never separate from the Buddha, Dharma, Saṅgha, or spiritual friends for a countless eon.

“Śāradvatī­putra, if you think that the merchant’s son Arthamati was someone else, do not see it like that. For at that time I was the merchant’s son Arthamati. Śāradvatī­putra, if you have any doubt or hesitation, thinking that the father of the merchant’s son Arthamati was someone else, do not see it like that. For the thus-gone one Kāśyapa was my father then. Śāradvatī­putra, if you think that the billions of beings present there were certain others, do not see it like that. For they are all destined for unexcelled and perfect awakening. Śāradvatī­putra, they are assembled in this very retinue and have been predicted by me to reach unexcelled and perfect awakening.

“Śāradvatī­putra, the monk Jñānottama had attained at that very time complete nirvāṇa in the expanse of nirvāṇa where there is no remnant of clinging. F.160.b Śāradvatī­putra, had the monk Jñānottama not attained complete nirvāṇa through the Hearer Vehicle, how could the merchant’s son Arthamati have fully awakened to unexcelled and perfect buddhahood through the massive heap of merit that came about through him teaching the Dharma, not to speak of his teaching of the Dharma to Arthamati’s parents and the entire circle of retainers? Śāradvatī­putra, what if the monk Jñānottama had not reached complete nirvāṇa? Śāradvatī­putra, I will not be able to repay that monk. Śāradvatī­putra, even were I to honor or worship him, I would not be able to repay the precise favor that he did for me by teaching me the Dharma. Śāradvatī­putra, it is for this reason that whoever delights bodhisattvas with a Dharma sermon, causes them to retain it, and thus encourages them will be replete with an immeasurable heap of merit.

“Śāradvatī­putra, through immeasurable deeds the bodhisattva engenders the mind of awakening, accomplishes that mind, and stabilizes it. Śāradvatī­putra, let me give an analogy: When the ocean is steady, one can glean whether or not there are precious gems below that can be converted to wealth;^[58] one can know all the gems that are present in the ocean, and thus one may hope to retrieve them from the ocean. In the same way, Śāradvatī­putra, when the bodhisattva’s mind set on unexcelled and perfect awakening is steady, one can perceive that it is a receptacle of all the myriad kinds of wisdom that exist, whether mundane and supramundane, defiled and undefiled, reproachable and irreproachable, or compounded and uncompounded. F.161.a It will serve as the abode of wisdom, one will acquire therein the distinction between all wisdoms, and all wisdoms will arise from it.

“Śāradvatī­putra, it is also like the following analogy: One should understand that when the ocean itself is steady, it becomes an abode of the great elements for the bodies that grow inside it. Likewise, Śāradvatī­putra, one should understand that when the mind of awakening is steadfast, it becomes an abode where unexcelled and perfect awakening, the great body of wisdom, grows, and where the many countless great elements of the great collection of roots of virtue develop.

“Śāradvatī­putra, it should also be understood according to the following analogy: When the ocean itself is steady, the great nāga kings dwelling there are difficult to overcome for the garuḍas, the kings of birds. It is due to the great nāgas’^[59] abode that they can emerge from the ocean and satiate the world of the four continents with great streams of rain. Likewise, Śāradvatī­putra, one should understand that when the mind of awakening engendered by the bodhisattva is steadfast, other bodhisattva great beings awaken to it, so that it serves as a great abode for countless beings. It provides an abode for those qualities. It also provides an abode for the objects of the buddhas. Wicked māras cannot divert beings from it, easily overcome it, or defeat it. F.161.b If māras form ill intentions, thinking that they will enact the workings of the māras, then immediately upon forming such an intention, all the māras’ fetters and intentions will be utterly destroyed.

“It is also like the following analogy: It is difficult to divert the great nāgas from the oceans. Having emerged from the oceans, they satiate the world of the four continents with great streams of rain, such that medicines and forests grow and flourish there, and the thirst of those with two legs and those with four is quenched. Afterward, they once again plunge into the great oceans. Likewise, Śāradvatī­putra, one should understand that when the mind of awakening engendered by the bodhisattva is steadfast, it becomes an abode for the nāga-like bodhisattva great beings. Having emerged from it, they bring down a rain of Dharma, a torrent of Dharma, whose source is the epitome of dispassion, upon the villages, towns, cities, countries, regions, and royal palaces throughout the trichiliocosm. Thus they utterly quench the craving of innumerably countless beings—the craving of beings in the desire realms, the form realms, and the formless realms.

“Śāradvatī­putra, it is also like the following analogy: When the ocean itself is steadfast, the myriad great rivers present throughout the four continents all flow into it. Since the ocean gradually deepens, F.162.a they have no other destination but there and yet the ocean neither depletes nor fills despite the fact that they flow into it—it is the very nature of the ocean to accommodate them. Along the same lines, the water of the ocean is also the waters that flow into it separately—it is the same water. Just as one should understand that those waters will all obtain the same salty flavor, so too, Śāradvatī­putra, one should understand that when the mind of awakening engendered by bodhisattvas is steadfast, once they are fully awakened and have become awakened thus-gone ones themselves, it becomes a receptacle for all buddha qualities in their entirety and for the perpetual insight of all beings. As soon as those who harbor a variety of doubts about the Dharma see such bodhisattvas, they will instantly be free of doubts and, regardless of their former names, henceforth be known as ‘the Thus-Gone One’s hearer.’ Śāradvatī­putra, accordingly, just as the ocean has a singular salty taste, so will his excellent hearers be liberated, and thus liberated, all have the same taste of liberation.

“Śāradvatī­putra, along the same lines, as an analogy, when the ocean itself is steadfast, it has from the very beginning been gradually deepening. Since the ocean has formed from the very beginning with a descending floor, people who want the gems it contains cannot access them. Śāradvatī­putra, the ocean is steadfast with limitless depth and water. Likewise, Śāradvatī­putra, when the mind of awakening engendered by the bodhisattva is steadfast, F.162.b it is steadfast from the very beginning as it continually deepens. As it gradually deepens infinitely, it is steadfast to the very depths. Śāradvatī­putra, this gradual deepening consists of accomplishment of the perfection of generosity, the perfection of discipline, the perfection of patience, the perfection of diligence, and the perfection of concentration. Śāradvatī­putra, its very depths should be understood as the bodhisattva’s perfection of insight. Śāradvatī­putra, its infiniteness should be regarded as the bodhisattva’s accomplishment of skill in means regarding the qualities of the buddhas. Thus, since the limit of reality is manifest from the very beginning, it would be improper were it not to be traversed, and were immeasurable, countless beings and those who want the jewels of the Dharma not to access it. Thinking this, one can transform one’s entire perspective through embarking on the descent, gradually deepening into it.

“Śāradvatī­putra, along the same lines, for instance, when the ocean is steadfast, it is steadfast from the very beginning as the very home of all beings within it. Likewise, Śāradvatī­putra, when the engendered mind of awakening is steadfast, it is steadfast from the very beginning as the very home of all beings.

“Śāradvatī­putra, along the same lines, for instance, when the ocean is steadfast, the island of gems is perpetually steadfast from the very beginning. Śāradvatī­putra, likewise, when the mind of awakening engendered by the bodhisattva is steadfast, this enables the gems of the applications of mindfulness, the authentic eliminations, the bases of supernatural power, the masteries, the powers, the branches of awakening, the concentrations, F.163.a the liberations, the absorptions, and the attainments to be steadfast.”

The venerable Śāradvatī­putra then said to the Blessed One, “Blessed One, this explanation of the bodhisattvas’ mind of awakening, which the Thus-Gone One, the Worthy One, the perfect Buddha has delivered is amazing! It is amazing how it was presented with such immeasurable eloquence along with analogies to the ocean!”

The Blessed One said to the venerable Śāradvatī­putra, “Śāradvatī­putra, the Thus-Gone One has provided what is a mere simile. Śāradvatī­putra, the mind of awakening engendered by bodhisattvas is not fully measured by the simile of the great ocean. Śāradvatī­putra, to refer to the mind of awakening engendered by bodhisattvas takes immeasurable eloquence. Śāradvatī­putra, to refer to the Thus-Gone One takes not just one kind of eloquence, but immeasurabe eloquence. Why is that? It is because I explain the mind of awakening engendered by bodhisattvas with immeasurable eloquence by referring to the steadfastness of the trichiliocosm. And why is that? It is because, Śāradvatī­putra, the steadfastness of the mind set on awakening is similar to that steadfastness. In this way, even were the Thus-Gone One, the Worthy One, the perfect Buddha to teach, starting from there, for an eon, more than an eon, or even longer than that, the topic of the mind of awakening engendered by bodhisattvas would still not be exhausted or depleted. F.163.b This is because, Śāradvatī­putra, the mind of awakening engendered by bodhisattvas is made steadfast by such activities that are hard to subdue; activities that are unparalleled; activities that are exalted, that bring happiness to beings, and that please beings; joyous activities; activities that involve the three realms; activities that involve great wisdom; activities that are difficult to fathom; activities of dispassion; and activities of great illumination. Śāradvatī­putra, in short, due to such activities it is impossible to conclusively account for the mind of awakening engendered by bodhisattvas.

“Śāradvatī­putra, it is like this: As an analogy, when the trichiliocosm is steadfast, that world system is steadfast for all the myriad beings that exist throughout the trichiliocosm to partake of. Likewise, Śāradvatī­putra, one should understand that when the mind of awakening engendered by bodhisattvas is steadfast, it is stable in that it serves as a basis for immeasurable, innumerable beings to partake of wisdom.

“Śāradvatī­putra, it is like this: As an analogy, one should understand that when Mount Sumeru, the king of mountains, is steadfast, it serves as the abode for many thousands of gods, and, dwelling there, the gods of the Heaven of the Thirty-Three defeat the many armies of the demigods. Likewise, Śāradvatī­putra, when the mind of awakening engendered by bodhisattvas is steadfast, it becomes the abode of immeasurable, innumerable hearers. Just as the gods, while dwelling there on Mount Sumeru, defeat the armies of demigods, so too, Śāradvatī­putra, do other immeasurably many beings, while dwelling there within the mind of awakening, defeat the forces of Māra whose will is difficult to break. F.164.a

“Śāradvatī­putra, it is like this: As an analogy, one should understand that when the Mahācakravāḍa Range, the kings of mountains, is steadfast, any being included therein is invulnerable to the swirling gusts of wind that course without impediment. Śāradvatī­putra, likewise, one should understand that this is similar to how, when the mind set upon unexcelled and perfect awakening engendered by bodhisattvas is steadfast, any being with a conception of this is included among bodhisattvas. Śāradvatī­putra, they are invulnerable to all the swirling gusts of wind of the afflictions.

“Śāradvatī­putra, it is like this: As an analogy, one should understand that when Mount Himavān, the king of mountains, is steadfast, it provides the basis for all medicines. Likewise, Śāradvatī­putra, one should understand that when the mind of awakening engendered by bodhisattvas is steadfast, the medicine of great wisdom is steadfast to perfectly eradicate the illness of afflictions for immeasurable, countless beings.

“Śāradvatī­putra, it is like this: As an analogy, one should understand that when the great source of gems^[60] is steadfast, it benefits, contributes to,^[61] and subsumes many hundreds of thousands of beings. Śāradvatī­putra, likewise, one should understand that when the mind of awakening engendered by bodhisattvas is steadfast, it benefits immeasurable, countless beings, and, in the same vein, it contributes to them through their enjoyment of the gems of Dharma.

“Śāradvatputra, it is like this: As an analogy, one should understand that when the chariot of the sun and the sun that rides it are steadfast, F.164.b they shine, bringing light and heat throughout the entire four continents. Likewise, Śāradvatī­putra, one should understand that when the bodhisattvas’ engendering of the mind of awakening and their abode of great wisdom, which ride and abide in the Great Vehicle, are steadfast, they shine throughout the trichiliocosm.

“Śāradvatī­putra, it is like this: As an analogy, one should understand that when the abode of the nāga king Anavatapta is steadfast, Śāradvatī­putra, it enables that nāga king to dwell there and distribute the four great rivers throughout the four directions, and those rivers benefit all those with two legs or four legs who are imperiled by thirst; enable the growth of grains, medicines, trees, and forests; and replenish the ocean, the source of gems. Likewise, Śāradvatī­putra, one should understand that when the mind of awakening engendered by bodhisattvas is steadfast, and bodhisattvas dwell within it, they fully awaken to unexcelled and perfect buddhahood. At that point they distribute the four rivers of the Dharma—the river of genuine discrimination with respect to phenomena, the river of genuine discrimination with respect to meaning, the river of genuine discrimination with respect to language, and the river of genuine discrimination with respect to eloquence. With the waters of the precious Dharma, resounding with the sounds of emptiness, signlessness, wishlessness, and the eightfold path of the noble ones, and with the waters of the five masteries, five powers, and seven branches of awakening, F.165.a they quench the thirst of the afflictions of many, immeasurable, countless beings. Then, just as the great rivers flow into the ocean, these waters come to replenish the great ocean of dispassion.

“Śāradvatī­putra, for as long as the mind of awakening engendered by bodhisattvas is steadfast, it abides by great activities, activities that are hard to take up, activities that match the matchless. Thus, Śāradvatī­putra, even the Thus-Gone One does not come close to describing them all in language.

“Śāradvatī­putra, it is for this reason that any noble son or daughter who delights a being with a sermon involving such a Dharma, and encourages them by compelling them to retain it, produces an immeasurably great heap of merit. Śāradvatī­putra, until reaching complete nirvāṇa the Thus-Gone One could not come close to describing the extent of that heap of merit, which will be accomplished according to the vehicle for which it was dedicated.

“Śāradvatī­putra, it is like this: As an analogy, the roots of virtue from a gift offered to a thus-gone one, or those engendered in relation to a thus-gone one, are not seen to come to an end in the interim until one has reached complete nirvāṇa. Likewise, Śāradvatī­putra, the roots of virtue from delighting bodhisattvas with a Dharma sermon and compelling them to retain it are not seen to come to an end or reach completion in the interim until one has reached great, complete nirvāṇa. Śāradvatī­putra, it is according to that reckoning that one should understand this.

“Śāradvatī­putra, long ago in the past, there was a royal bodhisattva prince called Dharma­paryeṣaṇakāma. F.165.b Śāradvatī­putra, the bodhisattva great being Dharma­paryeṣaṇakāma wrote down and embraced everything that was well said, and he would recite these teachings to the point of memorizing them all. At that time, moreover, in his efforts to pursue the Dharma, Dharma­paryeṣaṇakāma would make every effort, searching for the Dharma from village to village, town to town, city to city, and country to country. Once there was a man sitting on a mountain slope who said to the bodhisattva Dharma­paryeṣaṇakāma, ‘Prince, come here! I will give you a sermon about the qualities of a thus-gone one.’

“Dharma­paryeṣaṇakāma then approached the man sitting on the mountain slope and said, ‘Please give me that sermon about the qualities of a thus-gone one!’

“ ‘Prince,’ he responded, ‘as that teaching is priceless, I will not teach it!’

“Śāradvatī­putra, the prince then donned a precious garment worth two hundred million and fastened to himself a precious gem worth four hundred million. The greedy man, overcome by desire, then thought, ‘Now, if only the prince were to give me that garment and that precious gem, then I would teach him the verse.’

“Dharma­paryeṣaṇakāma said to the man, ‘Listen, tell me what you desire and you shall have it! Teach me the verse about the Buddha!’ F.166.a

“So the man replied, ‘Prince, if you first give me the garment and the precious gem that you are wearing and then toss yourself off this slope, then I will teach you the verse.’

“Śāradvatī­putra, the bodhisattva great being Dharma­paryeṣaṇakāma then said to the man, ‘If it is of benefit to you, then I shall throw myself off this mountain slope.’

“He responded, ‘Prince, that will of course not do me any good at all. However, if you give me that garment and that precious gem and then hear the verse, you might later have regret and forcefully take them back.’

“ ‘Sir, please teach me the verse!’ the bodhisattva Dharma­paryeṣaṇakāma implored the man, ‘I will not regret having given those things to you.’

“ ‘Prince,’ said the man,’ it is precisely when you are not keeping your promise that you are going to regret it.’

“So the bodhisattva great being Dharma­paryeṣaṇakāma said, ‘Alright, if you think so, then I will fulfill your demand. Teach me the verse about the Buddha! I will then give you the precious garment and the precious gem. Once I have heard the verse, I will then throw myself off this mountain slope.’

“Śāradvatī­putra, the man then taught to the bodhisattva the verse about the qualities of the Buddha. Śāradvatī­putra, as soon as he heard it, Dharma­paryeṣaṇakāma gave the man the garment and the precious gem, and invoked the power of the truth, saying, ‘By the truth and the true words that I have given that precious garment and precious gem with neither regret nor anguish, F.166.b may I come to rest on the ground unhurt and uninjured.’ Once he had thus invoked the power of the truth, he threw himself off the slope. As soon as he had thrown himself, the four kings took hold of him and promptly placed him safely on the ground. Dharma­paryeṣaṇakāma then said to the man, ‘Sir, those well-spoken words, with such sublime meaning and phrasing, were amazing!’

“Śāradvatī­putra, the man quickly descended from the slope, approached Dharma­paryeṣaṇakāma and said, ‘Prince, it is amazing how impetuously you have acted. Prince, what do you want the Dharma for?’

“He replied, ‘I will ferry across beings that are wallowing, free beings that are in bondage, and deliver from suffering beings that are stuck in suffering!’

“Śāradvatī­putra, with complete trust in the bodhisattva’s words, the man was pleased and said to the bodhisattva Dharma­paryeṣaṇakāma: ‘Prince, I will therefore return to you the precious garment and the precious gem. This is because, Prince, the garment and precious gem suit you.’

“ ‘Sir,’ he replied, ‘it is not my lot to take back what I have once given.’

“ ‘Prince, you shall therefore be my refuge!’ exclaimed the man.

“Śāradvitīputra, if you have any doubt or hesitation, thinking that the bodhisattva Dharma­paryeṣaṇakāma from that time was someone else,F.167.a do not see it like that, Śāradvatī­putra. For, Śāradvatī­putra, at that time it was I who was the bodhisattva called Dharma­paryeṣaṇakāma. Śāradvatī­putra, if you think that the man who appeared then was someone else, do not see it like that. For, Śāradvatī­putra, the man who acquired devotion through me and said, ‘You shall be my refuge,’ was Vakkalin. Śāradvatī­putra, as for the monk Vakkalin, these days too, while I was traveling with my assembly of monks through the sky, I alighted on a mountain slope. I called out, ‘Come here, Vakkalin!’ and he engendered the liberation of absorption. Thereupon, he tossed himself off the mountain slope and, while thus suspended in the sky, he actualized the six superknowledges. Śāradvatī­putra, look at how long that heap of merit followed him! Look at how I acted as his refuge—how through the ripening of the root of virtue and the karma from having taught me a single four-line verse he acquired devotion through me and by believing in me, so swiftly attained liberation! Look, Śāradvatī­putra, at how that person’s previous attitude of desire led him to form such roots of virtue, and consider all that happened as the entire range of consequences therefrom! What need is there then to speak of someone who, having engendered the liberation of absorption and analyzed carefully, fathoms the wisdom of awakening and then encourages bodhisattva great beings, inspires them to uphold the Dharma, uplifts them, or even teaches them as little as just a four-line verse.F.167.b Śāradvatī­putra, I would not say that such a heap of merit would be exhausted or come to an end in the interim, except for at great nirvāṇa.”

The venerable Śāradvatī­putra then asked the Blessed One, “Blessed One, what would happen if some noble son or daughter, who had engendered such a heap of merit from pleasing a bodhisattva with a discourse about the Dharma, and from encouraging them by inspiring them to uphold it, were then to discourage, distract, or interfere with a bodhisattva great being who possesses the mind of awakening and who wishes to enter the city of buddha qualities? Please teach on this situation. Why am I asking this? I ask so that those who have set out to interfere with bodhisattvas may hear it and disclose their wrongdoing as such, and for all those who will set out, or are setting out to do such things, to hear this and receive censure from the Blessed One.”

The Blessed One said to the venerable Śāradvatī­putra, “Śāradvatī­putra, whoever sets out to interfere with, discourage, or distract a bodhisattva, such interference will incur a heap of faults. Śāradvatī­putra, it is as follows: just as anything that obstructs a very precious, priceless gem obstructs a great amount of wealth, F.168.a likewise, Śāradvatī­putra, anyone who obstructs a single instance of a bodhisattva’s engendering of the mind of awakening obstructs innumerable, immeasurably many hundreds of thousands of teachings of the precious Dharma.

“Śāradvatī­putra, along the same lines, just as anyone who interferes with and sets out to bring to ruin the growth of a medicinal tree, Śāradvatī­putra, interferes with immeasurably many beings afflicted with illness, such that they prevent those beings from being free of severe illness and bring about their demise, likewise, Śāradvatī­putra, whoever interferes with the medicine of engendering the mind of awakening, the peerless intention, the intention of welfare and happiness, and the intention to remove all the illnesses of afflictions from beings, Śāradvatī­putra, interferes with providing great relief, pacification, health, and comfort to immeasurable, innumerable beings who are afflicted with the diseases of desire, anger, and delusion, and infected with the severe illnesses of jealousy, miserliness, rage, guile, deception, argumentativeness, shamelessness, pretense, malice, conceit, heedlessness, pride, and vanity.

“Śāradvatī­putra, in the same vein, just as one should understand that whoever sets out to interfere with the abode of Anavatapta and the great nāga king himself, has set out to interfere with the waters replete with eight qualities, which quench the torment of thirst of many humans and quadrupeds, likewise, Śāradvatī­putra, one should understand that anyone who interferes with a bodhisattva’s engendering of the altruistic intention of awakening, F.168.b Śāradvatī­putra, interferes with the stream of Dharma replete with eight qualities, which eliminates all the cravings of immeasurable, countless beings.

“Śāradvatī­putra, in the same vein, just as one should understand that any being who sets out to interfere with the orb of the sun, Śāradvatī­putra, sets out to eclipse the great illumination for all beings present throughout the four continents, likewise, Śāradvatī­putra, one should understand that anyone who interferes with the presence of the light of Dharma, that is, engendering the mind of awakening, discouraging it and preventing it from being communicated,^[62] Śāradvatī­putra, interferes with the great illumination and great brilliance of the Dharma for all beings present throughout the trichiliocosm.

“Śāradvatī­putra, in the same vein, just as one should understand that when certain people lay waste to the source of all gems, they are ruining the chance for immeasurable, innumerable beings to discover gems, likewise, Śāradvatī­putra, one should understand that those who set out to bring an end to a bodhisattva’s engendering of the mind set on the wisdom of awakening, the great engendering of the mind of awakening, Śāradvatī­putra, have set out to lay waste to the riches of the supreme gems of the Dharma for immeasurable, innumerable beings.

“Śāradvatī­putra, in the same vein, just as all those gems emerge from the same source, likewise, Śāradvatī­putra, all the gem-like dharmas of the buddhas emerge from a bodhisattva’s engendering of the mind of awakening, the source of all such gems.

“Śāradvatī­putra, F.169.a it is for this reason that those who set out to bring an end to a bodhisattva’s engendering of the mind of awakening incur a great heap of faults. Śāradvatī­putra, along these lines, for example, anyone who interferes with bodhisattvas, discouraging them from the mind of awakening, is identical to someone nowadays who would maliciously engender the intention to draw my blood. Or, Śāradvatī­putra, setting aside engendering the intention to draw my blood, those noble sons and daughters engender a much larger heap of faults than even committing all five sins of immediate retribution, which I have explained as so difficult to endure, atone for, and recover from. This is because, Śāradvatī­putra, committing the five sins of immediate retribution does not make obstacles for any qualities of the buddhas whatsoever, yet laying waste to a bodhisattva’s engendering of the mind of awakening lays waste to all awakened qualities. Śāradvatī­putra, just as to kill a cow prevents the presence of milk, likewise, Śāradvatī­putra, to discourage and lay waste to the mind of awakening lays waste to all awakened qualities. Śāradvatī­putra, it is for this reason that laying waste to the mind of awakening is far more insidious than all five sins of immediate retribution.

“Śāradvatī­putra, forget about the five sins of immediate retribution. Śāradvatī­putra, imagine that the entire universe with its four great continents was filled with worthy ones, and someone were to kill that entire assembly of worthy ones. What do you think, Śāradvatī­putra, would that person incur great faults based on that?”

“Blessed One, it would be a lot,” replied Śāradvatī­putra. F.169.b “Blessed One, that person would incur a tremendous heap of faults.”

“Śāradvatī­putra,” said the Blessed One, “you should believe this. You should comprehend this. Śāradvatī­putra, a person could kill that entire assembly of worthy ones. However, someone else might cause a bodhisattva great being, who travels by means of the vehicle to omniscience and wants to enter the city of Dharma of a perfect buddha, to lose interest in the mind of awakening. If that bodhisattva, due to being discouraged from the mind of awakening, were to subsequently discard the mind of awakening, then, Śāradvatī­putra, the former heap of faults would not approach even a hundredth of the heap of faults of the latter—no comparison would ever suffice. That is because destroying that entire assembly of worthy ones would not diminish the ten powers of a thus-gone one. It would not diminish the four fearlessnesses of a thus-gone one. It would not diminish the eighteen unique attributes of a buddha. It would not diminish his great love. It would not diminish his great compassion. It would not diminish the elephant-like gaze of a thus-gone one. It would not diminish the lion-like gait of a thus-gone one. It would not diminish his imperceptible crown protuberance. It would not diminish being replete with millions of conch shells of Dharma. It would not diminish his unexcelled turning of the wheel of Dharma. It would not diminish a thus-gone one from being the best among humans. It would not diminish his knowledge of the superior and lesser faculties of beings. It would not diminish his knowledge of the variety of inclinations. F.170.a Yet, Śāradvatī­putra, discouraging a bodhisattva diminishes all those qualities.

“Śāradvatī­putra, forget about the world systems with four continents. Śāradvatī­putra, along similar lines, as an analogy, suppose this trichiliocosm were filled with worthy ones, and someone were to kill all those worthy ones—Śāradvatī­putra, I say that the heap of faults caused by discouraging a bodhisattva from the mind of awakening would far exceed the heap of merit caused by killing all those worthy ones. That is because, Śāradvatī­putra, preventing someone from engendering the mind of awakening destroys all awakened qualities. Śāradvatī­putra, if the mind of awakening had not been engendered, the wisdom of awakening would not have currently appeared. Śāradvatī­putra, if the mind of awakening had not been engendered, then such a buddha, the best among men, would not have currently appeared in the world. And it is because, Śāradvatī­putra, if the mind of awakening had not been engendered, then the blessed buddhas would not have currently appeared.

“Indeed, Blessed One,” said Śāradvatī­putra.

The Blessed One continued, “Śāradvatī­putra, that is why any noble son, noble daughter, monk, nun, layman, laywoman, god, nāga, yakṣa, gandharva, demigod, garuḍa, kinnara, or mahoraga, who has the mind of awakening, is worthy of veneration by the world with its gods. F.170.b And why is that? Because, Śāradvatī­putra, it should be understood that those who have engendered that exalted intention eventually will become thus-gone ones, worthy ones, perfect buddhas.

“Śāradvatī­putra, what do you think? When the Thus-Gone One teaches the bodhisattva’s engendering of the mind of awakening, does the Thus-Gone One teach on such matters especially to those of the warrior caste who are like a great sāla tree; or to those of the brahmin caste who are like a great sāla tree; or to those of the householder caste who are like a great sāla tree; or to universal monarchs; or to gods of the realm of the four great kings; or to the four great kings; or to Śakra, lord of the gods; or to the gods of the Heaven of the Thirty-Three; or, likewise, to the gods of the heavens of Free from Strife, Joyous, Delighting in Emanations or Making Use of Others’ Emanations; or all the way up to the gods of the Unexcelled Heaven?”

“Not so, Blessed One,” replied Śāradvatī­putra. “That is because the Blessed One teaches only the pure engendering of the mind of awakening, and only the great engendering of the altruistic intention.”

“Śāradvatī­putra, what do you think?” asked the Blessed One. “When teaching the engendering of the mind of awakening, does the Blessed One especially teach it to those with great power, such as teaching it to those with the power of a dignitary, the power of a great dignitary, or half the power of Nārāyāṇa, F.171.a or does he especially teach it to those who are humble, poor, or lofty?”

“Not so, Blessed One,” said Śāradvatī­putra.

“Śāradvatī­putra,” the Blessed One continued, “it is for this reason that if you see that mind of awakening engendered in anyone, whether they be powerful or weak, humble or lofty, you should protect that engendered intention. Śāradvatī­putra, you should inspire that bodhisattva to uphold it. You should please that bodhisattva. You should encourage that bodhisattva. Śāradvatī­putra, whatever is done to encourage bodhisattvas by inspiring them to uphold the intention and so delighting them is the supreme veneration for hearers. Śāradvatī­putra, it is for this reason that hearers who wish to venerate me should by all means compel and encourage bodhisattvas to take up bodhisattva conduct. Śāradvatī­putra, I fully entrust to the hearers the task of ensuring, by all means, that bodhisattva great beings develop and do not decline.”

The venerable Śāradvatī­putra then said to the Blessed One, “Blessed One, engendering the mind of awakening has the following three elements: The initial engendering of the mind of awakening, the irreversible engendering of the mind of awakening, and the accomplished engendering of the mind of awakening. That being the case, about which of these engenderings of the mind of awakening has the Blessed One taught in particular regarding its qualities?”

“Śāradvatī­putra, it is exactly as you have said,” the Blessed One answered. F.171.b “Engendering the mind of awakening has the following three elements: the initial engendering of the mind of awakening, the irreversible engendering of the mind of awakening, and the accomplished engendering of the mind of awakening. Śāradvatī­putra, among them, it is the initial engendering of the mind of awakening that bodhisattvas might turn away from and thus fall into the vehicle of the hearers or the vehicle of the solitary buddhas. In such a case, Śāradvatī­putra, the Thus-Gone One makes them take delight in engendering of the mind of awakening, inspires them to uphold it, and encourages them to engender it. This is because he thinks, ‘May bodhisattvas by all means abide in unexcelled and perfect awakening! May they turn away from the intentions of the hearers and solitary buddhas and not base themselves on those two vehicles! May they, by not basing themselves on them, be firm in the awakened qualities and arrive at the object of awakening!’ Śāradvatī­putra, bodhisattva great beings should apply themselves to accomplishing the birth of the mind set on unexcelled and perfect awakening.

“Śāradvatī­putra, one should view the mind as emptiness. Śāradvatī­putra, what is the emptiness of mind? How should one view the mind as emptiness? Śāradvatī­putra,mind is mind, mental cognition, consciousness, mental body, mental faculty, and mental constituent—these are mind. What is its emptiness? Śāradvatī­putra, mind is empty of mind, for it has no creator whatsoever. If it had some creator, then because of that there would be something else that would have experience. Neither does mind itself form mind. If mind formed mind,F.172.a then just that would be the creator and experiencer. If another mind formed mind, then it would belong to that which created it, but even having created it, the other would have experience. Śāradvatī­putra, it is for this reason that mind is empty of mind, for it has no creator whatsoever. That which lacks a creator has not created so much as an iota. In that which has not created so much as an iota no creation can be perceived. That in which no creation can be perceived lacks a point of objection. Those who object to it object to nonexistence. Those who object to nonexistence object to emptiness. They object to signlessness and wishlessness. Those who object to emptiness object to hollowness and futility. Those who object to hollowness and futility argue with the Thus-Gone One. Those who argue with the Thus-Gone One fall off a steep cliff. And what is the steep cliff, Śāradvatī­putra? It is the hells, the animal realm, and the world of Yama. The true steep cliff is as follows: belief in perception, belief in the aggregates, belief in the elements, belief in the sense sources, belief in a life force, belief in emergence, belief in disintegration, belief in sentient beings, and belief in persons. Śāradvatī­putra, in short, even belief in nirvāṇa is a perception, as are belief in the Buddha, belief in the Dharma, and belief in the Saṅgha.

Immature, ordinary beings attached to those beliefs will fall off a steep cliff. This steep cliff is none other than saṃsāra.”F.172.b

Chapter 9

Engaging in Means, Abandoning the Sublime Dharma, and Encouraging the Bodhisattva to Uphold It

Then, a beggar called Vijayarakṣa came into the assembly and sat down. Having risen from his seat, he draped his robe over one shoulder, bowed to the Blessed One with palms joined, and said, “Blessed One, I do not want to fall off such a cliff, nor argue with the Thus-Gone One, but I do want to awaken to unexcelled and perfect awakening. So I am wondering, Blessed One, how can I, a poor and destitute person, fully awaken to buddhahood when I live off the wealth of others, gaining the luxury of a home through negative conduct and hardship? Perfectly accomplishing awakening is for great, sāla tree-like warriors, brahmins, and householders.”

The Blessed One said, “I do not especially teach to the warrior caste who are like a great sāla tree, or to those of the brahmin caste who are like a great sāla tree, or to those of the householder caste who are like a great sāla tree. Nor do I especially teach to nobles, to the wealthy, or to gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kinnaras, or mahoragas. Rather, whoever gives rise to the mind of awakening is worthy of veneration by the world with its gods.”

“Blessed One,” said Vijayarakṣa, “from this time forth I give rise to the mind set on unexcelled and perfect awakening.”

The Blessed One replied to the beggar Vijayarakṣa, “Vijayarakṣa, you are following the example of the thus-gone ones. Excellent! Excellent!” F.173.aB14

The beggar Vijayarakṣa then spoke to the Blessed One the following verses:

The Blessed One then responded to the beggar Vijayarakṣa in verse:

The Blessed One then said to the venerable Ānanda, “Ānanda, when the smile was shown, the beggar Vijayarakṣa and likewise eighty quadrillion gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kinnaras, and mahoragas gave rise to the mind set on unexcelled and perfect awakening and I then prophesied their unexcelled and perfect awakening.”

The Blessed One then spoke these verses:

The venerable Śāradvatī­putra then said to the Blessed One, F.176.a “Blessed One, it is amazing that the beggar Vijayarakṣa, while in a reproachable state, is in possession of the irreproachable Dharma. Blessed One, who would reproach such a being?”

The Blessed One said to the venerable Śāradvatī­putra, “Indeed, Śāradvatī­putra, who would reproach such a being but an immature, ordinary being with no learning? Śāradvatī­putra, with that in mind, I made the statement: ‘Aside from a thus-gone one, a person cannot apprehend another person’s level.’ Śāradvatī­putra, what do you think, was it the case, then, that previously the beggar Vijayarakṣa was worthy of veneration by gods, nāgas, yakṣas, gandharvas, kinnaras, mahoragas, humans, and nonhumans?”

“It was not so, Blessed One,” replied Śāradvatī­putra. “That is because, Blessed One, the moment when the beggar Vijayarakṣa engendered the mind set on unexcelled and perfect awakening, he became worthy of veneration, worship, and homage, such that now, Blessed One, he is worthy of veneration by the world with its gods.”

The Blessed One then said to the venerable Śāradvatī­putra, “Śāradvatī­putra, the unobstructed wisdom of a thus-gone one is not shared with the hearers and solitary buddhas. It is because of that, Śāradvatī­putra, that my hearers, who teach the Dharma to beings who want to respectfully listen to such a teaching, should proclaim at the very beginning the actual qualities of my wisdom. That is because those beings, having by all means heard the qualities of a thus-gone one’s wisdom so proclaimed, F.176.b will focus their minds on the wisdom of the Buddha, and in that way, be continuously in accord with the way of the Buddha.

“Śāradvatī­putra, the beings who set out to benefit others are few. Śāradvatī­putra, very rare, extremely rare are those beings who set out to benefit others and to benefit themselves. Śāradvatī­putra, moreover, forget about those who set out to benefit others and to benefit themselves; rare, extremely rare, Śāradvatī­putra, are those who set out to benefit themselves and others.^[64] Śāradvatī­putra, even while trying to benefit themselves, immature and misapprehending beings cause themselves nothing but harm. This is because, Śāradvatī­putra, I have never seen or heard of anyone who is benefited, advantaged, unharmed, and unscathed by harming, disadvantaging, hurting, and injuring others—it is impossible. Śāradvatī­putra, it is for this reason that beings who set out to benefit themselves are so rare; such beings are so extremely rare. So extremely rare too are those beings who set out to benefit themselves and to benefit others. Śāradvatī­putra, it is for this reason that when certain beings flatter and disparage, such beings have not set out to benefit themselves or to benefit others. People like them, Śāradvatī­putra, are unwholesome. Śāradvatī­putra, those fools have set out on the wrong path. They have not set out to benefit themselves or to benefit others. Such inappropriate ones incur eight types of destruction. These eight types of destruction are: the destruction of relations, the destruction of place, the destruction of enjoyments, the destruction by fire, the destruction by royal authority,F.177.a the destruction of the sense fields, the destruction of the hells, and the destruction caused by the guardians of the hells.

“They will also incur eight intense types of unhappiness. These eight are: (1) incurring the unhappiness of birth in the hells; (2) incurring the unhappiness of birth in the animal realm; (3) incurring the unhappiness of birth in the world of Yama; (4) incurring the unhappiness where even though one is born among humans, one assumes birth in a peripheral region, (5) or one is blind, deaf, one-eyed, missing a finger or hand, paralyzed on one side, or afflicted with any severe form of illness; (6) incurring the unhappiness where even though one is born with a fortune equal to other humans, and although one is born in a suitable place, one mingles with crooked people, disgraceful people, uncouth people, women, dependents, nirgrantha followers or proponents of other non-Buddhist groups, or someone with wrong view, who always engages in evil deeds, has impure physical, verbal, and mental actions, and who cannot be changed for the sake of the noble ones; (7) and incurring the unhappiness where even though one is born among humans, a thus-gone one does not appear there, or (8) the night before a thus-gone one does appear one dies and does not encounter his direct presence. These are the eight intense types of unhappiness that they incur.

“Those who are born among hell beings have large and broad bodies, such that they will experience great torment. Those who are born among the animals, moreover, have large and broad bodies, and take huge bites, making it difficult to be nourished. F.177.b Wherever one is born there, one will commit a great many evil deeds. Born there, one might be a fish, a crocodile, an otter, a porpoise, or a timi fish. Beings catch them with hooks and hold them up, and then in order to kill them, they cut them and beat them. Even having been violated in this way, it is not enough to kill them. Rather, their bodies grow back and although they experience many different kinds of painful sensations, they still will not die. Elsewhere in the animal realm, one might take birth as a camel, ox, donkey, chicken, or pig. If one becomes a camel or an ox, one’s nose will be pierced and one will be loaded down with cargo, struck repeatedly with sticks, and led around on journeys. Angry and dejected, one will be forced to carry cargo, without any protection whatsoever. When one becomes physically weak from being burdened by cargo, one will be shorn of life and one’s flesh will be eaten. Such animals are thus described as ‘broad-bodied, lazy, difficult to nourish, with big bites, and ineffectual.’

“Śāradvatī­putra, look at the manifestation of all the myriad undesirable and unpleasant effects from performing and accumulating negative deeds. Śāradvatī­putra, the Thus-Gone One would not be able to cover the maturation of non-virtuous deeds even were he to describe it for an eon or more. Śāradvatī­putra, in short, whoever sets out to interfere with a bodhisattva’s engendering of the mind of awakening, Śāradvatī­putra, will neither journey to nirvāṇa, nor have the excellent leisures. This is why, Śāradvatī­putra, you have protected yourself and thus attained the excellent leisures.

“Śāradvatī­putra, the following four things are protection: Śāradvatī­putra, the Thus-Gone One is the protection for beings oppressed by fear. Śāradvatī­putra, the path of the noble ones is the protection for beings who have embarked on the wrong path. F.178.a Śāradvatī­putra, the applications of mindfulness are the protection that ensures negative deeds are not committed. Śāradvatī­putra, the mind of awakening is the protection of abandoning all unfavorable states. Those four things, Śāradvatī­putra, are protection.

“Śāradvatī­putra, the following four things are happiness: seeing the Thus-Gone One, the excellent leisures, acquiring faith in the Dharma-Vinaya taught by the Thus-Gone One, and a proper and excellent view. Those four things, Śāradvatī­putra, are great happiness.

“Śāradvatī­putra, the following four things are health: the health of the harmonization of the constituents of the great elements and humors; the health of proper reflection on the correct view; the health of acquiring faith in the Thus-Gone One’s teaching and thus acquiring all excellent kinds of happiness; and the health of being able to engender the mind set on immeasurable, countless beings attaining unexcelled and perfect awakening and thereby eradicating the afflictions. Those four things, Śāradvatī­putra, are health.

“Śāradvatī­putra, the following four things are hope: the patient hoping to be healed, the starving hoping for sustenance, those in pain and oppressed by pain hoping to enjoy pleasure, and those who have embarked on the path of the great protector hoping for bliss. Those four things, Śāradvatī­putra, are hope.

“Śāradvatī­putra, the following four things are strong attachments through which beings migrate to the lower realms: strong attachment to the body, strong attachment to life force, strong attachment to enjoyments, and strong attachment to objects of sensual desire. Those four, Śāradvatī­putra, are the strong attachments through which beings migrate to the lower realms.

“Śāradvatī­putra, the following seven things are receptacles: the receptacle of undigested food, the receptacle of digested food, the receptacle of phlegm, the receptacle of bile, the receptacle of wind, the receptacle of view, and along the same lines, Śāradvatī­putra, the great receptacle, which is the object of sensual desire to which one is strongly attached. F.178.b For, Śāradvatī­putra, the object of sensual desire to which one is strongly attached consists of phlegm, pus, lymph, urine, feces, flesh, sinew, bone, blood, and marrow.”

Also at that time, the householder called Vijayarakṣa joined the assembly and took a seat. His wife, called Rūpavatī, was exquisite, beautiful, and pleasing to behold, with a fine complexion and perfect figure. The householder Vijayarakṣa, being especially attached to her, said to the Blessed One, “Blessed One, please do not say that objects of sensual desire are receptacles of feces and urine. I say this because, Blessed One, my wife called Rūpavatī does not have any feces or urine.”

Understanding the householder’s exalted intention, the Blessed One manifested a woman that looked exactly like the householder’s wife Rūpavatī. Seeing her, the householder thought, “Why has my wife come here?” As the apparent wife approached, he asked her, “Why have you come to this assembly?”

“Householder,” she replied, “I have come to the Thus-Gone One to listen to the Dharma.”

The householder Vijayarakṣa then took his wife by the hand, wrapped her in the folds of his garment, and both the householder Vijayarakṣa and his wife Rupāvatī took their seat. The Blessed One then produced the miraculous feat of having the woman defecate in the folds of his garment. The householder Vijayarakṣa, F.179.a unable to bear the stench of the feces, blocked his nose with his fingers and turned his face, looking around. To the right side of the householder Vijayarakṣa was the son of the Śākyas called Nanda, who asked the householder Vijayarakṣa, “Householder, why are you blocking your nose and turning away?”

The householder Vijayarakṣa responded to Nanda, the son of the Śākyas, “Venerable, there is the stench of feces in this place. Do you not notice it too, just around here?”

The Blessed One then performed a miraculous feat, which caused the son of the Śākyas Nanda and the fourfold retinue to clearly notice that the wife Rūpavatī had excreted feces in the folds of the garment. The son of the Śākyas Nanda then exclaimed to the householder Vijayarakṣa, “Look, householder! Your very own wife has defecated in the folds of your garment.”

The householder Vijayarakṣa then turned to the son of the Śākyas called Vanadatta and said, “Vanadatta, I would look to see if my wife had excreted or urinated if I had some doubt about it. But how can I look when such a thing is impossible? Venerable one, this makes me think that perhaps you are the one who came carrying feces!”

At that the son of the Śākyas became so enraged that he rose from his seat and shouted at the householder Vijayarakṣa, “Householder, you are so attached that I will start calling you ‘Householder Feces’! Householder, did you not take your wife by her hand and wrap her in the folds of your own garment? Householder, was it not precisely that which created the present circumstance? See the source of the stench with your own eyes! Householder, since you are so attached F.179.b and impertinent, I will give you the name ‘Householder Feces.’ As you sit there in feces, insulting others, you are no longer Vijayarakṣa. Householder, leave this retinue! Go away, householder! Vanish from this retinue, householder! Completely vanish, householder!”

The householder then took his wife by the hands and demanded of her, “Conniving woman, how could you even get the idea to defecate in the folds of my garment?”

“Householder,” she replied, “such things happen when one takes a receptacle of feces and wraps it into the folds of one’s own garment.”

Dejected, the householder Vijayarakṣa considered tossing the feces to the ground, but he could not. Instead he proceeded to smear it all over his body, and then said to the son of the Śākyas Vanadatta, “Venerable, tell me, what is the best way now to be completely free of the stench of this feces?”

“Householder, you will indeed be completely free of this and other things,” said Vanadatta. “However, it would be most appropriate now for you to leave this place. This is because, householder, you will die from the stench of feces that accompanies your wife.”

The householder Vijayarakṣa said to the son of the Śākyas Vanadatta, “Venerable, mendicants are known as ‘compassionate.’ Mendicants are known as ‘loving.’ So, being a ‘son of the Śākyas,’ I wonder how much of a special being you are.”

The son of the Śākyas Vanadatta replied to the householder Vijayarakṣa, “Why should I be compassionate toward you? And why should I be loving toward you? When the Thus-Gone One was teaching the Dharma, you disagreed with him, and said, ‘My wife has neither feces nor urine.’ And thereafter you insulted me too, did you not? Householder, you need to look with your own eyes to see whether or not your wife has feces or urine.” F.180.a

The householder Vijayarakṣa then snapped at his wife, “Wife, you should go home!”

Having sent his wife away, Vijayarakṣa said to the Śākya youth Vanadatta, “Venerable, I see the faults of women. I see the untrustworthiness of women. Vanadatta, I wish to go forth from home to homelessness.”

The son of the Śākyas Vanadatta then said to the householder Vijayarakṣa, “Householder, fumigate and soak your body with all kinds of fragrances for one hundred years! If you do that you will later succeed in going forth under the Blessed One. This is because, householder, your body has become foul-smelling from the stench of feces.”

The householder Vijayarakṣa then said to the son of the Śākyas Vanadatta, “Venerable, whether I fumigate myself for one year or a hundred years, who knows if, while occupied with precisely that, I will die, or the Blessed One will pass away? On the other hand, venerable, if I do receive ordination from the Blessed One, I will not enter villages, towns, countries, or royal palaces. I will instead frequent the wilderness, beg for alms, and wear poor quality religious robes. Therefore, who will smell the foul stench of a forest-dwelling miscreant like me?”

The Blessed One then said to the householder, “Householder, do you wish to go forth from home to homelessness?”

“I do wish to, Blessed One,” he replied.

The Blessed One said, “Monk, come join me, and live the holy life!” Once the householder, just at these words, had gone forth, he was dressed in ochre robes and his head was shaven as if seven days had passed, and he had an alms bowl in the palms of his hands.

The Blessed One then taught him the Dharma, F.180.b teaching the noble truth of suffering, and, likewise, the noble truths of its origin, its cessation, and the path. Right away the monk gained the stainless and immaculate Dharma eye that sees phenomena. He had acquired the vocation, so the next morning he set out for the city of Rājagṛha wearing religious robes and carrying an alms bowl. While moving in rounds throughout the city of Rājagṛha for alms, he reached his own home and sat silently to one side for alms. His wife Rūpavatī saw that it was him, the householder Vijayarakṣa, who had taken ordination and come for alms wearing religious robes and carrying an alms bowl. She said, “Householder, you have acted inappropriately.”

“Do you understand that you excreted and urinated in the folds of my garment and thus left my entire body with a foul stench?” replied the monk Vijayarakṣa.

“Householder,” she said, “this thing that you are criticizing me for did not happen to you. Householder, I was forced by my father to follow him between our homes, and do not recall even showing my face outside of any door, let alone going to see the Blessed One at the Kalandaka­nivāpa in the Veṇuvana.”

“I have as witnesses the Blessed One, the son of the Śākyas Vanadatta, and the fourfold assembly,” said Vijayarakṣa. “Do you not recall that you and I were apprehended by the son of the Śākyas Vanadatta and exiled from the assembly?”

Then Māra, the evil one, sat down behind the householder and said, “Householder, this is not why you were exiled and caused to wander. It was due to a magical apparition. Monk, you should enjoy the five sense pleasures! Householder, you were deceived by the mendicant Gautama. He has allowed many monks to go forth and thus caused them to wander.” F.181.a

“So, the reason I was made to smell foul was because of a magical apparition?” asked the monk Vijayarakṣa.

“Indeed,” he replied.

“Then you are also a magical apparition,” said Vijayarakṣa. “And I too am a magical apparition. And all the teachings taught by the Thus-Gone One are also like a magical apparition.”

At that point the woman purified the stainless and immaculate Dharma eye that sees phenomena. Having gained devotion and acquired conviction, she said, “Be happy, monk! Live the holy life! I will likewise go forth under the teaching of the Blessed One.”

Based on precisely that true perspective regarding phenomena, the Blessed One said to the venerable Śāradvatī­putra, “Śāradvatī­putra, there are four qualities that bodhisattva great beings who want to fully awaken to unexcelled and perfect buddhahood should abandon. What are these four? Śāradvatī­putra, bodhisattva great beings should abandon evil companions. Śāradvatī­putra, bodhisattva great beings should abandon association with women. Bodhisattva great beings should abandon the speech of nirgranthas and the spells of materialists. And, Śāradvatī­putra, bodhisattva great beings should abandon the degeneration of wrong view. Śāradvatī­putra, these four qualities should be abandoned by bodhisattva great beings. Śāradvatī­putra, I have never seen other qualities that create obstacles exactly as these four do.

“Śāradvatī­putra, it is for this reason that those who have entered the Great Vehicle should abandon these four things. Having abandoned them, whoever wishes to fully awaken to unexcelled and perfect buddhahood F.181.b should then rely upon, cultivate, and develop four other things. What are these four? Śāradvatī­putra, they should rely upon, cultivate, and develop a relationship with a spiritual friend—either a buddha, bodhisattva, or hearer—who instructs upon and teaches the Dharma discourses of the Bodhisattva Collection. Śāradvatī­putra, moreover, in order to avoid association with women, bodhisattvas should rely upon, revere, and serve those who are renounced, those who have gone forth, and those who dwell in the forest. Śāradvatī­putra, moreover, in order to avoid materialists and the speech of nirgranthas, bodhisattvas should engage in the practice of receiving, mastering, and memorizing the teachings. Śāradvatī­putra, moreover, in order to avoid wrong view, bodhisattvas should rely upon and cultivate the correct view of great emptiness.”

Once the Well-Gone One had thus spoken, the Teacher also imparted the following instructions:

Chapter 10

Bodhisattva Conduct

“Śāradvatī­putra, there are four qualities that bodhisattva great beings can possess to make them expert in resolving the nature of things as they are. They also give them an eloquence that is unobstructed, acute, limitless, and profound with respect to all dharmas. At that point the thus-gone ones comprehend their expertise in resolving things exactly as they are, as well as their acute and felicitous eloquence, and thus authorize them to guard the city of the Dharma for posterity.

“Śāradvatī­putra, what are those four qualities? Bodhisattvas take constant delight in the attitude of relying constantly on their having going forth, such that they apply themselves to the practice of renunciation and are never contented when pursuing the Dharma. Having heard the Dharma and pursued it, they share it liberally with all beings. F.183.a They are never lazy to teach the Dharma, and with a knowledge that all phenomena perish, they practice non-referential concentration; they also cultivate recollecting the Buddha for the sake of awakening, with the thought that the Buddha is the most exalted among all beings. They do not apprehend any marks based on the observation of a body. Śāradvatī­putra, those are the four qualities that bodhisattva great beings possess that give them unobstructed eloquence with respect to all phenomena, such that a thus-gone one authorizes them to guard the city of the Dharma for posterity.

“Śāradvatī­putra, moreover, there are four qualities that bodhisattva great beings can possess so that they do not forget the Dharma even after parting from this life. What are these four? They should not be contented with the pursuit of Dharma and with giving the gift of Dharma; for, Śāradvatī­putra, the son or daughter of noble family with this first quality will not forget even upon parting from this life. Furthermore, Śāradvatī­putra, bodhisattvas should encourage many other beings also to perfectly uphold unexcelled and perfect awakening, and thus repeatedly extol the qualities of the Thus-Gone One; for, Śāradvatī­putra, bodhisattvas with this second quality will not forget even upon parting from this life. Furthermore, Śāradvatī­putra, bodhisattvas should be accepting of the profound; for, Śāradvatī­putra, bodhisattvas with this third quality will not forget even upon parting from this life. Furthermore, Śāradvatī­putra, in order to please the Thus-Gone One, bodhisattva great beings should not be mentally distracted and, in order to bring the Thus-Gone One’s teaching to mind, they should have introspection and mindfulness, and die with acceptance of the profound; for, Śāradvatī­putra, bodhisattvas with this fourth quality will not forget even upon parting from this life.”

These were the Thus-Gone One’s words. Having so taught, the teacher continued: F.183.b

“Śāradvatī­putra, there are four qualities that those who have entered the Great Vehicle will accomplish above all. These four are as follows: Śāradvatī­putra, when the awakening of buddhas is in decline and the sublime Dharma is disappearing, bodhisattvas will make efforts to pursue the sublime Dharma. When thus-gone ones’ memorials are delapidated, bodhisattvas will restore them and, even as they discard their bodies and lives, they will not discard the Dharma. When seeing beings suffering, it evokes compassion. To have developed compassion causes them to strengthen their efforts further, thus eliciting the thought, ‘Once I have accomplished the wisdom of awakening, I will teach the Dharma to quell all the suffering of those beings.’

“Śāradvatī­putra, bodhisattvas are not content when pursuing the Dharma. Śāradvatī­putra, bodhisattva great beings have a greater inspiration to pursue the Dharma. Śāradvatī­putra, because of their grasp of the Great Vehicle, bodhisattva great beings are unparalleled. Śāradvatī­putra, because of their wish to benefit beings, bodhisattva great beings lovingly think, ‘They have no other protector at all, so it all comes down to me alone.’ Śāradvatī­putra, since they have the attitude of adhering to great compassion, bodhisattva great beings have no anger. Śāradvatī­putra, because of their accomplishment of wisdom on behalf of all beings, bodhisattvas have no jealousy. Śāradvatī­putra, because of benefiting all beings through the gift of Dharma, bodhisattvas have no miserliness. F.184.b Śāradvatī­putra, to demonstrate their altruism, bodhisattvas give away all their possessions. Śāradvatī­putra, bodhisattvas have no clinging to any phenomenon.

“Śāradvatī­putra, bodhisattvas smile without anger, saying, ‘Come here! You are welcome!’ Śāradvatī­putra, bodhisattvas have no agitation, and when seeing beings suffering, they act compassionately and consistently exert effort. Śāradvatī­putra, bodhisattvas delight in the qualities of the buddhas. Śāradvatī­putra, since they proclaim the lion’s roar, bodhisattvas are not afraid. Śāradvatī­putra, since they are grounded in the qualities of the buddhas, bodhisattva great beings are not timid. Śāradvatī­putra, bodhisattvas make efforts to pursue the qualities of the buddhas. Śāradvatī­putra, to constantly make effort and teach the Dharma, bodhisattvas course throughout the trichiliocosm. Śāradvatī­putra, since bodhisattvas have come to an understanding of all phenomena, they are guardians of the victorious. Śāradvatī­putra, due to their discernment of all phenomena, exactly as they are, bodhisattvas uphold their essence. Śāradvatī­putra, since they understand all phenomena, bodhisattvas on their own have extracted their essence. Śāradvatī­putra, out of their ability to mature beings in timely and untimely ways, bodhisattvas provide encouragement. Śāradvatī­putra, since they are in harmony with the Dharma, bodhisattvas defeat those who argue against them. Śāradvatī­putra, bodhisattva great beings ascertain the meaning of all phenomena. F.185.a

“Śāradvatī­putra, bodhisattva great beings are of the caste of the qualities of the buddhas. Śāradvatī­putra, bodhisattvas are the great treasure of the great jewel of the Dharma. Śāradvatī­putra, bodhisattva great beings are the ocean of the Dharma, which opens out into the realization of the seal of all phenomena. Śāradvatī­putra, because they avert immeasurable, innumerable disturbances, bodhisattva great beings are like the Cakravāḍa and Mahācakravāḍa mountain ranges. Śāradvatī­putra, since bodhisattva great beings perfectly teach the Dharma without end, they are never finished. Śāradvatī­putra, since bodhisattva great beings have minds equal to the sky, they are stainless. Śāradvatī­putra, just as the sky is inexhaustible, bodhisattva great beings do not know exhaustion. Śāradvatī­putra, since bodhisattva great beings are exalted in terms of virtuous qualities, they are like a mountain. Śāradvatī­putra, since bodhisattva great beings are free of wanting and not wanting, they are like the earth. Śāradvatī­putra, since bodhisattva great beings do not squander roots of virtue, they are like a field. Śāradvatī­putra, since bodhisattva great beings fully reveal the light of Dharma, they are like the sun. Śāradvatī­putra, since bodhisattva great beings dispel darkness, they are like the moon. Śāradvatī­putra, since bodhisattva great beings quell the torment of desire, anger, and delusion, they are like a parasol. Śāradvatī­putra, since bodhisattva great beings are the shelter, refuge, and teacher of beings, they are like the shade of a large tree. Śāradvatī­putra, since bodhisattva great beings F.185.b are adept in all the fields of artistry, they are like a teacher. Śāradvatī­putra, bodhisattva great beings derive their sustenance from fulfilling the intentions of all beings.

Śāradvatī­putra, bodhisattva great beings are the teachers of all beings. Śāradvatī­putra, bodhisattva great beings are the support of all beings.B15

Śāradvatī­putra, imagine if all beings knew, as I do, how bodhisattvas abide by such actions on their behalf. Śāradvatī­putra, suppose that all beings then were to give bodhisattvas all their happiness, love, and joy, while carrying the bodhisattvas on their shoulders or heads from the time when bodhisattvas first give rise to the mind of awakening up until when they sit down at the seat of awakening. And suppose that once bodhisattvas reach the seat of awakening, all beings were to lay out a single carpet of precious fabric extending from the earth to the peak of existence, and with the thought, ‘How terrible if the bodhisattva’s body were to get too hot,’ they were also to have parasols of divine materials held up all around covering them. Suppose, moreover, that all beings were also to worship, revere, and honor them with flowers, incense, garlands, and unguents. Śāradvatī­putra, even respecting, honoring, and worshiping the bodhisattva great beings by performing such actions on their behalf would not be able to repay them. This is because, Śāradvatī­putra, these pleasures do not approach even one hundredth of the assistance provided by bodhisattvas as they furnish all beings with the pleasure of freedom from torment—no comparison whatsoever would suffice. This is because, Śāradvatī­putra, everything provided by beings is impermanent, mundane,F.186.a associated with the aggregates, defiled, and mutable; whereas, Śāradvatī­putra, the happiness provided by bodhisattvas is undefiled, supramundane, trustworthy, devoid of intrinsic nature, and emptiness. Śāradvatī­putra, this is why beings cannot benefit bodhisattvas with any of the pleasures in their possession. Śāradvatī­putra, this is because bodhisattvas are those who awaken all slumbering beings. They are the circumspect for careless beings.

They are the sane for insane beings. Śāradvatī­putra, they are the eyes for blind beings. They are their guides. Śāradvatī­putra, bodhisattva great beings are the medicine for beings afflicted with disease. They show the way to those who have embarked on the wrong path. They show the correct way to those who have strayed. Bodhisattvas inspire those who have not engendered roots of virtue to do so. Bodhisattvas inspire those who have not engendered wholesome qualities to do so. Thus, Śāradvatī­putra, in short, beings have no protection, refuge, or savior except for thus-gone ones and bodhisattvas, for, Śāradvatī­putra, the Buddha too has emerged from bodhisattvas.”

The venerable Śāradvatī­putra then said to the Blessed One, “Blessed One, the vehicle of bodhisattva great beings is indeed so wonderful. Moreover, it is amazing how much it beautifies themselves as well as others. Blessed One, to give a simile, it is like a pāriyātra tree whose branches are all covered with flowers in full bloom beautifying itself and others too.F.186.b Likewise, Blessed One, bodhisattvas fully replete with the qualities of the buddhas beautify themselves and immeasurably many beings. To give another simile, Blessed One, it is like the pāriyātra tree causing the gods of the Heaven of the Thirty-Three to dance, play, and frolic. Likewise, Blessed One, bodhisattva great beings, once they fully awaken to unexcelled and perfect buddhahood, are replete with the qualities of the buddhas. In this way, while beautifying themselves, they also cause immeasurable, innumerable beings to journey there too. Beings who have reached there, moreover, also play, frolic, and take pleasure in the masteries, powers, branches of awakening, concentrations,liberations, absorptions, and attainments. This being the case, Blessed One, who, except for lazy ones like us that fall under the sway of others, would not adhere to that vehicle? Who would not long for it? Blessed One, we are encouraged and pleased to be given and taught another teaching. For otherwise, Blessed One, in the future we would lack the power by which we could at some point impact any being based on what we have heard from the Blessed One.^[67] Blessed One, if we were henceforth to teach anyone, we would start with the Bodhisattva Vehicle at the very beginning and later teach the Hearer Vehicle.

This is because, Blessed One, if we were to establish any being in awakening by encouraging them to swiftly awaken to unexcelled and perfect buddhahood, we would be returning the favor that the Thus-Gone One has done for us.”F.187.a

The Blessed One answered the venerable Śāradvatī­putra as follows: “Śāradvatī­putra, excellent! It is excellent that you have donned strong armor to delight the bodhisattva great beings. This is because, Śāradvatī­putra, there will be a period and a time when not even the name of such a vehicle will exist, and when, Śāradvatī­putra, such a vehicle will be ridiculed and reviled, and such sūtras will not be upheld, but discarded. Śāradvatī­putra, noble sons or daughters who desire the meaning should then rely upon the meaning, rely upon the Dharma, and not dwell in crowded places. This is because, Śāradvatī­putra, the assembly at that time will be inappropriate, whereas, Śāradvatī­putra, my appropriate hearers will not discard, revile, or disregard such sūtras. For, Śāradvatī­putra, such acts are inappropriate. And that is because, Śāradvatī­putra, such childish acts are not appropriate acts, not the acts of the wise, whereas I, Śāradvatī­putra, perform wise acts, not childish acts.

“Śāradvatī­putra, my hearers should train as follows: Śāradvatī­putra, in the future, whoever appears with devotion, learning, diligence, mindfulness, and propriety, who searches for what is virtuous, is interested in the Dharma, and makes great efforts to pursue the Dharma, will also be ridiculed and disparaged. It will be charged, ‘They are lazy. They cannot attain the result. They indulge in pleasure. They want to indulge in pleasure. Those so-called “bodhisattvas” consume what was offered out of devotion. And even though they constantly preach that vehicle, the Thus-Gone One has not taught that they are coherent and fluent speakers.’^[68]F.187.b Śāradvatī­putra, fools will also insult me with all manner of such divisive words, and charge that those whom the Thus-Gone One has taught to be supremely coherent and supremely fluent speakers are in fact not coherent and fluent.

“Moreover, Śāradvatī­putra, those who dwell in households will be tormented, and thus come to believe that they should have faith in those fools. I can assure you that they will disparage bodhisattva great beings who uphold such sūtras even though they see them. Śāradvatī­putra, the Thus-Gone One has taught, ‘You should not harm, violate, or disparage anyone whether they are right or wrong.’ Nevertheless, they still speak to others in this way, and act in this way to me too. Just consider what will become of the collected teachings on discipline due to those fools. Śāradvatī­putra, they will conceive of what is Dharma as not Dharma, and what is not Dharma as Dharma. They will conceive of what is not discipline as discipline, and discipline as what is not discipline. They will conceive of what is suitable as what is not suitable, and what is not suitable as what is suitable. They will conceive of what is free as not free, and what is not free as free. Consider, Śāradvatī­putra, how they will be in error for as long as they neither understand discipline, nor fathom the depths of the Teacher’s teaching.

“Śāradvatī­putra, those beings will be overwhelmed by hostility, anger, and jealousy. They will also be overwhelmed by pride. Since they praise themselves and criticize others they will be racked with jealousy and miserliness. They will be filled with non-virtuous qualities and distant from all virtuous qualities, making them irredeemable. Śāradvatī­putra, those beings are to be abandoned. F.188.a Śāradvatī­putra, I am the teacher to those with shame; I am not the one for the shameless. Śāradvatī­putra, I am the teacher to the mindful, not the forgetful. Śāradvatī­putra, I am the teacher to the insightful, not the foolish. Śāradvatī­putra, my hearers are not those who will contravene and go against the nature respected by the thus-gone ones. For this is the reality that the thus-gone ones have trained in for a long time, the very nature of a great being, which they attained through their training. This is also the same reality that bodhisattva great beings must accomplish in order to fully awaken to unexcelled and perfect buddhahood. And it is also each of the wisdoms that bodhisattvas are equipped with to free immeasurably many beings from the web of afflictions. I am not their teacher, because, Śāradvatī­putra, they are no good, no good. Śāradvatī­putra, that is all I can say about them.

“Śāradvatī­putra, you should dwell in a place with Dharma, not elsewhere. Be your own refuge, and do not have another refuge. Keep the Dharma, and nothing else, as your refuge. This is what you have been taught. Śāradvatī­putra, how do monks come to dwell in a place with Dharma, and not elsewhere? How are they their own refuge, and not someone else? How are they, and no other, their own protector? Well, Śāradvatī­putra, monks are to cultivate the applications of mindfulness and dwell free of desire. Through abandoning it they are transformed. And what, Śāradvatī­putra, is the application of mindfulness? The application of mindfulness regarding the absence of entity, absence of nature, and absence of characteristics is seeing phenomena exactly as they are. F.188.b Śāradvatī­putra, this is how mindfulness is applied by means of the absence of entity and the absence of nature. Śāradvatī­putra, whoever is undeceived in this regard is called a place with Dharma, a Dharma refuge, a protector of oneself, a refuge of oneself. Śāradvatī­putra, those who cultivate such an application of mindfulness are called worthy ones free of all expression, who have exhausted the defilements, and are free of afflictions, objects of generosity, tranquil, gentle, divested of faults, and brahmins who have reached the other shore of pure conduct and arrived on dry land.

“So why, Śāradvatī­putra, are they called worthy ones? Śāradvatī­putra, they are worthy in all virtues. Through virtuous actions they are free of all formations and they have cut the chain of all formations. Being divested of all formations, Śāradvatī­putra, worthy ones have exhausted the defilements, and thereby lack the basis and circumstance for formations even to form merit, let alone non-merit. This is because, Śāradvatī­putra, as the worthy ones have exhausted defilements, they have interrupted craving. Śāradvatī­putra, as the worthy ones have exhausted defilements, they have escaped from all fetters and are free of all phenomena, unsullied by any phenomenon, devoid of mental attachment, unattached to the desire realm, unattached to the form realm, unattached to the formless realm, free of longing, free of craving, and free of hostility.

“Why is it that worthy ones are said to have exhausted the defilements? Śāradvatī­putra, having exhausted all their defilements, they attain exhaustion with respect to all phenomena. By having thus attained exhaustion, they are said to have exhausted the defilements. Why, then, are they said to be free of afflictions? Since all things are emptiness, they are neither afflicted, nor purified. F.189.a Thus being pristine and utterly unsullied by what is desired or undesired, pleasant or unpleasant, or compounded or uncompounded, they are unsullied. Thus, Śāradvatī­putra, since worthy ones having exhausted the defilements means that they have abandoned all conceptual constructs, they are said to be free of afflictions.

“Why is it also that worthy ones are said to have exhausted the defilements? They have abandoned torment and complete misery. Since they have completely quelled torment and grant the gift of the supreme Dharma free from worldliness, they are thus called objects of generosity. Why are they called masters? Śāradvatī­putra, seeing all phenomena as void, they have actualized and cultivated that state. They have perfected the sublime truth regarding all these void phenomena and expelled^[69] those with incorrect speech. Thus, they are called masters. Why are they called brahmins? This is because they have removed, discarded, and uprooted all phenomena. Being unsullied by these phenomena, they are thus divested of wicked deeds. Why are they called pacifiers? Śāradvatī­putra, this is because they have pacified all wicked deeds and what is derived from all wicked phenomena.

“Why are they called feelers? Śāradvatī­putra, they have subdued the desire realm, the form realm, the formless realm, maturation, error, and untruth, and have also subdued karma and its maturation. So, Śāradvatī­putra, since they have no concepts, they have also subdued and liberated all phenomena derived from concepts. Thus, they are called feelers. Why are they called those who have reached the other shore? Śāradvatī­putra, having vanquished Māra and all the afflictions associated with the faction of Māra, they have crossed over all phenomena, reaching the other shore to arrive on dry land. Thus, they are called those who have reached the other shore. F.189.b Śāradvatī­putra, no matter how much I describe the qualities of worthy ones who have exhausted the defilements, they themselves will never be exhausted, Śāradvatī­putra.

“Śāradvatī­putra, worthy ones who have exhausted the defilements are great fields that are completely purified and fully cultivated, with neither stones nor thorns. Śāradvatī­putra, worthy ones who have exhausted the defilements, even when they are criticized and reviled, do not think, ‘I am being criticized and reviled.’ Whether they are spoken to with praise or blame, they do not think, ‘I am being spoken to with praise,’ or, ‘I am being spoken to with blame.’ Śāradvatī­putra, worthy ones who have exhausted the defilements have cut the chain of all thinking.

“Śāradvatī­putra, worthy ones who have exhausted the defilements have nothing to guard. Śāradvatī­putra, worthy ones who have exhausted the defilements have nothing to guard whatsoever, for their faculties are well guarded and they have attained the level of certainty. This is because they are lamps of the Dharma, they are protectors of the Dharma, they are lamps for themselves, they are protectors of themselves. It is for this reason, Śāradvatī­putra, that monks who abide in this way should be known as worthy ones. That is, as long as they do not discard the thus-gone ones’ awakening, or perform inappropriate acts, or perform any wicked deeds related to skillful practitioners of pure conduct, but rather set out to ensure that awakening is guarded, not violated, and not abandoned, but remains for a long time.

“Śāradvatī­putra, worthy ones who have exhausted the defilements have no doubt about the Dharma with respect to phenomena. Śāradvatī­putra, worthy ones who have exhausted the defilements have no hesitation and are free of indecision. Śāradvatī­putra, worthy ones who have exhausted the defilements have crossed—they have definitely crossed over the craggy path. They dwell on straight ground. They are straight. They have become straight. They have arrived through a straight path.”

The venerable Śāradvatī­putra then said to the Blessed One, F.190.a “Blessed One, worthy ones who have exhausted the defilements do not abandon the Dharma, but search for it. This is because, Blessed One, those things done to abandon the Dharma are acts of the immature, not the acts of worthy ones.”

“Śāradvatī­putra, it is so, it is so,” responded the Blessed One to the venerable Śāradvatī­putra. “Śāradvatī­putra, they are indeed the acts of the immature and not the acts of worthy ones. However, Śāradvatī­putra, in the future there will appear monks overwhelmed by audacity. They will be convinced that they have become free of afflictions through mere concentration, mere wearing of the right clothes, and mere dwelling in the forest, and thus develop conceit. Therefore, at that time, most devout brahmins and householders and most of those with trust will also be convinced, thinking, ‘Those worthy ones are objects of generosity. They have exhausted the defilements,’ and thus believe that they should treat those monks as special. Overwhelmed in this way by honor, gain, praise, fame, and renown, those foolish monks will be convinced of their own wisdom, thinking, ‘We have those qualities. We possess those qualities. We have exhausted the defilements. We have no afflictions.’ Thus, while thinking of themselves as wise beings, they will in fact be immature beings. They will have meager comportment. The comportment of those that dwell in villages will change. The comportment of those that dwell in temples will change. The comportment of those that dwell in the forest will change. The comportment of those that dwell in the assembly will change. Their performance of physical and verbal actions will go unguarded. F.190.b They will develop the notion that they have no afflictions.

“Today, when the hearers deliver Dharma discourses that teach profundity, disengagement, and emptiness, their audiences listen to that Dharma. With veneration and respect they harken and place their attention unwaveringly upon the teaching. However, in the future, the leaders of such fools will criticize it, reviling and ridiculing it. They will instruct each other, saying, ‘This is not the speech of the Buddha. This is not the teaching of the Teacher.’ Why will they say that? It is because they will be at odds with the Dharma, Dharma discipline, and discipline. So, believing that it is not the Dharma, they will call Dharma, non-Dharma; non-Dharma, Dharma; and non-discipline, discipline. Śāradvatī­putra, they will thus speak unflatteringly about the very Dharma that they receive, and then praise themselves and disparage others. Under the sway of pride in mere discipline, mere dwelling in the forest, mere concentration, mere wearing of the right clothes, mere study, mere learning, mere possession of an assembly, mere praise, mere flattery, mere gain, mere respect, mere fame, and mere renown, they will be destroyed by the pride of self-conceit.

“When those who explain things exactly as they are teach the Dharma, those fools will only perform ever more heinous actions the more they listen to those Dharma discourses. Those fools will not think, ‘We are riddled with extremely non-virtuous actions.’ Rather, having become even more confirmed in their pride F.191.a and ignorance, they will abandon those Dharma discourses. Having thus performed especially heinous karma, they will end up in the Hell of Incessant Pain. They will end up in the lower realms. Śāradvatī­putra, now I have resolved your doubts, so you can trust that I will also resolve such doubts about the Dharma for those Dharma preachers in the future who receive the Dharma, seek Dharma teachers, and uphold such sūtras.

“Śāradvatī­putra, a thus-gone one knows all, has knowledge of all, sees all, and teaches all. Śāradvatī­putra, there is no Dharma that a thus-gone one has not known, seen, or heard. Śāradvatī­putra, a thus-gone one has acquired wisdom that is unimpeded throughout the three times. He is unobstructed and free. He has reached mastery and has no afflictions. He is self-arisen. He has no teacher. He proclaims the lion’s roar with ease.

“Śāradvatī­putra, moreover, those fools are content^[70] with their conduct, purview, and path. They are not trained. Those fools will embark on the wrong path. Śāradvatī­putra, it is for this reason that a son or daughter of noble family who has perfectly set out for unexcelled and perfect awakening should aspire for, practice, and delight in such qualities, with the thought, ‘It would not be right for me to lack strong faith in the awakening of the blessed ones and, by not considering this lack as faulty, fail to fully awaken.’

“Śāradvatī­putra, there are four factors which, if noble sons and daughters possess them, will cause them to abandon the awakening of the buddhas. What are those four factors? Śāradvatī­putra, when noble sons or daughters fall into the hands of evil companions and not into the hands of spiritual friends, they will attend upon F.191.b, serve, and honor those evil companions; and through so attending upon, serving, and honoring those evil companions, they will emulate them and thereby abandon awakening. Moreover, Śāradvatī­putra, through strong attachment to self, bodhisattvas begin to perceive in terms of reference points, and then, upon hearing such profound Dharma discourses, they become terrified and out of fright jump off a very steep cliff; Śāradvatī­putra, sons and daughters of noble family with that second factor are made to abandon awakening. Furthermore, Śāradvatī­putra, noble sons and daughters who follow the proponents of the nirgranthas, or who apply the spells of the materialists, may be respected by many people, and that being the case, they do not consider the qualities of the buddhas and so are made to abandon them. Furthermore, Śāradvatī­putra, bodhisattvas with perverted and degenerate discipline, who do not emulate those with proper training, abandon those who advocate austerity, criticize them, and have no devotion for them. Śāradvatī­putra, noble sons or daughters with those four factors are made to abandon awakening.”

The Blessed One then spoke these verses:

“Śāradvatī­putra, there are four qualities that those who have perfectly embarked on the Great Vehicle will have if they have set out to guard awakening. What are those four qualities? Śāradvatī­putra, those who have perfectly embarked on the Great Vehicle are themselves excellent in discipline. They adhere to and are highly learned in virtuous qualities and the collected teachings on discipline. They are expert in the absolute and have not even associated with materialists. They will attain the pure awakening of a buddha, and, being inclined toward solitude, they will delight in forests and wildernesses. Śāradvatī­putra, those are the four qualities that those who have embarked on the Great Vehicle have when they have set out to guard awakening.”

The Blessed One then spoke these verses:

“Śāradvatī­putra, there are four qualities that will encourage and delight those who have perfectly embarked on the Great Vehicle, thus rendering them steadfast. What are those four qualities? Śāradvatī­putra, having perfectly embarked on the Great Vehicle, they discard all their possessions and wealth. They adhere to all the qualities of the collected teachings on discipline. Due to their profound qualities all their wisdoms are exalted, and being so exalted, they do not abandon the Dharma, even at the cost of life and limb. They also offer pleasing necessities to all monks who preach the Dharma, who receive the sublime Dharma, and who uphold such sūtras. Śāradvatī­putra, if those who have perfectly embarked on the Great Vehicle have those four qualities they will predict and confirm themselves abundantly.”

The Blessed One then spoke these verses:

“Śāradvatī­putra, if bodhisattvas possess four qualities, they will not regress or relapse from unexcelled and perfect awakening. These qualities will ensure that even after departing from this life bodhisattvas exercise the dominion of a universal monarch, pursue all the roots of virtue exactly according to their aspirations, become more powerful and physically larger, and acquire a body that is as firm as that of Nārāyaṇa. They will ensure that even after acquiring the dominion of a universal monarch, bodhisattvas will swiftly abandon the four continents and go forth from home to homelessness. They will ensure that having gone forth, bodhisattvas will acquire the four abodes of Brahmā, faultlessness, freedom from frivolity, and ease. They will ensure that after bodhisattvas die, they will be born into the world of Brahmā with a fortune equal to his, and after birth, that they acquire the very power of Brahmā.

“What are those four qualities? Śāradvatī­putra, bodhisattvas, upon seeing a thus-gone one’s stūpa dilapidated, take delight in restoring it, to the point of piling up as little as a single lump of clay. Second, Śāradvatī­putra, at places where nothing is built, crossroads of wide streets where many people convene, they make stūpas, storied buildings, stone pillars, statues of thus-gone ones, or any other memorial to the thus-gone ones’ qualities, such as, for instance, building stūpas of a thus-gone one for when he turned the wheel of Dharma, went forth, destroyed Māra at the trunk of the Bodhi tree, showed the great miracles of a thus-gone one, showed the great passing of a thus-gone one, descended from the gods, or ascended to the god realm. Third, Śāradvatī­putra, F.194.b when they witness schisms in the saṅgha of hearers, where fights and arguments have erupted, bodhisattvas make efforts to bring all back together and restore harmony. Fourth, Śāradvatī­putra, when the teaching of the thus-gone ones is disappearing and deteriorating, bodhisattva great beings make efforts to guard and prevent from decline even as little as a single verse. Upholding the Dharma, or supporting those who preach the Dharma, they disregard life and limb, but they do not abandon the Dharma. Śāradvatī­putra, if bodhisattvas who have perfectly embarked on the Great Vehicle possess those four qualities they will attain the specific qualities taught previously.”

The Thus-Gone One then spoke these verses:

Chapter 11

The Perfect Declaration of Going Forth

Then, seven years after a child called Vijayarakṣa was born, he joined that very same assembly and took his seat. The boy Vijayarakṣa now rose from his seat, bowed with palms joined to the Blessed One, and requested in verse:

The Blessed One then asked Vijayarakṣa, “Child, do you want to go forth from home to homelessness under this teaching of mine?”

“Indeed, Blessed One,” Vijayarakṣa replied.

The Blessed One said:

The venerable Śāradvatī­putra then thought, “How long has that child, to whom the Blessed One has just taught profound points, practiced them?” The venerable Śāradvatī­putra therefore spoke these verses to the Blessed One:

The Blessed One then answered the venerable Śāradvatī­putra with these verses:

The venerable Śāradvatī­putra then said to the child Vijayarakṣa, “Boy, will you go forth under the Thus-Gone One’s teaching?”

Vijayarakṣa responded to the venerable Śāradvatī­putra, “Venerable Śāradvatī­putra, since I have already gone forth, I will not go forth.”

The venerable Śāradvatī­putra then spoke these verses to the child Vijayarakṣa:

The child Vijayarakṣa answered the venerable Śāradvatī­putra with these verses:

The Blessed One then glanced at the child Vijayarakṣa. No sooner had he looked at him than the boy was clad in ochre robes, sat down, and it seemed as if his hair had been shaved for seven days. At that very moment he attained the five superknowledges. Then, while seated on that very spot, the boy Vijayarakṣa vanished. As soon as he vanished, the earth quaked, and everyone felt tingling waves of trepidation. Gods appeared from the sky, playing drums and singing divine melodies, and the earth was flooded with a bright light.

At that moment the Blessed One smiled. From the Blessed One’s mouth streamed light rays of many different colors, F.199.a which circled the entire buddha realm three times before dissolving back into his crown protuberance.

The venerable Ānanda then rose from his seat, draped his robe over one shoulder, knelt on his right knee, and said to the Blessed One in verse:

The Blessed One asked Ānanda, “Ānanda, did you see on this very spot the child Vijayarakṣa wearing ochre?”

“Yes, Blessed One, I did,” Ānanda replied.

“Ānanda,” said the Blessed One, “that child Vijayarakṣa is sitting with that very same body in the world system of Abhirati, the buddha realm of the thus-gone one Akṣobhya. Having practiced pure conduct in that buddha realm for his entire life, he will acquire dominion with that very body, just as Śakra, lord of the gods, has acquired dominion now. F.199.b Even after he dies and departs from that buddha realm, he will travel from buddha realm to buddha realm with that same body, never parting from the buddhas. Wherever he goes with that body he has obtained, he will acquire dominion. Then, after a countless eon he will fully awaken to unexcelled and perfect buddhahood, becoming the thus-gone one, the worthy one, the perfect buddha who perpetually illuminates the world systems called Anantajñānavicita. Ānanda, the lifespan of the thus-gone one Anantajñānavicita will be immeasurable, such that its precise number of eons will not be possible to measure, calculate, or imagine. The beings who dwell in that thus-gone one’s buddha realm will not be born from a womb. Rather, they will be miraculously born, appearing cross-legged upon lotuses. Ānanda, that buddha realm will be adorned with other immeasurable, exalted qualities.

“Ānanda, there are four qualities bodhisattvas may possess that will ensure that in their future lives too they will succeed in going forth, and will be told, ‘Monk, come join me!’ What are those four qualities? Ānanda, bodhisattvas, having gone forth themselves, should also cause others to go forth and lead them to rely on going forth in all of its aspects. Once they have gone forth, bodhisattvas should delight them with a Dharma discourse and encourage them to uphold it. Ānanda, bodhisattvas with this first quality will succeed in going forth in their next lives too, and will be told, ‘Monk, come join me!’

“Second, Ānanda, bodhisattvas should themselves apply diligence in pursuit of the qualities of the buddhas, F.200.a and also lead others to uphold the application of diligence in pursuit of the qualities of the buddhas. Ānanda, bodhisattvas with this second quality will succeed in going forth in their next lives too, and will be told, ‘Monk, come join me!’

“Third, Ānanda, bodhisattvas themselves should be forbearing and gentle, while also causing others to perfect forbearance and gentleness. They themselves should observe the quality of austerity, while they also establish others in the perfect quality of austerity. They themselves should be insightful, while they also establish others in perfect insight. Ānanda, bodhisattvas with that third quality will succeed in going forth in their next lives too, and will be told, ‘Monk, come join me!’

“Fourth, Ānanda, bodhisattvas themselves should be skilled in means and possess the power of aspiration, while also leading others to uphold skill in means and imbuing others with the power of aspiration. Ānanda, bodhisattvas with these four qualities will succeed in going forth in their next lives too, and will be told, ‘Monk, come join me!’ and travel from buddha realm to buddha realm, attaining dominion wherever they go in that very body, while also remaining circumspect throughout.

“Ānanda, there are four qualities bodhisattvas may possess that will ensure that their progress toward unexcelled and perfect awakening will never relapse or be reversed. What are those four qualities? Ānanda, bodhisattvas should altruistically engender the mind set on unexcelled and perfect awakening. They should delight in a thus-gone one’s teaching. They should not rest content with merely hearing the Dharma. They should speak the truth without deception. F.200.b Ānanda, if bodhisattvas have those four qualities their progress toward unexcelled and perfect awakening will never be reversed or relapse.”

The Blessed One then spoke these verses:

“Ānanda, there are four qualities that ensure that the mindfulness of those who have perfectly embarked on the Great Vehicle will not deteriorate, that they receive encouragement from the gods, that they do not part from objects of generosity, and that they can serve as objects of generosity themselves in case there is no object of generosity present. The four are as follows: Ānanda, bodhisattva great beings are delighted to make others uphold unexcelled and perfect awakening. They are delighted to honor the thus-gone ones. They are delighted to pursue the Dharma. They also provide Dharma preachers with pleasant objects and upon seeing beings suffer they comfort them with fearlessness. F.201.a Ānanda, if bodhisattvas who have perfectly embarked on the Great Vehicle have those four qualities, then in their future lives they will not forget, and they will not part from objects of generosity. And even if no object of generosity can be found, they themselves will serve as objects of generosity.”

The Blessed One then spoke these verses:

“That is why, Ānanda, according to that explanation, bodhisattva great beings by all means should obtain those qualities and thus be understood to bring benefit through those qualities.

“Ānanda, a countless eon ago there appeared in this world a king called He Who Resounds Throughout the Quarters. Ānanda, a son was born to the main wife of that king. Ānanda, as soon as the boy was born, the gods proclaimed in unified cadence and wording, ‘A being who practices the Dharma has come into the world!’ Ānanda, upon hearing those words, the prince was scared, thinking, ‘What is this, Dharma or non-Dharma?’

“Ānanda, when about seven years had passed after the prince was born, he went before the king, prostrated to his feet, and sat to one side. Seated there, he said to the king, ‘Father, what is this, Dharma or non-Dharma?’

“The king responded to the boy with this verse:

“Ānanda, the prince then spoke these verses to his father:

Chapter 12

The Pure Retinue

“Ānanda, there are four qualities that bodhisattvas may have that will equip them with mindfulness, realization, intelligence, propriety, experience, and comportment. What are those four qualities? Ānanda, bodhisattvas apply effort to pursue such qualities. Once they have found them, they also become accomplished in those qualities. Adhering to them themselves, they also lead many other beings to uphold the same qualities. Leading them to uphold them, they also delight them with Dharma discourses and thus encourage them.”

The Blessed One then spoke these verses:

“Moreover, Ānanda, for the sake of such teachings, bodhisattvas should constantly follow Dharma preachers, thinking, “How awful if those teachings were to disappear after I hear them! How awful if any Dharma were to go to waste!”

The Blessed One then spoke these verses:

“Moreover, Ānanda, even while bodhisattva great beings teach the Dharma to others, precisely as they heard and mastered it, they do not regress from the Dharma. Ānanda, what makes bodhisattvas regress from the Dharma? It is the following: Although they teach the Dharma about profound emptiness, they may teach based on alms, bedding, seating, medicine, and utensils, such that they are given material objects first and then teach. In that case, although others are indeed taught the Dharma, this has in no way been engaged in properly. Thus, Ānanda, do bodhisattvas regress from the Dharma.”

The Blessed One then spoke these verses:

“Furthermore, Ānanda, bodhisattva great beings pursue the Dharma. F.205.b They do not maintain any depravity as Dharma preachers. They do not maintain anything deemed to be faulty. They pursue the Dharma according to the Dharma. They pursue the Dharma with the intention of engaging in the Dharma. Ānanda, how do bodhisattvas pursue the Dharma according to the Dharma? When they practice according to their preceptor’s and teacher’s command, they do what they have done and they joyfully make use of the religious robes, alms bowl, bedding, seating, medicines, and utensils. Thus, Ānanda, should bodhisattvas pursue the Dharma.”

The Blessed One then spoke these verses:

The venerable Ānanda then said to the Blessed One, “Blessed One, given that the Thus-Gone One, the Worthy One, the perfect Buddha acquired such an abundance of merit, it is wonderful that the Blessed One’s previous bodies would also be so exalted. Blessed One, has the monk called Wise One who appeared then passed into nirvāṇa?”

“No, Ānanda,” said the Blessed One, “that monk has still not passed into nirvāṇa. For, Ānanda, he is practicing bodhisattva conduct under this teaching of mine.”

The venerable Ānanda then said to the Blessed One, “Blessed One, how wonderful it is that, although the merchant Rūpavati has fully awakened to unexcelled and perfect buddhahood based on the collection of roots of merit he gained by serving and honoring the Dharma preacher Wise One, the monk Wise One has still not fully awakened to unexcelled and perfect buddhahood.”

The Blessed One said to the venerable Ānanda, “Ānanda, the monk Wise One did not perfectly embark as I perfectly embarked. F.207.b For, Ānanda, the monk Wise One perfectly embarked through the vehicle of pleasure, not through the vehicle of suffering, whereas I, Ānanda, reached perfection over a long period of time through the vehicle of suffering. Moreover, Ānanda, while I was previously practicing bodhisattva conduct over a long period of time I made the aspiration, ‘As long as beings suffer and most of them are inclined toward^[77] negative destinies, fall into negative destinies, and have fallen into negative destinies, I will, having awakened to unexcelled and perfect buddhahood, completely free those beings from suffering!’

“Ānanda, I cannot even illustrate with any analogy how the monk Wise One initiated a vow, made a vow, persevered, and aspired, nor for how long, Ānanda, the monk Wise One has journeyed toward unexcelled and perfect awakening through such a great vow. Yet the monk Wise One has perfectly set out for unexcelled and perfect awakening, for he has accumulated and is still accumulating roots of virtue with the thought, ‘May all the beings who behold me while I am practicing bodhisattva conduct resolutely go forth through the Great Vehicle, or the vehicles of the hearers or solitary buddhas.’ ”

The venerable Ānanda then asked the Blessed One, “Blessed One, is the monk Wise One who appeared back then present in this retinue?”

“Ānanda, the monk who was called Wise One then is present right here,” said the Blessed One. “He is this one seated before me.”

“Blessed One, how amazing this assembly of pure beings is!” the venerable Ānanda exclaimed.

“Indeed, Ānanda, F.208.a indeed,” agreed the Blessed One, “Ānanda, the assembled retinue of great and pure beings is, accordingly, an assembly of bodhisattvas, an assembly of lions, an assembly of fearless ones, and an assembly of great elephants.”

“Blessed One, why is this called a great assembly and an assembly of lions?” asked Ānanda.

“Ānanda,” replied the Blessed One, “it is called a great assembly and an assembly of lions because it dons the armor of immeasurable, innumerable beings to vanquish the great darkness of ignorance.

“Ānanda, it is like this, as a simile: Wherever the lion, the king of beasts, settles and resides no one else can settle. Lesser creatures, unable to withstand the odor, will flee, and when they happen to cross that place, they will fall to the ground on their backs upon smelling that odor. Likewise, Ānanda, wherever the assembly of great lions resides, Ānanda, no others—such as Māra, the gods from the realm of Māra, or any other beings under Māra’s spell—can settle. If they should happen to set foot in that place, they will feel pain and unhappiness and will have to leave the entourage and disappear right at that very moment. Unable to withstand the charisma of those fearless great lions, they take their leave from them.

“Ānanda, it is also like this, as a simile: When a lion, the king of beasts, with his mane and charisma, roars three times, it can be heard as far as a league away. Then even ordinary lions present throughout that distance are frightened, let alone other, lesser kinds of wild animals. Even when the elephants in musth hear that sound, they urinate and defecate, and then disband, trumpeting loudly to one another.

“Likewise, Ānanda, in the assembly of great lions, F.208.b the assembly of those of venerable family, the assembly of the fearless, bodhisattvas who are unruly are included in name alone. Thus, for instance, when ordinary lions hear the lion’s roar, they feel compelled to hide in mountain fissures. Likewise, Ānanda, unruly bodhisattvas with poor conduct, who chase after renown, fame, and praise, and who revere the name, cadence, and sound of ‘self,’ will flee, frightened and scared, and thus fall off steep cliffs. This is because, Ānanda, bodhisattvas who engage in perceptions other than the words empty, signless, and wishless, and who are strongly attached to self, the aggregates, the elements, the sense sources, discipline, absorption, the path, nirvāṇa, the fruition, and the great nirvāṇa of a buddha’s awakening, will not be able to bear them. For, Ānanda, the words emptiness, signlessness, and wishlessness are words with magnitude.

“Ānanda, although the Thus-Gone One teaches the Dharma, ‘All phenomena are empty,’ there is no emptiness whatsoever—there is no emptiness belonging to anything whatsoever, there is no emptiness of anything whatsoever, and there is no emptiness in anything whatsoever.

“Ānanda, although the Thus-Gone One teaches the Dharma, ‘All phenomena are signless,’ there is no signlessness whatsoever—there is no signlessness belonging to anything whatsoever, there is no signlessness with anything whatsoever, and there is no signlessness in anything whatsoever.

“Ānanda, although the Thus-Gone One teaches the Dharma, ‘All phenomena are wishless,’ there is nothing to be attained whatsoever—there is nothing to be attained of anything whatsoever, F.209.a there is nothing to be attained by anyone whatsoever, and there is nothing to be attained in anything whatsoever.

“Ānanda, although the Thus-Gone One teaches that ‘the Dharma should be actualized,’ there is nothing to actualize whatsoever—there is nothing to actualize belonging to anything whatsoever, there is nothing to actualize by anyone whatsoever, and there is nothing to actualize in anything whatsoever.

“Ānanda, although the Thus-Gone One teaches that ‘the Dharma should be cultivated,’ there is nothing to cultivate whatsoever—there is nothing to cultivate belonging to anything whatsoever, there is nothing to cultivate by anyone whatsoever, and there is nothing to cultivate in anything whatsoever.

“Ānanda, although the Thus-Gone One teaches that ‘the Dharma should be developed,’ there is nothing to be developed whatsoever—there is nothing developed belonging to anything whatsoever, there is nothing to be developed by anyone whatsoever, and there is nothing to be developed in anything whatsoever.

“Ānanda, although the Thus-Gone One teaches that ‘phenomena are conditioned,’ there is nothing conditioned whatsoever—there is nothing conditioned belonging to anything whatsoever, there is nothing conditioned by anything whatsoever, and there is nothing conditioned in anything whatsoever.

“Ānanda, although the Thus-Gone One teaches that ‘phenomena are unconditioned,’ there is nothing unconditioned whatsoever—there is nothing unconditioned belonging to anything whatsoever, there is nothing unconditioned by anything whatsoever, and there is nothing unconditioned in anything whatsoever.

“Ānanda, although the Thus-Gone One teaches that ‘phenomena are afflicted,’ there is nothing afflicted whatsoever—there is nothing afflicted belonging to anything whatsoever, there is nothing afflicted by anything whatsoever, and there is nothing afflicted in anything whatsoever.

“Ānanda, although the Thus-Gone One teaches that ‘phenomena are completely purified,’ there is nothing completely purified whatsoever—there is nothing completely purified belonging to anything whatsoever, there is nothing completely purified by anything whatsoever, and there is nothing completely purified in anything whatsoever.

“Ānanda, the seal of Dharma, the seal of all phenomena, is the absence of a seal. It is the unformed seal. It is the indivisible seal. F.209.b Ānanda, anyone stamped with that seal is a bodhisattva great being. They are of venerable family. They are lions among humans. They are solitary. They are fearless. They proclaim the roar. They frighten other non-Buddhists. They subjugate the hordes of Māra. They cause other non-Buddhists to flee into caves in mountain fissures. They frighten those with reference points. They puncture and strike down those who are especially proud. They delight the offspring of buddhas that counteract Māra. They discern reality. They cause the victory banner of Dharma to be raised throughout the ten directions. They cause the drum of Dharma to be beaten. They cause the elixir of Dharma to be drunk. They satiate the heart-children of the victorious ones with well-spoken discourses. B17

“Ānanda, it is like this, as a simile: When a lion, the king of beasts, emerges from his lair and proclaims a lion’s roar three times, all the lion cubs of venerable pedigree who hear the sound show themselves. Confident, fearless, joyous, and satiated, they look around throughout the four directions. Likewise, Ānanda, bodhisattva great beings who have embraced the altruistic intention, yet whose roots of virtue and faculties have not yet matured, and who are present in the assembly of lions—the assembly of those without trepidation, the assembly of those with great manes—are delighted and gleeful in the gathering of the great assembly upon hearing that sound.

“Ānanda, it is also like this, as a simile: The lion, the king of beasts, only ever travels alone, without any companion, no matter where he goes. Likewise, Ānanda, the bodhisattva lions present in the assembly of the gathering of those audacious beings with manes F.210.a/[F.211.a] always wear their armor without a companion, no matter where they go. They wear their armor in the absence of peers, thinking, ‘I will realize the qualities of the buddhas by myself. I will actualize the qualities of the buddhas without a companion.’

“Ānanda, it is also like this, as a simile: The king of beasts dwells only in the womb of precisely its own kind. Moreover, the lion, the king of beasts, dwells only once in that womb. Likewise, Ānanda, bodhisattvas bound by only one rebirth dwell in the womb of the Great Vehicle, for they cannot be held by the vehicle of the hearers or the vehicle of the solitary buddhas. Thus, Ānanda, is the assembly an assembly of lions, an assembly of beings without trepidation, an assembly of beings with manes.

“Ānanda, it is also like this, as a simile: Whether a lion, the king of beasts, is strong or weak, it strikes while completely focused, no matter which kind of creature it strikes. It does not do so unfocused. Likewise, Ānanda, no matter what Dharma discourse is delivered, all those bodhisattvas with manes who are present in the gathering of the lion assembly respectfully teach, retain, and promulgate that teaching and make others retain it. Ānanda, thus is this an assembly of lions, an assembly of those without trepidation.”

Chapter 13

Accomplishing the Gates of the Teachings

Then, the bodhisattva Dṛḍhamati, who was seated in the assembly, rose from his seat, proffered his shawl, and said to the Blessed One, “I offer this garment to the Thus-Gone One as a Dharma covering to be offered to the awakened thus-gone ones of past, present, and future for the sake of eloquent explanations of this Dharma discourse, F.210.b/[F.211.b]^[78] and so that bodhisattva great beings who have perfectly embarked on bodhisattva conduct will become replete with buddha qualities.”

The bodhisattva Dṛḍhamati then offered his shawl to the Thus-Gone One. Next, he proffered another shawl and said, “Blessed One, I offer this garment to supplicate the Thus-Gone One for a Dharma discourse, which in the future may be heard from some Dharma preacher.”

The bodhisattva Dṛḍhamati then went before the bodhisattva Guhagupta and said, “Brother, we should now offer that shawl to the Thus-Gone One in order to supplicate him.”

The bodhisattvas Dṛḍhamati and Guhagupta then both offered the shawl to the Thus-Gone One, and from that shawl there appeared many kinds of miraculous displays. The venerable Ānanda and the fourfold retinue all witnessed those miraculous displays.

Seeing this, Ānanda exclaimed to the Thus-Gone One, “Blessed One, that is amazing! Well-Gone One, that is marvelous!”

“Why do you find it so amazing and marvelous?” the Blessed One asked the venerable Ānanda, although he already knew how he would answer.

The venerable Ānanda then replied in melodious verse:

The Blessed One then said to the venerable Ānanda, “Ānanda, as the bodhisattva Dṛḍhamati wishes to ask a question, wait briefly while I answer his question, and I will then answer yours.”

The bodhisattva Dṛḍhamati then said to the Blessed One, “If, in order to clarify some questions, the Blessed One would allow me the opportunity, I would like to ask the Blessed One about some points.”

“Dṛḍhamati, ask whichever questions you wish and I will please your mind with fitting responses,” said the Blessed One to the bodhisattva Dṛḍhamati.

The bodhisattva Dṛḍhamati then asked the Blessed One, “Blessed One, what is meant by entering the gateway? Blessed One, could the Thus-Gone One please explain that? Please explain as well about bodhisattvas who have entered the words of the gateway, and also about entering into those teachings. F.213.b

“Dṛḍhamati, excellent!” replied the Blessed One to the bodhisattva Dṛḍhamati. “It is excellent that you thought to ask the Thus-Gone One about those topics! In the same way you have also formed roots of virtue before previous thus-gone ones, worthy ones, perfect buddhas, and you also put questions to those thus-gone ones. Dṛḍhamati, I remember countless eons ago, on this very spot of earth, your putting the same questions to sixty-eight thousand buddhas; and as you put them to all those thus-gone ones, worthy ones, perfect buddhas, it came to be of benefit to immeasurably many beings.

“Therefore, Dṛḍhamati, with that in mind you should understand the following: Dṛḍhamati, countless eons ago there appeared in the world a thus-gone one, a worthy one, a perfect buddha called Jewel of Exalted Light. That thus-gone one’s lifespan was half an eon. That blessed one had a retinue of seven hundred million worthy ones who had exhausted the defilements. Together with them he would wander the countryside and observe the summer rains retreats. Dṛḍhamati, at that time that Jambudvīpa was broad and vast, F.214.b extending across seven billion leagues. There was a universal monarch then called Lord of Irreproachable Merit. He was a coronated king of royal caste, who as a righteous Dharma king with sovereignty over the world of the four continents guarded his dominion over the four borders. The Jambudvīpa of that time had eight hundred million large and vast cities, which were each forty by thirty leagues in size. They were all wealthy, healthy, happy, abundant in food, pleasant, and well populated.

“Dṛḍhamati, at the center of King Lord of Irreproachable Merit’s Jambudvīpa was a huge royal palace where the king resided. The palace was eighty leagues in circumference and checkered in design, with each square a half league in width. Dṛḍhamati, that royal palace was called Sukhāvatī. The royal palace had seventy thousand surrounding gardens that were without owner or proprietor so that beings could enjoy them. Dṛḍhamati, there was one large garden that was as big as King Lord of Irreproachable Merit’s eighty-league royal palace. That large garden was surrounded all around by seven rows of palm trees, seven layers of lattices with tiny bells, seven layers of courtyards, seven walls, and seven moats.

“Dṛḍhamati, at that time the thus-gone one Jewel of Exalted Light gradually wandered through the area with his large monastic assembly comprised of seven hundred million worthy ones, and eventually they arrived at the royal palace. Dṛḍhamati, King Lord of Irreproachable Merit heard that the thus-gone one, the worthy one, the perfect buddha Jewel of Exalted Light had been wandering through the land with his seven hundred million monks F.215.a and that they had now arrived at the royal palace and taken up residence in the garden of the royal palace. So, Dṛḍhamati, the king went before the thus-gone one Jewel of Exalted Light, prostrated to the Blessed One’s feet, and sat to one side. Dṛḍhamati, the thus-gone one, the worthy one, the perfect buddha Jewel of Exalted Light understood the king’s intention and so he fully taught him a Dharma discourse of the Bodhisattva Collection, which resolves the doubts of all beings. Upon hearing it, the king experienced joy and happiness and became elated and enraptured, so that he thought to himself, ‘I should most certainly offer my own exquisitely adorned garden for the thus-gone one Jewel of Exalted Light to enjoy.’ With this thought, the king offered the garden for the Thus-Gone One to enjoy. The king also commissioned seven hundred million rest houses, seven hundred million promenades, and seven hundred million seats. Having also offered seven hundred million parks, together with attendants, he went before the Blessed One and asked, ‘Out of loving kindness for me, will the Blessed One please deign to come for a meal tomorrow with the assembly of monks?’

“Dṛḍhamati, since the Blessed One remained silent, the king understood that he had acquiesced. Having prostrated to his feet and taken his leave, that night the king ordered the preparation of an abundance of the finest delicacies, fit to be the meal of a universal monarch.

“After the night had passed, he went before the Blessed One and made the request for mealtime. F.215.b Dṛḍhamati, the thus-gone one, the worthy one, the perfect buddha Jewel of Exalted Light then donned his lower garment and Dharma robes that morning. Carrying his alms bowl, and escorted by the assembly of monks, he went to the palace of King Lord of Irreproachable Merit. Arriving, he sat down on the cushion set out for him. The monks too sat down on their cushions as arranged. Understanding that the Blessed One was seated and that the assembly of monks too were seated, the king respectfully served the meal of abundant delicacies with his own hands, thus satisfying everyone. When he had respectfully served and satisfied the Blessed One with that meal served by his own hands, the king noticed that the Blessed One had finished eating and that his hands and bowl were now hidden. The king then offered three Dharma robes for the body of the Blessed One and each monk in the assembly.

“Dṛḍhamati, after having clothed the bodies of the Blessed One and the assembly of monks, the king approached the Blessed One carrying a golden vase, washed the Blessed One’s hands, and said, ‘Blessed One, I offer this garden, these rest houses, these promenades, these bedding articles, these seats, and these groves to the Blessed One. To serve and attend you, I also offer myself.’

“Dṛḍhamati, thereafter the king continued to serve and attend upon the Thus-Gone One, respectfully following him, just like the first day, in order to listen to the Dharma. Dṛḍhamati, thus serving that blessed one for half an eon, King Lord of Irreproachable Merit also asked the Thus-Gone One all about what is tenable and what is not. Asking him all about such things, the Blessed One offered his response in return, and thereby brought benefit to immeasurable, countless beings. F.216.a

“Dṛḍhamati, if you have any doubt or hesitation, thinking that the king who was then called Lord of Irreproachable Merit was someone else, you should not see it like that. This is because, Dṛḍhamati, the king called Lord of Irreproachable Merit was none other than you. Dṛḍhamati, I remember that in the past there were a full thousand buddhas whom you provided with unexcelled service and attendance in order to ask about this Dharma discourse. Dṛḍhamati, I will now teach you regarding your questions on how to accomplish the gateway of Dharma, and how the gateway of Dharma is accomplished.

“Dṛḍhamati, the gateways of Dharma are bases and foundations, but they are devoid of thinking, devoid of characteristics, devoid of effort, pure, completely pure, utterly pure, inexpressible, devoid of syllables, the inverse of syllables, and undemonstrable. Dṛḍhamati, phenomena neither appear, nor are they knowable by cognition. Dṛḍhamati, gateways of Dharma are the deeds by which the thus-gone ones fully understand nirvāṇa, for how they fully understand it, and the means by which they fully understand. They cannot be known by me. Dṛḍhamati, those phenomena are to be neither known nor designated. At the same time, Dṛḍhamati, all the designated paths are the gateways of Dharma. Dṛḍhamati, since all phenomena are of the same flavor, they bear the seal of the ocean. Dṛḍhamati, since all phenomena have the inexhaustible as their boundary and limit, their end is not known. Dṛḍhamati, since all phenomena are neither completed nor diminished, they are an inexhaustibility. That is why the thus-gone ones designate, teach, and establish the accomplishment of the gateway beyond exhaustion.

“All phenomena possess the gate of a, for the entrance into a is a point of explanation for designating the gate devoid of attributes. F.216.b Accomplishing it is to join with it. The syllables joined with it have not formed a. That is why the Dharma is called a. It is made known through a, and that knowledge, moreover, is made complete in conjunction with the syllables and words joined with it. Therefore, the thus-gone ones have taught that ‘all phenomena possess a as their gateway.’

“What are the phenomena to which that gateway belongs? Dṛḍhamati, those phenomena are unformed. Since the unformed is unknown, they are known without being designated and known, expressed without being expressible, elucidated without being elucidatable, and exhausted without knowing exhaustion. Dṛḍhamati, thus does a perform the function of all phenomena. The gateway though which noble sons and daughters enter to gain wisdom and eloquence beyond exhaustion is the gateway called a.

“Dṛḍhamati, inexhaustible means beyond exhaustion. Dṛḍhamati, that which is devoid of designation and knowing is inexhaustible. Those that are made known without being known are not made known, and those that are designated are not designated—thus, Dṛḍhamati, is that gateway called inexhaustible.

“To what does that gateway belong? It is the gateway of those phenomena. Of which ones? Those that are neither found, nor perceived by the thus-gone ones.

“Dṛḍhamati, gateway means irreversible, for that entrance is into all phenomena. All that is elucidated is unelucidatable. All speech is speech of the inexhaustible. All speech is the speech of precisely that, and no other. All that is known is not known, and this, Dṛḍhamati, is a vajra statement. Why is it called a vajra statement? Because it is never divisible, and being utterly indivisible, it is devoid of any agent. F.217.a Thus lacking any agent whatsoever, it is called a vajra statement.

“All phenomena are devoid of action. Where there is no action there is also absolutely no maturation. Since they thus lack any maturation at all, all phenomena are therefore said to be devoid of action and devoid of maturation. Regarding the seal of the Dharma, when thus-gone ones teach the maturation of actions with respect to certain things, this is taught through the seal of the Dharma. That seal should be understood as unformed and undivided. Dṛḍhamati, noble sons and daughters who wish to engage in the maturation of actions should thus engage in it.

“Dṛḍhamati, since all phenomena emerge in space, they are beyond coming and going. Dṛḍhamati, it is based on that gateway that thus-gone ones fully know the deaths and births of beings. Dṛḍhamati, noble sons and daughters who wish to penetrate death and birth should enter that seal. Dṛḍhamati, this is the seal of the absence of syllables and the absence of designation of any phenomena. Dṛḍhamati, the full range of everything verbally elucidated by the thus-gone ones, the worthy ones, the perfect buddhas is elucidated by that seal and also elucidates that very same seal.

“Dṛḍhamati, all ordinary bodies are the awakened body of a thus-gone one. This is because that awakened body is the awakened body of ordinary bodies, and a thus-gone one demonstrates the formation of beings’ ordinary bodies by means of that seal. Dṛḍhamati, the seal by which the ordinary body is sealed is the designation of all ordinary bodies. Dṛḍhamati, everyone whose body is formed is sealed by that seal, and a thus-gone one has accomplished that very same seal.

“Dṛḍhamati, since all phenomena have no entrance, they have no gateway. Dṛḍhamati, since all phenomena have no going, they have no entrance. Dṛḍhamati, since all phenomena have no entrance, they have no going. F.217.b

“Dṛḍhamati, however the thus-gone ones teach the Dharma, they teach only those who are of the unobstructed nature and they also know full well that that very same nature belongs to all beings, for their nature is like that. Dṛḍhamati, the so-called unobstructed nature refers to the nature of the infinite. Since all beings are taught to be of that empty nature, they possess just such a nature.

“Dṛḍhamati, with that gateway of the nature being the gateway of all phenomena, everything that is the gateway of the nature comprises the aggregate of phenomena. However, the aggregate of phenomena also lacks an aggregate. With those aggregates thus lacking aggregates, those aggregates too are aggregates of phenomena. Dṛḍhamati, from whichever perspective the thus-gone ones teach the aggregates, they teach this topic through that threshold of the aggregate of phenomena. The aggregates of form, feeling, perception, formation, and consciousness are without aggregates. This is taught as the gateway to the attributes of the aggregates.”

The bodhisattva great being Dṛḍhamati then said to the Blessed One, “Blessed One, that entrance to phenomena is profound.”

“Dṛḍhamati,” replied the Blessed One, “the thus-gone ones do not think, ‘This is profound. This is lucid.’ Dṛḍhamati, the thus-gone ones only teach a little.”

“They do not teach according to what is apprehended by the immature,” offered Dṛḍhamati. “Rather, they teach according to what is known by the wise. That is how the thus-gone ones teach the Dharma.”

“Dṛḍhamati,” countered the Blessed One, “the thus-gone ones do not teach, designate, or posit in accordance with their complete understanding. This is because, Dṛḍhamati, while all phenomena are fully known by the wise, the knowledge of syllables accords with how the immature apprehend. F.218.a Moreover, since those syllables are also devoid of syllables, there is no teaching.”

The Blessed One then continued what he was saying to Dṛḍhamati: “Dṛḍhamati, all phenomena are the light of the orb of the sun. Dṛḍhamati, from whichever perspective phenomena are perfectly discerned, they appear to exclusively possess the nature of the infinite. It is in this sense that they are the light of the Dharma.

“Dṛḍhamati, since all phenomena are fully illuminated and free of obstruction, they are luminous. Dṛḍhamati, since all phenomena are unobstructed by anything whatsoever, they have no obstruction. Dṛḍhamati, since all phenomena are like open space, they are unobstructed. Dṛḍhamati, the unobstructed vision of the thus-gone ones penetrates wherever there is dualistic designation and dualistic apprehending. Dṛḍhamati, this unobstructed perfect knowing, in which the thus-gone ones perfectly know all phenomena through their vision, is the Dharma of vision.

“Dṛḍhamati, through the gateway of all phenomena emerge expressions that cause noble sons to discern the meaning, expressions based on which they teach the profound, and expressions that are unimpeded. This is also the unobstructed gateway.”

“Dṛḍhamati,” the Blessed One continued to explain to the bodhisattva Dṛḍhamati, “since all phenomena are without impediment and free of impediment, they are free of stains. Dṛḍhamati, being without benefit, all phenomena are devoid of being received. Dṛḍhamati, since no phenomenon can be apprehended as an object, all phenomena are infinite and boundless. Dṛḍhamati, wherever a teaching with syllables is taught, all that is taught there is that all phenomena are devoid of syllables. Dṛḍhamati, since all phenomena are without boundary and are taught to be without boundary, whenever someone enters the gateway beyond syllables, this is their entrance. That entrance is not an entrance into any phenomena whatsoever. F.218.b

“Dṛḍhamati, the thus-gone ones have taught on the accomplishment of the gateway of absorption. What is the accomplishment of absorption? Dṛḍhamati, there is an absorption called array of all phenomena in a single mode. And there is an absorption called multiple array.

“What, then, is the absorption called the single array? Dṛḍhamati, this is when bodhisattva great beings proclaim the name of a single thus-gone one by saying, ‘Such-and-such thus-gone one is teaching the Dharma in such-and-such world system.’ Hearing the name of that thus-gone one causes them to apprehend the thus-gone one in terms of his features, to aspire to such features themselves, and to actualize them. They bring to mind—with undistracted recollection, unperturbed faculties, and non-distracted attention—only the thus-gone one, either seated on the supreme seat of awakening, or fully awakening to unexcelled and perfect buddhahood, or turning the wheel of Dharma, or surrounded by an assembly of hearers, or teaching the Dharma. By recollecting the name of that thus-gone one they bring before themselves the perception of his world system. Moreover, it also makes them understand their perception of the thus-gone one and his world system as exclusively perceived by way of non-apprehending. By adhering to that and not discarding that connection, the awakened body of a thus-gone one will be actualized. By bringing to mind the teaching of the Dharma, they also bring it before themselves by means of the profound, the lucid, meanings, and syllables, precisely how they are inclined toward it. Abiding in that absorption, they are motivated by the perishability of all things to listen to the Dharma taught by the thus-gone one. They are motivated to receive and uphold all those teachings that are taught. Having received and upheld them, they rise from that absorption and teach the fourfold retinue. That engagement and that perception are, in this vein, the accomplishment of the absorption of the single array. F.219.a

“Furthermore, Dṛḍhamati, bodhisattvas also destroy that very perception and destroy their own body too. The perishability of all things inducts them into the absorption of the single array. Rising from that, they are also led to teach the Dharma to the fourfold retinue. Dṛḍhamati, this too is the accomplishment of the absorption of the single array.

“Furthermore, Dṛḍhamati, bodhisattvas are led to analyze that very perception of the thus-gone one’s awakened body by thinking, ‘Where did the thus-gone one’s awakened body come from, and where have I gone?’ Thus they understand perfectly that the thus-gone one has not arrived and that they themselves have not departed. They then think, ‘All phenomena are beyond coming and going.’ Through abiding by and striving in such analysis, they obtain before long the unobscured vision of Dharma. Upon obtaining the unobscured vision of Dharma, they are a thus-gone one, for they have actualized the gateway of Dharma through which unimpeded eloquence is obtained. They teach the Dharma, yet they do not truly see those phenomena.

“Dṛḍhamati, it is like this, for example: Even while a thus-gone one’s unimpeded wisdom partakes of the past, a thus-gone one’s wisdom also has no impediment with respect to bodies. A thus-gone one’s wisdom does not partake of the past by means of apprehending. Even though a thus-gone one’s wisdom does not partake of the past, the wisdom of a thus-gone one still masters the past. However, with respect to the past, it does not follow after any bodies as observed by a thus-gone one. The same also goes for the future and the present. Dṛḍhamati, it is in this manner that while abiding in the absorption of the single array, bodhisattvas teach the Dharma, although they do not even truly see those phenomena.

“Abiding in that absorption through having strongly cultivated it F.219.b causes them to bring to mind, perceive, and manifest before themselves a second thus-gone one, either coming to reside in some world system and sitting down at the seat of awakening, or fully awakening to unexcelled and perfect buddhahood, or turning the wheel of Dharma, or teaching the Dharma. They thus also receive and uphold the Dharma taught by that thus-gone one. While perceiving the previously perceived thus-gone one, they do not discard this perception of a second thus-gone one. They thus perceive and actualize both thus-gone ones teaching the Dharma. Dṛḍhamati, this too is the accomplishment of the absorption of the single array.

“Furthermore, Dṛḍhamati, once bodhisattvas have retained well and imagined well, to the point of great mastery, one perception of a thus-gone one, they can then bring to mind as many thus-gone ones as they wish. Dṛḍhamati, it is just like how a masterful monk can bring to mind the perception of the physical sense sources as being blue. He can imagine all of them, everything whatsoever, as only blue, such that no perception of them manifests in any other way apart from blue. He imagines and transforms all beings into only blue, manifesting them as only blue. He perceives all internal and external phenomena with the thought that they are blue and he also gains mastery in that. Dṛḍhamati, in the same way do bodhisattvas bring to mind the various world systems in which they have heard that myriad thus-gone ones reside, as well as the thus-gone ones^[82] themselves.

“Through bringing to mind a perception of thus-gone ones that is well imagined and well ascertained, they transform all beings and name them ‘thus-gone ones, buddhas, self-arisen ones.’ F.220.a By bringing to mind a mentally created perception of thus-gone ones, all perceptions are transformed by them into a single perception in which only thus-gone ones manifest. They do not see anything at all that is not perceived as thus-gone ones, or exclusively as buddhas. Dṛḍhamati, this too is the accomplishment of the absorption of the single array.”

“Blessed One, what is the accomplishment of that absorption?” asked Dṛḍhamati.

“It is that the one-pointed mental perception of all thus-gone ones is not discarded,” said the Blessed One. “That, Dṛḍhamati, is accomplishing the absorption of the single array. Dṛḍhamati, that all phenomena are understood with a single perception is also the nature of everything—this, Dṛḍhamati, is called the absorption of the single array. Bodhisattvas, while abiding in that absorption, think, ‘All speech is the speech of the thus-gone ones; all bodies are the bodies of the thus-gone ones.’ Such is their practice and belief.

“Moreover, Dṛḍhamati, bodhisattvas proclaim the names of two, three, four, five, ten—up to one hundred, and up to one hundred thousand—thus-gone ones, manifesting and bringing them all to mind simultaneously. They also manifest and bring to mind all the arrays of buddha realms and arrays of hearers belonging to those thus-gone ones. They also manifest, bring to mind, and bring forth the perfect forms, perfect characteristics, perfect complexions, perfect bodies, and perfect proportions belonging to those thus-gone ones. They apprehend the characteristics of each of the traits of a great being. They apprehend the characteristics of walking without delusion, having the gait of a lion, F.220.b the invisible crown protuberance, and the full fathom of light enveloping him. They also transform that full fathom of light, imagining it to be infinite light. They perfectly cognize the infinity of light and apprehend an infinity of buddha realms. They also transform, bring to mind, and perfectly cognize immeasurable arrays of buddha realms, while they also fully comprehend, bring to mind, and transform an infinite array of hearers.

“Moreover, they analyze by thinking, ‘Where did the thus-gone ones come from, and where have I gone?’ Being immersed in this thought, they are brought to the belief that the thus-gone ones and they themselves are beyond coming or going. They then think, ‘There is no phenomenon whatsoever called thus-gone one and there is no phenomenon whatsoever called self.’ They continue to analyze, thinking, ‘All phenomena are the same.’ Through analyzing thus, they come to the belief that all phenomena are identical in characteristic. As they engage in, believe in, and perfectly understand the thought, ‘All phenomena are characterized by the characteristic of being unformed,’ they thus transform phenomena. They thus perceive all phenomena as having a single characteristic by way of being without characteristics.

“Dṛḍhamati, however many^[83] buddhas are accomplished, the one-pointed state of mind remains, for, Dṛḍhamati, this is the accomplishment of the absorption of the single array. This accomplishment in which everything has the single characteristic of being buddhas, yet also has no characteristics, is known as the absorption of the single array. While abiding in that absorption, one does not have the thought, ‘This is not a thus-gone one.’ One does not have the thought, ‘This is not a phenomenon.’ One does not have the thought, ‘This is not a hearer.’ Nor does one perceive or think, ‘hearer.’ One does not have the thought, ‘The Dharma is not taught.’F.221.a Nor does one perceive the Dharma being taught. One does not have the thought, ‘This is not perceived,’ nor does one perceive perception. One does not have the thought, ‘It is not a buddha realm,’ nor does one perceive buddha realms. One does not have the thought, ‘It is not the retinue,’ nor does one perceive the retinue. One does not have the thought, ‘It is not eloquence,’ nor does one perceive eloquence. One does not have the thought, ‘This is not expression,’ nor does one perceive expression. One does not have the thought, ‘This is not transforming,’ nor does one perceive anything transformed. There is nothing at all that one does not believe, nor does one perceive any belief. There is no absence of thinking at all, nor does one perceive any thinking. There is no absence of cultivation at all, nor does one perceive cultivation. There is no absence of discernment at all, nor does one perceive discernment. There is no absence of clarification at all, nor does one perceive clarification. There is nothing at all that one does not teach, nor does one perceive teaching. Dṛḍhamati, this is called the accomplishment of the absorption of all phenomena seen by the unobstructed wisdom of bodhisattvas.

The very absence of visual impediment is called unimpededness. That which perceives such phenomena is called the vision of Dharma. Absorption is that by which bodhisattvas attain infinite eloquence.”B18

The bodhisattva great being Dṛḍhamati then said to the Blessed One, “Blessed One, in the future there will appear myriad bodhisattva great beings who enter attainment in that absorption, reach perfection through that absorption, and thereby also attain infinite eloquence.” F.221.b

“Dṛḍhamati,” replied the Blessed One, “you should understand that, in the future, during the time of the final five hundred years, the bodhisattvas who have learned of that meditative absorption will reach perfection through that absorption and its limit will be the infinite eloquence of those monks.^[84] Dṛḍhamati, regarding your statement, ‘There will appear myriad beings who will reach perfection through that absorption,’ Dṛḍhamati, those who cultivate that absorption, repeating it frequently without thinking about anything else, will reach perfection through that absorption and also attain infinite eloquence, attaining eight hundred thousand gateways of Dharma from the thus-gone one Akṣobhya in order to actualize that infinity of eloquence. Hence, Dṛḍhamati, these are expressions connected to one gateway. Dṛḍhamati, the gateways of Dharma in their entirety are expressions that distinguish between the levels. This is why, Dṛḍhamati, that gateway should by all means be comprehended. It should by all means be entered. It should by all means be cultivated. Explaining it based on its characteristics should be cultivated constantly. Apprehending it, moreover, should likewise be cultivated. This singular action is the body of the Buddha.

Chapter 14

The Action of Absorption

“Dṛḍhamati, if you have four qualities, they will enable you to accomplish that absorption and teach it to others. What are those four qualities? Apply diligence to attain that absorption and do not discard your efforts. When seated, enthusiastically preaching day and night, manifest the thus-gone ones seated at the supreme seat of awakening, or turning the wheel of Dharma, and likewise have no stinginess with Dharma. While giving the gift of Dharma, transform yourself and the audience members for the Dharma into the bodies of thus-one ones; for while one’s own body will be destroyed, those bodies do not abide anywhere at all, and teach the Dharma while not abiding anywhere. One should sit on the cushion observing that, with that kind of experience, and effecting that kind of transformation, and while seated in this manner, one should give the gift of Dharma.

“One will thus attain that absorption, Dṛḍhamati. Some will attain it while giving the gift of Dharma. For some it will be afterward. For some it will be while composing.

“Dṛḍhamati, one should connect with that absorption by having four other qualities. What are these four qualities? That such bodhisattvas have gone forth from their household. That they sleep in peripheral areas, delighting in forests and wildernesses. That they give oral advice and instructions in accordance with the audience, in view of those who engage in the conduct of beings. Such bodhisattvas also know perfectly well the conduct that accords with their inclinations.

“Dṛḍhamati, those who have four other qualities should be known as spiritual friends. What are those four qualities? They are in possession of expressions that defeat others. They connect beings with the profound Dharma. F.222.b They are in possession of timely expressions of oral advice. And they let go of those instructions when the time is right. Those who possess those four other qualities should be known as spiritual friends.”

In that regard, the Blessed One then said the following:

“Dṛḍhamati, those in possession of four qualities should be known as spiritual friends. What are those four qualities? Dṛḍhamati, spiritual friends cause beings to connect with going forth. They cause them to connect with the intention to ascertain the profound meaning. They cause beings to connect with non-attachment toward any focal point in concentration. They also cause beings to connect with the perception of the absence of characteristics. These are the four.”

The Blessed One then said the following about this:

“Dṛḍhamati, there are four qualities which, if bodhisattvas possess them, enable them to cultivate that absorption. What are those four qualities? Having discarded their own intellect, bodhisattvas should be moved according to the intellect of the master. They should apply diligence uninterruptedly. They should not discard diligence and should delight in forests and wildernesses. They should fully abandon all social interactions. Dṛḍhamati, bodhisattvas who have these four qualities will be able to attain that absorption.

“Dṛḍhamati, there are four other qualities which, if bodhisattvas possess them, enable them to attain that absorption. What are those four qualities? In perceiving thus-gone ones that they uphold well, they do not abandon the thus-gone ones even while so much as dreaming of them. In perceiving Dharma teachings that they uphold well, they do not discard the perception of the Dharma teachings even while so much as dreaming of them, and neither are they apathetic about Dharma teachings. F.223.a Through the perishability of all things, they also acquire acceptance of the profound Dharma. Through practicing disengagement, they are also those who practice the concentration of non-abiding. Dṛḍhamati, bodhisattvas who have those four qualities will be able to attain that absorption.”

About this, the Blessed One then said:

“Dṛḍhamati, those who possess four qualities should be known as spiritual friends. What are those four qualities? They connect beings with virtue. They turn them away from wickedness. They bring them to the Dharma. And they give teachings appropriate to them. Those are the four.”

The Blessed One then said:

“Dṛḍhamati, bodhisattvas should rely upon spiritual friends with four qualities. What are those four qualities? They fully know the oral instructions. F.223.b They fully know their cultivation. They fully know the faults with oral instructions. And they fully know the faults with their cultivation. Those are the four.”

About this, the Blessed One then said:

“Dṛḍhamati, those with four qualities should be known as spiritual friends. What are those four qualities? They fully know place. They fully know location.^[85] They fully know persons. And they fully know conduct.

“How is it that they fully know place? They fully and precisely know place in accordance with persons. How is it that they fully know persons? They fully and precisely know what persons will become based on their conduct. How is it that they fully know conduct? They decisively demonstrate engagement in Dharma teachings in accordance with desirous, hateful, and delusional conduct. Thereby, in order to abandon desire, they enthusiastically embrace the three Dharma robes and go forth, do not associate with householders, abandon argumentation, accept the profound, and experience emptiness. Dṛḍhamati, those with those four qualities should be known as spiritual friends who will attain that absorption.

“Dṛḍhamati, there are four qualities that, if householder bodhisattvas possess them, enable them to attain that absorption and strive in that absorption. What are those four qualities? Dṛḍhamati, householder bodhisattvas should observe the five precepts. They should also stay in a monastic rest house, taking only one meal a day. They should become highly learned. They should become adept at ascertaining the meaning and rely upon spiritual friends who instruct while abiding in that absorption. Dṛḍhamati, if householder bodhisattvas have those four qualities, they should apply themselves to attaining that absorption.

“Dṛḍhamati, bodhisattvas should apply themselves to it by having four other qualities. What are those four qualities? F.224.a In order to bring about the attainment of that meditative concentration through not dwelling on any phenomenon, they should have a pristine practice of discipline, a pristine livelihood, and disregard their life and limb without any remorse. They should form the notion that the one from whom they listen to the Dharma is the teacher. They should manifest the body of the thus-gone ones. They should also be free of stinginess.

“Dṛḍhamati, the following four qualities help those who have perfectly embarked on the Great Vehicle to attain that absorption. With regard to the body, they should not examine the body with any concepts involving a body to be observed. With regard to feelings, they should not examine feelings with any concepts involving feelings to be observed. With regard to the mind, they should not examine the mind with any concepts involving a mind to be observed. With regard to phenomena, they should not examine phenomena with any concepts involving phenomena to be observed. Dṛḍhamati, those four qualities help those who have perfectly embarked on the Great Vehicle to attain that absorption.”

About this, the Blessed One then said:

Chapter 15

The Benefit of Entrustment

“Furthermore, Dṛḍhamati, in order to swiftly actualize the superknowledges, one should eagerly undertake the worship, restoration, and cleansing of stūpas. For, Dṛḍhamati, any noble son or daughter who cleans a stūpa of the thus-gone ones will acquire four pristine, excellent aspirations. What are those four aspirations? They are the pristine, excellent aspiration for one’s form; the pristine, excellent aspiration for perfect leisure; the pristine, excellent aspiration for the stability of one’s vows; and the pristine, excellent aspiration for beholding thus-gone ones.

Epilogue

Ānanda then rose from his seat, draped his shawl over one shoulder, knelt on his right knee and asked the Blessed One, “Blessed One, what is the name of this Dharma discourse? How will it be upheld?”

The Blessed One said to the venerable Ānanda, “Ānanda, you should uphold this Dharma discourse as Upholding the Roots of Virtue. You should also uphold it as Foundation of the Collection of Merit, or Aid to the Bodhisattvas, or The Inquiry Posed by the Bodhisattvas, or The Chapter that Resolves All Doubts.”

After the Blessed One thus spoke, the venerable Ānanda, the bodhisattva Dṛḍhamati, the other bodhisattvas, the great hearers, and the world with its gods, humans, demigods, and gandharvas were all pleased and praised what the Blessed One had said.