Toh 124The Noble Mahāyāna Sūtra “The Jewel Mine”

Summary

In this sūtra the Buddha Śākyamuni recounts how the thus-gone Sarvārthasiddha purified the buddha
realms in his domain. In his explanation, the Buddha Śākyamuni emphasizes the view of the Great Vehicle, which
he explains as the fundamental basis for all bodhisattvas who aspire to attain liberation. The attendant
topics taught by the Buddha are the six perfections of generosity, discipline, patience, diligence,
concentration, and wisdom. The Buddha explains each of these six perfections in three distinct
ways as he recounts the past lives of the buddha Sarvārthasiddha. First, he describes how Sarvārthasiddha
learned the practices that purify buddha realms, namely the six perfections. Next, he explains how to seal
these six virtuous practices with the correct view so that they become perfections. Finally, he recounts how
Sarvārthasiddha, as a bodhisattva, received instructions for enhancing the potency of the perfections.

Acknowledgements

Translated by the Dharmachakra Translation Committee under the guidance of Chokyi Nyima Rinpoche.
Gyurmé Avertin produced the translation and wrote the introduction. James Gentry, Ryan Damron, and Andreas
Doctor compared the draft translation with the original Tibetan and edited the text. The committee would like
to thank Khenchen Pema Sherab for his generous assistance in resolving several difficult passages.

The translation was completed under the patronage and supervision of 84000: Translating the Words of
the Buddha.

We gratefully acknowledge the generous sponsorship of I. C. and F. Y. P. Cheng, their children and
families. Their support has helped make the work on this translation possible.

Introduction

The Jewel Mine is a Great Vehicle sūtra in which the Buddha Śākyamuni
is requested by Mañjuśrī and others to explain how buddha realms are purified, as
bodhisattvas receive teachings from the buddhas and subsequently train on the bodhisattva path based on
these instructions.

In replying to Mañjuśrī, the Buddha does not present the way he himself purified buddha realms.
Instead, he recounts how a certain past buddha, Sarvārthasiddha, purified infinite buddha realms as a
bodhisattva prior to his awakening. This story originates with Dīpaṅkara, the buddha who is said to have
prophesied the Buddha Śākyamuni’s awakening. According to The Jewel Mine,
Dīpaṅkara told this story to the Buddha Śākyamuni to inspire him and to spur him on the path to awakening.
By revealing how he himself received the story, Śākyamuni thus indicates the importance and relevance of
studying the purification of buddha realms as a means to inspire fortitude in aspiring bodhisattvas.

The overarching principle in The Jewel Mine is the understanding that
there have been innumerable buddhas before the Buddha Śākyamuni, and that there will be an infinite number
of buddhas after him, each presiding over their individual buddha realms. Long before their full awakening,
buddhas-to-be pledge to awaken and teach beings the paths to liberation. In this way the path followed by
all bodhisattvas is the same: it starts with generating the mind of awakening. Then, according to
The Jewel Mine, as the bodhisattva subsequently trains in purifying buddha realms,
the practice consists of training in the six perfections—generosity, discipline, patience, diligence,
concentration, and wisdom. These common steps of the bodhisattva’s trajectory are all alluded
to throughout the text.

Another important theme of The Jewel Mine is aspirations. Such
prayers, we are told, are central to all bodhisattva activities. According to the Great Vehicle, buddhas
appear to sentient beings based on three causes: the buddhas’ compassion, the buddhas’ aspirations, and
sentient beings’ merit. As a bodhisattva, it is therefore of crucial importance to engage in the practice of
making aspirations. This sūtra describes the results of such aspirations accumulated from time without
beginning.

The content of the text is structured in the following manner: first is a preliminary presentation
of the setting of the sūtra, followed by the main presentation of the way the thus-gone Sarvārthasiddha
purified buddha realms by relying on the six perfections. The Buddha Śākyamuni explains each of these six
perfections in three distinct ways as he recounts the past lives of the buddha Sarvārthasiddha. First, he
describes how Sarvārthasiddha learned the practices that purify buddha realms, namely the six perfections.
Next, he explains how to seal these six virtuous practices with the correct view so that they become
perfections. Finally, he recounts how Sarvārthasiddha as a bodhisattva received instructions for enhancing
the potency of the perfections.

The Buddha Śākyamuni begins his teaching with a presentation of the view of emptiness that makes
use of a variety of analogies. Realizing this view is also referred to as “experiencing liberation devoid of
obscurations.” The Buddha explains that the way to train in purifying buddha realms is to realize this view:
“Mañjuśrī, it is by experiencing liberation devoid of obscurations that the thus-gone Sarvārthasiddha
purified his infinite, innumerable, inconceivable, incomparable, immeasurable, and inexpressibly vast buddha
realms.” In this part of the sūtra, the Buddha shows how Sarvārthasiddha purified buddha realms throughout
his previous lives, with each of the six perfections being the focus of a particular lifetime as a
bodhisattva. First, we hear how the king Joyful and Wise accumulated merit through generosity. As he trained
in discipline, he was the king Undefeated Army, while as a brahmin named Blazing Wit he developed the
ability to maintain the view through patience. Next, we hear how Sarvārthasiddha’s practice of diligence
unfolded in a life as the monk Dhṛtimati. He practiced the next perfection, that of concentration, in his
life as the monk Pleasant Voice, who also developed unfailing memory as a quality of his concentration.
Finally, he attained the perfection of wisdom as Megharāja, a former king turned monk.

In the second teaching, the practice of the six perfections is once again presented through six
previous existences of the buddha Sarvārthasiddha. The first is his existence as Śāntamati, who was
instructed by the buddha Sarvābhibhū to strive for buddhahood through the practice of generosity. The next
incarnation of Sarvārthasiddha mentioned is the brahmin priest Viṣṇudatta, who practiced discipline. He is
followed by the bodhisattva Always Looking, who perfected patience, the monk Sūrata, who perfected
diligence, and the monk Concentrated Experience, who accomplished the perfection of concentration. Finally,
as the monk Unsurpassed Wisdom he mastered the perfection of wisdom.

Then, for a third time, the Buddha Śākyamuni teaches the six perfections through the framework of
six of Sarvārthasiddha’s other past lives. As the monk Careful Scrutiny he practiced generosity, and later
as the wealthy kṣatriya layman Jagatīdhara he trained in discipline. Following this life, we hear of the
monk Śāntamati, who practiced patience. Next, we are told how the bodhisattva Ārabdhavīrya strove in
diligence, the brahmin priest Indradatta trained in aspirations, the brahmin priest Sandalwood Essence
perfected skillful means, and finally how the bodhisattva Unsurpassed Knowledge realized the perfection of
wisdom.

In the last part of the sūtra, the Buddha Śākyamuni reveals to Mañjuśrī the view of emptiness
through a teaching on nonduality. As part of this concluding teaching, the Buddha also discloses the
awakened feats of one of Mañjuśrī’s past lives as the brahmin Sūryadatta. Finally, in reply to a request by
Mañjuśrī, the Buddha illustrates the long journey to buddhahood by telling how many buddhas Sarvābhibhū had
followed and under whose guidance he had generated roots of virtue prior to his awakening, teaching in the
process how a buddha is not someone limited to a single manifestation but a being capable of manifesting an
inconceivable number of awakened emanations for the welfare of beings.

There is no extant Sanskrit version of this scripture, and the sūtra does not appear to have been
translated into Chinese either. In producing this translation, we have therefore based our work on the Degé
xylograph while consulting the Comparative Edition (dpe bsdur ma).
Additionally, when the readings in the Degé and the Comparative Edition appeared problematic, we consulted
the Stok Palace manuscript. The colophon of the sūtra states that it was translated from the Sanskrit by the
Indian preceptors Jinamitra and Surendrabodhi along with the prolific Tibetan translator Yeshé Dé. Therefore,
we can date the Tibetan translation to the late eighth to early ninth centuries, a dating that is also
attested by the text’s inclusion in the early ninth century Denkarma (ldan dkar
ma) catalog.

The Translation

The Noble Mahāyāna Sūtra

The Jewel Mine

Homage to all buddhas and bodhisattvas!

Thus did I hear at one time. The Blessed One was dwelling at Kālaka’s Grove in Sāketa together
with a large saṅgha of monks possessing power and superknowledge. There were sixty-two thousand such worthy
ones along with eighty-four thousand bodhisattvas, including the youthful Mañjuśrī. All the bodhisattvas had
entered the Great Vehicle. They had entered infinite vehicles. They had entered innumerable vehicles. They
had entered inconceivable vehicles. They had entered incomparable vehicles. They had entered immeasurable
vehicles. They had entered inexpressible vehicles. They were making aspirations to purify limitless buddha
realms in infinite world systems. They were making aspirations to purify limitless buddha realms in
innumerable world systems. They were making aspirations to purify limitless buddha realms in inconceivable
world systems. They were making aspirations to purify limitless buddha realms in incomparable world systems.
They were making aspirations to purify limitless buddha realms in immeasurable world systems. They were
making aspirations to purify limitless buddha realms in inexpressibly vast world systems.

Then the youthful Mañjuśrī, the bodhisattva Sarvābhibhū, and others beseeched the Blessed One,
“Blessed One, please explain how a thus-gone one purifies his own
limitless buddha realms out of love. We make this request because, Blessed One, all the bodhisattvas present
in this entourage have entered the Great Vehicle. They have entered infinite vehicles. They have entered
innumerable vehicles. They have entered inconceivable vehicles. They have entered incomparable vehicles.
They have entered immeasurable vehicles. They have entered inexpressible vehicles. They are making
aspirations to purify limitless buddha realms in infinite world systems. They are making aspirations to
purify limitless buddha realms in innumerable world systems. They are making aspirations to purify limitless
buddha realms in inconceivable world systems. They are making aspirations to purify limitless buddha realms
in incomparable world systems. They are making aspirations to purify limitless buddha realms in immeasurable
world systems. They are making aspirations to purify limitless buddha realms in inexpressibly vast world
systems.

“So, if these bodhisattvas hear from the Blessed One about the purification of limitless buddha
realms, it will further increase their diligence to engage in the purification of limitless buddha realms in
infinite world systems, to engage in the purification of limitless buddha realms in innumerable world
systems, to engage in the purification of limitless buddha realms in inconceivable world systems, and to engage in making aspirations for the purification of limitless buddha
realms in incomparable, immeasurable, and inexpressibly vast world systems. Their armor will become hard.
Their armor will become strong. Their armor will become vajra-like. Their armor will become indestructible.
Their armor will become impenetrable. Their armor will become invincible. Their resolve will become firm.
Their resolve will become powerful. Their resolve will become unshakable. Their resolve will become
irrevocable. Their resolve will become unassailable. They will attain the manifestation of the strengths.
Their every action will be praised by all the blessed buddhas. They will not fall into darkness upon death.
They will not be timid, agitated, or discouraged when performing the peerless activities of bodhisattvas.
Attending to the wishes of sentient beings, there will be no impediment to their awakening. Striving to
accomplish the wishes of sentient beings, they will teach the appropriate Dharma. When in the company of
sentient beings, they will act as they are requested. They will become skilled in the procedures for guiding
sentient beings. They will become skilled in bringing others into the fold of those who practice the buddha
vehicle. They will have no attachment to any statement. Since they become skilled in the concise and the
extensive, they will not consider duration or distance.”

The Blessed One replied to the youthful Mañjuśrī, “Well done, well done Mañjuśrī. You have all
entered the Great Vehicle. You have entered infinite vehicles. You have entered innumerable, inconceivable,
incomparable, immeasurable, and inexpressible vehicles. You have all been
making aspirations to purify limitless buddha realms in infinite world systems. You have all been making
aspirations to purify limitless buddha realms in innumerable, inconceivable, incomparable, immeasurable, and
inexpressibly vast world systems. Loving, altruistic, and compassionate, you all enact the deepest wish of
bodhisattva great beings, which is to bring benefit and happiness to all worlds. Mañjuśrī, whoever
supplicates the Thus-Gone One will also generate the power of those bodhisattva great beings’ roots of
virtue, so you should be confident. Therefore, Mañjuśrī, listen with the greatest care and keep this in
mind.”

“Excellent, excellent Blessed One,” replied the youthful Mañjuśrī, and he listened as the Blessed
One had directed.

Then the Blessed One said, “Mañjuśrī, in the east, beyond as many buddha realms as the number of
particles in forty inexpressibly vast buddha realms, there is the world system called Anabhibhūta. There
resides the thus-gone, worthy, perfect buddha Sarvārthasiddha. Living there, he possesses limitless pure
buddha realms in infinite world systems. He possesses the aspirations to purify limitless buddha realms in
incomparable world systems. He possesses the aspirations to purify limitless buddha realms in immeasurable
world systems. He possesses the aspirations to purify limitless buddha realms in inexpressibly vast world
systems.

“Mañjuśrī, all noble sons or daughters who have entered the bodhisattva vehicle will possess limitless pure buddha realms in infinite world systems once
they hear about the limitless pure buddha realms in infinite world systems that belong to the thus-gone,
worthy, perfect buddha Sarvārthasiddha. They will also come to possess limitless pure buddha realms in
innumerable, inconceivable, incomparable, immeasurable, and inexpressibly vast world systems.

“Mañjuśrī, once, in the middle of a marketplace in the Dīpavatī world system, when I heard from
the thus-gone, worthy, perfect buddha Dīpaṅkara about the limitless pure buddha realms of the thus-gone
Sarvārthasiddha, I developed acceptance that phenomena are unborn. Once I had thus developed acceptance that
phenomena are unborn, the thus-gone Dīpaṅkara prophesied my unsurpassed and perfect awakening.

“He said, ‘Excellent, excellent! Sublime being, in the future, after an innumerable eon, you will
become a thus-gone, worthy, perfect buddha known as Śākyamuni, endowed with limitless pure buddha realms in
immeasurable world systems. You will be endowed with limitless pure buddha realms in innumerable,
inconceivable, incomparable, immeasurable, and inexpressibly vast world systems.’

“Mañjuśrī, when I heard the prophecy concerning myself from the thus-gone Dīpaṅkara, the force of
that root of virtue impelled me to rise into the sky to a height of seven palm trees. Through the power of
that buddha, I saw the thus-gone, worthy, perfect buddha Sarvārthasiddha teaching the Dharma to an audience
of hundreds of thousands of beings who had gathered around him, full of respect. When I saw that as I rested in the sky, I offered these verses of praise to that thus-gone
one:

“ ‘Your wisdom vision is infinite and unimpeded.

Most excellent Well-Gone One, you are the eyes of the world.

Your wisdom radiates without obstruction.

Well-Gone One, there is nothing you do not see in this world.

“ ‘Well-Gone One, your light cannot be outshone.

You go to millions of buddha realms in inconceivable number;

Suddenly you appear on top of mountains and rocks—

Nothing can overshadow the light of the Victorious One.

“ ‘Just like placing a fruit in the palm of the hand,

Well-Gone One, you reveal buddhas in limitless number,

And in multifarious buddha realms

The children of the victorious ones are freed from obscurations.

“ ‘Protector of the world, in the universes in the ten directions

You give prophecies to the children of the victorious ones engaged in merit,

Saying, “You will reach the peace of awakening devoid of aggregates.”

I see this, standing here in midair.

“ ‘All bodhisattvas in the universes in the ten directions,

Who dwell in midair with inspired minds,

Praise you, victor over disturbing emotions, father of the victorious ones.

I see this, standing here in midair.

“ ‘The bodhisattvas in the universes in the ten directions

Leave the Heaven of Joy after infinite deaths and transferences,

And their subtle consciousness enters the final womb.

I see this, standing here in midair.

“ ‘The bodhisattvas in the universes in the ten directions

Dwell at the right side of their mothers’ wombs,

While the gods arrive to pay homage to them.

I see this, standing here in midair.

“ ‘The bodhisattvas in the universes in the ten directions

Defeat Māra’s hordes and armies

And arouse their unsurpassed mind of awakening.

I see this, standing here in midair.

“ ‘Just as fire is calmed when water is poured onto it,

Protector of the world, in the universes in the ten directions

You manifest complete peace, complete nirvāṇa.

I see this, standing here in midair.

“ ‘Lord of humans who possesses the ten strengths, your magnificence shines

Over the world without the slightest obscuration,

And likewise over the immeasurable realms of the victorious ones.

I see this clearly, standing here in midair.

“ ‘Just like a person’s dream of sensual pleasures,

Or the mirages that appear at the end of spring,

Or the perception of the reflection of the moon in water,

I see the realms and the buddhas.

“ ‘The moment I purified the buddha realms,

I attained stainless wisdom.

When stainless wisdom arose,

The lord of humans prophesied my awakening.

“ ‘All beings are like an echo,

But the wise are not fooled.

Today, when I heard your words, O protector,

I realized the authentic nature of even my Dharma name.

“ ‘As I experience unobscured liberation

In incomparable, limitless buddha realms so pure,

And likewise in the realms of innumerable victorious ones,

I see the lords of humans abiding there all-seeing.’

“Mañjuśrī, in this way, bodhisattva great beings should train in liberation devoid of
obscurations. Bodhisattva great beings who experience liberation devoid of obscurations do not grasp at
liberation, nor do they grasp at the nonexistence of liberation. They also do not grasp at obscurations, nor
do they think, ‘There are no obscurations.’ They also do not grasp at the nonexistence of bodhisattvas, nor
do they think ‘The bodhisattvas do not exist.’ They do not grasp at the nonexistence of experience, nor do
they grasp at their experience. They do not grasp at the nonexistence of buddha realms, nor do they think,
‘The buddha realms exist.’ They do not grasp at the nonexistence of the infinite, nor do they think, ‘The
infinite exists.’ They do not grasp at the nonexistence of the innumerable, nor do they think, ‘The
innumerable exists.’ They do not grasp at the nonexistence of the inconceivable, nor do they think, ‘The
inconceivable exists.’ They do not grasp at the nonexistence of the
incomparable, nor do they think, ‘The incomparable exists.’ They do not grasp at the nonexistence of the
immeasurable, nor do they think, ‘The immeasurable exists.’ They do not grasp at the nonexistence of the
inexpressible, nor do they think, ‘The inexpressible exists.’

“Mañjuśrī, consider the following analogy. A man who is asleep has a fictitious dream in which he
fully enjoys the five sense pleasures. The man is neither childish nor is he a fool, but rather someone
wise, knowledgeable, and intelligent. So when he wakes up from his dream, he does
not grasp at the nonexistence of the sense pleasures, nor does he think, ‘The sense pleasures are here.’ He
does not grasp at the nonexistence of the joy of his pleasure, nor does he think, ‘The joy of pleasure
exists.’ Mañjuśrī, the bodhisattva great beings who experience liberation devoid of obscurations do not
grasp at the nonexistence of liberation, nor do they think, ‘Liberation exists.’ This also applies to all
the previously mentioned aspects, down to ‘They do not grasp at the nonexistence of the inexpressible, nor
do they think, “The inexpressible exists.” ’

“Mañjuśrī, consider the following analogy. A skilled magician or magician’s apprentice can conjure
up various illusions in front a large crowd of common people, such as the various parts of an elephant, or a
horse, or a chariot, or a group of infantry soldiers. When those who are neither childish nor foolish by
nature, but wise and intelligent people who can realize what is happening and
examine the situation, see the magician’s illusions, they do not grasp at the nonexistence of various parts
of the elephant, nor do they think, ‘The various parts of the elephant exist.’ They do not grasp at the
nonexistence of the various parts of the horse, nor do they think, ‘The various parts of the horse exist.’
They do not grasp at the nonexistence of the various parts of the chariot, nor do they think, ‘The various
parts of the chariot exist.’ They do not grasp at the nonexistence of the group of infantry soldiers, nor do they think, ‘This group of infantry soldiers exists.’ They do not
grasp at the nonexistence of the illusion, nor do they think, ‘This illusion exists.’ Likewise, Mañjuśrī,
the bodhisattva great beings who experience liberation devoid of obscurations do not grasp at liberation,
nor do they think, ‘Liberation exists.’ This also applies to all the previously mentioned aspects, through
‘They do not grasp at the nonexistence of the inexpressible, nor do they think, “The inexpressible exists.”
’

“Mañjuśrī, consider the analogy of the reflection of the moon in the waters of a pristine lake
under a clear, cloudless sky. When those who are neither childish nor foolish by nature, but wise and intelligent people who can realize what is happening and examine the situation, see
this, they do not think that the moon does not exist, nor do they think, ‘The moon exists.’ They do not
think that the reflection does not exist, nor do they think, ‘The reflection exists.’ Likewise, Mañjuśrī,
the bodhisattva great beings who experience liberation devoid of obscurations do not grasp at the
nonexistence of liberation, nor do they think, ‘Liberation exists.’ This also applies to all the previously
mentioned aspects, down to ‘They do not grasp at the nonexistence of the inexpressible, nor do they think,
“The inexpressible exists.” ’ They also do not grasp at the lack of attainment, nor do they think,
‘Attainment exists.’

“Mañjuśrī, consider the analogy of the fluttering distortions of a mirage in a clear, cloudless
sky at the end of spring. When those who are neither childish nor foolish by nature, but wise and intelligent people who can realize what is happening and examine the situation, see
this, they do not grasp at the nonexistence of the mirage, nor do they think, ‘The mirage exists.’ They do
not grasp at the nonexistence of the flutter, nor do they think, ‘The
flutter exists.’ Likewise, Mañjuśrī, the bodhisattva great beings who experience liberation devoid of
obscurations do not grasp at the nonexistence of the experience, nor do they think, ‘The experience exists.’
They also do not grasp at the nonexistence of buddha realms, nor do they think, ‘The buddha realms exist.’
They do not grasp at the nonexistence of the infinite, nor do they think, ‘The infinite exists.’ They do not
grasp at nonexistence of the innumerable, nor do they think, ‘The innumerable exists.’ They do not grasp at
the nonexistence of the inconceivable, nor do they think, ‘The inconceivable exists.’ They do not grasp at
the nonexistence of the incomparable, nor do they think, ‘The incomparable exists.’ They do not grasp at the
nonexistence of the immeasurable, nor do they think, ‘The immeasurable exists.’ They do not grasp at the
nonexistence of the inexpressible, nor do they think, ‘The inexpressible exists.’ They do not grasp at the
nonexistence of purity, nor do they think, ‘Purity exists.’ They do not grasp at the lack of attainment, nor
do they think, ‘Attainment exists.’

“Mañjuśrī, think of a clear and cloudless sky that becomes covered as billowing clouds appear.
When intelligent people see this, they do not grasp at the nonexistence of the
cloudbanks, nor do they think, ‘The cloudbanks exist.’ They do not grasp at the nonexistence of the cloud
covering, nor do they think, ‘The cloud covering exists.’ Likewise, Mañjuśrī, the bodhisattva great beings
who experience liberation devoid of obscurations do not grasp at the nonexistence of liberation, nor do they
think, ‘Liberation exists.’ They also do not grasp at the nonexistence of the absence of obscurations, nor
do they think, ‘The absence of obscurations exists.’ They do not grasp at the nonexistence of bodhisattvas,
nor do they think, ‘Bodhisattvas exist.’ They do not grasp at the nonexistence of experience, nor do they
think, ‘Experience exists.’
They do not grasp at the nonexistence of buddha realms, nor do they
think, ‘The buddha realms exist.’ They do not grasp at the nonexistence of the infinite, nor do they think,
‘The infinite exists.’ They do not grasp at nonexistence of the innumerable, nor do they think, ‘The
innumerable exists.’ They do not grasp at the nonexistence of the inconceivable, nor do they think, ‘The
inconceivable exists.’ They do not grasp at the nonexistence of the incomparable, nor do they think, ‘The
incomparable exists.’ They do not grasp at the nonexistence of the immeasurable, nor do they think, ‘The
immeasurable exists.’ They do not grasp at the nonexistence of the inexpressible, nor do they think, ‘The
inexpressible exists.’ They do not grasp at the nonexistence of purity, nor do they think, ‘Purity exists.’
They do not grasp at the lack of attainment, nor do they think, ‘Attainment exists.’

“Mañjuśrī, the bodhisattva great beings who experience liberation devoid of obscurations should
not think, ‘Will my buddha realms in infinite number be purified or not?’ And yet, the infinite buddha
realms of the bodhisattva great beings who experience liberation devoid of obscurations all become purified
without the bodhisattva great beings having to focus their minds. In the same way, bodhisattva great beings
who experience liberation devoid of obscurations should not think, ‘Will my innumerable buddha realms be
purified or not?’ and so on, down to ‘Will my inexpressibly vast buddha realms be purified or not?’ And yet,
the inexpressibly vast buddha realms of the bodhisattva great beings who experience liberation devoid of
obscurations all become purified without the bodhisattva great beings having to focus their minds.

“Mañjuśrī, take dawn as an analogy. At that time the sun does not think, ‘Shall I rise now?’ And
yet, without any concentrated effort, the sun still rises at dawn. Mañjuśrī, in the same way, bodhisattva
great beings who experience liberation devoid of obscurations do not
wonder how they will purify their limitless buddha realms. And yet, without any concentrated effort,
bodhisattva great beings who experience liberation devoid of obscurations purify their infinite buddha
realms, and so on, down to their inexpressibly vast buddha realms.

“Mañjuśrī, it is by experiencing liberation devoid of obscurations that the thus-gone
Sarvārthasiddha purified his infinite, innumerable, inconceivable, incomparable, immeasurable, and
inexpressibly vast buddha realms.”

Then the youthful Mañjuśrī asked the Blessed One, “Blessed One, what is the extent of the buddha
realms that the thus-gone, worthy, perfect buddha Sarvārthasiddha has purified?”

The Blessed One replied, “Mañjuśrī, it is not easy to understand through language the extent of
the buddha realms that the blessed, thus-gone, worthy, perfect buddha Sarvārthasiddha has purified.”

Mañjuśrī asked, “Blessed One, is it possible to illustrate this through an analogy?”

The Blessed One replied, “Yes, Mañjuśrī, it is possible. Mañjuśrī, consider this analogy. Take
together world systems as numerous as the particles in forty inexpressibly vast buddha realms. Fill them
with mustard seeds, as if they were filled with dust or sand. Suppose then that someone decides to grind
these mustard seeds into particles, and they divide each mustard seed into as many subparticles as there are
mustard seeds altogether. Having done that, they go off in the eastern direction, carrying all the particles
on their shoulders. With a single stride they can cover as many universes
as there are grains of sand in the Ganges. With such strides they move as fast as the miraculous speed of
the mind. Proceeding in this manner, they continue for as many eons as there are grains of sand in the
Ganges before placing a single particle. In this way they continue to travel into the eastern direction
until they have placed all the particles. In the same way, they travel to the south, the west, the north,
and the intermediate directions, placing the same number of particles. Likewise, in the zenith and the nadir
they place an equal number of particles. Mañjuśrī, tell me, is the number of worlds where they place a
mustard seed particle greater than those where they do not?”

Mañjuśrī replied, “Blessed One, there are fewer worlds where they place particles. Indeed, those
where they do not place any particles are far greater in number.”

The Blessed One said, “Mañjuśrī, imagine that the universes where those particles have been placed
and those where they have not been placed are taken together and then filled with mustard seeds as if they
were filled with dust or sand. Suppose then that someone takes these mustard seeds and grinds each one into
as many subparticles as there are mustard seeds altogether. Having done that, they go off in the eastern
direction, carrying all the particles on their shoulders. With a single stride they cover as many universes
as there are grains of sand in the Ganges while keeping a pace as fast as the miraculous speed of the mind.
Proceeding with such strides and speed, they move for as many eons as there are grains of sand in the Ganges
before putting down a single particle. In this way they continue to travel into the eastern direction until
they have placed all the particles. In the same way, they travel to the south until they have placed all the
particles, and likewise to the west, the north, the northeast, the southeast, the southwest, the northwest,
the zenith, and the nadir, thus placing the particles in all directions.
Mañjuśrī, tell me, is the number of worlds where they place a particle greater than those where they do
not?”

Mañjuśrī replied, “Blessed One, there are fewer worlds where they place particles. Indeed, those
where they do not place any particles are far greater in number.”

The Blessed One said, “Mañjuśrī, imagine that the universes where those particles have been placed
and those where they have not been placed are taken together and then filled with mustard seeds as if they
were filled with dust or sand. Suppose then that someone takes these mustard seeds and grinds each one into
as many subparticles as there are mustard seeds altogether. Having done that, they go off in the eastern
direction, carrying all the particles on their shoulders. With a single stride they cover as many universes
as there are grains of sand in the Ganges while keeping a pace as fast as the miraculous speed of the mind.
Proceeding with such strides and speed, they move for as many eons as there are grains of sand in the Ganges
before putting down a single particle. In this way they continue to travel into the eastern direction until
they have placed all the particles. In the same way, they travel to the south until they have placed all the
particles, and likewise to the west, the north, the northeast, the southeast, the southwest, the northwest,
the zenith, and the nadir, thus placing the particles in each direction. Mañjuśrī, tell me, is the number of
worlds where they place those particles greater than those where they do not?”

Mañjuśrī replied, “Blessed One, there are fewer worlds where they place those particles. Indeed,
those where they do not place any particles are far greater in number.”

The Blessed One said, “Mañjuśrī, imagine that the universes where those particles have been placed
and those where they have not been placed are taken together and then filled with mustard seeds. Then
increase that number as in the previous analogies and multiply that number thirty thousand times. Mañjuśrī,
the extent of infinite universes equal in number to the amount of particles in this final group represents the scale of the thus-gone, worthy, perfect buddha
Sarvārthasiddha’s tree of awakening. That tree of awakening is made of the seven precious substances and its
fruits are wish-fulfilling jewels. Its boughs are as numerous as the particles in that final universe. Each
bough splits into branches as numerous as the particles in that final universe. Each branch has as many
fruits as there are particles in that final universe. Each fruit has an infinite number of parts. Mañjuśrī,
this tree of awakening has manifested as the fruit of the thus-gone Sarvārthasiddha’s virtuous conduct; it
does not appear in the field of vision of sentient beings who have not purified their eyes. Mañjuśrī, think
of the celestial palaces of the yakṣas, who live in midair. They do not appear to the vision of human
beings. Likewise, this tree of awakening does not appear in the field of vision of sentient beings who have
not purified their eyes. Mañjuśrī, sentient beings cannot touch this tree of awakening. Mañjuśrī, it is just
like the celestial palaces of the yakṣas, who live in midair. They cannot be touched. Likewise, Mañjuśrī,
sentient beings cannot touch this tree of awakening. This is because this tree of awakening only manifests
as a result of the karmic ripening of beings with pure karma.

“Mañjuśrī, the thus-gone Sarvārthasiddha’s pure universes in the east are as numerous as the
particles in the final analogy, and there is an equal number in the south, west, north, southeast,
southwest, northwest, and northeast, and at the zenith and the nadir. So immense are his pure buddha realms.
Relying on the liberation devoid of obscurations, I purify buddha
realms on such a vast scale.

“Mañjuśrī, the appearance, growth, ripening, and splitting open of the fruits on the tree of
awakening occurs continuously and without interruption. Mañjuśrī, consider the analogy of five hundred
children playing. At any time some of those children will be standing up while others will be seated.
Likewise, Mañjuśrī, the fruits on the tree of awakening continuously appear, grow, ripen, and split open
without any interruption. Mañjuśrī, as another analogy, in a heavy rain bubbles are formed and disappear in
the puddles without interruption. Likewise, the fruits on the tree of awakening continuously appear, grow,
ripen, and split open without interruption. As the fruits age and split open, as many bodhisattvas as there
are grains of sand in the Ganges emerge from each part of the fruit. They possess the thirty-two marks and
are adorned with the eighty excellent signs. Like Nārāyaṇa, they have strong bodies. They reach their final
existence as sentient beings and accomplish aspirations that purify limitless buddha realms in inexpressibly
vast world systems. All of them, having purified buddha realms to such a vast extent, then reach awakening.
They pay homage to the thus-gone, worthy, perfect buddha Sarvārthasiddha, bowing their heads down to his
feet before taking their place next to him. Then, to those bodhisattvas sitting next to him, the thus-gone
Sarvārthasiddha describes his own purified buddha realms and teaches about the equality of the three times.

“The bodhisattvas listen attentively, retain the explanation about the pure buddha realms, and, as
soon as they have heard it, gain the five supernatural abilities. The moment they gain the five supernatural
abilities, they prostrate with their heads to the feet of the thus-gone
Sarvārthasiddha. Then they circumambulate him three times and depart. Through the power of their miraculous
abilities they go to their respective buddha’s realm, where they awaken to unsurpassed and perfect
buddhahood.

“Mañjuśrī, when in the past the thus-gone Sarvārthasiddha was engaged in bodhisattva practices, he
trained in the three absorptions of the bodhisattvas. He became very familiar with them, took them as the
path, relied on them, persevered in them, realized them, and applied them well. What are the three
absorptions? They are the strength absorption of the bodhisattvas, the tranquility absorption of the
bodhisattvas, and the absorption of the bodhisattvas that masters all phenomena.

“Mañjuśrī, in the past, infinite, innumerable, inconceivable, incomparable, immeasurable, and
inexpressible numbers of eons ago, there was an eon called Bouquet of Flowers. During the Bouquet of Flowers
eon, the thus-gone, worthy, perfectly awakened one with proper knowledge and conduct, the well-Gone One, the
knower of the world, the unsurpassed guide who trains beings, the teacher of gods and humans, the blessed
buddha Holy Jewel appeared in the world. The initial gathering of hearers around the thus-gone, worthy,
perfect buddha Holy Jewel numbered eight billion. They were all worthy ones who had exhausted their
defilements. They were without disturbing emotions and were controlled. Their minds were liberated and their
knowledge was liberated. They were of noble birth. They were great elephants who had done what needs to be
done. They had laid down their burden and reached their goal. They were
liberated from the bondages of existence and had perfected the highest of all mental powers. The gathering
of bodhisattvas was twice as large. All of them had made aspirations to purify infinite buddha realms in
limitless universes. They had made aspirations to purify innumerable buddha realms in limitless universes.
They had made aspirations to purify inconceivable, incomparable, immeasurable, and inexpressibly vast buddha
realms in limitless universes.

“There was also a second gathering of one hundred million hearers. The gathering of bodhisattvas
was twice as large. Then there was a third gathering of ten billion hearers. They were all were worthy ones
who were without disturbing emotions and were controlled, and so forth, down to ‘they had perfected the
highest of all mental powers.’ The third gathering of bodhisattvas was twice as large. Each day and at every
Dharma teaching the gathering of hearers and the gathering of bodhisattvas would learn the Dharma taught by
the Thus-Gone One.

“Mañjuśrī, concerning the number of hearers gathered around the thus-gone Holy Jewel, a
mathematician, or a proficient student of a mathematician, would be unable to calculate this number, even if
they had one eon, or one hundred, or one thousand, or one hundred thousand, or ten million, or one hundred
million, or ten billion, or one trillion, or even a hundred trillion eons. Even then would they be unable to
say, ‘The gathering of hearers consists of this many hundreds, or thousands, or hundreds of thousands, or
tens of millions, or hundreds of millions, or billions, or hundreds of
billions, or even trillions of individuals.’

“Mañjuśrī, consider this analogy. Even an astrologer, or the skilled apprentice of an astrologer,
would be unable to count the number of stars in a great trichiliocosm and announce how many hundreds, or
thousands, or hundreds of thousands, or tens of millions, or hundreds of millions, or billions, or hundreds
of billions, or even trillions of stars there are. In this way, just as the number of stars is infinite, so,
Mañjuśrī, the extent of these gatherings of hearers cannot be fathomed.

“Mañjuśrī, at that time there was a king called Joyful and Wise, who was a righteous Dharma king.
He governed and ruled over the entire buddha realm. Due to the ripening of karma he had also attained the
ability to display miracles. With this power he was able to worship the thus-gone, worthy, perfect buddha
Holy Jewel and the saṅgha of hearers and bodhisattvas for sixty quintillion years by offering them food of
one hundred tastes, fabrics from Kāśī to wear, and all other necessities, such as Dharma robes, alms bowls,
bedding, and medicines, thus providing for their fundamental needs with these things.

“As he served the Thus-Gone One and the saṅgha of hearers with food of one hundred tastes, he
accumulated vast and infinite roots of virtue. As he accumulated vast and infinite roots of virtue, he also
generated the vast and infinite powers of these roots of virtue.

“He accumulated vast and innumerable roots of virtue. The
accumulation of these vast and innumerable roots of virtue also generated the vast and innumerable powers of
these roots of virtue.

“He accumulated inconceivable, incomparable, immeasurable, and inexpressible roots of virtue
related to the perfection of generosity and so he generated the vast and inconceivable, incomparable,
immeasurable, and inexpressible powers of the roots of virtue that are related to the perfection of
generosity.

“He accumulated vast and infinite roots of virtue related to the perfection of discipline. Having
accumulated vast and infinite roots of virtue related to the perfection of discipline, he generated the vast
and infinite powers of the roots of virtue that are related to the perfection of discipline. In the same
way, on a vast scale he accumulated innumerable, inconceivable, incomparable, immeasurable, and
inexpressible roots of virtue related to the perfection of discipline. Having accumulated vast and
innumerable, inconceivable, incomparable, immeasurable, and inexpressible roots of virtue related to the
perfection of discipline, he generated the vast and innumerable, inconceivable, incomparable, immeasurable,
and inexpressible powers of the roots of virtue that are related to the perfection of discipline.

“He accumulated vast, innumerable, and infinite roots of virtue related to the perfection of
patience. Just as with the perfection of generosity and the perfection of discipline, he also accomplished
the vast accumulation of the perfections of patience, diligence, and concentration.

“He accumulated vast and infinite roots of virtue related to the perfection of
wisdom. Having accumulated vast and infinite roots of virtue related to the perfection of
wisdom, he generated the vast and infinite powers of the roots of virtue that are related to
the perfection of wisdom. In the same manner, he accumulated
vast and innumerable, inconceivable, incomparable, immeasurable, and inexpressible roots of virtue related
to the perfection of wisdom. Having accumulated vast and innumerable, inconceivable,
incomparable, immeasurable, and inexpressible roots of virtue related to the perfection of
wisdom, he generated the vast and innumerable, inconceivable, incomparable, immeasurable, and
inexpressible powers of the roots of virtue that are related to the perfection of wisdom.

“Mañjuśrī, in this way King Joyful and Wise generated the roots of virtue related to the six
perfections. Then, overflowing with joy, faith, and rapture, he rose into the sky to the height of seven
palm trees and praised the blessed thus-gone Holy Jewel in verses inspired by the six perfections:

“ ‘With your ten strengths and endless knowledge,

You are a lion of humans who has crossed the four rivers.

An offering to you becomes infinite.

Such generosity cannot be eclipsed.

“ ‘A saltless field

With no stones, dirt, or gravel

Can be well plowed

And made even and free of weeds.

“ ‘Seeds planted in a field like this,

Even if the farmer is fast asleep,

Will in time yield firm roots,

And green shoots will burgeon.

“ ‘As the nāgas bring water to the ground,

Leaves and stems also thrive,

And following the cycle of the seasons,

Fruits will, without doubt, mature.

“ ‘Likewise, with desire and aversion crushed,

And with freedom from delusion, comes a confident mind,

A field of great qualities that you can till

With the plow of knowledge.

“ ‘Then, even though just a few seeds are sown,

And the landowner applies no effort,

The perfections are completed

And the sprout of omniscience burgeons.

“ ‘O protector, when generosity is shown to you,

One obtains love and compassion and is freed from disturbing emotions,

The three gateways to liberation manifest,

And in the end one attains the result of nirvāṇa.

“ ‘Graced with the thirty-two marks,

You are like the blooming karṇikāra tree.

As I accumulate roots of virtue,

May I become like you, Well-Gone One!

“ ‘Just as you are graced with the marks of merit

And accumulate excellent deeds, supreme sage,

And just as you are the most excellent among humans,

May I also become like you, Well-Gone One!

“ ‘May I be like you, with your matchless mind,

Who rests in knowledge and then moves

To set onto the right path

Beings who have sunk into views.

“ ‘When I reach awakening

May I too rest in bliss

And set straying beings

Onto the path of the four truths of the noble ones!

“ ‘Just as you have no aggregates,

Have reached the unsurpassed exhaustion of the aggregates,

And lead all immature beings fettered by their aggregates

To abandon their aggregates,

“ ‘May I too have no aggregates,

Having attained the supreme awakening devoid of aggregates,

And may I lead all beings fettered by their aggregates

To fully abandon their aggregates!

“ ‘Just as you have abandoned disturbing emotions

And, like extinguishing a fire with water,

Have freed suffering beings

Consumed by the blaze of disturbing emotions,

“ ‘May I too reach awakening

And steer into perfect peace

All disturbed beings ablaze with anger, stupidity, and desire

Who have strayed from the path of peace.

“ ‘Bound by the noose of miserliness

And obscured in darkness fettered by jealousy,

Beings attached to existence are bereft of a protector—

May I establish them on the eightfold path!

“ ‘Just like you, self-arisen one,

Are graced by the wisdom of the ten strengths

And satisfy the billions of suffering beings who thirst for saṃsāra

With the wisdom of the ten strengths,

“ ‘May I too reach awakening

And, having gained unsurpassed wisdom,

Satisfy the billions of suffering beings who thirst for saṃsāra

With the wisdom of the ten strengths!’

“Mañjuśrī, in this way for sixty quintillion years King Joyful and Wise offered to the blessed
thus-gone Holy Jewel food endowed with a hundred tastes and clothed him in fabrics from Kāśī. Then he
offered him these verses of praise while resting in midair. This produced infinite, innumerable, inconceivable, incomparable, immeasurable, and inexpressible powers of the
roots of virtue.

“The power of these roots of virtue prevented him from taking birth as a hell being for
incalculable eons. It also prevented him from taking birth in the animal realms, in the world of the Lord of
Death, or in the realms of the asuras. He was not born in the unfree states, in a lower caste, or in a poor
family. For inexpressible numbers of eons he never fell ill due to physical imbalances of wind, bile, or
phlegm. He was never physically impaired and never had yellow eyes, red eyes, crossed eyes, or a crooked face. His body was always graced with the
thirty-two marks of great beings and never lacked the eighty excellent signs. Whenever he became a god among
gods or a human among humans, he was never impaired or impoverished and never wanting in the most excellent
aspirations. He never took birth in a buddha realm deprived of a buddha, and he was never ill. He was never
proud because of his physical appearance, enjoyments, servants, or wealth, and he never became proud because
of his women or clothes. He was always a generous sponsor. He was never proud of his discipline, and yet he
always observed it. He was never proud of the teachings he received but endeavored to study extensively. He
was never lustful, and yet the ladies of the harem always surrounded him. He never broke his pure conduct,
and yet he obtained a son as soon as he wished. He never bred malevolent thoughts nor violent intentions. In
this way, as the king gave rise to powerful absorption he accomplished these bodhisattva qualities and
others as well.

“Mañjuśrī, what do you think? If you believe that at that
time, on that occasion, King Joyful and Wise was someone else, then you should reconsider that. This is
because the thus-gone, worthy, perfect buddha Sarvārthasiddha was at that time, on that occasion, the king
Joyful and Wise. Therefore, Mañjuśrī, the bodhisattvas who have entered the Great Vehicle should train by
thinking, ‘I must search for the power of the roots of virtue that are related to the perfection of
generosity.’

“Mañjuśrī, bodhisattva great beings who have entered the Great Vehicle practice unobscured
liberation. As a result, they create vast roots of virtue related to the perfection of discipline. They
generate the vast power of the roots of virtue related to the perfection of discipline.

“Mañjuśrī, infinite, innumerable, inconceivable, incomparable, immeasurable, and inexpressible
numbers of eons ago there lived two royal sages called Brahmadeva and Agnidatta. They always lived together,
roaming around in wildernesses, forests, ravines, and jungles. They told themselves, ‘If we were to keep
company with women, we would end up contravening our training due to desire. Even if we maintained
discipline while mingling with them, we would contravene our training out of ill will. And whether we kept
our discipline or failed to see any faults in our discipline while mingling with them, we would contravene
our training out of dullness.’ Seeing such shortcomings in female company, they kept themselves to life in
the wildernesses, forests, ravines, and jungles.

“Mañjuśrī, at that time there was a king called Undefeated Army. When he was anointed as king he
decided to give anyone who had renounced their home all the hay, wood, and water they needed. The two sages
were happy to hear this and so they came to live in the realm of King Undefeated Army. Around the same time,
some robbers stole from the wealth of King Undefeated Army and fled after their crime. The sages, however,
saw the fleeing robbers. The bandits also noticed the holy men in the forest, and so they went up to them
with folded hands and beseeched them, ‘Sages, if anyone asks if you have seen us, please do not tell
them.’

“Then the sage Brahmadeva said to the sage Agnidatta, ‘Oh no! This is a very delicate situation.
What should we do? If we say we haven’t seen the robbers, we will be deceiving others. But to disclose what
we have seen will also be harmful. What do you think we should do?’

“The sage Agnidatta replied to the sage Brahmadeva, ‘Dear Brahmadeva, do not think of this as
anything harmful. Why? Brahmadeva, those who hold on to a body and a life have defiled elements, elements
that grip their minds. Brahmadeva, it is similar to this: when dust falls on a greasy cloth, the dust sticks
to it. Likewise, Brahmadeva, the minds of those who hold on to a body have defiled elements, elements that
grip their minds. Brahmadeva, for those who live without holding on to a body and a life, the defiled
elements do not grip their minds completely and do not remain. Brahmadeva, consider this analogy: even if
dust comes into contact with clean fabric, the dust will disappear as soon as the cloth has been shaken.
Likewise, Brahmadeva, in the minds of those who do not hold on to a
body and a life, the defiled elements do not grip their minds. Therefore, Brahmadeva, we too should not hold
on to a body and a life. Brahmadeva, if we do not hold on to a body and a life, our minds will not be
gripped by defiled elements. Dear Brahmadeva, no buddha has ever claimed to practice disciplined conduct
that involves holding on to a body and a life!’

“The sage Agnidatta’s teaching to the sage Brahmadeva to forgo holding on to his body and his
life led Brahmadeva to realize the absence of clinging to body and life.

“Then King Undefeated Army entered the deep forest in search of the robbers. He saw the sages
living there and went up to them while dispatching servants into the deep forest to look for the bandits.
King Undefeated Army paid homage to the sages by prostrating at their feet. King Undefeated Army then sat
down next to the two sages and asked them, ‘Have you two sages seen any robbers entering or leaving this
deep forest?’

“The two sages replied to King Undefeated Army, ‘Your Majesty, we do not even see ourselves, so
how could we see any robbers?’

While King Undefeated Army and the sages were having this conversation, the king’s men caught the
robbers. They brought them to the king and announced, ‘We have caught the robbers and are bringing them
before you.’ King Undefeated Army had failed to understand the meaning behind what the two sages had told
him, so he turned to them and said, ‘You liars! You are not sages!’ Then,
although the sages had not even harmed anyone, he decided to cut off their hands and feet. As the sage
Agnidatta’s hands and feet were being severed, he spoke to King Undefeated Army: ‘Your Majesty, if you
search for your self, please tell me what this king called Undefeated Army is like. Is King Undefeated Army
his eyes, or is he different from his eyes? Is King Undefeated Army his ears, nose, tongue, body, or mind?
Is King Undefeated Army different from his ears, nose, tongue, body, or mind?’ As the sage taught that the
self cannot be observed, the king understood correctly the genuine meaning of the teaching. As King
Undefeated Army investigated genuinely and correctly, he went beyond perceiving a self. When he experienced
that the self cannot ultimately be observed, he was overcome by a strong feeling of regret. Since he had
failed to understand the point that the innocent sages had explained, he had rashly committed a negative
action. As a result, now that he fully and genuinely knew the nature of things, he was pained and worried.
Devastated by regret he collapsed on the ground.

“Seeing the regret of King Undefeated Army, the sage Agnidatta said, ‘Great king, just as you do
not perceive your self, do not perceive any severed feet or hands.’ As the sage Agnidatta taught emptiness
to King Undefeated Army, he was swiftly released from his fetters. He quickly realized the characteristics
of the essential nature of phenomena and then began to consider the two sages as his teachers.

“The two sages now spoke to the king about discipline, saying, ‘Great king, to maintain pure
discipline one must realize the aspiration of having a disciplined mind. Great king, look to the power of
pure discipline. Great king, by this truth, these words—that you were
unaware that you let your mind remain unruly for an inexpressible number of eons—may our two right hands
become as they were.’ No sooner had they said this, than the blessing of truth restored the right hands of
the two sages.

“ ‘Great king, by this truth, these words of truth—that you were unaware that you let your
physical actions be unruly for an inexpressible number of eons—may our two left hands become as they were.’
No sooner had they said this, than the blessing of truth restored the left hands of the two sages.

“ ‘Great king, by this truth, these words of truth—that you were unaware that you let your physical actions be unruly for an inexpressible number of eons—may our legs become as they were.’ In this
way, the two sages recovered their hands and feet through the blessing of the sage Agnidatta’s truth.

“When King Undefeated Army saw the miracle of the blessing of the truth from the two sages, the
hair on his body stood on end. Hearing the blessing of the truth of the sage Agnidatta, he became very
diligent in purifying the actions of his body, speech, and mind. As he sat there, he began to practice the
perfection of discipline of the noble ones.

“As a result, he saw from there limitless quintillions of buddhas throughout the universes in the
ten directions. Some were fully awakening to unsurpassed and perfect buddhahood, some were turning the wheel
of the unsurpassed Dharma, some were displaying all manner of miracles to instruct sentient beings, some
were abandoning the formation of life, and some were passing beyond suffering into the realm of nirvāṇa
without any remainder of the aggregates. The king also saw the sage Agnidatta paying homage to and
worshipping all these thus-gone ones. The king saw that the sage
Agnidatta, through all sorts of miraculous displays, presented the teachings of those blessed buddhas to
sentient beings and spoke about the unsurpassed perfection of discipline. King Undefeated Army saw these
thus-gone ones and several quintillions of sentient beings and, through the power of virtue related to the
perfection of discipline, rose into the sky to the height of seven palm trees. Then, resting in midair, he
praised the sage Agnidatta and all the blessed buddhas with these miraculous verses imbued with the
perfection of discipline:

“ ‘Just as a stainless mirror

Reflects all you do with your body—both good and bad—

Likewise, virtuous and pure discipline

Reveals the faults and qualities of the mind.

“ ‘Like a great tree that bears fruits as desired

And yields fruits just as one wishes,

Just so, the pure aggregate of discipline

Gives results just as envisioned.

“ ‘Just as a field adequately worked

Becomes a source as envisioned,

Just so, proper training in the aggregate of discipline

Bears all qualities just as envisioned.

“ ‘Just as the polishing of a wish-fulfilling jewel

Grants enjoyments just as envisioned,

Just so, polishing the aggregate of discipline

Gives all qualities just as envisioned.

“ ‘The initial conduct taught by the heirs of the victorious ones

Is always discipline, which is like the primary foundation,

And the victorious ones, with this stainless foundation,

Accomplish the supreme peace of awakening.

“ ‘A young nyagrodha tree, the king of trees,

When planted and growing on even ground

Will give ample branches,

Yielding extraordinary flowers and fruits.

“ ‘Likewise, anyone abiding by the aggregate of discipline

Gives rise to the qualities of the children of the victorious ones

And thereby attains omniscient wisdom,

Thus liberating sentient beings from their sufferings.

“ ‘One who has discipline finds glory and splendor.

Disciplined people become beautiful.

The children of the victorious ones are always fond of the disciplined—

The begetters of rare qualities.

“ ‘The one who masters discipline through pure conduct

Is the sage Agnidatta with a stainless code of conduct.

I see one hundred masters of awakened qualities

Extol him with exhaustive praises.

“ ‘Mastery of the practice of pure discipline

Has been praised by a hundred buddhas,

Just as the master Agnidatta

Has been praised by a hundred buddhas.

“ ‘Just so, having splendid discipline myself

I received a hundred praises for my pure conduct,

And in my next lives had no pain,

As if cured of an infectious disease.

“ ‘I now maintain stainless discipline,

So I too see the actions of several quintillions

Of bliss-gone ones inhabiting the ten directions,

And their praise of discipline.

“ ‘I now maintain stainless discipline,

So I too see several quintillions of well-gone ones

Progressively awakening to unsurpassed buddhahood,

Taming quintillions of māras.

“ ‘I now maintain stainless discipline,

So I too see several quintillions of well-gone ones

Praising the worthy ones, as well as victorious ones turning

The incomparable and supreme wheel for the sake of beings.

“ ‘I now maintain stainless discipline,

So I too see several quintillions of well-gone ones—

well-gone ones who liberate from a hundred sufferings

Unwise beings who are blinded by obscurations.

“ ‘I now maintain stainless discipline,

So I too see several quintillions of well-gone ones

Guiding quintillions of beings and performing their deeds,

Well-gone ones who liberate beings through faith.

“ ‘I now maintain stainless discipline,

So I too see several quintillions of well-gone ones

Accomplishing vast benefit for sentient beings

And reaching nirvāṇa free of renewed existence.

“ ‘I now maintain stainless discipline,

So I too see several quintillions of well-gone ones

Reaching nirvāṇa and then leaving vast amounts of relics,

Satisfying sentient beings with happiness.

“ ‘Master, today as I heard your words

My eyes were also purified, inconceivably.

That is why I see through the strength of unobscured vision

The victorious ones in the ten directions.

“ ‘Purified by my incomparable discipline

My eyesight became unobscured.

By perfecting the training in the aggregate of discipline

I have gained the strength of unobscured eyesight.

“ ‘In this way, with hands folded toward you, excellent master,

Just as the most powerful ones did,

With joined palms I pay homage to you

And aim for incomparable and stainless awakening.’

“All the thus-gone ones praised King Undefeated Army, who had acquired the power of the roots of
virtue connected with the perfection of discipline. Acquiring the power of the roots of virtue connected
with the perfection of discipline, the darkness in the ten directions disappeared. He saw all the blessed
buddhas and received and mastered all the Dharma teachings given by those blessed buddhas. He did not get
distracted by any of this and at all times, for an inexpressible eon, kept in mind what he had heard. In
this regard, he actualized endless hundreds of thousands of quintillions of gateways to the Dharma in
infinite number, and in this way he realized patience regarding
unobscured phenomena, and his mind became unbounded. As a result, wherever he takes birth, he immediately
sees the blessed buddhas in the worlds in the limitless universes in the ten directions. He is able to
address and converse with those blessed buddhas and, since he has an unobscured body, the blessed buddhas
greet him and rejoice.

“Mañjuśrī, what do you think? If you think that, at that time, on that occasion, the sage
Agnidatta was someone else, you should reconsider that, Mañjuśrī. Because at that time, on that occasion,
the thus-gone Vimalanetra was the sage Agnidatta. Mañjuśrī, what do
you think? If you think that, at that time, on that occasion, the sage Brahmadeva was someone else, you
should reconsider that, Mañjuśrī. Because at that time, on that occasion, the thus-gone Supreme Sight was
the sage Brahmadeva. Mañjuśrī, what do you think? If you think that, at that time, on that occasion, King
Undefeated Army, who was freed from all limitations upon hearing about pure discipline, was someone else,
you should reconsider that, Mañjuśrī. Because at that time, on that occasion, the thus-gone Sarvārthasiddha
was King Undefeated Army.

“Mañjuśrī, for this reason bodhisattva great beings should never let their discipline
deteriorate. So keep faultless discipline, restrained discipline, unpolluted discipline, pure discipline,
immaculate discipline, and perfect discipline. Do not get attached to the perfection of discipline and do
not view the perfection of discipline as supreme. In this way discipline
becomes pure, and unobscured liberation is actualized. When unobscured liberation is actualized, you do not
have to think, ‘How am I going to purify infinite buddha realms?’ Rather, as liberation devoid of
obscurations manifests, infinite buddha realms are naturally purified without needing to focus the mind. In
this way innumerable, inconceivable, incomparable, immeasurable, and inexpressibly vast buddha realms are
purified. If the perfection of discipline is pure in this way, then the perfection of patience also becomes
pure. Why? Because when you do not hold discipline to be supreme, then you purify the perfection of
patience. Hold anything to be supreme, and you have no supreme perfection of discipline.

“Mañjuśrī, in the past, infinite, innumerable, inconceivable, incomparable, immeasurable, and
inexpressible numbers of eons ago, there was an eon called Most Excellent Immortality. Mañjuśrī, during that
Most Excellent Immortality eon the thus-gone, worthy, perfectly awakened one with proper knowledge and
conduct, the well-gone one, the knower of the world, the unsurpassed guide who trains beings, the teacher of
gods and humans, the blessed buddha Vairocana, appeared in the world. Mañjuśrī, at that time, on that
occasion, there was a sage called Imperturbable Intelligence. Mañjuśrī, why was this sage called
Imperturbable Intelligence? Mañjuśrī, long before the Most Excellent Immortality eon—infinite, inexpressible
numbers of eons in the past—there was a thus-gone one called Vijayin, the measure of whose life was
infinite. He had purified inexpressible and immeasurable buddha realms.
In a buddha realm of the thus-gone, worthy, perfect buddha Vijayin, there was a man of a brahmin family
like a great śāla tree called Blazing Wit, who had produced roots of virtue with infinite billions of
buddhas. Blazing Wit of a brahmin family like a great śāla tree had eight billion servants, all of whom
were brahmins producing roots of virtue with infinite billions of buddhas.

“Mañjuśrī, for ninety quintillion years Blazing Wit of a brahmin family like a great śāla tree
asked the blessed thus-gone Vijayin about the imperturbable realm, saying, ‘Blessed One, you often speak of
the imperturbable realm. But what is meant by “imperturbable realm”? Why do you speak of that imperturbable
realm?’

“The blessed thus-gone Vijayin replied to Blazing Wit of a brahmin family like a great śāla
tree, ‘Blazing Wit, when I say “imperturbable realm,” it is a reference to the unconditioned realm. Blazing
Wit, why is the unconditioned realm called the imperturbable realm? Blazing Wit, the unconditioned realm
does not diminish, does not decrease, does not appropriate, does not set forth, is not exhausted, does not
cease, does not wane, and does not increase. It has no affiliation, nor is it without affiliation. It does
not change, grasp, or reject. It is not apprehended or abandoned, nor is it subtle, profound, dark, or
light. It is neither day nor night. It is not long, short, near, far,
open, constricted, singular, or multiple, nor is it form. It is neither before nor after, neither going nor
coming, and neither shifting nor static. It does not die and transmigrate, nor is it born. That is why the
unconditioned realm is called the imperturbable realm.’ And that is why this sage became known as
Imperturbable Intelligence.

“The sage Imperturbable Intelligence also asked the thus-gone Vairocana about the imperturbable
realm and the thus-gone, worthy, perfect buddha Vairocana then explained the imperturbable realm to him for
sixty quintillion years. As soon as he had heard the explanation of the imperturbable realm, he gained the
power of the roots of virtue akin to it and with this power rose into the sky to the height of seven palm
trees. As the sage Imperturbable Intelligence was resting in midair, he saw infinite quintillions of buddhas
praise the perfection of patience. He also saw infinite quintillions of bodhisattvas who had perfected the
perfection of patience. He saw in each retinue of each thus-gone one infinite billions of bodhisattvas who
were completing the perfection of patience, or who will be completing the perfection of patience. He saw
infinite billions of bodhisattvas who were abiding in the imperturbable realm and who had brought to
full measure their acceptance that phenomena are unborn. He saw that at the teachings of each thus-gone one
infinite billions of bodhisattvas were, and will be, completing the
perfection of patience. They rested in the imperturbable realm, had developed acceptance that phenomena are
unborn, and had developed the strength of certainty, or were about to develop the strength of certainty.
This inspired him to praise the blessed thus-gone Vairocana in these verses imbued with the perfection of
patience:

“ ‘Having properly heard the Well-Gone One’s Dharma,

Supreme human, I have found patience and peace.

In this there is no doer and nothing to do.

In the pure reality I abide free from doubt.

“ ‘I heard your blessed speech, O knower of the world,

And realized that all these phenomena are like the expanse of space.

I have searched for so long

For a great treasure like the Teacher.

“ ‘Now I shall generate the great power of patience

And search faithfully for the nature of things, just as it is.

Today I have abandoned all doubt and uncertainty;

I see endless billions of knowers of the world.

“ ‘Just like birds who peck at their eggs,

And whose beaks pierce them from the top or from the bottom

To emerge from the broken shells,

So, Well-Gone One, with your words I have broken free.

“ ‘I see billions of knowers of the world

Who have abandoned all the grounds of desire.

There are billions of victorious ones with the power of patience—

They are blissful masters of wisdom who give me prophecies.

“ ‘Standing here where birds fly

I see infinite well-gone ones in the worlds in the ten directions

Giving prophecies to the children of the victorious ones and teaching them.

As they gain the power of patience, the lion’s roar resounds.

“ ‘From the sky where I stand I also see

Infinite victorious, well-gone ones

Who give prophecies to their children, saying, “You will become self-arising well-gone ones

Free of the noose of the demon of birth.”

“ ‘Standing here where birds fly,

I can see infinite quintillions of well-gone ones

Who share with their children who conquer all foes and perfectly realize omniscience

The prophecy that they will become invincible protectors of beings.

“ ‘I see those who practice the conduct of the children of the victorious ones.

To search for untainted awakening for the benefit of others,

They abandon their kingdoms, wealth, heads, or eyes

And find the strength to shoulder the load of the capable ones.

“ ‘I see the children of the victorious ones pass away and descend from the Heaven of Joy,

And then, while one hundred divine maidens sing

And praise them with auspicious melodies,

They are reborn in the castes of royals, sages, or priests.

“ ‘I see the children of the victorious ones spend ten months in the womb.

Like divine children in a god realm,

They compassionately teach the Dharma and train the gods,

While humans make offerings to them, as they rest in the womb.

“ ‘I see the children of the victorious ones in their mothers’ wombs

As the gods pay homage to them.

On account of their virtuous minds no impure dirt can be found there,

Just like jewels unstained by blemishes.

“ ‘I see the children of the victorious ones abandon the seven emblems of royalty,

And lands filled with broods of one thousand sons,

Horses, and elephants;

Cutting Māra’s noose, they enter the renunciate life.

“ ‘I see the children of the victorious ones overcoming one hundred billion māras

And reaching awakening to heal beings.

They courageously abandon long-accumulated disturbing emotions,

Shining like the sun of the well-gone ones.

“ ‘I see the children of the victorious ones taming their own disturbing emotions,

Turning the incomparable, holy Dharma wheel,

Taming billions of gods and humans,

Reaching final exhaustion, and setting in motion the three turnings.

“ ‘I see infinite thousands of victorious ones,

Who travel to realms of victorious ones and tame sentient beings.

For the sake of curing them they empty existence of beings;

Like the sun opening a lotus, they awaken sentient beings.

“ ‘I see infinite thousands of victorious ones,

Who tame beings and perform the deeds of a buddha.

Like a person spitting saliva from their mouth,

They reject dwelling among the thus-gone ones.

“ ‘I see infinite thousands of buddhas

Reaching peace like water being poured on a fire.

Weary of the burden of beings’ suffering,

Those with the ten strengths, having discarded all disturbing emotions, pass beyond.

“ ‘I see infinite thousands of victorious ones

Providing medicine to wandering beings and, with no physical remains,

Passing beyond suffering while taking others beyond suffering.

They pass beyond suffering yet give teachings.

“ ‘In this way, to heal others I take refuge.

Through this accumulation of merit may I reach buddhahood.

Once liberated, may I free many billions of beings,

And bring peace to those bereft of protection who are bound by Māra’s noose.’

“With these verses imbued with the perfection of patience, the sage Imperturbable Intelligence
praised the blessed, thus-gone, worthy, perfect buddha Vairocana. Thanks to these roots of virtue he
practiced bodhisattva conduct for inexpressible numbers of eons and was never obscured by dullness, never
acted out of desire, never fell prey to women, never became entangled in the domain of the demons, and never
entered a womb but always took birth miraculously. He was never obscured by demonic activity, never fell
prey to demonic activity, never separated from the mind of awakening, and was never discouraged by cyclic
existence. He benefited all beings and never failed to generate the intention to help others.

“For inexpressible numbers of eons he always turned his attention to the buddhas and never gave
rise to thoughts colored by desire. For inexpressible numbers of eons, he never turned his attention to
birth, never indulged in the causes of suffering, never lost the mind set upon omniscience, never had a vulgar mind, never stopped thinking of omniscience, never
separated from his spiritual friend, never lost focus on omniscience, was never without a spiritual friend,
never saw his spiritual friends as truly existent, and never thought of conditioned phenomena and
unconditioned phenomena as being different. He never strayed from the equality of the three times onto a
mistaken path, and always avoided apprehending the three times.

“Mañjuśrī, what do you think? If you think that at that time, on that occasion, the sage
Imperturbable Intelligence was someone else, you should reconsider that, Mañjuśrī. Because at that time, on
that occasion, the thus-gone Sarvārthasiddha was the sage Imperturbable Intelligence. By practicing for
unobscured liberation, he has purified buddha realms to the extent I have just explained.

“Mañjuśrī, in this way bodhisattva great beings wish to experience a vast extent of buddha realms
and therefore never abandon their practice aimed at unobscured liberation. They aspire to unobscured
liberation. Furthermore, Mañjuśrī, the thus-gone Sarvārthasiddha created vast and infinite roots of virtue
related to the perfection of diligence when he was previously practicing bodhisattva conduct. He generated
vast and infinite powers of the roots of virtue related to the perfection of diligence. He created vast and
innumerable, inconceivable, incomparable, immeasurable, and inexpressible roots of virtue related to the
perfection of diligence. He generated vast and inconceivable, incomparable, immeasurable, and inexpressible
powers of the roots of virtue related to the perfection of diligence.

“Mañjuśrī, infinite, inconceivable, incomparable, immeasurable, and inexpressible numbers of eons
before our time there was an eon called Ratnasambhavā. During that eon, the thus-gone one, the one with
proper knowledge and conduct, the well-gone one, the knower of the world, the unsurpassed guide who trains
beings, the teacher of gods and humans, the blessed buddha Excellent God, appeared in the world. Mañjuśrī,
the thus-gone Excellent God lived for eight billion eons.

“Mañjuśrī, at that time, on that occasion, a monk called Dhṛtimati came to the teachings of the
thus-gone Excellent God. He was highly realized and extremely intelligent. He had
a superb memory, was extraordinarily diligent, and had attained the power of the perfection of extraordinary
diligence. He had served previous victorious ones and was a member of the royal caste who had taken
ordination. His physical appearance was perfect, and he was beautiful and attractive. In this buddha realm
there was not a single being, except for the thus-gone Excellent God, who was as beautiful as Dhṛtimati; so
beautiful was he that people never tired of looking at him. He had served infinite billions of buddhas. As
he purified himself, he attained the four bodhisattva absorptions that emerge from the boundless nature of
things, which he acquired as he wished, without disturbing emotions and with no difficulty. At first he did
not consider fully awakening to unsurpassed and perfect buddhahood. With full mastery over the ten strengths
he was able to visit infinite buddha realms at will. The monk Dhṛtimati
went to see the thus-gone, worthy, perfect buddha Excellent God. He first bowed his head to the thus-gone
one’s feet, then circumambulated him three times before standing next to him with folded hands.

“Standing there, the monk Dhṛtimati asked the thus-gone Excellent God, ‘Blessed One, which Dharma
should bodhisattva great beings put effort into when seeking to launch the great ship, to raise the grand
bridge, to cross the ocean of saṃsāra, to liberate all sentient beings, to purify infinite buddha realms, to
purify innumerable, inconceivable, incomparable, immeasurable, and inexpressibly vast buddha realms, and to
achieve the purity of limitless buddha realms?’

“The thus-gone Excellent God replied to Dhṛtimati, ‘Monk, bodhisattva great beings who wish to
accomplish these and further qualities beyond measure diligently apply themselves to realize unobscured
liberation. They are diligent in that they have no consideration of night, day, cold, heat, hunger, food,
thirst, drink, clothing, or strength. Thus, without entertaining any perception, they actualize unobscured
liberation. They exert diligence in order to realize unobscured liberation and, as they are diligent, they
actualize unobscured liberation. Bodhisattva great beings who practice
for unobscured liberation purify their infinite buddha realms and so on, down to ‘their inexpressibly vast
buddha realms.’

“As the thus-gone Excellent God taught and instructed the monk Dhṛtimati, the monk was released
from all notions. He then diligently practiced for eight hundred million eons in order to realize unobscured
liberation. After the eight hundred million eons had passed, he fully realized unobscured liberation and
reached deliverance by means of the ten powers of a bodhisattva. As a result, he manifested infinite
billions of emanations who appeared as gods to those who have faith in gods, as nāgas to those who have
faith in nāgas, as yakṣas to those who have faith in yakṣas, as gandharvas to those who have faith in
gandharvas, as kumbhāṇḍas to those who have faith in kumbhāṇḍas, as asuras to those who have faith in
asuras, as garuḍas to those who have faith in garuḍas, as kinnaras to those who have faith in kinnaras, and
as mahoragas to those who have faith in mahoragas. The monk Dhṛtimati thus manifested continuously and
without interruption to sentient beings in this buddha realm according to the object of their faith, leading
to the maturation of an immeasurable number of sentient beings living there. This in turn caused him to
swiftly complete the perfection of diligence.

“The thus-gone, worthy, perfect buddha Excellent God was aware that the monk Dhṛtimati had
completed the perfection of diligence, so he delivered a Dharma teaching on the perfection of diligence,
which Dhṛtimati appreciated, retained, and felt truly satisfied with. The thus-gone one then praised his
perfection of diligence. When the thus-gone Excellent God had delivered
his discourse on the perfection of diligence, which Dhṛtimati appreciated and retained, and by which he felt
inspired and elated, the monk rose above the ground to the height of seven palm trees due to the power of
the roots of virtue related to the perfection of diligence.

“Mañjuśrī, as the monk Dhṛtimati was floating in midair, he gained the wisdom that knows the past
actions of all the blessed buddhas in the infinite universes of the ten directions. That wisdom also knows
all the supreme and common dispositions of every being in all buddha realms as well as the intentions and
actions of all those beings. With this wisdom he had no doubt regarding the intentions and actions of all
beings or the past actions of the blessed buddhas. So he offered the following verses of praise imbued with
the perfection of diligence to the thus-gone Excellent God:

“ ‘Master of strength through the ten strengths, bearer of strength, of full strength,

You distribute much wealth and make all your children prosperous.

Well-Gone One, your heirs have found many riches—

You bring wealth to these beings racked with suffering.

“ ‘Well-Gone One, you scatter and spread your wealth.

Victorious One, your supreme heirs, now affluent,

Joyfully practice the supreme conduct of healing wandering beings.

They become like the victorious ones, the supreme victors.

“ ‘Supreme sage, your heirs with blooming qualities

Practice this supreme definitive conduct

And realize that the fading of existence, the oppression of old age and death,

And the hundred other sufferings that torment beings

“ ‘Are all empty with no identity.

Thus, seeing that others cling to saṃsāra through death and rebirth,

They lead others from suffering to happiness,

Motivated by a surge of compassion.

“ ‘When the compassionate wish to heal beings arises,

They take rebirth, though their craving for saṃsāra is overcome.

With immeasurable virtues such as mindfulness,

They give soothing peace and happiness to wandering beings.

“ ‘To travelers on wrong paths—sentient beings by the thousand—

They use the ten strengths to show the supreme paths

That lead to serenity, happiness, virtue, and the city of peace,

Just as the previous self-arisen ones have done.

“ ‘Infinite thousands of bodhisattvas—

Like lovely children with beautiful heads, hands, and eyes—

Maintain discipline, patience, diligence, absorption,

Attentiveness to the teachings, learning, aspiration, and strength.

“ ‘Beneath the lord of trees they tame Māra and his armies

And reach the supreme level of peerless wisdom.

These self-arisen ones lead thousands of beings

So that they reach immortality, serenity, and happiness and go to peace.

“ ‘As I have risen into the sky today, this is what I see:

The thus-gone ones in the ten directions teach the ten strengths without error,

And the victors’ heirs practice the qualities of the victorious ones

Before receiving their prophecies.

“ ‘The bodhisattvas are delighted and happy when they hear they have right conduct;

They smile and are free of doubt and hesitation.

With palms joined I bow in respect from here in the sky

And praise those who have mastered the ten strengths and their qualities.

“ ‘Here in the sky today I see

Heirs of the victorious ones practicing virtue in a hundred cyclic existences.

Dying in the Heaven of Joy, they pass on

And become stainless, peerless, and supreme great elephants.

“ ‘They descend from divine realms

To enter the wombs of their comfortably sleeping mothers,

While a thousand gods pay homage to them—

I praise the chief among humans, gods, and goddesses!

“ ‘When they enter their mother’s womb,

It becomes as beautiful as a divine world.

Like a lotus growing in water, they are unstained by the womb.

Within their mothers, they rest happily and lightly.

“ ‘Then they teach the Dharma to a hundred gods

And set the supreme gods and their retinues upon the path of virtue

Once they hear extensive teachings,

Like the thirsty drinking water or the earth soaking up nectar.

“ ‘Standing here in the sky, I see

The heirs of the victorious ones with flawless intelligence, mindful and wise,

As they emerge from the sides of mothers

Holding branches with their hands.

“ ‘Leaders of gods and humans pay homage to them,

As they take take fearless steps on the earth.

They look in all directions,

And with a smile they say, “There is no one like me in the three realms.”

“ ‘Resting here in the sky, I see

Numerous victors’ heirs joyfully curing beings.

They reject their lands, with towns and cities

Filled with affluence and wealth.

“ ‘Just like a mighty elephant who breaks its ankle chain,

With supreme intelligence they break attachment to their households.

To cure others these heroes leave home.

They seek the ambrosia that pacifies suffering and exhausts existence.

“ ‘Standing here in the sky, I see

Heirs of the victorious ones intensely practicing disciplined conduct and austerities.

Sitting cross-legged beneath the lord of trees, the tree of awakening,

They tame the distracting Māra and reach sacred awakening.

Becoming equal to all victorious ones,

They abide in peace, joy, and happiness.

As I see these perfect realms, I have perfected vast aspirations

And gained the disciplined conduct to act in saṃsāra hundreds of times.

“ ‘Standing here in the sky, I see

A multitude of masters of the ten strengths in the ten directions

Who, turning vast Dharma wheels,

Vanquish attacks by adversaries and pacify the suffering of saṃsāra.

“ ‘They overcome the disturbing emotions of fortunate beings.

They clear away the darkness of ignorance and bring happiness to beings.

When the lords of the world hear about that,

They eliminate saṃsāric existence, and go where they have not gone.

“ ‘Standing here in the sky today, I see

Hundreds of victorious ones guiding their retinues of gods and humans.

Their compassionate and loving minds enter into the world

To assist beings of the divine and human realms.

“ ‘I see hundreds of other victorious ones

Who have exhausted the cycle of existence and abide in untainted peace,

And hundreds of gods and humans who rejoice

And make offerings to their holy relics.

“ ‘Lord of the world, supreme among humans,

Gods, humans, and householders come to you

To hear the Dharma, whose nature is utter peace, flow forth from your mouth.

In your accomplishment I swiftly take refuge.

“ ‘Lord of humans, I praise your pure qualities.

Supreme guide, you benefit others with your ten strengths and qualities.

Calm and self-controlled, you have found peace.

Free from further saṃsāra, you have gone to fearlessness.

“ ‘Blissful lion of humans, through your power

And your supreme mind you also dwell in the sky.

Having attained the five supernatural abilities that will never decline,

You manifest in the ten directions to infinite saṃsāric beings.

“ ‘Today I see many incomparable beings

With stainless conduct and the manifold qualities of the victorious ones,

Whom I praise on account of their genuine qualities—

Victorious One, there is no limit to your qualities.’

“After the monk Dhṛtimati had praised the thus-gone Excellent God with these appropriately
crafted verses, these roots of virtue caused him to maintain the five supernatural abilities for
inexpressible numbers of eons. Now endowed with the five supernatural abilities, he emptied all these buddha
realms of beings living in the hells, animal realms, and the world of the Lord of Death. He brought all
classes of asuras to extinction and put an end to all unfree states. Through the power of his aspirations he
took birth repeatedly in these buddha realms where sentient beings marveled at him as if he were the first
buddha. Indeed, wherever he was born one would find the same signs that manifest when a thus-gone one
appears. Since he had attained the five supernatural abilities, he manifested the signs that arise when a
thus-gone one fully awakens. When he taught through the five supernatural abilities, he also manifested the
signs that arise when a thus-gone one turns the wheel of Dharma. When
leaving his life he displayed the signs that arise when a thus-gone one abandons his life. The signs that
arise when a thus-gone one passes into nirvāṇa also arose at the time of his deaths. In each life he tamed
infinite quintillions of beings within the Great Vehicle, and he tamed many quintillions of beings within
the Vehicle of the Hearers. This bodhisattva did not fully awaken to unsurpassed and perfect buddhahood for
some time as he taught sentient beings through such awakened deeds.

“Mañjuśrī, if you think that at that time, on that occasion, the monk Dhṛtimati was someone else,
and if you are unsure and harbor doubts, then, Mañjuśrī, you should reconsider that. And why? Because,
Mañjuśrī, at that time, on that occasion, the thus-gone Sarvārthasiddha was the monk Dhṛtimati. Mañjuśrī, in
this way bodhisattva great beings who seek to accomplish unsurpassed and perfect awakening should acquire
the power of diligence that the monk Dhṛtimati attained. Bodhisattva great beings who possess the strength
of diligence come to rest their minds in equanimity with only a little difficulty. And why? Because
bodhisattva great beings who possess the strength of diligence can withdraw their minds from the objects of
their faculties. They do not apprehend the objects of their faculties but see these objects of the faculties
as devoid of inherent existence. They do not apprehend the objects of the faculties or the characteristics
of the faculties. Whatever characteristics of the faculties they see, they do not apprehend them.

“Mañjuśrī, in the past, infinite, innumerable, inconceivable, incomparable, immeasurable, and
inexpressible numbers of eons ago, there was an eon called Ambrosial Essence. During this eon, the
thus-gone, worthy, perfectly awakened one with proper knowledge and conduct, the well-gone one, the knower of
the world, the unsurpassed guide who trains beings, the teacher of gods and humans, the blessed buddha
Anantavikrama, appeared in the world.

Mañjuśrī, when the thus-gone Anantavikrama appeared in the world, all sounds everywhere were of
the truths of the noble ones. In this way, the sounds of all beings revealed the truths of the noble ones
that are suffering, origin, cessation, and the path.

“Worshiping the thus-gone Anantavikrama there was a monk called Pleasant Voice, who knew the
ultimate, knew about the Dharma teachings, knew the right time, knew the right measure, knew his own
qualities, knew his retinue, and knew the difference between ordinary individuals and exceptional beings. He
served the thus-gone Anantavikrama perfectly for nine hundred million eons without ever displeasing him. He
also retained everything that Anantavikrama taught and never abandoned his aims.

“During these nine hundred million eons he never gave rise to notions of desire, ill will, or
violence. He never entertained concepts of life or personal identity. He never entertained thoughts of
things as being real, thoughts that they are things, or that they are not things. He also did not give rise
to thoughts of desire, ill will, or violence. He did not entertain
thoughts of others being close or distant, or of something being known or unknown, nor did he have any
thoughts of country, dislikes, or sentient beings. He had no thoughts involving life force, personal
identity, entities, thing or no thing, marks, absence of marks, aspiration, nonaspiration, saṃsāra, nirvāṇa,
wisdom, no wisdom, buddha, no buddha, solitary buddha, no solitary buddha, hearer, no hearer, ordinary
individual, no ordinary individual, thoughts, or no thoughts. Instead, he meditated on the absorption free
of all notions.

“By training in the absorption free of concepts, he accumulated roots of virtue through which he
never failed to serve the blessed buddhas. In this way he attended an inexpressible number of quadrillions
of buddhas. As he respectfully assisted and served all these blessed buddhas, he assimilated and became
accustomed to the absorption of the essential nature devoid of entities. Applying himself to that
absorption, for inexpressible numbers of eons he never took birth in a realm bereft of a buddha. Though he never conceived of buddha realms or buddhas, he never stopped
giving rise to the mind of awakening and always served and paid respect to the blessed buddhas. Manifesting
in all buddha realms, he matured beings. Wherever he incarnated everyone thought that a buddha had appeared.
He taught these beings by displaying all manner of miracles. Wherever he manifested, he incarnated in
accordance with beings’ inclinations and, to guide others, manifested all types of incarnations within those
buddha realms. These manifestations in turn emanated other manifestations that taught beings. Mañjuśrī,
consider the displays that a magician conjures up and how those displays of the magician can also emanate
further displays. Likewise, Mañjuśrī, the monk Pleasant Voice emanated displays that in turn produced other
emanations.

“Mañjuśrī, what do you think? If you think that at that time, on that occasion, the monk Pleasant
Voice was someone else, you should reconsider that, Mañjuśrī. And why? Because at that time, on that
occasion, the thus-gone Sarvārthasiddha was the monk Pleasant Voice. Mañjuśrī, in this way bodhisattva great
beings who practice for unobscured liberation must rely on, meditate on, and apply themselves to the
absorption of the essential nature devoid of entities. Moreover, the bodhisattvas’ absorption of the
essential nature devoid of entities arises in those bodhisattvas who possess the perfection of
wisdom.

“Mañjuśrī, in the past, infinite, innumerable, inconceivable, incomparable, immeasurable, and inexpressible numbers of eons ago, there was an eon called
Essential. During this period, the thus-gone, worthy, perfectly awakened one with proper
knowledge and conduct, the well-gone one, the knower of the world, the unsurpassed guide who trains beings,
the teacher of gods and humans, the blessed buddha Unrivaled Splendor, appeared in the world. Mañjuśrī, the
light of the thus-gone Unrivaled Splendor radiated into the east, illuminating universes as numerous as the
grains of sand in the river Ganges. In the south it illuminated universes as numerous as the grains of sand
in the river Ganges. In the west it illuminated universes as numerous as the grains of sand in the river
Ganges. In the north it illuminated universes as numerous as the grains of sand in the river Ganges.
Likewise, in the southeast, southwest, northwest, northeast, and in the zenith and nadir—in all corners of
the ten directions—the light of the thus-gone Unrivaled Splendor illuminated universes as numerous as the
grains of sand in the river Ganges.

“Each being touched by the light became irreversible from unsurpassed and perfect awakening. In
the world of the thus-gone Unrivaled Splendor, as many bodhisattvas as there are grains of sand in the river
Ganges entered the irreversible vehicle. When the thus-gone one passed into nirvāṇa, most of these
bodhisattvas fully awakened to unsurpassed and perfect buddhahood and established an inexpressible number of
sentient beings in the three vehicles.

“At that time, on that occasion, a monk called Megharāja appeared in that buddha realm. He was supreme among all the bodhisattvas in that world. He made an
aspiration to always retain the initial, intermediate, and final sacred Dharma of all these bodhisattvas as
they fully awakened to unsurpassed and perfect buddhahood. Then, Mañjuśrī, as all these bodhisattvas fully
awakened to unsurpassed and perfect buddhahood at their own time in their own universes, they benefitted an
infinite and inexpressible number of beings before finally passing beyond suffering in the space of nirvāṇa
without any remainder of the aggregates. And indeed, the monk Megharāja retained all these thus-gone ones’
initial, intermediate, and final sacred Dharma teachings. Following the nirvāṇa of those thus-gone ones, the
five degenerations became rampant in those worlds and the Dharma waned as beings lost their fortune.

“At that time, that bodhisattva became a non-Buddhist sage graced with the five supernatural
abilities. He knew some treatises that were beneficial for the world and contained the Dharma, and he gave
teachings based on them. He taught the Sāmaveda, Ṛgveda, Yajurveda, and Atharvaveda, as well as treatises on
grammar, logic, and medical treatment. He also taught tantras related to wealth, poisons, mantras, and
medicine, along with treatises on cycles of time, seasons, planets, and the constellations. He also taught
all the crafts that could be of benefit to sentient beings.

“When a buddha appeared, Megharāja became his king, a universal monarch. Abandoning his kingdom
and his retinue, he became a homeless renunciant who has left his house behind. After renouncing the world
and becoming a monk, he upheld the teachings of all these thus-gone ones and made plentiful offerings to the
relics of these great beings after they passed into final nirvāṇa.

“He led infinite multitudes of people to make offerings to the buddhas. He dedicated all the
roots of virtue connected with the holy Dharma, the offerings to the buddhas, and the maturing of sentient
beings, as well as his own roots of virtue, to unsurpassed and perfect awakening. Looking upon all sentient
beings impartially, he also dedicated the roots of virtue to the purification of buddha realms.

“Mañjuśrī, in this way the bodhisattva Megharāja used all his belongings to worship all the
bodhisattvas who were awakening into buddhahood. He upheld the initial, intermediate, and final teachings of
all these bodhisattvas still present, all those who had passed into final nirvāṇa, as well as boundless
other thus-gone ones. However, the blessed buddhas did not prophesy his unsurpassed and perfect awakening.
This is because he had not reached true certainty in the perfection of wisdom.

“At that time the thus-gone Unrivaled Splendor had not yet passed into nirvāṇa. Thus, through the
power of his aspirations, the bodhisattva Megharāja was born again and again into the buddha realm of the
blessed thus-gone Unrivaled Splendor. Through the strength of the ripening of his roots of virtue, he
purified the perfection of wisdom as soon as he saw the thus-gone one. It was at that time that
the thus-gone one gave him the prophecy of his unsurpassed and perfect awakening.

“What are the roots of virtue that the monk Megharāja relied on to accomplish the perfection of
wisdom? The monk Megharāja accomplished the perfection of wisdom by realizing
the equality of the three times and seeing the equality of all phenomena of the three times.

“The monk Megharāja accomplished the perfection of wisdom because he did not look
differently upon any compounded or uncompounded phenomena. The monk Megharāja accomplished the perfection of
wisdom by seeing all phenomena to be free of inherent nature. The monk Megharāja accomplished
the perfection of wisdom by seeing all phenomena to be unborn and unceasing. The monk Megharāja
accomplished the perfection of wisdom by seeing all phenomena to be neither coming nor going.
The monk Megharāja accomplished the perfection of wisdom by seeing all phenomena to be neither
staying nor going. The monk Megharāja accomplished the perfection of wisdom by seeing that all
phenomena are beyond abiding. The monk Megharāja accomplished the perfection of wisdom by
seeing all phenomena to be identical with nirvāṇa. The monk Megharāja accomplished the perfection of
wisdom by seeing all phenomena to be inexpressible. The monk Megharāja accomplished the
perfection of wisdom by seeing all phenomena to be devoid of inherent nature. The monk
Megharāja accomplished the perfection of wisdom by seeing all phenomena to be devoid of
sentient beings. The monk Megharāja accomplished the perfection of wisdom by seeing all
phenomena to be devoid of life. The monk Megharāja accomplished the perfection of wisdom by
seeing all phenomena to be devoid of individuals. The monk Megharāja accomplished the perfection of
wisdom by seeing all phenomena to be like space. The monk Megharāja accomplished the
perfection of wisdom by seeing all phenomena to arise from the realm of phenomena. In this way,
the monk Megharāja accomplished the perfection of wisdom by seeing that the realm of phenomena
is the source of all phenomena. Accomplishing the perfection of
wisdom in this way, he acquired the power of these roots of virtue. As a result, he rose into
the sky to the height of seven palm trees. He saw from midair blessed buddhas in boundless universes in the
ten directions. Some of them were awakening to unsurpassed and perfect buddhahood, some were turning the
wheel of the unsurpassed Dharma, some were displaying all manner of miracles to guide beings, some were
abandoning their lives, and some were reaching nirvāṇa without any remainder of the aggregates within the
realm beyond all suffering. This inspired him to praise the thus-gone, worthy, perfect buddha Unrivaled
Splendor in these lines imbued with the perfection of wisdom:

“ ‘For millions of eons in the cycle of existence

I magnanimously performed boundless acts of generosity.

Asking questions about the teachings of the well-gone ones,

I have pleased numerous beings worthy of offerings.

“ ‘Known to the world, renowned in the world,

The knowledgeable Vimalanetra

Had vast amount of merit, piled high as Mount Meru—

I worshiped him in search of awakening.

“ ‘To his saṅgha as well— infinite sixty quintillions

Of children of the thus-gone ones—

To the victorious one and his hearers

I paid homage for seventy quintillion years.

“ ‘Full of joy and devotion,

I offered to the well-gone one

Vast amounts of pleasing foods and drinks of all sorts,

Yet this well-gone one did not give me a prophecy.

“ ‘In the past came a buddha,

An omniscient protector of the world who eliminates suffering,

A thus-gone one called Tongues of Fire Clouds—

I served this victorious one and his hearers respectfully.

“ ‘For six hundred forty million years I paid homage

To this guide and his retinue.

Yet, as I was not widely trained in wisdom,

This well-gone one did not give me a prophecy.

“ ‘In the past came a guide

Known far and wide as Jñānasāgara;

This Dharma king’s retinue was formed

Of sixty quintillion beings.

“ ‘For nine hundred million years I paid homage

To this supreme victor and his hearers.

In search of sacred awakening,

I practiced boundless acts of generosity.

“ ‘Five years after his passing into nirvāṇa,

I served the well-gone one and his hearers,

Offering edibles and beverages of all kinds,

Yet this well-gone one did not give me a prophecy.

“ ‘In the past appeared the helmsman,

The thus-gone Erudite Mountain of Wisdom.

He had incomparable and inconceivable buddha realms—

More than a hundred billion universes.

“ ‘The gathering of this blissful protector

Consisted of hearers who had seen the truth.

Imagine if seven hundred billion buddha realms

Were ground into particles,

“ ‘And a person were to carry

All these extremely subtle particles.

That person who carries all those tiny particles

Then runs toward the east.

“ ‘With each step they cross over

Buddha realms as numerous as the grains of sand in the Ganges.

Traveling like that for one hundred eons

They leave a single tiny particle.

“ ‘In this way, going eastward, they place

All the extremely subtle particles.

Similarly, in all ten directions

They leave a similar number of tiny particles.

“ ‘Imagine if all those buddha realms where they placed particles

And the buddha realms where they did not

Were brought together

And filled with mustard seeds.

“ ‘Imagine then if someone were to grind into particles

All these universes

Filled with mustard seeds

And proceed just as before,

“ ‘With all the realms in every direction

Multiplied a thousand times, and so on, as before.

Even if one could realize this final extent,

It would not compare to the size of that protector’s realm.

“ ‘This well-gone one was the master of worthy ones—

Billions of hearers in inconceivable number.

I made offerings to this victorious one and his hearers,

Yet this thus-gone one did not give me a prophecy.

“ ‘In the past came the guide

Known far and wide as Lokacaitya.

Though I made offerings to this supreme individual,

This thus-gone one did not give me a prophecy.

“ ‘Eight irreproachable blissful buddhas—

The victorious Yaśodhara, Bhayaṅkara, Sūrata,

Śālarāja, Maṇibhadra, Marīci,

Keturāja, and Śatapuṇya—

“ ‘In search of awakening

I paid homage to these guides and their hearers.

However, these thus-gone ones did not give me a prophecy

Because I did not master wisdom.

“ ‘During one eon came sixty thousand

Powerful, all-seeing well-gone ones.

I made offerings to all these supreme beings,

Yet the well-gone ones did not give me a prophecy.

“ ‘In the past came the guide

Known in the ten directions as Moon of Generosity.

I paid homage to this victorious one and his hearers,

Yet the thus-gone one did not give me a prophecy.

“ ‘In the past came the guide,

The great blissful emanation Varacandana.

I paid homage also to this most excellent man.

Yet the supreme being did not give me a prophecy.

“ ‘A guide who knows the world appeared in the past,

Known in all directions as Lightning Cloud.

I also made offerings to this victorious one and his hearers,

Yet the thus-gone one did not give me a prophecy.

“ ‘In the past came a buddha supreme among humans,

Who cut through the constraints of doubt,

A blissful guide called Cloud of Generosity—

Though I worshipped him he did not give me a prophecy.

“ ‘In the past came a buddha renowned as Arhat,

A guide of beings who was free of negativity.

I made offerings to him who was wise in the ways of the world;

Yet the thus-gone one did not give me a prophecy.

“ ‘Billions of buddhas in the past in infinite number,

Peerless protectors of the world with their hearers—

I paid homage to them in search of supreme awakening,

Yet these well-gone ones did not give me a prophecy.

“ ‘I paid homage to the peerless guides

And trained in supreme, most excellent knowledge.

As I came to realize the nature of phenomena and their characteristics,

That is when Vimalaketu gave me a prophecy.

“ ‘So today I see the nature of things

And have cut through all doubts.

I see the birth of all phenomena

To be like an illusion, a mirage, or the moon in water.

“ ‘When people between mountains

Call out in melodious tones,

An echo arises instantly

Even though the sound has no creator.

“ ‘Just like an echo between mountains,

So do I regard all phenomena.

I had no doubt in this regard,

So this supreme individual gave me a prophecy.

“ ‘Just like the trace of a bird in the sky,

They did not, do not, and will not arise.

Thus I saw the teaching of the victorious ones,

So this supreme individual gave me a prophecy.

“ ‘I saw that all phenomena are space-like,

Do not arise anywhere,

And do not arise from anywhere, as anything,

So this supreme individual gave me a prophecy.

“ ‘When one is thirsty in a dream,

Searching for cool, clear water

Will not quench and pacify one’s thirst—

I have realized that desirable objects are just like that.

“ ‘Loud sounds from beaten drums

Delight immature individuals,

But apart from leather and wood there is no sound—

The nature of things is just like that.

“ ‘Sounds transmitted

By the strings of a vīṇā are heard,

But apart from wood and string there is no sound—

The nature of things is just like that.

“ ‘I saw that forms, sounds, tastes, scents, and textures

Are all like the sounds of vīṇās.

Thus all doubts and hesitations were overcome,

So the guide of the world gave me a prophecy.

“ ‘Earth, wood, grass, cane,

Bamboo, and sorghum—

All these things that surround us

Form the “world’s relative environment.”

“ ‘In the same way, the bones, nails, flesh,

Hair, blood, pus, and skin

That enclose spaces

Are called the “relative body.”

“ ‘I see that forms are like froth—they have no substance.

Feelings are like water bubbles,

And perceptions are like mirages,

While beings with an immature nature get this wrong.

“ ‘Thoughts are like a plantain tree, without substance,

And consciousnesses are in every aspect like illusions.

They make beings, including the gods, wander.

Since I saw that, the victorious one gave me a prophecy.’

“With these verses imbued with the perfection of wisdom, the monk Megharāja praised
the thus-gone Unrivaled Splendor. As a result of those roots of virtue, he remained clear about the Dharma
for an inexpressible eon, never considered discipline as having an inherent nature, never considered
absorption as having an inherent nature, and always maintained the flow
of the perfection of wisdom. He also never looked at the perfection of wisdom as
being real. Consider the following analogy: When a person has crossed the ocean on a ship, they can leave
the ship behind and proceed joyfully to their destination. Likewise, though the monk Megharāja was making
use of the perfection of wisdom, he did not cling to it. Similarly, consider the analogy of a
man who wants fire. Though he makes use of fire, he protects himself from the danger of being burnt.
Likewise, the bodhisattva Megharāja saw phenomena through the perfection of wisdom, yet he
guarded himself against the danger of grasping. He taught the perfection of wisdom to others,
yet he avoided the danger of considering it to be real. With the perfection of wisdom he
accomplished the activities of the buddhas in boundless buddha realms, yet he did not grasp onto ‘sentient
beings’ or ‘buddhas.’

“What do you think about this? Mañjuśrī, if you believe that at that time, on that occasion, the
monk Megharāja was someone else, then you should reconsider that. That is because the thus-gone
Sarvārthasiddha was, at that time and on that occasion, the monk Megharāja. Mañjuśrī, this is the way that
the monk Megharāja used skillful means to cultivate the perfection of wisdom, and bodhisattvas
who want to cultivate the perfection of wisdom genuinely should practice it with these skillful
means. Bodhisattvas endowed with such skillful means purify limitless buddha realms; they purify
innumerable, inconceivable, incomparable, immeasurable, and inexpressibly vast buddha realms.”

Then again the Blessed One spoke to the youthful Mañjuśrī:
“Mañjuśrī, the thus-gone Sarvārthasiddha practiced the tranquility absorption of the bodhisattvas when he
was cultivating bodhisattva conduct prior to his awakening; he became familiar with it, took it as his path,
relied upon it, practiced it with perseverance, and experienced it fully. He set out to practice it well and
he perfected it. Through this practice he realized that the perfection of generosity is peace, utter peace.
He realized that the perfections of discipline, patience, diligence, concentration, and wisdom
are also peace, utter peace. Take the analogy of the uncompounded elements: they are peace, utter peace.
Just so he realized that the six perfections also are peace, utter peace. Similarly, just as the
uncompounded elements are unborn and unceasing, just so the six perfections are unborn and unceasing.
Similarly, just as a self or an inherent nature can never be apprehended anywhere, just so none of the six
perfections can be apprehended. All phenomena are like the six perfections in being unborn and unceasing.
All phenomena are peace. Peace cannot be apprehended. All that is peace is also beyond apprehension.

“Mañjuśrī, innumerable, inconceivable, incomparable, immeasurable, and inexpressible numbers of
eons in the past, during the Sunlight eon, the thus-gone, worthy, perfectly awakened one with proper
knowledge and conduct, the well-gone one, the knower of the world, the most excellent guide who trains
beings, the teacher of gods and humans, the blessed buddha whose name is Sarvābhibhū, appeared in the world.
Mañjuśrī, the thus-gone Sarvābhibhū was worshipped by a monk called Śāntamati. Because of his wish to attain perfect awakening, he offered up pleasant offerings to the
thus-gone Sarvābhibhū for eight hundred million years without ever being displeasing. He went up to the
blessed thus-gone Sarvābhibhū and asked him, ‘Blessed One, when bodhisattva great beings strive to attain
the peace of buddhahood, what should they put their efforts into?’

“ ‘Monk Śāntamati,’ replied the thus-gone Sarvābhibhū, ‘the bodhisattva great beings who wish to
train in order to reach buddhahood should strive in the perfection of generosity. Monk, as these bodhisattva
great beings think, “I accomplish the perfection of generosity,” they should not apprehend the inherent
existence of generosity, nor should they practice generosity free of the act of generosity. They should not
apprehend any inherent existence of the objects of generosity, nor should they stop searching for objects of
generosity. They should not apprehend any inherent existence of a benefactor, nor should they refrain from
becoming a benefactor. They should not apprehend any intrinsic nature of actions, nor should they refrain
from seeing actions as personal. They should not apprehend any inherent existence of training, nor should
they avoid training in the wisdom of the buddhas. This generosity also needs to be dedicated to awakening,
but they should not apprehend awakening as having inherent existence, nor should they apprehend the
dedication as having an inherent existence. Still, they should not avoid dedicating their roots of virtue.
Monk, as an analogy, people do not consider the appearance of a reflection of the moon in water as the moon,
nor do they think that it is not the moon. You should relate to all actions in this way. If you give in this
way, you will complete the perfection of generosity.’

“Thanks to his generosity, the thus-gone Sarvābhibhū gave this teaching on the perfection of
generosity to the monk Śāntamati, so that he acquired the boundless
wisdom of dedicating all generous actions. Mañjuśrī, do not think that at that time, on that occasion, when
the blessed thus-gone Sarvābhibhū taught how to discover the inconceivable aspects of the dedication of
generosity, the monk Śāntamati was someone else. That is because the thus-gone Sarvārthasiddha at that time,
on that occasion, was the monk Śāntamati. Furthermore, from then on, for inexpressibly many eons, he never
neglected to dedicate in inconceivable ways his practice of the perfection of generosity. Until he awakened
to perfect buddhahood, he was never without any of the other boundless bodhisattva qualities. This became
the cause for him to purify his limitless buddha realms, his innumerable, inconceivable, incomparable,
immeasurable, and inexpressibly vast buddha realms. Mañjuśrī, bodhisattva great beings who wish to purify
infinite, innumerable, inconceivable, incomparable, immeasurable, and inexpressibly vast buddha realms
should therefore be generous and diligently practice the perfection of generosity in that manner.

“Mañjuśrī, in the past, infinite, innumerable, inconceivable, incomparable, immeasurable, and
inexpressible numbers of eons ago, the thus-gone, worthy, perfectly awakened one with proper knowledge and
conduct, the well-gone one, the knower of the world, the most excellent guide who trains beings, the teacher
of gods and humans, the blessed buddha Infinite Resplendence, appeared in the world.
Mañjuśrī, a monk called Praśāntamati, who had generated roots of virtue with boundless
billions of buddhas, appeared at the teachings of the thus-gone Infinite Resplendence. The monk Praśāntamati
went to see the blessed thus-gone Infinite Resplendence, paid homage to him by bowing his head to the
thus-gone one’s feet and stood to one side.

“Standing next to the thus-gone one, the monk Praśāntamati asked Infinite Resplendence the
following question: ‘Blessed One, how should a bodhisattva who practices to reach awakening practice the
perfection of generosity? How does a bodhisattva who practices the perfection of generosity accomplish the
perfection of generosity?’

“The thus-gone Infinite Resplendence replied to the monk Praśāntamati, ‘Bodhisattva great beings
who practice to reach awakening must realize that all phenomena are by nature nonexistent. They must
understand that generosity is by nature nonexistent. They must understand that receiving is by nature
nonexistent. They must understand that the benefactor is by nature nonexistent. They must understand that
the object of generosity is by nature nonexistent. They must understand that offerings are by nature
nonexistent. They must understand that dedication is by nature nonexistent. They must understand that any
recipient of dedication is by nature nonexistent. They must understand that the object and agent of
dedication are by nature nonexistent.

“ ‘This is because generosity is empty of inherent nature, receiving is empty of inherent nature,
the recipients are empty of inherent nature, the result of generosity is empty of inherent nature, dedication is empty of inherent nature, and awakening is empty of inherent
nature. In this way confidence in emptiness is a boundless activity that becomes the pure perfection of
generosity. Generosity can then be called the perfection of generosity and has no corruption.

“ ‘Praśāntamati, consider the analogy of an illusionist manifesting a precious queen. Even though
she is of course considered a precious queen, she has no name. Likewise, Praśāntamati, although one does not
apprehend generosity as having an inherent nature, one can still term it the perfection of generosity.
Although one does not apprehend receiving as having an inherent nature, one can still speak of receiving.
Although one does not apprehend a benefactor as having an inherent nature, one can still speak of a
benefactor. Although the result of generosity has no observable inherent nature, one can still speak of the
result of generosity. Although awakening has no observable inherent nature, one can still speak of
awakening. Although a bodhisattva has no observable inherent nature, one can still speak of a bodhisattva.
In this way, Praśāntamati, although bodhisattvas see no inherent nature in their actions, they do not
overlook them. Indeed, it is with precisely these actions that the perfection of generosity is
accomplished.’

“Then, when the thus-gone Infinite Resplendence established the monk Praśāntamati in the way of
the perfection of generosity, the monk reached the level of peace. Because of these roots of virtue he never
stirred from the level of peace. This peace of nirvāṇa is called the peace of
generosity. When one perceives this, the phenomena of peace will manifest.

“Mañjuśrī, if you have any doubt, or wonder if at that time, on that occasion, the monk
Praśāntamati was someone else, Mañjuśrī, you should reconsider that. That
is because at that time, on that occasion, the thus-gone Sarvārthasiddha was that monk called Praśāntamati.
So, Mañjuśrī, bodhisattva great beings should practice generosity while letting the equality of nirvāṇa turn
their generosity into equality. This is the way to complete the perfection of generosity. The bodhisattva
great beings who train in the perfection of generosity also maintain the perfection of discipline. This is
because generosity and discipline are the same in having no fundamental nature.

“Mañjuśrī, in the past, infinite, innumerable, inconceivable, incomparable, immeasurable, and
inexpressible numbers of eons ago, there was an eon called Pure Jewel. During the Pure Jewel eon, the
thus-gone, worthy, perfectly awakened one with proper knowledge and conduct, the well-gone one, the knower of
the world, the most excellent guide who trains beings, the teacher of gods and humans, the blessed buddha
Peerless Diligence, appeared in the world. At that time, on that occasion, there lived a man called
Viṣṇudatta of a brahmin family like a great śāla tree. He served infinite billions of buddhas and was born
in a high caste on account of all the roots of virtue he had produced. He recited and retained the secret
words of the brahmins and mastered the three Vedas. He was very learned in vocabulary, Kaiṭabha literature,
etymology, the historical accounts also known as the fifth Veda, grammar, the Lokāyata system, the scriptures on sacrifice, and female and male anatomy. He instructed
ascetics of his caste, was renowned, and served as a teacher to renunciants.

“When Viṣṇudatta of a brahmin family like a great śāla tree heard that the buddha Peerless
Diligence had appeared in the world, he thought, ‘Our secret words mention that there are two ways a great
being endowed with thirty-two major marks can go, not three. If he stays in his home, he will become a
universal monarch reigning over lands greater than the four continents and be a pious Dharma king, graced
with the seven emblems of royalty. The seven emblems of royalty are the precious wheel, the precious
elephant, the precious horse, the precious queen, the precious jewel, the precious householder, and the
precious minister. This king will have one thousand sons, who will be powerful and intrepid, with perfect
bodies, and able to conquer all adversaries. He will discipline the worlds of the
four continents and, without using weapons, will bring the Dharma to bear and establish his rule firmly.
However, if he shaves his head and beard and dons the saffron-colored robes, going forth from his home into
homelessness, he will become a thus-gone, worthy, and perfect buddha with proper knowledge and conduct, a
well-gone one, a knower of the world, a most excellent guide who trains beings, a teacher of gods and humans.
It is very difficult to see such a great being in the world, so I should go meet the thus-gone, worthy,
perfect buddha Peerless Diligence. I must see if the blessed thus-gone Peerless Diligence is a great being graced with the thirty-two major marks, or if he is not so
graced. If he has those marks, I will know for sure that he is a perfect buddha and, even if he does not
have the marks, it will still be very good to see such a holy being.’

“Then Viṣṇudatta of a brahmin family like a great śāla tree went to the thus-gone Peerless
Diligence, surrounded and venerated by sixty thousand youths of a brahmin family. He paid homage by bowing
his head to the feet of the blessed thus-gone Peerless Diligence, circumambulated him three times, and then
stood to one side. Viṣṇudatta of a brahmin family like a great śāla tree then spoke to the thus-gone
Peerless Diligence: ‘Blessed One, how should bodhisattva great beings who genuinely follow the Great
Vehicle, and genuinely follow infinite, innumerable, inconceivable, incomparable, immeasurable,
inexpressible vehicles, train in the perfection of discipline? Blessed One, as they train, how do
bodhisattva great beings accomplish the perfection of discipline? How did the bodhisattva great beings who
have accomplished the perfection of discipline master it?’

“The thus-gone Peerless Diligence replied to Viṣṇudatta of a brahmin family like a great śāla
tree, ‘Brahmin, bodhisattva great beings who wish to train in the perfection of discipline, and who wish to
accomplish the perfection of discipline, should abandon taking lives
while not apprehending such a thing as killing. They should abandon taking what is not given while not
apprehending such a thing as stealing. They should abandon sexual misconduct while not apprehending such a
thing as sexual misconduct. They should abandon lying while not apprehending such a thing as lying. They
should abandon slander while not apprehending such a thing as slander. They should abandon harsh words while
not apprehending such a thing as harsh words. They should abandon chatter while not apprehending such a
thing as chatter. They should abandon covetousness while not apprehending such a thing as covetousness. They
should abandon ill will while not apprehending such a thing as ill will. They should hold the correct view
while not apprehending such a thing as a correct view. They should also know all phenomena without
apprehending them or clinging to them. This is the way bodhisattva great beings should train in the
perfection of discipline.

“ ‘By accomplishing the perfection of discipline in this way, bodhisattvas gain realization of
the ground of peace. They do not hold on to any phenomena and do not cling to any of them. It is because of
apprehending phenomena that people do not rest. But whoever sees things in this way sees interdependent
origination. Whoever sees interdependent origination does not see phenomena. Whoever does not see any
phenomena does not cognize anything. Whoever cognizes nothing practices for awakening. Anyone practicing for
awakening does not act on anything. Whoever does not act on anything awakens to perfect buddhahood. Whoever
awakens to perfect buddhahood does not awaken. Whoever does not awaken is said to have accomplished
discipline. Whoever cognizes these unascertainable phenomena just as they
are has accomplished discipline. Whoever has accomplished discipline sees reality. Whoever sees reality, “is
in peace,” “is in complete peace,” “is in thorough peace,” “has reached the supreme peaceful abode,” and
“has reached the most excellent peaceful abode.” ’

“Then, as the blessed thus-gone Peerless Diligence taught the ground of complete peace,
Viṣṇudatta of a brahmin family like a great śāla tree offered these verses of praise in harmony with peace
to the blessed thus-gone Peerless Diligence:

“ ‘You have pacified your desire and your anger;

You are free of delusion and free of defilements.

Great guide who abides at the ground of peace,

Your mind is at peace—Well-Gone One, I pay homage to you!

“ ‘With pride pacified, and conceit forever gone,

You shine like the bright sun.

You constantly reveal the qualities of complete peace.

Your mind is at peace—Well-Gone One, I pay homage to you!

“ ‘You form no disturbing emotions,

But follow blessed ones to the ground of peace,

And to the ground of peace you lead your heirs to stay.

Your mind is at peace—Well-Gone One, I pay homage to you!

“ ‘You teach, Blessed One, that forms are peace.

And likewise feeling, perception, mentation,

And the stream of consciousness you say are peace.

Your mind is at peace—Well-Gone One, I pay homage to you!

“ ‘The compounded is peace, and the uncompounded also is peace.

Your supreme domain as well is peace.

Diligence is peace, and conduct too.

Your mind is at peace—Well-Gone One, I pay homage to you!

“ ‘Buddhas know the domain of peace.

No ordinary beings reach this final ground.

No hearers know that destination.

Solitary buddhas do not realize it.

“ ‘Supreme individual, you know how to get there.

The destination has no earth, water, or wind,

So you show that the elements will not take one there.

Even the sun and the moon do not go there.

“ ‘It is not in space, nor on the earth, nor in between.

Nothing is real, you also explain;

All buddhas’ experience is like that.

Well-Gone One, you explain complete peace.

“ ‘You lead others to peace, the unsurpassed journey to peace,

The complete peace where all stains are cleansed.

You clear all questions brought to you and lead beings beyond suffering.

Victorious One, you master all forms of protection.

“ ‘Knowing the thoughts of all beings

And their actions, Well-Gone One, you are omniscient.

All phenomena you know are peace by nature.

Your mind is at peace—Well-Gone One, I pay homage to you!

“ ‘You rejoice in peace with thoughts pacified, Thus-Gone One.

Like water cooling a fire,

You lead wandering beings to the ground of peace.

Your mind is at peace—Well-Gone One, I pay homage to you!

“ ‘Guide, you have taken your final body.

Sage, transcending suffering

Created by all the bonds of saṃsāra, you know the bliss of nirvāṇa.

Well-Gone One who transcends suffering, I pay homage to you!

“ ‘Through the vast merit I have accumulated with this tribute

Offered to you, protector whose mind realizes peaceful rest,

May I, through this incomparable path of great accomplishment,

Attain the peace of buddhahood!

“ ‘May these words, in harmony with the peace of the protector,

That praise the flourishing of peace taught by the Well-Gone One

Take me to the ground of peace!

Gone beyond, may I liberate unskilled beings!’

“Viṣṇudatta of a brahmin family like a great śāla tree offered to the thus-gone Peerless
Diligence this praise, which was in harmony with peace. These roots of virtue led him to thenceforth please
billions of buddhas in infinite number, purify inexpressibly vast buddha realms, mature billions of sentient beings in infinite number to perfect awakening, and take birth
in the buddha realms that he had purified.

“Mañjuśrī, if you think that at that time, on that occasion, Viṣṇudatta of a brahmin family like
a great śāla tree was someone else, you should reconsider that. Why? Because the thus-gone Sarvārthasiddha
at that time, on that occasion, was Viṣṇudatta of a brahmin family like a great śāla tree.

“Mañjuśrī, in this way bodhisattva great beings should consider the six perfections to be peace.
They should always rely on the path of peace. They should not be inflamed. They should cultivate the
tranquility absorption of the bodhisattvas. They should rely on it. They should become familiar with it.
They should develop it. Mañjuśrī, in the practice of peace is nirvāṇa, while in unpeaceful conduct is the
cycle of existence. Mañjuśrī, when in the past the thus-gone Sarvārthasiddha practiced bodhisattva conduct,
he relied on patience for a long time, became familiar with it, and developed it.

“Mañjuśrī, in the past, infinite, innumerable, inconceivable, incomparable, immeasurable, and
inexpressible numbers of eons ago, there was an eon called Padmākara. Mañjuśrī, during this eon, the
thus-gone, worthy, perfectly awakened one with proper knowledge and conduct, the well-gone one, the knower of
the world, the most excellent guide who trains beings, the teacher of gods and humans, the blessed buddha
Anantamati appeared in the world. Mañjuśrī, the thus-gone Anantamati’s
purification of limitless buddha realms defies description. By way of comparison, his buddha realms are like
those of the present blessed thus-gone Sarvārthasiddha. All sentient beings born in the buddha realms of the
blessed thus-gone Anantamati were followers of the Great Vehicle, as no other sentient beings could take
birth there. This thus-gone one taught the Dharma starting with the Great Vehicle. He spoke about the
vastness of buddha realms and their purification.

“Mañjuśrī, at that time, on that occasion, a monk called Always Looking appeared at the teachings
of the blessed thus-gone Anantamati. This monk possessed the four means of attracting students, which he
used to gather disciples. He followed the four preferences of the noble ones, had realized the four correct
understandings, and dwelt in the four abodes of Brahmā—he had great love, great compassion, great joy, and
great equanimity—and, being free of disturbing emotions, he always dwelt in them. Mañjuśrī, Always Looking
was known as the most excellent of all the bodhisattvas in the buddha realms of the blessed thus-gone
Anantamati. He retained all the teachings of the thus-gone Anantamati and also retained the teachings of an
inexpressible number of other blessed buddhas. With his patience he led limitless sentient beings to
unsurpassed and perfect awakening in the buddha realms of each thus-gone one. Upholding patience, in some buddha realms he taught as a buddha, and in others he
demonstrated bodhisattva conduct, while in yet others he aroused the initial mind of awakening. Mañjuśrī,
the bodhisattva Always Looking had such magical abilities. Mañjuśrī, if you think that at that time, on that
occasion, the bodhisattva Always Looking was someone else, then, Mañjuśrī, you should reconsider that.
Because at that time, on that occasion, the thus-gone Sarvārthasiddha was the bodhisattva Always Looking.

“Mañjuśrī, in this way bodhisattva great beings who wish to awaken to unsurpassed and perfect
buddhahood should strive to uphold the buddhas’ teachings, telling themselves that under no circumstances
should those teachings vanish quickly. Mañjuśrī, in order to uphold the teachings of the buddhas, students
should engage in upholding those teachings.”

Then, on that occasion, the Blessed One spoke the following verses:

“Patience was extolled by all the past knowers of the world,

By supreme humans, the lions among humans.

Every one of those who wish to benefit the world,

And all those who are supreme among humans, praised patience.

“Develop the strength of patience

And you will have no enemy and strive toward awakening;

Unsurpassed patience, when applied,

Draws you to reach awakening quickly.

“The lions of humans have no fear—they have patience.

When searching for unsurpassed awakening

They give their heads and hands and feet—

The wise ones do not weary.

“The strength of patience tames all enemies;

The strength of patience vanquishes all disturbing emotions.

Apply patience and you become a self-arisen one.

Patience leads to the level of immortality.

“The practice of patience gives a fine physical appearance.

The practice of patience will engender human faculties.

Apply patience and you will have the excellent marks

Of a thus-gone one, a being self-manifest in the world.

“The strength of patience overcomes negativity.

The strength of patience is their supreme strength.

Applying patience, they have no enemy to fight—

The knowers of the world wish to benefit wandering beings.

“These self-arisen ones who have gone beyond

Maintain patience, tame the demons,

And find the mind of awakening that benefits the world—

This unsurpassed strength is patience.

“Nothing is like the strength of patience.

These strong ones apply patience,

So they can bear to look at any phenomenon.

They are said to have the strength of altruism.

“Maintaining patience cuts through doubt.

Maintaining patience purifies wisdom.

When maintaining patience there is no doubt.

Always cultivate the supreme strength of patience!

“This patience has been extolled by the victorious ones.

With patience you accomplish everything envisioned.

Therefore practice incomparable patience,

And before long you will become a knower of the world.

“Mañjuśrī, the bodhisattva must therefore apply two types of patience: unshakable patience for
external circumstances and patience for approaching the nature of phenomena.

“Mañjuśrī, when the blessed thus-gone Sarvārthasiddha was practicing bodhisattva conduct he came
to realize the sameness of diligence in which laziness is just like diligence and diligence is just like
laziness. These two phenomena have the same characteristics: they are both the complete peace that is
equivalent to nirvāṇa, are without distraction and conceit, are without weariness, are unchanging, are
inactive, are without mind, and are free of mind, and there is no thinking of this and that. Likewise there is no thought of the self. They are devoid of characteristics
and imputations. They are inexpressible, are ungraspable, are without perceptions and are free of
perceptions, are without mind and are free of mind, do not feel and are without feeling, are not conscious
and are without consciousness, are unsullied, lack the defilement, do not abide in nirvāṇa, and are free of
someone aware of it. He developed diligence and an unswerving determination to realize these phenomena.

“Mañjuśrī, in the past, infinite, innumerable, inconceivable, incomparable, immeasurable, and
inexpressible numbers of eons ago, the thus-gone, worthy, perfectly awakened one with proper knowledge and
conduct, the well-gone one, the knower of the world, the most excellent guide who trains beings, the teacher
of gods and humans, the blessed buddha Candraprabhārāja, appeared in the world. The light of the thus-gone
Candraprabhārāja illuminated incalculable buddha realms. This light, which nothing could obscure, shone
forth after he overcame every obscuration. Contact with this soothing cool light brought well-being. It was
born of roots of merit. Thanks to the past aspirations of that thus-gone one, all sentient beings touched by
this light experienced hitherto unknown well-being and bliss and remembered their previous roots of virtue.

“Mañjuśrī, at that time, on that occasion, there was a monk called Sūrata who was worshiping the
thus-gone one. He had served this thus-gone one for thirty-six quintillion years, without ever being
displeasing. He remembered what was taught and had given up on his own benefit. During those thirty-six
quintillion years he questioned the blessed thus-gone Candraprabhārāja, primarily about the equality of
diligence. He asked, ‘Blessed One, how should the sons and daughters of
good family who follow the bodhisattva vehicle realize the perfection of diligence? To what extent should
they realize the sameness of diligence?’

“The thus-gone Candraprabhārāja then explained the single characteristic of the sameness of
diligence, teaching for thirty-six quintillion years by means of a hundred sextillion words of explanation.
The monk Sūrata heard these explanations from the thus-gone Candraprabhārāja on the sameness of diligence
and became endowed with the supreme sameness of diligence. Once he realized the sameness of diligence, he
decided to offer praise to the blessed thus-gone Candraprabhārāja with these words in harmony with the
sameness of diligence:

“ ‘Guide of the classes of gods and humans,

Māras and asuras,

There is no one like you in the world,

And if there is no one like you, how could there be someone superior?

“ ‘Gone without committing negative actions,

With a well-gone one’s mind of sameness—

Well-Gone One, this is your accomplishment:

You are most noble, undistracted and peerless.

“ ‘To you laziness and diligence are the same.

Great guide, these phenomena

Are said to be similar to echoes.

Blessed One, you are an object of homage and a teacher.

“ ‘Knowing that phenomena are indistinguishable,

Your diligence is unchanging.

The strength of diligence you have perfected.

Well-Gone One, lord of humans, I pay homage to you!

“ ‘You who always realize and proclaim

This equality of pure diligence

Tame millions of demons,

Who then come in contact with supreme awakening.

“ ‘With the ten strengths you illuminate the world.

By relying on the sameness of diligence,

You have gained an excellent human state,

And so cause others to discover that too.

“ ‘All the protectors of the world

Have praised the sameness of diligence.

Going to the end of existence, the cessation of existence —

To the blessed ones, I too offer praise.

“ ‘Individuals who never weary

Of remaining calm and maintaining diligence

Will discover awakening,

To bring realization to unskilled, wandering beings.

“ ‘You who have perfected the strength of tranquility,

Supreme being who has found the sameness of diligence,

Protector of the world, you are their father

And these are your children.

“ ‘They have found diligence, found it excellently,

And they come as perfect human beings,

The sameness of diligence

Perfectly established in their minds.

“ ‘Whoever lets the light of the world enter the mind,

With regard to the sameness of diligence,

Will become a self-arisen well-gone one,

And the power of the ten strengths will arise.’

“After the monk Sūrata offered the thus-gone Candraprabhārāja these verses of praise in harmony
with the sameness of diligence, he himself realized the sameness of diligence. Indeed, thanks to these roots
of virtue, he maintained the sameness of diligence continuously for inexpressible numbers of eons and always
possessed nothing but skillful means. Now, if you have any doubt or wonder whether at that time, on that
occasion, the monk Praśāntamati was someone else, then, Mañjuśrī, you should reconsider that. Why? Because
at that time, on that occasion, the thus-gone Sarvārthasiddha was the monk called Sūrata. Mañjuśrī, this is
why bodhisattva great beings should cultivate the sameness of diligence. Those bodhisattva great beings who
put effort into the sameness of diligence actualize the perfection of concentration and perfect their
training. And why? Because they must first focus their minds one-pointedly in order to acquire the sameness
of diligence. That is why they attain supreme peace.

“Mañjuśrī, in the past, infinite, innumerable, inconceivable,
incomparable, immeasurable, and inexpressible numbers of eons ago, the thus-gone, worthy, perfectly awakened
one with proper knowledge and conduct, the well-gone one, the knower of the world, the most excellent guide
who trains beings, the teacher of gods and humans, the blessed buddha Śamathasamudgata, appeared in the
world.

“Mañjuśrī, in the thus-gone Śamathasamudgata’s buddha realm sentient beings never let their
conduct be influenced by the disturbing emotions of those in the desire realm. None of them produced the
fetters of desire. Mañjuśrī, at that time, on that occasion, during the lifetime of the blessed thus-gone
Śamathasamudgata, there was a monk called Concentrated Experience who worshiped him. He pleased and served
the thus-gone Śamathasamudgata for eighteen eons, without ever being displeasing. For the monk Concentrated
Experience, all phenomena were objects of concentration, and in this way he meditated on tranquility for
eighteen eons.

“Endowed with the strength of tranquility he mastered everything he undertook. Whatever
phenomenon he would apprehend, he would train in its pacification, its harmony with nirvāṇa, its lack of
characteristics, its certainty within the realm of phenomena, and its being just like space. Whatever
characteristics he observed, they would take on the characteristics of the mind. Whatever mental
characteristics he had, they would be one-pointedly focused. Whatever one-pointed focus he had, it would
take on the characteristic of awakening. Whatever characteristics of
awakening he had, they were the characteristics of the elements of awakening. Whatever characteristics of
the elements of awakening he had, they were the characteristics of a bodhisattva. Whatever characteristics
of a bodhisattva he had, they were the characteristics of peace. Therefore, he had no hesitation or doubt
that all phenomena are peace.

“Because of these roots of virtue, he went inexpressible numbers of eons without ever
experiencing the disturbing emotions of those who revel in desire. Still, the strength of his aspirations
led him to take numerous births within the desire realm, because in the desire realm there is a vast number
of beings who are suitable recipients for the teachings. It was due to this greater purpose that he was born
within the desire realm. Because of his great compassion he was enterprising and loving. Mañjuśrī, what do
you think? If you think that at that time, on that occasion, the monk Concentrated Experience was someone
else, then, Mañjuśrī, you should reconsider that. That is because at that time, on that occasion, the
thus-gone Sarvārthasiddha was the monk Concentrated Experience. Mañjuśrī, in this way the bodhisattvas who
wish to awaken to unsurpassed and perfect buddhahood must meditate on special insight in harmony with
tranquility. The bodhisattva great beings who meditate on special insight in harmony with tranquility
accomplish the thoroughly peaceful perfection of wisdom.

“Mañjuśrī, in the past, infinite, innumerable, inconceivable, incomparable, immeasurable, and
inexpressible numbers of eons ago, the thus-gone, worthy, perfectly awakened one with proper knowledge and
conduct, the well-gone one, the knower of the world, the most excellent guide who trains beings, the teacher
of gods and humans, the blessed buddha Keturāja appeared in the world. Mañjuśrī, the blessed thus-gone
Keturāja lived for ninety quintillion years.

“Mañjuśrī, during the lifetime of the thus-gone Keturāja there lived two monks named Unsurpassed
Wisdom and Unsurpassed Concentration. They were a supreme pair of hearers, a model pair. The monk
Unsurpassed Wisdom had supreme wisdom, and the monk Unsurpassed Concentration had supreme miraculous
abilities. Unsurpassed Wisdom tamed the hearers of the thus-gone Keturāja and made them realize the
excellent view. Unsurpassed Concentration tamed them and led them to discover the ultimate meaning. In every
direction, wherever the two monks would appear, the blessed thus-gone Keturāja had less to do. Unsurpassed
Wisdom established sentient beings in the bodhisattva vehicle, and Unsurpassed Concentration introduced them
to the conduct. Unsurpassed Wisdom taught them the perfection of wisdom, and Unsurpassed
Concentration taught them skillful means. Unsurpassed Wisdom instructed them in the perfections of
generosity, discipline, patience, and diligence, and Unsurpassed Concentration instructed them in the
perfection of concentration. Unsurpassed Wisdom taught special insight, and Unsurpassed Concentration taught
tranquility. Unsurpassed Wisdom taught about knowing the minds of sentient beings, and Unsurpassed
Concentration taught the wisdom of peace. Unsurpassed Wisdom taught on the wisdom of the strengths, and
Unsurpassed Concentration taught on the wisdom of the fearlessnesses. Unsurpassed Wisdom taught on the four
correct understandings, and Unsurpassed Concentration taught on the wisdom of resting in equanimity within
them. Unsurpassed Wisdom taught on perseverance, and Unsurpassed
Concentration gave instructions to heal and focus the mind. Unsurpassed Wisdom taught on absolute wisdom,
and Unsurpassed Concentration taught on relative cognition. Unsurpassed Wisdom taught on means and wisdom,
and Unsurpassed Concentration taught on the acquisition of means and wisdom. Unsurpassed Wisdom taught to
tame sentient beings, and Unsurpassed Concentration taught to tame them through concentration. Unsurpassed
Wisdom taught on omniscience, and Unsurpassed Concentration taught on the knowledge of all things. The
specific qualities of the two monks could not be presented fully even if explained for an inexpressible
number of eons. These two monks had inconceivable qualities like the few just mentioned. In this way the two
monks were able to uphold the teachings of the blessed thus-gone Keturāja.

“After the thus-gone one had passed into final nirvāṇa, the two monk hearers upheld and preserved
the teachings of the thus-gone one for eight hundred billion eons. Mañjuśrī, if you think that at that time,
on that occasion, the monk Unsurpassed Wisdom was someone else, then, Mañjuśrī, you should reconsider that.
That is because at that time, on that occasion, the thus-gone Sarvārthasiddha was the supremely intelligent monk Unsurpassed Wisdom. Mañjuśrī, if you think that at that time, on
that occasion, the monk Unsurpassed Concentration, who was supremely skilled in miraculous displays, was
someone other than the thus-gone Powerful Lion Gait, you should reconsider that. That is because the
thus-gone Powerful Lion Gait at that time, on that occasion, was the monk Unsurpassed Concentration.
Mañjuśrī, in this way bodhisattva great beings need to practice diligently the perfection of
wisdom and skillful means.

“Bodhisattva great beings who have the perfection of wisdom and skillful means find
true certainty in the peace of the bodhisattva levels. They have familiarized themselves with and cultivated
the peace of the bodhisattva levels. With proficiency they perceive whatever they apprehend as the Buddha’s
body. Mañjuśrī, consider how people whose eyes have been rubbed with a golden
light ointment see everything to be golden. They do not see objects in other
colors. Likewise, Mañjuśrī, with the familiarization with and cultivation of the peace of the bodhisattva’s
absorption and the ensuing proficiency, every object that the bodhisattva great beings perceive is seen as
the Buddha’s body. Mañjuśrī, consider the analogy of an extremely clear jewel. When placed in different
receptacles, it always takes the color of the receptacle. Likewise, Mañjuśrī, with the proficiency derived
from the familiarization with and cultivation of the peace of the bodhisattva’s absorption, bodhisattva
great beings see whatever they perceive, and all that their minds meet, as the Buddha’s body.

“Mañjuśrī, consider the following analogy. When someone has a great understanding of something,
this knowledge is still present while dreaming. Likewise, Mañjuśrī, with the proficiency derived from the
familiarization with and cultivation of the peace of the bodhisattva’s absorption, bodhisattva great beings
see all manifest phenomena as the Buddha’s body.

“Mañjuśrī, consider the following analogy. When someone trains in a particular trade, they will
come to master it. Likewise, Mañjuśrī, with the proficiency derived from the familiarization with and
cultivation of the peace of the bodhisattva’s absorption, bodhisattva great beings come to see everything as
the Buddha. When they make generous gifts, all recipients are blessed as the Buddha’s manifestation, so that
their act of generosity also becomes an offering to the thus-gone ones. When they offer, they know that they are making an offering to the thus-gone ones, and in this way the
result of their perfection of generosity is greater. Since they trust that everything is the Buddha’s form,
they also accomplish the perfection of discipline.

“Mañjuśrī, in the past, infinite, innumerable, inconceivable, incomparable, immeasurable, and
inexpressible numbers of eons ago, there was an eon called Padmaguru. Mañjuśrī, during this eon the
thus-gone, worthy, perfectly awakened one with proper knowledge and conduct, the well-gone one, the knower of
the world, the most excellent guide who trains beings, the teacher of gods and humans, the blessed buddha
Heroic Solid Obstructer appeared in the world. Mañjuśrī, at that time there was also a monk called Careful
Scrutiny, who worshiped the blessed, thus-gone, worthy, perfect buddha Heroic Solid Obstructer. He served
with joy and respect the thus-gone Heroic Solid Obstructer.

“At that time there also lived someone called Jagatīdhara of a kṣatriya family like a great śāla
tree. He enjoyed great wealth and had many crops, treasuries, and warehouses. He had produced roots of
virtue with eight trillion buddhas. For a long time he practiced with the monk Careful Scrutiny and followed
him. They helped each other, lived together, and accumulated karma together. One day, the monk Careful
Scrutiny went to see Jagatīdhara of a kṣatriya family like a great śāla tree. When he reached Jagatīdhara
of a kṣatriya family like a great sāla tree, he told him, ‘Householder, you should know that at the moment
the thus-gone Heroic Solid Obstructer has come to the world and teaches the Dharma. He observes pure conduct
and teaches the Dharma that is good at the beginning, good in the middle, and good at the end. He teaches
the excellent meaning using excellent words that are clear, complete,
pure, and skillful. So come, kṣatriya! Let’s go to meet the blessed Heroic Solid Obstructer. An encounter
with the thus-gone one is the source of roots of virtue and so on, and we will hear the Dharma.’

“Then Jagatīdhara of a kṣatriya family like a great śāla tree went with the monk Careful
Scrutiny to see the thus-gone Heroic Solid Obstructer. As soon as Jagatīdhara of a kṣatriya family like a
great śāla tree saw the thus-gone Heroic Solid Obstructer, an intense devotion arose in his mind. This is
because he had served this thus-gone one in the past and the thus-gone one had cared for him as his
spiritual friend. Jagatīdhara had practiced in accord with his spiritual friend, and for a long time he
followed faithfully the teachings of his spiritual friend. For limitless millions of eons he observed
discipline and aspired to realize the equality of phenomena. Now a benefactor and sponsor who enjoyed
generosity and discipline, the householder paid homage to the thus-gone Heroic Solid Obstructer by bowing
his head to the feet of the blessed one. He then mentioned his caste and his name three times: ‘Blessed One,
my name is Jagatīdhara. Well-Gone One, I am called Jagatīdhara. Venerable Blessed One, I am Jagatīdhara of
a kṣatriya family like a great śāla tree.’

“The thus-gone Heroic Solid Obstructer replied to the member of a kṣatriya family like a great
śāla tree, ‘Jagatīdhara, you are a happy man. Gods, asuras, yakṣas, gandharvas, humans, and all other
sentient beings wish for the happiness of the cycle of existence, while you, Jagatīdhara, perceive a greater
purpose. That is why you have offered homage to the thus-gone one and
given your name.’

“Jagatīdhara of a kṣatriya family like a great śāla tree told the thus-gone Heroic Solid
Obstructer, ‘Blessed One, I, Jagatīdhara of a kṣatriya family like a great śāla tree, am seeking to awaken
to unsurpassed and perfect buddhahood, and to gain omniscience. I am seeking to arouse unobstructed wisdom.
I am seeking to illuminate darkness. I am seeking to show the path to beings gone astray. I am seeking to
lead followers. I am seeking to teach knowledge to those who do not have it. I am seeking to enrich sentient
beings bereft of wealth. I am seeking to make those who are poor rich with the wealth of the noble ones. I
am seeking to give a ship to those drowning. I am seeking to let them get hold of that ship. I am seeking to
make them board vessels. I am seeking to establish resting places. I am seeking to construct bridges. I am
seeking to support those in fear. I am seeking to give refuge to those without refuge. I am seeking to
protect those without a protector. I am seeking to support those without support. I am seeking to give a
place to live to those who do not have one. I am seeking to satisfy the dissatisfied. I am seeking to
fulfill those without contentment. I am seeking to calm the angry. I am seeking to delight the frustrated. I
am seeking to heal the ill. I am seeking to revive the dying. Blessed One, I give so that the recipients may
attain the fruition of liberation. For those who want to experience immortality, there is no other recipient
of offering like the thus-gone one to be found in all the worlds. I
prostrate at the feet of the blessed one so that I may accomplish just that.’

“The thus-gone Heroic Solid Obstructer replied to Jagatīdhara of a kṣatriya family like a great
śāla tree, ‘This means that in terms of the profound qualities of the Buddha, your mind is set on
omniscience—this is excellent, most excellent! Jagatīdhara, your eloquence is excellent. Your commitments
are excellent. Your outlook is excellent. Your approach is unequaled. You have pure thoughts. Your mind is
flexible. In this way, Jagatīdhara, you will please your spiritual friend. Maintaining pure discipline, you
have practiced generosity. Jagatīdhara, you need to concentrate on these two practices. If the noble sons
and daughters who follow the bodhisattva vehicle maintain discipline while practicing generosity for the
benefit and happiness of all beings, they will approach awakening. This is because the bodhisattvas who wish
to give and who maintain discipline have no difficulty approaching buddhahood.’

“Then, after Jagatīdhara of a kṣatriya family like a great śāla tree heard this teaching on
generosity and discipline, he made vast aspirations for the purification of buddha realms and the maturation
of sentient beings. At that time, on that occasion, he offered to the thus-gone Heroic Solid Obstructer
these verses of praise imbued with generosity and discipline:

“ ‘Lord of humans, having abandoned desire

You teach this supreme path.

Hearing that most excellent explanation of the Dharma

Inspired me to pray for the mind of supreme awakening.

“ ‘The fearless ones who abide in unsurpassed awakening

Act with a pure mind

And rest in the peace of unsurpassed awakening.

They act out the Dharma to heal all beings.

“ ‘Following in their footsteps, I seek to train,

With faith in the victorious ones.

Practicing to liberate beings who are bound,

I shall reach unsurpassed awakening.

“ ‘In order to open the eyes of the blind,

And to redirect those on wrong paths,

I seek to set them upon the unsurpassed path—

Thus, I prostrate to the Teacher.

“ ‘I practiced with hundreds of buddhas in the past.

With the intention to follow the path of the victorious ones of the past,

I seek to serve the saṅgha of the thus-gone ones—

Thus, I prostrate to the Teacher.

“ ‘I seek to train in the footsteps of past victorious ones.

I seek to emulate their realization of peace.

I seek to abandon all disturbing emotions—

Thus, I pay homage to the victorious ones.

“ ‘Sentient beings who, completely blind, lose their way—

I seek to set them upon the supreme path.

I seek to take them to the most excellent happiness—

Thus, I pay homage to the victorious ones.

“ ‘I seek to please all wandering beings.

I seek to sprinkle their paths with water.

I seek to show them the cool places—

Thus, I pay homage to the victorious ones.

“ ‘Wandering beings are parched by their disturbing emotions;

All beings are burnt by the fire of the disturbing emotions.

Seeking to liberate those who do not see peace,

Those wearied with no protector, I pay homage.

“ ‘Unsatisfied by the objects of desire,

Beings revolve in saṃsāra through the strength of attachment.

Immature sentient beings who search for assistance—

I seek to liberate them, thus I pay homage.

“ ‘The strength of aversion makes immature beings deluded,

And their minds, unrestrained, produce anger.

In order to liberate all these beings,

I pay vast homage to the victorious ones.

“ ‘The strength of dullness obscures immature beings.

They do not understand what to do and what to avoid.

In order to liberate all these beings,

I pay vast homage to the victorious ones.

“ ‘Immature beings are produced through the strength of jealousy.

They do not understand peace and are bound to existence.

In order to liberate all these beings,

I pay vast homage to the victorious ones.

“ ‘Immature beings are produced through the strength of stinginess.

They do not know giving, liberation, or fruition.

It is for all those with destructive emotions, and the rest who experience suffering,

That I make offerings.

“ ‘Immature beings are oppressed by the strength of disturbing emotions.

Due to a lack of understanding, they accumulate negative actions.

That is why all beings experience suffering—

I make this offering for them.

“ ‘Sentient beings who have faith in your teachings

Are untouched by these ills.

Seeking to train in the footsteps of the victorious ones,

I pay homage to the victorious ones.

“ ‘I shall search for those who are free of desire

And called self-arisen ones;

I shall train just as they have trained.

What the victorious ones have done, I also shall do.

“ ‘I shall search for those who are omniscient

And make vast offerings to those victorious ones.

Seeking to train in their footsteps,

I pay vast homage to those victorious ones.

“ ‘I shall search for those who have the strengths

And make vast offerings to those victorious ones.

I shall train just as they have trained

And make vast offerings to those victorious ones.

“ ‘I shall search for those who have the fearlessnesses

And make vast offerings to those victorious ones.

I shall train just as they have trained

And make vast offerings to those victorious ones.

“ ‘I shall search for those who have the correct understanding

And make vast offerings to those victorious ones.

I shall train just as they have trained

And make vast offerings to those victorious ones.

“ ‘I shall search for those who have the five powers

And make vast offerings to those victorious ones.

I shall train just as they have trained

And make vast offerings to those victorious ones.

“ ‘I shall search for those who have the eighteen qualities of the well-gone ones,

Who have the unique physical qualities of the victors,

And who make offerings to those buddhas.

Following in their footsteps, I make offerings to them.

“ ‘I seek pure objects of experience, pure actions, and the pure six sense faculties,

With pure wisdom and pure absorption.

I seek discipline and the absorptions.

For that I make offerings to the buddhas, the guides.’

“The monk Careful Scrutiny heard these verses of praise of the ten strengths recited by
Jagatīdhara of a kṣatriya family like a great śāla tree, and so he said to the thus-gone Heroic Solid
Obstructer, ‘Blessed One, I also have the confidence to speak like this. Well-Gone One, I also have the
confidence to speak like this.’

“The Blessed One replied, ‘Careful Scrutiny, please go ahead.’

“Then the monk Careful Scrutiny praised the blessed thus-gone Heroic Solid Obstructer with these
verses of praise imbued with the ten strengths:

“ ‘Well-Gone One, you practiced for ten million eons

And found the pristine, uncompounded abode.

In order to obtain it, I will follow you, O guide—

May I become a buddha like you, supreme human.

“ ‘When you were training, you made offerings

To one hundred quintillion buddhas, the guides of the past.

Having worshiped these victorious ones,

You reached peerless, unsurpassed awakening.

“ ‘Guide, with trumpets, drums, and gongs

You made offerings to a hundred billion victors.

Thus your chants resounded throughout the three realms,

Captivating the minds of all beings.

“ ‘Plucking beautifully the supple strings,

You played at the stūpas of the buddhas with the ten strengths.

Thus, Victorious One, you teach hundreds of billions of beings

With your delightful and captivating voice.

“ ‘Sitting before the well-gone ones,

You sang melodiously and played music.

Thus, guide, your speech is beautiful,

And also tames the minds of men and women.

“ ‘Supreme and delightful food

You served to the victorious ones and their hearers.

Due to those vast and excellent arrays of food and drink,

You now enjoy so many pleasures.

“ ‘Soft cloths from Kāśī,

Of perfect golden color, ravishing,

You offered as beautiful robes of the finest quality.

Thus, Well-Gone One, the color of your body is inconceivable.

“ ‘Joyfully and with respect,

You have previously served the foremost of recipients

With vast offerings of food and drink.

Thus, guide of the world, you now have seven types of greatness.

“ ‘Divine food pleasing to the mind

You served to the victorious ones and their hearers.

Thus, with food characterized by supreme taste,

Knower of the world, you now are pleased.

“ ‘To the stūpas of the well-gone ones you always offered

Flowers of supreme scent, and likewise excellent fruits

Of exquisite hue, soft and beautiful.

For that reason, O guide, you attained the supreme fruit.

“ ‘You always made the pleasing offerings

Of perfume and unguents to the stūpas of the well-gone ones.

Thus your sweet-scented body, Well-Gone One,

Has the fragrance of a sandalwood vessel.

“ ‘Sweet-smelling creams and saffron

You offered to the stūpas of the well-gone ones.

Thus the scent of saffron incense

Emanates from your body in all directions.

“ ‘A great variety of beautiful flower garlands

You constantly placed on the bodies of the well-gone ones.

Thus the explanations of your gentle voice

Are now worn by beings like garlands of lotus flowers.

“ ‘Protector of the world, you never interrupted

The teachings of the well-gone ones.

Thus, as you teach your retinue,

No one creates any obstacles.

“ ‘As your mind always rested wherever it was placed

While listening to the Dharma explanations of the self-arisen ones,

Your mind was never distracted in any direction.

Thus, as you now teach, your explanations are not wasted.

“ ‘When well-gone ones of the past taught the Dharma,

You considered it to be medicine,

And you, yourself, a sick person.

Thus everyone now embraces your teachings.

“ ‘You saw the well-gone ones to be physicians

And yourself as a sick person,

And the Dharma you perceived as medicine.

At that time you made offerings to the victorious ones.

“ ‘You listened to the teachings of the well-gone ones

And never indulged in stinginess.

All these thus-gone ones taught you,

And you delighted the victorious ones.

“ ‘Having heard the teachings of the well-gone ones,

You taught others without any stinginess.

Thus, O guide, as you teach to your retinue,

You teach with confident eloquence.

“ ‘In order to seek perfect awakening,

In the past you familiarized yourself with the Dharma.

“ ‘O guide, I too am a seeker,

And I praise your qualities as a guide

So that I too may become supreme among humans

And guide all sentient beings!’

“While the two bodhisattva great beings praised the blessed thus-gone Heroic Solid Obstructer, he
did not have any thoughts of superiority or inferiority. Instead, he remained imperturbable like the ocean. Then, free from any concerns of
high and low, he spoke to the two bodhisattvas Careful Scrutiny and Jagatīdhara. He said, ‘Good, good, holy
beings. Holy beings, that is how it is. Holy beings, your verses that express the qualities of the thus-gone
ones have caused one hundred quintillion beings to purify buddha realms. You have generated and produced
roots of virtue to mature sentient beings. Now you should dedicate the merit to seeing sentient beings in
their respective realms and then manifesting accordingly to teach them the Dharma.’

“Mañjuśrī, what do you think? If you think that at that time, on that occasion, the monk Careful
Scrutiny was someone else, then, Mañjuśrī, you should reconsider that.
Why? Because at that time, on that occasion, the thus-gone one who had reached the highest ground was the
monk Careful Scrutiny. Mañjuśrī, what do you think? If you think that at that time, on that occasion,
Jagatīdhara of a kṣatriya family like a great śāla tree was someone else, then, Mañjuśrī, you should
reconsider that. Why? Because at that time, on that occasion, the thus-gone Sarvārthasiddha was Jagatīdhara
of a kṣatriya family like a great śāla tree.

“Mañjuśrī, in this way bodhisattva great beings who wish to purify inexpressibly vast buddha
realms and who wish to mature sentient beings with vast magical displays must make it their practice to
declare the qualities of the thus-gone ones. They should put effort into that. Mañjuśrī, when the thus-gone
Sarvārthasiddha was practicing bodhisattva conduct, he relied on remembering the buddha and, making that his
training, became proficient.

“Mañjuśrī, in the past, infinite, innumerable, inconceivable, incomparable, immeasurable, and
inexpressible numbers of eons ago, there was an eon called Utpalākara. Mañjuśrī, during this eon, the
thus-gone, worthy, perfectly awakened one with proper knowledge and conduct, the well-gone one, the knower of
the world, the most excellent guide who trains beings, the teacher of gods and humans, the blessed buddha
Very Subtle Mind, appeared in the world. Mañjuśrī, during the lifetime of the blessed thus-gone Very Subtle
Mind there lived a monk called Śāntamati. He was a genuine follower of the bodhisattva vehicle and the most
excellent of all the bodhisattvas in that buddha realm. The monk
Śāntamati went to the blessed thus-gone one and bowed his head down to the thus-gone one’s feet and sat to
one side. Sitting there, the monk Śāntamati asked the blessed thus-gone Very Subtle Mind, ‘Blessed One,
which quality enables bodhisattva great beings to become irreversible from awakening and swiftly awaken to
unsurpassed and perfect buddhahood?’

“The blessed thus-gone Very Subtle Mind replied to the monk Śāntamati, ‘Monk, bodhisattva great
beings who wish to become irreversible from awakening and swiftly awaken to unsurpassed and perfect
buddhahood should strive to develop acceptance of the profound Dharma. Aspiring to bear the profound, they
will become forbearing and be attracted to these Dharma teachings. This motivation will make them practice
them, and practice will make the bodhisattvas persevere. Thus, they come to understand in exactly the way
the thus-gone ones have explained. This is one quality of bodhisattva great beings irreversible from
awakening. Śāntamati, bodhisattva great beings whose minds are stable in patience have great compassion for
sentient beings. Why? Because for bodhisattvas who are stable in this patience, not even the buddhas can
shake them from it.

“ ‘Moreover, Śāntamati, the nature of these phenomena is suchness that is unerring and nothing
else but suchness. The bodhisattvas who sustain this realization no longer have doubt about any phenomena.
This is unsurpassed and perfect awakening. When they gain this patience,
they are called buddhas because through this they realize the nature of all phenomena,
see the way of all phenomena, and realize the range of all phenomena. That is why they are called
buddhas. No one can change their minds or turn them away from this state by saying
that this is not the reality of phenomena. Śāntamati, consider the analogy of a man or a woman who is eating
a meal. No one can convince them that they are not eating. This is because it would be obvious and cannot be
any other way. Likewise, Śāntamati, when bodhisattvas abide within this intrinsic nature, no one can
convince them that it is not the intrinsic nature of phenomena. And why? Because it could not be any other
way, since the intrinsic nature is directly experienced.

“ ‘Śāntamati, think of a man or a woman who is drinking. No one can fool or deceive that person
by saying that they are not drinking, because it is obvious and could not be proven to be any other way.
Likewise, no one can convince or deceive the bodhisattvas abiding within this intrinsic nature by telling
them that it is not the intrinsic nature of all phenomena—their knowledge is only due to direct experience
of the nature of things. Śāntamati, consider the analogy of hearers who see the truths. No one can deceive
or fool them by saying, “This is not the path. This is not the fruition of the path.” Likewise, Śāntamati,
no one can convince or deceive the bodhisattvas abiding within this intrinsic nature by telling them, “This
is not the intrinsic nature.” And why? Because they perceive the intrinsic nature directly and not through
some other circumstance. Thus they have acceptance of all dharmas just as the Buddha taught them.

“ ‘Śāntamati, what do you think? When neither ordinary people nor the properties of ordinary
people are observed, is it because they do not abide? And is it likewise so concerning the hearers and the
properties of the hearers, the solitary buddhas and the properties of the
solitary buddhas, the bodhisattvas and the properties of the bodhisattvas, and the buddhas and the
properties of the buddhas?’

“Śāntamati replied, ‘Indeed, Blessed One. Because the basis on which phenomena would abide cannot
be observed, no phenomena can be observed and they are said to be “non-abiding” or “unreal.” ’

“The Blessed One replied, ‘Śāntamati, excellent, excellent. Śāntamati, consider the analogy of
space that does not abide in any way. Likewise, Śāntamati, all phenomena also do not abide. Śāntamati, like
space, all phenomena do not abide.

“ ‘Śāntamati, conducive patience is of three kinds: lesser conducive patience, middling conducive
patience, and greater conducive patience. To explain, lesser conducive patience is to have strong
absorption. Middling conducive patience is tranquility absorption. Greater conducive patience is the
absorption that gives power over all phenomena. Why? Because lesser conducive patience produces the strength
of roots of virtue, middling conducive patience brings focus on peace, and greater conducive patience leads
to profound wisdom as all objects are realized while one abides within the intrinsic nature.

“ ‘When realizing the intrinsic nature, all meanings are apprehended perfectly. This is the
correct understanding of meaning in this context. With this, one realizes the single
characteristic of all phenomena. This realization is the correct understanding of
meaning in this context. Such Dharma teachings are delivered in the languages of
people but without attachment to these languages. Correct understanding
of language in this context is an interest in people and their tongues with no
attachment to these languages. With regard to these languages, bodhisattva great beings teach eloquently in
a timely manner. They eloquently teach so that those who listen to the Dharma can understand it. They
express eloquently the nature of phenomena as it is. They express eloquently the empty essence of phenomena
as it is. They express eloquently the unborn and unceasing nature of phenomena as it is. They express
eloquently how phenomena do not come or go. They express eloquently how phenomena do not die, do not
transmigrate, and do not take rebirth. They express eloquently the way phenomena do not exist. They express
eloquently how phenomena are not perceived and do not appear. They express eloquently how there are no
explanations and that listening cannot be observed. They express eloquently the way actions do not exist and
their karmic ripening does not exist. They express eloquently how saṃsāra does not exist and nirvāṇa cannot
be observed. They express eloquently how there is absolutely no saṃsāra and how nothing can be observed
transforming into nirvāṇa. They express eloquently how awakening and the attainment of awakening cannot be
observed. They express eloquently how the defiled state does not exist and the purified state cannot be
observed. They express eloquently how the attainment of qualities cannot be observed. They express
eloquently how there is no abandonment of ordinary beings’ attributes and no attainment of the hearers’
qualities. They express eloquently how there is no going beyond the qualities of the hearers and no
attainment of the solitary buddhas’ qualities. They express eloquently how there is no going beyond the
qualities of the solitary buddhas and how there is no attainment of the buddhas’ qualities. They express
eloquently how the buddhas’ qualities cannot be discarded and there is no going beyond nirvāṇa. This is the
correct understanding of eloquence in this context. Also, this correct understanding of
eloquence is invariably the same regarding all phenomena. Indeed, by attaining greater conducive patience in
this way, bodhisattva great beings accomplish mastery over all things.

“ ‘Those bodhisattva great beings who have attained greater conducive patience rest in the
absorption of mastering all phenomena and eventually awaken to unsurpassed and perfect buddhahood and
accomplish the deeds of the buddhas. At this point the deeds and domain of those bodhisattvas become
identical to the deeds and domain of the thus-gone ones. Just as the thus-gone ones depart and return, so
the bodhisattvas depart and return. Just as the thus-gone ones see, observe, stretch, contract, wear the
saṅghāṭī Dharma robes, remain by themselves, hold the alms bowl, eat, and drink, so those bodhisattvas see,
observe, sleep, speak, remain silent, and so forth. In all their activities they conduct themselves just
like the thus-gone ones do. Through the attainment of greater conducive patience, they fully awaken to
buddhahood in those very bodies, and they can remain for inexpressible numbers of eons if they wish.
Therefore, bodhisattva great beings who have greater conducive patience are said to be buddhas.’

“Then the monk Śāntamati asked the thus-gone one, ‘Blessed One, when a bodhisattva first
generates the mind set upon fully awakening to unsurpassed and perfect buddhahood, does this initial
arousing of the mind of awakening make them a bodhisattva?’

“The blessed one said, ‘Śāntamati, no, it does not. Śāntamati, someone with a mind that for the
first time feels certain about the Dharma is called a bodhisattva who generates the mind of
awakening for the first time.’

“Then, the bodhisattva Śāntamati offered praises to the thus-gone Very Subtle Mind in these
verses imbued with the perfection of patience:

“ ‘No phenomena are produced, nor do they arise.

They do not die and transmigrate, nor do they age.

The victorious lions lead beings to this realization.

The great sages establish beings in it.

“ ‘Nowhere does a thing exist,

Nor can anyone find something that is other.

There is nothing inside or outside.

The protector shows that things cannot be found.

“ ‘Though the well-gone ones are said to have a mind at peace,

No “movement” can be found;

This is called liberation from movement.

When they are free, they liberate numerous sentient beings.

“ ‘They teach that all phenomena are devoid of inherent nature.

They liberate the world from the grasping of sentient beings.

Though free from wandering, they liberate wandering beings—

Thus they do not pass beyond, though they have gone beyond.

“ ‘The great sages have transcended existence.

Though they have crossed over, they have not attained anything.

There is no going beyond or any coming back,

Yet still we say, “They have gone beyond.”

“ ‘The speaker of words does not exist;

The words themselves are not there.

Whatever is said cannot be found,

And whoever hears it does not exist.

“ ‘Through the power of attachment to mistaken thoughts,

Wandering beings have been roaming here.

But a person who perceives the Dharma of peace

Sees the self-arisen Thus-Gone One.

“ ‘The peaceful ones also realize the supreme Dharma.

They find joy and satisfy sentient beings.

Going beyond disturbing emotions they become victorious ones—

They themselves become victorious and have no sense of self.

“ ‘They realize the awakening of the victorious ones,

And, having awakened, they bring understanding to others.

They bring sentient beings who are on the wrong path

Onto the path that leads to unsurpassed awakening.

“ ‘Abiding in peace, the victorious ones pacify others

And thus ensure the liberation of living beings.

For sentient beings who are completely lost,

Those who possess wisdom impart knowledge against their ignorance.

“ ‘All the great sages of the past

Followed this supreme path of the victorious ones.

The supreme sage also follows this path,

As will all those in the future as well.

“ ‘For those who realize this teaching,

Even if ten billion buddhas

Told them that they were mistaken

And said, “You are not a victorious one,”

“ ‘It would not change their minds.

Their minds would not stray from that understanding,

For they have perceived directly the ways of the victorious ones.

King of humans, you sit in silence.

“ ‘The Dharma explained by the Well-Gone One

I have no doubt about.

I cannot turn back from searching for the fundamental nature,

I who seek the three kinds of patience.

“ ‘In that I will conduct myself like victorious ones—

In coming and going, sleeping,

Speaking, and standing—I should be like the Teacher,

Keeping with the entire range of his activities.

“ ‘As I will be given the prophecy,

I am the nature of the victorious ones

As I abide in the wisdom of the victorious ones.

No wandering being can discourage me.

“ ‘I will never change my mind—

The moon and the stars are more likely to fall to earth,

And Mount Meru is more likely to collapse into pieces and vanish in space.

That reality will never change.

“ ‘Those people who find this patience

Will become buddhas who lead sentient beings to realization,

And thus become self-arisen buddhas

Who realize such a fundamental nature.

“ ‘I heard this directly from the Victorious One

And, having discovered patience, will, without regressing,

Reach buddhahood, gain realization,

And bring wandering beings to an understanding of this Dharma.

“ ‘Just as those who see their own nature

Will explain it to others,

The knowledgeable victors will teach,

And beings without realization will become realized.

“ ‘Just as the victorious ones see phenomena,

They teach on the basic realities of each.

Relying on that, I have become a self-arisen one;

Today I have obtained unsurpassed patience.

“ ‘I take refuge in the self-arisen lord of sages,

And I practice to find a cure for the world,

To act in the self-arisen Victor’s realms,

And to liberate wandering beings wearied by suffering.

“ ‘In this way I train in the footsteps of the victorious ones

To free sentient beings from what befalls them,

Striving to adopt the way of the buddhas,

Yet acting like sentient beings.

“ ‘I, Śāntamati, know the nature of phenomena

And will manifest in a hundred buddha realms;

Following the ways of all beings,

I shall manifest in accordance with their individual dispositions.

“ ‘In this way I will purify inconceivable buddha realms,

Give instructions to an inconceivable number of sentient beings,

Uphold the most excellent Dharma methods,

And lead all to the wisdom of the Teacher.’

“As a result, the monk Śāntamati gained greater conducive patience, which allowed him to fill
inexpressible realms with his manifestations. Mañjuśrī, if you have any doubt or wonder whether at that
time, on that occasion, the monk Śāntamati was someone else, then, Mañjuśrī, you should reconsider that.
This is because at that time, on that occasion, the thus-gone Sarvārthasiddha was the monk Śāntamati.

“Therefore, Mañjuśrī, bodhisattva great beings who wish to develop acceptance that phenomena are
unborn need to practice diligence. You may wonder how to avoid entertaining inappropriate objects of the
mind and how to avoid the mind by naturally steering you onto wrong paths. The person who wishes to keep the
mind undistracted should maintain diligence. By maintaining diligence, bodhisattvas quickly develop
acceptance that phenomena are unborn.

“Mañjuśrī, in the past, infinite, innumerable, inconceivable, incomparable, immeasurable, and
inexpressible numbers of eons ago, there was an eon called Light of Permanence. During this eon, the
thus-gone, worthy, perfectly awakened one with proper knowledge and conduct, the well-gone one, the knower of
the world, the most excellent guide who trains beings, the teacher of gods and humans, the blessed buddha
Vimalacandraprabhātejorāja, appeared in the world. At that time there lived a bodhisattva great being called
Ārabdhavīrya, who attended the teachings of the thus-gone, worthy, perfectly awakened
Vimalacandraprabhātejorāja. No one had ever seen anyone practice diligence like the bodhisattva great being
Ārabdhavīrya. In fact, the blessed one said that in his buddha realm the
bodhisattva Ārabdhavīrya was supreme among all the bodhisattvas who observed pure conduct.

“Then, in the assembly of several hundred thousand beings gathered around and attending the
thus-gone Vimalacandraprabhātejorāja, the bodhisattva Ārabdhavīrya stood up. He adjusted his upper garment
on one shoulder and knelt on his right knee. With his palms together he bowed toward the blessed one. Then
he said, ‘If I were to make a request, would the Blessed One grant me a teaching? There are a few points
about which I would like to ask the Blessed, thus-gone, worthy, perfectly awakened Buddha.’

“The blessed thus-gone Vimalacandraprabhātejorāja replied to the bodhisattva Ārabdhavīrya, ‘Son
of noble family, you can ask the thus-gone, worthy, perfectly awakened Buddha anything you want. My answer
to your question will delight you.’

“The bodhisattva Ārabdhavīrya then asked the blessed thus-gone Vimalacandraprabhātejorāja,
‘Blessed One, you often speak about diligence, but how much diligence should a bodhisattva practice?’

“The blessed thus-gone Vimalacandraprabhātejorāja replied to the bodhisattva Ārabdhavīrya, ‘Very
good, very good. Son of noble family, you have asked the thus-gone one about this point in order to benefit
and delight numerous beings, out of love for the world, and for the welfare, benefit, and happiness of gods
and humans. So, son of noble family, listen carefully and retain my
explanations, and I shall explain.’

“ ‘Very well, Blessed One,’ the bodhisattva Ārabdhavīrya replied, and he readied himself to
listen as the blessed one had directed.

“The blessed one said, ‘To realize equality a bodhisattva should never abandon diligence, not
even for an instant. To realize all phenomena in this way, one should not apply one’s intelligence elsewhere
and not entertain other thoughts. This, son of noble family, is how much diligence bodhisattva great beings
must maintain to accomplish awakening. Furthermore, son of noble family, bodhisattva great beings reflect on
the diligence of the thus-gone, worthy, perfectly awakened buddhas of the past. They tell themselves, “Just
as the thus-gone ones of the past took hold of their body and mind and practiced generosity when they
engaged in bodhisattva conduct, so I shall also practice.” If one practices generosity and also has that
realization, then one is accomplishing the perfection of generosity.

“ ‘What does it mean “to take hold of body and mind”? It means to not apprehend any giving,
giver, receiving, or recipient. In this context, that is the perfection of wisdom. To think, “I
will purify an inexpressible number of buddha realms,” is to take hold of body and mind well. To think, “I
will mature an inexpressible number of sentient beings,” is to take hold of body and mind well. To think, “I
will perfect the strengths of thus-gone ones,” is to take hold of body and mind well. To think, “I will master the fearlessnesses of the thus-gone ones,” is to take hold of body
and mind well. To think, “I will master the powers of the thus-gone ones,” is to take hold of body and mind
well. To think, “I will master the eighteen unique buddha qualities,” is to take hold of body and mind well.
To think, “I will master omniscience,” is to take hold of body and mind well. To think, “I will train in
skillful means,” is to take hold of body and mind well. To think, “I will engage the minds of sentient
beings,” is to take hold of body and mind well. To think, “I will train in the knowledge of the right time,”
is to take hold of body and mind well. Similarly, to think, “I will train in the knowledge of the right
measure, of meanings, of the attributes, of the self and others, and of exceptional beings and ordinary
individuals,” is to take hold of body and mind well. To think, “I will abandon any reasoning that needs to
be abandoned, and I will familiarize myself with any reasoning that needs to be adopted,” is to take hold of
body and mind well. To think, “I will train in knowing how to examine the body,” is to take hold of body and
mind well. To take hold of body and mind in this way is called diligence. To take hold
of body and mind in this way without wavering, relaxing, or interrupting it, but rather sustaining it, is
the practice of diligence. To focus on this kind of diligence and concentrate on its practice is known as
practicing diligence.’

“When the bodhisattva great being Ārabdhavīrya heard about the perfection of diligence in this
way, he settled into in the absorption that masters all phenomena. He
also maintained diligence. He manifested emanations in infinite world systems to mature sentient beings in
accordance with what they trust in. He matured infinite sentient beings with infinite skillful means. In all
these buddha realms, he served infinite quintillions of buddhas. Then, the bodhisattva great being
Ārabdhavīrya offered these verses of praise imbued with the perfection of diligence to the blessed thus-gone
Vimalacandraprabhātejorāja:

“ ‘You who possess the ten powers, your diligence

Is unique among all beings.

Wise sage, thanks to diligence

You experience the supreme reality.

“ ‘You who have the ten strengths, with diligence

You have purified infinite buddha realms

And matured sentient beings fully;

Your knowledge is incomparable.

“ ‘Lion of humans endowed with the ten strengths,

With your diligence you destroy sentient beings’ concepts.

You who realize emptiness

Have abandoned the very concept of sentient beings.

“ ‘Without apprehending emptiness,

Through diligence you know all things.

Through the strength of diligence you go to the other shore

And come to abide on the levels of peace.

“ ‘Well-Gone One, your heirs reach unsurpassed awakening

By following in your footsteps.

You who are endowed with the ten strengths, with your diligence

You reveal that which is genuinely greatest.

“ ‘Through the strength of diligence you go to the other shore,

And, Well-Gone One, your children follow in your footsteps.

With hundreds of emanations of all kinds,

You mature sentient beings.

“ ‘In order to liberate wandering beings,

Your heirs have reached awakening.

Blessed One, on this level of yours

The heirs of the well-gone ones follow you.

“ ‘In order to mature wandering beings,

Your heirs wear armor

As they all follow in your footsteps

And lead numerous beings to awakening.

“ ‘Lion! Lord of humans!

You ten billion children maintain diligence.

In order to liberate beings

They go to billions of buddha realms.

“ ‘The victor’s face, like a stainless moon,

Shines with infinite and awesome light.

Sage, your heirs are peerless beings

Who act with perfect purity.

“ ‘Your heirs, who have purified their human minds,

Purify all the buddha realms.

Thanks to the supreme among humans, the mighty ones,

Billions of sentient beings yearn for selflessness.

“ ‘Your diligence is unlike any other diligence.

Your absorption is unmoving, an unwavering absorption.

Through the strength of diligence you go to the other shore

And inspire gods and humans to practice diligence.

“ ‘The world with its gods, humans, and gandharvas

You outshine completely with your diligence.

Knowing awakening, you maintain firm diligence.

You know how to liberate beings from existence.

“ ‘Those who destroy the characteristics of conditioned phenomena

And reach awakening that does not exist,

With their diligence forever unweakened—

To them I pay homage.

“ ‘Those whose thoughts are always for awakening,

Who uphold the families of the victorious ones

And steadily dedicate themselves to the level of the well-gone ones—

To them also I pay homage.

“ ‘Those who work for beings’ benefit and health,

Who are never discouraged

And have faith in the level of the well-gone ones

Untouched by old age and death—to them I pay homage!

“ ‘In you who are free from sickness, old age, and death

And have overcome the three defilements, I take refuge.

Through this merit may I become a well-gone one

And reach awakening beyond aging and dying!’

“Once the bodhisattva great being Ārabdhavīrya had offered these verses of praise imbued with the
perfection of diligence to the blessed thus-gone Vimalacandraprabhātejorāja, he mastered this practice of
diligence. He then avoided nine hundred million eons in saṃsāra.

“Mañjuśrī, if you think that at that time, on that occasion, the bodhisattva Ārabdhavīrya was
someone else, then, Mañjuśrī, you should reconsider that. That is because the thus-gone Sarvārthasiddha at
that time, on that occasion, was the bodhisattva Ārabdhavīrya. Mañjuśrī, bodhisattva great beings who follow
the Great Vehicle and wish to purify infinite buddha realms and mature sentient beings in infinite number
must therefore dedicate all roots of virtue to the purification of buddha realms.

“To realize liberation devoid of obscurations, they also should not abandon diligence. The
bodhisattva great being Ārabdhavīrya, who was stable in liberation devoid of obscuration, settled his mind
in order to know the thoughts of sentient beings. Mastering all the strengths of the thus-gone ones, he
attained the absorption called conforming to all sentient beings’ thoughts. Once he
reached this absorption, he distinguished three groups of sentient beings: those determined to be correct,
those determined to be mistaken, and those of the indeterminate category. Among them, in order to ripen
sentient beings in the mistaken group, he trained in skillful means.
Having acquired these skillful means that can lead mistaken sentient beings, he stayed in saṃsāra for
inexpressible numbers of eons in order to guide them.