Toh 198The Noble Great Vehicle Sūtra “Maitreya’s Setting Out”

Summary

In Maitreya’s Setting Out, the Buddha
Śākyamuni first narrates events from a past life of the bodhisattva Maitreya in
which he was born as a king and for the first time gave rise to the mind set on
awakening. Later, the Buddha recounts another past life of Maitreya—this time as
a monk—and explains why he is known today as the bodhisattva Maitreya. These two
narratives are interspersed with a series of Dharma teachings emphasizing the
unborn nature of phenomena and the need to develop the view that transcends all
reference points.

Acknowledgements

Translated by the Dharmachakra Translation Committee under the guidance
of Chokyi Nyima Rinpoche. The translation was produced by Benjamin
Collet-Cassart, who also wrote the introduction. Thomas Doctor compared the
draft translation with the original Tibetan and edited the text. Khenpo Sherab
from Pullahari Monastery, Khenpo Tsöndrü Sangpo from Ka-Nying Shedrub Ling
Monastery, and James Gentry assisted by resolving several difficult
passages.

Introduction

Maitreya’s Setting Out narrates the
stories of two previous lives of the bodhisattva Maitreya and explains the
circumstances for his initial arousing of the mind set on awakening. The
bodhisattva Maitreya is an important figure in many Buddhist
traditions,
where he is unanimously regarded as the Buddha of the future era. He is the
only bodhisattva widely accepted outside the Mahāyāna traditions, although
his role there is much less central than in the Mahāyāna schools of India,
China, Tibet, Japan, Vietnam, and Korea. His future coming
is predicted in the Pali canon, where he is mentioned in the Cakkavattisīhanādasutta of the Dīgha Nikāya,
and in the Mahāvastu, a canonical text of the Lokottaravāda school of the
Mahāsaṅghikas. The prophecy of the future awakening of Maitreya is told in
the Mūlasarvāstivāda-vinaya, in the Bhaiṣajyavastu, the sixth chapter of the
Vinayavastu. Within the Mahāyāna sūtras, Maitreya is
elevated to the same status as other central bodhisattvas, such as Mañjuśrī
and Avalokiteśvara, and his name appears frequently in sūtras, either as the
Buddha’s interlocutor or as a preacher of the Dharma. Some of the most
famous Mahāyāna sūtras in which Maitreya occupies a central role are The White Lotus of the Good Dharma (Toh 113),
The Teaching of Vimalakīrti (Toh 176),
The Rice Seedling (Toh 210),
The Stem Array (Toh 44-45),

Despite his central role in the Mahāyāna tradition, there are very
few canonical texts devoted exclusively to the bodhisattva career of
Maitreya, and there are no extended hagiographies concerned with this
figure. In the Tibetan Kangyur, we do however find a few short sūtras, such
as Maitreya’s Rebirth in the Heaven of Joy (Toh
199) and The Prophecy of Maitreya (Maitreyavyākaraṇa), describing the circumstances leading to his awakening, his
future appearance in the world, and the methods to apply if one wishes to be
reborn close to him at that time. Other sūtras in which previous lives of
the bodhisattva Maitreya are recounted include The
White Lotus of the Good Dharma, The Sublime
Golden Light (Toh 555, Toh 556, Toh 557), and The Question of Maitreya (Toh 85). Considering his importance
throughout the Buddhist traditions, as well as the scarcity of canonical
materials focusing on his bodhisattva career, Maitreya’s Setting Out is an important resource for anyone
interested in Maitreya. In spite of this fact, it appears that this sūtra
has previously received little mention in modern scholarship.

The sūtra takes place in Śrāvastī, in Jeta’s Grove, Anāthapiṇḍada’s
Park, where the Buddha is residing with many monks and bodhisattvas. When
Maitreya requests the Buddha to answer some questions, the bodhisattva
Mañjuśrī interposes himself, telling Maitreya that the Buddha will only
speak if Maitreya can present his inquiries in a nonconceptual manner. When
Maitreya confirms that he would never present his inquiries in any other
way, the Buddha proceeds to teach.

The Buddha Śākyamuni first narrates in great detail the story of a
past king, known as Golden Color, who worshiped the Buddha Pure Golden Light
for millions of years. At the end of this period, through the skillful
teaching of Pure Golden Light, the king gave rise to the mind of awakening,
renounced his household, and became a monastic. At this point in the story,
the Buddha dramatically reveals that King Golden Color was in fact a
previous incarnation of the bodhisattva Maitreya and that all members of the
present assembly at Śrāvastī were also present in the retinue at that time.
Interestingly, the Buddha mentions here that he himself initially gave rise
to the mind set on awakening eighty-four thousand eons after Maitreya did
so.

Next, the Buddha recounts the story of a monk, Dṛḍhamati, who lived
long ago during the time of the Buddha Ratnacchatra. Absorbed within the
meditation of loving kindness, the monk Dṛḍhamati could lead beings into
that absorption by simply passing by their homes. Amazed by such miraculous
displays, all the gods proclaimed in unison that this monk should be called
Maitreya (the Loving One). Accordingly, the Buddha Ratnacchatra prophesied
that henceforth the monk Dṛḍhamati would be known as the bodhisattva great
being Maitreya, even after reaching awakening. The sūtra then comes to a
close as everyone rejoices in the words of the Blessed One.

As this sūtra today appears to exist only in Tibetan, we have
produced our translation exclusively from the versions contained in the
Tibetan Kangyur, basing ourselves on the Degé block print with reference to
the Comparative Edition (dpe bsdur ma).
The colophon to the Tibetan translation states that it was prepared by Yeshé
Dé in collaboration with the Indian paṇḍitas Prajñāvarman, Jinamitra, and
Surendrabodhi. We can therefore 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) catalogue.

The Translation

The Noble Great Vehicle Sūtra

Maitreya’s Setting Out

Homage to all buddhas and bodhisattvas!

Thus did I hear at one time. The Blessed One was residing in
Śrāvastī, in Jeta’s Grove, Anāthapiṇḍada’s Park, together with a great
saṅgha of five thousand monks and a great saṅgha of ten thousand
bodhisattvas. All of them had developed the superknowledges, and all the bodhisattva
great beings had reached the stage of irreversibility.

At that time, Mañjuśrīkumārabhūta was present in the assembly. The
bodhisattva Pratibhānakūṭa, the bodhisattva Playfulness, the bodhisattva
Avalokiteśvara, the bodhisattva Mahāsthāmaprāpta, the bodhisattva
Candraprabhakumārabhūta, and the bodhisattva great being Maitreya had
also come together and were sitting in the retinue. At one point, the
bodhisattva great being Maitreya stood up, draped his shawl over one
shoulder, and knelt on his right knee. With his palms joined together, he
bowed down toward the Blessed One and said, “Blessed One, should I be
granted the opportunity, I would like to ask a few questions to the blessed,
thus-gone, worthy, perfect Buddha, so that the Blessed One may settle the
matter of my inquiries.” After the bodhisattva Maitreya made his request,
the Blessed One remained silent.

Mañjuśrīkumārabhūta then said to the bodhisattva great being
Maitreya, “Maitreya, if you proceed in the following way, the Thus-Gone One
will grant you the opportunity so that the matter of your inquiries may be
settled: If you do not ask him questions about the vehicle of the buddhas,
the vehicle of the solitary buddhas, or the vehicle of the hearers, if you
do not ask him questions about how to gain understanding about the
aggregates, the elements, and the sense fields or to bring an end to
desire, anger, and ignorance, and if you do not ask him questions about the
perfections and the way to master them, the Thus-Gone One will grant you the
opportunity so that the matter of your inquiries may be settled. If you do
not ask him questions with the aim of transcending the karmic formations,
achieving nirvāṇa, or comprehending the truths, if you do not ask him
questions about the path and the way to meditate on the path, if you do not
ask him questions with the aim of attaining the fruition, actualizing it,
and reaching the state of nonabiding, and if you present your inquiries
without using words, the Thus-Gone One will then give you the opportunity so
that the matter of your inquiries may be settled. The reason for this,
Maitreya, is that the more one imputes, the more attached one will be, and
the Dharma teaching of the Buddha, the Blessed One, is nonattachment.”

“Venerable Śāriputra,” answered Mañjuśrī, “all phenomena are the
same in terms of the sameness of emptiness. They are the same in terms of
the sameness of signlessness. They are the same in terms of the sameness of
wishlessness. They are the same in terms of the sameness of how things
really are. They are the same in terms of the sameness of suchness. They are
the same in terms of the sameness of the sphere of reality. They are the
same in terms of the sameness of the limit of reality. They are the same in
terms of their sameness in being nonarising, unceasing, and nonabiding. They
are the same in terms of their sameness in being unborn and unoccuring. All
phenomena are the same in terms of the sameness of space.

“Venerable Śāriputra, if, while all phenomena are the same, one
thinks of them as not being the same, then one is imputing something that
does not exist. Thus one might think, ‘This is the Buddha,’ ‘This is the
Dharma,’ ‘This is the Saṅgha,’ ‘This is the self,’ ‘This is a sentient
being,’ ‘This is a person,’ ‘This is a child of a man,’ ‘This is a human
being,’ ‘This is a doer,’ ‘This is an experiencer,’ ‘This is interrupted,’
‘This is permanent,’ ‘This is an ordinary being,’ ‘This is a hearer,’ ‘This
is a solitary buddha,’ ‘This is a bodhisattva,’ ‘This is a wrongdoer,’ ‘This
is someone free from wrongdoing,’ ‘This is defiled,’ ‘This is undefiled,’
‘This is conditioned,’ ‘This is unconditioned,’ ‘This is thorough
affliction,’ ‘This is complete purification,’ ‘This is virtue,’ ‘This is
nonvirtue,’ ‘This is mundane,’ ‘This is supramundane,’ ‘This is saṃsāra,’
‘This is nirvāṇa,’ ‘This is an entity,’ ‘This is a nonentity,’ ‘This is
existent,’ ‘This is nonexistent,’ ‘This is attainment,’ ‘This is manifest
realization,’ ‘This is actualization,’ ‘This is the path,’ or ‘This is the
fruition of the path.’ All these are imputations. Why is it so? Because,
Venerable Śāriputra, sameness is beyond thought. Those who think in terms of
such concepts make imputations upon sameness. They do not make imputations
upon a lack of sameness. Those who see sameness without seeing anything are
seeing sameness, but those who create imputations perceive things as not
sameness. Those who do not reify sameness perceive sameness, but those who
impute do not.”

When this teaching was uttered, the minds of two hundred monks were
liberated from their defilements with no further grasping. The Blessed One
remained silent in order to train those monks.

The bodhisattva great being Maitreya then said to
Mañjuśrīkumārabhūta, “Mañjuśrī, I do not ask the Thus-Gone One any of
these questions, from questions about the vehicle of the hearers, the
vehicle of the solitary buddhas, and the vehicle of the perfect awakened
ones to questions about the state of nonabiding. Mañjuśrī, I always present
my inquiries to the Thus-Gone One in a way that does not contradict
suchness. Mañjuśrī, I present my inquiries to the Thus-Gone One in a way
that does not contradict suchness. Thus, I take into account the
nonobservation of any phenomenon due to disengagement from all phenomena. I
acknowledge freedom from the stains of desire, anger, and ignorance due to
the immutability of the sphere of reality. I ask in the recognition that
there is no transcending saṃsāra—because it cannot be observed—and no
attaining nirvāṇa—because there is neither coming from nor going to anywhere
at all. Mañjuśrī, I never use any words or verbal expressions. There is
nothing to discern with insight, nor is there anything to understand. Here
there is nothing at all that is liberated either. This is how I present my
inquiries to the Thus-Gone One, since words are empty, and everything is
unborn.”

At that point, the bodhisattvas who had gathered in the retinue
thought, “Ah! The bodhisattva great being Maitreya only teaches in that way,
using indirect and oblique statements, and yet everything he says is in harmony
with reality. His wisdom is indeed profound!”

The bodhisattva great being Playfulness then said, “Blessed One, the
bodhisattva great being Maitreya’s certainty about the acceptance of the
profound and his skills in teaching it with wisdom and eloquence are
amazing! Blessed One, Thus-Gone One, in order to provide assistance and
happiness to numerous beings, and to bring benefit and healing to gods and
humans, please tell us how much time has passed since the bodhisattva great
being Maitreya first gave rise to the mind set on unsurpassed and perfect
awakening. If you do so, the noble sons and daughters of the bodhisattva
vehicle will, having heard about such events and this setting out, renew
their exertion in order to reach unsurpassed and perfect awakening.”

“Noble son,” replied the Blessed One, “the bodhisattva great being
Maitreya has observed pure conduct for a long time. Noble son, the
bodhisattva great being Maitreya has served the victorious ones of the past
and accumulated roots of virtue. He has reached the acceptance of the
profound. Noble son, I gave rise to the mind set on unsurpassed and perfect
awakening for the first time eighty-four thousand eons after the bodhisattva
great being Maitreya had genuinely set out on the path.”

“Blessed One,” said the bodhisattva great being Playfulness, “what is the
name of the thus-gone, worthy, perfect Buddha in the presence of whom the
bodhisattva great being Maitreya gave rise to the mind set on unsurpassed
and perfect awakening? Thus-gone, worthy and perfect Buddha, please tell us
about this!”

“Noble son,” replied the Blessed One, “listen carefully and keep in
your heart what I will explain to you.” Receiving the full attention of the
bodhisattva great being Playfulness and the entire retinue, the Blessed One
began his account, “Playfulness, in the past, countless eons ago, so long
ago that the amount of time cannot be measured, conceived, or fathomed, a
thus-gone, worthy, perfect buddha appeared in the world. He was endowed with
perfect knowledge and conduct. He was a bliss-gone one, a knower of the
world, an unsurpassed guide who tames beings, a teacher of both gods and
humans. This buddha, this blessed one was named Pure Golden Light. Noble
son, many trillions of light rays shone from each pore of his hair. The
light rays of that thus-gone one were pure like golden light, and each of
them illuminated a great trichiliocosm. Each light ray filled the eastern,
southern, western, northern, and intermediate directions, as well as above
and below, with many trillions of lotuses. In each of these directions, many
trillions of buddha fields were filled with thus-gone ones, each one of
them cultivating many trillions of beings to the Buddha and the Dharma and
establishing them in the state of irreversibility. Noble son, the light rays
of the thus-gone, worthy, perfect Buddha Pure Golden Light illuminated the
world at all times. In his buddha field, the words sun
and moon did not exist. Even the words
heavenly bodies, planets,
stars, and fire light were
unknown.”

“Venerable One, Blessed One,” asked the bodhisattva great being
Playfulness, “if this is so, how were the days and nights distinguished in
that buddha field?”

“Noble son,” replied the Blessed One, “in the buddha field of the
thus-gone, worthy, perfect Buddha Pure Golden Light, the ground was made of
the seven precious substances. It was smooth like the palm of the hand.
Lotuses made of the seven precious substances and about the size of a
chariot wheel grew out of that ground. They were beautiful, pleasant to look
at, sweet smelling, fragrant, and delightful. The sweet and fragrant smell
of each of these lotuses permeated a great trichiliocosm. Those who
experienced these fragrances were certain to reach unsurpassed and perfect
awakening. Those lotuses blossomed in the morning and withered in the
afternoon, enabling beings to know the time of day. Noble son, there was
therefore a visible distinction between day and night in the buddha field of
the Blessed One, the thus-gone, worthy, perfect Buddha Pure Golden Light.
Noble
son, in that buddha field, even the names of the eight unfree states did not
exist, and even the words suffering,
hearers, and solitary buddhas
were unknown. That buddha field was exclusively filled with bodhisattvas who
were celibate and free from foul odors. Each assembly consisted of one
thousand two hundred billion bodhisattvas. On top of these, the number of
bodhisattvas who had gathered around that blessed one was uncountable.

“The thus-gone, worthy, perfect Buddha Pure Golden Light did not
teach anything other than The Irreversible Wheel of the
Bodhisattva Collection. What is this Dharma teaching? No
phenomena whatsoever can be divorced from suchness. No phenomena whatsoever
can be divorced from the sphere of reality. No phenomena whatsoever can be
divorced from the limit of reality. Desire cannot be divorced from the
essential nature of desire. Anger cannot be divorced from the essential
nature of anger. Ignorance cannot be divorced from the essential nature of
ignorance. Form cannot be divorced from the essential nature of form.
Feeling, perception, karmic formations, and consciousness cannot be divorced
from their essential nature. The eye cannot be divorced from the essential
nature of the eye. The ear, nose, tongue, body, and mental faculties cannot
be divorced from their essential nature. The essential nature is the absence
of entity, and this absence of entity cannot be divorced from anything, nor
can it engage in anything. Noble son, in that buddha field, the
thus-gone, worthy, perfect Buddha Pure Golden Light thus genuinely taught to
the bodhisattvas the Dharma teaching called The
Irreversible Wheel of the Bodhisattva Collection.

“At that time appeared a righteous Dharma king, a ruler of the four
continents, a universal monarch named Golden Color. Noble son, for eight
hundred forty million years that king Golden Color revered the blessed,
thus-gone, worthy, perfect Buddha Pure Golden Light and his great saṅgha of
bodhisattvas, through all possible forms of offerings and respectful
services. He honored, venerated, and worshiped them. Noble son, when the
Four Great Kings, as well as Śakra, lord of the gods, and Brahmā, lord of
the Sahā world, together with their retinues, saw the attitude of the king
Golden Color, they joined him and enthusiastically revered the blessed
Thus-Gone One Pure Golden Light.

“Noble son, the king Golden Color created a courtyard with the
length of eighty-four leagues. He draped it with silken fringes and covered
it with flowers up to the knees. He adorned the space above with garlands of
red pearls and fumigated it with the finest essential fragrances. Within the
courtyard, he arranged for the Thus-Gone One a throne supported by legs
decorated with precious substances. On that throne, he spread many trillions
of cotton fabrics of inestimable value. He also prepared seats of tremendous value
for each of the bodhisattvas. At that time, the Thus-Gone One was residing
two thousand leagues away. Noble son, the king Golden Color ornamented
majestically the path along these two thousand leagues to be traversed. On
each side of the path, he built platforms adorned with various precious
substances. He covered the path with so many flowers that they reached to
the knees, and he hung canopies consisting of garlands of precious gems in
the space above it. On the platforms, he planted precious
trees about the distance of a bowshot apart and hung strings of precious
gems between each of them. Between each pair of precious trees, he built
ponds surrounded by platforms made of precious gems and plastered with gold
dust. The steps to these ponds were made of beryl, and the ponds themselves
were filled with blue lotus flowers, pink lotus flowers, water lilies, and
white lotus flowers, and with singing wild geese. Such ponds were created
between each of the precious trees.

“In front of each tree, he placed five hundred people carrying
flower petals, five hundred people carrying vases filled with precious
incense, five hundred people carrying various types of musical instruments
such as great drums, clay drums, wooden kettledrums,
kimpalas,
lutes, and cymbals, and five hundred people carrying parasols, victory
banners, and flags. Having placed in that way hundreds of people in front of
each precious tree, he ordered them, ‘When the blessed Thus-Gone One Pure
Golden Light walks along this path, strew these flower petals and these
sandalwood powders, make fumigations with these incense burners, play these
cymbals, and raise up these parasols, victory banners, and flags!’ He also
placed five hundred people carrying vases filled with precious flowers in
front of every precious tree. Everyone remaining was also given the same
role. He ordered them, ‘When the Thus-Gone One walks along this path, strew
these precious flowers!’

“Noble son, the blessed Thus-Gone One Pure Golden Light, then
came out of his temple and began to walk toward that courtyard. As soon as
he appeared from the temple, light began to shine from there, illuminating
the bodhisattvas. Noble son, the two thousand leagues along the path were
filled with bodhisattva great beings standing about one fathom away from one
another. Noble son, when the Thus-Gone One walked along that path, through
the power of the buddhas, white silver parasols with golden handles, covered
with garlands of red pearls and surrounded by nets of small golden bells,
followed the bodhisattvas in the space right above their heads, without
anyone holding them. Each bodhisattva was followed by such a parasol. Shaken
by the wind, the webs of small bells covering the precious parasols emitted
beautiful and pleasing melodies, more delightful than the sounds of the
cymbals that can produce a hundred thousand different tunes.

“Through the power of that buddha, the melodies of different types
of Dharma gateways were heard from the precious parasols, the small bells,
the leaves of the precious trees, the strings of precious gems, the precious
platforms, the cymbals, and the songs. Beings inclined toward generosity
heard the melodies of generosity. Those inclined toward discipline heard the
melodies of discipline. Those inclined toward patience, diligence,
concentration, and insight heard the melodies of patience, diligence,
concentration, and insight. Similarly, the melodies of emptiness,
signlessness, wishlessness, nonarising, and noncessation, as well as the
melodies of the faculties, the powers, the branches of
awakening,
the paths, the superknowledges, the powers, the fearlessnesses, the genuine
discriminations, and the unique attributes of a buddha were heard. Those
melodies manifested and were perceived in accordance with the different
inclinations of sentient beings. When they heard these Dharma tunes, an
uncountable number of sentient beings became certain to achieve unsurpassed
and perfect awakening.

“Noble son, when the thus-gone, worthy, perfect Buddha Pure Golden
Light walked along that path, a divine precious parasol adorned with hundred
thousands of precious gems rose up in the space right above his head and
accompanied him along the way, without anyone holding it. Shaken by the
wind, the precious parasol and its tiny bells emitted beautiful and pleasing
melodies. These were the melodies of the Dharma teaching called The Seal of the Thus-Gone Ones.”

“Blessed One,” asked the bodhisattva great being Playfulness, “what
is the Dharma teaching called The Seal of the Thus-Gone
Ones that was heard from the precious parasol of the Thus-Gone
One Pure Golden Light? Blessed One, Thus-Gone One, please tell us about
this!”

“Noble son,” replied the Blessed One, “listen carefully and keep
these words in your heart. I shall but commence for you the explanation of
The Seal of the Thus-Gone Ones. Noble son,
all phenomena are marked by the seal of emptiness, the seal of signlessness,
the seal of wishlessness, the seal of nonarising, noncessation, and
nonabiding, the seal of the absence of entity, the seal of the sphere of
reality, the seal of suchness, the seal of the limit of reality, the seal of
how things are, the seal of nonattachment, the seal of voidness, the seal of
complete liberation, the seal of the absence of characteristics, the seal of
the absence of doing and going, the seal of nonapprehension, and the seal of
baselessness. Noble son, all phenomena are marked by the seal of space.
Noble son, for example, carving a seal out of space is not easy—there is
nothing there that is a seal, and no imprint can be made. Why is it so?
Because there is no basis, there are no causes and no conditions, nothing is
produced, and there is no support. Noble son, similarly, a bodhisattva great
being truly knows that all phenomena are similar to space, that they have
the attributes of space and the essential nature of space, and that they
display space. Phenomena cannot be affixed to space; they are mere
imputations. As phenomena of space cannot be affixed and are mere
imputations, a bodhisattva truly understands that all phenomena cannot be
observed and are mere imputations. Someone who understands that all
phenomena are mere imputations does not contradict suchness. Someone who
does not contradict suchness understands The Seal of
the Thus-Gone Ones. This is The Seal of the
Thus-Gone Ones. With such an understanding, one will not be
deluded about suchness.”

When they heard this teaching, five hundred bodhisattvas reached the
acceptance of the unborn nature of phenomena.

The Blessed One then said to the bodhisattva great being
Playfulness, “Noble son, when the thus-gone, worthy, perfect Buddha Pure
Golden Light, arrived in the courtyard with his saṅgha of bodhisattvas,
hundreds of thousands of gods worshiped them enthusiastically by strewing
blue
lotus flowers, pink lotus flowers, water lilies, and white lotus flowers,
scattering a rain of divine mandārava flowers, and playing a trillion
cymbals. Noble son, when the Thus-Gone One Pure Golden Light was staying in
that courtyard, the Four Great Kings, as well as Śakra, lord of the gods,
and Brahmā, lord of the Sahā world, stayed in attendance to worship him,
revere him, and honor him. What kinds of offerings were made to please the
Thus-Gone One and his saṅgha of bodhisattvas? Each bodhisattva was attended
by a white elephant decorated with all the ornaments. Staying behind them,
these royal elephants held splendid and majestic precious parasols in their
trunks, protecting the bodhisattvas from the wind and the sun. Necklaces of
shining blue pearls dangled from their trunks. Cool drinking water
resembling blue beryl and endowed with the eight qualities
flowed from these pearl necklaces. Thus, the water performed its full
function. As soon as the bodhisattvas took their seats, the gods caused alms
bowls of precious gems to materialize in their right hands, and the gods
would then hold the bodhisattvas’ alms bowls. Brahmā himself sat behind the
Thus-Gone One Pure Golden Light, carrying for him a precious parasol draped
with pearl necklaces. Cool drinking water resembling blue beryl and endowed
with the eight
qualities flowed from
these pearl necklaces, performing the full function of water for the
Thus-Gone One. Śakra, the lord of the gods, carried the alms bowl of the
Blessed One.

“Noble son, when the Thus-Gone One and his retinue of bodhisattvas
sat down, a
goddess stood in front of each of them and ground various types of divine
fragrant substances into powder. During that process, a small breeze started
to blow to and fro, covering the bodies of the bodhisattvas with these
fragrant substances. Those holy beings were free from unpleasant odors, and
since they did not even operate with the idea of goddesses or entertain the
notion of perfumes, how could they become attached to any of that? That
would be impossible.

“Noble son, when the king Golden Color saw that the Thus-Gone One
Pure Golden Light had taken his seat, he was joined by one thousand boys,
eighty-four thousand women, eighty-four thousand kings, eighty-four thousand
householders, eighty-four thousand merchants, eighty-four thousand
ministers, eighty-four thousand girls, and many other groups of people, as
he personally applied himself to feeding the Thus-Gone One and the
bodhisattvas to their full satisfaction, offering them plenty of the finest
and most delicious foods and drinks. After they finished eating and were
satiated, their plates were removed, and they concealed their hands. When
the king saw this, he offered cotton fabrics of inestimable value to the Thus-Gone One and cotton fabrics of
tremendous value to each of the bodhisattvas. Having made those
offerings, the king, those great groups of beings, and all the prominent
citizens joined their palms together and sat down respectfully in front of
the Thus-Gone One to listen to the Dharma.

“Noble son, understanding that the great assembly of devoted people
and the gathering of bodhisattvas wished for the Dharma, the Thus-Gone One
Pure Golden Light taught them the Dharma teaching called The Individual Gateways.”

“Blessed One,” asked the bodhisattva great being Playfulness, “what is this
Dharma teaching taught by the Thus-Gone One Pure Golden Light and called
The Individual Gateways of the
Bodhisattvas? Blessed One, Thus-Gone One, please tell us about this!
If you do so, the noble sons and daughters of the bodhisattva vehicle will
also train in this Dharma teaching of The Individual
Gateways.”

“Noble son,” replied the Blessed One, “listen carefully and keep
these words in your heart. I shall but commence for you the explanation of
the Dharma teaching of The Individual Gateways.
Noble son, the individual gateways of the bodhisattvas are nothing other
than the six perfections: the perfection of generosity, the perfection of
discipline, the perfection of patience, the perfection of diligence, the
perfection of concentration, and the perfection of insight. Noble son, these
are the six individual gateways of the bodhisattvas. Why is it so? Because
the thus-gone ones of the past have awakened to unsurpassed and perfect
buddhahood by training in these six perfections. They have then turned the
Dharma wheel, brought beings to maturity, and finally passed into nirvāṇa.
The future thus-gone ones will also awaken to unsurpassed and perfect
buddhahood by training in these individual gateways. Right now, thus-gone,
worthy, perfect buddhas residing and remaining present in an uncountable
number of worlds are also turning the Dharma wheel after
having awakened to unsurpassed and perfect buddhahood by training in this
Dharma teaching of The Individual Gateways.

“Noble son, the true teaching of the individual gateways of the
bodhisattvas is the true teaching of the six perfections. What are the
particularities of these individual gateways? What are the faults associated
with those? What is the subjugation of these faults? What is the definitive
emancipation?

“Miserliness is a fault for bodhisattvas. Strong clinging is a fault
for bodhisattvas. Intense grasping is a fault for bodhisattvas. Guarding
one’s wealth without sharing it is a fault for bodhisattvas. When
bodhisattvas have subjugated and defeated their miserliness, and when they
have given rise to a generous mindset, then these faults have been
subjugated. Bodhisattvas who practice generosity must share their
possessions, whether they are few or many, with mendicants, priests, and
beggars. With an enthusiastic and joyful attitude, and without any sense of
clinging or hope for reward, they must develop the charitable attitude of
giving away beneficial things out of compassion for all sentient beings.
Such bodhisattvas are training in the individual gateways. This is the
definitive emancipation of the bodhisattvas.

“Noble son, corrupted discipline is a fault for a bodhisattva, as
are damaged discipline, adulterated discipline, broken discipline, torn
discipline, and polluted discipline. What is meant by ‘corrupted
discipline,’ ‘damaged discipline,’ ‘adulterated discipline,’ ‘broken
discipline,’ ‘torn discipline,’ and ‘polluted discipline’? A bodhisattva who
develops the attitude of the hearers and the solitary buddhas or a frame of
mind that adheres to concepts, who wishes for the vehicles of the hearers,
the solitary buddhas, or conceptual views, and who enjoys the discourses of
the hearers, the solitary buddhas, or other conceptual discourses, is said
to have ‘corrupted discipline,’ ‘damaged discipline,’ ‘adulterated
discipline,’ ‘broken discipline,’ ‘torn discipline,’ and ‘polluted
discipline.’ Not applying or training in the individual gateways of the
bodhisattvas is the worst form of corrupted discipline.”

“Blessed One,” asked the bodhisattva great being Playfulness, “why
is it that the discipline of a bodhisattva great being who transgresses the
other trainings of the thus-gone ones is not considered corrupted, but a
bodhisattva who develops the attitude of the hearers and the solitary
buddhas, or a frame of mind that involves concepts, is said to observe the
worst form of corrupted discipline?”

“Noble son,” replied the Blessed One, “even if bodhisattvas have
transgressed the other trainings of the thus-gone ones, have engaged in the
four types of transgression causing downfall that I have taught, have
completely taken up the path of the ten nonvirtues, or have committed the
five acts of immediate retribution, if those bodhisattvas do not give up the
mind set on awakening but maintain it continuously, and if they do not
develop a frame of mind that involves concepts, then they are observing
genuine discipline. You should understand that these bodhisattvas maintain
undamaged, unadulterated, unbroken, intact, and unpolluted
discipline. They apply and train in in the individual gateways of the
bodhisattvas. Why is it so? Because these do not create obstacles to the
bodhisattvas’ awakening. Even if such bodhisattvas have engaged in negative
actions and thus generated new rebirths in cyclic existence, all such
rebirths in existence will bring accomplishment of the practices of the six
perfections. On the other hand, even if they train in accordance with the
thus-gone ones’ trainings but adopt the attitude of the hearers and the
solitary buddhas or involve concepts, the discipline of a bodhisattva will
still become corrupted. Noble son, for these reasons bodhisattvas who do not
give up the mind set on awakening and do not develop a frame of mind that
involves concepts apply and train in the individual gateways of the
bodhisattvas.

“Noble son, furthermore, the harmful and negative attitude of ill
will is a fault for a bodhisattva. The lack of equanimity toward sentient
beings is a fault for a bodhisattva. Perceiving sentient beings and
phenomena as being distinct is a fault for a bodhisattva. Biased,
conceptually based loving kindness toward sentient beings is a fault for a
bodhisattva. Nonacceptance of emptiness is a fault for a bodhisattva.
Thinking ‘I will be generous to this person but not to that one’ is a fault
for a bodhisattva. Thinking ‘I will make offerings to this person but not to
that one’ is a fault for a bodhisattva. Thinking ‘I will explain the Dharma to
this person but not to that one’ is a fault for a bodhisattva. Thinking ‘I
will revere this person but not that one’ is a fault for a bodhisattva.
Judging and looking down on others’ discipline, thinking ‘This person’s
discipline is pure but that one’s is corrupted’ is a fault for a
bodhisattva. Why is it so? Because bodhisattvas must maintain an attitude of
equanimity toward all sentient beings and all phenomena. Bodhisattvas must
be impartial in the manner of the sun and the moon, or like earth, water,
fire, wind, and space. They must also have acceptance of emptiness.
Bodhisattvas do not abandon any sentient being. With a baseless mind that
does not set up definite limits, they must be dedicated to the benefit of
all sentient beings out of compassion and loving kindness. Bodhisattvas who
observe such all-embracing practice, and who can also bear to think that all
phenomena are empty, apply and train in the individual gateways of the
bodhisattvas.

“Furthermore, conceiving of definite limits to saṃsāra is a fault
for a bodhisattva. Thinking ‘I shall circle in saṃsāra for such and such a
number of eons’ or ‘For such and such an amount of eons I shall not circle
in saṃsāra’ is a fault for a bodhisattva. Thinking, ‘I will liberate so and
so many sentient beings’ or ‘So and so many sentient beings I will not
liberate’ is a fault for a bodhisattva. Thinking ‘This is diligence, I am
diligent, I shall awaken to unsurpassed and perfect buddhahood’ is a fault
for a bodhisattva. How does a bodhisattva subjugate those faults? Noble son,
a bodhisattva must put on the armor of diligence, thinking, ‘I have
continuously circled in saṃsāra since beginningless time. Even if, for
the benefit of every single sentient being, I must continue to circle in
saṃsāra for the same number of eons, I will do that happily. Likewise, for
the sake of all sentient beings, I will happily continue to circle in
saṃsāra until the end of time if necessary. I will give up clinging to
diligence, pride, and awakening, and I will joyfully wear the armor of
diligence beyond reference point.’ A bodhisattva who puts on the armor of
diligence in that way applies and trains in the individual gateways of the
bodhisattvas.

“Noble son, furthermore, if bodhisattvas go to villages, cities,
towns, countries, and royal palaces and, in those places, have the ability
to benefit beings and are capable of handling that task, then going to those
places is appropriate. On the other hand, if, while staying in solitude,
they enjoy this isolation, become attached to the experience of
concentration, and remain absorbed in that bliss, this is a fault for
bodhisattvas. If bodhisattvas do not get tired of practicing generosity, do
not rely on conceptual references, develop their qualities while resting
inwardly, and are not attached to the experience of concentration but
cultivate baseless concentration, they apply and train in the individual
gateways of the bodhisattvas.

“Noble son, furthermore, take the case of bodhisattvas who practice
the perfection of insight and understand all phenomena to be empty of
intrinsic nature, thinking, ‘Here there is no self, no sentient being, no
life force, and no person at all.’ Those bodhisattvas may put effort into
taming themselves and into the practice of tranquility, yet if the
bodhisattvas do not speak of, point out, or use symbols to communicate this
mode of emptiness and selflessness to other sentient beings caught by the
mistaken habit of clinging to reference points, then understand that such
bodhisattvas have no skill in means. This is, however, not considered to be a
fault. Take now the case of bodhisattvas who practice the perfection of
insight and understand all phenomena to be devoid of and empty of essential
nature, thinking, ‘Here there is no self, no sentient being, no life force,
and no person at all.’ When those bodhisattvas have a physical experience of
all these phenomena that are empty of essential nature, their minds do not
fixate on any of them. On the other hand, so that sentient beings who are
possessed of errors and adhere to concepts may be freed from their errors
and focal points, those bodhisattvas teach them the Dharma—explaining that
all phenomena are devoid of essential nature and leading them to the
realization that all phenomena are empty of intrinsic nature. You should
understand that bodhisattvas are skilled in means and that they apply and
train in the individual gateways of the bodhisattvas.

“Noble son, in that way, when the thus-gone, worthy, perfect Buddha
Pure Golden Light had eaten his meal, he explained in detail this Dharma
teaching called The Individual Gateways of the
Bodhisattvas within the courtyard. When that blessed one uttered
this Dharma teaching, countless sentient beings became certain to reach
unsurpassed and perfect awakening. Noble son, if I were to teach the Dharma
of The Individual Gateways of the Bodhisattvas
for an eon, or even longer than that, my inspiration and these Dharma
gateways would never be exhausted. Nevertheless, here I have at least
commenced this Dharma teaching.

“Noble son, in that way, for eight hundred forty million years, the
king Golden Color served, honored, venerated, and worshiped the Thus-Gone
One and his immeasurable saṅgha of bodhisattvas, offering them such
arrangements and such reverence and respectful service.”

Then the bodhisattva great being Playfulness asked, “Venerable,
Blessed One, did the king Golden Color not build a temple for the Thus-Gone
One and the bodhisattvas? Where did the thus-gone one and the bodhisattvas
reside?”

“Noble son,” replied the Blessed One, “the Thus-Gone One and the
bodhisattvas resided in pavilions that they had emanated themselves. Noble
son, after these eight hundred forty million years had passed, on the very
last day, the king Golden Color offered food and presents to the Thus-Gone
One. Afterward, when he saw that the Thus-Gone One was about to depart, he
wondered, ‘Should I dedicate my roots of virtue to become Śakra, to become
Brahmā, or to reach the level of a universal monarch?’ The blessed Thus-Gone
One Pure Golden Light knew the thought that had arisen in the mind of the
king. Hence, in front of the king and those many groups of beings, the
Thus-Gone One emanated in the sky an exact replica of his body, perfect in
all aspects. From the sky, he uttered these verses to the king Golden
Color:

“ ‘Like a childish man

Who, guided by corrupted insight,

Pleases a king through reverent services

But requests an insignificant reward for his acts,

“ ‘Some persons worship the buddhas

In ways that cannot be conceived,

Then long for the kingdom of Śakra

And other inferior abodes.

“ ‘These life experiences as a king,

As Śakra or Brahmā,

Are impermanent—they do not last forever.

They cannot be relied upon—they are perishable.

“ ‘Give rise to the mind set on awakening

For the benefit of all beings!

Such an attitude is extolled

By the buddhas and the wise ones in the world.

“ ‘King, you and your subjects

Have made extensive offerings.

Now give rise to the mind set on awakening,

The unsurpassed and vast attitude.

“ ‘Do not give rise to inferior aspirations—

That is what childish beings do.

Become an adept in genuine insight,

And enter the path of supreme awakening.

“ ‘Compared to someone who, longing for nirvāṇa,

Makes offerings to the buddhas, the thus-gone ones,

By filling an entire trichiliocosm

With precious substances,

“ ‘Someone who joins their palms together

And dedicates this act mentally to the attainment of awakening

Creates much more merit,

Even without pronouncing a single word.

“ ‘Even if someone were to reverently serve all sentient beings

For an uncountable number of eons,

This could not match

Even a sixteenth of that merit.

“ ‘Longing for merit, someone may have joined their palms together

And for ten million eons in saṃsāra made offerings

To the great leaders, the buddhas of the ten directions,

Who have given rise to the mind of awakening and who benefit the
worlds,

“ ‘Yet an intelligent and wise person

Who trusts the teachings of the bliss-gone ones,

Firmly gives rise to the mind set on awakening,

And offers a flower to the stūpa of a bliss-gone one,

“ ‘Will create a much greater amount of merit.

The merit created in the former example cannot be compared

To the merit created by offering a flower with the mind set on
awakening,

Just as a drop of water cannot be compared to an ocean.

“ ‘In this buddha field, all sentient beings, as many as they are,

Will become buddhas, eon after eon.

Even if someone were to try to describe this merit for many eons

Without doing anything else, this task could never be completed.

“ ‘These verses illustrate the karmic maturation of the mind set on
awakening,

Yet even if this were to be explained for countless eons,

Not even a bit could be described—

It would be like trying to count all the particles of the earth.

“ ‘Therefore, king, supreme being,

Having heard the benefits of the mind set on awakening,

Quickly discard all inferior thinking,

And give rise to this vast mind set on awakening!

“ ‘The leaders of the world,

The lights of golden shrines endowed with inconceivable qualities,

Have taught in that way

The benefits and karmic maturation of the mind set on awakening.

“ ‘If the merit of teaching the karmic maturation

Of the mind set on awakening had a form,

It could fill universes as numerous as the grains of sand in the
Ganges

And still not even be partially depleted.’

“Having heard such a teaching,

The chief among kings was delighted.

Joining his palms together, he said,

‘I pay homage to the Buddha,

“ ‘I give rise to the mind set on awakening.

May I reach the level of the Dharma Lord, the Buddha.

After reaching stainless and unconditioned awakening,

I shall liberate sentient beings as numerous as the grains of sand in the
Ganges.’

“When the emanated body of the buddha had spoken those verses,

The chief among kings was delighted and understood.

At that point the entire trichiliocosm began to shake,

And the buddha descended from the sky like the king of swans.

“With a mind filled with faith, the king Golden Color

Called on the boys, girls, wives,

Kings, merchants, and householders

To go and prostrate to the Buddha.

“Surrounded by sixty billion beings,

They came one after the other to the place where the buddha was residing,

Carrying with them flowers, garlands, and incense,

And having prostrated at the feet of the Buddha, they took their place in
the gathering.

“Similarly, other boys, girls, wives, ministers, merchants, and
householders,

As well as other kings and their retinues,

Prostrated to the Buddha and sat respectfully to his side.

Gods similarly filled the entire sky,

“Playing cymbals and scattering a rain of flowers.

Golden Color, surrounded by the people of that land,

Joined his palms together and asked the Buddha,

‘Possessor of the ten powers, boundless god of gods,

“ ‘Tamer of men, great guide,

How much merit is created by someone

Who firmly gives rise to the mind set on awakening?

Blessed One, what is the conduct to adopt

“ ‘To become truly happy, at ease,

And contented for many eons without experiencing any suffering,

And so realize the ambrosia of awakening that is free from misery?

“ ‘Without having to sacrifice my limbs,

My head, or my flesh,

How may I always remain happy and at ease?

Lord, please tell us the method.

“ ‘May I always be free from physical pain.

Observing loving kindness, patience, discipline, and keeping my vows,

May I reach supreme awakening.

Without becoming lazy, I shall train in the precepts

“ ‘And never break them—

Guide, I make this firm commitment.

I shall never pay mere lip service to these teachings.

Please teach about the self-arisen fruition of merit.

“ ‘Thus-Gone One, please teach about the blissful vehicle.

Please tell us how to train in the conduct.

After hearing these teachings, we shall practice accordingly.’

‘Hey, hey!’ exclaimed Pure Golden Light,

“ ‘Listen, ruler of the world!

I will explain to you the merit that is the cause of happiness

And how to train in it, so listen to me!

Compared to someone who makes offerings

“ ‘To those who have gained the ten powers

By filling a trichiliocosm with precious substances,

Someone who aspires to reach awakening

Will create much more merit.

“ ‘Compared to someone who makes donations by filling universes

As numerous as the grains of sand in the Ganges river with precious
substances,

Someone who aspires to reach awakening

Will create much more merit.

“ ‘Compared to someone who makes offerings

To all sentient beings for myriads of eons,

Someone who aspires to reach awakening

Will create much more merit.

“ ‘Imagine that all beings have become worthy ones

And gained mastery of wisdom,

And that someone, wishing for merit,

Makes offerings to them for a hundred million eons.

“ ‘Compared to that, the merit created by someone

Who walks seven steps

After having developed compassion

And given rise to the supreme mindset,

“ ‘The vast attitude set on awakening,

Will be far superior.

Imagine now that all sentient beings have become buddhas

Endowed with boundless eloquence

“ ‘And that a single being makes offerings to all of them

For as many eons as those that have already passed in saṃsāra.

Compared to that, the merit created by a wise person

Who offers a single flower

“ ‘After having given rise to the mind set on supreme awakening

Will be far superior.

Even if someone were to explain

The character of such merit for myriads of eons,

“ ‘The account of the fruition of that merit

Would never be completed.’

“Noble son, the blessed Thus-Gone One Pure Golden Light then said
to the king Golden Color, ‘Great king, if bodhisattva great beings possess a
single quality, they will, through the blissful vehicle, swiftly awaken to
unsurpassed and perfect buddhahood, and never experience any kind of
suffering or discomfort. What is this single quality? It is
conscientiousness. Great king, a conscientious bodhisattva
will swiftly awaken to unsurpassed and perfect buddhahood. What is
conscientiousness? It is never giving up the training, not transgressing
one’s commitments, observing loving kindness toward all sentient beings,
never giving up on any sentient being, keeping the firm aspiration to reach
awakening, not giving up diligence, relying on spiritual friends and serving
them reverently, respecting the Dharma, never being satisfied with studies,
sharing the Dharma with others, teaching the Dharma without concern for
material things, not giving up the practices of austerity and a modest
lifestyle, having few desires, being content, conquering one’s pride,
listening to the Dharma with attention, respecting the master, observing
patience, completely abandoning the harmful and negative attitude of ill
will, being inspired by the Dharma teachings on profound emptiness,
completely abandoning all adherence to concepts, having the strong
aspiration to inner composure, not neglecting to bring beings to maturity,
stopping opinions, abandoning any form of gossip, physical and mental
disengagement, remaining in solitude, having a flexible mind, not holding
discipline as supreme, not praising oneself or criticizing others, gaining
definitive emancipation from all forms of regrets, always being delighted by
the approach of renunciants and mendicants, speaking honestly, abstaining
from frowning, understanding that all phenomena are nonarising and
nonceasing, and realizing that they are similar to space. This set of
qualities is known as the bodhisattva’s
conscientiousness. Great king, the conscientiousness of a
bodhisattva also involves refraining, even in dreams, from adopting the
attitude of the hearers, the solitary buddhas, or a frame of mind that
adheres to focal points. Great king, this is the bodhisattva’s
conscientiousness.

“ ‘Great king, bodhisattvas who possess the following four
qualities will swiftly awaken to unsurpassed and perfect buddhahood. Those
bodhisattvas will give away all their possessions without needing to give
away their heads, legs and arms, eyes, limbs, flesh, blood, bones, marrow,
fat, complexions, skin, or entire bodies. Through the blissful vehicle, they
will awaken to unsurpassed and perfect buddhahood. What are these four
qualities? Great king, the first is a bodhisattva’s firm commitment to
pursue virtuous qualities. That bodhisattva firmly engages in the activity
of generating roots of virtue, never feels disheartened, and is strongly
rooted in the path of the Great Vehicle. Great king, the second quality is
the complete purity of a bodhisattva’s discipline. Such a bodhisattva is
praised by the noble and the wise ones, is embraced by unsurpassed and
perfect awakening, and experiences the joy of Dharma through the awareness
of observing pure discipline. Great king, the third quality concerns a
bodhisattva who observes loving kindness, who focuses on concentration but
remains absorbed in baseless concentration. Great king, there is no other
form of bliss that compares to the bliss experienced by a bodhisattva who
does not fixate on anything while remaining in absorption and who has
developed an attitude of equanimity toward all sentient beings. Great king,
the fourth quality is a bodhisattva’s genuine understanding of the Dharma.
That bodhisattva understands phenomena as they really are, thinking, “All these
karmic formations are empty. They are devoid of a self, a sentient being, a
life force, someone giving, the act of giving, and someone taking, someone
being patient, the situation toward which one is patient, and the object of
that patience, someone practicing diligence and the aim of that diligence,
someone training in concentration and the object of that training, and
someone meditating and the object of that meditation.” When bodhisattvas
understand phenomena genuinely in that way, they see that all conditioned
phenomena are empty of intrinsic nature. Then, without holding on to any
reference points, they remain within the experience of bliss. Great king, a
bodhisattva great being who possesses those four Dharma qualities will
experience all forms of bliss and swiftly awaken to unsurpassed and perfect
buddhahood.’

“Noble son, after donating cloth of inestimable value to the Thus-Gone One, the king Golden Color said to
the blessed, thus-gone, worthy, perfect Buddha Pure Golden Light, ‘Blessed
One, I give rise to the mind set on unsurpassed and perfect awakening so
that I may change the minds of all sentient beings!’

“At that moment, he uttered these verses:

“ ‘With a dauntless mind,

I will utter these words in your presence, supreme among men.

Great leader, having given rise to compassion for all sentient
beings,

I will diligently pursue awakening.

“ ‘My mind is completely free from deceit.

Possessor of the ten powers, you know my intentions.

The famed qualities of gods and humans

Are not for me.

“ ‘I will be a refuge, a protector, and a close friend for those who
suffer,

And I will liberate them from their misery.

Foremost of men, while I remain in bliss,

I shall establish other beings in bliss.

“ ‘Great leader, I will follow the training

Of the Dharma teachings taught by the well-gone ones.

Great leader, may I become a support for humans’ worship,

Just as you are worshiped by gods and humans.

“ ‘I will pursue the supreme form of awakening

And practice generosity for many eons.

I will donate many types of food, drinks, clothes,

Chariots, vehicles, gold, silver, and precious gems.

“ ‘Great leader, I will practice the precepts respectfully,

And I will genuinely guard them.

I will not transgress them and will not abide anywhere.

Great leader, I will keep my discipline pure.

“ ‘I will love all beings,

With an attitude of equanimity toward everyone.

I will not regard as superior and inferior

Those who respect me and those who do not.

“ ‘For as long as the countless millions of eons

I have been circling in saṃsāra,

I will, relying upon you, great hero,

Joyfully pursue the benefit of even just a single being.

“ ‘Leader of gods and humans, I will remain within the bliss

Of the concentration taught by the well-gone ones.

“ ‘Great leader, I will stay in contact with the bliss of
concentration

And always stay in isolated places.

“ ‘I will resolve the meaning of emptiness,

Without relying on any kind of view.

I will completely abandon inferior types of conduct

And adopt the stainless, supreme form of conduct.’

“Noble son, as soon as the king Golden Color gave rise to the mind
set on unsurpassed and perfect awakening, this great trichiliocosm started
to shake in six different ways. The eighty-four thousand kings also gave
rise to the mind set on unsurpassed and perfect awakening. The eighty-four
thousand householders, the eighty-four thousand merchants, the
boys, the girls, the wives, those great groups of beings, and eighty-four
thousand sons of gods also followed the example of the king Golden Color,
and all of them gave rise to the mind set on unsurpassed and perfect
awakening. Noble son, the king Golden Color then enthroned his eldest son as
king, and surrounded by ten million beings, he and the boys, girls, wives,
merchants, householders, ministers, and vassal kings all faithfully
renounced their households to become monastics. For ten thousand years, they
all observed pure conduct. The king Golden Color developed the
superknowledges, mastered extensive studies, and practiced the absorption on
loving kindness. Through those roots of virtue and his superior intent, he
was reborn as a universal monarch and pleased twenty thousand buddhas. He
revered and honored all those buddhas, those blessed ones, by offering
clothes, food, bedding, cushions, medicines, and useful appliances. Then, in
front of all of them, he faithfully renounced his household to become a
monastic.

“Noble son, at that time, this bodhisattva great being Maitreya was
born as the king Golden Color. Noble son, do not be skeptical; do not have
any hesitation or doubts about that fact, thinking that this was someone
else. Noble son, at that time, you, Playfulness, were born as Brahmā, and
you enthusiastically worshiped the blessed, thus-gone, worthy, perfect
Buddha Pure Golden light. Noble son, do not be skeptical; do not have any
hesitation or doubts about that fact, thinking that this was someone else.
Noble son, at that time, I myself was born as Śakra, the lord of the gods,
and I enthusiastically revered and venerated the Blessed One Pure Golden
light. Noble
son, do not be skeptical; do not have any hesitation or doubts about that
fact, thinking that this was someone else. I revered the Thus-Gone One
without having given rise to the mind set on awakening and with a baseless
mind. Noble son, among all the beings who, at that time, gave rise to the
mind set on unsurpassed and perfect awakening together with the king Golden
Color, I have not seen a single one of them who has turned away from that
unsurpassed and perfect awakening. All of them without exception possessed
great insight and great diligence. They practiced the factors of awakening
genuinely, and after mastering the six perfections, all of them became
thus-gone ones under different names, in different buddha fields. They all
appeared in the world, turned the Dharma wheel, and then passed into
nirvāṇa. I, you, the bodhisattva Maitreya, and all these bodhisattva great
beings who have gathered in this retinue have seen, worshiped, and revered
all those thus-gone, worthy, perfect buddhas. We have all upheld their
sacred Dharma teachings.”

“Blessed One,” exclaimed the bodhisattva great being Playfulness,
“it is amazing that it takes such a long time to reach unsurpassed and
perfect awakening, and that it is so hard to give rise to the mind set on
unsurpassed and perfect awakening! What do I mean by this? At that time such
myriads of beings gave rise to the mind set on unsurpassed and perfect
awakening under the teachings of the blessed, thus-gone, worthy, perfect
Buddha Pure Golden Light, but the Blessed One did not do so.”

“Thus it is, noble son,” replied the Blessed One. “As you said, it
takes a long time to reach unsurpassed and perfect awakening, and it is also
hard to give rise to the mind set on unsurpassed and perfect awakening.
Noble son, I remember that before and after the time of the blessed,
thus-gone, worthy, perfect Buddha Pure Golden Light, I venerated, worshiped,
served, and honored myriads of buddhas. However, during all that time I
never gave rise to the mind set on unsurpassed and perfect awakening.
Thinking, ‘It is amazing how these buddhas, these blessed ones, are
beautiful, pleasant to look at, and attractive,’ I merely developed
attraction, delight, and respect toward them, but I did not give rise to the
mind set on unsurpassed and perfect awakening. Therefore, noble son, you
should understand this point along these lines: although bodhisattvas may
worship countless myriads of buddhas, solitary buddhas, and hearers, they may not
necessarily give rise to the mind set on unsurpassed and perfect awakening.
They will then only later, after having gathered sufficient roots of virtue,
give rise to the mind set on unsurpassed and perfect awakening.”

At that moment, the Blessed One uttered these verses:

“First, I respectfully worshiped countless myriads

Of beings who realized the ultimate,

Famed bodhisattvas who had reached the shore of insight,

And buddhas, supreme among men.

“Although I worshiped these sources of all excellent qualities,

During all that time, I never gave rise to the thought,

‘May I become a supreme, omniscient sage,

A support for the world’s worship, a buddha.’

“Although beings may respectfully worship

Many millions of solitary buddhas,

During all that time, they might never give rise to the thought,

‘May I become a tamer of humans, a guide, a perfect buddha.’

“Although they may worship with intense and sincere respect

Many millions of beings who have gained mastery,

They might, throughout that time, never give rise to the mind set on
awakening

In the way that the wisdom oceans, the supreme among men, have done.

“At the sight of beings who have realized the ultimate,

The intensity of the joy they feel is inconceivable,

But during all that time, they might still never give rise to the
thought,

‘May I become a sage, a tamer of humans, a perfect buddha.’

“At some point, when they have accumulated vast amounts of merit

And cultivated the truth with body and mind,

They will give rise to the mind set on awakening, thinking,

‘May I become a great leader, the supreme among men.’

“Having practiced the accumulation of merit

Throughout many millions of eons of reverent service,

They will then, within their virtuous, gentle, and flexible minds,

Give rise to the mind set on awakening

“And make these aspirations:

‘Through the roots of virtue I have accumulated,

May I also reach the level of omniscience.

May my aspiration prayers never weaken.

“ ‘Through the roots of virtue I have accumulated,

May all beings reach the other shore of cyclic existence.

May I free myself from the unbearable results

Of all the nonvirtuous actions I have committed in the past.

“ ‘Having developed stable strength and diligence,

May I give rise to the mind set on awakening

And never become disheartened.

May I reach the level of infinite joy.’

“A wise one does not rely on conceptual references.

Since awakening is beyond reference points, I do not fixate on
anything.

Those who know that all phenomena are empty

Will not forget the mind set on awakening.”

“Noble son,” replied the Blessed One, “in the past, countless eons
ago, so long ago that the amount of time cannot be measured, a thus-gone,
worthy, and perfect buddha appeared in the world. He was endowed with
perfect knowledge and conduct. He was a well-gone one, a knower of the
world, an unsurpassed guide who tames beings, a teacher of both gods and
humans. That buddha, that blessed one, was named
Ratnacchatra. Noble son, when
the Thus-Gone One Ratnacchatra walked seven steps just after being born,
the gods
of the pure abodes held a parasol made of the seven precious substances in
the sky above him. That precious parasol illuminated the entire great
trichiliocosm. The Thus-Gone One Ratnacchatra received his name from these
gods who proclaimed, ‘Oh! This child will be known as the Thus-Gone One
Ratnacchatra!’

“At that time, there was a monk named Dṛḍhamati who had renounced
life as a member of his merchant caste to become a monastic under the
teachings of the thus-gone, worthy, perfect Buddha Ratnacchatra. Noble son,
at the time of the Thus-Gone One Ratnacchatra’s doctrine, when the monk
Dṛḍhamati went begging for alms, there were in this world eighty-four
thousand villages, eighty-four thousand cities, eighty-four thousand towns,
eighty-four thousand countries, and eighty-four thousand marketplaces. The
monk Dṛḍhamati wandered around in all those villages, cities, towns,
countries, and marketplaces to beg for alms. During his wanderings, he
promised himself, ‘I will not eat any food until I establish a total of one
hundred beings in the five fundamental precepts.’ Noble son, with such a
commitment, the monk Dṛḍhamati wandered around in those villages, cities,
towns, countries, and marketplaces to beg for alms, and he never ate any
food before he had established a total of one hundred beings in the five
fundamental precepts. Noble son, on some occasions it took him one day to
establish one hundred beings in the five fundamental precepts. On other
occasions it took him two days. In the latter case, he would fast until
the third day, when he would then eat again. Sometimes it took him three
days to establish one hundred beings in the five fundamental precepts. Noble
son, sometimes it took him four, five, six, or seven days. Even if he had to
fast for seven full days, he never lost courage due to his compassion for
sentient beings. He would simply eat food on the eighth day. Noble son, for
eighty-four thousand years the monk Dṛḍhamati followed this principle and
wandered in those big towns, villages, cities, towns, countries, and
marketplaces, establishing sentient beings in the five fundamental precepts
without ever loosing courage. Noble son, when those eighty-four thousand
years had passed, the monk Dṛḍhamati had established thirty-six quintillion
men, women, boys, and girls in the five fundamental precepts.

“Noble son, the monk Dṛḍhamati then thought, ‘I have established
all those beings in the five fundamental precepts. Now, I must definitely
lead them to the level of unsurpassed and perfect awakening.’ For forty-two
thousand years, he proclaimed in front of them the praises of the Buddha,
the Dharma, the Saṅgha, and the Great Vehicle. Among those sentient beings
who had been established in the five fundamental precepts, there were three
hundred million who had generated roots of virtue with the buddhas of the
past and were inspired by the vast approach. Over another eighty-four
thousand years he led those three hundred million into unsurpassed and perfect
awakening. The rest of them were inspired by the inferior approach, and by
the power of such conditions they gave rise to the mind set on the solitary
buddhas’ awakening and the vehicle of the hearers.

“Noble son, the monk Dṛḍhamati then thought, ‘I have inspired those
sentient beings to engage with the three vehicles. Now I will teach them how
to enter into absorption so that they can observe conscientiousness.’ Noble
son, for twenty-one thousand years, the monk Dṛḍhamati conferred
transmissions on how to remain in absorption to all thirty-six quintillion
beings. Noble son, the monk Dṛḍhamati gave them oral instructions to make
sure they would all practice the absorption on loving kindness. Noble son,
when the monk Dṛḍhamati went to a town, he would enter absorption on loving
kindness. Within that absorption, he would go for alms in the villages,
cities, towns, countries, and marketplaces. The very moment he stepped onto
a threshold, those beings observing loving kindness would enter absorption
on loving kindness. Noble son, this was due to the special qualities of an
extraordinary resolve, trust in the roots of virtue, and interest in
emptiness. Therefore, whenever the monk Dṛḍhamati placed his feet on the
steps of an entrance, those sentient beings entered the absorption on loving
kindness, just as he had shown them.

“Then, seeing the miraculous displays of the monk Dṛḍhamati’s
absorption on loving kindness, the gods residing above the earth proclaimed
aloud, ‘How wonderful! This bodhisattva great being is
Maitreya, because sentient beings
enter the absorption on loving kindness when he passes through their
villages, cities, towns, countries, and marketplaces!’

“The celestial gods heard the proclamation of the gods residing
above the earth, and they repeated the message. Thus, the gods of the Heaven
of the Four Great Kings, the Heaven of the Thirty-Three, the Heaven Free
from Strife, the Heaven of Joy, the Heaven of Delighting in Emanations, and
the Heaven of Making Use of Others’ Emanations, up to the gods of the pure
realms, successively passed the message that they had heard from one to the
other: ‘How wonderful! This bodhisattva great being is Maitreya, because
sentient beings enter the absorption on loving kindness when he passes
through their villages, cities, towns, countries, and marketplaces!’

“When he heard that name, the blessed one, the thus-gone, worthy,
perfect Buddha Ratnacchatra, rejoiced and made this prophecy: ‘Throughout
the entire succession of his deaths, transmigrations, and rebirths in cyclic
existence, this bodhisattva, this monk Dṛḍhamati, will be known everywhere
as the bodhisattva great being Maitreya, and he will keep the same name when
he reaches awakening. In the world, within the gathering of an immeasurable
saṅgha of hearers and of sentient beings endowed with all the bliss of the
buddha field of the Buddha Ratnavyūha, he will become the thus-gone, worthy,
perfect Buddha Maitreya.’

“Noble son, you might be skeptical and have
hesitations or doubts about this, thinking that the monk named Dṛḍhamati at
that point and time was someone else. Yet from now on and throughout all his
lifetimes, he will be known exclusively by the name Maitreya. When he
reaches awakening, he will also be known precisely as the thus-gone, worthy,
perfect Buddha Maitreya. Noble son, these are the causes and conditions due
to which the bodhisattva great being Maitreya received his name.”

As soon as the Blessed One had told the story of the bodhisattva
great being Maitreya, this great trichiliocosm started to shake in six
different ways. Divine songs were heard, and a rain of flowers fell from the
sky. At that moment, the Four Great Kings, Śakra, lord of the gods, Brahmā,
lord of the Sahā world, and many hundreds of thousands of sons of gods
strewed the divine mandārava flowers they were carrying in the direction of
the bodhisattva great being Maitreya. They said, “Oh! The bodhisattva great
being Maitreya has engaged himself for the benefit of many beings. He brings
them happiness and has love for the world. He has donned the great armor of
diligence to provide tremendous benefit, assistance, and happiness to gods
and humans. Even without having reached the level of omniscience, he has
accomplished the objectives of myriads of sentient beings. If those who
merely hear the name of the bodhisattva great being Maitreya obtain such
supreme gains, there is no need to mention the joy of those who see him
directly with their own eyes. Venerable One, Blessed One, we pay homage
to the bodhisattva great being Maitreya!”

As soon as the divine sons of gods had said those words, the great
assembly of beings and the world with its gods, humans, and asuras exclaimed
in unison, “We pay homage to the bodhisattva great being Maitreya! We pay
homage to the bodhisattva great being Maitreya! We pay homage!”

When this Dharma teaching was uttered, twelve thousand beings’
Dharma eyes with respect to phenomena were purified, becoming immaculate and
stainless. The minds of five thousand monks were liberated from their
defilements with no further grasping. The Blessed One also made this
prophecy: “The roots of virtue of many thousands of beings have been brought
to maturity, and they will actualize the level of worthy ones within the
second retinue of the thus-gone, worthy, perfect Buddha Maitreya.”

At that point, the venerable Ānanda stood up, draped his shawl over
one shoulder, and knelt on his right knee. With his palms joined together,
he bowed down toward the Blessed One and asked, “Blessed One, what is the
name of this Dharma teaching? How should we remember it?”

“Ānanda,” replied the Blessed One, “remember this Dharma teaching
as The First Time Maitreya Gave Rise to the Mind Set on
Awakening, The Questions of the Bodhisattva
Playfulness, The Prophecy of the
Bodhisattva, The Teaching on the Seal of
the Thus-Gone Ones, and The Individual
Gateways of the Bodhisattvas. Ānanda, I entrust this Dharma
teaching to you so that you may uphold it and teach it to others on a vast
scale.

“Ānanda, take the example of a noble son or daughter who makes
offerings to the thus-gone ones by filling this great trichiliocosm with the
seven precious substances. Compared to that, others will create much more
merit if, after hearing this teaching on the first time the bodhisattva
great being Maitreya gave rise to the mind set on awakening, they diligently
set their minds on awakening, and with such an aspiration dedicate
themselves to this teaching, keep it in mind, hold it, master it, meditate
on it, and teach it to others on a vast scale.”

At that moment, the Blessed One uttered these verses:

“It is difficult to obtain a precious human body.

It is rare for a buddha to appear.

It is difficult to have faith in the Buddha.

It is difficult to give rise to the mind set on awakening.

“Even in many millions of eons,

These four circumstances are difficult to find.

Now that you have found them, do not give them up—

Do not waste such a powerful potential!

“If you have obtained a precious human body,

If a buddha has appeared,

If you have faith in the Buddha,

And if you have given rise to the mind set on awakening,

“Develop your diligence

And always be conscientious!

All the great sages

Have reached awakening through conscientiousness.

“Of all the Buddha’s Dharma teachings,

The main gateways and approaches

Are conscientiousness and diligence.

These are also the training of the wise ones.”

When the Blessed One had said those words, the bodhisattva
Playfulness, the bodhisattva Maitreya, and their entire retinues, as well as
the world with all its gods, humans, asuras, and gandharvas, rejoiced and
praised the words of the Blessed One.

This concludes the noble Great Vehicle sūtra “Maitreya’s
Setting Out.”

Colophon

This was translated, edited, and finalized by the Indian preceptors
Prajñāvarman, Jinamitra, and Surendrabodhi, and the translator-editor Bandé
Yeshé Dé and others.

Notes

Bibliography

eight qualities (of water)
eight qualities

four types of transgression causing
downfall

individual gateways

sgo so so ba
སྒོ་སོ་སོ་བ།

trichiliocosm

stong gsum
སྟོང་གསུམ།

Golden Color

gser mdog
གསེར་མདོག

Playfulness

Pure Golden Light

Yeshé Dé

ye shes sde
ཡེ་ཤེས་སྡེ།