Toh 94The Noble Great Vehicle Sūtra “The Good Eon”

Summary

While resting in a park outside the city of Vaiśālī, the Buddha is approached by the bodhisattva Prāmodyarāja, who requests
meditation instruction. The Buddha proceeds to give a teaching on a meditative absorption called elucidating the way of
all phenomena and subsequently delivers an elaborate discourse on the six perfections. Prāmodyarāja then learns
that all the future buddhas of the Good Eon are now present in the Blessed One’s audience of bodhisattvas. Responding to
Prāmodyarāja’s request to reveal the names under which these present bodhisattvas will be known as buddhas in the future, the
Buddha first lists these names, and then goes on to describe the circumstances surrounding their birth, awakening, and teaching in
the world. In the sūtra’s final section, we learn how each of these great bodhisattvas who are on the path to buddhahood first
developed the mind of awakening.

Acknowledgements

Translated by the Dharmachakra Translation Committee under the guidance of Chokyi Nyima Rinpoche. Thomas Doctor produced
the translation and Andreas Doctor, Anya Zilman, and Nika Jovic compared the draft translation with the original Tibetan and
edited the text. The introduction was written by Thomas Doctor and the 84000 editorial team.

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

The generous sponsorship of Dzongsar Jamyang Khyentse Rinpoche, Zhou Tian Yu, Chen Yi Qin, Zhou Xun, Zhao Xuan, Chen Kun,
and Zhuo Yue, which helped make the work on this translation possible, is most gratefully acknowledged.

Introduction

The Good Eon recounts the names and circumstances pertaining to all the one thousand and
four buddhas who will
appear in our world during this current eon, which is commonly known among Mahāyāna Buddhists as the Good Eon. Listed as the first scripture in the General Sūtra section of most Kangyur
collections, it is among the longest of the Mahāyāna sūtras translated into Tibetan. Besides occupying this place of honor in the Kangyur, The Good Eon was often copied or printed separately in Tibet, where it has long functioned as a
special ceremonial scripture that is read aloud by lamas on special occasions to foster well-being and good fortune, and that
is often kept on the family altar in Tibetan homes for this purpose.

The sūtra unfolds in a park outside the city of Vaiśālī. The Buddha is resting there on his way to Vaiśālī from the
city of Śrāvasti, where his monastic community has recently completed the annual rainy season retreat. Within the vast retinue
that surrounds the Buddha is the bodhisattva Prāmodyarāja, who after a period of fasting and meditation approaches the Buddha.
With the benefit of beings in mind, the bodhisattva requests instruction based on a certain meditative absorption that will
allow one to accomplish omniscience. The Buddha proceeds to deliver a teaching on an absorption called elucidating
the way of all phenomena, explaining how in the distant past, because a monarch (a previous life of the Buddha
Akṣobhya) enabled a teacher (a previous life of the Buddha Amitāyus)
to expound that absorption, he and his thousand sons were subsequently able to serve three billion buddhas over eighty eons.
As a result, the thousand sons became destined to be the thousand buddhas of the Good Eon. Upon hearing this teaching,
innumerable beings are deeply moved and attain profound states of liberation and awakening. At the end of his teaching, the
Buddha himself enters this meditative absorption, as does Prāmodyarāja.

After seven days have elapsed, the citizens of Vaiśālī grow concerned and seek a way to rouse the Blessed One from his
absorption for the benefit of gods and humans. Prāmodyarāja fulfils their wishes as he reemerges from meditation and requests
the Buddha to explain the nature of the six perfections. The Buddha happily complies and delivers a remarkable and detailed
long prose discourse (

–

) that elaborates one hundred
and twenty-one different variations of the six perfections.

Responding to further questions from Prāmodyarāja, the Buddha reveals that in fact all the future buddhas of the
current Good Eon are already present in the audience of bodhisattvas surrounding him, having mastered the absorption that he
taught before. Overjoyed by this auspicious news, Prāmodyarāja further requests that the Buddha, out of love for the world,
explain the names and circumstances under which these bodhisattvas will awaken as buddhas. The rest of the text comprises the
Buddha’s reply, in the form of three enumerations, each of which includes the names of all the buddhas of the Good Eon.

In the first enumeration (

–

) the Buddha
pronounces just the names of all the tathāgatas of the Good Eon, in a verse passage of ninety-three stanzas to which we have
added the heading “the names” (although there are no headings in the source text). This list of names is followed by a few
stanzas on the benefits of hearing and knowing them.

In the second enumeration (

–

), again at
Prāmodyarāja’s request, the Buddha then delivers a very extensive account in mixed prose and verse—comprising the main bulk of
the text—that details, for each of the tathāgatas he had named, their respective birthplaces, family lines, physical radiance,
family members, and chief disciples; the extent of their monastic community; their lifespans and the general lifespan of
humans at the time; the duration of their teachings; and the character of their relics. This second list we have designated
“the lives.”

In the third enumeration (

–

), again at
Prāmodyarāja’s request, the Buddha proceeds to explain the circumstances under which each of these buddhas of the Good Eon was
first inspired to develop the mind of awakening. Each buddha is covered in one stanza, in which we are told about their
previous lives and occupations as they encountered buddhas of the past, and how they were moved to develop the compassionate
resolve to attain awakening for the benefit of all. We have given this third list of 994 stanzas the heading “the engendering
of the mind of awakening.”

The importance of giving rise to the mind set on awakening is underlined in a set of verses that follow, and the
Buddha then tells another, different story of the previous lives of these thousand buddhas of the Good Eon when they were all
the sons of a king who was another previous life of the Buddha Amitāyus. He then adds a further story, that of a
universal emperor (a previous life of the Buddha Dīpaṅkara) and his sons, ministers, and queens, the consequence of whose
devotion and determination will mature in three separate eons in the distant future. One eon will see ten thousand buddhas
appearing (the sons), another eighty thousand (the ministers), and the third eighty-four thousand (the queens). The sūtra thus
ends with a powerful account of the wondrous merit that ensues from contact with this teaching on the meditative absorption
known as elucidating the way of all phenomena.

The Multiplicity of Buddhas and the Buddhas of the Good Eon

The theme for which The Good Eon is best known is its principal one, the detailed
naming and descriptions of the thousand and four buddhas of the present Good Eon.

The appearance of successive buddhas over time is a theme common to all Buddhist traditions. From a historical
viewpoint, artifacts referencing past buddhas can be dated as early as the emperor Aśoka’s time (third century bce), and references to the well-known set of seven successive buddhas are frequent from at least
the first century bce onward. Mentions of multiple buddhas in both time and place are, of course,
very widespread in the Mahāyāna sūtras.

The notion that buddhas have arisen and will arise one after another over time is the logical corollary of the idea
that buddhas arise not as individuals in isolation but because they have, in previous lifetimes, been inspired and taught by
previous buddhas. In this fundamental process through which the presence and teaching of buddhas inspire ordinary beings to
themselves become further buddhas, the successive stages are seen as being spread over very long periods spanning many eons.
The stages are defined in various different ways, but in essence the process begins with a period in which an individual
accumulates merit independently, without necessarily involving the influence of a buddha. This is then followed by the first
vow to attain awakening in the presence of a buddha, and at some subsequent point the prophecy of awakening made by another,
later buddha. Next comes a long period of maturation during which the six (or more) perfections are practiced and the
successive bodhisattva levels are traversed under the guidance of still more buddhas. During this period the bodhisattva will
eventually reach a stage of irreversible progress after which awakening is inevitable. The process culminates in the
bodhisattva being anointed by the preceding buddha as the next to come, taking birth in the Heaven of Joy, and being reborn in
the final human lifetime in which awakening as a tathāgata will occur.

Each buddha during his dispensation will, in turn, inspire numerous disciples to make the aspirational vow to become
awakened, will teach and guide others already on their path to that end, will prophesy the future awakening of many, and will
anoint an immediate successor. The number of formal prophecies of awakenings made by the Buddha Śākyamuni alone throughout the
canonical sūtras would account for a very large number of future buddhas. Most of these, however, are destined for awakening
in a future eon rather than in the present one. The buddhas of the present fortunate eon, detailed in this text, are all
understood to have been granted their prophecies in eons of the distant past, even if the text makes no mention of the
prophecies themselves.

In the literature of different Buddhist traditions there are a number of sūtras and text passages that focus on
detailing the lives of numerical sets of past buddhas, usually following a framework of standard features similar to that used
in the second enumeration in this text, as described above (

). The archetype among the
sūtras common to both the Pali Canon and the Chinese (and Sanskrit) āgamas is the Mahāpadāna
or Mahāvadāna, which gives details of the widely known series of seven successive
buddhas. The later Pali Buddhavaṃsa includes twenty-five buddhas, from Dīpaṅkara to
Śākyamuni. Two sūtras, both called Bahubuddhaka (“The Many Buddhas”), are incorporated in the
Mahāvastu of the Lokottaravāda branch of the Mahāsaṅghika school and
mention a vast number of buddhas, many in sequences numbering millions of the same name. A similar passage on the same theme,
probably related to these Mahāsaṅghika sūtras, is included in the introductory section of the sixth-century Chinese
translation of the Abhiniṣkramaṇasūtra, the Foben xingji
jing. Another fragmentary Bahubuddhaka text detailing fifteen buddhas from
Dīpaṅkara to Maitreya has been identified among the Gāndhāran scrolls written in Kharoṣṭhī script, found in recent decades and
dated to the first century bce.

A comparable “many buddhas” survey of buddhas met by the Buddha Śākyamuni in his past lives is found in the
literature of the Mūlasarvāstivādin vinaya, with corresponding versions in Sarvāstivādin and Saṃmitīya texts. It summarizes
the succession of buddhas he met in each of the three “incalculably long eons” preceding the present one—seventy-five
thousand, seventy-six thousand, and seventy-seven thousand respectively—and describes the offerings, other acts of veneration,
and aspirations he made, with a final section (in some versions) naming some seventy among those buddhas. This passage is
found embedded in the Chinese, Tibetan, and fragmentary Sanskrit versions of the Bhaiṣajyavastu, which, in the Tibetan Vinaya section, is chapter 6 of the Vinayavastu (Toh 1).

The scriptural accounts mentioned so far refer essentially to buddhas of the past, even if many of them also
introduce Maitreya as the buddha who will succede Śākyamuni in the future. A much more extended future is outlined in a number
of texts that contain the notion that our present eon is particularly “good” or fortunate in that a thousand (or in some texts
five hundred) buddhas will appear in it, many of these texts not being of distinctly Mahāyāna allegiance.
The Good Eon, with its enumerations of only four past buddhas but one thousand still to come, is
therefore by no means unique, even if the detail in which it sets out these buddhas’ names and other characteristics is
unparalleled. Another feature of The Good Eon, origin stories (in fact two different
origin stories) of the thousand buddhas as a
group of practitioners whose collective inspiration to attain awakening arose on a specific, collectively experienced
occasion, are also not confined to this text alone. The next most detailed account of the thousand buddhas’ origin story comes
in the Karuṇapuṇḍarīka (The White Lotus of Compassion, Toh
112), of which the third and fourth chapters contain a long narrative about a king called Araṇemin (a previous lifetime of
Amitāyus), his priest Samudrareṇu, and the priest’s son, the Buddha Ratnagarbha, whose followers more
generally are destined to become most of the best-known buddhas and bodhisattvas of the Mahāyāna. Among them, a thousand young
brahmin disciples are prophesied to become the thousand buddhas of the Good Eon, and of these seven are
named.

Similarly, a long narrative jātaka passage in the Tathāgatācintyaguhyanirdeśa
(The Teaching on the Unfathomable Secrets of the Tathāgatas, Toh 47) describes how the
thousand sons of a king called Dhṛtarāṣṭra (a previous incarnation of the Buddha Dīpaṅkara) are prophesied to become the
thousand buddhas of the Good Eon; some twenty of those buddhas are named, but only the first six match the names in The Good Eon.

In the Vimalakīrtinirdeśa (The Teaching of
Vimalakīrti, Toh 176), too, the Buddha recounts a jātaka story about the thousand sons of a king called
Ratnacchattra (a previous lifetime of the Buddha Ratnārcis) who, under the Buddha Bhaiṣajyarāja, are prophesied to become the
thousand buddhas.

That the names and other details related to the thousand buddhas do not all correlate perfectly across texts is no
great surprise. Even the three lists of buddhas within this single text do not match with full precision. That does not mean,
however, that the prolific detail of this text and others like it should be dismissed as unimportant. Indeed, as this sūtra
itself makes clear, just to recite, hear, and honor these names forges deep connections and aspirations, generates
immeasurable merit, and brings inconceivable blessings. Moreover, the plethora of detail presented in this scripture also
serves to underline the importance of aspiration, to reinforce the idea that countless buddhas can evolve from sentient
beings, to illustrate the essential notion of lineage, and perhaps to delineate the past connections linking this set of
successive buddhas destined to appear consecutively in a defined period of time in this particular universe. As a consequence
of the merit and blessings associated with this powerful and intriguing theme of the thousand buddhas, it has found rich
expression over the centuries not only in a wide range of literature but also in ritual, in temple mural and
thangka paintings, and in sets of sculpted images.

##
The Good Eon as a “samādhi sūtra”

A central theme of the sūtra—but one that can easily be overlooked, eclipsed as it is by the detailed accounts of
the thousand buddhas themselves—is the meditative absorption that, the Buddha explains, has been the practice through which
the buddhas Amitāyus and Akṣobhya attained buddhahood (

and

respectively), and the practice through which the
thousand princes destined to become the thousand buddhas first began to progress on the path (

–

).

The meditative absorption (samādhi) in question, which he names as
elucidating the way of all phenomena, is not so much the kind of concentrated state of mind that is often
designated by the term samādhi, but more a wide-ranging ensemble of attitudes, behaviors,
and practices. In all their diversity, what these elements have in common is that they are all
based on the defining quality of bodhisattvas, the mind set on awakening for the sake of all beings.

The sūtra contains a long list of almost five hundred different facets of this meditative absorption (

–

–

), culminating in the Buddha’s
equating the absorption with its ultimate result, omniscience itself.

Lists very similar to these are seen in several other important Mahāyāna sūtras belonging to the genre sometimes
described collectively as the “samādhi sūtras.” Their Tibetan translations in many Kangyurs are mostly grouped together on the
basis that their titles all contain the term samādhi (Tib. ting nge ’dzin), but among texts with such titles a particular subset is formed
by those containing long lists, like this one, of features attributed to a named samādhi, clearly referring to a diverse set
of practices and attitudes that are not states of meditation, concentration, or visionary
experience of the kind more usually designated by the term samādhi. Texts in this group include The King of Samādhis (Samādhirāja, Toh 127),
The Samādhi of Valiant Progress (Śūraṅgamasamādhi, Toh 132),
The Samādhi in which the Buddhas of the Present All Stand Before One (Pratyutpannabuddhasaṃmukhāvasthitasamādhi, Toh 133), and The Absorption
that Encapsulates All Merit (Sarvapuṇyasamuccayasamādhi, Toh 134), all of which appear to
have been referred to as “samādhis” by Asaṅga as early as the fourth century CE in his Mahāyānasaṃgraha.
To these texts can be added The Absorption of the Miraculous Ascertainment of Peace (Praśāntaviniścayaprātihāryasamādhi, Toh 129).

The Good Eon, perhaps because it is placed elsewhere in the Kangyur and because its
samādhi is not seen as its principal topic, is not widely recognized as belonging to this group of texts. Nevertheless, the
samādhi list it contains bears striking similarity to the lists in the other sūtras mentioned, all of which (with the possible
exception of The Absorption that Encapsulates All Merit) are quite similar to each other and
contain sequences of nearly identical phrasing. Further research would be required to determine the details of the
relationships between the list in this text and those in the other samādhi sūtras.

The samādhi list in The Good Eon is matched particularly closely by a samādhi list in a
little-explored sūtra that exists only in Chinese, 觀察諸法行經 (Guancha
zhufaxing jing), which as Taishō 649 is placed at the end of a series of other samādhi sūtras in volume 15. It was
translated in the late sixth century ce by Jñānagupta. Its title is also the name of the samādhi
described in the text, which matches the name of the samādhi in The Good Eon. As a sūtra in its
own right, it starts with a different introductory passage and is set on Vulture Peak in Rājagṛha, but then focuses on the Buddha’s dialog
with the bodhisattva Prāmodyarāja concerning the samādhi and its description. It appears therefore to represent an independent sūtra
centered on the same samādhi passage as is found here in The Good Eon, but without the content
concerning the thousand buddhas.

Sources and Translation

No complete version of The Good Eon is extant in any Indic language, and until recently
the only known references to this scripture in Indian Buddhist literature were two brief citations included in two famed
anthologies, the Śikṣāsamuccaya (Toh 3940) and the Sūtrasamuccaya (Toh
3934). However, the recent discoveries of two manuscript fragments
(one Gāndhāri and one Sanskrit) testify to a somewhat wider circulation of the text in India than was previously assumed. Though no complete Indic version of The Good Eon survives, we can trace its textual history back to at least 300 ce when it was first translated into Chinese (Taishō 425). The translator, the monk Dharmarakṣa, was one of the most
important translators of Mahāyāna Buddhist texts in China, responsible for the translation of around one hundred and fifty
texts, including the first Chinese version of the Lotus Sūtra. In addition to this Chinese translation, two newly identified fragments of another Chinese
translation of The Good Eon now support the theory that an additional Chinese translation was
produced by the famed translator Kumārajīva (344–411) but, sadly, was subsequently lost.

According to the colophon to the Tibetan translation, the sūtra was translated into Tibetan by the Indian scholar
Vidyākarasiṁha and the Tibetan translator Palgyi Yang. It was subsequently revised and finalized by the famous Tibetan editor
Paltsek. This suggests that the Tibetan translation was produced in the late eighth or early ninth century ce. This dating is also confirmed by the text’s inclusion in the Denkarma catalog of the early
ninth century.

This English translation was prepared based on the Tibetan translation in the Degé Kangyur in consultation with the
Comparative Edition (Tib. dpe bsdur ma) and the Stok Palace Kangyur.

Our translation benefited immensely from the previous research published on this sūtra. We are especially indebted to
the highly informative article series published by Peter Skilling on The Good Eon (2010, 2011,
2012) and the joint publications by Skilling and Saerji on this sūtra (2014, 2016, 2017, 2018, 2019). Skilling and Saerji did
meticulous research on the names of the many buddhas that appear in the text, and we have, in many cases, adopted their
renderings of these epithets. These scholars also translated the important section of
the text that describes how these buddhas first developed the mind of awakening. Skilling and Saerji further published a
careful study of the many references to the past lives of the Buddha that appear in the section on the perfections. We have
referenced this research in the notes to our translation so that interested readers can easily consult it for further details.
Finally, we also benefited from a complete translation of the Tibetan text that was published by Dharma Publishing several
decades ago (The Fortunate Aeon, 1986). Considering the complexity and obscurity of many passages
in this text, it is our hope that The Good Eon may continue to receive the sustained attention of
scholars in the future. It is also our hope that this translation may be of benefit to those who wish to engage further with
this beautiful sūtra.

The Translation

The Noble Great Vehicle Sūtra

The Good Eon

Chapter 1

Homage to all buddhas and bodhisattvas.

Thus did I hear at one time. The Blessed One was residing at Śrāvasti, where he had observed the summer retreat. After
the three months of summer had passed, he prepared his Dharma robes. Once he had prepared his Dharma robes, he put on the
robes, took up his alms bowl, and, together with one hundred thousand monks and eight hundred million bodhisattvas, proceeded
toward the city of Vaiśālī. On the way, the Blessed One entered a large forest, where he later arose from meditative
seclusion.

The bodhisattva Prāmodyarāja, who had also entered
meditative seclusion, now likewise reemerged from this state. He and the whole assembly of monks, nuns, male lay
practitioners, female lay practitioners, gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahorāgas were now
seated on their mats. All of the assembled bodhisattvas had attained illumination, dhāraṇī, and absorption. They were endowed
with the five superknowledges, their words were engaging, and they were free from pretense, had no worldly ambitions, and were
free from attachment. They taught the Dharma without any regard for material things. They had perfected acceptance of the
profound Dharma, had accomplished fearlessness, and were beyond the actions of the māras. They had shed karmic obscurations,
achieved the state free from any doubt about the nature of the Dharma, and accumulated aspirations throughout countless eons.
They had smiles on their faces, spoke straightforwardly, and never frowned. They communicated in melodious voices, their minds
were indomitable, and the flow of their eloquence was unbroken. They had achieved acceptance of equality. They were able to
outshine infinite gatherings without any fear. They were adept at elaborating on a single word throughout ten million
eons.

They were confident that all phenomena are just like illusions, a mirage, the moon in water, dreams, and echoes. Their
minds were endowed with infinite fearlessness, and they were confident in knowing the most subtle movements in the minds of
sentient beings, as well as every aspect of their conduct. They possessed vast virtue and their minds were unimpeded. They were free from exaggerating pride and endowed with
patience. Their virtues were genuinely comprehensive. Their aspirations encompassed infinite arrays of buddha realms. They
constantly manifested the absorption of recollecting the buddhas of countless world systems. They were skilled in supplicating
boundless buddhas. They were skilled in quelling differing views, as well as latent tendencies and the fetters of emotional
defilements. They were skilled in accomplishing hundreds of thousands of displays through absorption. They included the
bodhisattva Maitreya, as well as the youthful Mañjuśrī, Avalokiteśvara, Sound of
Thunder, Mind of Blooming Flowers of a Hundred Thousand Virtues, Possessor of the Mind of Infinite Practice and
the Speech That Is Adorned with Flashes of Lightning, Possessor of the Mind of Complete Detachment, King of Renown, Perceiver
of the Agreeable and the Disagreeable, King of the Splendid Light of Deep Accumulations of Gold, Seeing and Moving Across a
Hundred Yojanas, Heaps of Eloquence, Mass of Wisdom, Amoghadarśin, Bhadrapāla, the
Eight Holy Beings, Gandhahastin, Jewel Treasury, Heaps of
Insight, Array of Offerings, King of the Melodious Lion’s Roar, Adorned with Arrays of
Wisdom, Moving with the Gait of a Lion, Fearless in Limitless Mastery of Eloquence, the bodhisattva Prāmodyarāja,
and others.

From the world systems of the great trichiliocosm came the Four Great Kings, Śakra, Brahmā, Īśvara, Mahābrahmā, nāga leaders, yakṣa
leaders, asura leaders, garuḍa leaders, kinnara leaders, mahorāga leaders, and gandharva leaders, arriving in the presence of
the Blessed One, scattering flowers before him, and then taking their places in the gathering.

At that time, the bodhisattva Prāmodyarāja observed seven days of fasting during which he would either stand or sit
upright, practicing with unrelenting diligence, free from drowsiness and without sleep. It was then that the bodhisattva
Prāmodyarāja spoke to the Blessed One: “Which quality must bodhisattvas perfect in order for them to know the thoughts and
conduct of all sentient beings, to apply the words that have the intent of all the buddhas, to avoid teaching based on
incorrect teachings, to follow knowledge grounded in truth as literally expressed, and to become free of any obscuration with
respect to all the buddhas of the present? Through which quality may they be able to accompany and perceive the buddhas,
achieve certainty through the Dharma, follow the ways of the world without becoming stained by the world, abide in meditative
attainments without taking birth in the corresponding realms, practice the Dharma of nirvāṇa without transcending suffering,
and practice the Dharma of hearers and solitary buddhas in which the aspirations of buddhahood are not perfected, without
achieving deliverance through those vehicles? Through which quality may their minds be unclouded in recollecting the buddhas,
may they engage with the different dispositions and also be in accord with them all, not become overpowered by any question or
eloquence, apprehend all the infinite displays of the buddha
realms, attain all forms of insight, bring sentient beings to maturation without adhering to the notion of ‘sentient being,’
teach the Dharma yet not fixate on any objective references, explain nirvāṇa yet not objectify this peacefulness in any way,
act for the sake of awakening without fixation, and give up existence, as well as no existence, but aspire to what is vast?
Blessed One, I do not ask in this way without any knowledge. Nevertheless, please explain.”

Then the bodhisattva Prāmodyarāja spoke these verses:

“A large assembly of gods, humans, yakṣas, and gandharvas

Have gathered here in accordance with their infinite aspirations.

What is the practice of the bodhisattvas?

You are the protector of the worlds, the Illuminator,

“Moon of Speech—as I beseech you,

Please give the teaching in step-by-step fashion.

When common people hear of the qualities of supreme awakening,

They become inspired and endeavor for awakening.

“With faith in the supreme qualities of awakening,

I ask you who have perfected all good qualities.

Master of infinite renown, do you know my mind?

Other than the Victorious One, who could be my witness?

“Gods and humans are thirsting for the qualities of the victorious ones.

Please explain, delineating the practices of the ten powers.

You possess the supreme qualities and have the qualities of awakening.

You who know the great ways of renown and beauty, please explain!

“How do the brilliant light rays of wisdom

Conquer the forces of darkness and their armies?

How is the trichiliocosm quickly shaken?

Well-Gone One, please explain about such activities of awakening.

“How does the flower of the buddha marks blossom?

How does one come to possess an infinite voice?

How does the absorption that resembles Sumeru arise?

Please explain such practices of the mind of awakening.

“Incomparable and unrivaled, you are without guile or pretense,

Selfless, worthy, and free from contamination of the three stains.

You are the supreme mendicant praised by throngs of the learned—

I ask you about the practices of supreme people.

“Your understanding is stable and mindful, and you have the flower of speech.

Unconfused, you master excellent conduct and are the best of orators.

Good person free from stains, supreme leader and benefactor,

Please teach me how to become victorious.

“When I have heard these matters from you,

I shall pursue the true practices of awakening throughout day and night.

Without anything else occupying my mind,

I shall joyfully devote myself fully to these practices.

“How does one possess absorption and dhāraṇī?

How does one possess wisdom, insight, and eloquence?

How is one able to behold buddhas in infinite directions,

And to ask questions regarding what is right and what is not?

“How is unequaled wisdom realized?

How are the hundreds of avenues of virtue accomplished?

And how does the teaching become free from error?

This I ask of you, who practices the ten powers.

“I ask not out of attachment to the pleasures of existence,

Or because I am swayed by objects.

I cherish the elixir of the victorious ones.

So please, quickly, teach me about the practice of the ten powers!”

The Blessed One then spoke to the bodhisattva Prāmodyarāja: “Excellent, Prāmodyarāja, excellent! I possess the
absorption called elucidating the way of all phenomena. When bodhisattvas possess that absorption, they
attain those qualities. Furthermore, they perfect one hundred and twenty-one perfections. They attain eighty-four thousand
absorptions and eighty-four thousand dhāraṇīs. They realize expert ways of engaging in the conduct of all sentient beings,
and they quickly awaken to unexcelled, complete, and
perfect buddhahood.

“Prāmodyarāja, what is the absorption called elucidating the way of all phenomena? It is doing
exactly what one says. It is saying exactly what one has done. It is purifying the body, purifying the speech, and purifying
the mind. It is the wish to benefit. It is being endowed with love, not relinquishing compassion, not pursuing pleasures,
pursuing the Dharma, ensuring that faith is not wasted, and practicing in accordance with one’s pledges. It is being expert
regarding language. It is liberating sentient beings, practicing well-considered deeds, not having bodily cravings, and having
an unwavering mind. It is easing those in pain, ennobling the happy, restraining the careless, improving the diligent,
dispelling regrets regarding the Dharma, not harboring preconceptions regarding sentient beings, not harboring preconceptions
regarding entities, cutting through grasping, and demolishing attributes. It is immutable equipoise, the constant pursuit of
wisdom, giving up mundane conversation, seeking supramundane conversation, impeccable mindfulness, and freedom from discussing
phenomena. It is correct engagement in actions, accomplishment in conduct, knowledge of the world, and firm conviction in
karma. It is giving up lack of faith, being highly motivated, setting one’s mind on buddhas, teaching flourishing, rejoicing
in merits, supplicating the buddhas, paying homage to those worthy of offerings, and expressing praise.

“It is being free from pride, being insatiable regarding roots of virtue, being constantly diligent, not giving up on
one’s pursuits but ensuring their completion, being magnanimous in the world with respect to deeds performed according to
causes and conditions, and not forsaking the requisites. It is not postulating a single metaphysical ground and not clinging
to the idea that ‘this alone is true.’ It is never calling the desire realm ‘home,’ not clinging to the form realm, not being
of the nature of the formless realm, and having firm conviction about how results manifest in accordance with their
conditioning. It is sharing one’s own means and being impartial, never tricking any being, not being deceptive regarding the
buddhas, not disparaging bodhisattvas, and not speaking badly about the teachings.

“It is harboring no anger toward the rational or irrational, not relying on the wealth of other groups, never failing
to fulfill wishes, giving up pride, giving up anger, and conquering ignorance. It is not enjoying wealth, being content with
bare necessities, abandoning worldly pursuits, not being displeased with not getting wealth, not becoming conceited at getting
wealth, sharing whatever one obtains, and not hoarding. It is accepting negative words from others, guarding one’s words,
being clear minded, encouraging those who are rational, not following those who are irrational, and practicing sustained
inquiry. It is not giving up meditative seclusion, not leaving the wilderness, always practicing the ascetic virtues, being
inspired by emptiness, not being satisfied with things, not fixating on the aggregates, subduing the elements, not reifying
the sense sources, not revering objects, giving up error, attaining mental stability, abiding in the abodes of the
noble ones, having a mind free from craving and yearning, attaining the level of being worthy of offerings, and completely
purifying karmic conditioning.

“It is generosity whereby you do not take on karmic ripening, it is discipline whereby you have no arrogance, it is
patience whereby you have no divisive thoughts, it is diligence in which your efforts are not squandered, it is concentration
whereby you do not take rebirth, and it is insight whereby you do not squander life. It is equality as the perfection of
progressing in the spiritual levels. It is not being conceited about one’s own qualities and not denigrating the good
qualities of others. It is not remaining in saṃsāra, not objectifying nirvāṇa, mastering liberation, not being attached to
nirvāṇa, and resting in certainty. It is having a smile on one’s face, not having an angry frown, and speaking with sincerity.
It is praising novices, midlevel practitioners, and seniors due to their proper understanding. It is being free from
animosity, pacifying disputes, praising peace, endeavoring in the accumulations, and having equal concern for those who are
one’s friends and those who are not one’s friends.

“It is pursuing dhāraṇī. It is respectfully serving all beings as if they were one’s mother, respectfully serving all
wise ones as if they were one’s father, respectfully serving all masters as if they were one’s own preceptor, venerating the
bodhisattvas as if they were buddhas, worshiping the thus-gone ones, aspiring to virtue, and untiringly venerating the Three
Jewels. It is joyfully persevering without being involved in worldly affairs, not having concern for the body, not being
attached to one’s own life, maintaining a pure livelihood, not giving up the practice of making alms rounds, abandoning places
where people gather, not praising householders, and not
conducting business among those who have gone forth. It is having no hypocrisy, not engaging in flattery, speaking pleasantly,
adhering to the practices of awakening, being naturally undaunted, and engaging in what is appropriate. It is offering
continuous praise for the Buddha, always being attentive to the Dharma, and always following the Saṅgha. It is constantly
worshiping those endowed with knowledge, always relying on those who are erudite, always guarding those in meditation, always
exhorting those endowed with reason, always relying on the teachings of the buddhas, always cultivating the Dharma teachings,
always trusting in merit, always being generous to sentient beings, always caring for those who have faith, and bringing
relief to those who suffer.

“It is having pure conduct, knowing shame and modesty, having a manner that demonstrates shame and fear, giving up
unwholesome conduct, attending to proper conduct, and being inclined toward renunciation. It is seeking out the abodes of the
noble ones, cultivating the applications of mindfulness, relying on the correct abandonments, taking hold of the faculties,
accomplishing the powers, having special insight into the factors of awakening, and being unerring on the path. It is
possessing vast calm abiding, rousing special insight, being free from forgetfulness, and having genuine joy in the Dharma. It
is going beyond objective references, not fearing the lack of support, and not confusing the absence of objective references
with carelessness. It is abiding by the conduct of the bodhisattvas, engaging in the infinite conduct of the buddhas, having
scorn for unwholesome conduct, being saddened by past karmic
formations, purifying one’s own karma, and taking charge of what has not yet been tamed.

“It is never disparaging the teachings, not harboring doubts, acting in timely ways, giving up what is not timely,
having skill in going and returning, knowing limits, being content regarding material things, having vast superknowledge,
mastering absorption, having diverse modes of conduct, and having vast courage. It is the teachings of the thus-gone ones,
being fully receptive through nonapprehension, satisfying the diligent, cultivation by the children of the buddhas, the wealth
of the bodhisattvas, the abiding of the buddhas, and the practice of the learned, the domain of intelligent progress, and the
domain of the teachers of the Dharma. It is inspiration for the highly motivated, the disposition to behold the protectors of
the three worlds, a treasury for those in pursuit of wealth, and a field of those endowed with ripening. It is true happiness
for the tormented, a park for those who have achieved dhāraṇī, a pool for those who have attained absorption, a mother for
those endowed with virtuous qualities, a support for those inspired by speech, the cause of the major marks of the buddhas,
the discernment of the minor marks, and the refuge of the buddha realms. It is the full attainment of dhāraṇī, mastery of
attainment, and perfectly reasonable speech.

“It is transcendence of the realm of the māras, the realm of heroes, conquering the emotional defilements, demolishing
unvirtuous actions, the adornment of those with aspirations, and invulnerability to the māras. It is the inexhaustible
teachings, what is hard to fathom for non-Buddhist sectarians, what is dissimilar to the world, what transcends the Dharma of
the hearers, and what is not the deliverance of the solitary buddhas. It is attaining omniscience, entering the existences of sentient beings, and inspiration for the ultimate
state of reality. It is delighting those wishing for food, and satisfying those thirsting for drink. It is the essence of
those who attain nirvāṇa, the chariot of those who attain nirvāṇa, the boat for sailing to the other shore, the boat for those
wishing to cross, the lamp for the compassionate, the shooting star for the teachers of Dharma, the abode of those wishing for
freedom from deception, wealth for those wishing to give, knowledge for those wishing for liberation, ennoblement for those in
pursuit of amusements, an ocean for those wishing to learn, Mount Sumeru for those who accomplish absorption, a sense faculty
for those who desire eyes, a display for those wishing to see, delight for those endowed with mind, the abode of
nonregression, and the intention of those who have attained acceptance that phenomena are unborn.

“It is the cultivation of beginners, the banner of people with understanding, the awakening of those who revere calm
abiding, and the Nārāyaṇa of those who teach the absence of self. It is the path of
omniscience, the equality of birth for those with wisdom and liberation, what is praised by the gods, what is extolled by the
nāgas, what is worshiped by humans, what inspires wonder in those in training, what is revered by those beyond training, what
is applauded by the bodhisattvas, and what is cultivated by the lords of Dharma. It is the city of those who guard their
faculties, the way of skillful ones, the attainment of the diligent, the dispelling of doubts, cutting through doubts,
dispelling the defilements, and the dhāraṇīs of the bodhisattvas. It is a doctor for the sick, a remedy for error, and a
reliever of pain. It is the contemplation for those wishing to persevere, fearlessness for those wishing to proclaim, vast and genuine knowledge for those wishing
to speak, miraculous abilities for those wishing to perform miracles, a journey for those wishing to hear, eyes for those
wishing to see, the path to nirvāṇa, relinquishing the lower realms, transcending the realms of desire, form, and
formlessness, and accomplishing the realms of the buddhas.

“It is embracing the vajra-like absorption, the lion throne for those in their final existence, the roots of virtue
for those who pursue nondegeneracy, giving joy to the sad, uplifting the downtrodden, fortifying the diligent, and
accomplishing the dispositions of conduct. It is contemplation for the idle, the declaration of the equality of the three
vehicles, abandoning all grasping, perfecting omniscience, thoroughly attaining the infinite gateways of those who teach the
ultimate, ensuring that the qualities of the teaching of emptiness are not wasted, and perfecting the strength of the gateways
of aspiration. It is communication for those who are inspired toward the absence of marks, the equality of the three times for
those who are inspired toward seeing and equanimity, skill in universal outreach, and teaching awakening. It is not being
vulnerable to denigration by others.

“It is the Dharma teachers’ pursuit of freedom from delusion, following Dharma teachers who are free of materialistic
concerns, and listening to the Dharma without distraction. It is the unblemished retinue, the absence of obstacles for giving
the Dharma, causing amazement in those who ask questions with conviction, dispelling regret, continuous engagement, not
abandoning the accumulation of wisdom, the liberation of those who grasp, the taming of those who are offensive, and shedding
the defilements. It is practicing without supports, being
mindful of those wishing for mindfulness, uplifting the bodhisattvas, teaching the fourfold retinue, and the sweetest among
delicious tastes. It is a declaration for those wishing for miraculous abilities, an open door for those wishing to turn back
from existence, the liberation in nirvāṇa, a blissful body, a blissful mind, the joy of the wise, the nonabdication of firm
commitments, and the undeterred attainment of the qualities of the thus-gone ones.

“It is the abode of the roots of virtue, the destruction of nonvirtue, training for those with misguided intelligence,
the abode of those adhering to reason, the nondeceptive guide, the attainment of the light of the buddhas, the light of the
mass of wisdom, and displaying the realms of the buddhas. It is the posing of millions of questions, thinking of virtuous
qualities, a focal point for the weary, not forsaking those of poor intelligence, and delighting the knowledgeable. It is the
cause of action for those wishing to teach, the protector of those who teach the Dharma, knowledge of all causes, and skill in
means regarding all phenomena. It is accomplishing the means for contemplation, seeing in accord with reality, conveying
meaning to oneself, truly satisfying others, cutting through the mesh, and dispelling ignorance. It is understanding the
aggregates, understanding consciousness, comprehending name and form, seeing the six sense sources, understanding contact,
knowing sensation, quelling craving, giving up grasping, halting becoming, uprooting birth, and transcending old age and
death. It is the purification of suffering, rejoicing in happiness, dispelling suffering and
unhappiness, attaining the accomplishments, satisfying the
discerning, flawless light, and proclamations in accord with the Dharma. It is the power of beings who have gained fame, the
cleansing of those who are stained, and overcoming the view that takes the aggregates to be a person.

“It is retaining what is heard and retaining the teachings of the Dharma. It is unmistaken awakening, unceasing
engagement with virtuous factors, vast accumulations of virtue, the basis for attaining wisdom, the Dharma way of the
diligent, expanding the saṅgha of noble beings, eliminating the criticism of others, approving of those who teach the Dharma,
and the conduct of bodhisattvas. It is the moon for those wishing to play, the sun for those who pursue livelihood, the
treatise for those wishing to train, the king of those who are respected, the guide of the learned, the seed of virtuous
factors, the nectar of the ripened fruit, the basis for recollecting births, the attainment of birth, contempt for childish
teachings, the authentic qualities of the teachings of the thus-gone ones, and the infinite ripening of those who teach and
uphold the Dharma. It is a foundation of omniscience, attainment of the higher realms in teaching, abandoning all fears in
posing questions, never turning back when crossing over, and a foundation for expressing realization. It is letting the entire
world ponder the Dharma, the words of all the buddhas of the past, the treasure of the wisdom of all the buddhas of the
present, and the perfection of the realization of all the buddhas of the future.

“It is quickly attaining unshakable true wisdom, the seal that emerges from the Buddha’s hand, and the insatiability of those who wish to
ask about the Buddhadharma. It is the quelling of aggressive cognitions, the attainment of skillful means, cultivating the earth element, engaging with the water
element, balancing the fire element, stabilizing the wind element, and attaining liberation in the space element. It is
revealing the element of consciousness, dissatisfaction with conditioned factors, bringing an end to latent tendencies,
dispelling anger, letting go in equanimity, skill regarding one’s own support, skill regarding the support of others, and
words for those wishing to speak. It is freedom from clinging to accomplishments, relinquishing the idea of ‘I,’ relinquishing
the idea of ‘mine,’ the basis for reversing inclinations, a cautious mind, attending to the mind like a guard dog, entering
the vast, and comprehending the subtle.

“It is shade for the weary, traversing the river, being indomitable when under attack, the staff of good people,
veneration for spiritual teachers, giving up dullness and sleep, going beyond agitation, giving up doubt, dispelling the wish
for pleasure, and giving up laziness. It is not observing a self, not propounding the existence of a sentient being, not
fixating on a life force, being free from forgetfulness regarding the Dharma, speaking flawless words, speaking with reason,
properly contemplating the process of formation, the essence of mastery, the essence of being undeterred, inspiration toward
generosity and wisdom, entering the retinue without timidity, not disparaging others, not proclaiming one’s own qualities, and
constant commitment for the sake of awakening. It is diligent engagement, not staying for long in any location, giving up
grasping, engaging in auspicious activities, not being of the body, an undaunted mind, expertise regarding the supports, cultivating recollection, being unswerving and free
from pride, pursuing liberation, the resolution of doubt, taking birth in the pure abodes, the mind of equal love, the
compassionate embrace, the joyous experience of appreciating oneself, dispelling attachment and anger within impartiality,
accepting others through discipline, entering the attainment of absorption, and entering the liberation of all factors through
insight. It is understanding the use of syllables, skill in etymology, mastering expressions, engaging with language, pursuit
of the essence of expertise, and expressing the gift of Dharma without vested desires. It is having no zeal for single-minded
certainty, not growing tired of a single approach, neither accepting nor rejecting what concerns awakening, not squandering
any dharma, teaching correctly, and not deceiving any sentient being. It is the perfection of stable aspiration, continuous
engagement throughout day and night, the conduct of the bodhisattvas, entering the realms of sentient beings, and
accomplishing omniscience. Prāmodyarāja, this is the absorption that is known as elucidating the way of all
phenomena.”

At that time, the Blessed One spoke these verses:

“The path of the noble ones that purifies conduct,

The way of harmony that refines the mind,

And the way of the branches of awakening, the essence of eloquence—

This absorption is the treasure of the well-gone ones.

“Stainless subduer of the māras that alone eliminates anger,

Insight that severs the craving for existence,

Perfectly granting the qualities of fame and renown,

Final deliverance from the three realms,

“It is the ground of wisdom and is also the path of virtue.

It is the family of the noble ones, the destroyer of māras,

The liberator from existence, praised by the well-gone ones—

This absorption is the wealth of the well-gone ones.

“The gate to ten million ways of entering perfect equality,

The source of understanding, satisfaction, and severance,

Destroyer of suffering and harbinger of happiness—

This absorption is the conduct of the well-gone ones.

“Making us recollect and understand the flower of the branches of awakening;

Amassing virtue, the excellent foundation, with a sense of modesty;

Delighting the well-gone ones with garlands of the branches of awakening—

This is the supreme absorption that is taught.

“Garland of the branches of awakening, liberation;

Conqueror of birth, culminating in the buddhafields;

Granter of moonlight, illuminator, beyond the three realms—

This supreme Dharma is praised by the moon.

“Giving up distractions, pretenses, and the worldly aims,

Adhering to a forest retreat,

And purifying the three modes of engagement—

Thus, one shall attain this absorption.

“Having relinquished the causes of attachments to others, deception, and profiteering,

You do not proclaim your own qualities.

May you don the three Dharma robes and live as a mendicant.

Thereby you will not engage in hoarding wealth.

“Maintain the cheerful character of the noble ones,

And if you wish to quickly attain absorption,

Be wise and always ask questions.

Once you have asked, you should also adhere to realization.

“Remaining far from gatherings and enjoying calm abiding,

Being a caring friend to all beings,

And always giving up fame, the basis for hypocrisy,

You should pursue this peaceful absorption.

“Dress in modesty and savor the food of solitude.

Resting in concentration within your home in solitude,

If you take constant joy in the realization of selflessness,

You will not wish for the pleasures of other experts.

“If you wish to quickly attain this absorption,

Be patient when others speak with anger,

Do not develop pride, let go of the sense of ‘I,’

And have firm faith in the ripening of karma.

“Without adhering to the paths and situations of the lower realms,

And without adhering to places devoid of noble beings,

Give rise to the power of diligence throughout day and night.

Thus, you must obtain this absorption—there is no other way.

“Free from the unattractive paths of the two extremes,

This true way is a path of equality.

Whoever sees this uncreated and unborn Dharma

Will delight the buddhas with their accomplishment.

“Prāmodyarāja, such is the absorption known as elucidating the way of all phenomena. Bodhisattvas
who attain it comprehend all phenomena without error. They realize that all phenomena are unsupported. They realize all
phenomena to be unborn. They realize all phenomena of the buddhas to be uncreated. They realize all phenomena to be hollow.
They realize all phenomena to be fake. They realize all phenomena to be devoid of any essence. They become indomitable. They
go beyond the five realms of wandering beings. They defeat the māras. They bring joy to all sentient beings. They receive the
veneration of all the learned. They behold the whole nature of reality. They shine brightly like the moon. They know the
movements in the minds of all sentient beings. They inspire everyone with pure intention. They know
the whole trichiliocosm. They attain the level of devoted conduct.

“They delve into selflessness. They comprehend the elements that are to be left behind. They attain the spiritual
level that transcends the arrogating pride of all sentient beings. They transcend obscuration. They comprehend the nature of
name and form. They reflect on the teaching of the buddhas in terms of creative etymologies. They attain the thirty-two marks.
They are unaffected by acquisition and lack of acquisition. They are unpolluted within the world. They are a support for all
sentient beings. They open the door to nirvāṇa. They are
donors. They reveal deathlessness. They comprehend nirvāṇa. They dispel the torments of sentient beings. They cut through the
doubts of sentient beings. They are not adulterated by the six faculties. They attain the dhāraṇī of engaging in the sixteen
syllables. What are the sixteen syllables they attain the dhāraṇī of engaging in? They are a, ra, pa, ca, na, da, sa, ka, tha,
pa, ba, kṣa, cha, pa, ṭha, and ḍha. By means of the dhāraṇī of engaging in these sixteen, they
attain the spiritual level of accomplishment in infinite ways.

“They comprehend the voidness of all phenomena. They gain certainty. They develop knowledge of the intentions of all sentient beings. In this way, all emotional defilements cease to exist. They understand the true
nature of everything grasped by immature beings. They make headway. They satisfy all sentient beings. They offer worship by
means of excellent speech. They provide the offering of deathlessness. They know all the deeds of the buddhas. They attain
full knowledge. They cut through doubts in themselves and others. They are always eager to dispel the regrets of sentient
beings. They obtain the melodious voice of the kalaviṅka bird. They gain attainment through equality. They bring forth the
lion’s roar. They are sincere. They practice the perfection of patience and perfect great compassion. They go beyond the
sphere of the māras. They perfect the melodious voice.

“They achieve acceptance by having given up pride. They possess profound concentration. They teach the Dharma that
conquers the world. They achieve depth. They attain great
strength and power with respect to all phenomena. They are full of knowledge, for they know in terms of all phenomena. They
are mindful of the conduct of all sentient beings. Over countless eons they comprehend all things just as they are. They know
all attacks. They attain the relinquishment of all thoughts of weariness. They quickly attain awakening. They are praised by
the gods. They attend to all phenomena by means of knowledge. They are skilled in the achievement of meaningful objectives.
All phenomena appear as they truly are to them. They partake of elixir as their food.

“They cut through all doubts. They discard all connections created by habitual tendencies. They are enveloped by great
compassion. They recollect the true intent. They cultivate recollections of past lives. They swiftly comprehend the activities
associated with the qualities of nirvāṇa. They attain the level of being worshiped by great gatherings. They destroy all
pride. They accomplish the level of power. They engage with the manifold. They know accomplishment. They know all ripening.
They expand the realms of the buddhas. They conquer the māra of the aggregates. They quickly comprehend the teaching of
realization. Thereby, they quickly destroy the māras. They quickly subdue the attacks of others. They see buddhas in
innumerable realms of the world. They also listen to their Dharma. They do not forget the sacred Dharma. They accomplish the
perfection of reveling in absorption according to will. Thus, as the bodhisattvas who attain this absorption are careful, they
should be declared omniscient. Why is that? Because, depending entirely on their wishes, they may within just one single life,
or within two lives, or three lives, or four, or after eons, awaken to perfect buddhahood. And why is that? Because this
absorption is omniscience.”

Then the Blessed One spoke these verses:

“Those who uphold this way of practicing the ten powers

Are free from delusion, unshakable, and unparalleled.

They attain the nectar of immortality and strive,

With matchless glory, in the realms of gods and humans.

“Those who uphold these ways of praise through the ten powers

Bring joy in overcoming the dirt and sod of the defilements,

And delight gods and humans with clear words.

Worthy of the qualities of the victors, they dispel the darkness of existence.

“Those who engage in this practice to attain the ten powers

Destroy the lower realms and are expert about the lower realms.

They dispel the unwholesome orientations of gods and humans and bring them joy.

They are wise path masters who discern the conduct of others.

“Engaging in this practice, they relinquish the vast realms of existence

And inspire the mistaken who have strayed there.

While they act in accordance with the wishes of gods and humans,

Such beings of power bring them vision, like unshrouded moons.

“This practice is unequaled and gives constant joy to gods and humans.

The wise who are displeased with the realms of existence,

Yet not confused by objects,

Reveal to their retinues hundreds of ways of proclaiming the teachings.

“Those who obtain the nectar from the city of the victors’ qualities,

Such benefactors who adopt it and reveal it,

Attain the thirty-two marks of beauty

And bring joy to gods and humans.

“This practice dispels the barbarian hordes.

It subdues myriad beings and reveals magnificent qualities.

With swift skill regarding the māras, objects, and existences,

You are a supreme mendicant, praised by gods and humans for your qualities.

“If you wish to attain the supreme wealth of immortality,

Then engage in this practice and you will soon be victorious.

With the sweet fragrance of the renowned, supreme qualities,

You will free gods and humans from fear and peacefully liberate their cities.

“Those who practice in this way find joy in immortality.

Applying themselves correctly, they praise the well-gone ones of the ten directions.

They deliver discourses and delight gods and humans.

They beautifully explain the way of benefiting, taming, and achieving equipoise.

“Helping the gods and asuras who live on earth reach nirvāṇa,

And destroying the armies of the māras,

They have come to worship the victors and are skilled in states of existence.

With mindfulness they abandon existence and have qualities of expert understanding.

“When you apprehend the supreme peace of this absorption,

Your faculties will be serene, you will embrace supreme wisdom,

And you will practice the conduct of a rhinoceros and be free from grasping a self.

This is the ever-blazing comet of the Dharma.

“Those who teach this ocean of wisdom

Realize the momentary nature of things.

In the three realms they are like lofty parasols,

Receiving the praises of the kings of the gods.

“Those who exert themselves in this peace that is hard to find

Dispel the painful emotional defilements.

In the worlds of the well-gone ones they explain cessation,

Interrupting the defilements and taming the three realms.

“Those who attain this supreme absorption

Are mindful of the conduct of others but also attend to their own deeds.

They develop abundant knowledge of the well-gone ones’ wisdom,

And adhere to it in all its aspects.

“Those who accomplish this belong to the family of the buddhas,

Perfecting many millions of attainments.

They always alleviate painful interactions

And are teachers of immortality.

“Exalted due to their beauty, delightful words, and renowned qualities,

They are in all regards adorned with the beauty of excellent qualities.

As they enter their assemblies

They shine like the full moon in the final month of autumn.

“Those who adhere to this meditative absorption

Will, even within saṃsāra, have a retinue, enjoyments,

Family line, fame, and the recognition of the well-gone ones.

Their eloquent acumen will be as vast as the sea.

“Those who practice this wondrous discourse

Will soon realize and teach

The selfless nature of all things,

Quickly becoming the doctor for the trichiliocosm.

“Finding attainment beyond death, they pass beyond

All of humanity and all the realms of sentient beings in the trichiliocosm,

As numerous the sand grains in the river Gaṅgā,

And so they attain the gateways of wisdom.

“Whoever engages in this practice with superior intent

Becomes immune to poison, weapons, and fire,

And will not fear being arrested and punished by the king.

They know no fear of kings or rākṣasas.

“As they retain the four words,

They leave the household and do not waste the wealth of immortality.

They are not affected by fire, famine, or evil influence.

They do not become blind, deaf, or confused.

“Those who practice this peaceful absorption

Will receive the treasure of dhāraṇī.

Whoever practices this receives at that point

The attention of six hundred and twenty million well-gone ones.

“If you wish to quickly reach awakening,

And if you wish for the supreme field of qualities,

Practice the way of this supreme discourse,

And omniscience will be in the palm of your hand.

“Therefore, any sentient being who listens to this

And delights in virtue for the sake of awakening

Will attain the treasure of the ten powers

By applying themselves to this for four days.

“Those who enter this supreme absorption

Will receive the constant attention

Of eight hundred million of the supreme among the two-legged,

As well as six hundred billion other victorious ones.

“Those who listen to this teaching, obtain it well,

And become inspired by listening

Will give up uncertainty and achieve awakening;

They will no longer have doubts or meet with saṃsāra.

“Those who listen to and correctly practice this discourse

With diligence and appreciation for its qualities,

Who write this discourse down and bear it,

Are certain to find omniscience in the palms of their hands.

“With superknowledge I see that one hundred eons ago

There appeared a victorious one known as Crest Ornament of Eloquence.

He taught this supreme absorption

And the prince, Moon of Glory, listened.

“The prince abandoned his kingdom and soon went forth,

Listening keenly throughout day and night.

In his final session, he passed away

And then took miraculous birth in a different realm.

“There he worshiped the incomparable one for more days

Than there are grains of sand in the Gaṅgā.

And for the sake of realizing awakening

He immersed himself in listening to this absorption for an eon.

“As prophesied by the victorious Dīpaṅkara,

He became the victor known as Jewel Crown Ornament.

Hence, since the effects of hearing this are great,

Do not be lazy once you have heard it.

“With beautiful melodies, bring gods and humans

To clear understanding and veneration.

Remember my explanation of this precious treasure.

Retain this jewel of the ten powers.

“Prāmodyarāja, in the past—innumerable, uncountable eons before—there appeared a thus-gone one, a worthy one, a
complete and perfect buddha known as Proclaimer of the Melodious Thundering Roar of the Ornamental Beauty of Eloquence. Among
the propagators of his Dharma teachings was a teacher known as Crest of the Banner of the Qualities of Infinite Eloquence.
When he taught this absorption, a prince known as Teaching the Dharma to Many as the Pure Ripening of Merit offered a precious
and priceless garment, and at the same time aroused the attitude of thinking ‘May all sentient beings achieve this
absorption!’

“By the roots of virtue ensuing from this, he delighted thus-gone ones more numerous than the grains of sand found
in eighty Gaṅgā Rivers. From all those blessed ones he received this absorption, and Dharma teachings that had not been taught
before appeared. He then recollected his continuous miraculous births. This prince, Teaching the Dharma to Many as the Pure
Ripening of Merit, attained perfect awakening and, in the buddha realm known as Aparimitaguṇavyūha, became known as the
buddha Amitāyus. The monk and
Dharma teacher called Crest of the Banner of the Qualities of Infinite Eloquence became the thus-gone one known as Great Eye.

“When the prince had heard this absorption, he relinquished the karmic obscurations created during seven million
eons. In all his lives he never parted—even for just as long as it takes to snap one’s fingers—from the dhāraṇī accomplished
through the differentiating sections and infinite gateways.

“There was also a thus-gone one known as Bright Countenance Like the Stainless Moon of the Essence of Glorious
Splendor who taught and explained this absorption. When the son of a merchant, Vast Beauty and Fine Shape, listened to this
teaching with his mind, he went forth from the household, abandoning seventy wives, a treasury that covered a league, and one
thousand eight hundred gardens. He never again set his foot on ground covered with fabric. For ten thousand years after he had
gone forth, he never wore footwear except in the latrine, but kept diligently on the move, free from drowsiness and sleep.
When ten thousand years had passed, he obtained the dhāraṇī known as embodiment of the teachings, statements, and
voices of all the buddhas, and he accomplished the absorption known as comprehending the use of all
language. Receiving the veneration of six hundred thousand gods, he kept endeavoring. Now that he has
accomplished virtue by body and mind, he resides in a world to the south that is adorned with all excellent qualities. There
he has now truly awakened as a buddha and he is known as the thus-gone Reasoning
Mind.”

At that time the Blessed One spoke these verses:

“I recollect eons more numerous, by comparison,

Than the sands in the river Gaṅgā.

There once was a protector of the world

Who was known by the name of Melodious Eloquence.

“A monk who was a skilled holder

Of that buddha’s teachings

Explained this absorption,

And a prince listened.

“He offered his garments to the monk,

And made a dedication.

Thus, he beheld the protectors, the buddhas,

And achieved awakening as Amitāyus.

“The ripening of the karma

Committed in the past

Is all brought to exhaustion

Upon hearing this mass of wisdom.

“Also, when the buddha Stainless Moon

Taught this meditative absorption,

A merchant son listened,

Abandoned his household, and went forth.

“Relinquishing sleep and pleasures,

He refrained from wearing shoes,

And cultivated this absorption

For ten thousand years.

“Just by hearing this,

He immediately attained supreme awakening,

Never looking back at the household, wealth, or pleasures,

And having no fondness for enjoyments.

“He beheld infinite buddhas

And received teachings from them all.

Entering all the ways of the teachings,

He quickly realized them all.

“Practicing this absorption,

He has become known as Reasoning Mind.

Perfecting all intentions,

He has attained swift awakening.

“When in future times

People listen to this seal of wisdom,

They may feel no enjoyment or happiness,

Nor any wish to go forth.

“They may revile,

Abuse, threaten,

And disparage one another,

Yet still they will declare, ‘I shall become a buddha.’

“Those who have thousands of miseries in their home,

Yet still accept this as they consider the conditions of desire,

Are slaves of their own negative emotions,

And still they declare, ‘I shall become a buddha.’

“In their dreams they will behold

Buddhas and receive assurance.

They will thereby become filled with arrogating pride

And think, ‘There is no doubt that I am awakened.’

“Yet when such mistaken people

Merely hear the words of this discourse,

They will receive joyous relief

And understand, ‘Soon I will attain awakening.’

“Upon hearing and listening correctly

To this genuine way,

They become free from grasping and attachment,

Like the wind that moves in the sky.

“There are many others

Who may go forth for the sake of awakening,

Yet engage in arguments with each other

And thereby develop flaws.

“Destitute and with poor understanding,

Based on hearing alone, they grow arrogant.

Feeling superior to others,

They think, ‘I have reached perfect awakening.’

“They discover relics, behold lights,

And with their hair standing on end worship the victors.

With meager knowledge about the attainment of awakening,

They nonetheless provoke great astonishment.

“Such people are exceedingly far from awakening,

And through their deceptions,

They will suffer further decline—

They are exceedingly far from victory.

“As they hear this discourse,

They come to know of those who will attain awakening,

And consequently they may think, ‘I should behold Amitāyus,’

Or ‘I must soon see a buddha.’

“Mired in such apprehensions,

They are exceedingly far from awakening.

Those who do not strive toward the limit of reality

Do not receive any prophecy.

“This merchant son

Gave up his lucrative business,

And having gone forth,

He thenceforth adhered to the homes of almsgivers.

“Absorptions such as this

I have heard of from Dīpaṅkara.

Those lacking knowledge of reality

Will achieve nothing at all.

“Like someone who carries a load of hemp to sea,

Wishing for a priceless jewel,

Such fools may have gone forth,

But they only resort to the highest form of exploitation.

“Here learning, discipline, and going forth

Are not sufficient for purification.

To accomplish the path of awakening,

One must remain careful.

“In the future there will be people

Who will listen to such explanations,

But they will use them for making profits

And will speak offensively.

“There will be people who publicly

Offer prostrations and donations they call ‘auspicious,’

As well as dharma robes,

But who nevertheless speak offensively.

“They may shed tears

And humble themselves,

But later they will gossip

That there are evildoers within the saṅgha.

“They will not pay respect to their teachers

Or venerate their masters.

They will grow angry at the slightest provocation

And destroy even their own homes.

“They will have no faith in the merits of others

And pay no attention to their own faults.

When they come to know of the offerings received by others,

It will cause them terrible envy.

“They will say, ‘By worshiping physical remains

With parasols, banners,

Dharma robes, and flowers,

I shall attain awakening.’

“Yet it is those who upon hearing these discourses

Give up all pleasures

And adhere to the practices

That offer me true worship.

“For example, it is like the worship of Subhūti:

Having renounced his own aggregates,

He worshiped the natural state—

What is the point of worshiping physical remains?

“When you meditate on this discourse

You should give up fondness for your own life,

Always adhere to solitude,

And be done with the world of livelihood.

“Prāmodyarāja, once you have heard

Of these accomplishments explained by me,

You should never place your trust in people

As you move among them.

“When these people proclaim a self,

Saying, ‘this is true, that is untrue,’

They enjoy saying such unpleasant things,

But on these occasions, they just debase themselves.

“Those who have no concern for supreme awakening,

Except as a means of exploitation,

May seem respectful of awakening,

But they are exceedingly far from liberation.

“The attainments I have accomplished through vows,

My great true subjectivity,

And any miraculous abilities—

Are all these things seen here?

“Give up worldly profits and wealth

And remain in meditative seclusion

In the forest hermitage, like a deer.

Engage in the spiritual levels, disciplines, and dhāraṇīs.

“I do not proclaim what is untrue,

But I give you spiritual blessings,

So that in the terrible times of the future

This discourse will be there for you.

“As in the case of Amitāyus, Lokanātha,

And Akṣobhya, who all shine with light,

Have you seen all the six hundred million

Buddhas with their retinues?

“Those teachers and their retinues

Will uphold the Dharma in the future.

This discourse is the seal of Dharma.

In the future it will be accomplished.

“When the teaching was entrusted and received

The trichiliocosm shook,

The gods called out ‘Bravo!’

And let a rain of flowers fall.”

At that point the bodhisattva Prāmodyarāja, along with thirty thousand other bodhisattvas, rose from their seats,
trembling, tearful, frightened, and with sweat emerging from their armpits. They rose, joined their palms in veneration, and
facing in the direction of the Blessed One, they all spoke with one voice: “In the future time of repression—when Dharma
teachers are disparaged and the wisdom of omniscience is denied, when the teachings are destroyed and the vision of wisdom is
slight, when virtuous factors disintegrate and the means of livelihood vanish—we shall relinquish concern for our own body and
life, and cut through all that is held to be pleasurable, as if with a sword. The path of the thus-gone ones, the seal of the
flawless rich treasures of eloquence, the ocean that brings together the roots of virtue, and the dhāraṇīs that subdue the
māras and accomplish omniscience are conveyed in discourses such as this one. We hereby pledge to write them down, carry them,
and teach them at that time. Blessed One, even if it means living in hell, we shall do so happily for the sake of this
precious absorption.”

The bodhisattva Prāmodyarāja then offered these verses:

“Except for the world’s protector

I have no other witness.

I aspire to awakening with whatever it takes—

Are you aware of my intention?

“Victorious One, even if

In the future time of terror

I must fully relinquish my body and life,

I shall uphold this absorption.

“Even if my mind must remain in hell

Throughout infinite eons,

I shall always do so happily

If I hold to this absorption.

“For the sake of all beings

I shall teach the Dharma free from materialistic concerns.

Giving up all acts of gathering,

I shall accomplish the objectives of living beings.

“In times to come

I will sacrifice my body and life,

My bones, flesh, and veins,

Rather than succumbing to laziness.

“Leaving behind all friends and acquaintances

I shall stay in the wilderness,

Embrace all beings with love,

And dispense the medicine that cures all ills.

“I shall avoid training

In any mistaken domains,

And instead correctly engage

In this discourse by all means.

“As the buddhas know,

I shall remain careful.

Firstly, wherever I may
be,

I shall delight sentient beings.

“Even if I must jump into masses of fire

I shall keep pursuing the Dharma that cures all terror.

Yet never will I teach about supreme awakening

For the sake of fame and veneration.”

When this teaching of the Dharma was given, as many sentient beings as there are grains of sand in seventy Gaṅgās,
who had arrived from innumerable world realms, all proceeded irreversibly to unexcelled and perfect awakening. The thousands
of bodhisattvas likewise all attained this absorption. The teaching brought delight to one million gods, future teachers of
the Dharma, who thus proceeded irreversibly to awakening. Seven billion gods purified the Dharma eye that regards all
phenomena. One hundred and eighty million members of the fourfold retinue of humans attained the Dharma eye that regards all
phenomena. All of the three lower realms were thoroughly
pacified. The light of the Blessed One lit up as many world realms in the ten directions as there are grains of sand in the
Gaṅgā. At that moment happiness came to all sentient beings, from the summit of existence down to the Hell of Ultimate
Torment. Out of the Blessed One’s light appeared trillions of lotuses, each with a hundred thousand petals and adorned with
infinite jewels. Upon each of those flowers was a thus-gone one, just like the blessed Śākyamuni, surrounded by his retinue. Each of them received the supplication of Prāmodyarāja, and each one
consequently taught this absorption, allowing innumerable sentient beings to proceed irreversibly to unexcelled and perfect
awakening.

This was the first chapter, titled “Purifying Activity: The Teaching on Taking Up the Activities of the
Bodhisattvas.”

Chapter 2

The Blessed One then said this to the bodhisattva Prāmodyarāja: “Prāmodyarāja, in this way you must devote yourself
to generosity and make offerings to the Dharma. Prāmodyarāja, long ago, many incalculable eons in the past, there was a
thus-gone one, a worthy one, a complete and perfect buddha known as Golden Beauty, King of the Splendid Light of
Ascertainment. His lifespan was unfathomable, the features of his buddhafield were infinite, and his retinue was beyond count.

“Later, during the final five hundred years of the teachings, there appeared a Dharma teacher by the name of Treasury
of Engagement with the Infinite Jewel Body of Renown. When he taught this absorption all the other monks had completely
strayed from the teachings. Nevertheless, this Dharma teacher was undeterred. Without concern for his own body and life, he inhabited charnel grounds, living from roots and fruits,
and thus he taught this absorption. At that point, the gods from the Heaven of the Four Great Kings through to the Unexcelled
Heaven came to listen to his teachings. At that time there was also a universal monarch known as Roar That Causes Widespread
Happiness and Freedom from Pain, who came to listen to that Dharma teacher’s explanation of this absorption. When he had
received the teaching, he gave the gift of freedom from terror as he said to the Dharma teacher, ‘Monk, please teach this
absorption, which the buddhas have genuinely bestowed. I shall protect and take care of you.’

“The monarch arranged for one thousand of his sons to be the teacher’s guards, and with his boundless attitude he
arranged for thirty thousand people to provide pleasant living conditions. Thus, living comfortably, the teacher taught this
absorption for half an eon. Due to the roots of virtue resulting from this, the Dharma teacher, the king, his sons, and all
the other people involved came together to please three billion buddhas over a period of eighty eons, and they received this
absorption from each of them. In accordance with their wishes, they also took up residence in buddha realms. Prāmodyarāja, you
may believe that teacher was someone else, but you should not think so. He was none other than the thus-gone
Amitāyus. The universal monarch was the thus-gone Akṣobhya, and the
one thousand princes are the thousand buddhas of the Good Eon. And, Prāmodyarāja, all the other thirty thousand bodhisattvas
were the beings who provided for, protected, and sustained the Dharma teacher in accordance with his wishes.

“Prāmodyarāja, since this is the absorption of the bodhisattvas, you must genuinely accomplish it. You must respectfully uphold this absorption of the
bodhisattvas. You must gather it, write it down, and teach it.”

At that time the Blessed One spoke these verses:

“Were one to bring happiness to all sentient beings

Throughout ten billion eons,

The merit of doing so would not withstand comparison

To but a single instance of cultivating the mind of awakening.

“Even if all sentient beings in the ten directions

Were solitary buddhas

And one were to venerate them with all manner of pleasures for an eon,

The merit would be no match for that of supreme awakening.

“Even if all sentient beings in the world were buddhas

And one were to worship them
according to their wishes for an eon,

The merit of doing so would not withstand comparison

To but a single instance of cultivating the mind of awakening.

“The merit of someone who venerates a four-lined stanza

In order to protect the teachings of the Buddha

Is not like that of someone who gives rise to the mind of awakening

In order to protect awakening.

“The merit of establishing all beings of this world

In great awakening

Is surpassed by the one who listens without fear

When it is said that the aggregates do not exist.

“The merit of the bodhisattva who fills all realms

With gifts of precious wealth

For as many eons as there are sand grains in the Gaṅgā

Is outshone by the one who protects awakening.

“The merit of one four-lined stanza

Of this protection of awakening granted by the victorious ones—

This inconceivable treasure of absorption—

Cannot be put into words.

“Those who write down and maintain this absorption

Will at the time of their passing behold great assemblies of buddhas.

Mindful and never obscured,

They will take birth wherever they wish.

“Those who delight in this king of absorption

Will enjoy physical pleasure until the attainment of awakening.

They will have happiness of mind and proceed to the higher realms.

They will meet noble beings and never experience suffering.

“Here I have taught the treasury of the victorious ones,

The application of ten thousand gateways of infinite light,

The abode of supreme power—

Therefore, practice this absorption of awakening.

“This is as much as I can say in words,

And this is what you must pursue in action.

Apply yourselves constantly to this practice,

And you will not suffer later.

“Take my explanation, as if placed in your hand,

And employ it in practice with superior intent.

I have performed many loving deeds,

So treat this as a father’s guidance to his child.”

When the Blessed One had taught this absorption, he entered it. Likewise, the bodhisattva Prāmodyarāja entered
equipoise, and for a period of seven days he discerned the phenomena associated with this absorption by means of careful
investigation.

Then eighty-four thousand Licchavis who were gathered inside Vaiśālī and another eighty-four thousand Licchavis who
had assembled outside Vaiśālī thought to themselves, “In order to benefit many beings, in order to bring happiness to many
beings, and out of love for the world, the thus-gone, worthy, complete and perfect Buddha has appeared in the world in order
to help gods and humans and bring them happiness. But now the thus-gone, worthy, complete and perfect Buddha has entered
meditative seclusion. Who among us should now request that he rise from the absorption of the thus-gone ones?”

The Licchavis who were assembled inside Vaiśālī went before the venerable Śāriputra and said, “Venerable Śāriputra, at the time when the lifespan is short, the appearance
of a buddha is rare, and faith is also rare. Now the thus-gone, worthy, complete and perfect Buddha has entered equipoise.
Please request the thus-gone, worthy, complete and perfect Buddha to consider us with a loving heart and to kindly reemerge
from his meditative absorption.”

Upon hearing those words, the venerable Śāriputra went to the place where the Blessed One was residing. Yet, although
Śāriputra searched for the Blessed One’s dwelling by entering meditative concentration and absorption, he could not discover
the abode of the Thus-Gone One.

The venerable Śāriputra then went to see the venerable Mahāmaudgalyāyana, explaining to him about the intents and
wishes of the Licchavis. In response, the venerable Mahāmaudgalyāyana applied his miraculous abilities, thus causing the
entire trichiliocosm to tremble and shake, and his voice reverberated through the whole world below the Realm of Brahmā,
requesting the Thus-Gone One to reemerge from absorption. Yet the Blessed One did not emerge.

At that time the venerable Śāriputra, the venerable Mahāmaudgalyāyana, Ājñātakauṇḍinya, Bhadra, Subāhu, Mahānāma, Gavāmpati, Rāhula, Pūrṇa, Subhūti, Kātyāyana, Kāśyapa,
Ānanda, Pūrṇāvara, Mahākapphiṇa, Upāli, and the bodhisattva Maitreya, along with five thousand other bodhisattvas, proceeded
to the place where the Blessed One resided. Encircling the Blessed One, they took their seats. The Four Great Kings, Śakra who
rules the gods, and innumerable gods of the desire realm arriving from the Heaven Free from Strife, the Heaven of Joy, the Heaven of Delighting in Emanations, and the Heaven of
Making Use of Others’ Emanations likewise reached where the Blessed One resided. They bowed their heads before the Blessed
One’s feet and then stood to one side. Likewise, from the heavens of Brahmā, Luminosity, Perfected Virtue, Great Fruition, and all the way up to the pure abodes,
innumerable gods arrived. They all paid respect to the Blessed One and took their places.

By then the bodhisattva Prāmodyarāja had dwelt undistractedly in meditative seclusion for seven days. When that
period of seven days had passed, he began to discern and arose from meditative seclusion. Arriving at the courtyard where the
Blessed One resided, he entered among the masterful bodhisattvas, bowed down, and then took his seat with his palms joined,
facing the Blessed One.

Fully aware, the Blessed One now reemerged from his absorption. With the gaze of an elephant, he silently gazed upon
the whole gathering.

The bodhisattva Prāmodyarāja at that point made this request to the Blessed One: “It is time for the Blessed One to
deliver a Dharma discourse. If the Blessed One will grant me the occasion, I would like to request that certain matters be
explained.”

The Blessed One then said to the bodhisattva Prāmodyarāja, “Noble son, you may ask the Thus-Gone One whatever you wish. I shall respond to all your
questions. I shall satisfy you in this way.”

The bodhisattva Prāmodyarāja now made the following request to the Blessed One: “Blessed One, while I resided alone
in the forest in meditative seclusion, I thought, ‘These bodhisattvas gain true accomplishment for the sake of awakening. By
means of the perfections they accumulate roots of virtue for the sake of awakening.’ But I wonder, Blessed One, do the
perfections benefit sentient beings or are they beneficial for awakening—are the perfections defiled or are they undefiled? I
request the Blessed One to please explain these matters at length so that the perfections may develop in the bodhisattvas; so
that the Dharma ways of the bodhisattvas may be engendered and upheld in the beginning, middle, and end; and so that such
skillful practices may become the source of abundant, supreme joy.”

The Blessed One replied, “Excellent, excellent, Prāmodyarāja! It is very good that you wish to question the
Thus-Gone One about these matters, Prāmodyarāja. Indeed, you have posed this question to nine hundred million buddhas in the
past. Therefore, Prāmodyarāja, listen very well and keep my words correctly in mind; I shall explain it to you.”

“Blessed One, I shall do just as you say.”

Addressing the bodhisattva Prāmodyarāja, the Blessed One then continued: “Prāmodyarāja, there are six purifying perfections. There are six illuminating
perfections. There are six mundane perfections. There are six perfections focused on sentient beings. There are six
perfections of abiding. There are six perfections for saṃsāra. There are six perfections of defilement. There are six perfections of
benefiting others. There are six perfections having supports. There are six perfections of awakening. There are six
perfections of wisdom. There are six perfections that benefit oneself. There are six perfections of attainment. There are six
perfections of hope. There are six perfections of the threefold view. There are six perfections with respect to the
performance of action. There are six perfections of purification via the path. There are six perfections of untiring endeavor.
There are six perfections of reasoning.

“There are six perfections based on what should be done. There are six perfections based on what should not be done.
There are six perfections based on conceit. There are six perfections of application. There are six perfections of virtue.
There are six perfections of sharpness. There are six perfections of profundity. There are six perfections of variety. There
are six perfections of displaying. There are six perfections of being unconquerable. There are six perfections focused on
sentient beings. There are six perfections focused on phenomena. There are six perfections focused on calm abiding. There are
six perfections focused on special insight. There are six perfections of universality. There are six perfections of
partiality. There are six incorruptible perfections. There
are six uncontrived perfections. There are six perfections for freedom from poverty. There are six irreversible perfections.
There are six perfections of accomplishment. There are six perfections of purity. There are six perfections of stability.
There are six perfections of exertion. There are six perfections of satisfaction. There are six mundane perfections. There are six transmundane perfections. There are six unsurpassable
perfections. There are six perfections free from distraction. There are six perfections of not cycling in saṃsāra. There are
six perfections for saṃsāra.

There are six shared perfections. There are six unshared perfections. There are six perfections of sharing. There are
six perfections without ripening. There are six perfections pertaining to essence. There are six perfections of nonentity.
There are six perfections of vastness. There are six perfections of flourishing. There are six infinite perfections. There are
six perfections of searching. There are six perfections for crossing over. There are six perfections of joyfulness. There are
six perfections of joylessness. There are six perfections for the retention of learning. There are six perfections for a long
stay in saṃsāra. There are six perfections without interruption. There are six perfections that are dedicated to ripening as
sense pleasures. There are six perfections dedicated through concentration. There are six perfections of superknowledge. There
are six perfections for mundane fields of artistry. There are six perfections dedicated through loving kindness. There are six perfections dedicated through compassion. There
are six perfections dedicated through joy. There are six perfections dedicated through equanimity.

“There are six perfections dedicated through wrong view. There are six perfections dedicated through correct view.
There are six perfections dedicated through the view having supports. There are six perfections dedicated through the view
having no supports. There are six perfections dedicated without support. There are six perfections concerning pride. There are
six perfections arising from patience. There are six perfections of benefiting. There are six perfections without benefit.
There are six perfections with remainder. There are six perfections without remainder. There are six perfections of
intelligence. There are six perfections of abiding by distinctive intelligence. There are six perfections of the
excellent appearance of a buddha. There are six perfections that maintain recollection. There are six perfections of abiding
in the household that are receptive to a buddha’s appearance. There are six perfections of accomplishing deliverance. There
are six perfections of accomplishing extensive learning. There are six perfections of continuously maintaining the appearance
of having gone forth. There are six perfections of abiding in superknowledges. There are six perfections of uninterrupted
superknowledge. There are six perfections of wishing for a body.

“There are six perfections of abiding. There are six perfections of endowment. There are six perfections of myriad
forms of ripening. There are six perfections beyond ripening.
There are six perfections without hankering. There are six perfections associated with timely generosity. There are six
perfections of light. There are six perfections of limitless light. There are six perfections of delightful ripening. There
are six perfections of irreversibility. There are six perfections of delight. There are six perfections of purification. There
are six perfections that transcend worldly phenomena. There are six perfections of manifestation by birth. There are six
perfections of a perfect family. There are six perfections conducive to a perfect retinue. There are six perfections conducive
to an undivided retinue. There are six perfections that give rise to pure ripening. There are six perfections of seeing in all
directions. There are six perfections of the proclamation of knowledge. There are six perfections of carefulness. There are
six perfections of being unharmed. There are six perfections of nirvāṇa. There are six perfections of the proclamation of
great mastery. There are six perfections of encouragement. There are six perfections of freedom from forgetfulness.

“There are six perfections correlated with the thirty-two marks and the signs. There are six perfections of the
departure. There are six perfections based on time. There are six perfections based on knowledge of time. There are six
perfections of discernment. There are six perfections for harmonizing with the world. There are six perfections of
realization. There are six perfections of relinquishment. There are six vajra-like perfections. There are six perfections of freedom from darkness. There are six
perfections of being indomitable. There are six perfections that conquer the hordes of the māras. There are six perfections of
immutability. There are six perfections of the single unique moment. There are six perfections without equipoise. There are
six perfections of equipoise. There are six perfections of ripening. There are six perfections of the buddhas. There are six
perfections of omniscience. There are six perfections without remainder. There are six perfections with remainder. There are six perfections of joyful acceptance. There are six
perfections that foster realization. There are six perfections of vastness.
There are six perfections of disenchantment. There are six perfections yielding virtue for others. There are six perfections
of others.

“Likewise, there are six perfections for each of the correct abandonments. There are also six perfections for each
of the bases of miraculous power. There are also six perfections of the four concentrations. There are also six perfections of
the four applications of mindfulness. There are also six perfections of the four truths. There are also six perfections for
each of the five faculties. There are also six perfections for each of the five powers. There are also six perfections of the
seven factors of awakening. There are also six perfections of the eight limbs of the noble path. There are six perfections
focused on calm abiding. There are six perfections focused on special insight. There are six perfections focused on knowledge.
There are six perfections of accomplishing liberation. There
are six perfections that gather the assembly of a monk.
There are six perfections of the four types of correct knowledge. There are six perfections of freedom from weariness. There
are six perfections of deliverance through generosity. There are six perfections of deliverance through discipline. There are
six perfections of deliverance through patience. There are six perfections of deliverance through diligence. There are six
perfections of deliverance through concentration. There are six perfections of deliverance through insight.

“There are six perfections of the eye, ear, nose, tongue, body, and mind. There are six perfections of material
things dedicated to benefiting others. There are six perfections of material things dedicated to benefiting oneself. There are
six perfections of the Dharma. There are six perfections of the objectives. There are six perfections of realization. There are six perfections of happiness. There are six perfections of
emptiness. There are six perfections of signlessness. There are six perfections of wishlessness. There are six perfections
that are additional. There are six perfections of additional ripening. There are six perfections of application. There are six perfections of the ten powers of the thus-gone ones. There
are six perfections of the four types of fearlessness. There are six perfections of great compassion. There are six
perfections of the physical eye. There are six perfections of the divine eye. There are six perfections of the eye of insight.
There are six perfections of the Dharma eye. There are six perfections of the buddha eye.

“There are six perfections of the self-existent. There are six perfections of playfulness. There are six perfections
that are hard to fathom. There are six perfections for each
of the eighteen unique qualities of the buddhas. There are six perfections of expertise. There are six perfections of how
things are. There are six perfections of seeing the nature of things. There are six perfections of the actions of the desire
realm. There are six perfections of the actions of the form realm. There are six perfections of the actions of the formless
realm. There are six perfections of the level of seeing the virtuous. There are six perfections of the qualities of the level
of the spiritual potential. There are six perfections of the qualities of the eighth. There are six perfections
of the qualities of a stream enterer. There are six perfections of the qualities of a once-returner. There are six perfections
of the qualities of a non-returner. There are six perfections of the qualities of a worthy one. There are six perfections of a
solitary buddha. There are six perfections of a bodhisattva. There are six perfections of discerning the knowledge of
exhaustion. There are six perfections of discerning the knowledge of nonarising. There are six perfections of blessings. There
are six perfections of the continuation of the sacred Dharma. There are six perfections of superknowledge. There are six perfections of conduct. There are six perfections of wishing
to benefit. There are six perfections of the absence of defilement. There are six perfections of abandonment. There are six
perfections of mastering the relinquishment of the factors for staying alive. There are six perfections of nirvāṇa. There are six perfections of miraculous display. There are six perfections
of delivering teachings. There are six perfections of bringing forth relics.

“Thus, Prāmodyarāja, bodhisattvas reflect on one hundred and twenty-one perfections. Thereby bodhisattva great beings
achieve distinction with respect to all phenomena. They
achieve the unequaled. They achieve knowledge that does not depend on others. They overpower all conditioned phenomena and
genuinely accomplish existence. They accomplish the severance of all doubts. They genuinely accomplish the attainment of
omniscience. Thus, perfecting these perfections, they attain eighty thousand absorptions. They accomplish eighty thousand
gateways of dhāraṇī. They accomplish five hundred playful displays of the buddhas. They become expert regarding the domains of
all sentient beings.”

When the Blessed One had said this, the bodhisattva Prāmodyarāja made this request: “Blessed One, you have explained
in brief the Dharma teaching known as ‘Elucidating the Objects of the Buddhas.’ Yet, since you have not elaborated on its
meaning, I fail to comprehend it. Therefore, in order to benefit many beings, to bring happiness to many beings, and to regard
many beings with your loving mind, I request the Blessed One to please explain in detail these matters that are meaningful,
beneficial, and joyful for gods and humans.”

In response to the bodhisattva Prāmodyarāja, the Blessed One then said, “Prāmodyarāja, listen well and keep my
teaching in mind. I shall explain in detail.”

“Blessed One, I shall do just as you say,” said the bodhisattva Prāmodyarāja, and he proceeded to listen in just that
way to the words of the Blessed One.

The Blessed One continued: “Prāmodyarāja, what are the six purifying perfections? They are the six perfections of
those who have not yet developed the mind of awakening but who delight in the nature of generosity, discipline, patience,
diligence, concentration, and insight for the sake of awakening. Although they have not previously pronounced ‘awakening’
before any complete and perfect buddha or to any sentient being, they do possess the mind.

“What are the six illuminating perfections? They are the six perfections of those who have given rise to the
qualities of the perfections and the mind of awakening such that they examine whether the development of the mind of awakening
is preceded by generosity, discipline, patience, diligence, concentration, or insight.

“What are the six mundane perfections? They are generosity, discipline, patience, diligence, concentration, and
insight that are focused on sentient beings.

“What are the six perfections focused on sentient beings? Generosity focused on sentient beings occurs when in the
process of gathering sentient beings by means of generosity one does not give instructions for the sake of awakening but
instead forms the wish that these beings may be happy. Discipline focused on sentient beings is the process of making sentient
beings happy through discipline. Patience focused on sentient beings means being patient with all sentient beings while not
knowing emptiness. Diligence focused on sentient beings is diligence for the sake of the liberation of all sentient beings.
Concentration focused on sentient beings is the
abandonment of all mental grasping in the form of concentration that apprehends a self in order to make the mind devoid of
grasping. The six perfections focused on sentient beings is the dedication to awakening and accomplishing complete and perfect
buddhahood in order to protect all sentient beings through insight that involves notions based on apprehension.

“What are the six perfections of abiding? The perfection of generosity of abiding for the sake of awakening is
to dedicate to awakening what is given, with firm resolve and superior intention. The
perfection of discipline of abiding for the sake of awakening is nonconceptual discipline that is dedicated to awakening and does not
conceal anything. The perfection of patience of abiding for the sake of awakening is the firm aspiration that until one attains
awakening one will accept all sufferings. The perfection of diligence of abiding for the sake of awakening
is to so conduct oneself throughout incalculable eons until one achieves omniscience. The perfection of
concentration of abiding for the sake of awakening is the perfection of concentration in which the comprehension of awakening is not
constituted by any notion of phenomena but is constituted by the absence of any apprehending. The perfection of insight of abiding for the sake
of awakening is that until one attains awakening, regarding all phenomena just as they are one will have the realization that consists in
their being inconceivable and not subject to examination. Such are the six perfections of abiding.

“What are the six perfections for saṃsāra? The perfection of generosity dedicated to saṃsāra is the inexhaustible
perfection of generosity that delivers vast enjoyments within saṃsāra right up to awakening. The perfection of discipline dedicated to saṃsāra is that which endures within saṃsāra
for the full duration of one’s lifespan. The perfection of patience dedicated to saṃsāra is to be free from animosity and to
engage with others out of love. The perfection of diligence dedicated to saṃsāra is untiring engagement with the phenomena of
virtue through incalculable eons. The perfection of concentration dedicated to saṃsāra is concentration focused on birth. The
perfection of insight dedicated to saṃsāra consists of dedication directed at awakening in order to gain special insight into
these perfections, as well as genuine knowledge of crafts and arts.

“What are the six perfections of defilement? The perfection of generosity focused on defilements is the ripening of
sentient beings that is preceded by sense pleasures—just as in the example of the lion prince who established his eighty-four
thousand consorts in human life and refuge in the Three Jewels until their attainment of omniscient awakening. The perfection
of discipline focused on defilements is that which is dedicated with love—like in the example of the discipline focused on
sentient beings, which was practiced at the pond of Ekaśṛṅga. The perfection of patience focused on defilements is that which
aims to be in harmony with others and therefore does not despise sense pleasures. The perfection of diligence focused on
defilements is to frighten others with diligence, just as can be learned in detail from the account of Prince
Kuśa.
The perfection of concentration focused on defilements is
concentration that apprehends a self and arises from a view that regards a self. The perfection of insight focused on
defilements is to delight in gambling, gaming, and dice playing by means of insight, while being dedicated to awakening by
means of the perfection of wisdom that involves observations.

“What are the six perfections of benefiting others? The perfection of generosity that benefits others is to ripen
sentient beings by means of sense pleasures. The perfection of discipline that benefits others is discipline that, out of
love, avoids harming others. The perfection of patience that benefits others is that of accepting the Dharma and not despising
it. The perfection of diligence that is dedicated through acts of help refers to diligence that accomplishes perfect
circumstances in the realms of gods and humans—for example, the way the great brahmin Kintu brought sentient beings to birth
in the higher realms at the request of Śakra. The perfection of concentration that benefits others is mental engagement with
the Dharma. The perfection of insight that benefits others is engagement for the sake of awakening and satisfying sentient
beings through those conditions.

“What are the six perfections having supports? The perfection of generosity having supports is generosity that strays
into apprehension so that one distributes things while putting hope in such allocations. The perfection of discipline having
supports is discipline that is based on entities. The
perfection of patience having supports is patience focused on sentient beings. The perfection of diligence having supports is
diligence that involves conceptual thought. The perfection of concentration having supports is concentration that adheres to a
self. The perfection of insight having supports is insight that discriminates by conceptualizing phenomena that are quelled or
not quelled, and that thus remains entangled. Such are the six perfections having supports.

“What are the six perfections of awakening? The perfection of generosity is generosity that is endowed with the
acceptance that phenomena are nonarising for the sake of awakening. The perfection of discipline is discipline focused on
neither body nor mind. The perfection of patience is patience that accepts phenomena just as they are. The perfection of
diligence is diligence that remains free from focusing on body or mind. The perfection of concentration is a mind of equality
with respect to all phenomena. The perfection of insight is correct knowledge with respect to all
phenomena. Such are the six perfections that are dedicated to awakening.

“What are the six perfections of wisdom? The perfection of generosity based on wisdom is skillful giving in order to
continuously ripen sentient beings. The perfection of discipline based on wisdom is to clearly distinguish by adopting the
five hundred verses and abandoning the ninety-six heretics, to clearly distinguish by abandoning suffering and not abandoning the correct
view, and to thus attain the higher realms. The perfection of
patience based on wisdom is the employment of wisdom to ripen others by accepting suffering and not reviling the desirous. The
perfection of diligence based on wisdom is like the king of horses, Keśin, who gladly accepted suffering for himself in order to
bring welfare and happiness to both himself and others, thus delivering five hundred travelers, or like the lion, king of
beasts, who saved the travelers. The perfection of concentration based on wisdom gives rise to the concentrations, formless states, and the
qualities of the hearers, but without this resulting in one trying to escape. The perfection of insight based on wisdom is the
great medicine that correctly apprehends phenomena by means of wisdom, moves toward awakening by relinquishing unvirtuous
phenomena, and is beyond the domain of any sentient being.

“What are the six perfections that benefit oneself? The perfection of generosity that benefits oneself is generosity
dedicated to the accomplishment of great enjoyments for oneself. The perfection of discipline that benefits oneself is
discipline that results in life within the higher realms, as a human or a god. The perfection of patience that benefits
oneself is the accomplishment of patience that ripens as an attractive physique and complexion, charisma, and renown. The
perfection of diligence that benefits oneself is one’s independent and diligent practice for the sake of awakening and one’s
own diligent discernment. The perfection of concentration that benefits oneself is to develop concentration so that one avoids
taking birth in this world during the sevenfold eons of destruction and formation.
The perfection of insight that benefits oneself is to pursue
physical, verbal, and mental actions in accord with the truth and without regard for the opinions of others. Such are the six
perfections that benefit oneself.

“What are the six perfections of attainment? The perfection of generosity based on attainment is generosity that
ripens as the attainment of vast enjoyments and is dedicated to awakening. The perfection of discipline based on attainment is
discipline that is dedicated to awakening and free from mental defilement aimed at attaining wealth. The perfection of
patience based on attainment is directed toward awakening and avoids bringing harm to others or giving up the sacred Dharma.
The perfection of diligence based on attainment consists in boundless diligent exertion. The perfection of concentration based
on attainment is an attainment of the absorption that allows the accomplishment of all activities. The perfection of insight
based on attainment is the realization of the equality of all phenomena. Such are the six perfections of attainment.

“What are the six perfections of hope? The perfection of generosity based on hope is generosity that is generated by
apprehension and is dedicated entirely to awakening. The perfection of discipline based on hope is the ripening discipline
that involves apprehending body and speech and is carried out for the sake of awakening. The perfection of patience based on
hope is correct perception and acceptance of phenomena based on analysis. The perfection of diligence based on hope is being
diligent and industrious in the various teachings through knowledge of what is undetermined. The perfection of concentration based on developing the intention of hope is not grasping any marks with respect to the relinquishments because of having trained in the
perfection of concentration. The perfection of insight based on hope is to think, in order to fathom what is undetermined, ‘Is
it possible to reach the pinnacle of the perfection of insight or not? How long does it take? Who might accomplish that?’ Such
are the six perfections of hope.

“What are the six perfections of the threefold view? The perfection of generosity based on the threefold view is a
giving consisting in unceasing conditioned means but with a fruition that is unconditioned. The perfection of discipline based
on the threefold view is the discipline of someone who has embarked on the path. The perfection of patience based on the
threefold view is that which discerns and accepts that all outer and inner phenomena are impermanent, painful, and devoid of
self. The perfection of diligence based on the threefold view is a mind free from emotional defilements that is endowed with
the apprehension of unimpeded wisdom and preceded by special insight. The perfection of concentration based on the threefold
view is abiding in order to quell these defilements by not being separated from concentration and special insight. The
perfection of insight based on the threefold view is to be endowed with knowledge of things as they are, but not as something
static, and with the timely ripening of aspirations, in order to relinquish defilements by being taken hold of by expertise in
skillful means and insight that are not in conflict with dependent origination. Such are the six perfections of the threefold
view.

“What are the six perfections with respect to the performance of action? The perfection of generosity based on the
performance of action is giving to sentient beings while practicing the four means of attracting disciples. The perfection of
discipline based on the performance of action is discipline that ripens many beings. An example of this is the extinguishing
of fire and the rescue of many beings that occurred in the Bodhisattva’s
previous life as a quail. Why should that be regarded in such a way? Because here one uses pleasant speech for the sake of
attracting disciples. The perfection of patience based on the performance of action is the perfection of patience employed to
ripen many beings. For example, this is the type of austerity performed when the King of Kaliṅga had the Bodhisattva’s body
cut up into eight pieces, and the Bodhisattva did not forsake patience but accepted the pain even as he was decapitated. Why should that be
regarded in such a way? Because here one accomplishes the objectives of others in order to attract disciples. The perfection
of diligence based on the performance of action is diligence that is timely and inspired by compassion, such that it ripens
and inspires sentient beings. Why should that be regarded in such a way? Because here one acts in harmony with one’s words in
order to attract disciples. The perfection of concentration based on the performance of action is when one has not completed
the training in concentration but is endowed with the perfection of insight such that there is no impediment with respect to
any phenomenon. Why should that be regarded in such a way? Because of the liberation gate of emptiness. The perfection of
insight based on the performance of action is to remain free from delusion about any virtuous factors by means of insight, so
that one accepts numerous beings for the sake of awakening. One has a lesser form of the correct understanding of things, and
one embraces the liberation gate of wishlessness. Such are the six perfections based on the performance of action.

“What are the six perfections of purification via the path? The perfection of generosity based on purification via
the path is generosity that is dedicated to engaging with the true view while not abandoning signs and marks of virtue. The
perfection of discipline based on purification via the path is discipline that is endowed with correct speech, correct
livelihood, and correct action. The perfection of patience based on purification via the path is patience that does not give
up the acceptance that phenomena are unborn. The perfection of diligence based on purification via the path is diligence that
does not apprehend body or mind. The perfection of concentration based on purification via the path is concentration that is
not distracted from absorption beyond apprehending. The perfection of insight based on purification via the path is endowed
with the insight of the correct view due to the absence of any grasping at marks and by engendering correct mindfulness. One
thereby perfects the singular aspect of awakening and becomes irreversible from that state. Such are the six perfections of
purification via the path.

“What are the six perfections of untiring endeavor? The perfection of generosity based on untiring endeavor is to
relinquish all things while skillfully dedicating this to awakening. The perfection of discipline based on untiring endeavor
is to observe flawless discipline preceded by an absence of apprehension and undertaken so all beings can attain the higher
realms. This is the case when, for example, a bodhisattva dies in the Heaven of Joy, and the trichiliocosm trembles as he
takes birth in a pure and exquisite buddha realm. The perfection of patience based on untiring endeavor is to patiently
cultivate the roots of virtue of others in a way that does not become stained by the eight worldly concerns. The perfection of diligence based on untiring endeavor is to
diligently take hold of omniscient wisdom that is dedicated to all sentient beings with love. The perfection of concentration
based on untiring endeavor is to take hold of boundless concentration that accomplishes all aspects of meditative attainment.
The perfection of insight based on untiring endeavor is to abide in insight that is dedicated to a wish to attain expertise in
all matters and deliverance by means of superknowledge. Such are the six perfections of untiring endeavor.

“What are the six perfections of reasoning? The perfection of generosity based on reasoning is generosity imbued with
nirvāṇa. The perfection of discipline based on reasoning is discipline dedicated in a way that is free of desire. The
perfection of patience based on reasoning is patience that is dedicated to cessation. The perfection of diligence based on
reasoning is diligence that engages in pacification. The perfection of concentration based on reasoning is concentration that
quells views and conquers emotional defilements. The perfection of insight based on reasoning is to have the perfection of
insight that is free from attachment in order to maintain the knowledge pertaining to mantras, medicines, sciences,
earthquakes, seasons, years, letters, superknowledges, great compassion, and the actions associated with the higher and lower
realms, and thus to be omniscient. Such are the six
perfections of reasoning, which are to be regarded in terms of the four types of fearlessness.

“What are the six perfections based on what should be done? The perfection of generosity based on what should be done
is generosity that is dedicated to benefiting others, as one both gives to others and causes others to practice generosity.
The perfection of discipline based on what should be done is the cultivation of love focused on sentient beings. The
perfection of patience based on what should be done is the patient reliance on the ripening of karma. The perfection of
diligence based on what should be done is diligence endowed with the ten virtues. The perfection of concentration based on
what should be done is concentration focused on impermanence, suffering, and the absence of self. The perfection of insight
based on what should be done is insight that skillfully benefits numerous beings, ensuring that virtuous factors are not
wasted and unvirtuous factors are relinquished. Such are the six perfections based on what should be done.

“What are the six perfections based on what should not be done? The perfection of generosity based on what should not
be done is the practice of ripening sentient beings by means of sense pleasures. The perfection of discipline concerning what
should not be done is discipline that involves what should not be done. The perfection of patience based on what should not be
done is to tolerate objects that ripen sentient beings and make dedications with craving. The perfection of diligence based on
what should not be done is to ripen sentient beings by means of mundane jokes, enjoyment, play, mantra, speech, expressions,
dice games, gambling, and material goods. The perfection of
concentration based on what should not be done is concentration that is distinguished in terms of neutrality and the factors
of awakening. The perfection of insight based on what should not be done is insight that has become extremely disturbed, as in
the case of a prince who was dull and mute. Such are the six perfections based on what should not be done.

“What are the six perfections based on conceit? The perfection of generosity based on conceit is giving that lacks
dedication. The perfection of discipline based on conceit is the dedication of one’s own discipline to awakening. The
perfection of patience based on conceit is a proud patience. The perfection of diligence based on conceit is an endeavor to
elaborate. The perfection of concentration based on conceit is concentration that is sporadic. The perfection of insight based
on conceit is learning dedicated to awakening. Such are the six perfections based on conceit. From which perspective are those
to be regarded? From the perspective of someone listening to the Dharma.

“What are the six perfections of application? The perfection of generosity based on application is an unreserved
giving of everything, as when, for example, a hero sacrificed his life in the ocean for the sake of sentient beings. The perfection of discipline based on application is discipline that has given up views and agitation. The
perfection of patience based on application is undeterred acceptance even if one’s head is cut off. The perfection of
diligence based on application is to endeavor in ways that are greater than all other pursuits, like the endeavor to dry up
the ocean, for example. The perfection of concentration based
on application is concentration that is not wasted even if one remains within a harem. The perfection of insight based on
application is unobscured insight that sees all conditioned things to be like illusions and is endowed with profound
nonapprehension. Such are the six perfections of application, which are to be regarded from the perspective of the four bases
of miraculous power.

“What are the six perfections of virtue? The perfection of generosity based on virtue is generosity that destroys the
chain links of karmic imprints. The perfection of discipline based on virtue relinquishes everything for the sake of the
discipline of noble beings, purifies carelessness, and eliminates the lower realms. The perfection of patience based on virtue
accepts everything and does not dispute any virtuous factor. The perfection of diligence based on virtue is unrelenting
diligence based on all that is to be done. The perfection of concentration based on virtue is to practice the essence of
concentration within the sphere of equality in order to discipline the mind so it accords with one’s intentions. An example of this is the way the great king Sudarśana
transcended thoughts of desire, malice, and harm. The perfection of insight based on virtue is insight that does not fixate on anything.
Such are the six perfections of virtue, which should be considered from the perspective of great compassion.

“What are the six perfections of sharpness? The perfection of generosity based on sharpness is generosity that abides
by nonapprehension. The perfection of discipline based on
sharpness is unpretentious discipline that does not conceal anything. The perfection of patience based on sharpness accepts
all phenomena just as they are and is engendered by means of freedom from error. The perfection of diligence based on
sharpness is an irreversible endeavor in accordance with one’s aspirations. The perfection of concentration based on sharpness
is the perfection of concentration embraced by the perfection of insight. The perfection of insight based on sharpness
consists in a bodhisattva knowing all the perfections of the hearers and solitary buddhas but not becoming dispassionate or
being an ordinary person or a recipient of donations, and not having any attachments with respect to the process of taking
birth by means of aspiration prayers. Such are the six perfections of sharpness.

“What are the six perfections of profundity? Profound perfection of generosity is generosity free from objective
references. Profound perfection of discipline is discipline free from clinging that remains in harmony with sentient beings
and is praised for its detachment by the wise. From which perspective is this to be regarded? From that of the initial
engendering of the mind of awakening and the practice of superior intent. Profound perfection of patience is the perfection of
patience based on no self that does not conceive of ripening, no ripening, or involvement with ripening. From which
perspective is that to be understood? From that of a person engaged in investigating the teachings. Profound perfection of
diligence is diligence that is free from clinging to any of the three realms and that does not conceptualize nirvāṇa. From
which perspective is that to be regarded? From the context of
overpowering the non-Buddhist mindset. Profound perfection of concentration is the path combined with extremely profound
concentration. Profound perfection of insight is the perfection of insight that maintains an absence of mental constructs
without conflicting with any factors that are called virtuous. It is distinguished in terms of its being unimpeded and is in
causal accordance with quelling. Such are the six perfections of profundity.

“What are the six perfections of variety? The perfection of generosity based on variety is the perfection of
generosity that ripens as the diverse marks of distinction in the body and brings perfect acumen. The perfection of discipline
based on variety is committed to upholding buddha realms and the fulfillment of wishes. The perfection of patience based on
variety is dedicated with the wish, ‘May this flawless buddha realm eradicate ill will in all beings.’ The perfection of
diligence based on variety is diligence that ripens the retinues of hearers, solitary buddhas, and bodhisattvas. The
perfection of concentration based on variety is a mind dedicated to recollection and mindfulness even if one is surrounded by
passionate and desirous people. The perfection of insight based on variety is insight embraced by skillful means, such that
one teaches the profound Dharma without forgetfulness and without having to depend on others. Such are the six perfections of
variety.

“What are the six perfections of displaying? The perfection of generosity based on displaying refers to distributing
exquisite food and drink within buddha realms by means of the mind. The perfection of discipline based on displaying is to be irreproachable within all
gatherings. The perfection of patience based on displaying is to bring forth a buddha realm that is level like the palm of a
hand, soft to the touch like kacalindika cloth, and studded with numerous kinds of jewels. The perfection of diligence based
on displaying is a boundless retinue. The perfection of concentration based on displaying is to possess light and perfect
features while being free from flawed thinking, ripening, passion, and emotional defilement. The perfection of insight based
on displaying is to be free from forgetfulness and to thus teach the Dharma even to beings born in the animal realm, based on
having accomplished illusion-like absorption. Such are the six perfections of displaying.

“What are the six perfections of being unconquerable? The perfection of generosity based on being unconquerable is
giving with a mind free from obscurations. The perfection of discipline based on being unconquerable is discipline that
dispels the defilements. The perfection of patience based on being unconquerable is distinguished in terms of an absence of
reservations and fear with respect to the vast and endless notions of sentient beings. The perfection of diligence based on
being unconquerable is to subdue others by means of an apprehending wisdom. The perfection of concentration based on being
unconquerable is concentration that is free from forgetfulness in maintaining the acceptance of no self while experiencing
objects. The perfection of insight based on being unconquerable is the perfection of insight that is endowed with perfect
eloquence, whereby one can teach in a way that is utterly unhindered while maintaining unimpeded concentrations, liberations,
absorptions, and attainments. Such are the six
perfections of being unconquerable.

“What are the six perfections focused on sentient beings? The perfection of generosity focused on sentient beings is
preceded by love whereby the realms of starving spirits are purified. The perfection of discipline focused on sentient beings
is discipline that purifies the realms of animals. The perfection of patience focused on sentient beings patiently accepts any
number of flaws and purifies the realms of hell beings. The perfection of diligence focused on sentient beings overcomes
others in accord with the four means of attracting disciples and purifies the realms of asuras. The perfection of
concentration focused on sentient beings accomplishes happiness for sentient beings by first taking hold of oneself. For
example, from the commitments of Akṣobhya one is to be nourished for the sake of
others and engage in the ten commitments. This also purifies the realms of
humans. The perfection of insight focused on sentient beings presents and teaches the Dharma on a vast scale to sentient
beings based on the relative truth, and it purifies the defilements. Such are the six perfections focused on sentient
beings.

“What are the six perfections focused on phenomena? The perfection of generosity focused on phenomena is generosity
performed with a wish for the eighteen unique qualities of a buddha. The perfection of discipline focused on phenomena
comprises the vows of body, speech, and mind that have arisen as the liberation gate of the absorption of wishlessness. The perfection of patience focused on phenomena is the
perfection of patience focused on great compassion. The perfection of diligence focused on phenomena is diligence that
overpowers others and is effectuated by means of the four bases of miraculous power. The perfection of concentration focused
on phenomena is concentration that is preceded by the application of mindfulness. The perfection of insight focused on
phenomena has arisen from correct knowledge. Therefore, one comprehends the words that are contained in all dhāraṇīs, whereby
one swiftly masters all languages and becomes able to teach in them. One will teach in a manner that upholds the four types of
fearlessness and makes one progress irreversibly with respect to these. Such are the six perfections focused on phenomena.

“What are the six perfections focused on calm abiding? As the perfection of generosity is a mind without grasping,
the perfection of generosity focused on calm abiding is dedication by means of intention grounded
in truth because the mind is without grasping. The perfection of discipline focused on calm abiding is that which relinquishes
the five obscurations. The perfection of patience focused on calm abiding is the expression of acceptance based on the
knowledge that realizes impermanence and suffering. The perfection of diligence focused on calm abiding is the endeavor to
investigate the Dharma of emptiness, signlessness, and wishlessness. The perfection of concentration focused on calm abiding
is absorption that quells the defilements by adopting the factors of awakening. The perfection of insight focused on calm
abiding is to delight in, focus on, cultivate, immerse oneself in, and prepare for calm abiding so that one attains the eight
liberations, without being taught by others, and do not
regress to the levels of hearers and solitary buddhas. Such are the six perfections focused on calm abiding.

“What are the six perfections focused on special insight? The perfection of generosity focused on special insight is
generosity free from concepts about ownership, time, and recipients. The perfection of discipline focused on special insight
is the commitment to attain certainty through nonapprehension by gaining a deeper vision of the past and the future. The
perfection of patience focused on special insight is the patience of an unfettered mind that has special insight into the
equality of all phenomena and is free of any view of a sentient being, life force, person, or living being. The perfection of
diligence focused on special insight is diligence that focuses on and engenders special insight. The perfection of
concentration focused on special insight is the skillful appropriation of all types of concentration in a way that is preceded
and controlled by special insight. The perfection of insight focused on special insight is unhindered knowledge for the sake
of awakening that is unimpeded by desire, not of the nature of concentration, and free of delusion with respect to all
phenomena. This is an engagement that is free of contaminants and endowed with the formation of great compassion, thus
ripening both oneself and all beings without wavering from its own level. Such are the six perfections focused on special
insight.

“What are the six perfections of universality? The perfection of generosity based on universality is generosity that
is dedicated for the sake of attaining freedom from poverty with respect to all phenomena. The perfection of discipline based
on universality is dedicated to the happiness of all sentient beings by means of great compassion. It is a concordant cause
for attaining perfect wisdom and ensures that the roots of freedom from regrets will ripen. The perfection of patience based
on universality is the accomplishment of the qualities of irreversibility and adherence to firm resolve. The perfection of
diligence based on universality is an endeavor that is embraced by insight preceded by faith. The perfection of concentration
based on universality is an infinite practice of the perfection of concentration that emerges from correct analysis, has
boundless engagement and unimpeded observation, and is endowed with nonapprehension. The perfection of insight based on
universality is the perfection of insight that adheres to the appropriate factors and—due to faith, diligence, mindfulness,
and absorption—displays mastery of skillful means in a way that is firm and unaffected by regrets. It arises from the
knowledge of all phenomena, be they of the world, training, no training, the knowledge of solitary buddhas, or those of
unexcelled and perfect awakening. Such are the six perfections of universality.

“What are the six perfections of partiality? The perfection of generosity based on partiality is the giving
bodhisattvas do on their own and according to their own mind. The perfection of discipline based on partiality is when a
teaching is conceived of as a discipline for some people but as a violation of discipline for other people. The perfection of
patience based on partiality is the patience based on apprehensions. The perfection of diligence based on partiality is a diligence that discriminates. The
perfection of concentration based on partiality is concentration focused on entities. The perfection of insight based on
partiality is insight that conceives in terms of analysis and eliminative reasoning. Such are the six
perfections of partiality.

“What are the six incorruptible perfections? Incorruptible perfection of generosity is giving with a mind of
equality toward objects of veneration and ordinary beings. Incorruptible perfection of discipline is the vow of nonabiding.
Incorruptible perfection of patience is patience that cannot be swayed by the eight worldly concerns. Incorruptible perfection
of diligence is diligence that is based on understanding the powers of the māras and consequently not giving up no matter how
hard it may be. Incorruptible perfection of concentration is the perfection of concentration that is inspired by the qualities
of being free from obscuration and has achieved equanimity with respect to objects. Incorruptible perfection of insight is
insight that is unimpeded with respect to both mundane and supramundane phenomena. Such are the six incorruptible
perfections.

“What are the six uncontrived perfections? Uncontrived perfection of generosity is giving the Dharma and material
things on a grand scale. Uncontrived perfection of discipline is discipline free from laziness. Uncontrived perfection of
patience is the perfection of patience with a truly noble intent. Uncontrived perfection of diligence is the perfection of diligence that does not strive for the sake of material
things. Uncontrived perfection of concentration is the perfection of concentration free from clinging. Uncontrived perfection
of insight is the perfection of insight that benefits others without having anything to safeguard. Such are the six
uncontrived perfections.

“What are the six perfections for freedom from poverty? The perfection of generosity for freedom from poverty is
generosity that is dedicated to helping others who are poor and does not harbor any personal expectation of a gratifying
ripening. The perfection of discipline for freedom from poverty is an observance of vows that is not dedicated only to higher
realms. The perfection of patience for freedom from poverty is patience for the sake of material things. The perfection of
diligence for freedom from poverty is physical and mental effort linked to material things. The perfection of concentration
for freedom from poverty is to arouse a concentration that is dedicated to birth as Brahmā. The perfection of insight for freedom from poverty is ample involvement in defilements without giving them
up or criticizing them although one understands their flawed nature. Such are the six perfections for freedom from
poverty.

“What are the six irreversible perfections? Irreversible perfection of generosity is giving that is not based on
hearers and solitary buddhas but is irreversible with respect to awakening. Irreversible perfection of discipline is
discipline that remains uninterrupted right up to awakening. Irreversible perfection of patience is patience beyond the
mundane levels and the levels of hearers and solitary buddhas. Irreversible perfection of diligence is diligence embraced by skillful means that remains unimpeded right up to the
attainment of omniscience. Irreversible perfection of concentration is the activity of the bodhisattvas as they enjoy sense
pleasures while constantly practicing skillful insight. Irreversible perfection of insight is vast insight supported by great
compassion that cannot be swayed by monks, brahmins, hearers, or solitary buddhas and has arisen from the genuine view beyond
the world. Such are the six irreversible perfections.

“What are the six perfections of accomplishment? The perfection of generosity based on accomplishment is the
perfection of generosity free from weariness. The perfection of discipline based on accomplishment is the perfection of
discipline based on minimal study. The perfection of patience based on accomplishment is the perfection of patience that
prevails regardless of whether there is anger. The perfection of diligence based on accomplishment is the perfection of
diligence applied for the sake of relishing experiences. The perfection of concentration based on accomplishment is the
transcendent acceptance deriving from selflessness that pertains to the perfection of concentration. The perfection of insight
based on accomplishment is the perfection of insight that pursues mundane activities. Such are the six perfections of
accomplishment.

“What are the six perfections of purity? The perfection of generosity based on purity is the perfection of
generosity without any expectation of ripening. The
perfection of discipline based on purity is the perfection of discipline free from laziness. The perfection of patience based
on purity is patience endowed with the qualities of nonapprehension. The perfection of diligence based on purity is the
perfection of diligence that harms neither oneself nor others. The perfection of concentration based on purity is the
perfection of concentration consisting in attainment that generates the power of the absence of entities and the absence of
apprehensions. The perfection of insight based on purity is meditation that dispels all obscurations and is free from error.
Such are the six perfections of purity.

“What are the six perfections of stability? The perfection of generosity based on stability occurs when bodhisattvas
practice generosity such that they cannot be disturbed by the emanations of the māras and become able to relinquish all
possessions without any anxiety. The perfection of discipline based on stability is the perfection of discipline that is not
based on rites and rituals but dedicated wholly to awakening. The perfection of patience based on stability is the
extraordinary perfection of patience that is free of attachment and anger. The perfection of diligence based on stability is
the absence of weariness that is free of conceit based on learning and causes the perfection of diligence. The perfection of
concentration based on stability is the perfection of concentration that is dedicated to the processes of ripening and
practiced for the sake of stabilizing masteries and meditative attainments. The perfection of insight based on stability is
insight that gains emancipation and remains in all regards free of confusion through acceptance that clearly comprehends the
Dharma. Such are the six perfections of stability.

“What are the six perfections of exertion? The perfection of generosity based on exertion is the perfection of
generosity that abides by nonapprehension. The perfection of discipline based on exertion is the perfection of discipline free
of conceit. The perfection of patience based on exertion is patience that focuses on the abandonment of attachment and anger.
The perfection of diligence based on exertion is the harmonizing with emptiness that occurs when one has abandoned one’s own
discomfort in order to relinquish and denounce ego-clinging and the various forms of suffering. The perfection of
concentration based on exertion is an uninterrupted understanding caused by sadness due to impermanence and mastery of
dependent origination. The perfection of insight based on exertion is insight distinguished by nondual immersion in freedom
from desire. Such are the six perfections of exertion.

“What are the six perfections of satisfaction? The perfection of generosity based on satisfaction is the perfection
of generosity that is dedicated to liberation and not to saṃsāra. The perfection of discipline based on satisfaction is the
perfection of discipline that is uncontaminated. There is also such a thing as a bodhisattva’s perfection of discipline based
on satisfaction that is contaminated, namely the discipline that aspires to the levels of hearers or solitary buddhas. The
perfection of patience based on satisfaction is the perfection of patience that accomplishes the immeasurable array of buddha
qualities and aims for unsurpassable prayers. The perfection of diligence based on satisfaction is the perfection of diligence
free from attachment to conditioned phenomena. The perfection
of concentration based on satisfaction is the perfection of concentration that distinguishes what is conducive from what is
not conducive. The perfection of insight based on satisfaction is the perfection of insight focused on the three gateways to
liberation. Such are the six perfections of satisfaction.

“What are the six mundane perfections? Mundane perfection of generosity is generosity that is not dedicated to
awakening. Mundane perfection of discipline consists of the seven types of discipline. Mundane perfection of patience is
fueled by analysis. Mundane perfection of diligence is socializing related to the mundane perfection of diligence. Mundane
perfection of concentration is concentration dedicated to birth. Mundane perfection of insight is the perfection of insight
that is accustomed to the phenomena of the world. Such are the bodhisattvas’ six mundane perfections.

“What are the six supramundane perfections? Supramundane perfection of generosity is what the Blessed One has
explained as follows: ‘The ripening of the merit that is achieved through giving the Dharma and material things for the sake
of awakening fulfills one’s wishes and soon brings the supreme peace of nirvāṇa.’ Supramundane perfection of discipline is the
dispelling of the vows of hearers and solitary buddhas and the cessation of the linkages of karmic imprints. Supramundane perfection of patience is acceptance in terms of
unadulterated phenomena. Supramundane perfection of diligence consists in efforts for the sake of ripening sentient
beings—efforts that continue through to spiritual awakening and are based on having attained acceptance that phenomena are
nonarising. Supramundane perfection of concentration is to remain in absorption for the sake of perfecting the faculties and
wisdom that are based on bodhisattva qualities. Supramundane perfection of insight is the perfection of the wisdom of
omniscience, the single factor of awakening that is not shared with hearers and solitary buddhas. Such are the six
supramundane perfections.

“What are the six unsurpassable perfections? The unsurpassable perfection of generosity consists of infinite
displays that empower bodhisattvas within buddha realms as well as the continuous process of ripening proud sentient beings
throughout incalculable eons. Unsurpassable perfection of discipline is to maintain the perception of the Dharma such that the
three lower realms are relinquished, and the buddha realms are occupied. Unsurpassable perfection of patience is the universal
decrease of animosity that gives the circle of bodhisattvas their golden hue. Unsurpassable perfection of diligence is not
letting go of the bodhisattva’s unshakable commitment. Unsurpassable perfection of concentration is ensuring that the four
concentrations are not wasted even if one is to dwell as a householder within a harem, and this ripens as a retinue with few
defilements within a buddha realm. Unsurpassable perfection
of insight is to maintain buddha realms with limitless life, limitless arrays, and eloquence amidst a limitless audience. Such
are the six unsurpassable perfections.

“What are the six perfections free from distraction? The perfection of generosity free from distraction is the
bodhisattva’s perfection of generosity that swiftly gains superknowledge through the ripening by way of dedication. The
perfection of discipline free from distraction is the perfection of discipline that continuously adheres to noble qualities
pertaining to the various spiritual levels. The perfection of patience free from distraction is the accomplishment of virtuous
qualities. The perfection of diligence free from distraction is produced through disillusionment, nirvāṇa, and freedom from
desire. It is undertaken due to recollection of those who lack faith and the buddhas’ roots of virtue. The perfection of
concentration free from distraction is the understanding of the perfection of insight while remaining in concentration.
Although one clearly recognizes the phenomena of the desire realm, one does not relinquish them but correctly distinguishes
between the presence and absence of flaws. The perfection of insight free from distraction is to practice the six perfections
while correctly distinguishing between the presence and absence of flaws in relation to all the phenomena of the world and the
qualities of the bodhisattvas. Such are the six perfections free from distraction.

“What are the six perfections of not cycling in saṃsāra? The perfection of generosity of not cycling in saṃsāra is the generosity of a bodhisattva
who abides by nonapprehension. The perfection of discipline of not cycling in saṃsāra is to not regress from the qualities of
hearers, solitary buddhas, and buddhas. The perfection of patience of not cycling in saṃsāra is to cut through grasping in
terms of ‘I’ and ‘mine’ and to stay clear of attachment and anger. The perfection of diligence of not cycling in saṃsāra is to
show concern for others, remain with wisdom, and subdue adversaries. The perfection of concentration of not cycling in saṃsāra
is to maintain concentration for the sake of fully understanding that which is seen, heard, and recollected. The perfection of
insight of not cycling in saṃsāra is the superior insight that conquers all doubt and is distinguished by the absence of
marks—the omniscient wisdom that is the single factor of awakening. Such are the six perfections of not cycling in
saṃsāra.

“What are the six perfections for saṃsāra? The perfection of generosity related to saṃsāra is the perfection of
generosity that engages with sentient beings for as long as the sacred Dharma has not yet disappeared. The perfection of
discipline related to saṃsāra is auspicious abiding in order to relinquish all engagements, from the time of dwelling in the
Heaven of Joy right up to nirvāṇa. The perfection of patience related to saṃsāra is patience in harmony with saṃsāra that
coexists with the true nature of reality, is present in order to ripen many beings, and maintains constant dedication. The
perfection of diligence related to saṃsāra is diligence in the aspiration of the bodhisattva Avalokiteśvara dedicated to
helping numerous beings, as in the case of the aspiration prayer to the glory of the bodhisattva Avalokiteśvara, as well as
the appeasement of Kalmāṣapada. The perfection of
concentration related to saṃsāra is the bodhisattva’s meditative attainment within the absorption that displays freedom from
obscurations, thus causing numerous sentient beings to attain happiness. The perfection of insight related to saṃsāra is the
perfection of insight that understands all aims in terms of the body of awakening that benefits oneself, as well as numerous
inclinations. Such are the six perfections for saṃsāra.

“What are the six shared perfections? The shared perfection of generosity is generosity developed through aspiration
prayers. The shared perfection of discipline is discipline that involves appropriation that is employed to engage with
sentient beings. The shared perfection of patience is patience that employs blessings. The shared perfection of diligence is
diligence associated with compassion. The shared perfection of concentration is concentration that is dedicated for the sake
of timely ripening for the benefit of many beings. The shared perfection of insight is the perfection of insight free from any
delusion with respect to the links of habitual tendencies. Such are the six shared perfections.

“What are the six unshared perfections? The unshared perfection of generosity is the perfection of generosity that
is practiced in order to master self-confidence and to produce various aspects of self-confidence. The unshared perfection of
discipline is the discipline of a bodhisattva who is displeased with the householder’s life. The unshared perfection of patience is the extraordinary reliance on acceptance of the
profound Dharma. The unshared perfection of diligence is diligence that manifests boundlessly. The unshared perfection of
concentration is meditation concerning sentient beings, meditation by means of superior intent concerning the Dharma, and
concentration on the aspects of emptiness. The unshared perfection of insight is comprehension that accords with correct
knowledge of meaning, definitions, and the Dharma; that arises from comprehending the twofold Dharma; and that consists in the full understanding of the two deeds of nobility. Such are the six unshared perfections.

“What are the six perfections of sharing? The perfection of generosity based on sharing is that which arises from
the perfection of generosity as well as the accomplishment of the perfection of generosity. The perfection of discipline based
on sharing is the perfection of discipline that brings the major and minor parts of the body to perfection. The perfection of
patience based on sharing is the perfection of patience that allows one to maintain a noble demeanor within a gathering. The
perfection of diligence based on sharing is the perfection of diligence that accomplishes all aims. The perfection of
concentration based on sharing is the perfection of concentration absorbed in understanding in order to attain perception of
past lives. The perfection of insight based on sharing is the perfection of insight that realizes what is the truth. Such are
the six perfections of sharing.

“What are the six perfections without ripening? The perfection of generosity without ripening is the blessing of the
display of ascetic practices on the banks of the Nairañjanā although having obtained food. The perfection of discipline
without ripening is to send forth emanations among the two thousand five hundred heavenly bodies while remaining free from
apprehensions on the banks of the Gaṅgā. The perfection of patience without ripening is the perfection of patience that is
distinguished in terms of nonapprehension of body, speech, and mind. The perfection of diligence without ripening is effort
without prior discernment. The perfection of concentration without ripening is the concentration of abiding within cessation.
The perfection of insight without ripening is the knowledge of inexhaustible special insight. Such are the six perfections
without ripening.

“What are the six perfections pertaining to essence? The perfection of generosity based on essence is generosity
free from conceitedness. The perfection of discipline based on essence is discipline free from conceited thoughts. The
perfection of patience based on essence is acceptance of the absence of self. The perfection of diligence based on essence is
diligence focused on the absence of self. The perfection of concentration based on essence is concentration that dwells
neither on the external nor the internal. The perfection of insight based on essence is remaining neutral and free from error
with respect to all phenomena. Such are the six perfections pertaining to essence.

“What are the six perfections of nonentity? The perfection of generosity based on nonentity is generosity without
the intention to give in the future. The perfection of discipline based on nonentity is a
commitment that discerns by elimination. The perfection of patience based on nonentity is without conceptual elaborations
having notions of the virtuous or the unvirtuous. The perfection of diligence based on nonentity is effort on the path. The
perfection of concentration based on nonentity is a mind that is free of attachment to the three realms and adheres correctly.
The perfection of insight based on nonentity is practiced without having notions of the conditioned or the unconditioned. Such
are the bodhisattvas’ six perfections of nonentity.

“What are the six perfections of vastness? The perfection of generosity based on vastness is generosity that is
dedicated for the sake of limitless beings. The perfection of discipline based on vastness is discipline that is universal.
The perfection of patience based on vastness is patience that is not dependent on motivation. The perfection of diligence
based on vastness is diligence that emerges through the application of mindfulness. The perfection of concentration based on
vastness is the perfection of concentration that accomplishes eighty thousand absorptions. The perfection of insight based on
vastness comprehends the defilement and purification of all sentient beings and forms aspirations and promises. Such are the
six perfections of vastness.

“What are the six perfections of flourishing? The
perfection of generosity based on flourishing is generosity endowed with sixteen features that accomplish the qualities of
irreversibility. The perfection of discipline based on flourishing is committed to regarding even the most minute unvirtuous
factor as something frightening. The perfection of patience based on flourishing is patience that has abandoned attachment and
anger. The perfection of diligence based on flourishing is diligent engagement free from unvirtuous factors. The perfection of
concentration based on flourishing is concentration associated with great compassion. The perfection of insight based on
flourishing is insight that teaches without impediment. Such are the six perfections of flourishing.

“What are the six infinite perfections? Infinite perfection of generosity is perfection of generosity conjoined with
insight. Infinite perfection of discipline is discipline in association with altruistic qualities. Infinite perfection of
patience is acceptance of the three gateways to liberation. Infinite perfection of diligence is diligence with respect to the
basis of genuine pliability. Infinite perfection of concentration is the concentration of training in loving kindness while
observing the factors of awakening. Infinite perfection of insight is the insight of correct knowledge. Such are the six
infinite perfections.

“What are the six perfections of searching? The perfection of generosity based on searching is the renunciant’s
sharing all that they receive in their alms bowl. The perfection of discipline based on searching is the discipline of ascetic
virtues. The perfection of patience based on searching is an
acceptance that is based on correct analysis. Thus, due to the bases of learning and the bases of virtue, one becomes
unintimidated by suffering, as when for example a king relinquishes his own head and his queen. The perfection of diligence
based on searching is an absence of weariness when accomplishing virtue, just as in the past Dīpaṅkara did while suffering.
The perfection of concentration based on searching is concentration that involves analysis and is strengthened by special
insight. The perfection of insight based on searching is pursuit of the meaning of emptiness by means of logical arguments
from dependent origination. Such are the six perfections of searching.

“What are the six perfections for crossing over? The perfection of generosity for crossing over is the perfection of
generosity that is practiced by the precious householder who eliminates poverty. The perfection of discipline for crossing
over is the discipline with power over the ripening of other people that is observed through the path of the ten kinds of
virtuous action. The perfection of patience for crossing over is an undeterred acceptance that is due to the strength of
analysis. The perfection of diligence for crossing over consists of thoughts of deliverance aimed at giving up desirous
thoughts. The perfection of concentration for crossing over is concentration free from conceit that is aimed at giving up
harm. The perfection of insight for crossing over is deliverance by understanding the characteristics of suffering throughout
the three realms as well as the absence of self. Such are the six perfections for crossing over.

“What are the six perfections of joyfulness? The perfection of generosity based on joyfulness is the perfection of
generosity aimed at obtaining all pleasures and ripens within the realms of gods and humans. The perfection of discipline
based on joyfulness is discipline that leads to longevity within the realms of gods and humans. The perfection of patience
based on joyfulness is acceptance that phenomena are nonarising. The perfection of diligence based on joyfulness is diligence
that involves effort and bears fruit. The perfection of concentration based on joyfulness is concentration aimed at attaining
excellent qualities, or a ripening that benefits both oneself and others, or the results of aspiration prayers, or a correct
understanding. The perfection of insight based on joyfulness is to listen to the Dharma in order to comprehend all the
practices of the thus-gone ones. Such are the six perfections of joyfulness.

“What are the six perfections of joylessness? The perfection of generosity based on joylessness is to be detached
from wealth, food, clothing, and so forth, thus giving freely without any expectation of reward. The perfection of discipline
based on joylessness is the discipline of a renunciant who dwells within a household. The perfection of patience based on
joylessness is the acceptance of regret. The perfection of diligence based on joylessness is to endeavor for the sake of
relinquishing suffering. The perfection of concentration based on joylessness is concentration that is characterized by
conflicting factors and the manifestation of suffering, as
well as thoughts of attachment and anger. The perfection of insight based on joylessness is the insight of a bodhisattva who
maintains focal points and has no fondness for the three realms. Such are the six perfections of joylessness.

“What are the six perfections for the retention of learning? The perfection of generosity based on the retention of
learning is giving the gift of Dharma to a person through teaching and causing that person to recite and retain the Dharma.
The perfection of discipline based on the retention of learning is to encourage others to practice and retain the physical,
verbal, and mental discipline associated with the seven Dharma topics on the roots of virtue. The perfection of patience based on
the retention of learning is an undaunted acceptance of suffering for the sake of even a single word of the well-spoken
teachings. This is how, when the Bodhisattva was a brahmin, he served an outcaste for twelve years for the sake of listening
to teachings from him in order to comprehend the succession of births. The perfection of diligence based on the retention of
learning is diligence focused on deliverance. The perfection of concentration based on the retention of learning is a mind
that is focused on impermanence. The perfection of insight based on the retention of learning is to equally encourage friends
and foes to virtuous practice, since one is not a teacher who holds back on teaching. Such are the six perfections for the
retention of learning.

“What are the six perfections for a long stay in saṃsāra? The perfection of generosity for a long stay in saṃsāra is
generosity that is dedicated to the acceptance that phenomena are nonarising. The perfection of discipline for a long stay in saṃsāra is the perfection of discipline
that is free from harming others due to great compassion. The perfection of patience for a long stay in saṃsāra is patience
that is developed through aspiration prayers. The perfection of diligence for a long stay in saṃsāra is diligence that is
dedicated to hearing the Dharma. The perfection of concentration for a long stay in saṃsāra is concentration that is focused
on the absence of self. The perfection of insight for a long stay in saṃsāra is the insight on the level of irreversibility.
Such are the six perfections for a long stay in saṃsāra.

“What are the six perfections without interruption? The perfection of generosity without interruption is
generosity through the four means of attracting disciples. The perfection of discipline without interruption is the perfection
of discipline in terms of the three modes of perfect conduct. The perfection of patience without interruption is patience of
four kinds: patience relating to the body, patience relating to mind, patience based on analysis, and patient acceptance of
phenomena. The perfection of diligence without interruption is being unimpeded and imperturbable by means of the four bases of
miraculous power. The perfection of concentration without interruption is the perfection of concentration by means of the four
applications of mindfulness. The perfection of insight without interruption is full knowledge of the four truths. Such are the six perfections without interruption.

“What are the six perfections that are dedicated to ripening as sense pleasures? The perfection of generosity that
is dedicated to ripening as sense pleasures is generosity that relinquishes all possessions. Although it is regarded as the
emptiness gateway to liberation it is still the perfection of generosity that is dedicated to ripening as sense pleasures. The
perfection of discipline that is dedicated to ripening as sense pleasures is discipline that is benevolently dedicated to
taking birth and living in the desire realm in order to ripen sentient beings. The perfection of patience that is dedicated to
ripening as sense pleasures is acceptance of conducive objects in the context of training. The perfection of diligence that is
dedicated to ripening as sense pleasures is diligence that is made to ripen in accordance with the wishes of the mundane mind.
The perfection of concentration that is dedicated to ripening as sense pleasures is the process of making others who suffer
happy by means of love and compassion, and an understanding of the right time. The perfection of insight that is dedicated to
ripening as sense pleasures is love and compassion that are discerning and assisted by an understanding of what is, and what
is not, the right time. Such are the six perfections that are dedicated to ripening as sense pleasures.

“What are the six perfections dedicated through concentration? The perfection of generosity dedicated through
concentration is the giving of whatever is desired by means of blessings. The perfection of discipline based on concentration
is discipline that is fully attentive. The perfection of
patience based on concentration is patience that is based on the comprehension of the essential equality of all things. The
perfection of diligence based on concentration is diligently dispelling the fetters of the mind. The perfection of
concentration based on concentration is insightful concentration that is of the nature of learning. The perfection of insight
based on concentration is insightful concentration that quells desire. Such are the six perfections dedicated through
concentration.

“What are the six perfections of superknowledge? The perfection of generosity based on superknowledge is the
accomplishment of the divine eye through the offering of butter lamps. The perfection of discipline based on superknowledge is
the unbroken perfection of discipline that accomplishes the divine ear. The perfection of patience based on superknowledge is
patience that accomplishes the recollection of past lives and is dedicated to nondual wisdom. The perfection of diligence
based on superknowledge is diligence that is focused on sentient beings and that accomplishes mundane roots of virtue. The
perfection of concentration based on superknowledge is concentration that accomplishes miraculous feats, unfolds the knowledge
of cessation, and adheres to meditative attainment. From that emerges the perfection of insight based on
superknowledge—superknowledge of the categories of the mind, superknowledge of the exhaustion of contaminants, and insight
emerging from the meditative attainment of cessation. Such are the six perfections of superknowledge.

“What are the six perfections for mundane fields of artistry? The ripening of generosity is what becomes most
excellent among such other mundane fields of artistry. The ripening of discipline is to become delighted in multitudes of
people. The ripening of patience yields a comprehensive knowledge of all crafts and sciences. The ripening of diligence
consists in swift actualization. The ripening of concentration is accomplishment according to one’s wishes. The ripening of
insight is knowing how not to cycle in saṃsāra. Such are the six perfections for mundane fields of artistry.

“What are the six perfections dedicated through loving kindness? The perfection of generosity dedicated through
loving kindness is to mentally give for the sake of protecting all sentient beings. For example, it is like the hare that
sacrificed himself, saying, ‘Stay here and eat me.’ The perfection of discipline dedicated through loving kindness is to take birth in a
dark age by the power of aspirations and thereby cause beings to embrace and become established in the ten avenues of virtuous
action. As examples, this is like the Bodhisattva’s previous births as a quail and a parrot. The perfection of patience
dedicated through loving kindness is associated with the knowledge of time. For example, this is like the King of Kāśī who
remained unperturbed even as his head was cut off. The perfection of diligence dedicated through loving kindness is what leads
many beings to the higher realms. For example, when the brahmin Subhadra and the vagrant Intelligent
One accepted blame, they were practicing the perfection of diligence dedicated through loving kindness. The perfection of concentration that is dedicated through
loving kindness is concentration that accomplishes the immeasurable states. The perfection of insight dedicated through loving
kindness is insight aimed at ripening many beings. For example, this is like Janaka and Mahauṣadha, who defeated his king’s
father-in-law without causing any harm and without entering the river. Such are the six perfections dedicated through loving kindness.

“What are the six perfections dedicated through compassion? The perfection of generosity that arises from compassion
is giving to make sentient beings happy. The perfection of discipline that arises from compassion is to remain free from even
a speck of unwholesomeness while also untiringly teaching others. The perfection of patience that arises from compassion is
willingness to accept abusive words oneself while also encouraging others to be patient. The perfection of diligence that
arises from compassion is to diligently and untiringly pursue the cultivation of virtuous factors, liberate numerous beings,
and encourage others to embrace deliverance. The perfection of concentration that arises from compassion is the concentration
that brings joy to those weary of the lower realms. The perfection of insight that arises from compassion is to work
untiringly to purify the lower realms, give the gift of the Dharma, and ripen sentient beings. Such are the six perfections
dedicated through compassion.

“What are the six perfections dedicated through joy? The perfection of generosity based on joy is generosity that is
preceded by supreme joy. The perfection of discipline based on joy is discipline that accomplishes pliancy. The perfection of
patience focused on joy is patience that emerges from reticence and modesty. The perfection of diligence focused on joy is to
be free from animosity and to give happiness to both oneself and others. Without thinking in flawed ways, one instead thinks
in wholesome ways and is free from both regret and yearning. The perfection of concentration focused on joy is pacification of
displeasure, purification of the mind, overcoming the fetters, and giving up desire. The perfection of insight that arises
from joy is to uphold the factor of awakening based on equanimity and to be endowed with the factor of awakening that discerns
phenomena. Through the blessing from the gateway to liberation pertaining to the wishlessness, this is the unmistaken and
unimpeded abode of peace. Such are the bodhisattvas’ six perfections dedicated through joy.

“What are the six perfections dedicated through equanimity? The perfection of generosity dedicated through equanimity
is generosity that has an inexhaustible mind and that reaches the end of the path
of ripening into the equality of phenomena. The perfection of discipline dedicated through equanimity is the perfection of
discipline that is free from yearning, purified through a loving mind, and associated with the factors of awakening. The perfection of patience dedicated through equanimity is
patience that is free from mental craving, accomplishes signlessness, and has given up the spectacle of analyzing outer and
inner phenomena. The perfection of diligence dedicated through equanimity is equanimity endowed with understanding of the
essence of conditioned things. The perfection of concentration dedicated through equanimity is initiated by calm abiding and
gives rise to the power of special insight. The perfection of insight dedicated through equanimity is the insight that
consists in purification on the path to the final goal that is focused on great compassion. Such are the six perfections
dedicated through equanimity.

“What are the six perfections dedicated through wrong view? The perfection of generosity dedicated through wrong view
is like the offerings made by the Brahmin Velāma in an open area by the riverbanks in order to bring others to
maturity. The perfection of discipline dedicated through wrong view is discipline that involves objective references and is
practiced while apprehending a self. The perfection of patience dedicated through wrong view is the untiring practice that is
undertaken in large forests where people practice yogic discipline. The perfection of diligence dedicated through wrong view
is to perform mundane actives and master the Vedas in order to ripen others. The perfection of concentration dedicated through
wrong view is to develop concentration and rest in that essential state such that one experiences joy. The perfection of insight dedicated through wrong view is to assume the
demeanor of a brahmin in order to ripen others and be in a way that accords with them. Such are the six perfections dedicated
through wrong view.

“What are the six perfections dedicated through correct view? The perfection of generosity dedicated through correct
view is generous engagement in mundane actions, accompanied by thoughts such as, ‘There is generosity, there is offering,
there is fire offering; the effects of ripened wholesome and unwholesome actions do exist.’ The perfection of discipline
dedicated through correct view is when bodhisattvas do not engage in unwholesome actions encouraged by unwholesome
companions—even when no buddha has appeared. The perfection of patience dedicated through correct view is as demonstrated by
the Bodhisattva when he was a parrot living in the lofty snow mountains that chose not to leave a withered tree because he
recollected how he had previously been happy there. The perfection of diligence dedicated through correct view is the view by which one
refrains from bringing harm upon oneself and others, as exemplified by the merchant Aśula. The perfection of concentration
dedicated through correct view is the attainment of the four concentrations purified by means of insight. The perfection of
insight dedicated through correct view is the employment of insight for the sake of benefiting many beings, as exemplified by
the wandering Bodhisattva, who on his own, composed eighty-four thousand praises. Such are the six perfections dedicated
through correct view.

“What are the six perfections dedicated through the view having support? The perfection of generosity dedicated
through the view having support refers to the fact that during a time when no buddha has appeared bodhisattvas will not even
develop stinginess in their dreams, and so obviously also not
while they are awake. The perfection of discipline dedicated through the view having support means to avoid even the most
minute negative action, even at the cost of one’s life. The perfection of patience dedicated through the view having support
means to remain patient and tolerant, even if one is repeatedly born as a king. The perfection of diligence dedicated through
the view having support is to teach, throughout one’s lives, both what others have taught before and what no one else has
taught. The perfection of concentration dedicated through the view having support is to maintain wholesome thoughts and mind
throughout all one’s lives, engaging in positive actions and developing a most gentle nature. The perfection of insight
dedicated through the view having support is to comprehend mundane and supramundane pursuits even without being taught, and so
to act harmoniously within groups of sentient beings who lack such wisdom. Such are the six perfections dedicated through the
view having support.

“What are the six perfections dedicated through the view having no support? The perfection of generosity dedicated
through the view having no support is generosity embraced by the perfection of insight and skillful means. The perfection of
discipline dedicated through the view having no support is mental giving without any observation of body or mind. The
perfection of patience dedicated through the view having no support is patience at the level of irreversibility. The perfection of diligence dedicated through the view having
no support is effort that is undertaken beyond all formations and fetters. The perfection of concentration dedicated through
the view having no support is concentration that is beyond any notions of self or no self, and that is beyond being supported
by outer or inner phenomena. The perfection of insight dedicated through the view having no support is insight that is not
mixed with the Dharma of hearers and solitary buddhas and does not cling to omniscience. Such are the six perfections
dedicated through the view having no support.

“What are the six perfections dedicated without support? The perfection of generosity dedicated without support is
the perfection of generosity without any fondness for the three realms, as exemplified by Dīpaṅkara. Discipline without
support is discipline that does not omit anything. Patience without support is patience that is free from conceptualizing any
phenomenon. Diligence without support is diligent practice beyond observation. Concentration without support is the unerring
concentration of bodhisattvas who have attained the level of seeing. The perfection of insight without support is insight that
brings the defilements to exhaustion. Such are the six perfections dedicated without support.

“What are the six perfections concerning pride? The perfection of generosity concerning pride is the generosity that
is performed by bodhisattvas who vanquish the demon of pride and accomplish a complete buddha realm. The perfection of
discipline concerning pride is discipline that purifies the three lower realms. The perfection of patience concerning pride is the patience that ripens the marks of a
buddha and attains beauty. The perfection of diligence concerning pride is a willingness to dry up an ocean for the sake of a
precious jewel. It is a diligence that manifests one’s own qualities. The perfection of concentration concerning pride is
concentration that overcomes the defilements and gives rise to wisdom in accordance with one’s wishes. The perfection of
insight concerning pride is insight that conquers pride and views. Such are the six perfections concerning pride.

“What are the six perfections arising from patience? The perfection of generosity arising from patience is the
generous mind that proceeds to the limit of awakening. This can be understood, for example, from the way Māra in
the past tried to stop the Bodhisattva’s practice of generosity by demonstrating the hell realms, but was unsuccessful. The perfection of
discipline arising from patience is discipline that has become free from regression. The perfection of patience arising from
patience is, for example, like the prince Puṇyaraśmi, who was drawn to spiritual practice and became a master of
generosity, thus giving away, in a single day, his chariots, horses, mounts, oxen, and elephants; his parasols that covered an
entire league; his hundreds of pearl garlands, garments, jewel-studded crowns, priceless boots, eighty thousand maidens, and
cymbals; his royal palace with its surrounding areas and parks; and even his own eyes, head, and legs. The perfection of diligence is
nonabiding diligence, as exemplified by the king of horses called Keśin who freed sentient beings. The perfection of concentration arising from patience is concentration that
arises from the purification of the physical marks, which are pure in color. The perfection of insight arising from patience
is insight that involves an attitude of equality that does not make distinctions, as exemplified by the monk Supreme Wisdom as he entered the city. This can also be understood from the account of
the Bodhisattva’s life as a parrot. Such are the six perfections arising from patience.

“What are the six perfections of benefiting? The perfection of generosity dedicated through benefiting is, for
example, like the brahmin Jyotiṣprabhapāla who practiced pure conduct under the Buddha Kāśyapa. He dedicated his practice with the wish, ‘May all my wealth and veneration
serve to ensure the continuous presence of the sacred Dharma.’ He also shielded the Buddha Kāśyapa with his own clothing and five fresh and five withered flowers. The resultant ripening ensured the
splendid presence of the sacred Dharma for five hundred years and of its mere reflection for another five hundred years. The
perfection of discipline dedicated through benefiting is discipline that dispels corrupted discipline, such as abandoning
imperfect dwellings. The perfection of patience dedicated through benefiting is patience that remains undeterred despite
suffering. For example, it is like the being who approached a makara sea monster and dove a hundred fathoms into the depth of
the sea to assist travelers. The perfection of diligence dedicated through benefiting is diligence that accomplishes excellent
circumstances in the realms of gods and humans, as exemplified by Kintu, the great brahmin, who at the request of Śakra
delivered sentient beings to the higher realms. The
perfection of concentration dedicated through benefiting is a buddha’s concentration that communicates to the bodhisattvas
without any grasping. For example, having become a teacher, the Bodhisattva manifested this concentration for the bodhisattvas
in the Realm of Brahmā, and from the realm of Luminosity through to the sense field
free from conception. The perfection of insight dedicated through benefiting is insight that for the benefit of sentient
beings propounds the mundane and supramundane Dharma, as well as the ten virtuous courses of action, as exemplified by the
kings Love Attainment and Sunetra, and also by Prince Dharmachanda. This can be understood from a
great many accounts of the Bodhisattva’s former lives. Such are the six perfections of benefiting.

“What are the six perfections without benefit? The perfection of generosity without benefit is generosity that
involves apprehension as well as a preceding mental engagement in sense pleasures. This is what happened, for example, when
five blue lotuses were offered to Dīpaṅkara—they were not in bloom, and so the sacred Dharma faded away. The perfection of discipline
without benefit is the perfection of discipline that lacks skillful means and involves notions of entities. The perfection of
patience without benefit is acceptance of suffering for the sake of even trivial enjoyment. The perfection of diligence
without benefit is diligence that is laden with mundane concerns. The perfection of concentration without benefit is the concentration that endures only
for as long as one lives in the Realm of Brahmā. The perfection of insight without benefit is the perfection of insight that
is not made known. For example, when a thus-gone one teaches and explains, the teaching may be lost without being further
transmitted. Such are the six perfections without benefit. These must all be regarded as the fading of the sacred Dharma of
nirvāṇa.

“What are the six perfections with remainder? The perfection of generosity with remainder is generosity of the kind
that the Bodhisattva offered to Dīpaṅkara in the past. The perfection of discipline with remainder is discipline that involves
remainders of body and speech, great disinterest, and the observation of self. The perfection of patience with remainder is
the patience of deliverance through the power of analysis. The perfection of diligence with remainder is diligence that
remains both interrupted and uninterrupted. The perfection of concentration with remainder is concentration that rests on
objective references. The perfection of insight with remainder is insight based on hearing and contemplating. Why are these
called ‘perfections with remainder’? Because they are oriented outward, lack the ripening of the qualities of the hearers and
solitary buddhas, and do not lead to awakening. Hence, they should be known as factors that are averse to the ten spiritual
levels. Such are the six perfections with remainder.

“What are the six perfections without remainder? The
perfection of generosity without remainder is generosity wherein ripening is dedicated to saṃsāra just as, for example, when
offerings were made to seven hundred solitary buddhas. The perfection of discipline without remainder is discipline that is
not separate from the perfection of insight. The perfection of patience without remainder is patience that involves fear of
birth in the lower realms. The perfection of diligence without remainder is diligence in the midst of the māras’ activities.
The perfection of concentration without remainder is concentration that prevails as long as one is alive. The perfection of
insight without remainder precedes any view and is motivated by the wish to give up suffering. Why are these classified as
perfections? Because they are practices for the attainment of awakening and because they accord with the world. Such are the
six perfections without remainder.

“What are the bodhisattvas’ six perfections of intelligence? The perfection of generosity dedicated to intelligence
is generosity to masters without any expectation of reward. The ripening of such generosity provides mundane material goods
for a thousand eons, and with respect to support, one’s physical strength will not degenerate. The perfection of discipline
dedicated to intelligence is discipline that is free from regrets about any quality because one attains the true and supreme
seat of awakening. This perfects the awakening to omniscience. The perfection of patience dedicated to intelligence is
patience that is focused on omniscience and that accepts phenomena as nonapprehendable. The perfection of diligence dedicated
to intelligence is diligence that quells the five obscurations in the context of being on the path. The perfection of concentration dedicated to intelligence is concentration
that attains the divine eye and knowledge of past lives through awakening to complete buddhahood. The perfection of insight
dedicated to intelligence is insight that brings all contaminants to exhaustion and attains the buddha eye such that all
phenomena are constantly evident. Such are the bodhisattvas’ six perfections of intelligence.

“What are the six perfections of abiding by distinctive intelligence? The perfection of generosity based on abiding
by distinctive intelligence is generosity that causes the sacred Dharma to endure and stabilizes the factors for engaging with
the teachings. Discipline is the thus-gone ones’ freedom from connections due to karmic imprints, and their not even having
thoughts of a body or thoughts of speech. Patience is the absence of thinking about worldly matters. Diligence is the endeavor
that is constant through to nirvāṇa without becoming swayed by hearers or solitary buddhas. The perfection of concentration is
knowledge of the categories of the minds of sentient beings and the understanding of their languages. The perfection of
insight based on abiding by distinctive intelligence is insight that remains aware of time and liberates one’s self. Such are
the six perfections of abiding by distinctive intelligence.

“What are the six perfections of the excellent appearance of a buddha? The perfection of generosity of the excellent
appearance of a buddha is the giving done by noble beings at the time they become buddhas in order that there may be great
wealth and so that they may uphold the immeasurable qualities. The perfection of discipline is the discipline that brings forth a buddha. Patience is the untiring acceptance of the
ascetic virtues when the teacher is present, as exemplified by Mahākāśyapa. Diligence is diligence combined with aspiration
prayers, as exemplified by the king Superior Merit. Concentration is concentration
that focuses on the recollection of the Buddha. Insight is insight dedicated to discernment, as exemplified by the five during
the life of the Buddha Kāśyapa. Such are the six perfections of the excellent
appearance of a buddha.

“What are the six perfections that maintain recollection? Generosity is giving in perfect accord with the wishes of
others. Discipline is the discipline of being guarded in body and speech. Patience is the acceptance of deliverance that
occurs from accepting the profound and relying on one’s commitment at a time when the sacred Dharma is fading. Diligence is
the diligence of endeavoring in accomplishment. Concentration is concentration taken up with aspects of emptiness. Insight is
insight that discriminates through what displeases the mind. Such are the six perfections that maintain recollection.

“What are the six perfections of abiding in the household that are receptive to a buddha’s appearance? Generosity
consists of the five perfect aspects of giving: the giving of a perfect seat, perfect place, perfect retinue, perfect
desirable objects, and perfect objects of attachment.
Discipline is discipline without clinging. Patience is the patience of giving up the notion of a sentient being. Diligence is
the diligence of seeing things in terms of equality. Concentration is the concentration of the mind that comprehends equality
and apprehends the wishlessness. Insight is the insight of deliverance by way of the truths of the noble ones. Such are the
six perfections of abiding in the household that are receptive to a buddha’s appearance.

“What are the six perfections of accomplishing deliverance? Generosity is giving in a mind not yet associated with
undefiled giving. Discipline is discipline imbued with nirvāṇa. Patience is the patience of growing weary of the three realms.
Diligence is the diligence of deliverance through the applications of mindfulness. Concentration is the concentration of
abiding by love while disparaging existence. Insight is insight that has fully separated from mental displeasure. Such are the
six perfections of accomplishing deliverance.

“What are the six perfections of accomplishing extensive learning? Generosity is giving endowed with practical
instruction. Discipline is the discipline of giving up life and limb for the sake of embracing the Dharma. Patience is the
patience of the bodhisattvas who at the time of the Dharma’s fading sacrifice themselves for the sake of comprehending the
Dharma. Diligence is diligence endowed with dhāraṇī. Concentration is concentration that fully distinguishes dependent
origination. Insight is insight that fully distinguishes
correct understanding. Such are the six perfections of accomplishing extensive learning.

“What are the six perfections of continuously maintaining the appearance of having gone forth? Generosity is the
generosity that is practiced by Dharma teachers who inspire others to adopt the teachings in accordance with each of their
wishes. Discipline is discipline imbued with great compassion. Patience is patience free from exaggerating pride. Diligence is
diligence imbued with the power of cultivation. Concentration is concentration that is associated with the factors of
awakening. Insight is insight endowed with the acceptance that phenomena are unborn. Such are the six perfections of
continuously maintaining the appearance of having gone forth.

“What are the six perfections of abiding in superknowledges? Generosity is giving to beggars with respect.
Discipline is nonabiding discipline. Patience is patience free from regrets. Diligence is diligence displayed through
aspiration prayers. Concentration is the concentration of examining things in terms of their appearing. Insight is insight
that properly understands by apprehending features of the level of application. Such are the six perfections of abiding in
superknowledges.

“What are the six perfections of uninterrupted superknowledge? Generosity is the generosity of consecrating a
reliquary for a thus-gone one. Discipline is discipline endowed with the power of insight of one who has embarked on the path.
Patience is the patience of deliverance by means of the limit of reality. Diligence is diligence that destroys notions of form. Concentration is concentration that
brings emancipation through the liberations. Insight is insight that possesses the asset of special insight, rests upon the
ground of calm abiding, and is trained by means of dhāraṇī. Such are the six perfections of uninterrupted superknowledge.