大方廣如來祕密藏經

Thus have I heard: At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa near Rājagṛha, together with eight thousand great bhikṣus and thirty-two thousand great bodhisattvas.

They were all renowned and known to all. They had attained dharanis, unobstructed eloquence, and the patient realization of the non-arising of dharmas. They had vanquished the hostile māras, attained mastery over all dharmas, thoroughly comprehended every kind of miraculous transformation, and perfected all dhyānas and samādhis, entering and emerging from them freely.

They acted for the sake of sentient beings without waiting to be entreated, had gone far beyond the hindrances, and skillfully understood the fundamental capacities of sentient beings. They relied entirely upon the Dharma of definitive meaning. They cultivated the six paramitas in purity and reached the other shore.

They journeyed through the five destinies, teaching and transforming sentient beings without weariness of mind. Throughout immeasurable and boundless hundreds of thousands of myriads of kotis of nayutas of kalpas, they had cultivated all practices and had made offerings to immeasurable Buddhas. Protected and sustained by the Buddhas, they firmly upheld the True Dharma and did not allow the seed of awakening to be cut off.

They constantly employed all the noble qualities of joy and bliss to turn the wondrous Dharma wheel. They traveled freely through boundless Buddha lands and attended upon the Buddhas. They roared the great lion’s roar, piloted the great ship of Dharma, beat the great Dharma drum, and blew the great Dharma conch.

They had gathered every adornment of merit; their bodies were adorned with excellent marks. Their concentration, mindfulness, wisdom, and diligence were steadfast, and they clearly understood moral shame and dread of wrongdoing. They delighted in the joy of Dharma and had fully accomplished great loving-kindness and great compassion.

Their radiance eclipsed the light of the sun and moon. They were undefiled by the eight worldly conditions: gain and loss, disgrace and honor, praise and blame, suffering and pleasure. Neither lofty nor lowly, they had skillfully ended craving and anger and constantly employed skillful means united with wisdom.

In accordance with the capacities and dispositions of sentient beings, they skillfully taught, transformed, and delivered them, while perceiving no one who was delivered. Whatever they did, they examined thoroughly. They were not afflicted by the sufferings arising from bodily, verbal, or mental karma.

They cultivated concentration and wisdom to perfect adornment.

Their minds were tamed and gentle, like great dragons, and like great lions they had vanquished adherents of non-Buddhist paths. They diligently advanced toward the state of great beings and had left all fears far behind. They were skilled in resolving the doubts and delusions of sentient beings.

They skillfully entreated immeasurable Buddhas to turn the Dharma wheel. Established in great vows, they had forever abandoned dualistic views. They were constantly diligent in liberating all sentient beings.

They clearly understood the causes and conditions from which purity and defilement arise. They cultivated right mindfulness and did not give rise to thoughts of the śrāvaka or pratyekabuddha vehicles. In their hearts they never abandoned the precious wisdom of omniscience.

Their minds were pure like empty space. Their bodies were gentle and yielding. Their minds were undefiled and their intentions incorruptible.

Wherever they went, their minds remained unattached. Their voices were gentle, harmonious, and gracious. Whatever they said was clearly and readily understandable; their speech was pure, and they did not teach defiled doctrines.

They always contemplated the kindness and virtues of others. Courageous and without peer, their resolve was directed toward the seat of awakening.

Their names were: Bodhisattva Mountain Ridge, Bodhisattva Great Mountain, Bodhisattva Upholder of Mountain Cliffs, Bodhisattva King of Mountain Peaks, Bodhisattva King of Stone Mountains, Bodhisattva Excellent Advancement, Bodhisattva Faithful Advancement, Bodhisattva Utmost Advancement, Bodhisattva Joyful Hand, Bodhisattva Hand of the Jeweled Seal, Bodhisattva Jeweled Hand, Bodhisattva Virtuous Hand, Bodhisattva Lamp Hand, Bodhisattva Ever-Raised Hand, Bodhisattva Upper-and-Lower Hand, Bodhisattva Ever-Joyful Faculty, Bodhisattva Ever-Mindful, Bodhisattva Ever-Diligent, Bodhisattva Ever-Contemplating, Bodhisattva King of Dharma Courage, Bodhisattva King of the Majestic Virtue of Pure Jeweled Radiance, Bodhisattva King of Maṇi Radiance, Bodhisattva Transcending All Veils,

Bodhisattva Sovereign King of Dharani, Bodhisattva Who Resolves to Turn the Dharma Wheel, Bodhisattva Dharma Courage, Bodhisattva Jeweled Courage Who Purifies Sentient Beings, Bodhisattva Established in the Factors of the Path, Bodhisattva Penetrating Eloquence, Bodhisattva Unobstructed Eloquence, Bodhisattva Steadfast Advancement, Bodhisattva Vajra Advancement, Bodhisattva Vajra Resolve, Bodhisattva Ākāśagarbha, Bodhisattva Adorned with the Accumulation of Excellent Marks, Bodhisattva Destroyer of the Net of Doubt, Bodhisattva Supreme Resolve, Bodhisattva Guide, Bodhisattva Joyful to Behold, and others.

There were also the sixteen great worthy protectors, Maitreya and others, and the bodhisattvas of the Auspicious Kalpa from the Tuṣita Heaven, headed by Māndārava Flower Fragrance. There were thirty-two thousand devas, headed by the King of the Heaven of Mastery over Others’ Creations. All these devas and the others were directed toward the Mahayana. The devas of the Desire Realm, the devas of the Pure Abodes in the Form Realm, Śakra, Brahmā, and the world-protectors throughout the three-thousand-great-thousand world-system all assembled, reverently making offerings and bowing to the Tathagata.

While the Blessed One was teaching the Dharma, surrounded in reverence by immeasurable hundreds of thousands in the great assembly, there was, in the eastern direction, seventy-two kotis of Buddha lands away from this Buddha land, a Buddha land named Constantly Producing the Sound of the Great Dharma. In that land a Buddha named Jeweled Staff Tathagata, Worthy One, Perfectly Enlightened One, was then abiding in the world. That land constantly emitted the vast sound of Dharma. All the waters in its rivers, ponds, and springs; all its trees, flowers, leaves, fruits, and palaces constantly emitted the Dharma sound of the unsurpassed precious Dharma. The sentient beings in that land constantly heard this supreme and wondrous sound of Dharma.

In the land of the Buddha Jeweled Staff, which constantly emitted the vast sound of Dharma, there was a bodhisattva named King Adorned with Immeasurable Resolve. This bodhisattva gazed reverently upon the Buddha Jeweled Staff and then, as swiftly as a strong man might extend his arm, vanished from that land, Constantly Producing the Sound of the Great Dharma. In the space of a single thought, he arrived in this Sahā world.

At that time, Bodhisattva King Adorned with Immeasurable Resolve manifested eighty-four thousand jeweled terraces made of many kinds of beautiful jewels. Each had four pillars at its four corners, equal in length and breadth, magnificent and beautifully adorned. From each jeweled flower terrace he manifested eighty-four thousand jeweled trees laden with flowers and fruit. Beneath every tree he manifested a jeweled lion throne, covered with precious objects and spread with hundreds of thousands of soft cloths. Upon each of these thrones a seated Buddha could be seen, whose form, complexion, and marks resembled those of Śākyamuni Buddha.

After Bodhisattva King Adorned with Immeasurable Resolve had manifested these things, he further transformed the whole sky into a jeweled canopy extending a hundred thousand yojanas in every direction. Silken streamers hung from it, and it was adorned with beautiful nets bearing bells. When the wind stirred the bell-nets, they produced gentle, subtle, and delightful sounds. Those sounds resounded throughout the three-thousand-great-thousand world-system.

At that moment, this three-thousand-great-thousand world-system became as level as the palm of a hand, and jeweled lotus flowers appeared as offerings to the Tathagata. Bodhisattva King Adorned with Immeasurable Resolve, accompanied by the eighty-four thousand jeweled terraces, came and circumambulated the Buddha’s dwelling place.

When the great assembly saw this unprecedented transformation, they said: “From what we have seen and understood, this great being has come to adorn the marks of the Teacher. Surely a great Dharma will be proclaimed, for everything throughout the three-thousand-great-thousand world-system has been adorned. Moreover, a jeweled canopy hangs suspended in the sky above the Tathagata, eclipsing all the celestial palaces and halls.”

At that time, the Venerable Mahākāśyapa, relying upon the Buddha’s majestic power, rose from his seat, adjusted his robe to bare his right shoulder, placed his right knee on the ground, joined his palms toward the Buddha, and spoke these verses:

A pure radiance shines forth from empty space,

Eclipsing the light of Śakra and Brahmā,

And the radiance of sun, moon, fire, and jewels.

I beseech the Honored One among Humans to explain this sign.

In the sky appears a beautiful jeweled canopy,

Extending throughout a hundred thousand yojanas,

Adorned with banners, streamers, and bell-nets;

Now the Blessed One will pour down the rain of Dharma.

The bell-nets produce wondrous sounds

That resound throughout this Buddha world.

Whoever hears these sounds ends the afflictions;

For what benefit is this teaching proclaimed?

The three-thousandfold world is level as a palm,

And hundreds of thousands of lotuses rise from the earth.

Their fragrance brings ease and joy to body and mind;

What is the meaning of this majestic virtue?

From the eastern direction golden radiance shines forth,

And eighty-four thousand beautiful jeweled canopies appear.

On lion thrones amid terraces and jeweled trees,

One beholds figures like the Guide, the Lion of the Śākyas.

O Guide, what benefit does this event bring?

What benefit comes to those who behold it?

The wisdom of the Buddha now appears again,

Replete with immeasurable miraculous transformations.

The Buddha then said to Mahākāśyapa:

“Seventy-two kotis of Buddha lands east of here is a land named Constantly Producing the Sound of the Great Dharma. In that land a Buddha named Jeweled Staff is now abiding in the world. There is a bodhisattva there named King Adorned with Immeasurable Resolve, who has come to this land to see me, bow in homage, inquire after me, and hear the Dharma.

He has come so that the bodhisattvas may give rise to great aspiration for the Dharma, produce great Dharma power, and gather great Dharma wisdom; and also to reveal the merits of the land Constantly Producing the Sound of the Great Dharma and the merits of the Buddha Jeweled Staff. For these causes and conditions, Bodhisattva King Adorned with Immeasurable Resolve has come to this Sahā world. The benefit he brings sentient beings in merely one day and one night surpasses that brought by all the great śrāvakas throughout the three-thousand-great-thousand world-system.

Even if the number of you were as great as grains of rice and sesame, bamboo, reeds, sugarcane, and dense forests, and you benefited sentient beings throughout an entire kalpa, your benefit would be no different from what has just been described.”

The Venerable Kāśyapa said to the Buddha:

“Blessed One! If the people of Jambudvīpa obtain the benefit described merely by hearing the name of this great being, how much more so will those with faith who hear him teach the Dharma!”

At that time, Bodhisattva King Adorned with Immeasurable Resolve and the jeweled terraces stood before the Tathagata, and the bodhisattva bowed his head at the Buddha’s feet. As he bowed to the Buddha, the three-thousand-great-thousand world-system shook in six ways. Hundreds of thousands of musical instruments sounded without being played. Everyone in the great assembly bowed their heads at the Tathagata’s feet. Then King Adorned with Immeasurable Resolve circumambulated the Buddha three times, and the eighty-four thousand jeweled terraces likewise circumambulated the Buddha three times. Having completed three circuits, he joined his palms toward the Buddha and spoke these verses of praise:

Your speech is gentle and exceedingly graceful,

Unconfused, unmixed, pure, and stainless.

Worthy in majestic virtue and supreme in wisdom,

I now bow to the Supremely Honored One,

Replete with hundreds of thousands of kotis of merits,

Who bestows peace and joy and extinguishes all suffering.

With loving-kindness, compassion, sympathetic joy, and equanimity throughout the three realms,

You teach the Dharma to remove every defilement.

The Buddhas of the ten directions praise your virtues;

You attained bodhi in this evil and turbid age.

You deliver sentient beings without weariness,

Though delivering even one sentient being is difficult.

All Buddhas are equal;

In wisdom and miraculous powers you are called the Honored One among Humans.

Having become a Buddha in the unequaled, pure Dharma,

You manifest as humble in accord with sentient beings,

Whenever it is necessary to manifest a Buddha realm.

Though the minds of all sentient beings are troubled and confused,

With great compassion you act for their benefit.

According to those before you, you teach the Dharma;

All delight in the Blessed One’s wisdom.

Your countenance is gentle and your words are tender;

On examination, no virtue of devas or humans equals yours.

Therefore, rejoicing, I bow to the Buddha,

Who understands all and delivers sentient beings,

Who has ended all conditioned things and vanquished non-Buddhist paths,

Whose omniscient vision defeats the hostile māras.

I bow to the One of Ten Powers, who transcends all powers.

Your joy is genuine and your words are true;

You clearly know and practice in accord with what you say.

Unmoved by suffering or joy, like the king of mountains,

I bow to the One who bestows joy upon the world.

After Bodhisattva King Adorned with Immeasurable Resolve had spoken these verses praising the Buddha, he said:

“Blessed One! The Tathagata Jeweled Staff asks whether the Blessed One has little illness and little distress, whether his walking and standing are easy, and whether his practice of the path proceeds beneficially and peacefully.

“Blessed One! I wish to ask the Tathagata, Worthy One, Perfectly Enlightened One, a question. I beg you to permit me, and only then will I dare to ask.”

The Buddha said to Bodhisattva King Adorned with Immeasurable Resolve:

“Good man! The Tathagata is listening. Ask whatever doubts you have. I shall answer according to your question so that your mind may be freed.”

Bodhisattva King Adorned with Immeasurable Resolve said to the Buddha:

“Blessed One! Formerly I heard that the Tathagata, Worthy One, Perfectly Enlightened One, possesses a Dharma called the Tathagata’s Secret Treasury. If a bodhisattva abides in this Secret Treasury, he attains inexhaustible Dharma, inexhaustible eloquence, inexhaustible vision of Buddhas, and inexhaustibly perfect accomplishment, becoming a true refuge for sentient beings. Excellent, Blessed One! I beseech you to expound for me the Dharma of the Tathagata’s Secret Treasury.”

The Buddha said to Bodhisattva King Adorned with Immeasurable Resolve:

“Excellent, excellent, good man! You are able to ask the Buddha about such a Dharma. Good man! In the presence of Buddhas as numerous as the sands of the Ganges, you have planted roots of goodness, asked questions, and received teachings. Good man! Now listen attentively and reflect well. I shall teach the Dharma of the Tathagata’s Secret Treasury.”

Bodhisattva King Adorned with Immeasurable Resolve said to the Buddha:

“Blessed One! I shall listen and receive the teaching.”

The Buddha said:

“Good man! The Dharma of the Tathagata’s Secret Treasury is called the mind of omniscience. Once this mind has been aroused, it must be firmly preserved: neither retreating nor abandoning it, neither confused nor disordered, but perfect in right mindfulness, vigorous in guiding and encouraging others, making roots of goodness the essential basis of instruction, preserving peace and joy, and remaining constantly steadfast.

What must be done is generosity, moral discipline, patience, diligence, dhyāna, and skillful means. Abiding in this mind, one neither grasps nor weakens, neither becomes feeble nor corrupt, neither grows indolent nor abandons, neither rejects nor appropriates. By following this mind, one attains awakening.

Wholesome karma is the foundation. One is upright and straightforward, standing firm, without pretense or deceit. Having acted, one does not doubt; what has not yet been done, one does.

One should diligently cultivate what ought to be done, abandon wrong conduct, and cultivate right conduct. Good man! This is called entering the Dharma gate of the Tathagata’s Secret Treasury: firmly maintaining the mind of omniscience, delighting in steadfastly preserving it without abandonment.

“Good man! What constitutes firmness in the mind of omniscience? Good man! There are four kinds of firmness in the mind of omniscience:

1. Not thinking of any other vehicle.

2. Not bowing in homage to devas.

3. Not giving rise to any other aspiration.

4. Maintaining an unwavering resolve.

“These are the four.” The Buddha then spoke these verses:

Give rise to no thought of the two vehicles;

Bow to Buddhas, but do not worship devas.

Give rise to no desire for another aspiration;

Do not bow in homage to ordinary beings.

When one practices this Dharma,

One’s mind is firm in omniscience.

The armies of Māra and the non-Buddhist paths

Cannot touch even a single hair.

“Good man! There are also four dharmas that protect the mind of omniscience:

1. Not becoming intoxicated by beautiful forms.

2. Not being dependent upon wealth.

3. Not being dependent upon relatives and retinues.

4. Not becoming intoxicated by power.

“These are the four.” The Buddha then spoke these verses:

Be not intoxicated by wealth or beauty,

By relatives, retinues, or power.

Guard against wealth, beauty, and power;

Among relatives, do not become heedless.

Contemplate all conditioned dharmas:

They are all impermanent.

Without heedlessness or arrogance,

Firmly preserve the mind of bodhi.

Practice meritorious Dharma

And never retreat from bodhi.

“Good man! There are also four dharmas through which one does not retreat from the mind of bodhi:

1. Cultivating the paramitas.

2. Drawing near to genuine bodhisattvas.

3. Cultivating great compassion.

4. Aiding sentient beings through the four means of embracing.

“These are the four.” The Buddha then spoke these verses:

Constantly cultivate the six paramitas without rest;

Listen, and having listened, make the mind gentle.

Though dwelling in the Desire Realm, shun bad companions;

Draw near to good friends according to what is wholesome.

Constantly cultivate the supreme path and approach what is higher;

Always train in compassion and abide in the four means of embracing.

Delight in abiding in the mind of bodhi;

How then could accomplishing a Buddha’s merits be difficult?

“Good man! A bodhisattva endowed with four dharmas does not abandon the mind of omniscience:

1. Having faith in the Buddha’s merits.

2. Cultivating the Buddha’s wisdom.

3. Knowing the Buddha’s miraculous powers.

4. Not losing the seed of awakening.

“These are the four.” The Buddha then spoke these verses:

Have faith in and understand the Buddha’s merits;

Diligently cultivate the Buddha’s wisdom.

Know the Buddha’s miraculous powers;

Always preserve the seed of bodhi.

One who practices Dharma in this way

Does not abandon the mind of awakening.

Wherever one beholds the Buddhas,

One gives rise to ever greater diligent strength.

“Good man! A bodhisattva endowed with four dharmas maintains the mind of bodhi throughout life without confusion:

1. Always remaining close to the Buddha.

2. Hearing the Tathagata’s Dharma from him.

3. Constantly praising the Buddha’s merits.

4. Relying upon tranquility and always being mindful of the Buddha.

“These are the four.” The Buddha then spoke these verses:

Attend upon the Tathagata

With honor and reverence.

If one is able to hear the Dharma,

Having heard it, practice accordingly.

Constantly praise the Tathagata

With faith and loving delight.

Having heard the Dharma,

The wise rely upon its meaning.

Praise the merits of the Buddha,

The Tamer of the whole world.

One should rely upon this

And maintain right mindfulness of the Buddhas.

The Buddha’s merits are innumerable;

Always examine one’s own conduct.

Constantly delight in tranquil places

And be mindful of the Tathagata.

Skillfully preserving the Dharma in this way,

Cultivate with an undistracted mind.

Such a person attains samādhi

And does not lose the mind of bodhi.

“Good man! A bodhisattva endowed with four dharmas does not forget the mind of bodhi:

1. ‘I must become an excellent field of merit for all sentient beings.’

2. ‘I must teach the Dharma of the path.’

3. ‘Wherever the Tathagata goes, I must go.’

4. ‘I must truly know the conduct of sentient beings.’

“These are the four.” The Buddha then spoke these verses:

I shall become an excellent field of merit for the world;

For those following false paths, I shall point out the true path.

Wherever the Buddha goes, I shall go;

I shall constantly know the conduct of sentient beings.

The great bodhisattva who remembers these qualities,

With a supreme mind of the path and mindfulness of bodhi,

Quickly accomplishes the path of the Dharma King

And attains wisdom and miraculous powers transcending the world.

“Good man! A bodhisattva endowed with four dharmas remains mindful of the mind of omniscience:

1. Wholeheartedly keeping these fundamental dharmas in mind.

2. Remembering the fundamental Dharma.

3. Regarding the arousal of the mind of omniscience as a jeweled stupa in the world.

4. Keeping the jeweled stupa in mind.

“These are the four.” The Buddha then spoke these verses:

One should wholeheartedly and with full intent

Remain mindful of what is good.

These fundamental dharmas

Are all the stupas of the world.

Always remember the mind of bodhi

And preserve good intentions and a wholesome heart.

The foundation of the One of Ten Powers

Becomes a stupa for devas and humans.

“Good man! A bodhisattva endowed with four dharmas arouses the mind of omniscience:

1. Cultivating by the power of miraculous abilities without losing one’s original practice.

2. Perfecting the five faculties and five powers.

3. Being diligent in body and mind without attachment to self.

4. Diligently practicing vigor for the benefit of others.

“These are the four.” The Buddha then spoke these verses:

By expounding these four dharmas,

One arouses the mind of bodhi.

If wisdom increases,

It checks all afflictions.

Skill, power, and penetrating understanding—

With such diligent effort,

One is already firmly established,

Adorned and free from indolence.

Do not forget the vows already made;

Abide skillfully in the faculties and powers.

With body and mind unwearied,

Diligently seek the truth.

Aroused in this way,

The mind of bodhi increases.

Wisdom acquired in this way

Waxes day by day like the great moon.

“Good man! A bodhisattva has four dharmas for encouraging the arousal of the mind of bodhi:

1. In the midst of the great assembly, praising and extolling the mind of bodhi.

2. Causing others clearly to understand and develop the mind of bodhi.

3. Teaching them to follow spiritual teachers so that they may arouse a perfectly pure mind.

4. Remaining completely unconstrained by any affliction.

“These are the four.” The Buddha then spoke these verses:

Guide others toward the mind of the path

And establish them in this foundation.

They will attain omniscience;

Such a person is called wise.

This mind of omniscience

Is pure and ever radiant.

Those who always abide herein

Are venerated by the world.

Always speak gentle and harmonious words

And swiftly follow the teachings.

Inquire of spiritual teachers

And attain the mind of omniscience.

Its original nature is ever pure;

Preserve the mind of bodhi.

Pure and free from afflictions,

It is supreme and never contrary.

“Good man! A bodhisattva has four dharmas that reveal the mind of bodhi:

1. This is the supreme abiding place.

2. Having abided in this place, revealing and expounding it.

3. Knowing that this mind contains immeasurable merits.

4. Teaching such things for the sake of others.

“These are the four.” The Buddha then spoke these verses:

Skillfully abide in the proper place of abiding;

Having abided here, the bodhisattva

Praises this Dharma,

The wondrous mind of bodhi.

The merits of the mind of the path are immeasurable;

Arouse it and extol it.

Having praised it, practice accordingly,

And attain realization in accordance with that praise.

“Good man! A bodhisattva has four dharmas for teaching others to cultivate the mind of bodhi:

1. Not being aggressive.

2. Speaking gentle words.

3. Not being coarse.

4. Maintaining a joyful countenance.

“These are the four.” The Buddha then spoke these verses:

Expound the meaning gently and harmoniously,

Always free from aggression.

Abiding graciously in this Dharma,

Teach others to arouse bodhi.

“Good man! A bodhisattva has four dharmas through which roots of goodness take precedence in establishing the mind of bodhi:

1. Accomplishing the excellent marks perfectly by opening the gate of generosity.

2. Cultivating the purification of Buddha lands by practicing every kind of giving.

3. Purifying wisdom by subduing pride.

4. Perfecting wisdom by cultivating extensive learning.

“These are the four.” The Buddha then spoke these verses:

Always open the gate of generosity;

Bring the excellent marks to the other shore.

Skillfully perform every act of giving

And thereby reach a pure land.

Never become arrogant;

Always seek the Buddha’s wisdom.

Learning is never complete,

And it benefits wisdom.

Attaining such wondrous marks,

Through skillful means arouse the roots of the path.

Let the mind skillfully turn as circumstances require,

And cultivate every merit.

“Good man! A bodhisattva has four kinds of constant joy and delight:

1. Rejoicing upon seeing a Buddha.

2. Rejoicing inwardly upon seeing other diligent bodhisattvas.

3. Saying: ‘When shall I receive the prediction of unsurpassed bodhi? When shall I perform the work of a Buddha for sentient beings?’

4. Giving rise to joy and delight in the Buddha’s wisdom.

“These are the four.” The Buddha then spoke these verses:

When shall I be able to meet a Buddha?

I give rise to joy and long to behold the Buddha.

Seeing diligent ones and other bodhisattvas,

I delight in cultivating such diligence.

When shall my virtues become complete,

And I receive the prediction of attaining bodhi?

In what direction shall supreme wisdom become the Dharma King?

A bodhisattva constantly gives rise to this joy.

When shall I perform the work of a Buddha

And bring wisdom and miraculous powers to the other shore?

When shall my renown resound throughout the lands of the ten directions?

A bodhisattva constantly gives rise to this joy.

“Good man! A bodhisattva has four things in which he takes no delight:

1. He takes no delight when praised for virtues he does not truly possess or when receiving material gain and support.

2. He takes no delight in enjoying the pleasures of Śakra, Brahmā, or the world-protectors, nor in riches and honor among devas and humans.

3. He takes no delight in any śrāvaka or pratyekabuddha state.

4. He takes no delight in receiving offerings surpassing those made to non-Buddhist practitioners.

“These are the four things in which he takes no delight.” The Buddha then spoke these verses:

He rejoices neither in fame nor material gain;

The same is true of life, body, and possessions.

He delights neither in Brahmā nor the world-protectors;

All these deviant realms are impermanent.

He delights neither in pratyekabuddhas nor śrāvakas,

But single-mindedly advances toward the Supreme Vehicle.

He delights neither in non-Buddhist paths nor their concentrations,

And cherishes neither the view of self nor extreme views.

“Good man! A bodhisattva has four dharmas that support the mind of omniscience:

1. Teaching in accordance with the Dharma, abiding in accordance with the Dharma, and acting in accordance with the Dharma.

2. Always maintaining an impartial mind toward sentient beings.

3–4. Giving rise to an intense aspiration for wholesome dharmas.

“These are the four.” The Buddha then spoke these verses:

Speech, action, and repose are all in accordance with the Dharma;

Toward sentient beings seeking the path, the mind is impartial.

Skillfully abiding in these four supreme dharmas,

One protects the path wholeheartedly and never forgets it.

“Good man! A bodhisattva has four dharmas that ought to be practiced:

1. Cultivating extensive learning.

2. Keeping extensive learning in mind.

3. Teaching what one has heard.

4. Not retreating from tranquility.

“These are the four.” The Buddha then spoke these verses:

Diligently cultivate what has not yet been heard;

Always keep extensive learning in mind.

Constantly expound what has been learned,

And diligently cultivate until dhyāna is attained.

“Good man! A bodhisattva has two dharmas for practicing generosity with the mind fixed upon omniscience:

1. Single-mindedly maintaining mindfulness of concentration.

2. Relinquishing without seeking any reward.

“These are the two.” The Buddha then spoke these verses:

Give with a joyful mind,

Seeking no reward after giving.

Relinquish everything and dedicate it to bodhi;

With a mind thus fixed in giving, attain bodhi.

“Good man! A bodhisattva has two dharmas for observing pure moral discipline with omniscience foremost:

1. Having no intention to harm any sentient being.

2. Giving rise to great compassion for those who violate the precepts.

“These are the two.” The Buddha then spoke these verses:

Give rise to no thought of harming;

Regard those above, below, and between impartially.

Increase the mind of great compassion

Toward sentient beings of evil karma.

“Good man! A bodhisattva has two dharmas for cultivating patience with omniscience foremost:

1. Relinquishing his own pleasure.

2. Bestowing pleasure upon others.

“These are the two.” The Buddha then spoke these verses:

Do not seek pleasure for oneself;

Benefit others and bring them joy.

Cultivating patience in this way,

Place the Buddha’s bodhi foremost.

“Good man! A bodhisattva has two dharmas for cultivating diligence with omniscience foremost:

1. Placing the mind of bodhi foremost.

2. Not abandoning sentient beings.

“These are the two.” The Buddha then spoke these verses:

In all pure practices,

Place the mind of the path foremost.

Seeing neither self nor sentient being,

One’s diligence is never destroyed.

“Good man! A bodhisattva accomplishes two dharmas for cultivating dhyāna with omniscience foremost:

1. Entering concentration through skillful means.

2. Emerging from dhyāna through the power of vows.

“These are the two.” The Buddha then spoke these verses:

The courageous one constantly arouses

Wisdom while practicing dhyāna.

He vanquishes all fetters

And constantly aspires to attain concentration.

Emerging from dhyāna through the power of vows,

He is worthy to be a guide.

A person endowed with such virtue

Attains mastery of dhyāna.

“Good man! A bodhisattva accomplishes two dharmas concerning wisdom, with omniscience foremost:

1. Personally leaving all views and attachments far behind.

2. Cultivating wisdom in order to eliminate all the views and attachments of sentient beings.

“These are the two.” The Buddha then spoke these verses:

Leave all views and attachments far behind;

Cultivate for the benefit of sentient beings.

Supreme wisdom becomes manifest,

And secure in wisdom, one practices the path.

“Good man! A bodhisattva accomplishes four dharmas concerning skillful means:

1. With loving-kindness and compassion, pitying sentient beings and acting to deliver them.

2. Maintaining genuine great compassion without weariness.

3. Delighting in the Dharma and giving rise to joy.

4. Leaving afflictions far behind without timidity.

“These are the four.” The Buddha then spoke these verses:

Cultivate loving-kindness without anger;

Let compassion never grow weary.

Through the Dharma give rise to joy;

Abandon afflictions without fear.

“Good man! A bodhisattva has four dharmas in which he is never satiated:

1. Never being satiated with extensive learning.

2. Never being satisfied with cultivating merit.

3. Never being satisfied even when dwelling in tranquility.

4. Never being satisfied with dedication of merit.

“These are the four.” The Buddha then spoke these verses:

In creating merit and learning widely, never be self-satisfied;

While dwelling in tranquility, never be self-satisfied;

In dedicating merit, never be self-satisfied;

With these four dharmas, one is never satiated.

“Good man! A bodhisattva has four dharmas of insatiability:

1. The bodhisattva recollects the Buddhas of the past and thinks: ‘All those Buddhas cultivated supreme bodhi. Why should I not cultivate it?’

2. He recollects the Buddhas of the future and knows that he too is among their number.

3. He contemplates the Buddhas of the present.

4. While contemplating the Buddhas, he gives rise to this thought: ‘Those Buddhas have fully understood all dharmas.’ During this contemplation he has no timidity.

“These are the four.” The Buddha then spoke these verses:

Recollecting the Buddhas of the past,

His mind and wisdom are not timid.

Those Buddhas attained the fruit of the path;

Why should I not attain it?

Thinking of the Buddhas of the future,

I too am among their number.

Unwavering in diligence,

I shall assuredly belong to this number.

Contemplate the Guides

As they practiced the bodhisattva path.

I shall eliminate the fetters

And realize the quiescence of bodhi.

Fully understanding all dharmas,

I shall abide as I aspire.

Giving rise to no fearful thought,

I redouble my diligence.

“Good man! A bodhisattva has four dharmas through which he does not fall back from the Mahayana:

1. A mind like earth.

2. A mind like water.

3. A mind like fire.

4. A mind like wind.

“These are the four.” The Buddha then spoke these verses:

The mind is like earth and water,

And likewise like wind and fire.

Doing and not doing are regarded equally;

Though the path is not apprehended, one does not retreat.

“Good man! A bodhisattva has four dharmas through which he understands non-self:

1. The bodhisattva thinks: ‘I must know all the thoughts and actions within the spheres of sentient beings. I must know the faculties within the spheres of sentient beings. I must eliminate all the afflictions within the spheres of sentient beings so that I may teach them the Dharma.’

2. What immeasurable Buddhas have fully understood, we too must understand.

3–4. Neither my body nor my mind can understand this Dharma. My wholesome dharmas can understand this Dharma. Where there is no self, one is called a bodhisattva.

“These are the four.” The Buddha then spoke these verses:

The minds and conduct of sentient beings

Cannot be fathomed.

Afflictions and discriminations,

Deluded thoughts, give rise to judgments of right and wrong.

The Buddha’s wisdom is likewise

Immeasurable and inconceivable.

It is not through the power of a self

That the Buddha’s wisdom is understood.

The contrary fetters

Have no form and cannot be seen.

They must all be eliminated

So that the path of liberation may be revealed.

“Good man! A bodhisattva has four dharmas through which he is free from timidity:

1. Vowing to cultivate roots of goodness.

2. Cultivating wisdom and skillful means.

3. Cultivating faith, diligence, mindfulness, and power.

4. Having faith in the unsurpassed path.

“These are the four.” The Buddha then spoke these verses:

Skillfully and joyfully be permeated

By the fragrance of wisdom and skillful means.

Through faith, diligence, mindfulness, and power,

Attain the path of liberation.

Possessing these four dharmas of wisdom,

Uphold the Dharma without satiation.

Free from weariness and far removed from it,

Bring aid and deliverance to the world.