大方廣佛華嚴經

Chapter 39: ENTRY INTO THE DHARMA REALM (Part 19)

At that time, the youth Sudhana respectfully joined his palms and addressed Bodhisattva Maitreya:
“Venerable One! I have generated the aspiration for unsurpassed bodhi, but I do not yet know how a bodhisattva should train in bodhisattva practices or how a bodhisattva should cultivate the bodhisattva path.
The Tathagata has bestowed upon you the prediction that, after one more lifetime, you will attain unsurpassed bodhi.
One who will attain unsurpassed perfect enlightenment after one more lifetime has already transcended all bodhisattva abodes, has already emerged from all bodhisattva stages beyond ordinary birth, has already perfected all the paramitas, has already entered deeply into all gateways of patient acceptance, has already fulfilled the bodhisattva bhumis, has already attained mastery of all gateways of liberation, has already accomplished all samadhi teachings, has already comprehended all bodhisattva practices, has already attained all dharanis and eloquence, has already attained the mastery of all bodhisattvas, has already accumulated all bodhisattva aids to the path, has already gained mastery of wisdom in skillful means, has already brought forth the wisdom of great spiritual powers,

has already accomplished all fields of training, has already perfected all wondrous practices, has already fulfilled all great vows, has already received predictions from all Buddhas, has already clearly understood all Dharma gateways of the various vehicles, is already able to receive the mindful protection of all Buddhas, is already able to gather within himself the bodhi of all Buddhas, is already able to preserve the Dharma treasury of all Buddhas, is already able to preserve the secret treasury of all Buddhas and bodhisattvas, is already able to serve as the foremost leader among all assemblies of bodhisattvas, is already able to serve as a great and valiant general who destroys the afflictions and the armies of Mara, is already able to
serve as a great guide who leads beings out of the wilderness of birth and death, is already able to serve as a great king of physicians who cures the grave illnesses of affliction, is already able to be the most excellent among all sentient beings, has already attained mastery among all rulers of the world, is already able to be foremost among all noble ones, is already able to be supreme among all shravakas and pratyekabuddhas, is already able to serve as a navigator upon the ocean of birth and death, is already able to cast the net that tames all sentient beings, is already able to discern the faculties of all sentient beings, is already able to teach and transform all realms of sentient beings, is already able to protect all assemblies of bodhisattvas,

is already able to expound upon all bodhisattva matters, is already able to reach every place where the Tathagatas dwell, is already able to be present in the assemblies of all Tathagatas, is already able to manifest a body before all sentient beings, is already able to remain undefiled and unattached to all worldly dharmas, is already able to transcend all realms of Mara, is already able to abide in all realms of the Buddhas, is already able to reach the unobstructed realm of all bodhisattvas, is already able to diligently make offerings to all Buddhas, has already become identical in essence
with all Buddha-Dharmas, has already been bound with the silken ribbon of the wondrous Dharma, has already received consecration from the Buddhas, has already abided in omniscience, is already able to bring forth all Buddha-Dharmas everywhere, and is already able swiftly to ascend to the stage of omniscience.
Venerable One! How does a bodhisattva train in bodhisattva practices, and how does a bodhisattva cultivate the bodhisattva path?
How, in accordance with whatever he cultivates and studies, may he swiftly fulfill all Buddha-Dharmas; liberate all sentient beings whom he bears in mind; fully accomplish the great vows he has made; carry all the practices he has undertaken through to their ultimate completion; comfort all devas and humans; not fail his own person; not sever the Three Jewels; not corrupt the lineage of all Buddhas and bodhisattvas; and preserve the Dharma-eye of all Buddhas?
I pray that the Venerable One will instruct me in these matters.”
The great Bodhisattva Maitreya surveyed the entire assembly at the bodhimanda, pointed to Sudhana, and said:
“Great assembly! Do you see this youth, who is now asking me about the merits of bodhisattva practices?
This worthy one is ever courageous and vigorous in his diligence. His resolve and vows are unmixed; his profound mind is firm and never retreats. Endowed with excellent aspirations, he acts as though rescuing one whose head is aflame, yet is never weary or satisfied. He cherishes
spiritual benefactors, draws near to them and makes offerings to them, and seeks them everywhere in order reverently to serve them and request the Dharma.
Previously, in the City of Blessings, this youth received instruction from Manjushri. He then journeyed successively southward in search of spiritual benefactors. After passing through one hundred and ten spiritual benefactors, he has now arrived here and met me. This youth has never entertained even a single thought of laziness or weariness.
This youth is exceedingly rare.
This youth proceeds toward the Great Vehicle, relies upon great wisdom, generates great courage, dons the armor of great compassion, and employs a mind of great loving-kindness to aid sentient beings. He undertakes the practice of the great paramita of diligence, serves as a great merchant leader who protects and assists sentient beings, serves as a great Dharma vessel that crosses the ocean of all realms, abides on the great path, amasses a great treasury of Dharma, and cultivates the vast aids to the path.

A person such as this is exceedingly difficult to hear of, exceedingly difficult to behold, and exceedingly difficult to approach, live with, or accompany. Why is this? Because this youth has generated the aspiration to aid all sentient beings: to cause all sentient beings to escape suffering, leave the evil realms, depart from every danger, dispel the darkness of ignorance, emerge from the wilderness of birth and death, end their cyclic wandering among the various modes of existence, escape the realm of Mara, remain undefiled by worldly dharmas, emerge from the mire of sensual desire, break the fetters of craving, loosen the bonds of views, demolish the house of deluded perception, cut off the path of confusion, topple the banner of arrogance, extract the arrows of affliction,

remove the canopy of sloth and sleep, tear apart the net of craving, extinguish ignorance, cross beyond the current of becoming, abandon flattery and deceit, purify their defiled minds, sever doubts and delusions, and emerge from birth and death.
For those swept away by the four currents of the outflows, this youth constructs the great vessel of Dharma. For those sinking in the mire of views, he establishes the great bridge of Dharma. For those bewildered by the darkness of delusion, he lights the lamp of great wisdom.

For those traveling through the wilderness of birth and death, he reveals the Noble Path. For those afflicted by the grave illness of the afflictions, he compounds the medicine of Dharma. For those suffering from birth, old age, and death, he gives the nectar of immortality to drink so that they may find peace and security.

For those who have entered the fires of greed, anger, and delusion, he pours upon them the water of samadhi so that they may become cool. Those burdened by much sorrow he consoles and brings peace. Those confined within the prison of the outflows he exhorts to escape.

For those caught in the net of views, he cuts open the net with the sword of wisdom. To those dwelling within the city of the three realms, he points out the gateway of liberation. Those in dangerous straits he leads to a place of safety.

To those who fear the bandits of the fetters, he bestows the Dharma of fearlessness. To those who have fallen into the evil realms, he extends the hand of loving-kindness and compassion.
To those harmed by the five skandhas, he points out the city of nirvana. Those bound within the eighteen dhatus he releases by means of the Noble Path. Those attached to the empty villages of the six ayatanas he leads out with the light of wisdom. Those upon deviant paths he rescues by means of the right path. To those who draw near to harmful companions, he points out good friends. Those who delight in ordinary teachings he instructs in the noble Dharma. Those who crave birth and death he causes to set their course toward the city of omniscience.”

This youth constantly employs such practices to rescue and aid sentient beings. He has never ceased bringing forth the bodhicitta, has never grown indolent or weary in seeking the Mahayana path, and drinks the waters of the Dharma without ever becoming satiated. He diligently and continually accumulates practices that aid the path, always delights in purely cultivating all Dharma gates, and never abandons vigor in cultivating the bodhisattva practices. He fully accomplishes great vows, skillfully practices expedient means, and always wishes to behold good spiritual friends. He serves good spiritual friends without physical indolence or weariness, and whenever he hears their instructions, he always follows and practices them without ever disobeying.
Great assembly! If any sentient being can bring forth the aspiration for unsurpassed bodhi, that is truly rare. If, having brought forth this aspiration, one can further advance diligently and, through expedient means, accumulate such Buddhadharmas, that is rarer still.
Further, to seek the bodhisattva path in this way, perform the bodhisattva’s pure practices in this way, serve good spiritual friends in this way, act with the urgency of extinguishing a fire upon one’s head in this way, follow the instructions of good spiritual friends in this way, cultivate steadfastly in this way, accumulate the factors of bodhi in this way, refrain from seeking fame and material gain in this way, never abandon the single-minded bodhisattva resolve in this way, take no delight in home and household in this way, crave no sensual pleasures, feel no attachment to parents, relatives, or acquaintances, delight only in seeking bodhisattva companions, and furthermore disregard one’s own body and life,

aspiring only to cultivate diligently the path of omniscience in this way—one should know that each of these is progressively more difficult than the last.
Great assembly! Other bodhisattvas must pass through immeasurable hundreds of thousands of myriads of millions of trillions of kalpas before they can fulfill the bodhisattva practices and vows and draw near to the Buddha’s bodhi.
Yet in a single lifetime this youth can adorn and purify Buddha lands, transform and deliver sentient beings, penetrate the Dharma realm through wisdom, accomplish the gates of the paramitas, expand all practices, fulfill all great vows, transcend all demonic karma, serve all good spiritual friends, purify the bodhisattva path, and perfect the practices of Samantabhadra.
Having praised Sudhana’s virtues and caused immeasurable hundreds of thousands of sentient beings to bring forth the bodhicitta, Bodhisattva Maitreya said to Sudhana:
“Excellent! Excellent, good man! For the benefit of all worlds, to rescue and aid all sentient beings, and to seek all Buddhadharmas diligently, you have brought forth the aspiration for unsurpassed bodhi.
“Good man! You have gained great benefit, have well obtained a human body, have well sustained your lifespan, have fortunately encountered the appearance of the Tathagata, and have fortunately beheld the great good spiritual friend Manjushri. Your body is a treasury of goodness, permeated by wholesome roots and nurtured by wholesome Dharma.

All your understanding and aspirations have been purified. You are jointly protected and kept in mind by all Buddhas and have been gathered in by good spiritual friends. Why is this?

The bodhicitta is like a seed, for it can produce all Buddhadharmas. The bodhicitta is like a fertile field, for it can cause the pure Dharma of all sentient beings to grow. The bodhicitta is like the great earth, for it can support all worlds.

The bodhicitta is like clear water, for it can wash away the defilements of the afflictions. The bodhicitta is like a mighty wind, for it passes unobstructed throughout all worlds. The bodhicitta is like a blazing fire, for it can burn the many kinds of firewood of erroneous views.

The bodhicitta is like the radiant sun, for it illuminates all worlds universally. The bodhicitta is like the moon, for all pure dharmas are brought to perfection through it. The bodhicitta is like a bright lamp, for it can radiate the light of the Dharma.

The bodhicitta is like a clear eye, for it sees everywhere what is safe and what is perilous. The bodhicitta is like a great road, for it leads into the city of great wisdom. The bodhicitta is like the right path, for it enables beings to leave deviant dharmas behind.

The bodhicitta is like a great vehicle, for it can carry all bodhisattvas. The bodhicitta is like a gateway, for it reveals all bodhisattva practices. The bodhicitta is like a palace, for within it one abides in and cultivates the Dharma of samadhi.

The bodhicitta is like a garden, for within it one roams and enjoys the bliss of the Dharma. The bodhicitta is like a dwelling, for it provides peace and security to all sentient beings. The bodhicitta is a place of refuge, for it benefits all worlds.

The bodhicitta is a foundation, for all bodhisattva practices rely upon it. The bodhicitta is like a compassionate father, for it instructs all bodhisattvas. The bodhicitta is like a compassionate mother, for it gives birth to and nurtures all bodhisattvas.

The bodhicitta is like a nurse, for it nourishes and raises all bodhisattvas.
“The bodhicitta is like a good spiritual friend, for it brings benefits to fruition for bodhisattvas. The bodhicitta is like a king, for it surpasses all those of the Two Vehicles. The bodhicitta is like a sovereign emperor, for it exercises mastery over all vows.

The bodhicitta is like the great ocean, for all virtues flow into it. The bodhicitta is like Mount Sumeru, for it remains impartial toward the minds of all sentient beings. The bodhicitta is like the Iron Encircling Mountain, for it encompasses and sustains all worlds.

The bodhicitta is like the Snow Mountain, for it nurtures all medicinal trees of wisdom. The bodhicitta is like the Fragrant Mountain, for it produces all fragrances of virtue. The bodhicitta is like empty space, for its sublime virtues are vast and boundless.

The bodhicitta is like a lotus flower, for it is unstained by any worldly dharma. The bodhicitta is like a trained and intelligent elephant, for the mind is compliant, wholesome, and free from perversity. The bodhicitta is like a fine and noble horse, for it remains far removed from every evil disposition.

The bodhicitta is like a taming master, for it safeguards all Mahayana teachings. The bodhicitta is like good medicine, for it can cure every illness of the afflictions. The bodhicitta is like a deep pit, for it can bring all evil dharmas to ruin.

The bodhicitta is like vajra, for it can penetrate all dharmas. The bodhicitta is like a vessel for fragrant waters, for it can be filled with every fragrance of virtue. The bodhicitta is like a beautiful flower, for all the world delights in seeing it.

The bodhicitta is like white sandalwood, for it dispels the fever of craving and brings coolness. The bodhicitta is like dark aloeswood, for its fragrance can pervade the entire Dharma realm. The bodhicitta is like the Medicine King Good Vision, for it can destroy every illness of the afflictions.

The bodhicitta is like the medicine Vigama, for it can extract every arrow of delusion. The bodhicitta is like Shakra, for it is the most honored among all kings. The bodhicitta is like Vaishravana, for it can end every suffering of poverty and destitution.

The bodhicitta is like the Deity of Virtue, for it is adorned with every virtue. The bodhicitta is like every kind of ornament, for it adorns all bodhisattvas. The bodhicitta is like the blazing fire at the end of a kalpa, for it can consume all conditioned dharmas.

The bodhicitta is like the root of the medicine of non-arising, for it nurtures all Buddhadharmas. The bodhicitta is like a dragon pearl, for it can neutralize every poison of the afflictions. The bodhicitta is like a water-purifying jewel, for it can clarify all turbid afflictions.

The bodhicitta is like a wish-fulfilling jewel, for it provides for all who are poor and in need. The bodhicitta is like a vessel of virtue, for it brings satisfaction to the minds of sentient beings. The bodhicitta is like a wish-fulfilling tree, for it can rain down every kind of adornment.

The bodhicitta is like a garment of goose down, for it does not retain the dust of samsara.
“The bodhicitta is like white cotton thread, for its nature has been pure from the beginning. The bodhicitta is like a sharp plowshare, for it can prepare all the fields of sentient beings. The bodhicitta is like Narayana, for it can vanquish every enemy of the view of self. The bodhicitta is like a swift-flying arrow, for it can strike and shatter every target of suffering. The bodhicitta is like the point of a sharp spear, for it can pierce the armor of the afflictions. The bodhicitta is like sturdy armor, for it can protect the mind in accordance with truth. The bodhicitta is like a sharp knife, for it can sever the heads of all afflictions. The bodhicitta is like a keen sword, for it can cut through every suit of armor fashioned from arrogance.”

The bodhicitta is like the banner of a valiant general, for it can subdue all the armies of Mara. The bodhicitta is like a sharp saw, for it can cut through all the trees of ignorance. The bodhicitta is like a sharp axe, for it can fell the trees of suffering.

The bodhicitta is like a weapon, for it can guard against the calamities of suffering. The bodhicitta is like a skillful arm, for it protects all the Dharma practices that liberate the body. The bodhicitta is like a pair of sound feet, for it establishes all virtues.

The bodhicitta is like medicine for the eyes, for it eradicates the blinding disease of ignorance. The bodhicitta is like a pair of tweezers, for it can extract every thorn of the view of a self. The bodhicitta is like a resting couch, for it dispels the weariness and suffering of birth and death.

The bodhicitta is like a good spiritual friend, for it can undo all the bonds of birth and death. The bodhicitta is like precious treasure, for it removes all poverty. The bodhicitta is like a great guide, for it knows well the bodhisattva’s essential path of deliverance.

The bodhicitta is like a hidden treasury, for it produces an inexhaustible wealth of virtue. The bodhicitta is like a surging spring, for it brings forth an endless stream of the water of wisdom. The bodhicitta is like a bright mirror, for it universally reveals all the forms of the Dharma gateways.

The bodhicitta is like a lotus flower, for it remains unstained by all the defilements of wrongdoing. The bodhicitta is like a great river, for it carries forth all the Dharmas of gathering in and liberating beings. The bodhicitta is like a great Dragon King, for it can rain down all wondrous Dharmas.

The bodhicitta is like the faculty of life, for it sustains the bodhisattva’s body of great compassion. The bodhicitta is like amrita, for it enables one to abide in the realm of deathlessness. The bodhicitta is like a vast net, for it universally gathers in all sentient beings.

The bodhicitta is like a fishing net, for it gathers in all those who should be taught and liberated. The bodhicitta is like a baited hook, for it draws beings out of the abyss of the conditioned realms. The bodhicitta is like agada medicine, for it can enable those free of illness to remain forever secure.

The bodhicitta is like an antidote, for it can eliminate all the poison of craving and attachment. The bodhicitta is like a skilled upholder of mantras, for it can dispel all the poisons of delusion. The bodhicitta is like a mighty wind, for it can sweep away every obscuring fog.

The bodhicitta
is like a precious jewel, for it produces all the treasures of the factors of awakening. The bodhicitta is like a noble lineage, for it produces all pure and wholesome Dharmas. The bodhicitta is like a dwelling, for it is the abode of all virtuous Dharmas.

The bodhicitta is like a marketplace, for it is where bodhisattva merchants conduct their exchanges. The bodhicitta is like an elixir for refining gold, for it can remove all the dross of affliction. The bodhicitta is like excellent honey, for it perfects every flavor of virtue.

The bodhicitta is like the true path, for it leads bodhisattvas into the city of wisdom. The bodhicitta is like a fine vessel, for it can contain all pure and wholesome Dharmas. The bodhicitta is like timely rain, for it can wash away all the dust of affliction.

The bodhicitta is a dwelling place, for it is the abode of all bodhisattvas. The bodhicitta is inexhaustible practice, for it does not grasp the fruit of the shravakas’ liberation.
The bodhicitta is like pure vaidurya, for its intrinsic nature is luminous, pure, and undefiled. The bodhicitta is like an indranila jewel, for it far surpasses the wisdom of the world and of the Two Vehicles. The bodhicitta is like a drum sounding at the break of dawn, for it awakens sentient beings from the sleep of affliction. The bodhicitta is like clear water, for its nature is originally pure and free from turbidity. The bodhicitta is like Jambunada gold, for it outshines all conditioned wholesome Dharmas. The bodhicitta is like a great mountain, for it transcends all worlds. The bodhicitta is a refuge, for it rejects none who seek refuge in it. The bodhicitta is beneficial and meaningful, for it can remove all decline and distress.
The bodhicitta is a wondrous treasure, for it can cause every mind to give rise to joy. The bodhicitta is like a great assembly of giving, for it fulfills the hearts of all sentient beings. The bodhicitta is supremely honored, for no mind among sentient beings can equal it.
The bodhicitta is like a hidden treasury, for it can encompass all Buddha-Dharmas. The bodhicitta is like Indra’s net, for it can subdue the asuras of affliction. The bodhicitta is like the Varuna wind, for it can stir those who should be taught and liberated. The bodhicitta is like Indra’s fire, for it can burn away all delusions and habitual tendencies. The bodhicitta is like the practice of erecting caityas, for all the world should make offerings to it.
Good man! The bodhicitta accomplishes immeasurable virtues such as these.
In summary, you should know that the virtue of the bodhicitta is equal to the virtue of all Buddha-Dharmas. Why is this? Because all bodhisattva practices arise from the bodhicitta. The Tathagatas of the three times are born from the bodhicitta.
Therefore, if anyone gives rise to the aspiration for unsurpassed enlightenment, that person thereby brings forth immeasurable virtue and can universally encompass and uphold the path of all-knowing wisdom.
Good man! Suppose a person obtains the Medicine of Fearlessness; that person will be freed from five fears: fire cannot burn them, poison cannot harm them, swords and blades cannot cut them, water cannot sweep them away or drown them, and smoke cannot suffocate them. So it is with a great bodhisattva who obtains the medicine of the bodhicitta of all-knowing wisdom: the fire of greed cannot burn them, the poison of anger cannot strike them, the blade of delusion cannot sever them, the current of the conditioned realms cannot sweep them away, and the smoke of initial and sustained thought cannot harm them.

Suppose a person obtains the Medicine of Liberation; that person will forever be free from unexpected calamities. So it is with a great bodhisattva who obtains the medicine of the bodhicitta’s wisdom of liberation: that bodhisattva forever leaves behind the tribulations of birth and death. Suppose a person carries the medicine called Maha-ingala; when poisonous snakes smell it, they immediately retreat far away.

So it is with a great bodhisattva who preserves the great ingala medicine of the bodhicitta: when all the vicious poisonous snakes of affliction sense its fragrance, they all disperse and vanish. Suppose a person carries the Medicine of Invincibility; no enemy can overcome that person. So it is with a great bodhisattva who carries the invincible medicine of the bodhicitta: that bodhisattva can subdue all the armies of Mara.
Suppose a person carries the medicine called Vigipama, which can cause poisoned arrows to fall away by themselves. So it is with a great bodhisattva who carries the Vigipama medicine of the bodhicitta: it causes the poisoned arrows of greed, anger, delusion, and wrong views to fall away by themselves.
Suppose a person carries the Medicine of Excellent Vision, which can cure all illnesses they have contracted. So it is with a great bodhisattva who carries the Medicine of Excellent Vision that is the bodhicitta: that bodhisattva completely eradicates every illness of affliction.
There is a medicinal tree called Sandana. If someone takes some of its bark and applies it to a sore, the sore immediately heals; moreover, as soon as the bark is taken, it grows back, so that it can never be exhausted. So it is with a great bodhisattva: from the bodhicitta grows the tree of all-knowing wisdom. If anyone sees it and gives rise to faith, the sores of affliction and karma are all eliminated, yet the tree of all-knowing wisdom is never diminished.
There is a medicinal tree called the Root of Non-Arising. Through the power of this tree, all the trees in Jambudvipa flourish. So it is through the power of the great bodhisattva’s tree of the bodhicitta that all the wholesome Dharmas of trainees, those beyond training, and bodhisattvas are caused to flourish.
Suppose the medicine called Alamba is applied to the body; both body and mind then become capable of enduring. So it is with the great bodhisattva’s bodhicitta: it causes wholesome Dharmas to increase in body and mind. Suppose a person obtains the medicine
called the Power of Mindfulness; whatever that person has heard is remembered and never forgotten. When a great bodhisattva obtains the bodhicitta, all Buddha-Dharmas heard and retained are never forgotten.
Suppose there is a medicine called the Great Lotus. Whoever takes this medicine will live for one kalpa. So it is with a great bodhisattva who takes the Great Lotus medicine of the bodhicitta: that bodhisattva attains mastery over the length of life throughout countless kalpas.
Suppose there is a medicine of invisibility; whoever carries this medicine cannot be seen by humans or nonhumans. When a great bodhisattva carries the invisibility medicine of the bodhicitta, none of the hosts of maras can see that bodhisattva.
Good man! In the ocean there is a precious jewel called the Universal Assemblage of Treasures. As long as this jewel remains, even if the kalpa fire were to consume the world, it could not diminish the ocean by so much as a single drop of water.

Likewise, the jewel of the bodhi-mind of a great bodhisattva abides within the ocean of the bodhisattva’s great vows. If it is constantly remembered, preserved, and never relinquished, then not even one of the bodhisattva’s roots of goodness can be destroyed. If the bodhi-mind is abandoned, all wholesome dharmas will perish.
Just as there is a mani jewel called Great Radiance, which, when worn by someone, outshines all the light of every other ornament, so too, when the jewel of the bodhi-mind adorns the body of a bodhisattva, it outshines all the jeweled minds of the Two Vehicles.
Just as a water-purifying jewel can clarify turbid water, so too, the bodhi-mind of a bodhisattva purifies all afflictions.
Just as someone who wears a water-repelling jewel may descend into the ocean without being harmed by the water, so too, a great bodhisattva who has attained the bodhi-mind may enter every ocean of birth and death without ever being submerged.
Just as someone who has obtained the precious jewel of a naga may carry it into a naga palace without being harmed by any naga or serpent, so too, a great bodhisattva who has attained the bodhi-mind may enter the Desire Realm without being harmed by any affliction.
Just as Sakra, Lord of the Devas, wears a mani crown that outshines all other celestial beings, so too, a great bodhisattva who wears the crown of the bodhi-mind’s great vows surpasses all beings in the three realms.
Just as someone who obtains a wish-fulfilling jewel is freed from poverty and suffering, so too, a great bodhisattva who attains the bodhi-mind becomes far removed from all fear arising from wrong livelihood.
Just as someone who obtains a sun-crystal jewel and holds it toward the sunlight produces fire, so too, a great bodhisattva who attains the bodhi-mind and directs it toward the light of wisdom produces the fire of wisdom.
Just as someone who obtains a moon-crystal jewel and holds it toward the moonlight produces water, so too, when a great bodhisattva who has attained the bodhi-mind turns it toward dedication, it produces all roots of goodness and great vows.
Just as a naga king who wears a precious mani crown is freed from fear of every enemy, so too, a great bodhisattva who wears the crown of the bodhi-mind of great compassion is freed from the evil destinies and all calamities.
Just as there is a precious jewel called Treasury of the Adornments of All Worlds, which fulfills every wish of whoever obtains it without itself being diminished, so too, whoever attains this bodhi-mind has every wish fulfilled, while this mind remains undiminished.
Just as a wheel-turning king possesses a precious mani jewel that, when placed in his palace, emits a great light that dispels all darkness, so too, a great bodhisattva places the bodhi-mind within the Desire Realm, where it emits the light of great wisdom and destroys the ignorance of all beings.
Just as whoever is illuminated by the light of the great indranila mani jewel acquires a body of the same color as that jewel, so too, when a great bodhisattva uses the bodhi-mind to contemplate all dharmas and dedicate roots of goodness, they all become of the same color as the bodhi-mind.
Just as a vaidurya jewel may remain in a filthy place for hundreds of thousands of years without being defiled, because its nature has always been pure, so too, the bodhi-mind of a great bodhisattva may remain in the Desire Realm for hundreds of thousands of kalpas without being defiled by the faults of that realm, because its nature is as pure as the Dharma realm.
Just as the Jewel of Pure Radiance can outshine the colors of all other precious jewels, so too, the bodhi-mind of a great bodhisattva can outshine all the merits of ordinary beings and those of the Two Vehicles.
Just as the Jewel of Blazing Fire can dispel all darkness, so too, the bodhi-mind of a great bodhisattva can dispel all the darkness of ignorance.
Just as there is a priceless jewel in the ocean that a jewel merchant retrieves and carries back to the city, and the brilliant colors of hundreds of thousands of myriads of other jewels cannot equal it, so too, from within the great ocean of birth and death, a great bodhisattva carries the bodhi-mind continuously in body and mind aboard the vessel of great vows and conveys it into the city of liberation; the merits of those of the Two Vehicles cannot equal it.
Just as there is a precious jewel called Sovereign King located in Jambudvipa, forty thousand yojanas from the sun and moon, within which all the adornments of the palaces of the sun and moon are clearly reflected, so too, the pure merit of a great bodhisattva who generates the bodhi-mind amid birth and death illuminates the Dharma realm and empty space, and all the merits of the Buddha’s wisdom are manifested within it.
Just as there is a precious jewel called Ocean Treasury within the ocean, in which all the ocean’s adornments are universally manifested, so too, the bodhi-mind of a great bodhisattva universally manifests all the adornments of the ocean of omniscience.
Just as heavenly Jambunada gold is unequaled by any treasure except the great mani jewel, king of the mind, so too, the bodhi-mind of a great bodhisattva is unequaled by any merit except omniscience.
Just as one skilled in methods of subduing nagas moves freely among the nagas, so too, a bodhisattva who attains the bodhi-mind moves freely amid all afflictions.
Just as a valiant warrior who dons armor, takes up weapons, and charges into battle cannot be subdued by any enemy, so too, a great bodhisattva who dons and bears the armor of the bodhi-mind cannot be subdued by any karma or affliction.
Just as, when a single finger’s measure of heavenly black sandalwood incense is burned, its fragrance pervades a small thousandfold world-system, and the value of all genuine treasures in a great thousandfold world-system cannot equal it, so too, the merit of a single thought of the bodhi-mind of a great bodhisattva pervades the Dharma realm, and all the merits of sravakas and pratyekabuddhas cannot equal it.
Just as white sandalwood paste applied to the body can remove every affliction and render body and mind pure and refreshed, so too, the bodhi-mind of a great bodhisattva can remove all afflictions arising from greed, anger, delusion, discrimination, and false conceptualization, enabling one to become fully endowed with pure wisdom.
Just as anyone who approaches Mount Sumeru becomes the same color as that mountain, so too, anyone who approaches the bodhi-mind of a great bodhisattva becomes the same color as the bodhisattva’s omniscience.
Just as the fragrance of the bark of the parijataka tree is unsurpassed by that of any flowering tree in Jambudvipa, so too, the fragrance of the merits of the great vows within the bodhi-mind of a great bodhisattva far surpasses the merits of the fragrance of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation possessed by all those of the Two Vehicles.
Just as, although the parijataka tree has not yet blossomed, one should know that this very tree is the source from which immeasurable flowers will arise, so too, although the bodhi-mind of a great bodhisattva has not yet produced omniscience, one should know that this mind is the source from which the flowers of awakened wisdom arise for countless multitudes of devas and humans.
Just as clothing perfumed for a single day with parijataka flowers becomes far more fragrant than clothing perfumed for a thousand years with all other fragrant flowers, so too, the merits cultivated by the bodhi-mind of a great bodhisattva during a single lifetime far surpass the undefiled merits cultivated by those of the Two Vehicles throughout hundreds of thousands of kalpas.
Just as the roots, branches, leaves, flowers, and fruits of the jiazi tree growing upon an island in the sea are constantly used by people yet are never exhausted, so too, from the moment a great bodhisattva first generates the mind and gives rise to compassionate vows until the attainment of Buddhahood, and for as long as the true Dharma remains in the world, the bodhi-mind continually benefits all worlds without ever ceasing, even for a moment.
Just as there is a medicinal elixir called Hazehe, a single measure of which can transform a thousand measures of copper into true gold, while the copper cannot transform the elixir, so too, through the wisdom-medicine of dedication belonging to the bodhi-mind, a great bodhisattva transforms all dharmas of karma and affliction so that they all acquire the characteristic of omniscience, while karma and affliction cannot transform this mind.
Just as a small flame, wherever it is kindled and used to ignite a fire, causes the blaze to grow ever stronger.

Likewise, wherever a great bodhisattva’s bodhicitta finds conditions upon which to rely, its wisdom grows ever stronger.
Just as one lamp may be used to light hundreds of thousands of other lamps without itself being diminished, so too does a great bodhisattva’s bodhicitta universally kindle the lamps of wisdom of the Buddhas of the three times, yet that mind neither diminishes nor is exhausted.
Just as bringing a single lamp into a dark house can dispel the darkness that has prevailed there for hundreds of thousands of years, so too, when a great bodhisattva’s bodhicitta enters the minds of sentient beings, it can entirely remove the afflictions and karmic obstructions accumulated throughout hundreds of thousands of millions of billions of countless kalpas.
Just as a lampwick emits light according to whether it is large or small, and the light will not go out if oil is added, so too does the lamp of a great bodhisattva’s bodhicitta take great vows as its wick and illuminate the Dharma realm universally. When supplied with the oil of great compassion, it teaches and transforms sentient beings, adorns Buddha lands, and performs Buddha-work without cease.
Just as when the Heaven King Vaśavartin wears a crown of Jambūnada gold, none of the ornaments worn by the devas of the Desire Realm can compare with it, so too, when a great bodhisattva wears the crown of the great vows of bodhicitta, none of the merits of ordinary beings or those of the Two Vehicles can compare with it.
Just as when the lion king roars, the lion cubs who hear it grow even stronger while all other beasts become frightened and flee into hiding, so too, when the bodhicitta of the Dharma King roars, the bodhisattvas, sons of the Dharma King, hear the Buddha’s voice and increase in merit, while those who cling to attainment hear the Buddha’s voice and all retreat and disperse.
Just as when a person makes the string of a lute from a lion’s sinew, the sounds of all other instruments fall silent when that lute is played, so too, when a great bodhisattva uses bodhicitta as the string of the music of Dharma and plays it, all five desires and all merits of the Two Vehicles are brought to an end.
Suppose a person collected enough goat’s milk and cow’s milk to fill a vast ocean. If a single drop of lioness’s milk were added, all of it would curdle and spoil, while the lioness’s milk would pass straight through without obstruction. Likewise, when a great bodhisattva places bodhicitta into the ocean of afflictions and karma accumulated throughout immeasurable kalpas, it causes all of them to break down, while bodhicitta passes straight through without obstruction and never abides in the fruits of liberation of the Two Vehicles.
Just as the kalaviṅka bird possesses mighty power even while still within its eggshell, which no other bird can equal, so too, while a great bodhisattva’s bodhicitta remains within birth and death, it possesses the mighty power of the merit of great compassion, which śrāvakas and pratyekabuddhas cannot equal.
Just as a garuḍa, from the moment it is born, has bright and keen eyes and flies with great speed, so that no other bird, though long-born and fully grown, can equal it, so too, when a great bodhisattva gives rise to bodhicitta and becomes a son of the Dharma King, their wisdom is pure and their great compassion courageous. None of those of the Two Vehicles can equal them, even after cultivating for hundreds of thousands of kalpas.
Just as a strong warrior wielding a sharp spear can pierce thick, solid armor and pass through it without obstruction, so too does a great bodhisattva use bodhicitta to pierce wrong views and afflictions, passing through them without obstruction.
Just as when the immensely powerful and valiant champion Mahānāga is stirred to display his might, a scar rises upon his forehead, and as long as that scar has not subsided, no one throughout Jambudvīpa can match his strength, so too, when a great bodhisattva arouses great compassion, they will certainly give rise to bodhicitta; and so long as they have not relinquished this mind, none of the māras or armies of māras in the world can harm them.
Just as an archer’s disciples, though not yet practiced in their master’s art, already surpass others in intelligence and skill, so too, when a great bodhisattva first gives rise to bodhicitta, though not yet practiced in the conduct of omniscience, their wisdom, aspirations, understanding, and knowledge already far surpass those of the entire world and the Two Vehicles.
Just as one learning archery must first stand firmly and only afterward practice shooting, so too, a great bodhisattva who wishes to learn the Tathagata’s path of omniscience must first abide securely in bodhicitta and only afterward cultivate all the Buddha-Dharmas.
Just as an illusionist preparing to present a performance must first recollect and retain the methods of illusion, after which the conjured manifestations can be accomplished, so too, a great bodhisattva preparing to bring forth the supernormal powers of the Buddhas and bodhisattvas must first give rise to bodhicitta, after which all things can be accomplished.
Just as an illusion has no form or appearance, yet manifests forms and appearances, so too, although a great bodhisattva’s bodhicitta has no form or appearance that can be seen, it can behold the Dharma realms throughout the ten directions and manifest every kind of meritorious adornment.
Just as when a cat or mongoose catches sight of a mouse, the mouse immediately retreats into its hole and dares not emerge, so too, as soon as a great bodhisattva gives rise to bodhicitta and views karma and delusion with the eye of wisdom, that karma and delusion immediately flee into hiding and arise no more.
Just as when a person wears ornaments made of Jambūnada gold, that gold eclipses all other objects and causes them to lose all their beauty and brilliance, so too, when a great bodhisattva wears bodhicitta as an adornment, that mind eclipses all the merits of ordinary beings and the Two Vehicles, causing those merits to lose their radiance.
Just as even a small lodestone has the power to draw iron chains to itself, so too, when a great bodhisattva arouses a single thought of bodhicitta, it can destroy all views, cravings, and ignorance.
Just as when a lodestone encounters iron, all the iron is drawn away and can no longer remain where it was, so too is a great bodhisattva’s bodhicitta: when karma, afflictions, or the liberation of the Two Vehicles encounter it, they all vanish and no longer remain.
Just as a person skilled in entering the great ocean cannot be harmed by any aquatic creature and, even if they enter the mouth of a makara, will not be bitten or swallowed, so too, when a great bodhisattva gives rise to bodhicitta and enters the ocean of birth and death, karma and afflictions cannot harm them; even if they enter the realm of ultimate reality realized by śrāvakas and pratyekabuddhas, they are not obstructed by it.
Just as a person who drinks amṛta cannot be harmed by any poison, so too, when a great bodhisattva drinks the water of bodhicitta, they do not enter the ranks of śrāvakas or pratyekabuddhas, for they are endowed with the vast power of great compassionate vows.
Just as a person who obtains añjana medicine and applies it to their eyes may walk among humans without being seen by anyone, so too, a great bodhisattva who has attained bodhicitta can, through skillful means, enter the realm of māras without being seen by any of them.
Just as a person who takes refuge with a king does not fear others, so too, a great bodhisattva who relies upon the great might of bodhicitta does not fear the obstructing perils of the evil paths.
Just as a person who remains in water does not fear being burned by fire, so too, a great bodhisattva who abides in the roots of goodness arising from bodhicitta does not fear the wisdom and liberation of the Two Vehicles.
Just as a person who relies upon a fierce general does not fear any enemy, so too, a great bodhisattva who relies upon the courageous power of bodhicitta does not fear any evil conduct.
Just as Śakra, Lord of the Devas, wields the vajra to subdue all the asuras, so too, a great bodhisattva who upholds bodhicitta subdues all māras and adherents of non-Buddhist paths.
Just as a person who drinks the medicine of longevity remains forever strong and healthy, neither aging nor falling ill, so too, a great bodhisattva who drinks the medicine of bodhicitta practices the bodhisattva conduct throughout countless kalpas without weariness and without attachment.
Just as a person preparing a liquid medicine must first obtain pure water, so too, a great bodhisattva who wishes to cultivate all the practices and vows of the Mahayana must first give rise to bodhicitta.
Just as one who wishes to preserve the body must first preserve the faculty of life.

Likewise, when a great bodhisattva safeguards the Buddha’s Dharma, he must first safeguard the mind of bodhi.
Just as a person whose life faculty has been severed can no longer benefit his parents and relatives, so too, if a great bodhisattva abandons the mind of bodhi, he cannot benefit all sentient beings and cannot accomplish the Buddha’s merits and virtues.
Just as no one can destroy the great ocean, so too, karma, afflictions, and the minds of those of the Two Vehicles cannot destroy the ocean of the mind of bodhi.
Just as the light of the stars cannot dim the radiance of the sun, so too, all the uncontaminated wisdom of the Two Vehicles cannot dim the mind of bodhi.
Just as a newly born prince is honored by all the ministers because he belongs to the sovereign lineage, so too, when a great bodhisattva gives rise to the mind of bodhi within the Buddha’s Dharma, he is honored by all the venerable practitioners of pure conduct belonging to the Two Vehicles, because he possesses the sovereignty of great compassion.
Just as a prince, though still very young, is venerated by all the ministers, so too, a great bodhisattva, though he has only just given rise to the resolve to cultivate the bodhisattva conduct, is venerated by the senior shravakas.
Just as a prince, though not yet sovereign over all the ministers, already possesses the marks of royalty and is therefore unlike all the ministers because he belongs to the most exalted lineage, so too, a great bodhisattva, though not yet sovereign over all karma and afflictions, already possesses the marks of bodhi and is therefore unlike all followers of the Two Vehicles, because he belongs to the supreme lineage.
Just as a pure mani jewel appears impure to one whose vision is impaired, so too, the mind of bodhi of a great bodhisattva is inherently pure, yet ignorant people, lacking faith, regard it as impure.
Just as there is a medicine empowered by a mantra, such that anyone who sees it, hears of it, or dwells together with it is cured of every illness, so too, the mind of bodhi of a great bodhisattva is upheld together by all roots of goodness, wisdom, skillful means, vows, and knowledge; if sentient beings see it, hear of it, dwell together with it, or recollect it, all their illnesses of affliction will be eliminated.
Just as the body of one who continually drinks amrita neither changes nor decays, so too, if a great bodhisattva recollects and preserves the mind of bodhi, his embodiment of vows and knowledge will ultimately never decay.
Just as a wooden automaton, if it has no connecting pins, falls apart and cannot move, so too, if a great bodhisattva lacks the mind of bodhi, his practices become scattered and he cannot accomplish all the Buddha’s Dharma.
Just as a Wheel-Turning King possesses a precious agarwood incense called Elephant Treasury, and when this incense is burned, all four divisions of the king’s army rise into the air, so too, a great bodhisattva possesses the mind of bodhi; when he gives rise to this mind, all the bodhisattva’s roots of goodness completely transcend the three realms and course within the Tathagata’s unconditioned wisdom.
Just as vajra is produced only from a vajra mine or a gold mine, and not from any other precious mine, so too, the mind of bodhi of a great bodhisattva arises only from the mind of great compassion that rescues sentient beings and from the supreme realm of knowledge of all modes; it does not arise from other roots of goodness.
Just as a rootless tree, though it has no roots, nevertheless flourishes with branches, leaves, flowers, and fruits, so too, the mind of bodhi of a great bodhisattva is fundamentally without root and without anything to be attained, yet it can nurture the growth of omniscient wisdom, spiritual powers, and great vows, providing shade throughout the world.
Just as vajra cannot be contained in an inferior or broken vessel, but only in an excellent, perfectly sound vessel, so too, inferior sentient beings who are greedy, angry, immoral, indolent, deluded in thought, and ignorant cannot contain the mind of bodhi. Nor can it be contained by sentient beings who have forsaken their supreme aspirations and are disruptive and possessed of evil thoughts. It can be contained only within the profound mind of a bodhisattva.
Just as vajra can pierce through other precious substances, so too, the mind of bodhi can penetrate all Dharma treasures.
Just as vajra can shatter mountains, so too, the mind of bodhi can destroy the mountains of wrong views.
Just as vajra, even when broken, remains unequaled by other precious substances, so too, even if the mind of bodhi is extremely weak and has suffered a slight impairment, it still surpasses all the merits and virtues of those of the Two Vehicles.
Just as vajra, though damaged, can still dispel poverty, so too, even if the mind of bodhi is impaired and its practices cannot advance, it can still enable one to abandon all samsara.
Just as even a small amount of vajra can break all things, so too, as soon as the mind of bodhi enters even slightly into its realm, it destroys all afflictions and ignorance.
Just as vajra cannot be obtained by ordinary people, so too, the mind of bodhi cannot be obtained by sentient beings whose minds and aspirations are inferior.
Just as one who does not understand precious substances cannot know the powers and functions of vajra, so too, one who does not understand the true Dharma cannot know the powers and functions of the mind of bodhi.
Just as nothing can destroy vajra, so too, no dharma can destroy the mind of bodhi.
Just as no strong person can wield a vajra pestle except one possessing the mighty strength of Narayana, so too, none among those of the Two Vehicles can uphold the mind of bodhi, except a bodhisattva endowed with steadfast wholesome strength and vast causes and conditions.
Just as no other object can damage vajra, while vajra can damage all other objects without any diminishment of its own essential nature, so too, throughout all kalpas and the three times, the mind of bodhi teaches and transforms sentient beings and practices austerities. Bodhisattvas can accomplish all that shravakas and pratyekabuddhas cannot, yet they never become weary, nor does their mind of bodhi diminish.
Just as nothing can support vajra except vajra-ground, for no other place can bear it, so too, shravakas and pratyekabuddhas cannot bear and uphold the mind of bodhi; only those who advance toward the wisdom of a Buddha can do so.
Just as water placed in an uncracked vajra vessel never leaks away into the earth, so too, when roots of goodness are contained within the mind of bodhi, they never fall into the realms of existence.
Just as fine vajra can firmly support the great earth, so too, the mind of bodhi can firmly sustain all the bodhisattva’s practices and vows, preventing them from falling into the three realms.
Just as vajra remains for a long time in water without dissolving or becoming saturated, so too, though the mind of bodhi remains amid karma, afflictions, and samsara for many kalpas, it is neither damaged nor altered.
Just as no kind of fire can burn or heat vajra, so too, none of the fires of affliction, samsara, birth, and death can burn or heat the mind of bodhi.
Just as the vajra seat in a great trichiliocosm can firmly support the Buddhas as they sit at the bodhimanda, subdue the maras, and attain unsurpassed perfect enlightenment—something no other seat can do—so too, the mind of bodhi can firmly sustain all the bodhisattva’s practices and vows within the gates of the paramitas, the various kinds of patience, the stages, dedications of merit, predictions of buddhahood, cultivation of the Dharma aids to bodhi, offerings to the Buddhas, hearing the Dharma, and accepting and practicing it. No other mind possesses this capacity.
Good man! The mind of bodhi accomplishes immeasurable, boundless, and even innumerable supreme merits and virtues such as these.
If any sentient being gives rise to the mind of unsurpassed bodhi, he will attain such supreme qualities of merit and virtue.
Therefore, you have obtained excellent benefit. Because you have given rise to the mind of unsurpassed bodhi and seek the bodhisattva conduct, you have attained such great merit and virtue.
Good man! You asked how a bodhisattva should study the bodhisattva conduct and how a bodhisattva should cultivate the bodhisattva path?

You should enter this pavilion known as the Great Adorned Treasury of Vairocana and contemplate it thoroughly. You will then be able to clearly understand how to train in the practices of a bodhisattva; having trained in them, you will accomplish immeasurable merit and virtue.