阿差末菩薩經

Volume Four

Bodhisattva Akshayamati said to Venerable Shariputra:

– The bodhisattva who cultivates wisdom and enters into all dharmas has no attachment. This is called Wisdom. There are sixteen things that do not accord with wisdom. What are the sixteen? Because of ignorance, yin and yang arise. Birth, aging, and death arise of themselves, and none accord with Wisdom. Whatever is done likewise does not mingle with defilement. Nor does it become intermingled with the sixty-two views. One is neither self-conceited nor self-abasing. Whether there is gain or no gain, praise or blame, fame or loss of fame, suffering or pleasure, one passes beyond these eight worldly conditions, as well as arrogance and self-importance, lowliness and humility, deference and obedience. There are twenty-one worldly things with which one does not accord. One eliminates every affliction, is not obscured by delusion, remains awake whether waking or sleeping, escapes all fears, and does not associate with transgressions or any defiled states of mind. Yet one does not extinguish the five skandhas and therefore enters birth and death, remaining together with the demon of the body, the demon of transgression, the demon of death, and the heavenly demon.

All notions of sentient beings, self, person, and lifespan, and all causes and conditions created through expectation; all worldly thoughts involving expectation; assertions that something must be so or is not so; and all mistaken deeds—these are bonds of karma. Having covetous longing is contrary to the precepts. Whether one does not observe the prohibitive precepts or does observe them; whether one practices patience or harbors anger; whether one is diligent or indolent; whether one is single-minded or distracted; whether one possesses wisdom or is deluded; whether, because of the paramitas, one becomes proud or humble—all these things are relinquished. Whether abiding firmly or not abiding, one is then called a brahmin ascetic.

With concentration firm and resolute, and with merits both strong and gentle, one extinguishes every thought so that nothing remains, and thereby belongs to the unconditioned. Good and bad lands; the auspicious and inauspicious circumstances of sentient beings; all good and evil; delusion and wisdom; consciousness and illumination; birth and death and nirvana; certainty and uncertainty—one relinquishes every conception of them. Such wisdom has no seeing. There is no seeing and no characteristic, nor is nirvana conceived.

What is called wisdom? It is to examine and discern eight meritorious dharmas and clearly understand these eight dharmas. What are the eight? Understanding the five skandhas; clearly comprehending the four great elements; penetrating the six ayatanas; distinguishing the Four Truths; comprehending the twelve links of dependent origination; penetrating the three periods of time; discerning and recognizing all arhats, pratyekabuddhas, and bodhisattvas; and expounding the Dharma.

What is meant by understanding the five skandhas? All things that arise and cease are like magical illusions, things seen in dreams, plantain trees, mirages, echoes in the mountains, images in a mirror, and foam upon water. When contemplating forms, self, person, and lifespan, one understands form in this way: feeling is like water bubbles, perception is like a mirage, formations involved in birth and death are like a plantain tree, and consciousness is like a magical illusion.

Why are water bubbles, mirages, plantain trees, and magical illusions mentioned? Because they are subtle and wondrous. This subtle and wondrous reality is without self, without person, and without lifespan.

This is to understand that the five skandhas, self, person, and lifespan are like magical illusions. Consciousness is also like an illusion. This is called understanding the five skandhas.

The five skandhas fall within the conventional world. A conventional characteristic appears only momentarily and then is no more. This is the characteristic of worldly existence. That worldly characteristic is conditioned, impermanent, suffering, empty, and without self. To understand this characteristic in such a way is called understanding the five skandhas.

What is meant by clearly comprehending the four great elements—earth, water, wind, and fire? The dhatu of earth is not hard or solid. The dhatu of water has no water. The dhatu of fire is not hot by itself. The dhatu of wind does not depend upon movement. These four great elements are known by the eye in relation to the dhatu of phenomena. Without seeing by means of the eye, one sees and knows everything. In that dhatu of phenomena, one does not use the ear, yet hears sounds. The nose does not approach fragrances, the mouth does not taste flavors, the body does not make contact, and the mind does not become attached to dharmas; nevertheless, one thoroughly understands the dhatu of phenomena, which is already complete in every respect.

The dhatu of sentient beings is as it has been taught. The dhatu of mental dispositions and innate nature is equal, and is described as equality. The dhatu of the Desire Realm is likewise equal, as described. The dhatus of the Form Realm and the Formless Realm are likewise equal, as described. The realm of birth and death, the realm of nirvana, and the realm of the Dharma-body are equally described as empty. The dhatu of phenomena is also like emptiness. Why is this so? Whether there is virtue or no virtue, both are equally like emptiness, without any difference. They cannot be measured, nor can they be praised or described. Nirvana is likewise so and cannot be explained in words. Entering this dhatu of phenomena is called the Wisdom that clearly comprehends the four great elements.

What are the six ayatanas? As it is explained, the eye is itself empty, neither possessing a self nor being without self; it is itself entirely empty. Why is this so? Because, by understanding that the self is empty, one remains amid the ayatanas without being impaired by them. This is called penetrating the six ayatanas. The definite nature of the six ayatanas is neither grasped nor annihilated. This is the bodhisattva’s understanding of the six ayatanas.

When the eye sees form, it is the seeing of an ayatana, yet one does not fall into it. Why is this so? Because one does not realize the fruit midway along the path. The ear, nose, mouth, body, and mind are all likewise. This is called the bodhisattva’s understanding of the six ayatanas.

What are the six ayatanas? The bodhisattva is able to distinguish the six ayatanas. Having distinguished the six ayatanas, the bodhisattva immediately enters the path. Failure to distinguish the six ayatanas is not the path. Furthermore, because the bodhisattva exercises great compassion, the bodhisattva is neither near nor far. For the sake of sentient beings, the bodhisattva does not abandon the great path and does not forsake generosity. This is called the bodhisattva’s penetration of the six ayatanas.

What is meant by distinguishing the Four Truths? One knows suffering, its origination, its cessation, and the path. Not apprehending any place wherein the five skandhas abide is called knowing that the production of suffering is origination. When form appears and immediately ceases, this is called Cessation. Because the mind abides in equality whether the path is attained or not attained, this is called the path. The bodhisattva knows the Four Truths but does not realize the fruit. Why is this so? Because the bodhisattva protects all beings. This is called distinguishing the Four Truths.

There are also three matters. What are the three? The characteristic of ultimate truth is examined and understood according to the original Suchness. The expressions of conventional truth are provisionally designated names. When ultimate truth is awakened to, the mind does not conceive either existence or nonexistence. To examine and understand the origin is to see that all forms are equal. Why is this so? Because one does not realize the fruit midway along the path. To respond by means of characteristics is called distinguishing the Four Truths.

Bodhisattva Akshayamati said:

– Truth is one and not two. Why is this so? Because the Tathagata, the Most Honored and Fully Awakened One, has no expectation whatsoever and does not conceive of or seek either form or the formless. Having no expectation while abiding within this is precisely to distinguish the Four Truths.

Furthermore, the suffering of the five skandhas is itself the characteristic of affliction. Delighting in understanding emptiness is called the Truth of Suffering. Comprehending that the five skandhas arise from conditions is called the Truth of Origination. Upon seeing the myriad things, conceptions and seeking arise. Clearly discerning this state of mind, one does not covet them; although one does not seek them, neither does one forget them. This is called equally knowing the meaning of extinction and cessation.

One does not mingle with the affairs of the past, the future, or the present day, nor does one abide within them. This is called the Truth of Cessation. Wishing to reach the path, one awakens to Suffering, Origination, and Cessation without abiding in the two things. What are called the two things are doubt and the net of fetters. This is called the Truth of Cessation. By contemplating this with certainty and knowing it to be suffering, the bodhisattva distinguishes the Four Truths.

Upon seeing all suffering and pleasure, good and evil, the mind clearly perceives the roots and branches of the world in their entirety. This is called knowing suffering. All conditioned causes are suffering; this is called Origination. One thoroughly understands the suffering of the world and does not take it as something to be sought. Although one does not seek it, one does not fall into the realization of cessation. Why is this so? Because one does not realize the fruit midway along the path. This is called the bodhisattva’s seeking the path through knowledge.

It is like someone wishing to cross a stream: if one does not seek a boat, one cannot cross over. Considering an expedient means, one may find a wooden plank, mount upon it, and thereby cross over. Why is this so? Because one neither delights in suffering, nor crosses into final deliverance, nor grieves amid suffering.

By cultivating that practice, one abides correctly in accordance with the teaching of the Four Truths. One does not engage in disputes over form and thereby fall into grasping at realization; this is called a bodhisattva’s discernment of the Truths. With the mind one examines the suffering of birth and sees that suffering arises from conditions, yet also does not arise from conditions; this is called knowing birth.

All arising is itself without arising, without origination, and also without cessation; one does not give rise to the thought of cessation. This is called the quiescence of mind and the cessation of suffering. One delights in knowing and seeking the supreme, thereby disciplining one’s own mind and entering into this Quiescence of Mind.

This is called knowing the path without abiding in it. Why is this so? Because wisdom does not abide.

This is called a bodhisattva’s discerning knowledge of the Four Truths.

What is meant by penetrating the twelve links of dependent origination? It means that, with ignorance as the cause, one consequently enters samsara. According to the teachings of the Dharma, that which arises clearly cannot be seen, nor can it be known.

Why is this so? Because there is no arising, yet neither is there non-arising. By clearly understanding dependent origination in this way, one conditionally seeks the truth of nirvana and thoroughly comprehends that the practices of sentient beings are unequal, being superior, middling, or inferior.

Conditioned by the commission of offenses and the cultivation of merit, one undertakes the practice of the path. Conditioned by what is to be attained, one gives rise to the condition of Non-Arising. When one cultivates the karmic dharmas, they accord with the path.

This is called understanding the twelve links of dependent origination. If those conditions do not exist, they are extinguished. What is called extinction means the extinction of ignorance.

With the extinction of ignorance, aging, illness, and death are extinguished. When aging, illness, and death have been extinguished, one can attain this and thereby understand the twelve links of dependent origination. All causes that exist are encompassed by dharmas, and all conditions that exist are compounded from dharmas.

What is compounded from causes and conditions is not a self, not another, and also not an ego, a person, or a living being; none of these has anywhere to enter. To enter in this way is not to abide in anything whatsoever. The mind universally understands these twelve links of dependent origination.

Bodhisattvas all desire to perfect the dharmas. Having perfected the dharmas, they clearly understand that all are impermanent, yet they do not fall into grasping at realization. Why is this so?

Because they rescue and protect sentient beings. This is called a bodhisattva’s thorough understanding of the twelve links of dependent origination. What is meant by illumination of the three periods of time?

It is to know completely whether the thoughts of the past were virtuous or unvirtuous, and to contemplate one’s own body and those of others as equal and without difference. Why is this so? Because whether the fault lies with oneself or with another, one comes forward to repent on their behalf and cultivate merit.

Through this merit and blessing, one gives rise to the resolve to seek the path. This is the bodhisattva’s merit of the past. Whatever merit the mind will cultivate in the future is wholly employed in arousing the bodhisattva resolve and establishing vows.

That which is generated by this resolve is used to guard and restrain oneself, maintaining a steadfast mind and not accepting defiled thoughts. This is future merit. At the present time, the mind’s cultivation and quest for virtue proceed through proper conditions.

This is the merit of casting off every impurity, not following erroneous teachings, and not departing from virtue. Why is this so? Because drawing near to the Buddha-path is itself the merit of the present.

One examines the past, future, and present and has faith that the three periods of time are empty. In contemplating the dharmas of the three periods, one uses wisdom to encourage and assist the people. With regard to the Buddhas of the past, future, and present, one employs skillful means.

This is called illumination of the exhaustion of all dharmas of the past. Why is this so? Because they cannot be seen.

One does not allow past virtue to alter one’s mind. One sees that future dharmas have no arising and does not harbor doubts about them. Examining present dharmas, one sees that they likewise have nowhere to abide and thus have no location.

Why is this so? Because one does not relinquish the resolve for the path. This is called illumination extending throughout the three periods and the universal attainment of wisdom.

The past has already ceased, the future has not yet arrived, and the present does not abide; wisdom is indestructible, and bodhisattvas give rise to virtue with the desire that all may be brought into accord. Therefore, this is called illumination extending to the three periods, using wisdom to recollect the merit of the past. Why is this so?

Because everything done today results from the merit of previous lives and is the cause for arousing the resolve in the future. That karma of wisdom fulfills one’s vows. The cultivation of merit in the present is not regarded as difficult.

Why is this so? Because it is the bodhisattva’s vow. This is called illumination extending to the three periods, because one completely knows the meritorious deeds cultivated by sentient beings in past ages.

Why is this so? Because one protects sentient beings. From ancient times until the present, one has continually taught and transformed them.

This instruction is intended to enable those people to behold the miraculous spiritual transformations of the future Buddhas, so that their understanding of the meaning of the Dharma and the path will consequently increase. Once it has increased, merit and benefit will likewise increase for the multitudes of beings. When the Buddha appears in the world, benefits greatly increase, and when that vow is entirely unobstructed, this is called illumination extending to the three periods.

What is meant by clearly understanding the vehicles of the arhats and pratyekabuddhas and the virtues of bodhisattvas? If there were no Buddha, there would be no arhats. When a Buddha appears in the world, the Dharma of the arhats exists.

The Dharma of the arhats is understood by hearing the voice of the teaching. Those who attain the state of a sravaka consequently perfect the precepts. When the precepts have been perfected, this is called conforming to the precepts.

Having conformed to the precepts, one perfects the categories of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation. This is called clearly understanding the sravakas. Through those conditions, one attains arhatship, knows what is virtuous and what is not virtuous, awakens to impermanence, gains liberation from samsara, becomes weary of every desire within the three realms, and comprehends impermanence and suffering.

Why is this so? Because all dharmas are impermanent, while nirvana is quiescent and likewise possesses nothing; one does not seek any place of birth. Why is this so?

Because one fears samsara. Those who fear samsara place no faith in worldly karma; they regard the body as an enemy, the four great elements as venomous serpents, and the six faculties as empty... They do not vow to be born into the revolving cycle of the five destinies, but receive and uphold nirvana.

Those who practice in this way clearly understand the sravakas. What is meant by the understanding of pratyekabuddhas that all bodhisattvas possess? What is meant by the establishment of virtue by pratyekabuddhas?

It is the generation and cultivation of merit surpassing that of arhats. Why is this so? Because their practice of diligence is more eminent, and in generosity and observance of the precepts, sravakas cannot equal them.

Why is this so? Because the deeds of sravakas are based upon minds whose accumulation is not great, and their offerings to the Buddha’s wisdom are insufficient to be spoken of. Although they have entered the Buddhadharma, they delight in a lesser course of training; they are neither ignorant nor wise.

Why is this so? Because they hear all sounds of pleasure and become disgusted with them. Their training is only slight; they are often inclined to harbor resentment, rely upon those of great virtue and question them earnestly, delight in matters deemed noble, undertake acts of giving, and contemplate the twelve links of dependent origination.

Because they plan to seek liberation for themselves alone, they individually believe in and uphold the path, establish practice in accordance with dependent origination, and cultivate merit. This is called understanding the pratyekabuddhas.

What is meant by fully comprehending the karma of the Great Vehicle and thereby entering into and understanding its virtues, which cannot be expressed, recounted, or recorded? That Vehicle is vast, boundless, and immeasurable, for it employs skillful means on behalf of all beings. Its virtues and adornments are not regarded as difficult; it bestows upon beings whatever accords with their inclinations, employs the perfections to teach and bring them to fulfillment in the Great Vehicle, and knows all the practices in the minds of all people.

Wishing to liberate them and carry them beyond all dependent arising, one does not consider the Buddha-path difficult to attain. Furthermore, one casts light upon all beings. Such a mind is especially honored, sublime, and peerless.

It delivers beings from every suffering, comprehends all dharmas, is free from the hindrances, subdues every deviation, and causes all to become pure and gentle. It gathers together the thirty-seven factors of the path, and its extraordinary majestic virtue is like an erected banner. One abides amid the twelve links of dependent arising without attachment and without annihilating them.

Whatever is encountered—sorrow, torpor and sleep, sensual desire, anger, restlessness, failure to obtain what is sought, and so forth—is entirely abandoned. One is truly adorned with the Buddha’s wisdom and the excellences of the marks, and with the Vehicle one adorns the conduct of one’s own body, speech, and mind. Why is this so?

Because there is no transgression. This is called the virtue of the Great Vehicle.

The virtue of the Great Vehicle is the universal liberation of beings throughout heaven and earth. What is meant by liberating all beings? All dharmas come together and are designated as liberation and non-liberation.

Liberation and non-liberation are the ever-flowing, abundant meritorious achievements of a bodhisattva-mahasattva. This is called liberation. One understands that the creation of merit within samsara arises through body, speech, and mind.

Through clear understanding, one comprehends the merit created by speech and the blessings established by the body. These are the three kinds of activity of body, speech, and mind within samsara. Through conditions, the bodhisattva understands liberation and then aspires to omniscience and all penetrating wisdom.

This is called lucid understanding.

Having attained liberation, one also understands what is not liberated. When the first five perfections enter the perfection of wisdom, this is called liberation, and one does not regard it as difficult. Penetrating the perfections, one constantly gathers them all together.

Through skillful means, the bodhisattva casts light upon everything. Why is this so? Because, through four matters, one embraces others while being free of self, person, living being, lifespan, grasping, and relinquishing.

Therefore, one makes distinctions and, on the basis of liberation, forms the bodhisattva’s vow in order clearly to understand deliverance. This is called gradually advancing, little by little, within samsara because there is nothing to be severed. When there is nothing to be severed, there is neither cessation nor arising.

Where there is neither cessation nor arising, nothing can destroy the bodhisattva. Why is this so? Because the bodhisattva does not serve or associate with those who revere worldly power.

Therefore, it is called discerning what is not yet liberated: emptiness, signlessness, and wishlessness. Through these dharmas, one examines and clearly understands the bodhisattva’s views and faith. Why is this so? Because one can abide within the three liberations without falling away. Thus it is said that what is not yet liberated is called not appropriating realization. To remain in the three realms without attachment is called liberation. Although one abides within the three realms, one extensively practices skillful means. Why is this so? Because, through the use of lucid wisdom, one does not fall into appropriating realization. This is called comprehending the virtue of liberation.

All meritorious dharmas that are created arise through the complete fulfillment of penetrating wisdom. Having perfected penetrating wisdom, one does not depart from universal knowledge and clearly understands all dharmas.

A Soa Mat said to Sariputra:

“These are the eight dharmas that accord with wisdom and cannot be exhausted. This wisdom encompasses clear understanding, enabling one to distinguish matters precisely in accordance with the Buddha-Dharma, without discrepancy. Why is this so? Because, once the roots of unlawful torpor and sleep have been eliminated, the power of aspiration reaches and penetrates the Dharma of the path. The wisdom-light of the wisdom-marks taught in the scriptures illuminates the original limit. Having entered wisdom, one clearly comprehends all views arising from desire and is able to reach nirvana. Because one possesses the wisdom of dharani, one does not abandon the Dharma of the path. Having faith in wisdom, every impurity is eliminated. This great wisdom is truly the foremost of all dharmas.

“Natural wisdom has no teacher or master. It thoroughly comprehends all desires without attachment. Why is this so?

Because through it one reaches the light of the path, and because wisdom severs the roots, it cannot be exhausted. All perceptions are empty, yet the roots are produced because of deluded darkness. Therefore, if one wishes to reach noble illumination, one uses the medicine of wisdom to teach those who uphold the path, causing them all to abide correctly.

When people come to study, one instructs them with wisdom and enables them all to attain realization. With the light of wisdom, one illuminates all deluded darkness and causes everyone to attain clarity. If people are without eyes, one enables them to acquire the Dharma-eye and to see with unobstructed penetration.

The unremitting light of wisdom transcends all forms. The wisdom of ultimate truth is no longer caught in nets, and wisdom is used to instruct others. Those who are not yet subdued are all caused to submit of their own accord.

To those in darkness, one reveals the eye of wisdom. Inexhaustible wisdom enters everywhere and leaves no activity incomplete. Why is this so?

Because it penetrates the twelve links of dependent arising, proclaims lucid wisdom, understands all fetters and bonds so that no errors remain, and is not bewildered by samsara.”

A Soa Mat said to Sariputra:

“The bodhisattva-mahasattva uses wisdom to gather everything together, enters the minds of beings, accords with their conduct, perceives every thought within their minds, and clearly understands and distinguishes all living beings. Those without merit are guided by the bodhisattva’s wisdom toward benefit. The bodhisattva’s wisdom universally encompasses the Vehicles of the sravakas and pratyekabuddhas and ascends to perfect awakening. This is the sphere of wisdom. The bodhisattva’s training in this is called wisdom that cannot be exhausted.”

When this inexhaustible and penetrating perfection of wisdom was expounded and the dharmas of the factors of the path were proclaimed, thirty-two thousand bodhisattvas all attained the Dharma-patience of non-arising.

Bodhisattva A Soa Mat again said to Sariputra:

“The bodhisattva’s loving-kindness cannot be exhausted. Why is this so? Because that loving-kindness is vast and without boundary.

The benevolent heart of loving-kindness is like empty space and cannot be measured. It is boundless because the four great elements constituting beings are like empty space, universally pervasive. The bodhisattva shelters all beings with loving-kindness, just as the four great elements—earth, water, fire, and wind—cannot be expressed or measured; therefore, it cannot be exhausted.

The bodhisattva’s vast loving-kindness is likewise without limit and is thus said to have ‘no boundary.’ Just as empty space is boundless and none of the four great elements can be measured, so beings are inexhaustible, and therefore the benevolent heart of loving-kindness cannot be limited. Thus the bodhisattva’s great loving-kindness is inexhaustible.”

At that time, Sariputra asked A Soa Mat:

“If the nature of the four great elements constituting beings cannot be exhausted, how may they be described?”

A Soa Mat replied:

“Earth, water, fire, and wind surpass in number even medicinal herbs and dense forests.”

Sariputra asked again:

“Can you provide an analogy for the sake of beings?”

A Soa Mat replied:

“An analogy may provisionally be given, but the multitude of beings cannot be reduced to a finite number!”

Sariputra asked again:

“What is the analogy?”

A Soa Mat replied:

– Just as East, West, South, North, the four intermediate directions, above, and below together constitute the world, and in each direction there are Buddha lands as numerous as the sands of a river, all combining to form a great ocean: suppose all the people dwelling along the shores of that ocean were gathered, and each person used a single hair to take up its water. Let one drop of water represent people as numerous as the sands of one river; let two drops represent people as numerous as the sands of two rivers. Proceeding in this manner, even if the drops were counted until all the water of the great ocean was exhausted, the measure of sentient beings still could not be brought to its ultimate end. The four great elements composing the multitude of beings are likewise incalculable. The bodhisattva's great loving-kindness pervades everywhere without exception. Bodhisattva A Soa Mat said to Sariputra:

– If one can make loving-kindness universal, the blessed merit arising from it is immeasurable and inexhaustible.

Sariputra said:

– Indeed, it is inexhaustible!

A Soa Mat said:

– If a bodhisattva hears that the number of sentient beings is inexhaustible and yet is neither afraid nor alarmed, nor harbors discouragement or shame, only then should this be called inexhaustible loving-kindness. A Soa Mat said to Sariputra: Universal loving-kindness is the bodhisattva's protection and support, and it is also efficacious in relation to the karma of sentient beings. Why is this so? Because nothing is lost. All coarseness, evil, and ferocity are forever eliminated, and all anger, harmfulness, and sensual desires are subdued. Whenever people see such a person, none fail to show joy upon their faces. Why is this so? Because that person is free of all crookedness and perversity. All fears are entirely dispelled. That path is upright and correct, without bias, crookedness, or perversity, and it can teach and guide those whose minds are confused. If such people encounter danger or hardship, the bodhisattva goes to comfort and rescue them. Why is this so? Because the bodhisattva wishes to liberate them. None of the bonds of conditioned existence cannot be dissolved. The deceitful and flattering are led to cultivate complete sincerity and simplicity; they study only the essential meaning of the path and do not yearn for worldly glory. They are all honored by Sakra and Brahma. Constantly observing with wisdom, there is nowhere they do not see. Why is this so? Because they protect sentient beings. They cultivate the four immeasurable minds, harbor no discriminating thoughts, abandon all defilements, enter the essential meaning of the Buddha-path, retain the works of wisdom, and adorn themselves with virtue. Surpassing all virtues, they become fully endowed with the thirty-two marks and eighty excellent characteristics, lacking nothing whatsoever. How delightful is liberation! How delightful! Nirvana is revealed to guide sentient beings! They do not dwell where the eight humiliations (?) are found, nor do they remain in places of secluded idleness. They delight in taking the Dharma itself as their joy, gather and restrain all desires, do not covet royal domains, and maintain a mind of equality toward sentient beings, without difference in their conduct, thereby purifying this Universal Wisdom. If anyone transgresses the precepts, they still nurture and protect that person. They manifest the power of patience and must not act willfully while harboring arrogance or negligence. They do not abandon diligence, meditative reflection, one-pointedness, samadhi, or right absorption. Their minds are not disturbed, owing to the activity of wisdom, and all that they hear and receive is replete with universal loving-kindness. These qualities issue from within themselves; they do not depend upon or look expectantly to others, nor do they follow Mara's instructions. Why is this so? Because they have attained great peace and security. Through wisdom they understand shame concerning what is contrary to the Dharma, greatly diminish all illnesses, shelter and protect sentient beings, always keep themselves at peace, and also bring peace to all. The Dharma of the arhats seeks only self-protection and does not protect sentient beings. The bodhisattva, through Great Loving-Kindness, extends compassionate care to all.

Bodhisattva A Soa Mat said to Sariputra:

– Loving-kindness has three aspects. What are the three? First is the loving-kindness that gives everything, clearly understanding that the Dharma of giving through loving-kindness is impartial. Second is the loving-kindness of true and right equality. Third is constantly using Universal Loving-Kindness to protect and sustain sentient beings. It is called equality because, when the bodhisattva first generates the aspiration, loving-kindness and the Dharma are equal; this is called the accomplishment of karma. By arousing impartial Universal Loving-Kindness, one thereby perfects patience. These are called the three aspects of inexhaustible loving-kindness.

A Soa Mat said to Sariputra:

– The bodhisattva mahasattva upholds Inexhaustible Compassion. Why is this so? What is called a person has breath as the basis; that basis is called life. The bodhisattva’s resolute practice takes compassion as its basis in order to accomplish the Great Vehicle. Likewise, a wheel-turning king begins with the purple-gold wheel, after which the seven treasures all come to him in full. A Great Vehicle bodhisattva is also like this. Through Great Compassion, the Dharma treasures of all Buddhas become universally and completely present everywhere. It is like an elder who delights in subtle, harmonious music whose poignant beauty penetrates to the marrow of his bones. A bodhisattva mahasattva who has attained vast compassion cherishes sentient beings even more dearly than his own flesh and blood. Just as an elder with an only child loves that child beyond measure, so the bodhisattva’s practice takes Great Compassion as its basis, after which all qualities are brought to fulfillment. Why is this so? Because the bodhisattva teaches and transforms all beings through Great Compassion, without flattery or deceit. Acting without flattery or deceit, he possesses vast compassion; he is neither conceited nor willful, nor does he make empty displays... but proceeds as far as true and proper conduct. His heart is utterly upright, without duplicity. This is vast compassion. Why is this so? Because, being free from a perverse mind, he has attained compassion. His heart is pure and sincere; he is neither arrogant nor self-indulgent. Accommodating all beings, he consoles, encourages, instructs, and transforms them so that they may attain liberation. His body suffers no impairment because of the strength of his resolve. Not clinging to his lifespan, he relinquishes self-cherishing; all evils disperse, and he shelters sentient beings. His heart being purified, he does not abandon the poor and destitute or those beset by calamities. Why is this so? Because he does not regard this as burdensome. When his heart is steadfast, that is compassionate concern. When his heart does not turn back, he enters the Great Way. When the bodhisattva’s sincere intention enables him diligently to nurture, protect, and sustain beings, that is Great Compassion. If all Buddhas bear witness and illuminate his understanding, he himself also realizes this and makes offerings. Furthermore, upon attaining Great Compassion, his heart is pure and his deeds do not diverge from it. Why is this so? Because he can relinquish his own peace and security to establish peace and security for sentient beings. Seeing those in danger and distress, he wishes to take their place. Harboring no resentment, he bears the burdens of all without considering them heavy, and his heart remains steadfast and diligent. This is called compassion. Why is this so? Because he is able to practice patience. If anyone is weak and emaciated, he nourishes, protects, and supports them. If anyone is ill and their body gives off a foul odor, his heart feels no revulsion toward them. Willing to undergo toil and face every danger, he invites teachers to expound the Dharma without weariness, perfects the aspiration for the Way, and accords with what brings joy to each person. Even those who delight in heterodox teachings are enabled to awaken and understand. The bodhisattva constantly preserves merit and virtue to adorn his body, so that all his faculties are complete and he does not fall into suffering or adversity. By bringing compassionate concern to maturity, he regards all equally, without exception, and establishes everyone in peace and security. It is called compassion because there is no contention. Why is this so? Because only through freedom from greed can compassion be perfected. Without regret in his heart, he constantly guards the precepts and delights in guiding all sentient beings toward benefit. His body is like vajra and cannot be damaged. He gives away his body without the slightest regret and exhorts and assists others so that they may cultivate merit and virtue. This is compassionate concern. Although he personally establishes virtue and cherishes joy, he takes less delight in this than in encouraging others to establish merit and blessings; nor does he set his mind upon the bliss of meditation. Why is this so? Because he always acts for the sake of all beings. Though dwelling amid desires, he contemplates and examines the wisdom of the Way without considering it burdensome. This is compassionate concern. In creating merit and virtue, he is never indolent or weary. He bestows fearlessness, relinquishes greed and stinginess, and wishes to enable sentient beings to fulfill all their aspirations. Those who contemplate and attain understanding are thereby enabled to establish Inexhaustible Great Compassion. Why is this so? Because the bodhisattva takes explanation, encouragement, protection, exhortation, praise, and guidance as foremost. If anyone violates the precepts or utters slander, the bodhisattva remains calm and concentrated, giving no thought to such words. Why is this so? Because the bodhisattva constantly uses the Buddha’s precepts to instruct beings throughout the ten directions. If anyone commits evil, he regards that person with compassion and admonishes them with the Tathagata’s patience, without regard for powerful factions or ignorant people. Why is this so? Because he teaches and transforms that person, causing them to enter the Buddha-Dharma. The bodhisattva universally instructs everyone, enabling them to learn the Buddha’s thirty-two kinds of “compassion,” and that “compassion” can never be exhausted.

A Sai Mat again said to Sariputra:

– All acts of giving performed by bodhisattva mahasattvas take “compassion” as their basis; therefore, this is called establishing Inexhaustible Great Compassion. Bodhisattvas also put into practice giving, moral discipline, patience, diligence, one-pointed concentration, and wisdom—the six paramitas—and they also fully perfect the thirty-seven factors conducive to awakening. Why is this so? Because a bodhisattva can walk alone, with no one able to serve as his teacher. His cultivation is peaceful, secure, steadfast, and free from error; through wisdom and loving-kindness, he brings all sentient beings to accomplishment. Therefore, the bodhisattva’s compassion is said to be inexhaustible. Why is this so? Because when reflecting upon and examining the Dharma teachings, his mind rejoices and does not regard this as burdensome. He relinquishes all music and takes no delight in it; his mind universally abides in the Dharma, he finds joy in the Dharma itself, and he subdues body and mind. It is called subjugation because, upon seeing another person act contrary to righteousness and principle, his hair stands on end in fear, and sorrow fills his heart until tears fall. One who delights in the bodhisattva path reveres and cherishes it in his heart and vows to adorn himself with all the excellent marks and the thirty-two characteristics of the Tathagata’s body. In cultivating the Dharma, he always wishes to hear sutras and is never satiated; he continually retains the scriptural texts and always wishes to uphold them steadfastly. Because he accords with the Dharma, he does not cherish worldly glory in his heart, but constantly takes the joy of the Dharma as his own delight. His heart is impartial toward everyone, and he teaches and transforms them according to what brings them joy. Why is this so? Because he enables them all to accord with the Buddha’s Dharma teachings. This is called the practice of joy. He gathers his mind and possesses vast understanding, never departing from the Tathagata’s utterly true Dharma, and comprehends its awe-inspiring spiritual power. Those who are weak and base do not yearn for the Dharma in their hearts. The minds of those who are consumed by craving are not pure. Although the bodhisattva abides within the Tripitaka, he harbors no conceit. He can rejoice on behalf of the conscientious; toward those who commit faults, he gives still greater compassion and reveals the path of the Way to them. Having transcended in body and mind the fear of the evil destinies, he steadfastly upholds the precepts of the Dharma, regarding them as equal and no different from the Tathagata’s prohibitions. If anyone reviles him, anger and hatred do not arise in his heart; instead, he tames his mind, making it patient and gentle... He reveres elders, is humble toward the young, always bears a harmonious countenance, and has no confusion in his heart. In responding to others, he is accommodating; he is the first to inquire after their well-being, yet never flatters them. This is called the bodhisattva’s inexhaustible practice of protection.

A Sai Mat said to Sariputra:

– The bodhisattva’s supernormal powers are likewise inexhaustible. What are called supernormal powers? First, the divine eye; second, the divine ear; third, knowing the thoughts of others; fourth, knowing events of former lives; fifth, the power of unimpeded travel; and sixth, the extinction of the outflows. What is called the divine eye? The vision of devas, dragons, gandharvas, other spirits, arhats, and pratyekabuddhas does not equal the vision of a bodhisattva’s eye. That vision surpasses all those other forms of sight; no other penetrating vision can compare with it. That vision is honored, supreme, exceedingly wondrous, majestic, and beyond compare. There is nowhere that the bodhisattva’s eye does not penetrate, clearly discerning every path. Its vision pervades the boundless worlds of the ten directions. All forms and appearances within the realms of existence—coarse or subtle, large or small, distant or near, broad or narrow—are seen entirely with the divine eye, each being clearly distinguished.

By means of that divine eye, having seen the ten directions, the bodhisattva also sees the abodes of birth within the five destinies, examines where the multitudes of beings go in birth and death, knows the fruits they will reap from such karmic retribution, recognizes their causes and origins, and also clearly understands whether their faculties are strong or weak. The pure and radiant merits adorning the lands of all Buddha Blessed Ones throughout the worlds of the ten directions are likewise seen in their entirety. Observing the purity of their precepts, the bodhisattva dedicates this merit toward the adornment of his own realm, constantly abides by the precepts, and thus immediately fulfills his aspirations.

With this divine eye, the bodhisattva beholds the Buddhas and the assemblies of bodhisattvas on the stage of non-retrogression. As soon as these noble beings perceive the meaning of this, they train in the practices of those bodhisattvas. They train in dignified conduct and proper observances; in every movement, advance, and pause; in serenity and gentleness; in entering the gates of Dharma; in dharani and eloquence; in wisdom and skillful means; and in timely methods of teaching, mastering them all completely.

With the eye of ultimate truth, the bodhisattva universally sees everything without obstruction and perceives that all forms are false and illusory, without a single thing possessing true reality. Through the eye of sincerity, he also sees both liberation and bondage. Through the eye of sincerity, he sees that these things are originally pure, manifestly radiant, and luminous, and he remains unattached to every realm. Through the eye of sincerity, he no longer gives rise to the tangled net of defilements; though seeing such darkness, he harbors no brooding thoughts. Through the eye of sincerity, he does not abide in inverted views; no corruption or obstruction can take the Dharma unawares, for his vision is lucid and he illuminates all with the light of Dharma.

Through the eye of sincerity, he proclaims noble wisdom, takes no delight in conditioned practices produced through causes and conditions, never harbors resentment, is free from fetters, entertains no expectations, and does not rely upon defilement or any form of heedlessness. Through the eye of sincerity, he dissects and exposes all afflictive toil; those who are weary of the sages he guides and transforms according to their causes, and by means of the faultless marks he causes light to shine equally upon all beings. Through the eye of sincerity, his mind is purified; all roots of defilement are forever eradicated and made nonexistent. He is free from pride and without impurity, his mind and nature pure and unattached.

Through the eye of sincerity, he beholds the Buddha-eye, freely maintains equanimity without becoming distracted, eliminates falsehood, and does not allow the various ailments and accumulated fetters to remain. Through the eye of sincerity, he comprehends meanings and principles, as well as the paths of advance, retreat, and destination. When that Dharma is pure, he cultivates the words and passages of noble wisdom without obstruction, embraces and guides sentient beings, establishes great compassion, cuts away disordered teachings, and assuredly reaches the other shore.

He enables others to remain unobstructed; what he has seen and examined is certain and true. He draws near the place of awakening without reliance upon anything. Seeing those who beg, he harbors no anger.

He admonishes those who violate the precepts, protects all who harbor resentment, and nurtures the indolent. To those whose minds are distracted, he reveals meditative concentration. To those of wrong understanding, he gives the wisdom-eye.

If travelers have lost their way, he reveals the right path. Those whose resolve is set upon the Lesser Vehicle he instructs through the great and wondrous Dharma of the Buddha Way, causing them to enter universal wisdom, follow perfect awakening, and never abandon supernormal powers. This is the bodhisattva’s divine eye, the inexhaustible supernormal power of penetrating vision.

What is meant by the inexhaustible supernormal power of the divine ear? By means of this divine ear, one hears throughout the ten directions, beyond any limit that can be expressed. The sounds uttered by devas, nagas, spirits, gandharvas, asuras, garudas, kimnaras, mahoragas, and others; the languages of humans and nonhumans; the words of all sages and noble ones, Buddhas, sravakas, pratyekabuddhas; the penetrating voices of bodhisattvas, and so forth—in general, all sounds made by every kind of being within the worlds of the Buddhas—are heard in their entirety by means of this divine ear, clearly and without the slightest obstruction.

Moreover, this divine ear also penetrates and hears the sounds of hell beings, hungry ghosts, and animals; it hears even the minute sounds of insects, such as mosquitoes, flies, and bees beating their wings. The divine ear also knows completely the inclinations toward good and evil, right and wrong, as expressed through the speech of sentient beings. It hears speech proclaiming transgression and merit and their corresponding retributions: mouths speaking under the bondage of lust, anger, and delusion; mouths harboring coarse and evil entanglements; mouths manifesting greed, rage, and foolishness; mouths uttering nothing but coarse, base, and evil words; mouths filled with craving that speak of defiling attachments;

those who harbor resentment and whose mouths utter fierce and threatening words; those who harbor dark delusion and whose mouths utter confused and foolish speech; those whose dispositions are pure and harmonious yet whose mouths speak deceitfully; mouths speaking good words while the mind harbors harmful intent; mouths speaking gently, with peaceful dispositions and pure utterances; or body, speech, and mind being incongruous.

The supernormal power of the divine ear hears all these things without obstruction and understands them all clearly.

This divine ear hears what is virtuous and what is not virtuous, yet remains unattached to either virtue or nonvirtue. When the ear hears evil sounds, it does not become sorrowful but constantly gives rise to vast compassion and pity. Upon encountering evil sounds, it reaches boundless loving-kindness.

It knows all the deeds of sentient beings in the past, future, and present, penetrating them exactly as they truly are. By means of this divine ear, the bodhisattva hears the Dharma proclaimed by the Buddhas of the ten directions and immediately receives and retains it without forgetting. In accordance with what the bodhisattva has heard, the bodhisattva always delights in the Dharma of the Path, examines which beings are suitable vessels for the Dharma, and instructs them, enabling them to hear not merely once but repeatedly to hear the Tathagata’s Dharma and gradually awaken to and accept it.

Nothing can harm or abolish this, causing their minds to regress or forget.

Furthermore, while formerly cultivating the Path, that bodhisattva followed the Buddhas, propagating and reverently serving the teachings of the Path. Within such vast assemblies, whenever each bodhisattva was required to teach the Dharma, the bodhisattva would examine what the ears of those sentient beings were capable of hearing and would then naturally expound the words of the Dharma teaching individually for each one.

Among those multitudes, those who understood the meaning of the sutras would hear the Dharma being spoken, while those who did not understand the meaning would not receive what they heard. If the faculty of the ear within the dharma-dhatu is pure, then the realm of the divine ear is the purity of noble wisdom. If the realm of the ear is naturally pure, sentient beings are likewise pure.

When examining the realm of the ear in relation to sounds, written characters, words, and discourse, the bodhisattva is able to hear them all.

For all sentient beings dwelling in the five destinies, the bodhisattva sends forth innumerable resonances and utterances, each different from the others and too numerous to count, entering into the teaching of the Dharma in accordance with the sounds they comprehend. What that ear hears all arises from ultimate truth and is supported by the Tathagata’s ear of the Path; it takes no delight in any other vehicle. This is the bodhisattva’s inexhaustible supernormal hearing of the divine ear.

THE SUTRA OF THE A SOA MAT BODHISATTVA

— The Fourth Fascicle — End.