阿差末菩薩經

Fascicle Six

Akshayamati said:

“Venerable Sariputra! The bodhisattva’s deeds of merit and deeds of noble wisdom are likewise inexhaustible. What are called deeds of merit?

They are being able to give away one’s possessions; the virtue of upholding the precepts; and the deeds of the path of wisdom. One constantly practices loving-kindness, contemplates meditative concentration, practices boundless compassion, and dedicates every root of goodness, both for oneself and for others. One gathers merit and encourages the dedication of merit to all beings throughout the three times, extending universally to learners and those beyond learning, and to those of the pratyekabuddha vehicle.

One also encourages and assists those who have newly resolved to study the bodhisattva Dharma, those who have entered the practices, the non-retrogressing, those bound to only one more birth, and all Buddhas of the past, future, and present. One universally dedicates roots of virtue and all auspicious deeds of merit and blessedness to the Buddhas, sages, and noble ones. Through such merit, teachers who expound the sutras and Dharma are enabled to remain long in the world and enjoy immeasurable lifespans.

One encourages every root of virtue. Although people may have accumulated merit and blessedness, if they have not yet formed the resolve, one urges them to awaken the aspiration for the path; if they have already formed the resolve, one enables them to reach the boundless perfection.

“If anyone is poor or destitute, one rescues them with material goods. If anyone is ill, one supplies medicines, yet while making offerings one harbors no flattery. If anyone is weak or lowly, one encourages them to establish patience.

If anyone conceals an offense, one causes them not to hide their fault, but always to feel shame and disclose their transgressions. One reverently serves the Buddhas of the present and past, lovingly honors and takes refuge in one’s preceptors and masters, constantly practices the giving of Dharma, and teaches those who have no teacher or guide. One diligently cultivates vigor, seeks the Dharma without indolence, regards every Dharma teacher as though seeing the Buddha, listens to the Dharma without weariness, and cherishes it in one’s thoughts.

Even if a sutra is fourteen thousand miles away, one should personally travel there without regarding it as hardship. Although one expounds the sutras and Dharma, one does not covet gain or support.

“One is filial toward one’s parents, serving them day and night without leaving their side, always recollecting the kindness with which they nursed and raised one, and never harboring resentment. One accumulates virtue without weariness. One’s bodily conduct is reverent; one does not adorn the body gaudily. One constantly guards one’s speech and does not utter harsh or cruel words. One restrains one’s own mind and harbors no malice.

“One establishes Buddhist monasteries, lecture halls, and monastic dwellings, thereby gaining merit and blessed recompense like that of the Brahma Heaven. What is called the merit of Brahma? When the Buddha had first attained the path and was about to enter nirvana, the devas solemnly came and exhorted him: ‘You originally came for the sake of all beings, wishing to deliver those throughout the ten directions.

Like five rivers and three headwaters overflowing without cease, we pray that you will uphold your original vow, opening the way to deliver all who are deluded, blind, benighted, and inverted, caught in the sixty-two views and submerged and obstructed within the ninety-six paths. We beseech the Great Sage to save them with his light!’ The Buddha said: ‘Excellent! The heavenly king harbors loving-kindness.

This world of the five defilements is exceedingly difficult to teach and transform. I shall distinguish three vehicles with which to teach, guide, entice, and encourage beings; only afterward will they be able to enter the unsurpassed Great Path.’ The merit of this Brahma king cannot be expressed or bounded. The merit of one who establishes a Buddhist monastery is likewise immeasurable, amassing boundless virtue.

“Through the merit of this deed, one perfects the thirty-two marks. By honoring and practicing so many roots of goodness, one perfects the eighty excellent characteristics. By cultivating the ten wholesome deeds without arrogance, one’s body becomes dignified, upright, and beautiful. By abandoning all harsh speech, one’s mouth becomes adorned and one speaks with eloquence. By constantly maintaining loving-kindness and harboring no malice, one’s mind becomes pure and adorned like a luminous jewel. One adorns Buddha lands through spiritual transformations. One adorns the scriptures by expounding them to others. One adorns assemblies by causing everyone to serve the teaching of the path.

“One eliminates divisive speech, abusive speech, slander, and jealousy of others. One inquires into, listens to, receives, and examines the scriptures, asking: ‘By what means may beings be taught, transformed, and liberated so that they reach the Great Path?’ Whenever one proclaims the teaching, one never departs from the proper sequence, nor does one coerce anyone. One’s countenance is joyful and harmonious, so that none who see one fail to rejoice. One cuts away the skandhas and hindrances, single-mindedly listens to the sutras, and adorns oneself with keen and lucid thought. One bows one’s head and takes refuge in the perfectly awakened Buddhas, adorns the place of enlightenment, and follows every root of virtue as one’s foremost guide.

“One purifies the place where one dwells, understands the mutual consequences of transgression and merit, sensual desire, and worldly defilement, and obtains a precious hand capable of giving away every important treasure without expectation. By giving immeasurable wealth, one obtains a vast and inexhaustible treasury. Because one’s face is always harmonious and joyful, never revealing sorrow, all relatives, friends, and fellow students rejoice. By maintaining an impartial mind toward beings, one obtains a body smooth and even like the palm of the hand, and does not despise those who have not studied.

“One delights in lighting lamps as offerings to Buddhist monasteries, parents, teachers, and friends, and thereby obtains pure light that shines everywhere. By accumulating virtue, upholding precepts, and cultivating undefiled conduct, one dwells in pure places life after life, untainted by the impurities of others; even while abiding in the womb, one is never stained by defilement. By practicing the ten wholesome deeds, one is born in heaven. Returning again to the human realm, one never entertains thoughts bound by the nets of the fetters. Therefore, one walks alone without falsehood. Because one teaches the Dharma without needing a teacher, one becomes supremely honored among all dharmas. One’s disposition is utterly pure, and people throughout the world never tire of beholding one.

“One does not begrudge body or life, has never been deceitful, and neither oppresses nor coerces others. Through former vows, one can fully accomplish the Dharma of the path of all Buddhas. Therefore, one perfects every root of virtue.

“Venerable Sariputra! By establishing even a slight root of virtue and nurturing it according to circumstances, one gains immeasurable merit. There is further merit surpassing even this, whose extent cannot be expressed. I have merely set forth a few essential points and cannot expound them all.

“What are called deeds of wisdom, through whose causes and conditions one receives spiritual consciousness and knows the five superknowledges? What are the causes? What are the conditions?

Those with many desires should constantly seek the Buddha-Dharma. They should remain with wise and understanding spiritual friends, constantly inquire of them, listen and receive, honor them, and master the Buddha’s wisdom. They should not seek the sravaka or pratyekabuddha vehicles.

They should abandon arrogance, serve their spiritual friends as honored sages, and revere them as perfectly awakened ones. With a harmonious disposition, when seeing spiritual friends they should follow the meaning of wisdom without clinging to words. When they see Dharma teachers cultivating the factors of the path, they should not delight merely in outward appearances, but should listen to their exposition of the Dharma and diligently cultivate according to the Dharma teaching.

One who practices the Dharma in this way performs deeds of wisdom.

“What are called deeds of Dharma? One seeks little, has few desires, and does not become absorbed in striving after possessions. One speaks little, remains constantly self-aware, and cultivates vigor. Upon hearing a meaning, one reflects upon and evaluates it. Being hungry for the Dharma, one is never indolent or weary. One’s mind is bright and is not obscured by the five hindrances. One repents of transgressions and dissolves every calamity. One’s intention is sincere and free from flattery. One takes practice as essential, loves the Dharma, delights in the Dharma, takes the Dharma as the foundation, and makes every action accord with the Dharma. One constantly seeks the meaning of the sutras as urgently as one would extinguish a fire burning one’s head, hair, and skin.

“One diligently cultivates oneself, practices among the people without ever becoming estranged from them, journeys upon the supreme path, abandons disorderly gatherings, dwells alone, and delights in seclusion. One cultivates worthy causes, exercises restraint, knows contentment, and never retreats or turns back. One delights in the joy of Dharma and does not admire worldly glory.

One rescues beings through supramundane Dharma, and one’s resolve is never suddenly forgotten. Whether advancing or withdrawing, one always delights in the essential meaning, seeks gentle and compliant conduct, accumulates what is firm and essential, possesses shame, cultivates mindfulness and lucid wisdom, guides those without knowledge, removes delusion and the five dark and blinding nets, and purifies the wisdom-eye.

“One’s awakening and understanding are exceedingly vast, and one illuminates afar with the intention of unconditioned noble wisdom. Possessing wisdom in the present and merit in the future, one does not proclaim one’s own fame but praises the merit of others. One skillfully cultivates noble deeds, does not confuse transgression and merit, and purely cultivates the wisdom of the path.

“Furthermore, deeds of wisdom may be attained through four kinds of giving. First is giving paper, bamboo slips, and silk. Second is providing writing materials so that copies of sutras may be made. Third is giving fine ink and inkstones. Fourth is supporting Dharma teachers who expound such teachings, thereby expanding the reception of things difficult to obtain in the world. To make offerings to Dharma teachers, one may give verses to others, or transmit wondrous Dharma to Dharma teachers without flattery, giving with utmost sincerity. By giving these four things, one attains deeds of wisdom and realizes five things: faith, morality, wisdom, liberation, and the knowledge and vision of liberation.

“One nurtures and protects four kinds of wisdom and thereby attains mastery. What are the four? First, one supports and protects a Dharma teacher, regarding that person as one’s master and guide. Second, one protects the lineage and does not give rise to a disorderly mind. Third, one protects the land, villages, and the minds of the people. Fourth, one guards one’s own mind so that it does not wander. These are the four.

“There are also four things by which one draws near to deeds of wisdom and brings virtue to fulfillment. What are the four? First, one presents profound scriptures to a Dharma teacher. Second, day and night one earnestly draws near to the meaning of wisdom. Third, one supplies whatever clothing and food are lacking. Fourth, one gradually approaches the place of enlightenment without retreating or turning back. These are the four.

“Through these, the practitioner attains five powers of wisdom. What are the five? First is the power of faith. Second is the power of liberation: one’s vigor is never abandoned and one never tires of extensive learning. Third is the power of mindfulness: one does not relinquish the aspiration for the path. Fourth is the power of concentration: one views all dharmas impartially. Fifth is the power of knowledge: one does not forget what one has heard. These are the five powers.

“The deeds of the power of moral wisdom also comprise four things. What are the four? First, one uses the Dharma of secure truth to practice the foundations of the precepts. Second, one reflects upon the scriptures and examines the direction of their meaning. Third, one uses the Dharma to encourage and assist others toward the true path. Fourth, one earnestly seeks essential instruction and takes the Dharma as one’s precept. These are the four kinds of wisdom.

“The deeds of patience also comprise four things. What are the four? First, one vigorously seeks the Dharma. If someone attacks or reviles one, one patiently endures it all. Second, one loves the Dharma. If one encounters fighting, disputes, hunger, thirst, heat, cold, and the like, one can patiently endure them all. Third, one reveres good teachers and obeys the instructions of one’s preceptor. Fourth, one leads the people to contemplate the patience with respect to dharmas as the meanings of emptiness, signlessness, and wishlessness. These are the four things.

“The deeds of vigor also comprise four things. First, one diligently seeks to hear the sutras without considering it wearisome. Second, having heard them, one upholds them and never forgets or neglects them. Third, one diligently cultivates the exposition of Dharma without indolence or abandonment. Fourth, one leads the people to practice it and regard it as right action. These are the four things.

“The deeds of meditative concentration also comprise four things. First, the faculties and mind are tranquil, without disorder or clamor. Second, one constantly maintains single-mindedness, making no duality between suffering and happiness. Third, one single-mindedly and intently seeks the superknowledges. Fourth, one enters the Buddha’s wisdom and eliminates worldly knowledge. These are the four things.

“The deeds of wisdom also comprise four things. First, one does not abide in annihilationism. Second, one does not abide in eternal existence. Third, one’s mind is not deluded, and one clearly understands without confusion the basis of dependent origination. Fourth, one believes that there is no self or person. These are the four things.

“The deeds of wisdom in skillful means also comprise four things. First, those who delight in worldly dharmas are taught in accordance with worldly conventions. Second, those who believe that persons truly exist are guided accordingly and led back. Third, one again employs the scriptures of the path and thereby entices and encourages them forward. Fourth, those who cultivate the wisdom of liberation are delivered by means of its light. These are the four things.

“The deeds of the wisdom of the path also comprise four things. First, one cultivates the six boundless perfections and thereby reaches the path. Second, having reached complete return, one proceeds with right transformation. Third, by this training one harmonizes the mind through what are called the seven factors of awakening. Fourth, one constantly and vigorously practices all roots of wisdom. These are the four things.

“The noble deeds of tirelessness also comprise four things. First, one never tires of hearing the Dharma. Second, one proclaims the scriptures without indolence or difficulty. Third, when challenged by afflictions, one examines their source without regarding it as wearisome. Fourth, one clearly realizes lofty integrity and remains penetrating and tireless. These are the four things.”

Akshayamati further said:

“The bodhisattva can enter all things universally. When practicing giving, the bodhisattva must correctly contemplate the deeds of upholding precepts, patience, vigor, single-mindedness, wisdom, loving-kindness, compassion, sympathetic joy, and equanimity. Why is this? Although the bodhisattva has not yet accomplished everything, wisdom is foremost upon the ground of the noble ones. Thus, all returns to the path. Abiding in right wisdom, the bodhisattva teaches those who lack the meaning of wisdom and causes them to return to the Mahayana, so that no mara can find an opportunity against them. All these things are established by the Buddhas for reaching omniscience and unsurpassed, complete, perfect awakening. These are the bodhisattva’s deeds of noble wisdom, which are inexhaustible.”

Akshayamati said:

“Venerable Sariputra! The bodhisattva’s foundations of mindfulness are likewise inexhaustible. The bodhisattva contemplates their own body, contemplates the bodies of others, and contemplates the body’s original practices that bring deeds of vigor to fulfillment.

Examining the body according to the recompense produced by its composite formation, the bodhisattva knows that the body has no master and cannot be coveted. It is just like externally contemplating grasses, trees, flowers, fruits, forests, straw, and the like, which arise from causes and conditions and have neither master nor name. The body is also like this.

It resembles grasses and trees, walls and partitions, earthenware and stones, and reflections in water. Such is the delusion arising from the five skandhas and four great elements.

“One must contemplate one’s body as empty, without self, impermanent, lacking solidity, easily shattered, and subject to separation. Therefore, one must not regard the body as belonging to oneself. Because this body is fragile and insecure, one must seek the essential meaning. What is the essential meaning? Only the body of the Tathagata is called truly essential. I must diligently seek to accomplish the Buddha’s noble body, the immeasurable Dharma-body, which is like vajra and cannot be destroyed, transcending all ordinary bodies within the three realms. Although this body has immeasurable flaws, by using it to eliminate all impurity one must reach the Tathagata’s Dharma-body of emptiness and wisdom.

“Through the strength of diligent cultivation, one gathers every virtue and sincerely assembles them while examining the body’s four great elements. I offer this body for the sake of beings and resolve to seek and cultivate the path. It is like observing externally how the four great elements—earth, water, fire, and wind—form such things as gateways, wells, hearths, houses, and means of livelihood that bring security to people. My body of four great elements is likewise a basis upon which many useful things and immeasurable resources may arise. Only in this way does one accomplish the deed of sustaining the body.

“One contemplates the body’s suffering as beyond expression or limit. One contemplates the impermanence of repeated birth and death and understands that one should no longer crave the endless assumption of bodily forms. One contemplates the body as selfless. Because beings do not comprehend its origin and end, one must teach them to become disenchanted with this affliction. One contemplates the body as quiescent, leading it into single concentration so that the practitioner cultivates pure silence. One must contemplate the body as empty, signless, and wishless, whereupon it accords with the original limit, pure and serene.

“The bodhisattva contemplates their own body and the bodies of others without delighting in them, without regarding them as solid, and knowing that they do not endure. Examining bodily conduct within, one no longer follows inward afflictions of worldly defilement and sensual desire. Again contemplating the body externally, one never joins together with external objects. The body is free of weariness and impurity, and its conduct is pure. Once the body is purified, one attains a beautiful appearance and an adorned form. When the bodily form is perfected, it surpasses that of devas and humans, and its majestic countenance is beyond compare. This is how the bodhisattva establishes the foundation of mindfulness by contemplating their own body and the bodies of others.

“What does it mean for the bodhisattva to contemplate their own feelings and the feelings of others and thereby attain the foundation of mindfulness? The bodhisattva forms the resolve to contemplate thus: Everything that can be experienced is suffering. One examines these feelings in order to seek and attain noble wisdom, discern lucid knowledge, and delight in quiescence. If one encounters pleasure, one does not bind oneself to desire. If one remains in desire, one becomes involved in suffering. Seeing beings fall into evil destinies and undergo the afflictions of the three lower realms, one gives rise to great compassion for them and is not seen to be bound by the nets of the fetters.

“Although the body experiences feelings that are neither painful nor pleasant, one is not bound by delusion or the nets of the fetters. Although feeling is present in the mind, one remains serenely concentrated. Whatever occurs, whether painful, pleasant, or neither painful nor pleasant, is revealed to beings by noble wisdom.

One abandons the meaningless aspects of feeling and eliminates the feelings of all beings. Donning the armor of serene equanimity, one thinks: ‘These multitudes all return to feeling, yet do not understand it themselves. Bound upon the ground of every painful feeling, they constantly harbor sorrow.

Relying upon feelings that are neither painful nor pleasant, they become deluded by them. Therefore, they cannot enter wisdom. Yet by embracing great compassion, they enter wisdom and clearly understand the cessation of all feeling.

Through this great compassion, I shall cause beings to be freed from every calamity and shall expound the scriptures to them.’

“What is called feeling? It is what brings affliction within the mind or, alternatively, becomes pleasure. What is discernment? It is knowing that here there is no feeling, no self, no person, and no lifespan.

“Furthermore, the bodhisattva does not rely upon feeling or greedily preserve it. Experiencing feeling does not contradict practice. One does not invert feeling, falsely conceptualize feelings and views, or posit feelings belonging to the eyes, ears, nose, mouth, body, or mind, nor feelings belonging to forms, sounds, odors, tastes, or tangible objects. What pertains to the eye arises from causes and conditions. When it is regarded as painful, pleasant, or neither painful nor pleasant, this is called feeling. In brief, the internal and external are likewise so: arising from causes and conditions, they extend to feelings that are painful or pleasant, wholesome or unwholesome, and neither painful nor pleasant.

“One feeling follows one consciousness. Two feelings are called internal and external. Three feelings follow teachings from the past, actions in the future, and present cognition.

Four feelings arise from the four elements of earth, water, fire, and wind. Five feelings arise from contemplation of the five skandhas: form, feeling, perception, formations, and consciousness. Six feelings arise from the six sense bases.

Seven feelings arise from the seven consciousnesses. Eight feelings arise when one is deluded by the eight wrong paths. Nine feelings are called the nine abodes of beings.

Ten feelings are called the ten unwholesome deeds. In brief, all feelings arise from craving pleasure. Through thoughts of desire, one reaches every kind of feeling.

Therefore, it is said that the many immeasurable feelings of human beings cannot be calculated.

“There the bodhisattva contemplates their own feelings and the feelings of others, knows how they arise, and distinguishes the feelings of all multitudes. The bodhisattva then reveals deeds of wisdom, enabling beings, through the wisdom that understands feeling, to behold roots of virtue and eliminate transgressions. This is how the bodhisattva’s mind comes to rest by contemplating their own feelings and the feelings of others.

“What does it mean for the bodhisattva to contemplate their own mind and the minds of others so that the mind comes to rest? The bodhisattva’s mind is never suddenly forgetful. In every movement and step, one constantly guards and examines oneself. As soon as a thought arises, it immediately ceases. It has no permanent abode, dwelling neither within nor without, and cannot be found in both places together. From the time I first formed the bodhisattva resolve until now, those thoughts have ceased, separated, and broken apart, without any location. The mind is empty and placeless, and cannot abide anywhere.

“Wherever the mind may have gathered roots of virtue, that itself also ceases, separates, and breaks apart. It neither abides anywhere nor can be discriminated. Having thereby encouraged the aspiration for the path, that too is natural. Therefore, it is said that the mind does not know the mind, the mind does not see the mind, and one thought does not await another.

“How, then, does this mind form the aspiration for unsurpassed, complete, perfect awakening and attain supreme perfect awakening? The mind aspiring to the path does not unite with goodness. The mind of roots of goodness does not unite with dedication, yet their shared intention is harmonious. This pure mind does not abandon the mind of the path. One who contemplates this is neither afraid nor terrified and does not harbor shame or humiliation.

“Furthermore, one reflects that the twelve links of dependent origination are exceedingly profound and subtle, and that the results and recompenses of planted deeds are never lost. Yet the mind does not cling to any dharma. If causes and conditions bring about recompense, then no dharma possesses ultimate truth, nor has any sovereign. By indulging one’s desires, one deludes oneself. I must vigorously maintain this single-mindedness and prevent it from turning back.

“What is the dharma of mind? What is delusion? The mind is like an illusion and cannot be purified: this is the dharma of mind. Even if one completely casts off delusive affairs and dedicates them toward a Buddha land, that dedication too is like an illusion. The mind is like a dream at night; upon awakening, one does not know where it has gone. This is the dharma of mind.

“If one carefully cultivates the precepts and afterward reflects and dedicates the merit, that is the five superknowledges; that is transformation. The mind is like a mirage, wholly extinguished from origin to end: this is the dharma of mind. If through compliance with every power of patience one peacefully adorns the mind with perfect awakening and transforms it for the purpose of dedication, that is transformation.

“The mind is like the moon reflected in water, ultimately natural, quiescent, and serene: this is the dharma of mind. If, through vigorous encouragement, one perfects the innumerable Buddha-dharmas, that is transformation. The mind cannot be grasped or seen: this is the dharma of mind. If one fully perfects meditative contemplation, gates of liberation, samadhis, right attainments, vows, and the Buddha’s concentrations, that is transformation.

“The mind is formless, incomparable, without command, and without visible appearance: this is the dharma of mind. If one can proclaim and distinguish wisdom, dedicate it to the Buddha’s path, and trace it back into the distant past, that is transformation. The mind has no causes or conditions and definitively does not arise: this is the dharma of mind. If one can guide and master every root of virtue, that is transformation.

“If the mind has no counterpart and definitively does not arise, this is the dharma of mind. If, through the recompense of dharmas, one cultivates according to the mind of the path, that is transformation. The mind’s domain is forever separated from defilement and from the beginning nothing has arisen: this is called the dharma of mind. If one guides and masters the mind so that it reaches recompense and arrives in a Buddha land, that is called transformation.

“The bodhisattva contemplates their own mind and the minds of others and attains superknowledges. Once the mind is settled, one discovers all the thoughts of beings and thereby teaches that transgression and merit are both natural. Having seen their own mind and the minds of others, the bodhisattva gives rise to great compassion. Having given rise to great compassion, the bodhisattva teaches beings without weariness. That mind neither ceases nor is exhausted, but remains firmly established. It does not mingle with birth and death or share in their defilement, and one can master one’s own mind.

“With this penetrating mind of noble wisdom, one enters the Dharma of non-arising, in which nothing is born. One does not fall onto the grounds of sravakas or pratyekabuddhas. Constantly mastering one’s own mind, one becomes capable of fully receiving the Dharma of the path of all Buddhas. In the space of a single thought, with the mind of wisdom, one realizes unsurpassed, complete, perfect awakening and attains supreme perfect awakening. This is how the bodhisattva attains the foundation of mindfulness by contemplating their own mind and the minds of others.

“What does it mean for the bodhisattva to contemplate their own dharmas and the dharmas of others and attain the foundation of mindfulness of dharmas? With the eye of lucid knowledge, one universally sees all dharmas and never forgets midway the accomplishment of the Buddha’s path. When contemplating their own dharmas and the dharmas of others, the bodhisattva sees all dharmas. One’s perception of emptiness enables one to transcend the meaning of emptiness, transcend signlessness and wishlessness, pass beyond non-arising and non-ceasing, and separate from all conditioned practices. One sees all dharmas impartially, relinquishes even dependent origination and the twelve interconnected links, and contemplates the practices of the dharma-dhatu.

“The bodhisattva examines dharmas without following what is contrary to Dharma, without reckoning a self, person, lifespan, or location. This is called Dharma. What is contrary to Dharma? It is seeing a self, reckoning a person and lifespan, holding the view of annihilation, reckoning permanence, and seeing existence and nonexistence, union and dissolution. All dharmas are themselves Dharma, yet all dharmas are also not Dharma. Why is this? Because they are understood through the meanings of emptiness, signlessness, and wishlessness. All those dharmas are conforming Dharma. Yet if one assumes a self and becomes bound by views, all those dharmas are contrary to Dharma.

“One contemplates one’s own dharmas and the dharmas of others. When the bodhisattva cultivates in this way, no dharmas are seen. Where is the Buddha-Dharma? What is not the Buddha-Dharma? That person has no path and no liberation, nor even birth and death, yet can open and guide the way through all dharmas. Dwelling among beings, one realizes unobstructed, immeasurable great compassion, treats all worldly defilements, and gives rise to mindfulness in one’s own mind.

“There is no worldly desire, yet there is also nothing that is not worldly desire. Why is this? Because its direction is impartial teaching, transformation, and liberation. One does not doubt worldly defilements or fear craving. One who understands this is called a Buddha. Worldly desire is natural, and the path is also natural. Establishing the mind in this way, although there appears to be an abiding, there is no location. Not abiding in the established intention is called abiding. This is called abiding established in the dharma-dhatu.

“One does not abide in the dharma-dhatu or in the realm of persons. Having no abiding place is called empty space. All dharmas are impartial like empty space. If a bodhisattva contemplates the dharmas of their own body and the dharmas of others, that bodhisattva can guide and master the Dharma of the path of all Buddhas. All dharmas return to the Dharma of liberation. Only one who understands this can reveal and bring it forth.

“Even reaching the utmost unconditioned, there is no ultimate end. The path does not arise in what does not arise. One contemplates beings without ever abandoning them. The original limit is unborn and leads toward the foundation of mindfulness of dharmas. The mind rests upon all dharmas and causes them to remain firm, yet does not cling to the dharmas of sravakas, pratyekabuddhas, or Buddhas.

“What is attachment? What is the proper place? Wherever the mind is located, it must constantly be able to abide firmly. That abiding is undeluded and never suddenly forgetful. One contemplates the later limit and the source of that Dharma, and also contemplates the dharmas of others, thereby attaining the foundation of mindfulness. One proclaims immeasurable teachings and distinguishes their chapters and phrases. One’s practices are boundless and impartial. One masters the Buddha-Dharma, can delight the minds of all beings, subdues every mara, and attains mastery of wisdom. Only this is called the meaning of the path. This is how the bodhisattva attains the foundation of mindfulness by seeing their own dharmas and the dharmas of others.

“What are the four right efforts, which are inexhaustible? One causes unarisen unwholesome bodily dharmas not to arise. If they arise, one immediately eliminates them, cultivating vigor, gathering and directing one’s thoughts in accordance with the meaning, and increasing one’s diligence. This is called impartially upholding the practice of vigor, never losing proper measure, and cultivating balanced effort. Because one can gather the mind and contemplate right truth, it is so called. Why is this? Because one’s thoughts accord with the meaning, unwholesome and evil dharmas do not return.

“What is unwholesome? It is violating morality, disrupting concentration, and deluding wisdom. What is violating morality? Desiring rebirth in heaven is called violating morality. Failing to follow the Dharma teaching and allowing deficiencies and leaks in the precepts is called violating morality. What is disrupting concentration? Departing from proper deportment, practicing without focused diligence, and allowing the mind to dwell upon other thoughts constitute a mind that disrupts concentration. What is deluding wisdom? It is cutting off through wrong views, seeing many kinds of inverted things, and allowing the skandhas and hindrances to obstruct the Dharma. Such deficient and leaking wisdom is called unwholesome.

“If one does not listen when such evils arise in the age of the semblance Dharma, this concerns the first right effort. If unwholesome and evil dharmas arise, one immediately understands and knows that they are contrary to Dharma and bring unwholesome recompense. One recognizes them as harmful and defiling, like a dark house. Cultivating and upholding what accords with the meaning, one eliminates impure desire through loving-kindness, removes anger through loving-kindness, and extinguishes delusion by understanding the twelve links of dependent origination. When worldly defilements are exhausted, this is called elimination.

“In accord with dependent origination, one contemplates that arising and finds neither origin nor end and nothing to eliminate. All dharmas are attained through accumulated practice. This is the second right effort.

“If wholesome dharmas have not yet arisen, one encourages and assists them to arise, manifests them, cultivates vigor, gathers the mind, and praises immeasurable virtue. Why is this? Wholesome dharmas are immeasurable, and bodhisattva-mahasattvas who undertake their cultivation must delight in every root of virtue belonging to the faculty of wisdom. All blessings and felicities are attained through vigor. One manifests the superknowledges and reaches the source of virtuous blessings. This is the third right effort.

“When what is called wholesome Dharma has arisen, one causes it to remain firmly. One does not fear losing one’s integrity or suddenly forget it, but increasingly brings joy to the people, practices vigorously day and night, gathers the mind, and dedicates it to the path. This is called impartiality. Why is this? Because when one dedicates the mind toward the path, roots of virtue do not decay. Why is this? Because that mind is pure. Although one remains in the three realms, the mind does not cling to them. If one dedicates virtue while relying upon the three realms, it will all be dispersed and exhausted. If one can direct one’s resolve toward omniscience, every root of penetrating wisdom will certainly remain undiminished. These are the four right efforts.

“What does it mean for the bodhisattva to cultivate the bases of spiritual power? There are four bases of spiritual power, arising from zeal, earnestness, and vigor. By what means does the bodhisattva cultivate and arouse the roots of spiritual power? One must practice the four immeasurable minds—loving-kindness, compassion, sympathetic joy, and equanimity—and must constantly follow and cultivate the four qualities of heedfulness. The bodhisattva’s mind is vast and does not crave the body. Because one can master the mind, one practices the first dhyana. Proceeding in this way until one attains the fourth dhyana, body and mind become light and pliant.

“When body and mind have become pliant, this is called entering superknowledge. Having entered superknowledge, the bases of spiritual power arise. One diligently cultivates vigor and inspires the people’s aspiration for the path. Through diligent zeal, one draws near to the meaning of the path. Through vigor, one can accomplish this Dharma. Through diligent cultivation, one reaches this meaning. By single-minded contemplation and understanding superknowledge through skillful means of Dharma, these are called the bases of spiritual power.

“Through constant zeal, one becomes capable of transformations. Through vigor, one can bring them to fulfillment. Through focused diligence, one can manifest them extensively.

One who personally cultivates virtue accomplishes the path. Through the bodhisattva’s bases of spiritual power, one thereby attains intimacy with the path. Possessing mastery of mind, wherever one wishes to go, no one can oppose it.

One’s actions are certain to reach the ultimate source; every practice is perfected; maras cannot control one. One is impartial like empty space, sees without boundary, hears without limit, possesses measureless concentration and bottomless spiritual powers, sees all faculties, and personally beholds their source. This is how the bodhisattva practices the four bases of spiritual power, which are inexhaustible.

“What does it mean for the bodhisattva to cultivate the five faculties, which are inexhaustible? What are the five? First is the faculty of faith. Second is the faculty of vigor. Third is the faculty of mindfulness. Fourth is the faculty of concentration. Fifth is the faculty of wisdom.

“What is the faculty of faith? It is constantly having faith in all dharmas. What are dharmas?

A person of right faith believes that one dwells within birth and death, brings this practice to fulfillment in accordance with those spiritual powers, does not delight in other spiritual powers, and understands the meaning of the foremost ultimate truth. That person transcends the profound and subtle twelve links of dependent origination, understands that there is no self or person, and understands emptiness, signlessness, wishlessness, and the absence of any characteristic to which one may cling.

One has universal faith in all dharmas without falling into views, has faith in the Dharma of all Buddhas, believes in the ten powers and four fearlessnesses, harbors neither doubt nor hesitation, and gathers the Buddha-dharmas without limit. This is called the faculty of faith.

“What is the faculty of vigor? Having faith in the Dharma, through this vigor one’s faculties become increasingly radiant, surpassing the light of the sun and moon. By using the Dharma to cultivate the faculty of vigor, one does not lose the faculty of mindfulness.

That mindfulness is vast and does not abide at any boundary; this is called the faculty of mindfulness. That mindfulness is tranquil and does not contradict the faculty of mindfulness; it is vast like empty space. Through the faculty of concentration, one remains focused and undistracted; this is called the faculty of concentration.

That faculty of concentration constantly abides in quiescence and maintains singleness. The faculty that contemplates and clearly understands is called the faculty of wisdom. If, with regard to this Dharma and such visible forms, one discerns selflessness, this is called the faculty of wisdom.

“When these five faculties are perfected, all Buddha-dharmas are perfected. When these five faculties are perfected, one abides immovably upon the ground of receiving a prediction. It is like non-Buddhist seers possessing the five superknowledges: although they can see within the womb, they cannot distinguish and predict whether the faculties are male or female. The Buddhas, the World-Honored Ones, are likewise in this respect: while a bodhisattva in training has not yet perfected the five faculties, they do not bestow a prediction. Only after the five faculties have been attained do they bestow the prediction. These are the bodhisattva’s five inexhaustible faculties.

“What are the powers? There are five powers, which are inexhaustible. What are the five? First is the power of faith. Second is the power of vigor. Third is the power of mindfulness. Fourth is the power of concentration. Fifth is the power of wisdom.

“What is the power of faith? One constantly maintains a sincere and generous mind, abides in quiescence without delusion and without visible form, dwells in the vision of the Buddha’s form, and also knows other dharmas. Single-minded and tranquil, one’s existing power of faith never regresses. This is called the power of faith.

“What is the power of vigor? If the people cultivate vigor, practice virtue everywhere, and diligently apply themselves to the scriptures, then wherever they dwell their minds remain strong. No one in heaven or in the world below can destroy the roots of virtue they cultivate, nor can anyone control them and prevent their increase. Therefore, their roots of virtue flourish without limit. This is the power of vigor.

“What is the power of mindfulness? Reflecting upon the existing Dharma, one’s mind is neither indolent nor neglectful, and no affliction of sensual desire can invade it. Through this power of mindfulness, one transcends every worldly defilement. Thus, no one in heaven or in the world below can disturb the bodhisattva’s mindfulness. This is the power of mindfulness.

“What is the power of concentration? Even when dwelling in a noisy assembly, one abides in one’s own tranquility and proclaims the power of the path. Whether advancing, stopping, or walking, one cannot be obstructed by one who has attained the first dhyana.

One cultivates roots of virtue and focuses intently upon the practice of the path, which cannot be destroyed. One who has attained the second dhyana is joyful and delighted. One is inwardly pure and serene, without obstruction.

One who has attained the third dhyana wishes to teach and deliver beings and protect the true Dharma, without contemplating oneself. One who has realized the fourth dhyana is likewise unobstructed. Using these four dhyanas to cultivate all categories of meditation, one cannot be surpassed by others.

Having cultivated concentration, one cannot be disturbed by others. Mastery of concentration is called the power of concentration.

“What is the power of wisdom? Whether dealing with worldly dharmas or world-transcending Dharma, one can understand them all clearly, and no one in any place can become one’s teacher. One fully knows the writings, phrases, and passages of the world; the works of seers, esoteric arts, the five classics, the six arts, and other books concerning local customs. The bodhisattva naturally knows them all without needing to study, and there is no aspect of world-transcending Dharma that one does not penetrate. With this noble and luminous wisdom, the bodhisattva’s mind penetrates heaven and the world below. Walking alone without companions, the bodhisattva proclaims the teaching according to the occasion. This is called the power of wisdom, which is inexhaustible.

THE SUTRA OF AKSHAYAMATI AND THE BODHISATTVA

— End of Fascicle Six —