阿差末菩薩經

THE SUTRA OF BODHISATTVA AKSHAYAMATI — FASCICLE 7

THE SUTRA OF BODHISATTVA AKSHAYAMATI
FASCICLE 7

What are the factors of enlightenment? A bodhisattva cultivates seven factors of enlightenment. What are the seven?

What is mindfulness as a factor of enlightenment? One reflects upon the Dharma in order to contemplate the sutras, carefully examines the scriptures in order to contemplate the Dharma correctly, and praises those who are single-minded so as to examine one’s own mind. Since the characteristics of all dharmas cannot be apprehended, one clearly understands this. What does it mean that all dharmas are without characteristics? Their characteristics are suchness, and all dharmas are empty. To comprehend enlightened mindfulness in this way is called mindfulness as a factor of enlightenment.

What is investigation of Dharma as a factor of enlightenment? It is the ability to distinguish the eighty-four thousand treasuries of Dharma in the sutras and select those teachings that accord with their meaning. If something does not accord with the meaning, one guides it back to right meaning. Whether it concerns right meaning or what is not right meaning, near meaning or remote meaning, pure meaning or profound meaning, or the truth of the ultimate meaning, one clearly understands the wondrous power of dharmas in combination and dispersion, and can discern what is certain and what is uncertain, knowing their roots and branches. This is called investigation of Dharma as a factor of enlightenment.

What is diligence as a factor of enlightenment? When one uses this resolve to expound the true Dharma, one wholeheartedly gathers faith and decisiveness, preserves the wisdom of the noble ones, and employs wondrous power to understand accurately and correctly. Nothing can obstruct one, and one diligently cultivates those dharmas of equality. This is called diligence as a factor of enlightenment.

What is joy as a factor of enlightenment? One delights in the true Dharma, believes in it wholeheartedly without ever departing from it, remains joyful and unafraid, and keeps body, speech, and mind constantly at peace. One contemplates the Dharma of the Path and ends all afflictions belonging to sensual desire. This is called joy as a factor of enlightenment.

What is faith (tranquility) as a factor of enlightenment? Once faith has arisen, one forever leaves behind sensual desires and the afflictions of body and mind, and the mind abides in meditative concentration. This is called faith as a factor of enlightenment.

What is concentration as a factor of enlightenment? Through meditative concentration, one penetrates all dharmas, discerning and knowing the wisdom of the noble ones. The mind becomes unified, one clearly understands all dharmas, and the faculties become keen. One cuts off inverted wrong views and abides without abiding. Through concentration one reaches this meaning and understands that there is neither self nor what belongs to a self, because all dharmas are equal. This is called concentration as a factor of enlightenment.

What is equanimity as a factor of enlightenment? If one can contemplate and discern the dharmadhatu, the mind is not like a fly. Though relying upon conventional dharmas, the mind remains boundless and is not deluded by worldly things. One does not abide in provisional names; nothing can disturb one. One neither deliberates nor recollects, and is neither joyful nor sorrowful. Consequently, one realizes the fruit of the noble ones and always accords with acceptance of the Dharma. This is called equanimity as a factor of enlightenment.

These seven factors of enlightenment are inexhaustible.

What is right view? Noble sages transcend the world. They no longer cling to self or what belongs to a self, nor do they cling to a person or a life span. They are not fettered by conceptual knowledge, do not abide in views of existence or nonexistence, do not dwell upon roots of merit, and do not fall into the doctrines of the sixty-two kinds of wrong views. This is called right view.

What is right thought? The thoughts of sentient beings are obscured by the afflictions of greed, hatred, and delusion. Those training in the bodhisattva practice do not think in this way. They contemplate only such dharmas as morality, concentration, wisdom, liberation, and the knowledge and vision of liberation that have been revealed. They constantly and single-mindedly recollect the meaning of the Path, and thus their minds do not deviate. This is right thought.

What is right speech? One’s words do not cling to oneself or to others. One speaks gently and without harshness, using speech to explain the teaching and enter the Path of the noble ones. One does not discuss worldly matters or speak words devoid of benefit. This is right speech.

What is right livelihood? In cultivation, one should not follow notions of transgression and merit, but should cultivate only the meaning of the equal and true Path. This is called right livelihood.

What is right action? The teachings of the noble ones bring abundant peace and happiness. One knows contentment, has few desires, does not covet offerings, and harbors neither flattery nor negligence. One cultivates in accordance with the Dharma and maintains dignified conduct. Seeing others receive offerings, one does not become jealous but reflects, “I already possess peace and sufficiency; I should not create faults.” One practices according to the Buddha’s teaching. This is called right action.

What is right effort? One cultivates skillful means within the true teaching and is not defiled or engrossed in sensual desire, greed, hatred, or delusion. One constantly leaves these afflictions far behind and delights in the Path of the noble ones so as to reach the meaning of flavorless nirvana, always contemplating this realm. This is right effort.

What is right mindfulness? The mind abides correctly, does not grasp at sensations, and is without flattery. Seeing the affliction of birth and death, one single-mindedly contemplates the unconditioned Path and never forgets the way traveled by noble sages. This is right mindfulness.

What is right concentration? Through meditative concentration, the mind becomes equal, and therefore all dharmas are equal. Within right concentration, these dharmas establish equality. If a bodhisattva abides in this concentration and cultivates with the resolve to liberate all sentient beings, that bodhisattva is constantly united with right wisdom. This is inexhaustible right concentration. All Buddhas of the past, future, and present have traveled this path. If a bodhisattva follows this teaching in cultivation and exposition, this is called the inexhaustible Eightfold Path.

Bodhisattva Akshayamati said to Venerable Shariputra:

“The bodhisattva’s contemplation of tranquility is also inexhaustible. What is tranquility? The bodhisattva’s mind is peaceful and quiescent, and the faculties are not disturbed.

With a unified mind free from deluded thought, the bodhisattva keeps the mind’s nature constantly peaceful, neither hurried nor impetuous, and always reflects with clarity. The bodhisattva relinquishes contrary thoughts, delights in the truth of the ultimate meaning, eliminates all clamor, and enjoys secluded and tranquil places. The body is tranquil and the mind is never agitated.

The bodhisattva constantly contemplates calm abiding, performs no evil deeds, does not conceal personal faults, and does not fall into wrong views. Knowing when to stop, the bodhisattva’s mind is tranquil, dignified conduct is complete, and rules are not transgressed. The bodhisattva knows how to accord with the proper time, acts in conformity with meaning, makes offerings according to the true Dharma, and accumulates the wondrous power of merit without becoming conceited or relying upon existing fame.

The bodhisattva’s mind is always concentrated and pure, delights in solitude, and remains single-minded in meditative concentration. The bodhisattva gives rise to loving-kindness, practices compassion, cultivates sympathetic joy, and carries out the contemplation of equanimity. From the first dhyana through the inconceivable samadhi Dharma gate—all this is tranquility.

Furthermore, the activity accomplished within this tranquility is inconceivable. If one can penetrate what is accomplished therein, this is called tranquility.

“What is contemplation? It is to discern the Dharma of the Path through wisdom and to uphold and cultivate it. One contemplates that there is no self, no person, no living being, and no life span. One contemplates the body—the five skandhas, four great elements, and twelve ayatanas—as an unreal aggregation. With complete discernment, one contemplates and understands the twelve links of dependent origination in their harmonious order without disturbance. One abandons attachments to views, clearly perceives karmic results, and knows that understanding the result of causes and conditions is understanding the fruit of merit. One clearly knows that what is done enters the true and right path. Having entered it, one must carefully examine the wisdom of the noble ones.

“It is called contemplation because it is the light of the equality of Dharma. Through careful and correct contemplation, one sees these dharmas and does not see according to any other teaching. One sees only through these three gates of liberation: emptiness, signlessness, and wishlessness.

It is called contemplation because one sees neither a place nor a dwelling, yet neither does one not see. One gives rise to discernment without being governed by deluded thoughts or inversions. This is called contemplation, in which there is forever no object seen.

If there is no object seen, this is called contemplation. To see objects without becoming attached to what is seen is called contemplation. One who sees in this way is said to see the truth and can then embrace and accord with the Buddha’s teaching.

One who sees in this way is a bodhisattva who neither falls into wrong practice nor abides in right practice. This is contemplation. This is called the bodhisattva’s inexhaustible practice of right contemplation and tranquility.”

Bodhisattva Akshayamati said:

“Venerable Shariputra, the bodhisattva’s eloquence and dharani are inexhaustible. What is the accumulation of merit belonging to dharani? One contemplates the great undertaking, retains and recites the eighty-four thousand sections of the Dharma treasury, reflects upon them, remembers them, and never relinquishes diligence.

This is called dharani. Furthermore, dharani means being able to receive and retain the teachings expounded by the Buddha. One can understand and remember the words, writings, and manifold meanings expounded to sentient beings by assemblies of shravakas, pratyekabuddhas, and bodhisattvas.

This is dharani. Suppose that during the conflagration at the end of a kalpa, heaven and earth suffer a great fire and everything is utterly destroyed. Although the bodhisattva encounters this calamity, the bodhisattva inwardly recollects the Dharma of dharani, never forgetting or becoming confused.

Through the wisdom-eye of the noble ones, the bodhisattva sees all dharmas as clearly as an object in the palm of the hand. This is inexhaustible dharani.

“What is inexhaustible eloquence? It means that one’s arguments and words are always appropriate. When one expounds the Dharma, no one can suppress or refute one.

Thus, one attains uninterrupted eloquence, boundless speech, and responses suited to the faculties of the audience, flowing like water without the slightest obstruction. Because one cultivated pure practices in previous lives, one attains this eloquence as a karmic result and is protected by the Buddhas and guarded by the devas. What the bodhisattva expounds is entirely true.

Nothing can obstruct the bodhisattva’s speech, which always leads toward the Path of liberation. Such eloquence is wholly perfected. The bodhisattva is always utterly humble and teaches the Dharma to sentient beings in accordance with their faculties.

Those who hear these teachings fully understand them and no longer harbor doubts. When someone comes to ask a question, the bodhisattva explains it exactly as it should be explained. In every assembly, the bodhisattva carefully examines people’s faculties before resolving to teach.

Since ancient times, whenever the bodhisattva has been born among humans, the bodhisattva’s mental nature has always been upright, and the bodhisattva could expound the scriptures for an entire kalpa without ever stopping. This exposition would never be obstructed. This is the bodhisattva’s inexhaustible eloquence.”

Bodhisattva Akshayamati said:

“Furthermore, the bodhisattva teaches that all dharmas return to impermanence and that the myriad things do not belong to a self. The wisdom with which this is expounded is inexhaustible. All dharmas are suffering and without self. The bodhisattva’s exposition of this is also inexhaustible.

“What is impermanence? One contemplates that the roots and branches of all things return to impermanence and cannot be conclusively determined. This impermanence cannot be made permanent. Since beginningless time, nothing has endured forever. This is the meaning of impermanence.

“What is the meaning of suffering? Although pleasure exists, it is eventually lost, and desires do not endure for long. In discussing all forms of suffering, they all tend toward emptiness and nonexistence. Yet emptiness and nonexistence are themselves false and unreal. The meaning of falsity and that of suffering are identical and not different.

“What is non-self? With respect to the self, there is no self. It is forever without root or branch. This body too is empty, quiescent, and unrelated. Some say that this emptiness and the meaning of emptiness both signify the absence of a body.

“What is the meaning of quiescence? Only when one does not grasp tranquility within tranquility is it called quiescence. For one who is liberated, only when one does not cling to peacefulness within peacefulness is it called quiescence. One called liberated cultivates in a tranquil place and eliminates all perceptions. Once all perceptions have been eliminated, this is the tranquility of liberation in nirvana. This is called the meaning of complete tranquility. This is the bodhisattva’s inexhaustible practice of the Dharma of the Four Truths.

“The path practiced by the bodhisattva is always the single path and does not follow any other practice. What is the path of the One Vehicle? The bodhisattva cultivates independently and, through personal effort, accomplishes unsurpassed, complete, perfect enlightenment.

Donning the armor of great virtue, the bodhisattva personally gathers the mighty power of the paramitas and trains independently, without following the teachings of others. Transcending all worldly powers, the bodhisattva travels alone, wearing the supremely firm armor of great virtue, and thereby reveals the teaching and liberates all sentient beings. This is called teaching and transformation.

The Dharma expounded is the teaching of the noble sages transmitted to bodhisattvas. Such instruction is also called teaching and transformation.

“Generosity is not my companion; I am the companion of generosity. Morality, patience, diligence, meditative concentration, and wisdom are not my companions; I am the companion of wisdom. Nor do I cling to the six paramitas.

I accord with and practice the six paramitas. I practice the four means of attraction without giving rise to thoughts of ‘I’ or ‘mine’; therefore, I establish and embrace the four means of attraction. In brief, roots of wholesome merit cannot be established upon a self.

I should establish and gather all roots of merit. During the age of the semblance Dharma, when there are no companions in cultivation, I should dwell alone, abide at the vajra seat of enlightenment, and use my own wondrous power to subdue the maras. In a single moment of generating the aspiration for enlightenment, I shall accomplish unsurpassed, complete, perfect enlightenment.

This is the bodhisattva’s inexhaustible path of the One Vehicle.”

Bodhisattva Akshayamati said:

“Venerable Shariputra, the bodhisattva’s skillful means are also inexhaustible. What are skillful means? The Buddhas, the Blessed Ones, always adapt themselves to circumstances and faculties. Whenever they encounter the Dharma of the Path and beings who can be taught, they employ skillful means to develop the mind of enlightenment. These skillful means arise on the basis of space and therefore have no limit. In accordance with beings’ mental dispositions, the Buddhas enable them to attain their particular strengths.

“Such skillful means enable one to cultivate the six paramitas completely. Wherever one is born, through skillful means one practices morality, generosity, and patience; protects body, speech, and mind; realizes Buddhahood; and never abandons diligence. Those without skillful means turn away from diligence.

Skillful means within single-minded contemplation advance directly toward the wisdom of the noble ones; without them, the mind becomes scattered. Skillful means within wisdom never abandon the suffering and tribulations of birth and death in samsara. Skillful means within loving-kindness perform many acts of rescue and nurture and eliminate cruelty.

Skillful means within compassion do not weary of birth and death but reveal the teaching and liberate the myriad beings. Skillful means within sympathetic joy do not crave desirable things. Skillful means within equanimity cultivate merit without expecting to retain it in return.

“Skillful means within the divine eye attain the Buddha’s ten eyes and see throughout the ten directions without boundary. Skillful means within the divine ear attain the Buddha’s ten ears, hear the sounds of all ten directions, and hold their forms in mind. Skillful means within knowledge perceive the faculties of sentient beings and clearly understand their roots and branches.

Skillful means within expedient knowledge recollect events of past lives and perceive the meanings of the three times—past, present, and future. Skillful means within supernormal powers allow one to travel without limit in order to teach sentient beings throughout the ten directions. Skillful means in knowing the mental dispositions of sentient beings enable one to guide and assist them skillfully in accordance with those dispositions.

Skillful means within cultivation understand the beginning and end of people’s modes of conduct. Skillful means within liberation enable one to cross from this shore to the other shore.

“Skillful means within entering the world teach sentient beings swept away by sensual desire and cause them to be free from every defilement. Skillful means within laying down the burden abandon all calamities belonging to the five skandhas. Skillful means within the limits of teaching mean that one’s exposition cannot be completely expressed: through finite things one explains the infinite. Skillful means within exhortation teach those of inferior faculties, guide those who know when to advance and retreat, and cause them to generate a vast and inexhaustible mind.

“Through skillful means one understands circumstances, seasons, faculties, and every occasion—when things increase or decrease, advance or recede, and whether the time is unsuitable or appropriate. Through skillful means one penetrates the right path. Sentient beings who enter a wrong course and abide upon a wrong path are earnestly taught and guided back to the right path. Through skillful means one can transform narrow minds into vast minds; once they have become vast, one can make them boundless. Through skillful means one encourages contentious people to become harmonious and befriend one another. Through skillful means one causes those of inferior faculties and understanding who follow the Lesser Vehicle to abide in the wondrous teaching.

“Through skillful means one reaches nirvana yet returns to birth and death to liberate all sentient beings. Through skillful means one unties the many nets that bind and obscure. Through skillful means one can eliminate every fetter, and the mind attains patience.

Through skillful means one constantly dwells in tranquility without falling into complete cessation. Through skillful means one can clearly understand every cultivation, so that dignified conduct and actions are always appropriate. Through skillful means one contemplates all sentient beings without damaging the moral Dharma and always accords with the precepts.

Through skillful means one embraces everyone without contention. Through skillful means one develops the Dharma of the Path throughout the ten directions. Through skillful means one travels alone within the three realms without affliction.

Through skillful means one attains the Dharma gate of liberation and reaches the path of ‘nowhere to practice.’

“Through skillful means one does not abandon the practices of the noble ones; although dwelling in the world, one is not swept away by adventitious defilements. Through skillful means one enters into union with the Path and accords with the teaching. Through skillful means one relinquishes the unconditioned and can enter birth and death to rescue beings from every affliction. Through skillful means one clearly illuminates, within the realm of Mara, the roots of sensual desire and affliction. Through skillful means one carefully examines sentient beings: there are no sentient beings, yet neither are there not sentient beings. This is called the bodhisattva’s practice of skillful means, which enters the inexhaustible.”

Bodhisattva Akshayamati said:

“Venerable Shariputra, the bodhisattva’s path of practice consists of eighty inexhaustible sections. All Buddhas, the Blessed Ones, arise from these eighty inexhaustible dharmas.”

When Bodhisattva Akshayamati expounded this inexhaustible Dharma gate, seventy-eight thousand people who had never before generated the aspiration for bodhi generated the aspiration to seek unsurpassed, complete, perfect enlightenment. Fifty-two thousand bodhisattvas immediately attained acceptance of the non-arising of dharmas. Everyone in the assembly offered countless kinds of flowers, incense, jeweled flower canopies, and parasols to the Buddha and Bodhisattva Akshayamati. All respectfully accepted and practiced this essential scripture. The devas in midair then played celestial music and proclaimed sounds in praise of the Buddha:

“The Blessed One accumulated merit throughout innumerable kalpas, personally attained perfect enlightenment, and universally liberated the myriad beings. Bodhisattva Akshayamati has now praised this scripture, expounding and revealing its inexhaustible meaning. If anyone hears this essential and inexhaustible scripture without harboring doubt, believes in it, retains and recites it, expounds it to others, and wholeheartedly trusts the Buddha’s teaching, that person will attain such inexhaustible merit.”

The Buddha then gave his own robe to Bodhisattva Akshayamati and praised him:

“Excellent, excellent! You have skillfully expounded this sutra. The Tathagata rejoices greatly, and the Buddhas presently dwelling throughout the ten directions, as numerous as the sands of the Ganges, likewise praise you.”

Bodhisattva Akshayamati received the robe bestowed by the Buddha, placed it upon his head, and said to the Buddha:

“I shall treasure this robe of the Buddha and guard it day and night, for it is the robe of immeasurable Buddhas, the Blessed Ones, and is protected by devas and humans.”

At that very moment, banners, canopies, and jeweled pennants spontaneously appeared throughout the ten directions and covered the space above Bodhisattva Akshayamati. From these precious objects, voices spontaneously proclaimed:

“Excellent, excellent! Bodhisattva Akshayamati is able to expound this inexhaustible Dharma gate, and the Buddhas of the ten directions all praise him.”

Venerable Shariputra then said to the Buddha:

“Today, from where have those precious objects—robes, parasols, canopies, banners, and pennants—come, and why do they produce such sounds?”

The Buddha told Venerable Shariputra:

“Sentient beings previously taught in the assemblies of Bodhisattva Akshayamati generated the aspiration to seek unsurpassed, complete, perfect enlightenment. They have attained perfect enlightenment throughout the ten directions. Today, the Tathagata instructed them to come here and make offerings in gratitude for the kindness of the bodhisattva who expounded the chapter entitled ‘Great Assembly of Vast Deeds.’ To make offerings to this scripture, they have manifested these various forms as a covering above him.”

When the assembly witnessed this transformation and heard the Buddha speak in this way, they became even more respectful toward Bodhisattva Akshayamati. They rejoiced greatly and thought, “We have gained a great benefit. Only because of the profound merit accumulated in past lives have we now encountered Bodhisattva Akshayamati, bowed to him, questioned him, and heard this Dharma of inexhaustible merit. If merely hearing the name of Bodhisattva Akshayamati brings immeasurable merit, how much more so does seeing him face to face, taking refuge in him, hearing him expound the Dharma of the sutras, and receiving the praise and encouragement of the great and holy Buddhas! How could this be an ordinary matter?”

The Buddha told Venerable Shariputra:

“Suppose good men and good women training in the Bodhisattva Vehicle see Buddhas, the Blessed Ones, abiding in the world for an entire kalpa. Throughout that kalpa they make offerings of all they possess, observe the precepts without violation, endure every increasing human suffering, and constantly practice diligence as though extinguishing a fire upon their heads. Their meditative concentration remains single-minded and never distracted; they constantly contemplate with wisdom, never allowing it to be forgotten, and respectfully practice in accordance with the Buddhas for that entire kalpa.

“Suppose, on the other hand, that good men and good women hear this sutra, wholeheartedly believe and understand it, accept, retain, and recite it, cultivate it diligently, and clearly understand within their minds when to advance and when to retreat. The Buddha praises these six paramitas as entirely swift paths to unsurpassed, complete, perfect enlightenment. Why is this? If a bodhisattva recites this sutra and gives rise to the thought, ‘I shall study this sutra and wholeheartedly expound it to others,’ this is called fully accomplishing the paramita of generosity. Why? Among all forms of generosity, the gift of Dharma made by one who retains this sutra is supreme and near to the Buddha’s Path.

“If one fully practices the paramita of morality, one does not commit violations, and all one’s practices and deeds are perfected. This is called the paramita of morality. Why? When a bodhisattva expounds this sutra while fully observing the precepts, all sentient beings cannot but praise that bodhisattva; therefore, the accumulated merit cannot be fully expressed.

“Even if a bodhisattva patiently endured every harassment and act of destruction without allowing the mind to become agitated, this would still not equal reciting this sutra, expounding it to others, and taking it as the wisdom to be practiced in order fully to attain the paramita of patience. Through body, speech, and mind one constantly practices diligence, wishing to liberate sentient beings and never becoming weary or abandoning them.

This is called the paramita of diligence. One remains constantly focused and diligent, contemplating this sutra without disturbance and attaining single-minded meditative concentration. This is the paramita of meditative concentration.

With regard to this scripture, one uses wisdom to contemplate the present situation and discern right and wrong meanings, thereby knowing the direction of practice. This is the paramita of wisdom.

“Venerable Shariputra, one who diligently studies this sutra can, through only minor undertakings, fully attain the bodhisattva’s six paramitas. Therefore, this should be carefully contemplated.

“Some bodhisattvas accept and retain the scripture, recite it, copy it upon bamboo or silk, and bind it into scrolls. Through this, they gather all dharmas. Some respectfully preserve the scriptures of the Buddhas; even if their bodies composed of the four great elements disintegrate, their minds of bodhi remain unmoved. Why? This sutra is called the Dharma Seal sought by bodhisattvas who wish to obtain the seal of realization. If anyone upholds this seal, that person may be regarded as one who wholeheartedly upholds and practices all the Dharmas of the Buddhas.”

At that time, the Four Heavenly Kings and their retinues laid aside all their weapons, joined their palms, and said to the Buddha:

“We, the Four Heavenly Kings, are disciples of the Buddha. Because we have realized the fruit of stream-entry, we are able to undertake the task of making offerings to and protecting good men and good women who accept, retain, recite, and practice this sutra, guarding them as we would guard the Buddhas. Why? All vehicles arise from this sutra.”

At that time, Shakra approached the Buddha and said:

“Hundreds of thousands of people have constantly followed the Tathagata to ask questions and receive scriptures, yet they have never heard the meaning of this sutra so as to penetrate its wondrous principle and be free from doubt. Together with the devas of the Heaven of the Thirty-Three, I have continually received the true Dharma, yet I have never encountered this sutra. Therefore, if anyone expounds this sutra in any village, district, commandery, city, or country, we should go there to receive it, ask questions, and support the Dharma teacher.

Thus, the strength of the person expounding the sutra will increase. That teacher will become diligent and resolute, will not be afraid, and will possess unimpeded eloquence, remaining fearless even when alone. Because this good man’s mind is wholly unafraid, he can expound this sutra extensively, whether alone amid an assembly or in a secluded place.”

The Buddha said:

“Excellent, excellent, Kaushika! If you generate a courageous resolve to support the Dharma teacher, bringing that teacher joy and causing him to exert himself diligently and surmount every difficulty, it will be excellent indeed.”

The Buddha again told Kaushika:

“If you protect the Dharma teacher, you are preserving this sutra. By preserving this sutra, you can rescue and assist all sentient beings.”

At that time, the Brahma king named Patience approached the Buddha and said:

“I shall relinquish the pleasures of the Brahma heaven. My mind will constantly practice meditative concentration and contemplation, and I shall go to the Dharma teacher to hear the Dharma of the sutra and protect the Dharma teacher. I shall manifest four auspicious signs so that the Dharma teacher will know of my presence. What are the four?

1. I shall enable the assembly to see wondrous light.
2. They will smell the fragrance of the devas.
3. The Dharma teacher’s exposition will always be fluent and unobstructed.
4. The sentences, passages, meanings, and sequence will not contradict one another.

“These are the four signs.

“When this sutra is expounded, the mind will be free from deluded thought and wisdom will be used in debate. Everyone in the assembly will listen attentively without distraction, their minds recollecting the Dharma as they single-mindedly hear the sutra. Through these four signs, they will attain wisdom, and the devas and their retinues will all be present in that assembly.”

At that time, Mara Papiyan approached the Buddha and said:

“This sutra has rendered me weak and left me without the slightest power. If a bodhisattva receives this sutra, that bodhisattva will certainly retain it. In whatever realm the bodhisattva enters, seeing this sutra will be like seeing the Buddha. Blessed One, today I have clearly seen the majestic spiritual power of Bodhisattva Akshayamati and have abandoned every form of pride and conceit. Why? Because this sutra has caused me to support and protect the Dharma teacher. From now on, I shall restrain myself and will not dare to violate the teaching. Wherever this sutra is circulated and practiced, I shall protect it and will no longer cause disruption.”

At that time, the Blessed One told Venerable Ananda:

“You should wholeheartedly accept, retain, and recite this sutra and expound it to others so that the true Dharma will long endure.”

Venerable Ananda said to the Buddha:

“Blessed One, I shall wholeheartedly accept, retain, and recite this sutra, but I do not have the ability to cause it to circulate everywhere as the other bodhisattvas do.”

The Buddha told Venerable Ananda:

“Set your mind at ease! From this time onward, there will be people who propagate this sutra. Today, bodhisattvas in this assembly who are responsible for protecting the true Dharma will cause the Dharma of the Path to circulate widely.”

Then six billion bodhisattvas in the assembly rose from their seats. Wishing to protect the true Dharma, they approached the Buddha and said:

“Blessed One, together we shall accept the ‘Great Assembly of the Dharma’ chapter of this sutra and circulate it throughout the ten directions whenever the time is appropriate, so that sentient beings in the Saha world may all benefit from its grace. Bodhisattva Maitreya, the One-Birth-Bound bodhisattva entrusted with protecting the scriptures, will extensively expound the essential points of this sutra. After the Buddha’s nirvana, if a bodhisattva living in the final age of Dharma, replete with the five defilements, hears, accepts, retains, and recites this sutra, one should know that this is due to the establishment and sustaining power of Bodhisattva Maitreya.”

The Buddha then praised the bodhisattvas:

“Excellent, excellent! By declaring before the Tathagata that you will protect the true Dharma, you thereby support the true Dharma of Buddhas throughout the ten directions as numerous as the sands of the Ganges.”

Bodhisattva Akshayamati then approached the Buddha and said:

“May the Great Sage forgive me. Because my abilities are weak and my wisdom shallow, my exposition of the words and meanings of the scripture has been incomplete. I humbly ask the Blessed One to pardon my faults so that I may join the other bodhisattvas in practicing the inexhaustible Dharma.”

The Buddha told Bodhisattva Akshayamati:

“You have expounded the Dharma in proper sequence, and nowhere in your search for its meaning have you contradicted the principle of the Path. Everything has been penetrating and unobstructed. If a bodhisattva is not obscured by afflictions, that bodhisattva’s exposition of the principles of the Path will contain no deficiency; the bodhisattva will always discern and carefully examine the meanings of the sutra exactly as you have done. How much more is this so now that you have penetrated this scripture, thereby demonstrating that you understand the paramitas? Why then do you say that you cannot equal the others?

“Bodhisattva Akshayamati has now attained the four analytical knowledges, wisdom, eloquence, penetrating understanding, and mastery. With regard to the Mahayana Dharma, he need not depend upon anyone. Alone and at peace, he expounds the Dharma, resolves doubts with certainty, and reaches the shore of liberation. If a bodhisattva abides in this state, body, speech, and mind are entirely pure. Taking omniscience as foremost, the bodhisattva thoroughly understands everything, and the actions of the three karmas are complete. Countless hundreds of thousands of millions of Buddhas throughout the ten directions all praise your exposition of the teaching. Today the Tathagata commends this penetrating and flawless exposition, and the Buddhas throughout the ten directions do likewise.”

Venerable Ananda then said to the Buddha:

“Blessed One, what is the name of this sutra, and how should it be practiced?”

The Buddha told Venerable Ananda:

“This sutra is called The Inexhaustible Exposition of the Words and Meanings by Bodhisattva Akshayamati. In brief, it is called the Akshayamati Chapter. Venerable Ananda, if anyone accepts and retains this sutra, that person’s mind will become lucid, their understanding of its meaning will become clear, and their genuine merit will increase a hundred-thousandfold. If they also expound it to others, they will thereby accomplish the work of a Buddha.”

When the Buddha had expounded this sutra, Bodhisattva Akshayamati, Venerable Ananda, and the assemblies of devas, nagas, and spirits all rejoiced, bowed in homage, and withdrew.