阿差末菩薩經

Fascicle Three

The Buddha said to Aksayamati:

“Can you now encompass all sentient beings?”

Aksayamati replied:

“Through the Buddha’s sacred command, I am able to undertake it!”

As soon as the bodhisattva Aksayamati entered samadhi, all the physical offerings of incense, flowers, banners, streamers, and canopies of five-colored silk immediately entered his navel, yet his body remained as before, neither increasing nor diminishing. A bodhisattva named Great Purity asked Aksayamati:

“What is the name of the samadhi you entered? Through this manifestation and transformation, you were able to receive all those material forms, incense, flowers, banners, and canopies, yet your body neither increased nor diminished.”

Aksayamati replied:

“That concentration is called Universal Reception of Material Bodies.”

Great Purity asked:

“Does that samadhi receive only these things, or does it receive other things as well?”

Aksayamati replied:

“The lands throughout the great trichiliocosm can all enter my body and disappear from their former locations. Why is this? Because through spiritual might, there is neither increase nor diminution!”

All those in the assembly—devas, humans, bodhisattvas, sravakas, and others—felt like persons long tormented by thirst who yearned for a drink. They wished to witness the great being’s manifestation of spiritual transformations. Knowing everyone’s thoughts, the Buddha told Aksayamati to display that samadhi for them all.

Aksayamati immediately obeyed the sacred command. At once, the Buddhas and bodhisattvas from the ten directions who had come to the assembly, together with the Sangha, each saw themselves seated within Aksayamati’s navel. Within his navel appeared a land called Universally Adorned.

The bodhisattvas were dressed like all the bodhisattvas of the land Universally Adorned. They too appeared within that navel amid a universal display of magnificent adornments. After manifesting such awesome transformations, everyone in the assembly was seated once again as before.

The bodhisattva Great Purity said to Aksayamati:

“How transcendent, supreme, and radiant is the sacred power and grace of this samadhi!”

Aksayamati said:

“Those words are insufficient to describe it! Why is this? Receiving the heavens, earth, mountains, and hills of a great trichiliocosm into this material body is but a trifling matter. I can receive realms as numerous as the sands of the rivers without feeling crowded—how much more so other things?”

When this chapter on Patience was spoken and these spiritual powers were displayed, seven hundred billion virtuous persons harmoniously awakened the aspiration for the Great Way. Twelve thousand bodhisattvas attained the Dharma-patience of non-arising.

Sariputra asked Aksayamati:

“I wish to hear further about the bodhisattva’s inexhaustible vigor!”

Aksayamati said:

“A bodhisattva possesses eight kinds of inexhaustible vigor. What are the eight? First, donning the armor of the great and virtuous universal vow: this is inexhaustible vigor. Second, accumulating vigor without ever turning back. Third, diligently training and nurturing all merit. Fourth, always wishing to nurture all sentient beings universally. Fifth, establishing innumerable sources of merit and blessing. Sixth, wholeheartedly seeking the paramitas for all people. Seventh, fully comprehending wisdom without limit. Eighth, wishing to perfect all Buddha-Dharmas and therefore never coming to an end. These are the eight kinds of inexhaustible vigor.

“It is called donning the armor of the universal vow because one does not regard samsara as wearisome suffering. Why is this? One neither calculates the number of kalpas before attaining Buddhahood nor reflects upon how many kalpas one must cultivate the bodhisattva’s deeds.

It is called a universal vow because it sets no limit upon immeasurably long and distant kalpas. The bodhisattva remains the foundation of everything. According to conventional reckoning, one begins with one day and proceeds to fifteen days, or thirty days forming one month, and twelve months forming one year.

In this manner the count gradually advances to a hundred thousand years, or to hundreds, thousands, and tens of thousands of years after one first resolves to seek the Way. Only after that many years does one behold a Buddha. After years as numerous as the sands of the rivers, one begins to form the intention of treating everyone equally; each person awakens the aspiration, and each person embraces all others.

Bodhisattvas as numerous as the sands of the rivers do likewise. Innumerable and incalculable beings all awaken the aspiration, yet what the mind knows extends to only one matter, while what it does not know cannot be reckoned—just as one makes offerings to Buddhas as numerous as the sands of the rivers. Only thereafter is the paramita of giving perfected.

The same is true of morality, patience, vigor, single-mindedness, wisdom, and the thirty-seven factors conducive to awakening.

“When bodhisattvas hear this, their minds do not become indolent, nor do they cast aside the armor of the great and virtuous universal vow. Beings as numerous as the sands of the rivers all awaken the aspiration for the Way. Only by gathering all this virtue can one perfect a single mark of a Great Person. By exerting oneself in the same way for all the remaining marks, one finally perfects every mark of a Great Person. That Great Person is the bodhisattva. Hearing these things, the bodhisattva does not regard them as wearisome. Why is this? Because the bodhisattva never casts aside the armor of the universal vow. This is the bodhisattva’s inexhaustible donning of the armor of the universal vow.

“What is inexhaustible increasing vigor? A bodhisattva diligently wishes to hear the Dharma, regardless of distance and regardless of raging fire or water. Why is this? Because the bodhisattva is neither indolent nor weary. The bodhisattva increasingly accumulates merit, refuses to retreat, and gathers together and dedicates all merit. Why is it gathered together? To teach and transform sentient beings, enable them to attain liberation, and bring them into nirvana—not entering nirvana through indolence or arrogance. One who wishes to enter nirvana must possess a steadfast heart that never turns back, constantly seek merit and blessings without weariness, and perpetually abide in great compassion. This is therefore called gathering together.

“Even while walking, sitting down, or rising, a bodhisattva does not forget the aspiration for the Way. In the instant of a single thought, the bodhisattva recollects the Buddha’s Dharma teachings and preserves them for all beings without regarding this as troublesome. This is called inexhaustible gathering.

“What is the inexhaustible vigor that nurtures all things? Once the resolve has been established, one’s merit constantly remains within all-penetrating wisdom. It is therefore called inexhaustible. It is like all dragons pouring rain back into the great ocean: no one can distinguish or know whether the drops are many or few, and they are therefore regarded as inexhaustible. Likewise, the merit of those possessing penetrating wisdom is utterly inexhaustible.

“What is the establishment of innumerable merits? Because all one’s actions and intentions are for everyone, one constantly maintains an impartial mind. The merit and blessings one establishes never depart from penetrating wisdom, and in cultivating blessings one vows that all sentient beings will share in their benefit. This is therefore called establishing innumerable merits.

“What is wholeheartedly seeking the paramitas? Sentient beings composed of the four great elements are inexhaustible and incalculable; they enter into such numbers. A single teaching may instruct all classes of sentient beings throughout a great trichiliocosm. No analogy can adequately express this. One may teach and transform incalculable beings without limit, and then multiply them a hundredfold, a thousandfold, ten thousandfold, a hundred millionfold, or hundreds of billions and tens of thousands of times, beyond the power of analogy to express; still, the number of persons taught, transformed, and liberated would remain small. To hear this without alarm, dread, or fear accords with vigor. This is called the inexhaustible establishment of innumerable merits.

“What is fully comprehending wisdom without limit? The merit of a bodhisattva is inexhaustible. The combined merit formerly created by all beings possessing universal wisdom would only equal that of a stream-enterer.

The merit of once-returners, non-returners, unattached arhats, and pratyekabuddhas must all be gathered together to equal the merit of a single hair of the Buddha. By gathering such merit hair by hair until it equals the magnificent merit of every pore on the Buddha’s body, one may then produce the Buddha’s mark between the brows. A thousand times the merit of that mark between the brows is required to form the Buddha’s crown-mark.

Why is this? Because no one in heaven or on earth is capable of seeing the summit of the Buddha’s head. Therefore it is said that his virtue is inexhaustible and his wisdom limitless.

“Furthermore, what is limitless wisdom? Suppose all sentient beings throughout a great trichiliocosm wholeheartedly had faith in the Buddha. A hundred times that measure of faith would only equal the faith of one devoted believer.

Suppose devoted believers filled a great trichiliocosm; a hundred times their wisdom would still not equal that of a person of the eighth rank. If persons of the eighth rank filled a great trichiliocosm, a hundred times their wisdom would not equal that of a stream-enterer. If a great trichiliocosm were filled with persons seeking the fruits of stream-entry, once-returning, non-returning, and arhatship, a hundred times their wisdom would not equal the wisdom of one pratyekabuddha.

If a great trichiliocosm were filled with pratyekabuddhas, their wisdom would not equal that of one bodhisattva who had first awakened the aspiration. Suppose a great trichiliocosm were filled with newly aspiring bodhisattvas; a hundred times their wisdom would not equal that of one avaivartika, a non-retrogressing bodhisattva. Suppose all sentient beings throughout a great trichiliocosm attained non-retrogression; a hundred times their wisdom would still not equal the wisdom of one bodhisattva bound to only one more birth.

Suppose all sentient beings throughout a great trichiliocosm were bodhisattvas bound to only one more birth; a hundred times their wisdom would not equal a Tathagata’s wisdom concerning every place and circumstance, united with the powers and fearlessnesses and entering the subtle, essential wisdom of the Buddha-Dharma. Why is this? Because the wisdom of omniscience enters entirely into the Buddha’s mind.

“When bodhisattvas hear these things without alarm, dread, fear, or difficulty, this is called cultivating inexhaustible, limitless wisdom. Why is the cultivation of limitless wisdom inexhaustible? Because it enters the minds of all sentient beings.

Suppose the thoughts of sentient beings in the past and their aspirations for the Way were limitless. One person could clearly comprehend all the thoughts of those past sentient beings, regarding all sentient beings impartially as though they were one person. The number represented by this analogy is incalculable.

Those sentient beings are all obscured by lust, anger, and delusion. Another person enters into lust, anger, delusion, bewilderment, and confusion, and is disturbed and dazed by every defiled view. Having awakened the aspiration, the bodhisattva constantly employs the wisdom of the Way to know fully the lust, anger, delusion, and confusion of sentient beings.

This is called the luminous, vast wisdom of noble knowledge.

“If sentient beings all generate wholesome and unwholesome causes and conditions, whatever has arisen through causes and conditions must cease. Though persons of wisdom dwell among these things, their minds are not troubled, and they can comprehend them all as clearly as empty space. Empty space is vacant everywhere. Those possessing noble wisdom have minds that clearly understand sentient beings throughout the three times and comprehend them all without exception. This is therefore called limitless and inexhaustible wisdom.

“What does it mean that all Buddha-Dharmas are also inexhaustible? One perfects all six paramitas while seeking the Buddha-Dharmas. A bodhisattva who, from the first awakening of the aspiration, cultivates skillful means and thereafter reaches the seat beneath the Buddha-tree creates incalculable merit through that initial aspiration. All of it universally and fully accomplishes the Buddha-Dharmas. Therefore this is called the bodhisattva’s inexhaustible gathering of the Buddha-Dharmas.

“There is yet another inexhaustible gathering of vigor by the bodhisattva. The body does not regard the establishment of virtue as difficult. The mouth does not tire of speaking about merit and blessings. The mind is devoted solely to diligent cultivation. Vigor in these three activities of body, speech, and mind is foremost.

“What is mental vigor? It is a vast and serene mind. What does ‘vast’ mean? It means applying the mind to seek the Buddha Way. What does it mean to apply the mind to seek the Buddha Way? That mind is vast, tranquil, and unconditioned. What is this arousal called? Arousing this intention is called awakening the aspiration for the Way. This is the bodhisattva’s great compassion.

“What is the bodhisattva-ground? Delighting in and trusting selflessness is called patience. Why should this be aroused? By arousing it, one can gather and embrace all sentient beings. What is called the basis? It is the perfection of all dharmas without regarding samsara as wearisome toil. One who arouses this does not cling to the three realms. One who arouses this cherishes none of the body’s possessions.

“Furthermore, this basis is the ability to give without proclaiming one’s own virtue. This basis means not praising oneself because of one’s moral discipline or harboring conceit. It also means patiently enduring every affliction without becoming arrogant because of that deed.

This basis means that the merit one has acquired increasingly becomes magnificent and immeasurable. This basis is the resolve to liberate beings without departing from giving, disciplining the mind, and controlling intention. This basis is learning without weariness, cultivating according to the Dharma, and instructing others.

This basis is practicing without alteration according to the meaning one has heard, with no other intention. This basis is learning and reflecting upon Dharma that cannot be fully expressed, finding skillful means and expedients not difficult, practicing the proclamation of Dharma without expecting repayment, practicing recitation, contemplation, and comprehension of the meaning’s ultimate purport, and never abandoning it through weariness, discouragement, or laziness.

It means enabling all people to study and cultivate without hoping for repayment. These four matters constitute the bodhisattva’s practice. Why is this?

Because the bodhisattva can arouse loving-kindness, compassion, sympathetic joy, and equanimity.

“Furthermore, this basis is discerning examination accompanied by universally pervasive great compassion. It is using this condition to perfect the five superknowledges and cultivate freedom from samsara. It is attaining the four foundations of mindfulness, reaching accordance with principle, and neither confronting decline nor dwelling upon it.

It is knowing the four right efforts, neither abandoning merit nor suppressing those without blessings. Why is this? Because one practices the middle course.

It is cultivating the bases of spiritual power according to the Buddha’s Dharma teaching, without expectation. It is learning wholesome virtue, keeping the faculties undisturbed, and being able to distinguish limitless improper teachings. It is the ten powers and a heart endowed with noble wisdom that nothing can overcome.

It is seeking the Buddha’s awakening, entering into the meaning of all dharmas through one’s practices without conceit, and accomplishing the seven factors of awakening. It is seeking the distinctive virtue of the Way without thinking of those who come, remain, or depart, and without conceptualization. It is reverently yearning for tranquility, with a resolve free from confusion.

It is wishing to attain right contemplation and clearly examining all dharmas while seeking their true existence. It is cultivating what one has formerly heard extensively, always abiding according to the Dharma, and delighting in cultivation of bodily virtue. It is seeking to attain the Dharma-body while casting aside worldly habits, attachment, deluded conceptions, and belief in what is formless.

It is always wishing to adorn one’s voice so that, whenever it is uttered, it penetrates the ten directions. It is delighting in practice according to the Way and bringing both the liberated and the unliberated to everlasting peace and joy. It is not joining with wrongdoing and transforming the four maras.

What are the four maras? First, the mara of the body; second, the mara of sinful defilements; third, the mara of death; and fourth, the celestial mara. It is abandoning all evil, cultivating every root of virtue, and allowing impurities to become still without arising in confusion.

It is universally seeing the wisdom of the Way and examining every dependent arising. It is seeing the worldly objects and actions into which beings enter, extinguishing their causal conditions through skillful means, and delivering them. It is seeing all teachings of the Way and teaching beings according to the occasion.

“This is inexhaustible vigor. If someone can perfect all these bases, that person will certainly be free of every difficulty, and everything undertaken will be resolved. Such a person does not abide in the activity of wisdom through deluded thought, nor does that person waver; no action ever departs from wisdom.

“What does it mean that a bodhisattva’s actions never depart from wisdom? All merit that is created is based upon that Dharma, and the bodhisattva constantly arouses immeasurable loving-kindness for everyone. Immeasurable loving-kindness does not bring worldly existence to an end; based upon the wisdom of the Buddha Way, it does not follow the unconditioned. This is the bodhisattva’s inexhaustible vigor.”

When this teaching on inexhaustible vigor was proclaimed, ninety-six billion devas and humans awakened the aspiration for unsurpassed, right, and true awakening, and thirty-two thousand sons of devas attained the Dharma-patience of non-arising.

Sariputra again asked the bodhisattva Aksayamati:

“Is there also a meaning according to which the paramita of giving is inexhaustible?”

Aksayamati replied:

“It is inexhaustible through sixteen matters, which sravakas and pratyekabuddhas cannot equal. What are the sixteen?

“First, when giving, one harbors no discriminating mind and fully possesses the Tathagata’s gift of Dharma. Second, after giving, one does not entertain the thought, ‘Through this deed I shall receive blessed recompense.’ Third, after giving, one extends compassion universally to everyone, without a discriminating mind. Fourth, after giving, one does not think of seeking the samadhi of right absorption.

Why is this? Because one does not delight in birth among the devas of the Pure Abodes but constantly delights in the human world. Fifth, after giving, one can know the mental conduct of sentient beings.

Sixth, after giving, one’s mind is pure, gentle, and harmonious. Why is this? Because one wishes the mind to follow one’s proper discernment and the body to follow the mind’s intention.

Seventh, after giving, one accords with the recipient’s wishes. Why is this? Because that virtue surpasses the Form and Formless Realms.

Eighth, after giving, one bestows tranquility and serenity. Why is this? Because one surpasses the sravakas and pratyekabuddhas.

Ninth, after giving, one’s heart has no regret. Why is this? Because one wishes to penetrate through to accomplishment.

Tenth, after giving, one’s majestic spiritual power cannot be restrained or cut off. Eleventh, one gives wisdom impartially to sentient beings, establishing and liberating them all. Twelfth, this giving provides recipients with what they desire, while the heart that bestows aid always remains peaceful and upright.

Why is this? Because one can master the mind. Thirteenth, such giving does not allow the Three Jewels to be interrupted.

Why is this? Because one does not abandon the lineage of the Tathagata, the Perfectly True One. Fourteenth, one’s giving is always lucid, without hesitation or delusion.

Fifteenth, one’s giving accords with the Dharma teaching. Why is this? Because one acts in accordance with meaning.

Sixteenth, in giving, there is nothing one does not know; whenever one undertakes anything, one delights in following the foundation of wisdom. Why is this? Because one wishes that wisdom to be boundless, exceedingly vast, and extensive.

“These are the bodhisattva’s sixteen activities of the inexhaustible paramita of giving.

“What is the mind of tranquil meditation? What is the perfection of superknowledge and wisdom? Why is seeing material forms through wisdom said not to be superknowledge? To see the exhaustion of material forms while the mind does not follow what is seen is called superknowledge. Why is this? Because one sees in this way without practicing midway and grasping realization.

“To hear things is itself not superknowledge. When all sounds that are heard cannot be apprehended, this is called superknowledge. To know fully the mental conduct of sentient beings is not superknowledge.

To eliminate attachment to this knowledge from the heart and not wholeheartedly fashion a realization from it—for one does not choose arhatship—is called superknowledge. To know for oneself the causes from which one formerly came is not superknowledge. To remain unobstructed throughout the three times is called superknowledge.

To travel universally through all lands is not superknowledge. Although traveling universally through all lands, to understand that they possess nothing and to entertain no conception of lands is called superknowledge. To direct one’s faith toward dharmas is not superknowledge.

To see the root and branches of all dharmas is called superknowledge. To entertain deluded conceptions concerning everything one does is not superknowledge. To understand sentient beings without expecting anything is called superknowledge.

“To desire rebirth among the devas, such as Sakra, Brahma, or the Four Heavenly Kings, is not superknowledge. The bodhisattva knows all the cultivation of noble wisdom by sravakas and pratyekabuddhas and can gather it all together. This is called superknowledge and is foremost among everyone. Being called foremost, it occupies the highest rank among all dharmas. On this account, the merit of penetrating wisdom is said to be inexhaustible.”

The bodhisattva Aksayamati further said to Sariputra:

“When the bodhisattva, on account of distracted thoughts, cultivates self-discipline of the mind, that is meditation. When wisdom abandons every evil, that is called meditative concentration. Furthermore, when a bodhisattva cultivates and abides in concentrated thought, the mind does not change.

Why is this? Because the bodhisattva cultivates right abiding. Through cultivating right abiding, the bodhisattva practices the six paramitas.

Because dharmas are rightly understood, the bodhisattva practices all dharmas. Through this rightness, the bodhisattva trains in bodhisattva conduct and maintains an impartial heart toward sentient beings. Having become impartial toward sentient beings, the bodhisattva becomes impartial toward all dharmas.

Being impartial toward all dharmas, the bodhisattva knows the bodhisattva-mind. Having known the bodhisattva-mind, the bodhisattva can thoroughly understand the resolves and dispositions of sentient beings. Having known the minds of sentient beings, the bodhisattva knows all dharmas.

“This is called cultivating vast impartiality toward every class of sentient being and impartiality toward all dharmas, without intimacy or estrangement. Impartially abiding in all dharmas is called concentrated thought and right absorption. Emptiness, signlessness, and wishlessness are called impartiality toward samsara. Impartiality toward samsara is impartiality toward all dharmas. Such a person, having become impartial, is serene and unbiased. When the mind is universally impartial, it is impartial toward the minds of sentient beings. Only after it is impartial toward the minds of sentient beings is it truly called impartial; hence it is called Universal Equality.

“The activity of that mind is impartial like empty space and like earth, water, fire, and wind, without love or hatred. When the mind is impartial, there is neither sorrow nor joy. The body abides in the Buddha-realm of Unyieldingness and is settled as though in samadhi.

One does not employ flattery, but abides at the original limit without conceit or self-abasement. One is neither deluded nor evil and does not speak excessively, but wishes only to comprehend the source of Dharma. Whether timely or untimely, one always responds appropriately to the occasion.

One does not follow the impurities of worldly existence and transcends the eight worldly conditions: gain, loss, defamation, praise, suffering, pleasure, fame, and obscurity. One abandons conditioned things and does not delight in entanglement and clamor. While adapting to such conditions, one does not depart from samadhi.

Why is this? Because one sees all the established practices of the world, yet as those activities continue within samadhi, they cannot be apprehended.

“This is called the bodhisattva’s skillful means in penetrating the wisdom of the paramita of tranquil deliverance. If one wishes samadhi to hold and master the mind, one follows causes and conditions through immeasurable compassion. Why is this? Because of sentient beings. This meaning is called skillful means, the serene and tranquil activity of samadhi. This is noble wisdom. To rely upon the Buddha’s wisdom in accordance with what samadhi establishes is called skillful means. To seek nothing whatsoever among all dharmas is called wisdom. To reverently uphold concentrated thought and, through merit, teach, transform, and protect all dharmas is called skillful means. For the mind to be serene and not destroy the Dharma-body is called wisdom.

“To use samadhi-concentration to abide in recollection of the beautiful marks of the Buddha’s body is called skillful means. To extend vast kindness to all people while contemplating the Buddha’s Dharma-body is called wisdom. Within samadhi, to recollect that the voices of the Buddhas resemble the voice of Brahma is called skillful means.

To contemplate and know that all dharmas are without words is called wisdom. To abide in samadhi with a mind like vajra is called skillful means. Although attaining meditative concentration, not forgetting the multitudes of worldly sentient beings is called wisdom.

If, while in samadhi, one recollects the complete fulfillment of one’s original vows and nurtures all beings, this is skillful means appropriate to every place and time. Furthermore, while in meditative contemplation, to understand thoroughly that sentient beings are all without self or person is called wisdom.

“To journey in samadhi without abandoning any dharma is called skillful means. To understand that dharmas have neither root, branch, nor source is called wisdom. While cultivating samadhi, to contemplate that all Buddha-realms are pure is called skillful means.

To understand thoroughly that all Buddha-realms possess nothing is called wisdom. While abiding in samadhi, to contemplate the adornment of the Buddha-tree is called skillful means. For the body to be free from every desire and undefiled is called wisdom.

Furthermore, while in samadhi, to contemplate turning the Dharma wheel is skillful means. To practice meditative concentration and turn ‘that which has no turning’ is called wisdom. While abiding in samadhi, to wish to see bodhisattvas adorned with the marks is called skillful means.

To use Dharma to relieve every suffering without affliction is the Tathagata’s meditation.

“The Tathagata’s meditation comprehends all dharmas, forever remains free from lust, does not conceptualize defilements, knows the inclinations and pleasures of beings, and eliminates every conception of dharmas. This is called meditative contemplation. This is the ground of wisdom from which the bodhisattva is born. Because, through single-minded concentration, the great being, the noble guide, does not ‘mingle with the dust’ in relation to dharmas, it is called inexhaustible meditation. It does not allow any mara an opportunity and fashions every Dharma-vessel for perfect awakening. Why is this? Because there is nothing it does not contain.”

When the true being spoke of this inexhaustible paramita of tranquil deliverance, forty thousand bodhisattvas attained the Sunlight Samadhi. What is the Sunlight Samadhi? This concentration is like the rising of the sun, when the light of lamps, torches, and stars is obscured and cannot shine. When a bodhisattva attains this samadhi, the radiance of all other noble ones is eclipsed. Why is this? Because the light of that bodhisattva’s wisdom is magnificent and vast. The wisdom-light of sravakas and pratyekabuddhas is entirely overshadowed. It is therefore called the Sunlight Samadhi.

Bodhisattvas who abide in the paramita of tranquil deliverance can attain all samadhi-concentrations. What has been stated thus far is merely a rough and cursory account. In summary, their names shall now be proclaimed.

There is a samadhi named Illuminating Radiance; a concentration named Moonlight; a concentration named Adornment; a concentration named Sublime Adornment; a concentration named Cultivating Adornment; a concentration named Unbounded Radiance Fiercely Subduing; a concentration named Marvelous Light Dispelling Darkness; a concentration named Accordance with the Teachings of All Dharmas; a concentration named Accomplished Radiance; a concentration named Free from Sorrow; a concentration named Establishing Firmness; a concentration named Equal to Mount Tai; a concentration named Dharma Radiance; a concentration named Governance by Dharma; a concentration named Dharma King; a concentration named Dharma Wisdom Following the Teaching; a concentration named Perceiving the Dharma Treasure;

a concentration named Accomplishing Dharma, Retaining All, and Governing; a concentration named Knowing the Mental Conduct of Beings; a concentration named Jeweled Banner Dispelling the Multitude of Afflictions; a concentration named Powerfully Subduing the Four Maras; a concentration named Having Accomplished the Ten Powers; a concentration named Cutting Off All Obstructions; a concentration named Creating Lamplight; a concentration named Abiding Firmly Like the Earth; a concentration named Like Mount Sumeru; a concentration named Like Peaceful Radiance; a concentration named Radiant Light of Wisdom-Practice; a concentration named Incalculable Wisdom Following the Complete Teaching; a concentration named Teaching the Mind to Be Gentle and Harmonious;

a concentration named Seeking Nothing and Attaining Liberation; a concentration named Like the Light of the Sun and Moon upon Water; a concentration named Resembling the Buddha’s Body; a concentration named Equality in the Selflessness of All Things; a concentration named Training the Elephant in Accordance with the Teaching; a concentration named Beholding the Buddhas; a concentration named Unobstructed Dharma-Mind; a concentration named Non-Retrogression and Non-Reversal; a concentration named Purifying All Poisons Like the Moon; a concentration named Entering Empty Tranquility; a concentration named Understanding the Conceptions of Beings; a concentration named Wishlessness; a concentration named Abiding in Single-Mindedness; a concentration named Like Vajra;

a concentration named Boundless Light That None Can Withstand; a concentration named Sovereign Purity; a concentration named Exhausting All Inner Afflictions; a concentration named Vast Like Space; a concentration named Entering All Karma; a concentration named Contemplating with the Mind and Attaining Wisdom; a concentration named Wisdom Delighting Beings Inexhaustibly; a concentration named Accomplishing Noble Wisdom; a concentration named Retaining All Without Forgetfulness; a concentration named Universal Light Seeing All Darkness and Bringing Great Joy; a concentration named Practice of Loving-Kindness; a concentration named the Mind Originally Pure in Great Compassion; a concentration named Entering All Protections;

a concentration named Impartial Mind Entering Unobstructed Liberation; a concentration named Dharma Abiding in Dharma; a concentration named Wisdom’s Luminous Penetration; a concentration named Clear Understanding; a concentration named Innumerability; a concentration named Satisfying the Multitudes; a concentration named Comprehending Everything; a concentration named Liberating Wisdom Transforming Beings Accordingly; a concentration named Vajra Lotus; a concentration named Understanding Impermanence; a concentration named Honored Wisdom; a concentration named Courageous Subjugation; a concentration named Recollection of the Buddhas; a concentration named Luminous Liberation Following the Teaching; a concentration named Adorning Buddha-Lands;

a concentration named Opening and Purifying All Lands; a concentration named Entering the Joyful Minds of Sentient Beings; a concentration named Right, True, and Upright; a concentration named Adorned with the Bodhisattva Way and the Six Paramitas; a concentration named Awakening and Untying the Bonds; a concentration named Flower of the Factors of Awakening; a concentration named Giving Liberation Like Celestial Medicine; a concentration named Light Pervading Everywhere; a concentration named Illuminating the Non-Abiding Buddhas; a concentration named Exceedingly Profound and Sublime; a concentration named Treasure Accumulation Like the Ocean; a concentration named Like the Faces of a Mountain; a concentration named Spiritual Powers Exceedingly Vast and Universally Embracing;

a concentration named Seeing Innumerable Buddhas; a concentration named Comprehending All Trainings; a concentration named Knowing Everything in the Snap of a Finger; and a concentration named Wisdom as Immeasurable and Incalculable as the Great Ocean, and so forth.

There are tens of thousands of billions of such concentrations. By abiding in the paramita of tranquil deliverance, bodhisattvas universally perfect all these concentrations.

The bodhisattva Aksayamati further said to Sariputra:

“What is the inexhaustible paramita of wisdom? Establishing one’s practice in accordance with the purport of the wisdom one has heard is called inexhaustible. There are eighty matters corresponding to this practice. What are the eighty?

“Accord with what is heard—Seek in accordance with the meaning—Cultivate according to the teaching—Follow the instructions of spiritual friends—Do not become conceited—Do not forget what is to be done—Always be reverent—Follow the practice taught in the scriptures—Follow according to the words—Constantly cultivate wisdom—Diligently receive it in the heart—Do not lose integrity—Do not forget mindfulness—Do not allow the mind to become confused—Arouse the precious mind—Reveal the healing resolve—Eliminate all illnesses—Become a vessel of intention—Delight in patience—Contemplate and delight in truth—Enter the wisdom-mind—Learn without weariness—Give without seeking anything—Give without intimacy or estrangement—Thoroughly contemplate what is heard—Joyfully open oneself and receive it—Possess

a joyful heart and a light body—Keep the mind pure, gentle, and harmonious—Remain free from vexation—Study according to the foundation—Always delight in speaking the Dharma—On hearing it, wish to proceed toward the Way—Preserve the Dharma oneself—Delight in hearing what is right—Do not abide in other teachings.

“Receive only the refined wisdom of the paramita—Follow the bodhisattva Vaipulya scriptures—Yearn only to hear scriptures concerning skillful means—Also delight in hearing and cultivating the four immeasurable minds—Examine and clearly understand the absence of a spirit-self—Follow the original intention without thinking otherwise—Devote the heart entirely to true and wholesome skillful means—Wish only to hear the Dharma of non-arising. Do not cling to contemplation; delight only in loving-kindness, understand the twelve links of dependent arising, and penetrate impermanence.

“Know suffering—Comprehend selflessness—Wish to know tranquility—Discern emptiness—Understand signlessness—Embody wishlessness—Understand samsara—Understand merit—Comprehend sentient beings—Know without forgetting—Adorn one’s voice—Be like a fortified city—Diligently retain what is heard—Delight in hearing the precious scriptures—While in the worldly realm, understand the worldly—Expand them within the mind—Take them as friends—Wish to hear how beings are subdued—Understand all activities.

“Constantly contemplate what is auspicious—Enter universally into all dharmas—Delight in ending poverty and understand what is called poverty—Understand what is called insufficient wisdom—Mindfully comprehend, follow,

and penetrate—Understand noble wisdom—Joyfully receive the Right Way—Understand those without wisdom—Teach and transform them all so that they may know—Understand that suffering is constantly encountered—Provide for those who lack necessities—Separate from everything devoid of meritorious action—Clearly understand its root—Commit no evil—Comprehend the meaning of the body—Accomplish the welfare of sentient beings—Understand peaceful conduct—Delight in harboring no resentment—Aspire single-mindedly to the most honored state—Undertake immeasurable works—Contemplate the Buddha-Dharmas—Receive them and attain realization.

“This is called establishing practice in accordance with the wisdom one has heard.”

The bodhisattva Aksayamati said to Sariputra:

“A bodhisattva has thirty-two matters into which one enters according to the occasion. What are the thirty-two?

“Entering according to sounds ⁽¹⁾; wishing to enter contemplation ⁽²⁾; entering the mind’s course of conduct ⁽³⁾; entering the body while seeking liberation ⁽⁴⁾; thereby delivering sentient beings ⁽⁵⁾; entering without interrupting contemplation of impermanence ⁽⁶⁾; entering non-attachment ⁽⁷⁾; entering in accordance with causes and conditions so as to accomplish what is needed ⁽⁸⁾; entering the place where there is no person ⁽⁹⁾; entering where there is no lifespan ⁽¹⁰⁾; entering where there is no living being ⁽¹¹⁾; entering the abiding places of the past, future, and present ⁽¹²⁾; entering meritorious karma ⁽¹³⁾; entering emptiness without indolence ⁽¹⁴⁾; entering signlessness ⁽¹⁵⁾;

and entering wishlessness without abandoning the cultivation that is required, without using emptiness, signlessness, or wishlessness to grasp realization, and while preserving them without falling away ⁽¹⁶⁾.

“One wishes to enter samadhi and cultivates right absorption, directing everything toward the accomplishment of samadhi and right absorption. Therefore one is not born in the Formless Realm. Why is this?

Because one protects what is to be attained ⁽¹⁷⁾. One further enters the roots and sources of all superknowledges and wisdom, yet does not enter the path of complete extinction ⁽¹⁸⁾. One further enters non-arising while rescuing beings in every place of birth ⁽¹⁹⁾.

One further enters the original limit to contemplate its meaning ⁽²⁰⁾. One wishes to enter the limitless without grasping realization. Why is this?

Because there is protective nurture. What is called absence of such protection belongs to the sravaka ⁽²¹⁾. One wishes to enter understanding of the selflessness of sentient beings without abandoning great compassion ⁽²²⁾.

One enters all the terrifying perils of samsara ⁽²³⁾. Having been able to enter them, although samsara remains, one is not produced by birth ⁽²⁴⁾. One further enters the defilements of which everyone has grown weary ⁽²⁵⁾.

One enters among those weary of desire without falling. Why is this? Because one does not grasp realization therein ⁽²⁶⁾.

One further enters among those who do not contemplate desire, entering without abandoning the Dharma ⁽²⁷⁾. One enters among those who violate the Dharma without committing wrongdoing ⁽²⁸⁾. One enters skillful means.

Why is this? Because sentient beings fall into craving and desire through causes in their minds, and the bodhisattva wishes to teach and transform them (29—the original text of this scripture is missing the thirtieth matter in every canon). Having entered into instruction, one administers medicine appropriate to the illness ⁽³¹⁾.

All the bodhisattva’s acts of transformation attain their proper place ⁽³²⁾.

“These are the thirty-two matters in which guidance accords with the situation. Why is this? Because one does not lose integrity. It is like entering a city through its gate. To comprehend all conditions, one must observe with one’s eyes. One who thoroughly understands conditioned karma does not engage in disputes. If one wishes to be without disputes, one should not cling to one’s own position. If one wishes to know that not speaking is the utmost delight, nothing is better than refraining from speech. Why is this? Because delighting in non-speech is itself protection of body and speech.

“If one does not wish to remain, one should not stay there. If one does not wish to move, one must carefully refrain from turning. When there is no expectation, there is also no conceptualization.

This is therefore called impartiality. If one wishes not to be deluded by material form, one must abide firmly and correctly. Having abided firmly, one then arrives.

Not delighting in causing change, one constantly remains cautious. If one yearns for tranquility and nurtures oneself, one must not praise oneself. If one does not wish to disparage others, one must not become proud or haughty.

Being neither high nor low, one perfects the true Dharma. If one does not rejoice in the loss of others, there can be no reproach or punishment. One should delight in peace and what is appropriate, so that one’s deeds are not lost.

When nothing is lost, there is no doubt. Without doubt, one thoroughly understands that there is no root; hence what is appropriate is never lost. One remains impartial toward the three times, without difference.

When the three times are impartial, there is neither increase nor diminution.

“One does not abide in form, feeling, perception, formations, or consciousness, nor regards them as distinctive. When the eye sees and knows form, there is no abiding. When the ear hears and knows sound, the nose smells and knows fragrance, the tongue tastes and knows flavor, the body touches and knows tactile softness, and the mind cognizes dharmas, there is likewise no abiding. From original purity, one acts according to Dharma, according to wisdom, according to truth, and according to the absence of self or person.

“To see that all dharmas are selfless is called wisdom. To understand thoroughly that all possessions possess nothing and are entirely without root is called wisdom. Not adorning the body while harboring conceit is called wisdom. Know that when bodhisattvas cultivate true and right wisdom, they comprehend all sentient beings; because their hearts are devoted to all sentient beings, they never abandon them and never depart from any dharma. Only this is called the bodhisattva’s cultivation of wisdom.

THE SUTRA OF THE BODHISATTVA AKSAYAMATI

—End of Fascicle Three—