大寶積經

At that time, Vajrapani the Secret-Trace Vajra-Warrior said to Mahamaudgalyayana, “Venerable Mahamaudgalyayana! The Blessed One has praised you as foremost in spiritual powers. Now, please try lifting this vajra pestle.”

Mahamaudgalyayana possessed great spiritual power and could move the four great seas. He roused his spiritual powers and attempted to lift the vajra pestle, intending to shake the entire great trichiliocosm, yet he could not move that vajra pestle even by a hair’s breadth.

Greatly astonished, Mahamaudgalyayana went before the Buddha, bowed at his feet, and said, “Blessed One! The Buddha once praised my spiritual powers. I have tested them before, shaking the entire great trichiliocosm as easily as one might pick up a small bowl and cast it into another land. I once subdued and transformed the naga kings Nanda and Upananda. I can even swallow a piece of wood as large as Mount Sumeru. Merely by directing my thought, I can grasp the sun and moon, halt them, and touch them with my hand. Yet now I cannot move this tiny vajra pestle even by a hair’s breadth! Could it be that I have lost my spiritual powers?”

The Buddha said, “You have not lost your spiritual powers. Mahamaudgalyayana, the spiritual powers of a bodhisattva possess immensely great might. The spiritual powers of sravakas and pratyekabuddhas cannot equal them.

“Even if all the Mount Sumerus throughout worlds as numerous as the sands of the Ganges were joined together into a single Mount Sumeru, that mountain could still be moved, but this vajra pestle could not.

“Such is the lofty and inconceivable might of a bodhisattva’s practice.”

Experiencing something unprecedented, Mahamaudgalyayana said, “Blessed One! Bodhisattva-mahasattvas possess such great might, as does Vajrapani the Secret-Trace Vajra-Warrior here, who holds this vajra pestle.

“Blessed One! Is the strength of Vajrapani the Secret-Trace Vajra-Warrior derived from birth through his parents, or does it arise from spiritual powers?”

The Buddha said, “That is the strength bestowed through birth by his parents. If a bodhisattva were to employ the strength of spiritual powers, he could manifest it throughout the heavens and the human world.”

The Buddha said to Vajrapani the Secret-Trace Vajra-Warrior, “You should lift the vajra pestle.”

Vajrapani the Secret-Trace Vajra-Warrior shook the great trichiliocosm with his stride, lifted the vajra pestle with his right hand, and cast it straight into empty space. The pestle revolved seven times in the sky, then descended and came to rest again upon the right hand of Vajrapani the Secret-Trace Vajra-Warrior.

The entire assembly experienced something unprecedented. With palms joined, they bowed at the Buddha’s feet and exclaimed together, “Hard to equal, hard to equal! Vajrapani the Secret-Trace Vajra-Warrior possesses most wondrous strength. May all sentient beings attain such boundless power.”

King Ajatasatru came forward and said, “Blessed One! How many practices does a bodhisattva cultivate to attain such strength?”

The Buddha said, “A bodhisattva has ten great practices through which this mighty power is attained:

“First, diligently receiving and upholding the true Dharma, preferring to relinquish one’s own life rather than abandon it.

“Second, never being arrogant or conceited, but always humbly honoring sentient beings.

“Third, when encountering obstinate sentient beings who are difficult to instruct, patiently enduring them.

“Fourth, upon seeing those who hunger and thirst, giving them delicious food so that they may be fully satisfied.

“Fifth, upon seeing those who are afraid, consoling them so that they may find peace.

“Sixth, if sentient beings suffer from grave illness, providing medicine and arranging treatment for them.

“Seventh, if someone weak is treated with contempt by others, respectfully caring for and protecting that person.

“Eighth, using pure water from a pond to mix plaster for the walls of shrines and temples dedicated to the Buddha, repairing cracks and damage.

“Ninth, upon seeing lonely, poor, and destitute people bearing heavy burdens and performing arduous labor, helping to relieve them of their burdens and suffering.

“Tenth, if people have no one upon whom to rely, always helping them, remaining true to one’s word, and never forgetting or abandoning them.

“These are the bodhisattva’s ten great practices.”

The king again asked, “Blessed One! How many qualities does an amicable and harmonious bodhisattva possess, such that wherever the bodhisattva goes, the bodhisattva is always gentle and never becomes angry?”

The Buddha said, “An amicable and harmonious bodhisattva possesses eight qualities:

“First, being sincere and upright in disposition, without flattery or slander.

“Second, being gentle in character and never deceitful or dissembling.

“Third, having a disciplined mind, utterly free from expectation.

“Fourth, being resolute in mental conduct and never weak.

“Fifth, having a mind free from delusion and always being amicable and harmonious.

“Sixth, serving as a refuge for people in the world and possessing extraordinary virtue.

“Seventh, possessing a lucid and penetrating mind, yet remaining unattached.

“Eighth, contemplating wrongdoing and merit while the mind remains free from conceptual thought.

“These are the bodhisattva’s eight qualities of amicability and harmony.”

The Buddha continued, “A bodhisattva further possesses four qualities of a thoroughly matured disposition, wherever the bodhisattva may go:

“First, when dwelling in the human realm as a wheel-turning sage king, the bodhisattva encounters the appearance of Buddhas, arouses the aspiration for enlightenment, and never regresses.

“Second, when dwelling in the heavens as Sakra, Lord of the Devas and king of the gods, the bodhisattva constantly beholds the Buddhas and never departs from the Dharma of the path.

“Third, when dwelling in the Brahma Heaven, the bodhisattva freely cultivates the work of the path and never loses the aspiration for enlightenment.

“Fourth, although dwelling in the human or heavenly realms in this manner, the bodhisattva is continually reborn in pure Buddha-lands, beholds the Buddhas face to face, and hears the Blessed Ones teach the Dharma.

“These are the four qualities.”

King Ajatasatru again asked, “Blessed One! What is meant by sitting in a trustworthy place?”

The Buddha said, “Great King! It is the seat of a spiritual friend.”

The king again asked, “Blessed One! Where does generosity sit?”

The Buddha said, “Great King! Generosity dwells in a place of immense wealth and abundant treasures.

“Those who uphold the precepts are reborn in the heavenly realms.

“Those who practice patience have joyful countenances and are always endowed with beauty.

“Those who practice diligence cultivate assiduously, attain penetrating understanding, and surpass others.

“Those who practice meditative contemplation attain tranquil right concentration, and their faculties are not disturbed.

“Those endowed with wisdom eliminate the afflictions, calamities, and defilements of sensory objects.

“Those of extensive learning acquire great wisdom; when questioned, they resolve the doubts of others and leave them free from uncertainty.

“Those who study diligently gather together and enter the unsurpassed, right, and true path.

“Those who contemplate impermanence, non-self, and tranquility eliminate inverted views wherever they dwell.

“This is sitting in a trustworthy place.”

The king again asked, “Blessed One! When mindfulness accords with the proper occasion, where does one sit?”

The Buddha said, “Great King! By contemplating impermanence, suffering, and empty tranquility, one sits in right view and does not fall into wrong conduct. When body and mind are pure, one sits in meditation and gives rise to spiritual powers.”

The king again asked, “Blessed One! Where is the path?”

The Buddha said, “Great King! By sitting firmly without regressing, one attains the fruit of the path and is freed from the suffering and tribulations of the three realms.”

The king again asked, “Blessed One! Where does non-retrogression sit?”

The Buddha said, “Great King! One who does not regress sits in liberation from the calamities of birth and death.”

The king again asked, “Blessed One! Where does the Buddha sit?”

The Buddha said, “Great King! He sits among the thirty-seven factors of enlightenment, which have been cultivated and cannot be destroyed; he continually turns the Dharma wheel, never allowing the teachings of the Three Jewels to be severed.”

The king again asked, “Blessed One! Who brings forth Buddhahood?”

The Buddha said, “Great King! It is precisely one who can arouse resolute faith and clearly penetrate the fundamental nature of emptiness and nonexistence.”

The king again asked, “Blessed One! Who arouses resolute faith?”

The Buddha said, “Great King! One who can arouse the bodhisattva mind.”

The king again asked, “Blessed One! Who arouses the bodhisattva mind?”

The Buddha said: “Great King! It is one whose resolve and nature are concentrated and undistracted.”

The King again asked: “Blessed One! Who has a concentrated and undistracted resolve and nature?”

The Buddha said: “Great King! It is one whose practice of great compassion never ceases.”

The King again asked: “Blessed One! Who never ceases to cherish great compassion?”

The Buddha said: “Great King! It is one who never abandons any sentient being.”

The King again asked: “Blessed One! Who does not abandon sentient beings?”

The Buddha said: “Great King! It is one who brings peace and happiness to oneself and to all sentient beings.”

The King again asked: “Blessed One! Who brings peace and happiness to oneself and to sentient beings?”

The Buddha taught: “Great King! It is one who causes the Dharma of the Way to flourish and does not allow the Three Jewels to be extinguished.”

The King again asked: “Blessed One! Who does not allow the Three Jewels to be extinguished?”

The Buddha said: “Great King! Casting off the afflictions is not allowing the Three Jewels to be extinguished.”

King Ajatashatru bowed to the Buddha and said: “Blessed One! The Blessed One is truly unprecedented. The Tathagata’s teachings accord perfectly with the Dharma and discipline. In the teaching bestowed by the Tathagata, the Dharma that is expounded reaches the utmost gentleness and compliance, is free from the doctrines of annihilationism and eternalism, yet never disregards karmic retribution. Regarding what is established, it remains unmoved and undisturbed, without notions of good or evil, pure or impure karma. One diligently cultivates the practice of the Way without deviation or loss.

“Blessed One! Whoever enters this practice and vow resolves every doubt and follows the Tathagata’s true and right teaching.

“Whoever hears this Dharma and gives rise to doubt has not planted roots of virtue in previous lives, has followed evil friends, and disbelieves and slanders the true Dharma.

“Blessed One! In previous lives we planted roots of virtue; it is not that we are without merit. Now that I have heard the true Dharma, I wish to repay the Buddha’s profound kindness, yet with all my resolve I cannot repay it fully.

“Bodhisattva Manjushri, out of loving compassion for us, has resolved our doubts and manifested great radiance.

“The Blessed One has skillfully taught the complete practice of purity. He is the most virtuous and benevolent friend, endowed with great kindness, truly a spiritual friend.”

At that time, Bodhisattva Shantamati asked Vajrapani, the Powerful Vajra Bearer of Secrets: “Have you established this scriptural Dharma so that it may be widely propagated throughout all future ages?”

Vajrapani, the Powerful Vajra Bearer of Secrets, said: “Venerable Shantamati! This scriptural Dharma has been established so that, after the Tathagata’s nirvana, in the final age of the Dharma’s decline, it may be propagated throughout the world in Jambudvipa, causing all Dharma teachers and true beings to be illumined.

“Venerable Shantamati! The Buddha established this essential scripture, which all Buddhas protect and uphold. Whoever accepts and upholds this scripture is one who has well studied the true Dharma without clinging to written words. Its expressions are inexhaustible, and no one can interrupt them.

“Venerable Shantamati! The supremely true Tathagata does not forsake any dharma. Why is this? They have no place of arising. Since they have no place of arising, they have no place of cessation. Therefore, the Tathagata says: the Tathagata’s appearance in the world has no place of arising. The Tathagata abides in the dharmadhatu. The Dharma abides in accordance with Dharma; whether or not a Buddha appears, the Buddha-Dharma always abides.

“Because it abides in this way, the twelve links of dependent origination do not deviate; dependent origination is not confused and does not disrupt the true Dharma.

“Moreover, upon examining this Dharma, because it is eternally without verbal expression, it is called the true Dharma precisely because it has no verbal expression.”

Bodhisattva Shantamati asked: “Venerable Bearer of Secrets! You protect and uphold the true Dharma and don the armor of the great vow. Is it for this reason that you don the armor?”

Vajrapani, the Powerful Vajra Bearer of Secrets, said: “Venerable Shantamati! To don the armor of the great vow and protect and uphold the true Dharma is neither to disrupt any dharma nor to grasp that Dharma. Why is this? In that true Dharma, none of all dharmas has any place of disruption. This is protecting and upholding the true Dharma.”

Bodhisattva Shantamati asked: “What is meant by disrupting the true Dharma?”

Vajrapani, the Powerful Vajra Bearer of Secrets, said: “Relying upon fear gives rise to confusion and disruption.

“Venerable Shantamati! Ultimate non-confusion means that the meaning itself is not confused. Only this may be called protecting and upholding the true Dharma.”

Bodhisattva Shantamati asked: “Venerable Bearer of Secrets! Is there any skillful means whereby, when the entire world is in turmoil, one may thereby protect and uphold the true Dharma?”

Vajrapani, the Powerful Vajra Bearer of Secrets, said: “Venerable Shantamati! It is precisely by reason of that turmoil that one protects and upholds it.

“Why is this? The world relies upon erroneous doctrines and the sixty-two views. The bodhisattva’s conduct takes emptiness as its foundation. Therefore, the bodhisattva comes into conflict with the entire world.

“Furthermore, ordinary convention conceives of permanence and therefore establishes a self, regarding it as pure and peaceful.

“The bodhisattva always clearly comprehends that all dharmas are impermanent, suffering, empty, not a self, and without any ego-self. Therefore, this is called contending in debate with the world.

“As the world follows the current and sinks into the waters of birth and death, the bodhisattva, through skillful means, goes against the current to its very source, turns back against the stream of birth and death, and accumulates merit and virtue. Therefore, this is called contending with and opposing the world.

“People of the world rely upon the five skandhas, the twelve ayatanas, and the eighteen dhatus.

“One who practices the bodhisattva path does not allow the mind to cling to any dharma whatsoever. Therefore, this is called contending with the world. Why is this? Because one does not conform to the afflictions.

“Venerable Shantamati! Therefore, protecting and upholding the true Dharma means contending with and opposing the world.”

Bodhisattva Shantamati asked: “Venerable Bearer of Secrets! How does a practitioner protect and uphold the true Dharma?”

Vajrapani, the Powerful Vajra Bearer of Secrets, said: “Venerable Shantamati! In order to accept and uphold the true Dharma, one protects and upholds one’s own body, protects and upholds the bodies of sentient beings, and protects and upholds all dharmas, yet there is still nothing whatsoever to protect or uphold.”

Bodhisattva Shantamati again asked: “Venerable Bearer of Secrets! How does one accept and uphold it?”

Vajrapani, the Powerful Vajra Bearer of Secrets, said: “Venerable Shantamati! When ego and self are utterly extinguished, sentient beings are quiescent. When sentient beings are quiescent, the three times are quiescent. When the three times are quiescent, the Buddha-Dharma is quiescent. When the Buddha-Dharma is quiescent, the Buddha-land is quiescent. When the Buddha-land is quiescent, all dharmas are quiescent.

“To have no destination at which to arrive among all dharmas is called protecting and upholding the true Dharma.”

The Blessed One then praised Vajrapani, the Powerful Vajra Bearer of Secrets: “Excellent, excellent! This is called protecting and upholding the true Dharma. In protecting and upholding that true Dharma, there is nothing to protect or uphold and nothing to forget or lose.

“Furthermore, one who protects and upholds the true Dharma accepts and upholds everything, yet gives rise to no deluded conception concerning any perception. Since there is no perception, one does not indulge in any deluded conception. This is called remaining heedful amid all dharmas; only this is called the Dharma of the Way.”

At that time, in the Dharma assembly there was a deva named Virtuous King, who came forward and addressed the Buddha: “Blessed One! The words of all Buddhas are utterly quiescent. How should one who perceives them understand this?”

The Buddha said: “Virtuous King! The quiescent meaning of the words of the true teaching is that every apprehension and every practice are entirely quiescent. Such a person can patiently accept the true teaching. Because one can patiently accept it, one can blaze forth. Because one can blaze forth, one can shine brilliantly. Because one can shine brilliantly, quiescence becomes complete stillness. This is the Tathagata’s protection and preservation of the true Dharma. Only this is called the assembly of the Tathagatas, retaining the Buddha’s Way in its entirety. It is upheld in this manner: one neither upholds a dharma nor abandons a dharma.”

When the Buddha answered the deva Virtuous King, one thousand bhikshus exhausted the outflows, attained liberation of mind, and became arhats. One thousand devas became free from dust and defilement and attained the pure Dharma-eye.

Bodhisattva Tịch Ý asked Devaputra Hiền Vương, “From where did you obtain such eloquence?”

Devaputra Hiền Vương replied, “Venerable Tịch Ý! If one can eliminate all obstacles, attain nothing whatsoever, realize the emptiness of the ultimate meaning, and rely upon nothing, this is called eloquence. To understand clearly for oneself, with consciousness neither shifting nor changing; to know without depending upon others and establish oneself nowhere—this alone is called eloquence.

“When the mind is not allowed to follow what it clings to, and one can practice the Dharma of nonattachment, only then does one attain this eloquence.

“By contemplating all dharmas—their coming, going, and manifestation—and clearly knowing, recognizing, and firmly believing in them all, one attains this eloquence.

“Venerable Tịch Ý! Practitioners who thus attain this eloquence abide nowhere and practice nowhere. They cross beyond the surging current of the four calamities of birth, aging, sickness, and death. For them there is nowhere that birth occurs, nowhere that anything arises, and nowhere that anything ceases. Being incapable of being extinguished by anyone is called crossing beyond; it is the attainment of eloquence.”

Bodhisattva Tịch Ý then came forward and addressed the Buddha: “Blessed One! From what realm did this Bodhisattva Hiền Vương come to this realm, possessing such eloquence?”

The Buddha said, “Tịch Ý! Devaputra Hiền Vương came from the land of Buddha Akshobhya. After dying there, he was born here because he wished to hear the Tathagata’s profound and essential scriptures.

“Tịch Ý, you should know that Devaputra Hiền Vương has realized and entered the house of Dharma retention. Even if one were to proclaim his virtues for a kalpa or more than a kalpa, one could never exhaust the bounds of his eloquence.”

Bodhisattva Tịch Ý again asked, “Blessed One! What is called the house of Dharma retention?”

The Buddha said, “Tịch Ý! What was previously described as entering the house of Dharma retention means entering the inexhaustible wisdom of written characters, into which all dharmas enter. Regarding all dharmas, one does nothing whatsoever; one clearly understands the house of Dharma and practices in accordance with the house of Dharma. Written characters are proclaimed by means of sounds. The words issuing from the mouth form matters of Dharma; yet without thinking about those matters of Dharma or discriminating among them, one proclaims all matters and sounds. This is called entering the practice of the house of Dharma retention.

“Furthermore, Tịch Ý! The Dharma that is entered is itself the Dharma of attaining nothing whatsoever. What is attained is called entry, from which wisdom arises.

Those written characters come from nowhere when they enter the house. Moreover, those written characters appear neither within the house nor outside it. They have nowhere toward which they proceed and possess no direction.

Although those written characters unfold and present meanings in succession, they entertain no conception. Written characters neither conform to the Dharma nor oppose the Dharma, and they are free from all conceptions. Those written characters are entirely without speech; they neither increase nor diminish.

Moreover, no arising can be seen in those written characters. They have nowhere that they decay or cease; they do not create written characters, nor is there anywhere they are lost.

“Furthermore, Tịch Ý! Just as there are numbers of written characters, so too are there numbers of mental states. All are like this. The numbers of all dharmas have their respective destinations. Yet if they are the numbers of dharmas, then they are numberless. Why is this? Because they do not return to any numerical category of dharmas; having no number is what is called the number of dharmas.

“To accord with the number of dharmas in this way is called entering the house of Dharma. One does not enter the past but enters the unborn Dharma, which comes from nowhere.

“Since it is born nowhere and comes from nowhere, where could it enter? Through entering nowhere, one enters all such numbers and thus reaches the Dharma gateway. By personally seeing that fundamentally nothing exists, one becomes securely established in and enters the practices and activities of the house of Dharma retention. One enters the minds of sentient beings. By entering the minds of sentient beings, one teaches them the Dharma according to their minds and according to how they should be liberated. Only one who receives and retains the Dharma is called tranquil in mind.

“Venerable Tịch Ý! Because the mind is free from defilement, it becomes pure, dignified, gentle, and luminous. Its nature is transcendent; whether walking or standing, one remains peaceful.

One’s wisdom is never lost, one’s resolve is firm, and the beings who should be liberated cannot be harmed. There are none among the various non-Buddhist heretics who are not subdued. One dispels the afflictions, destroys the hostile thieves, possesses immense physical strength, and has a fearless mind.

One’s eloquence is inexhaustible, one’s expositions immeasurable, and their purport limitless. With unobstructed wisdom, one enters the factors of awakening with great clarity and proclaims words of truth that are profound and sublime. What one has heard is as vast as rivers and oceans.

One’s samadhi and right concentration are as steadfast as Mount Sumeru standing amid the great ocean. Amid the great assembly, one is like the lion king. One remains undefiled by worldly things, like a lotus unstained by mud or water.

Free from hatred and attachment, one’s heart is as expansive as the great earth, upon which rice, beans, grasses, and trees grow and through which all people obtain peace and happiness. One washes away defiling dust like clear water and guides sentient beings to transformation. One burns away poisonous calamities like a blazing flame consuming grass and refuse.

One instructs all sentient beings like a mighty wind that blows everywhere without leaving any place untouched. One’s mental conduct is impartial like the full moon shining upon all the stars. One eliminates greed, anger, and delusion like sunlight dispelling darkness.

One subdues mind and consciousness like a valiant general crushing a powerful enemy. One regulates one’s own mind like a Dragon King acting harmoniously and precisely according to the seasons.

“Just as thunder first resounds and rain then falls, so too does a bodhisattva regulate the mind and then send forth the rain of Dharma to moisten the three realms. A bodhisattva pours forth the ambrosial water of Dharma to cleanse defiled minds, like rain from the heavens washing away the dust of the world. A bodhisattva heals the illnesses of greed, anger, and delusion like a skilled physician curing the illnesses of all people.

Resolutely preserving the unconditioned and practicing the true Dharma, such a one is the Dharma King who governs and teaches throughout the ten directions. Just as a sovereign governs all the people, a bodhisattva protects, teaches, and transforms all those subject to birth, aging, sickness, and death. Just as the Four Heavenly Kings govern the four continents, and just as Shakra, Lord of the Trayastrimsha Heaven, instructs the devas, so too does a bodhisattva teach and transform sentient beings in the desire realm.

Amid forms, sounds, fragrances, tastes, tactile objects, and dharmas, a bodhisattva remains pure like a luminous jewel. Having disciplined the mind and always attained mastery, a bodhisattva is like Great Brahma, sovereign of devas and humans.

“The bodhisattva’s mind is pure and never attached, like a bird flying through empty space without encountering obstruction.

“The bodhisattva acts peacefully in accordance with the Dharma, like the king of deer moving with the herd, reverently following the teachings of the Dharma and cherishing genuine practices.

“A bodhisattva is like a mother who loves her child and brings the child peace and security.

“A bodhisattva teaches sentient beings various skills like a stern father instructing his children and grandchildren.

“Adorned by great virtue, a bodhisattva possesses the thirty-two marks of a great being, the intermingled splendor of blessed characteristics, the eighty subsidiary marks, and numerous other excellent features.

“A bodhisattva is revered by all the world and is not bound by wrong views. Fully possessing the seven noble treasures, a bodhisattva never suffers poverty or want.

“A bodhisattva is kept in mind and protected by all Buddhas throughout the ten directions.

“A bodhisattva is praised by the wise, extolled by those of penetrating understanding, and protected and honored with offerings by the devas.

“A bodhisattva is continually supported by spiritual friends.

“A bodhisattva is supreme among those who teach the Dharma and possesses mastery of the six superknowledges.

“Moreover, a bodhisattva penetrates the dispositions, practices, faculties, and wisdom of all sentient beings and proclaims the scriptures and Dharma to them without ever becoming weary.

“A bodhisattva never seeks material gain or support, delighting only in bestowing the true Dharma without ever being miserly.

“A bodhisattva’s heart is pure and free from transgression; the bodhisattva’s luminous patience is without fault.

“Every undertaking performed by a bodhisattva can be brought to complete fulfillment.

“With pure diligence, a peaceful nature, and a unified, purified mind, a bodhisattva removes the roots of defilement. With serene factors of awakening and pure wisdom, a bodhisattva cultivates the four brahma-abodes without negligence, thereby accomplishing the work of liberating the world.

“Through meditation and samadhi, a bodhisattva attains right absorption and reaches the bodhisattva path and the unsurpassed path of Buddhahood.

“A bodhisattva can fully accomplish every practice and undertaking, never growing indolent or stopping midway, until reaching the stage of non-retrogression.”

“O Tranquil Resolve! A bodhisattva-mahasattva who enters the Dharma treasury of dharani possesses immeasurable and lofty merit such as this. Even if a bodhisattva were to remain in the world for hundreds of thousands of years, doing nothing else but single-mindedly praising this practice of dharani, he still could not fully proclaim it.”

At that time, Bodhisattva Tranquil Resolve said to Heavenly Prince Worthy King: “You have obtained exceedingly great and boundless benefit. Today the Tathagata has praised your merits so clearly.”

Heavenly Prince Worthy King said to Bodhisattva Tranquil Resolve: “Venerable Tranquil Resolve! Within these dharmas, in truth, no merit can be apprehended that might be praised. Moreover, these dharmas have no form, no image, and no appearance; practices such as these can never be fully proclaimed and praised.”

Heavenly Prince Worthy King came forward and addressed the Buddha: “World-Honored One! None of the dharmas can be grasped; there is neither a self nor what belongs to a self. Therefore, they cannot be transmitted to another, nor can they be gathered together.

World-Honored One! If anyone delights in cultivating this Dharma, that person should practice equanimity. By diligently undertaking and cultivating the Dharma of equanimity, one can reach this Dharma gateway.

It is like this great earth: earth rests upon water, and water rests upon wind. Anywhere beneath the surface of the earth throughout the world, if someone exerts effort to dig into the ground, that person will obtain water for drinking and use, without needing to seek it in some distant place.

The Tathagata’s wisdom universally enters the nature and conduct of all sentient beings. The Tathagata is liberated; by cultivating diligently in accordance with the Dharma gateways, through these skillful means one attains the great light of wisdom.

World-Honored One! Therefore, good men and good women who seek the path to Buddhahood should constantly cultivate with diligence. By what should they practice diligently? They should do so through these Dharma gateways.

World-Honored One! A person blind from birth can never see colors. Likewise, if someone does not cultivate diligently, that person is called foolish, benighted, and blind, unable to see dharmas in either their roots or their branches.

World-Honored One! Just as a person with sound eyes relies upon light in order to see, while without light there is darkness and nothing can be seen—except by a sage possessing the divine eye—so too, those who remain far from spiritual friends, receive no instruction, and do not understand the contemplations of dharmas cannot perceive the dharmas they have received.

Just as the divine eye sees without requiring light, so too, if a good man attains spontaneous wisdom, he perfects the virtue of great wisdom.

World-Honored One! Just as a bird flying through the open wilderness and crossing a vast marsh does not see space or the fields either increase or decrease, so too, all bodhisattvas who diligently cultivate and enter the factors of the path do not see the path to Buddhahood either increase or decrease.

World-Honored One! Just as on that snow mountain, falling snow and forming frost nourish the trees, which are not harmed by the winds, so too, when a bodhisattva cultivates at the proper time, wisdom arises and shines through immeasurable sentient beings; wherever the bodhisattva goes, it is never lost.

World-Honored One! Just as when a Wheel-Turning Sage King is born into a noble lineage, the seven treasures appear in full, what are those seven treasures? The first is a purple-gold wheel with a thousand spokes. The second is a white elephant with six tusks. The third is a many-colored divine horse, with a black head and a red mane. The fourth is an eight-faceted moon-bright jewel. The fifth is a jewel woman whose mouth is fragrant like a lotus and whose body is fragrant like sandalwood. The sixth is a great minister who is lord of the treasury and possesses miraculous powers like a sage. The seventh is a commander-in-chief who oversees the armies of the four continents.

In the same way, when the seven treasures of a bodhisattva-mahasattva appear, the treasures of the path spontaneously appear in the world. What are those seven treasures? They are the treasure of the paramita of generosity, the paramita of moral discipline, the paramita of patience, the paramita of diligence, the paramita of meditative concentration, the paramita of prajna, and the treasure of the paramita of skillful means. They appear in the world to liberate all beings.

Just as a Wheel-Turning King travels throughout the lands of the four continents without calculating how many thoughts are present in the minds of the people, so too, a bodhisattva-mahasattva uses the Dharma of the four means of attraction to gather in and save sentient beings, without conceiving how many classes of sentient beings there are, understanding that they have been nonexistent from the beginning.

Just as a Wheel-Turning King governs the four continents while sitting peacefully upon his throne, with no one contending, and without adjudicating right and wrong, while the people naturally obey the king’s commands, so too, when a bodhisattva sits upon the seat of the Buddha-Dharma, no one contends with him; even though the hosts of Mara harbor evil intentions, they naturally come and submit.

World-Honored One! Just as in this great trichiliocosm, Mount Iron Ring, Mount Great Iron Ring, and Mount Sumeru were established first, so too, a bodhisattva first establishes the Mahayana, then establishes great compassion, while a sincere and benevolent disposition is supreme above all.

Just as the newly risen sun first casts its light upon Mount Iron Ring, Mount Great Iron Ring, and Mount Sumeru, and only afterward illuminates other places, so too, a bodhisattva radiates the light of wisdom throughout the three realms. With a benevolent and harmonious mind, the bodhisattva first illuminates sentient beings; the light of the Mahayana dispels the darkness of the three poisons, enabling all to attain supernormal powers.

World-Honored One! All the trees in districts, towns, and villages depend upon the solid earth. Hundreds of varieties of grasses and trees rely upon the earth to arise and grow. From the earth, the myriad things are born and attain their full development. In the same way, all the roots of merit of a bodhisattva arise from the mind of the path, which nurtures and enlarges noble wisdom until perfect enlightenment is attained.”

The Buddha praised Heavenly Prince Worthy King: “Excellent, excellent! Good man, you have skillfully employed analogies to explain the practices of a bodhisattva.

Furthermore, good man! Just as the realm of sentient beings and the dharma-realm extend to dharani, so too does the wisdom of a bodhisattva. The bodhisattva attains unobstructed eloquence; his speech is inexhaustible, unhindered, unceasing, and effortless. When proclaiming the sutras and Dharma taught by the Buddhas, he is neither timid nor afraid. Because the bodhisattva has attained the gateway of dharani, he harbors no fear in what he expounds.

Such a bodhisattva attains three kinds of unobstructedness:

The first is unobstructed dharani.

The second is unobstructed eloquence.

The third is unobstructed Dharma of the path.

The bodhisattva also possesses three qualities through which he enters pure conduct and action:

The first is natural purity.

The second is primordial purity.

The third is purity of the original limit.

There are also three qualities through which the bodhisattva enters inexhaustibility:

The first is that the sutras and Dharma are inexhaustible.

The second is that the meanings of words and letters are inexhaustible.

The third is that the proclamation of teachings and instructions is inexhaustible.

The bodhisattva also enters three states of non-abiding:

The first is the non-abiding of noble wisdom.

The second is the non-abiding of words, letters, and meanings.

The third is that what is cultivated and established is likewise non-abiding.

The bodhisattva also possesses three certainties:

The first is expounding in accordance with the capacities of beings.

The second is immediately giving rise to eloquence.

The third is wisdom arising at the proper time.

The bodhisattva also attains three kinds of wisdom that resolve matters swiftly:

The first resolves doubts so that no uncertainty remains.

The second completely severs indecision so that no hesitation remains.

The third brings joy and delight to the hearts of all sentient beings.”

When the Buddha spoke these words, eight thousand bodhisattvas in the great assembly attained the gateway of dharani.

At that time, Vajrapani, the Vajra-Wielding Strongman of the Esoteric Traces, came forward and addressed the Buddha: “World-Honored One! I humbly beseech the World-Honored One to establish this Dharma canon so that, after the World-Honored One enters nirvana, during the final age of the latter times, the true Dharma may spread throughout Jambudvipa, endure for a long time, and never disappear.”

The World-Honored One surveyed the four directions and then spoke these verses:

“By restraining the faculties, one attains excellence;

By severing the faculties, one is not harmed.

Nonexistence from the beginning has already severed emptiness,

Subduing the factions and armies of Mara.

Liberated, one knows purity;

Fearless, one knows the place of fear.

Casting aside the entire heavy burden,

This is the divine mantra of the healing master.

Subduing non-Buddhist and heterodox teachings,

Using the Dharma to save and gather in beings,

Protecting and sustaining those who practice the Dharma—

This is the divine mantra spoken by the Buddha.

Through non-self, self is eliminated”

That meaning must be transcended.

Before the Four Heavenly Kings,

Speak words free from defilement.

Vigorously and diligently preserve these phrases;

Purify again the purity of Perfect Awakening.

Brahma and Sakra, Lord of the Devas,

Established this vehicle in such a way.

Through loving-kindness, spiritual penetrations, and that patience,

And through contemplation of great compassion,

One gains the loving esteem of Brahma;

Such a person commits no transgression.

The wilderness is free of emptiness;

Being without faculties is called purity.

To subdue Mara's generals and armies,

This mantra is therefore spoken.

The World-Honored One established

This sutra of excellent words and meanings.

It was then propagated everywhere,

So that each might receive it according to their capacity.

When this mantra formula was spoken,

Heaven and earth both trembled.

All the maras came,

And they all proclaimed as follows:

‘Use these words to protect the head and neck;

Such a one is called a Dharma Master.

If this sutra comes into his hands,

He will return to the place where the Buddha taught.’

At that time, the Buddha told Vajrapani, the Adamantine Strongman of the Secret Traces: “Now that this scripture has been established, it is established so that no one can disturb it. Why is this? I recall that in the past a Buddha appeared in the world named Jewel Moon Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, World-Honored One. That world was called Joyless.

“During the time of that Buddha Jewel Moon, there were two bhiksus who served as Dharma Masters. One was named Wisdom Quiescence, and the other was named Upholder of Perfect Resolve. Both possessed awe-inspiring spiritual power and transformations, and their virtue towered on high. They received these mantra phrases from Buddha Jewel Moon and reverently upheld them. After Buddha Jewel Moon entered nirvana, the two of them upheld the Dharma for half a kalpa. Thereafter, hundreds of thousands of kotis of maras throughout the great trichiliocosm were all taught and transformed, and came to follow the path of unsurpassed, perfect, true enlightenment.

“O Vajrapani! Do you wish to know who those two bhiksu Dharma Masters of the past were? The Dharma Master Wisdom Quiescence was I, Sakyamuni Buddha, in a former life. The Dharma Master Upholder of Perfect Resolve was you, Vajrapani, the Adamantine Strongman of the Secret Traces, in a former life.

“Those phrases bring many benefits to this sutra-Dharma, protecting and preserving it so that the true Dharma may be accomplished.”

The World-Honored One then looked upon the entire assembly in the four directions and proclaimed: “O worthy beings! Who is able to shoulder the unsurpassed, perfect, true path of dharani, for which the Tathagata accumulated meritorious virtue throughout hundreds of thousands of kotis, trillions, and countless kalpas; through which all sentient beings may be delivered; and from which all Buddhas of the past, future, and present are born?”

Within the assembly, thirty-two thousand bodhisattvas rose from their seats, joined their palms, bowed their heads in homage to the Buddha, and spoke this verse:

“We shall relinquish our own bodies and lives,

Contemplate well the tranquil stillness,

And receive and uphold this sutra-Dharma,

Thus gaining the praise of all Buddhas.

This scripture is like medicine,

Curing every illness.

Those who receive and uphold this verbal teaching

Give rise to the mind and intent of a Buddha.”

Thereupon, the deva-prince Worthy King, together with five hundred deva-princes, spoke this verse:

“All sentient beings

Should diligently contemplate and accumulate virtue.

Those who receive and uphold this scripture

Attain the most excellent and profoundly wondrous state.”

Vajrapani, the Adamantine Strongman of the Secret Traces, also spoke this verse:

“That meaning is without written words,

Yet it is proclaimed through written words.

The World-Honored One has expounded it;

I shall now reverently uphold it.”

At that time, the Tathagata told Brahma and Sakra, Lord of the Devas: “The Tathagata possesses three immeasurable qualities and thus has become a field of unsurpassed offerings, with merit and virtue beyond all limit.

“What are the three?

“First, with a sincere mind, being humane and harmonious, one gives rise to the aspiration for enlightenment.

“Second, having given rise to the aspiration for enlightenment, one protects and upholds the true Dharma.

“Third, one explains to everyone the Dharma exactly as one has heard it.

“By personally practicing these three things, one attains merit and virtue beyond calculation.

“Brahma, you should know that the meritorious virtue accumulated through these three deeds could not be fully described even if I were to remain in the world for an entire kalpa and explain it extensively.

“O Brahma! Therefore, one should respectfully follow and serve these three matters of the Tathagata.

“Brahma makes offerings to the Tathagata by receiving the four-line verse proclaimed by the Buddhas of the three times and, having received it, protecting it.

“Why is this?

“All Buddhas, World-Honored Ones, are born from this Dharma. Therefore, one should make offerings to the Dharma.

“Offerings to the Dharma do not require clothing or food. Dharma offerings are supreme among all offerings. Therefore, Brahma, you should offer the true Dharma to one another. This is an offering to the ultimate truth, not an offering of clothing and food.

“The Buddha himself recalled that in the past, Brahma King had once been born as a crown prince named Intentional Practice, who cherished and delighted in the path of Dharma. One day, in a dream, he heard this four-line verse:

“‘If you remain forever heedless, there is no path of escape;

For the sake of sentient beings, give rise to the aspiration for enlightenment.

In times of ease, practice diligently in accord with the Dharma;

Give freely without greed, bringing peace to self and others.’

“After the crown prince heard the teaching of this verse and awoke from his dream, he reflected upon it clearly. His heart filled with great joy, and he spoke this verse in praise of those lines:

“‘How joyful, how supremely peaceful!

I have obtained the inexhaustible treasury of Dharma.

It should be given to the poor,

So that everyone may be fully satisfied.’

“O Brahma! At that time, the crown prince attained the treasury wherein the truth is established and understood that written words are originally empty. He thought to himself: ‘I shall use the meaning of this verse to bring satisfaction to impoverished and needy sentient beings.’

“The crown prince went to his royal father and mother and said: ‘Do we have a treasury of the seven precious substances—gold, silver, lapis lazuli, crystal, mother-of-pearl, agate, and coral? I would be greatly delighted if I could give them to the poor and needy.

“‘Father and Mother should know that all wealth is not a firm and enduring treasure. It is often destroyed by floods, fires, thieves, enemies and creditors, officials, or unfilial children. Wisdom gained through extensive hearing and abundant learning, which does not depend upon clothing or food, is exceedingly difficult to obtain.’

“His royal father and mother said: ‘Excellent! We permit you to take the riches from the treasury and give them away as you wish.’

“The crown prince then gave them universally to all who were poor and needy. He clearly understood that the three realms are empty and enabled them to attain the rare and inexhaustible wisdom.

“By hearing a single four-line verse, the crown prince taught and transformed eight thousand people, exhorting them to give rise to the aspiration for unsurpassed bodhi, while countless sentient beings gained rebirth in the heavenly realms.

“Therefore, O Brahma! Whoever receives this profound and wondrous Dharma, upholds it, reads and recites it, explains it to others, and rejoices upon hearing it will gain immeasurable merit and attain the unsurpassed treasury.

“O Brahma! In practicing the Dharma of the Mahayana, there are three things that bring immense benefit to bodhisattvas:

“First, establishing understanding and practice in patient acceptance without weariness.

“Second, using understanding as the foundation and regarding practice as essential; making the keeping of one’s word foremost and never giving rise to a thought of harming sentient beings.

“Third, never abandoning great compassion.

“These are the three. Therefore, O Brahma! If you wish to benefit sentient beings, you must diligently encourage and assist in the propagation of this scripture.

“There are also two things through which established practices and vows will never be forgotten:

“First, when a Buddha has newly attained enlightenment, one should approach and beseech that Buddha to turn the wheel of the true Dharma.

“Second, Brahma should beseech the thousand future Buddhas of this Auspicious Kalpa to turn the wheel of the true Dharma and teach and transform those who have gone forth and practice the bodhisattva conduct, just as the Buddha, the World-Honored One, acts as the sovereign Dharma King, skillfully teaching and guiding with few who can equal him.

“O Brahma! For this reason, the Buddha enables everyone to cast off aging, illness, and death and reach the unconditioned fruition, without attachment to form. By understanding this principle, they are able to endure every suffering without deluded craving or seeking; become lords among devas and humans; establish the three kinds of patience; uphold the true Dharma; and receive, uphold, read, and recite it. To receive this sutra is exceedingly difficult.”

One should contemplate thus: “Throughout hundreds of thousands of kotis of nayutas of kalpas, bodhisattvas cultivate pure practices, adorn and purify Buddha-lands, safeguard the true Dharma, and swiftly attain Perfect Enlightenment.”

At that time, the Buddha addressed Venerable Ananda: “Ananda! You should receive this sutra, uphold, read, recite, and expound it to everyone.”

Venerable Ananda said to the Buddha: “Yes, indeed. Blessed One! I shall uphold it firmly.”

The Buddha said: “Ananda! Do not transmit this Dharma to those who are not suitable vessels for the Dharma, nor entrust it to unwholesome spiritual guides. It should be transmitted to virtuous friends and to those who aspire to the Way and delight in learning; such people will reverently uphold and safeguard it.

“Ananda! This scripture will not pass into the hands of those who follow what is contrary to the Dharma, but will reach people whose capacities accord with it. They will be able to practice this Dharma and compassionately rescue sentient beings.

“Moreover, this sutra is free from false conceptualization. If one diligently cultivates and upholds it, auspicious responses will manifest before one. Those who uphold this sutra will receive abundant merit and blessings.”

Venerable Ananda said: “Blessed One! I shall uphold this sutra. Relying upon the Buddha’s awe-inspiring spiritual power, I shall cause it always to circulate widely in all places. If anyone receives this Dharma, then, through the Buddha’s awe-inspiring spiritual power, their radiance will shine afar. Such people will no longer follow erroneous karmic conduct.

“Blessed One! What is the title of this sutra, and how should it be practiced?”

The Buddha replied: “This sutra is entitled The Teaching of the Buddha. It is also entitled The Meaning of the Dharma Proclaimed by the Vajra-Warrior Guhyaka. It is also entitled The Meritorious Deeds and Resulting Recompenses of the Tathagata. It is further entitled The Chapter on the Essential Secret Dharma of the Tathagata.

“Ananda! You should uphold it in this manner. When discerningly expounding it to others, do not seek material gain or offerings. Uphold it solely for the sake of immeasurable merit and virtue and in accordance with the Dharma and discipline. Why is this? Suppose that, with the Buddha-eye, one could behold throughout all Buddha-lands and realms of the ten directions, from the ground upward to the Heaven of the Thirty-Three, every place filled with the seven kinds of precious substances and a hundred kinds of food and drink, all offered to the Tathagata. If someone receives this sutra, upholds, reads, recites, and practices it, and expounds it to others without seeking material gain or offerings, that person’s merit and virtue would be even greater.

“Furthermore, anyone who offers clothing, food, and other necessities to this essential sutra, which proclaims the merit and virtue of the Tathagata, will obtain immeasurable blessings beyond all comparison.”

When the Buddha spoke this sutra, immeasurable sentient beings gave rise to the aspiration for unsurpassed bodhi. Countless bodhisattvas attained the patient acceptance of the non-arising of dharmas. Innumerable bodhisattvas reached the stage of being bound to only one more birth.

Venerable Ananda, the Vajra-Warrior Guhyaka, Bodhisattva Tranquil Resolve, the great shravakas, devas, humans, asuras, gandharvas, and the entire assembly heard the Buddha’s teaching. All rejoiced, bowed their heads in homage, and withdrew.

THE THIRD DHARMA ASSEMBLY OF THE VAJRA-WARRIOR GUHYAKA
END