大寶積經

THE ASSEMBLY ON THE TEN DHARMAS OF THE MAHAYANA

NINTH

Thus have I heard. At one time, the Blessed One was dwelling at Mount Gridhrakuta near the great city of Rajagriha, together with an assembly of five hundred great bhikshus, all great arhats, and immeasurable, boundless numbers of great bodhisattvas.

In that assembly was a great bodhisattva named Stainless Jewel Moon King Light. He rose from his seat, bared his right shoulder, knelt on his right knee upon a lotus dais, joined his palms before the Buddha, and said: “World-Honored One! How does a bhikshu who practices the Mahayana and abides in the Mahayana practice the Mahayana, and how does he abide in the Mahayana? World-Honored One! For what reason is this vehicle called the Mahayana, and for what reason is one said to abide in the Mahayana?”

The Buddha said: “Excellent, excellent! Stainless Jewel Moon King Light! You are well able to ask about this most profound meaning.

“Listen attentively, listen attentively, and reflect well upon it! I shall now analyze and explain it for you.”

When the Bodhisattva Stainless Jewel Moon King Light heard the Buddha consent to teach, he said: “Yes, World-Honored One! I shall reverently receive the sacred teaching.”

The Buddha taught: “Good man! A great bodhisattva who perfects ten dharmas practices the Mahayana and abides in the Mahayana. What are the ten?

“First, perfection of faith. Second, perfection of conduct. Third, perfection of disposition. Fourth, delighting in the mind of bodhi. Fifth, delighting in the Dharma. Sixth, contemplating the practice of the true Dharma. Seventh, practicing the Dharma in accordance with the Dharma. Eighth, relinquishing pride and great pride. Ninth, skillfully understanding the secret teachings of the Tathagata. Tenth, having no aspiration in the mind for the Shravaka Vehicle or the Pratyekabuddha Vehicle.”

The Bodhisattva Stainless Jewel Moon King Light said: “World-Honored One! How does a great bodhisattva perfect faith, and so forth, up to having no aspiration in the mind for the Two Vehicles?”

The Buddha taught: “Good man! Because a great bodhisattva practices without deceit, he acquires gentle and harmonious conduct. That bodhisattva believes in the unsurpassed perfect enlightenment of all Tathagatas.

He believes that the Tathagatas can speak within a single thought about the events of all three periods of time. He believes that the tathagatagarbha neither ages nor dies, is immeasurable and boundless, neither arises nor ceases, and is neither eternal nor annihilated. He believes in the ultimate reality of all Buddhas, the dharmadhatu, omniscience, that which is known by the Omniscient One, the powers of a Buddha, fearlessness, and the unique qualities of a Buddha.

He believes in the invisible crown-mark of all Buddhas. He believes that the bodies of all Buddhas are adorned with the thirty-two marks and the eighty secondary characteristics, and that a perfect halo surrounds the Buddha’s body. He believes what is spoken by shravakas, pratyekabuddhas, and bodhisattvas, and he believes in wholesome words.

He believes in this life and past lives. He believes in those who practice rightly and those who abide in right practice, whether they are shramanas or brahmins. He believes that the fruits of wholesome karma are highly desirable, sublime, and supremely excellent—such as becoming a deva or a heavenly king, a human being or a human king.

He believes that the fruits of unwholesome karma are undesirable and entail immeasurable suffering—such as being born in hell, among hungry ghosts, or among animals.

“Having established such faith, that bodhisattva abandons three things: first, doubt; second, delusion; and third, indecision.

“Good man! When a great bodhisattva perfects faith in this way, this is called perfection of faith.”

To elucidate this meaning, the World-Honored One then spoke these verses:

Faith is the supreme vehicle;

Those who have faith are children of the Buddha.

Therefore, those who are wise

Should always draw near to faith.

Faith is the supreme Dharma;

Those who have faith are never impoverished.

Therefore, those who are wise

Should always draw near to faith.

If a person lacks faith,

No wholesome dharmas will arise,

Just as a scorched seed

Cannot put forth shoots or roots.

“Good man! What is a great bodhisattva’s perfection of conduct?

“Good man! To perfect his conduct, a great bodhisattva shaves his hair and beard, dons Dharma robes, leaves home, and enters the homeless life. Having gone forth, he trains in the precepts and conduct of a bodhisattva, and he also trains in the precepts and conduct of shravakas and pratyekabuddhas. Having trained in this way, the evil karma of that bodhisattva’s body, speech, and mind is entirely extinguished.

“What is called unwholesome bodily karma? It consists of killing, stealing, and sexual misconduct. It includes throwing tiles or stones, or striking others with knives or clubs, thereby injuring their hands, feet, and so forth; and, whether coming or going, committing acts of contempt and insult. This is called unwholesome bodily karma.

“What is called unwholesome verbal karma? It consists of false speech, frivolous speech, divisive speech, and harsh speech; unwholesome discourse; disparaging, slandering, and obstructing the Dharma and the extremely profound Mahayana scriptures; and proclaiming the faults and shortcomings of one’s preceptor, acharya, and others who abide in the true Dharma. This is called unwholesome verbal karma.

“Good man! What is called unwholesome mental karma? It consists of excessive jealousy, miserliness, and wrong views.

It includes begrudging and envying others’ gain, reputation, affection, and so forth; relying proudly upon one’s family, appearance, youth and strength, freedom from illness, longevity, extensive learning, or spiritual practice; thoughts of sensual desire, killing, anger, and so forth; and thoughts concerning one’s country, clothing, food and drink, attachment to dwellings, vehicles, beds and bedding, and so forth. It includes craving food and drink, craving children, cattle, farming, and livelihood; worrying about servants and hired workers; and worrying about rice, grain, cloth, silk, storehouses, and other possessions.

After a practitioner becomes attached to such things, if even one of them is lost or damaged, sorrow, grief, and anguish arise in his heart. Because craving moistens the practitioner’s inner mind, it produces the sprouts of subsequent states of mind. In brief, mental karma is no different from a wheel that continually revolves.

This is called unwholesome mental karma.

“That bodhisattva abandons evil karma of body, speech, and mind. He regards his preceptor as a venerable elder and his acharya as a teacher, and he gives rise to reverence toward all others, whether old or young.

“When alone, that bodhisattva reflects: ‘I should not behave in this way. I have aroused the resolve to liberate all sentient beings, rescue all sentient beings, and cause them to abide in the practice of right concentration. Yet at present, my own faculties are undisciplined, and I am not diligent in practice. I must practice diligently and restrain my faculties. If I practice in this way, when sentient beings see me, their minds will become disciplined and they will follow my instructions. All Buddhas will rejoice, and the devas, nagas, and the eight classes of beings will also rejoice.’

“Good man! This is called a bodhisattva’s knowledge of personal shame. That bodhisattva further reflects: ‘I must not allow fellow practitioners to rebuke me for my bodily, verbal, or mental karma, or for my deportment—whether for violating the precepts, for my views and conduct, for my manner of practice, or for pursuing wrong livelihood.’

“Having thus practiced personal shame, that bodhisattva gathers in his mind day and night and examines his observance of the precepts. Having examined his observance of the precepts, he is free from sorrow and abandons all hindrances. Having practiced in this way, that bodhisattva cultivates all meritorious practices within the true Dharma of the Buddhas. These practices are called a bodhisattva’s knowledge of moral dread.

“Good man! When a bodhisattva perfects such practices, this is called perfection of conduct.”

To elucidate this meaning, the World-Honored One spoke these verses:

“Conduct is the supreme treasure

Of the Buddha Vehicle and the Two Vehicles.

Therefore, those who are wise

Cultivate these sublime practices.

Bodhisattvas of great renown

Perfect fearless conduct;

Thus they shall realize the bodhi

Proclaimed by all Buddhas.

“Good man! What is a great bodhisattva’s perfection of disposition?

“Good man! By natural disposition, a great bodhisattva has little greed, anger, and delusion. He is neither miserly nor avaricious, neither coarse nor violent, neither arrogant nor impetuous. He is harmonious and gentle, speaks kind and tender words, and is easy to live with.

“That bodhisattva sincerely offers all supremely excellent gifts in accordance with his aspiration, and shares with others whatever clothing, food, and drink he possesses. Having given them away, he immediately gives rise to joy and delight, even to the point of relinquishing parts of his own body.

Practicing that conduct, whenever the bodhisattva sees a Tathagata or a disciple of the shravaka vehicle, he is filled with great joy.

A great bodhisattva who perfects such qualities is said to have perfected the bodhisattva nature.”

To elucidate this meaning, the Blessed One spoke these verses:

“Seeing smoke, one knows there is fire;

Seeing mandarin ducks, one knows there is water.

By distinctive signs, one knows a bodhisattva,

A bodhisattva of great wisdom.

Neither harsh nor harmful to beings,

He abandons all deceitful conduct.

Because he inspires deep trust in beings,

This is called the bodhisattva nature.

Good man, what is meant by a great bodhisattva’s delight in the mind of bodhi?

Good man, because a great bodhisattva possesses the characteristics of bodhi, he brings forth the mind of bodhi. Before he has brought forth the mind of bodhi, either the Buddhas, the Tathagatas, or the shravakas exhort him to bring forth the mind of bodhi. This is the first characteristic of a bodhisattva’s initial generation of the mind of bodhi.

Good man, this bodhisattva hears of bodhi and hears that the mind of bodhi possesses great merit. Having heard this, he brings forth the mind of unsurpassed bodhi. This is the second characteristic of a bodhisattva’s generation of the mind of bodhi.

Good man, this bodhisattva sees that sentient beings have no master, no kin, no one to rescue or protect them, and no one capable of delivering them to the other shore. The bodhisattva then gives rise to loving-kindness and compassion for those sentient beings and says, ‘I shall become a rescuer and protector for these helpless sentient beings.’ For this reason, the bodhisattva brings forth the mind of unsurpassed bodhi. This is the third characteristic of a bodhisattva’s generation of the mind of bodhi.

Good man, upon seeing the Tathagata’s perfectly complete physical characteristics, this bodhisattva gives rise to joy and exultation. Through this cause and condition, the bodhisattva brings forth the mind of unsurpassed bodhi. This is the fourth characteristic of a bodhisattva’s generation of the mind of bodhi.

Good man, to benefit those sentient beings and enable them to attain peace, security, and happiness, this bodhisattva cultivates the practices of generosity, morality, patience, diligence, meditative concentration, and prajnaparamita.

Good man, how does a bodhisattva cultivate the practice of generosity?

Good man, the bodhisattva reflects, ‘How should I give? I should act as follows: to those needing food, I shall give food; to those needing drink, I shall give drink; to those needing beds and bedding, I shall give beds and bedding; and to those needing garments, hats, footwear, ornaments, and so forth, I shall give them all—even to the extent of cutting flesh from my own body and giving it away.’ Giving in this way, he vows to attain unsurpassed bodhi, without seeking the karmic rewards of wealth and possessions and without abiding in the characteristics of the act. This is called a bodhisattva’s practice of generosity.

Good man, how does a bodhisattva cultivate the practice of morality?

Good man, this bodhisattva first disciplines his bodily actions, disciplines his verbal actions, and disciplines his mental actions. He abandons every evil deed. He observes moral discipline without breach, deficiency, omission, or admixture. Observing moral discipline in this way, he dedicates it to unsurpassed bodhi, yet his mind never grasps at morality. This is called a bodhisattva’s cultivation of morality.

Good man, how does a bodhisattva cultivate the practice of patience?

Good man, if a bodhisattva hears either monastics or laypeople revile and slander him, or if they beat, bind, or fetter him, or even cut off his hands and feet, and so forth, he is able to endure it all. Cultivating patience in this way, the bodhisattva dedicates it to unsurpassed bodhi and does not become arrogant because of such endurance. This is called a bodhisattva’s cultivation of patience.

Good man, how does a bodhisattva cultivate the practice of diligence?

Good man, the bodhisattva reflects, ‘The realm of space is measureless and boundless, and the realm of sentient beings is likewise measureless and boundless. I alone, without any companion, shall cause them to enter the realm of nirvana without remainder.’ For this reason, the bodhisattva arouses diligent practice. First, he establishes mindfulness of his own body.

Having established mindfulness of his own body, he contemplates feelings, mind, and dharmas. Having correctly contemplated feelings, mind, and dharmas, he cultivates the practices of mind. Having cultivated the practices of mind, he next cultivates the practices of seeing dharmas, and so forth.

Having thus maintained his mind and intention, the bodhisattva arouses aspiration, effort, and diligence so that evil and unwholesome states that have not yet arisen may be eliminated and prevented from arising. He arouses aspiration, effort, and diligence so that wholesome dharmas that have not yet arisen may arise. Next, the bodhisattva cultivates the first basis of spiritual power, then the second, third, and fourth bases of spiritual power.

Cultivating in this way, he does not give rise to arrogance. This is called a bodhisattva’s cultivation of diligence.

Good man, how does a bodhisattva cultivate the practice of meditative concentration?

Good man, the bodhisattva practices generosity without attachment to desire, extinction, freedom from desire, his own body, the bodies of others, form, feeling, perception, formations, or consciousness; without attachment to the desire realm or the form realm; without attachment to emptiness, signlessness, or wishlessness; and without attachment to this present world or the future world. He does not rely upon generosity, morality, patience, diligence, or meditative concentration. Cultivating meditative concentration in this way, the bodhisattva dedicates it to unsurpassed bodhi without giving rise to discrimination. This is called a bodhisattva’s cultivation of meditative concentration.

Good man, how does a bodhisattva cultivate the practice of prajnaparamita?

Good man, the bodhisattva constantly reflects, ‘I liberate sentient beings.’ Having liberated them, he further reflects, ‘I liberate the measureless and boundless realm of sentient beings, causing them to enter the realm of nirvana without remainder, yet not a single sentient being enters the realm of nirvana.’ Why is this? As the Buddha taught, all dharmas are without self, without person, without sentient being, and without a life span. Cultivating wisdom in this way, the bodhisattva dedicates it to unsurpassed bodhi. Although he makes such a vow, he gives rise to no discrimination regarding wisdom. This is called a bodhisattva’s cultivation of prajnaparamita.

Good man, when a great bodhisattva brings forth the mind of bodhi in this way, he is said to delight in the mind of bodhi.”

To elucidate this meaning, the Blessed One again spoke these verses:

“Just as a genuine precious jewel

Never parts from its radiance,

And as gold within the ore

Shines ever brighter when refined,

So too is the bodhisattva nature:

The mind of bodhi grows ever more radiant.

When the two extremes have been purified,

Mara can no longer cause harm.

Good man, what is meant by a bodhisattva’s delight in the Dharma?

Good man, by his very nature a great bodhisattva delights in the Dharma, rejoices in the Dharma, and is steeped in the Dharma. If he sees someone who understands the Dharma, whether a shramana or a brahmin, he offers that person whatever possessions he has and reverently joins his palms.

Having respectfully made offerings, he hears from that knower of the Dharma teachings he has never heard before. Having sought and obtained the true Dharma in this way, the bodhisattva practices in accordance with reality. Regarding that person who knows and upholds the Dharma, the bodhisattva thinks of him as a venerable elder, as an upadhyaya, and as an acarya, reflecting: “For a long time I had lost my guiding teacher, and now I have suddenly encountered him”; thus he regards that person as his guiding teacher.

The bodhisattva further thinks: “I have long been bound in the prison of the world, without understanding and with no one to rescue me. I did not know whom to ask, but now I have suddenly encountered a guiding teacher.” The bodhisattva further thinks: “For a long time I have remained asleep in the world, foolish and blind; now suddenly someone has opened my eyes.” The bodhisattva further thinks: “For a long time I have been deeply submerged in the mire with no one to rescue me; now suddenly someone has pulled me out.” The bodhisattva further thinks: “For a long time I had lost the guiding teacher who leads sentient beings;

now suddenly I have encountered that guiding teacher.” The bodhisattva further thinks: “For a long time I have been confined amid the poverty, suffering, and tribulations of the world, with no one to aid or rescue me; now I have encountered someone who aids and rescues me.” The bodhisattva further thinks: “For a long time I have suffered from an illness difficult to cure, with no good physician able to treat it; now I have encountered a good physician.” The bodhisattva further thinks: “For a long time I have been consumed by the fire of craving, without the rain from an auspicious cloud to refresh me;

now suddenly an auspicious cloud pours down rain.” Because of such causes and conditions of loving the Dharma and cherishing his teacher, the bodhisattva patiently endures afflictions such as cold and heat.

He can patiently endure sentient beings that cause harm and distress, as well as mosquitoes, gadflies, and the like; he can also patiently endure hunger, thirst, and so forth. Seeing sentient beings enjoying pleasures, he gives rise to no desire for them. The bodhisattva thinks: “Even if I were to enjoy the pleasures of the world, that would not equal hearing a single sentence of the true Dharma.” Having heard it, he can develop wisdom born of hearing and give rise to the perception of wisdom born of hearing.

Because he delights in the true Dharma in this way, when the bodhisattva practices giving, he feels no sorrow, nor does he experience any anxiety or distress. Therefore, the bodhisattva thinks: “For the sake of hearing a single sentence of Dharma spoken by the Tathagata, even if I had to dwell in the Avici hell for one kalpa or a hundred thousand kalpas, I would not regard it as painful or wearisome, but would cultivate the wisdom of all modes. If anyone has not yet obtained the true Dharma of the Buddha, I shall enable that person to obtain it.”

Good man, when a bodhisattva delights in the Dharma in this way, he is called a bodhisattva who delights in the Dharma.”

Wishing to elucidate this meaning, the Blessed One then spoke these verses:

“All dharmas are like illusions,

Obscuring the minds of sentient beings;

False and unreal, like dreams—

Thus should they be upheld.

Dharmas are like the moon in water,

Appearing because of a reflected image;

Dharmas are like images in a mirror—

The wise should discern them.”

“Good man, how does a bodhisattva contemplate dharmas in accordance with the Dharma?

“Good man, although a great bodhisattva contemplates form as impermanent, he does not enter and realize the dharmadhatu through the extinction of form. By means of wisdom in accordance with reality, he truly and clearly knows the characteristics of all dharmas within the dharmadhatu, and then remembers and cultivates them well. As for all the characteristics existing within that dharmadhatu, and whatever is conventionally designated as speaker, practitioner, and recorder, he naturally enters such conduct of expounding moral discipline.

“As with form, so too with feeling, perception, formations, and even consciousness: after the bodhisattva contemplates and rightly examines them in accordance with reality, he neither extinguishes consciousness nor becomes weary of and detached from consciousness in order to enter and realize the dharmadhatu. By means of wisdom in accordance with reality, he truly realizes and knows all dharmas existing within the dharmadhatu. He speaks well, knows well, cultivates well, and remembers well all the names found among those dharmas. Because he knows well, cultivates well, and remembers well, he naturally enters such conduct of the dharmadhatu.

“The same applies to contemplating and knowing impermanence, suffering, non-self, and impurity.

“Contemplating form as impermanent and knowing it well in this way, he gives rise to no perception of fear concerning form. Why is this? Because he truly knows that form arises falsely and unrealistically; the bodhisattva knows this well in accordance with reality. Feeling, perception, formations, and consciousness are all impermanent, suffering, non-self, and impure, yet he gives rise to no perception of fear concerning feeling, perception, formations, or consciousness. Why is this? Because he truly knows that feeling, perception, formations, and consciousness are false and unreal; the bodhisattva knows this well in accordance with reality.

“Good man, it is like a highly skilled illusionist and his disciple conjuring the four divisions of an army: elephants, cavalry, chariots, and infantry. A wise person who sees them is not frightened. Why is this? Because the wise person knows that they are false and unreal things conjured by the illusionist to deceive people.

“Good man, in this way the bodhisattva contemplates form as impermanent. Having contemplated its impermanence, he gives rise to no perception of fear concerning form. Why is this? Because he truly knows that form arises falsely and unrealistically; the bodhisattva knows this well in accordance with reality.

“Good man, in this way the bodhisattva contemplates feeling through consciousness as impermanent. Having contemplated their impermanence, he gives rise to no perception of fear concerning feeling through consciousness. Why is this? Because he truly knows that feeling through consciousness arise falsely and unrealistically; the bodhisattva knows this well in accordance with reality.

“Good man, in this way the bodhisattva contemplates dharmas in accordance with the Dharma.”

At that time, the bodhisattva Pure Stainless Jewel Moon King Light addressed the Buddha, saying: “Blessed One, how does a bodhisattva contemplate form as impermanent without departing from form, expound the dharmadhatu, realize the dharmadhatu, train in the dharmadhatu, and, through the power of wisdom, truly realize and know all dharmas?”

The Buddha said: “Good man, because you have asked, I shall now give an analogy.

“Good man, suppose that in the world a wise person obtains various poisons. Having obtained them, he may boil them, make them into an extract, or combine them with other medicines. After combining them with other medicines, he sells that poisonous medicine for profit, but this wise person does not drink it himself. Why is this? Because he reflects: ‘I must not allow my body to die because of this poisonous medicine.’

“Good man, a great bodhisattva’s mind inclines toward nirvana, is suffused with aspiration toward nirvana, flows toward nirvana, and rightly takes nirvana as its aim; yet the great bodhisattva does not realize nirvana. Why is this? The bodhisattva reflects: ‘I must not allow myself, because of this cause and condition, to regress from bodhi.’

“Furthermore, good man, suppose there is a person who worships fire. He honors, reveres, and tends the flame, yet he has no thought of grasping the fire with both hands. Why is this? Because he thinks: ‘I must not allow my body to suffer pain and my mind to experience anguish because of this cause and condition.’

“Good man, although the mind of a great bodhisattva inclines toward the further shore of nirvana, the great bodhisattva reflects: ‘I must not allow myself, because of this cause and condition, to regress from the wisdom of bodhi.’”

The great bodhisattva Pure Stainless Jewel Moon King Light addressed the Buddha, saying: “Blessed One, as I understand the meaning of the Dharma taught by the Buddha, a bodhisattva should always remain in the world.”

The Buddha said: “So it is. A bodhisattva should always remain in the world.”

The great bodhisattva Pure Stainless Jewel Moon King Light addressed the Buddha, saying: “Blessed One, how should a bodhisattva remain in the world without being defiled by the world?”

The Buddha said: “Good man, I shall now give you an analogy.

“Good man, suppose there is a person skilled in the methods of capturing birds and beasts. Through the power of incantations, that person plays with venomous snakes, taking a venomous snake into his mouth or holding and stroking it. Although he plays with venomous snakes in this way, he never loses his life because of it. Why is this? Because he possesses the power of skillful incantations.”

“Good man! A great bodhisattva dwells in the world and practices worldly dharmas. Because he possesses the power of great wisdom and skillful means, he may sport with the poisonous afflictions and evils, yet those causes and conditions cannot make him retreat from bodhi. Why is this? It is because the great bodhisattva has perfected the power of wisdom and skillful means.”

The great bodhisattva Pure Stainless Jewel Moon King Light addressed the Buddha, saying: “Most wondrous, most wondrous, World-Honored One! The Well-Gone One is exceedingly rare and most difficult to encounter!

“World-Honored One! A great bodhisattva directs his mind toward nirvana yet does not realize nirvana; although he dwells in the world, he is not defiled by the world. I now take refuge in the bodhisattvas.

“World-Honored One! If a good man or good woman, upon hearing of such bodhisattva conduct, gives rise to joy, that person must have planted roots of goodness in the past. Why is this? If anyone, upon hearing this Dharma teaching for even as brief a time as the snap of a finger, gives rise to a sense of wonder, that person has already received a prediction from the Buddhas. Why is this? It is because that person hears this Dharma teaching and listens to it attentively and wholeheartedly.”

The Buddha said: “So it is. It is just as you have said.”

When this Dharma teaching was spoken, five hundred bhiksus attained the undefiled mind. Having attained the undefiled mind, they rose, arranged their robes over the right shoulder, knelt with their right knees on the ground, joined their palms, and said: “World-Honored One! The bodhisattvas are worthy of reverence; one should bow in homage to the bodhisattvas.”

The Buddha said: “So it is. Good man! When great bodhisattvas contemplate the Dharma in accordance with the Dharma in this way, this is called a bodhisattva’s contemplation of the Dharma in accordance with the Dharma.”

To elucidate this meaning, the World-Honored One spoke these verses:

“One should honor those of great wisdom;

One should honor those of great fearlessness;

One should honor those rightly disciplined;

One should honor those born of the Buddha.

Through the power of skillful means,

And through skillful wisdom,

They surpass the sravakas—

Bodhisattvas possess great wisdom.

They clearly know the five skandhas are false,

For their arising and cessation are uncertain;

Seeing the world consumed by flames,

They therefore do not realize nirvana.

“Furthermore, good man! How does a great bodhisattva abandon pride and great pride?

“Good man! What is called pride is when a person thinks: ‘The houses, lineage, physical appearance, strength, gold, silver, jewels, elephants, cavalry, chariots, infantry, and so forth that I now possess are in no way inferior to those of others.’ If someone gives rise to such an arrogant thought, this is called pride, for that person has no respect for others.

“Good man! What is called great pride?

“If someone thinks: ‘My body, lineage, wealth, and even my four divisions of troops are superior to those of others,’ and therefore has no respect for others, this is called great pride.

“Good man! A great bodhisattva has abandoned both pride and great pride. This is called a bodhisattva’s abandonment of pride and great pride.”

To proclaim this meaning, the World-Honored One spoke these verses:

“Abandoning pride and leaving great pride behind,

He constantly practices loving-kindness and compassion;

Because he moistens his mind with these,

He dwells in the world without heedlessness.

Though he practices the work of almsround,

The great undertaking of a bodhisattva

Is to teach the Dharma and bring benefit

To devas and human beings.

“Furthermore, good man! How does a bodhisattva understand the Tathagata’s secret teachings?

“Good man! What are the profound and secret meanings of the Tathagata’s teachings?

“Good man! The Buddha bestowed predictions upon the sravakas that they would attain unsurpassed bodhi. This should not be understood literally.

“The Buddha said to Ananda: ‘My back is aching.’ This should not be understood literally.

“The Buddha said to the bhiksus: ‘I am now old and feeble. Find an attendant for me.’ This should not be understood literally.

“The Buddha said to Mahamaudgalyayana: ‘Go and ask Jivaka, the king of physicians, what medicine I should take for my illness.’ This should not be understood literally.

“The Buddha pursued non-Buddhist teachers in many places to debate doctrines and defeat them. This should not be understood literally.

“A khadira thorn pierced my foot. This should not be understood literally.

“The Buddha often said: ‘Devadatta was my enemy in a past life, and he continually follows me, seeking opportunities to harm me.’ This should not be understood literally.

“Once, when the Buddha entered the city of Sravasti and went from place to place seeking alms in the Brahmin village of Saleya, he departed with an empty bowl. This should not be understood literally.

“Cinca Manavika and Sundari used a wooden bowl to make the belly appear swollen and thereby slandered the Tathagata. This should not be understood literally.

“Once, the Buddha accepted the invitation of the Brahmin Veranja to spend the three-month rains retreat in the country of Veranja, where he subsisted on barley. This should not be understood literally.”

The great bodhisattva Pure Stainless Jewel Moon King Light addressed the Buddha, saying: “World-Honored One! How should the words just spoken be understood? Why did the World-Honored One bestow predictions upon the sravakas that they would attain unsurpassed bodhi?”

The Buddha replied: “Good man! I bestowed predictions upon the sravakas that they would attain unsurpassed bodhi because I saw that they possessed Buddha-nature.”

The great bodhisattva Pure Stainless Jewel Moon King Light said: “World-Honored One! Those sravakas have ended the defilements and departed from the three realms; the portion of their future rebirth has been severed. Yet because they possess Buddha-nature, the Tathagata bestowed upon them predictions of unsurpassed bodhi. How should this be understood?”

The Buddha replied: “Good man! I shall now explain this to you by means of an analogy.

“Good man! Suppose a consecrated wheel-turning sage-king has a full thousand princes. According to custom, the eldest prince will inherit the throne. Yet because that prince’s faculties are dull, what should be taught to him at the beginning is taught in the middle, and what should be taught in the middle is taught at the end, including all crafts, occupations, spells, and techniques. Because that prince is dull, what he should learn at the beginning he learns in the middle, and what he should learn in the middle he learns at the end.

“Good man! What do you think? After that prince has completed his studies in this way, is he not still the true son of the wheel-turning king?”

The great bodhisattva Pure Stainless Jewel Moon King Light replied: “World-Honored One! He is indeed the true prince.”

The Buddha said: “Good man! So it is. Because some bodhisattvas’ faculties are slow and dull, what they should learn at the beginning they learn in the middle, and what they should learn in the middle they learn at the end. Relying upon the contemplation of the five skandhas of sentient beings, they extinguish their afflictions. Only after extinguishing their afflictions do they attain unsurpassed bodhi.

“Good man! Since those sravakas attain unsurpassed bodhi through such causes and conditions, how could anyone say that sravakas cannot attain perfect awakening?”

The great bodhisattva Pure Stainless Jewel Moon King Light said: “World-Honored One! I have never seen anyone—whether human or deva, Mara King or Brahma King—who could say that sravakas cannot attain perfect awakening. No one could ever say this, apart from an icchantika.”

The Buddha said: “Good man! I shall now give you another analogy.

“Good man! A bodhisattva of keen faculties, abiding on the tenth bhumi, eliminates the two kinds of selflessness and then sits at the place of awakening. Does he sit there after eliminating them, or does he sit there without having eliminated them?”

The great bodhisattva Pure Stainless Jewel Moon King Light replied: “World-Honored One! He sits there after having eliminated them.”

The Buddha said: “Good man! Through such causes and conditions, could that bodhisattva of keen faculties fail to attain perfect awakening?”

The great bodhisattva Pure Stainless Jewel Moon King Light replied: “World-Honored One! He does attain perfect awakening.”

The Buddha said: “Good man! The matter described above should be understood in the same way.”

The great bodhisattva Pure Stainless Jewel Moon King Light addressed the Buddha, saying: “World-Honored One! Why did the World-Honored One formerly say to Ananda, ‘My back aches’?”

The Buddha replied: “Good man! Out of compassionate concern for beings in future ages, I said that my back ached. This was so that those who suffer illness would understand that even the Buddha’s vajra body experiences pain, how much more so ourselves and others. For this reason, I spoke those words. Yet foolish people take them as literally true, believing that the Buddha truly suffered from back pain and the like. In this way, they harm themselves and harm others.

“Good man! Formerly, I told the bhiksus, ‘I am now old and frail; you should find an attendant for me.’ I said this likewise out of compassion for those aged and infirm Sravaka disciples of future generations who would require someone to care for and provide for them, so that they would not regress. Yet foolish people take this as literally true, believing that the Buddha was old and frail and required an attendant.

“Good man! Formerly, I instructed Mahamaudgalyayana to ask Jivaka, the king of physicians, how medicine should be taken. I said this likewise out of compassion for the Sravaka disciples of future generations. When they become ill and need to take medicine, they would recollect: ‘Even the Buddha, whose body is a vajra body, had to take medicine, how much more so myself and others.’ Yet foolish people take this as literally true, believing that the Buddha’s body was afflicted by illness.

“Good man! When Mahamaudgalyayana obeyed my instruction and went to ask Jivaka, the king of physicians, about medicine, Jivaka did not dare presume to prescribe medicine for the Tathagata. Therefore, he did not answer directly but merely said, ‘He should take ghee; he should take ghee.’ This was the Tathagata’s manifestation of karmic retribution so that Sravaka disciples in future generations might recollect and understand it and thus not regress.

“Good man! Formerly, the Tathagata pursued heretical teachers everywhere, such as the Nirgranthas and others, to debate doctrines and contend for victory. This was because I regarded with compassionate concern the beings of future generations. It enabled those beings to recollect and understand: ‘Even the Buddha, the Tathagata, the Perfectly True and Fully Enlightened One, had enemies, how much more so ourselves and others.’ Yet foolish people take this as literally true, believing that the Buddha-Tathagata truly had enemies.

“Good man! Even a Wheel-Turning Sage King, through only a small measure of merit, has no enemies, how much less could the Tathagata, who has perfected immeasurable and boundless merits, have any.

“Good man! Formerly, a khadira thorn pierced the Tathagata’s foot. Out of compassion for beings in future generations, I manifested this karmic retribution so that they might recollect and understand: ‘Even the Tathagata, who has perfected immeasurable and boundless merits, experienced karmic retribution, how much more so ourselves and others.’ Thereby, they would avoid and abandon evil karma. Yet foolish people take this as literally true, believing that the Tathagata’s foot was pierced by a thorn.”

The great bodhisattva Pure Stainless Jewel Moon King Light addressed the Buddha, saying: “World-Honored One! Was Devadatta the Buddha’s enemy from a former life, seeking an opportunity to harm the Buddha?”

The Buddha replied: “Good man! If there had been no good spiritual friend Devadatta, the Tathagata’s immeasurable and boundless merits could never have been known.

“Good man! Devadatta is a good spiritual friend. He contended with me for victory and manifested himself as an enemy in order to reveal the Tathagata’s immeasurable merits.

“Good man! The good friend Devadatta spoke within the palace to King Ajatasatru about harming the Tathagata. At that time, the king deliberately released the elephant Dhanapala to trample me. When the Tathagata saw the elephant, he immediately subdued it. Immeasurable beings who saw the Tathagata subdue the elephant Dhanapala all gave rise to reverence and admiration, developed faithful devotion, and took refuge in the Three Jewels: the Jewel of the Buddha, the Jewel of the Dharma, and the Jewel of the Sangha. Because of these circumstances, one should understand that Devadatta is a good spiritual friend who has long followed the Buddha while appearing as his enemy. Yet foolish people take this as literally true, saying that Devadatta harmed the Buddha and was the Buddha’s enemy.

“Good man! Throughout five hundred lives in the past, wherever he was born, Devadatta was a good spiritual friend who manifested himself as an enemy in order to reveal the immeasurable merits of the bodhisattvas and the Tathagata. Yet foolish people take this as literally true, believing that Devadatta was one who harmed the Buddha and was the Buddha’s enemy.

Because of this unwholesome view, those foolish people must fall into the three lower realms—the hells, the realm of hungry ghosts, and the realm of animals—places of suffering and distress. Why is this? Good man!

Devadatta is a good spiritual friend. He has skillfully cultivated immeasurable and extraordinary merits, skillfully cultivated roots of goodness, drawn near to the Buddhas and planted the foundations of merit. His mind inclines toward the Mahayana, accords with the Mahayana, and has reached the further shore of the Mahayana.

He has already drawn near to unsurpassed enlightenment. Because those foolish people slander him, in future lives they will be born within the evil realms: the hells, the realm of hungry ghosts, and the realm of animals.”

The great bodhisattva Pure Stainless Jewel Moon King Light addressed the Buddha, saying: “World-Honored One! What of the occasion when the World-Honored One entered the Brahmin village of Saligrama in the city of Sravasti to seek alms and came away with an empty bowl?”

The Buddha replied: “Good man! That event was likewise manifested out of compassion for beings in future generations, so that people of later ages might recollect and understand: ‘Even the Buddha, fully endowed with immeasurable merits, came away with an empty bowl, how much more so ourselves and others.’

“Good man! Some say that Mara Papiyan persuaded the Brahmins, elders, and householders not to make offerings to the Tathagata. That assertion is also incorrect. Why is this? Good man! Mara King Papiyan had no power to persuade the elders not to present offerings to the Tathagata.

“Good man! This matter should not be regarded in that way, for Mara King did not possess the power to obstruct offerings to the Tathagata. It was the Tathagata who commanded Mara King to go and tell the elders and others not to make offerings.

“Good man! The Tathagata has extinguished all obstructions and perfected immeasurable and extraordinary merits. No one could ever obstruct offerings to the Tathagata.

“The Tathagata has no actual karmic retribution. He manifests such events solely as skillful means to enable beings to attain the Way.

“Good man! If the Tathagata were to go without a meal, the Sravakas, Mara King, the devas, nagas, the eight classes of beings, and all the heavenly beings would think that his retinue must not be allowed to give rise to sorrow and distress. For reasons such as these, the Tathagata manifested this event day and night, causing them to give rise to a single unwholesome thought, so that people of future generations might understand: ‘Even the Tathagata, who has transcended the three realms, encountered such an event, how much more so ourselves and others.’

“When I manifested that event, seventy thousand heavenly beings gave rise to pure faith in the Tathagata. Knowing the faith of those eighty thousand heavenly beings, the Tathagata immediately taught the Dharma for them. After hearing the Dharma, they all attained the pure Dharma-eye.

“Good man! For the sake of such benefit, and out of compassionate concern for beings in future generations, I manifested those events. The Tathagata has no such karmic retribution.”

The great bodhisattva Pure Stainless Jewel Moon King Light addressed the Buddha, saying: “World-Honored One! What of the occasion when the woman Sundari placed a wooden bowl beneath her garments to make her belly appear pregnant and falsely accused the Tathagata?”

The Buddha said: “Good man! That is not so either. The Tathagata has accomplished immeasurable merit and is subject to no calamity arising from karmic retribution.

Good man! Through the spiritual power of the Tathagata’s merit, he could cast persons such as Sundari beyond worlds as numerous as the sands of immeasurable Ganges Rivers. Yet the Tathagata allowed himself to be slandered in order to employ skillful means to demonstrate karmic retribution.

In future generations, some disciples of mine, being of meager merit, may be slandered or may even retreat from the path although they have entered monastic life within the Buddha’s Dharma. Because they do not reflect upon the Buddha’s teaching, they may think: ‘Now that I have been slandered, I should no longer remain within the Buddha’s true Dharma.’ So that such disciples may remember and understand that the Buddha-Tathagatas have perfectly fulfilled all wholesome dharmas and eliminated all evil dharmas, yet still encounter adversaries who slander them in this way—how much more, then, might this happen to me and others—the Tathagata makes this demonstration.

Remembering and understanding this, they will no longer retreat but will continue cultivating the pure conduct.

Good man! Sundari and the others gave rise to evil intentions. Through the Buddha’s spiritual power, they were made to dream so that they might awaken to this understanding: ‘If I truly slander the Buddha, then when my body dies, I shall certainly fall into an evil destiny.’

Good man! Whenever the Tathagata knows that people can be protected, he will certainly protect them. Therefore, the Tathagata manifested this event.

Good man! There is not a single sentient being overlooked by the Tathagata. For this reason, he manifested it in this way.”

The great bodhisattva Kingly Light of the Pure Stainless Jeweled Moon addressed the Buddha: “World-Honored One! In the past, while the Tathagata was in the country of Vairanja, he accepted the brahmin Vairanja’s invitation to observe the three-month rains retreat, yet had to eat barley meant for horses. How should this be understood?”

The Buddha replied: “Good man! I manifested that event as well out of compassion for sentient beings in future generations.

Good man! The Tathagata clearly knew that the brahmin householders and others would invite him to observe the rains retreat but would make no offerings. Nevertheless, he accepted the invitation to observe the retreat in that place.

Why was this? Good man! At the place where I observed the rains retreat, there were five hundred horses. The barley allotted to that herd was sufficient to sustain the Sangha for three months.

Good man! Those horses were all great bodhisattvas who had formerly planted roots of merit. Yet because they encountered evil friends and committed evil karma, they had to be born in the bodies of animals.

Good man! The keeper of those horses was none other than the bodhisattva Sun Treasury, who was born there through the power of his vows. The bodhisattva Sun Treasury exhorted the five hundred horses to arouse the aspiration for bodhi so that they might escape their evil retribution. It was also for this purpose that he vowed to be born there. Through his skillful care, all five hundred horses were able to remember that in former lives they had aroused the aspiration for bodhi, and they awakened to their original resolve.

Good man! Out of compassion for those horses, the Tathagata accepted the invitation to observe the rains retreat in that place. The barley allotted as food for the horse keeper was offered to the Tathagata, while the barley allotted to the five hundred horses was offered to the Sangha.

Good man! Using the sounds of the horses’ own kind, that keeper taught the five hundred horses to repent and exhorted them to arouse the aspiration. He also caused the herd to develop reverence for the Three Jewels.

Good man! After three months had passed, those five hundred horses relinquished their bodies and were born in the Trayastrimsa Heaven.

The Tathagata taught them the Dharma and bestowed upon them predictions of unsurpassed bodhi.

Good man! The Tathagata bestowed predictions upon all the horse keepers and attendants in that place, declaring that they would attain the path of pratyekabuddhas through minds capable of self-discipline.

Good man! There is no food in the world that does not become wonderfully fragrant and delicious when eaten by the Tathagata.

Good man! Even if such things as clods of earth, tiles, or stones were eaten by the Tathagata, they would all become food possessing wondrous flavor.

Good man! Whatever food the Tathagata eats acquires the most excellent flavor. Throughout the great trichiliocosm, no food eaten by anyone can compare with it.

Why is this? Because the Tathagata has attained the marks and characteristics of a great person, including the attainment of the most excellent flavor among all flavors and the most excellent flavor in all foods.

Good man! You should now understand that whatever the Tathagata eats possesses a wondrous flavor to which nothing can compare.

Good man! Because the bhiksu Ananda cherished me, he said: ‘The Tathagata was born into the lineage of wheel-turning sage-kings. Having renounced the throne and entered monastic life, why must he eat barley meant for horses?’

Knowing Ananda’s thought, the Tathagata immediately handed him a grain of cooked barley and said: ‘Taste it and see what flavor it has.’

After eating it, Ananda was astonished and said to me: ‘World-Honored One! I was born and raised in a royal household, yet I have never eaten anything with such a delicious and fragrant flavor.’

Good man! After eating that supremely flavored food, Ananda’s body and mind remained peaceful and at ease for seven days, during which he needed no other food.

Good man! From these circumstances, you should know that the Tathagata is subject to no karmic retribution.

Those brahmin householders, however, invited the pure and virtuous bhiksus to reside in that place but made no offerings to them. This was also to demonstrate karmic retribution.

Good man! That brahmin invited the Buddha and the Sangha but made no offerings. Yet you should behold the Tathagata’s spiritual power: the Tathagata bestowed a prediction upon that brahmin, declaring that he would not fall into any evil destiny.

Good man! Among the five hundred bhiksus who observed the rains retreat with me at that time, forty had strong thoughts of craving. Because they were unable to contemplate impurity, they would all have retreated from the path if they had obtained delicious food pleasing to their desires. Because they ate the horses’ barley, however, sensual desire did not arise in them. After seven days, all forty bhiksus attained arhatship.

Good man! The Tathagata possesses the wisdom of skillful means and clearly knows the minds and dispositions of sentient beings. It was to liberate sentient beings that the Tathagata accepted that invitation.

Good man! Great bodhisattvas skillfully accomplish such manifestations of the profound and secret teachings. One who understands this is said to understand skillfully the Tathagata’s secret teachings.”

To proclaim this meaning, the World-Honored One spoke these verses:

“Skillfully knowing the gradual Dharma gate,

And also knowing the sudden Dharma gate,

Within their minds they clearly understand

The manifestations of the bodhisattvas.

Skillfully knowing the secret teachings,

They leave all doubts far behind.

They skillfully understand the Buddha’s words

And all the secret teachings.”

The great bodhisattva Kingly Light of the Pure Stainless Jeweled Moon addressed the Buddha: “World-Honored One! How does a great bodhisattva refrain from seeking the sravaka vehicle and the pratyekabuddha vehicle?”

The Buddha replied: “Good man! Even if great bodhisattvas dwell in the hells or among hungry ghosts or animals and undergo suffering so severe that it cannot be described, their minds still do not seek the sravaka vehicle or the pratyekabuddha vehicle. Nor do they seek personal liberation. They do not entertain thoughts of limited aspiration or limited action, and they do not engage in limited aspiration or limited action.

Good man! Bodhisattvas work together with sentient beings who perform wholesome karma, but it is the bodhisattvas who exhort them to practice goodness and arouse the aspiration for unsurpassed bodhi.

Good man! Because they accomplish such qualities, great bodhisattvas do not seek the sravaka vehicle or the pratyekabuddha vehicle.”

To proclaim this meaning, the World-Honored One spoke these verses:

“Constantly teaching and transforming sentient beings,

Their minds never grow weary.

Toward unsurpassed bodhi,

They remain steadfast and never retreat.

The minds of bodhisattvas remain unmoved,

Like Mount Sumeru.

They cultivate loving-kindness and compassion

And do not seek the paths of the Two Vehicles.”

The great bodhisattva Pure Stainless Jewel Moon King Light addressed the Buddha, saying: “World-Honored One! The Tathagata has said that a bodhisattva who accomplishes such dharmas is said to practice the Great Vehicle and abide in the Great Vehicle. Yet the Tathagata has not explained for what reason this vehicle is called the Great Vehicle.”

The Buddha said: “Good man! I shall now ask you a question; answer as you see fit.

“Good man! When a Wheel-Turning Sage King, accompanied by all four divisions of his army, travels along a road, by what name is the road traveled by that Sage King called?”

The great bodhisattva Pure Stainless Jewel Moon King Light replied: “World-Honored One! That road is called the Royal Road, the Great Road, the Fearless Road, the Unobstructed Road, and the road surpassing all the roads of other kings.”

The Buddha said: “Good man! The path practiced by all Buddhas, Tathagatas, Perfectly and Fully Awakened Ones, is called the Great Vehicle, the Supreme Vehicle, the Wondrous Vehicle, the Excellent Vehicle, the Unsurpassed Vehicle, the Supremely Unsurpassed Vehicle, the Incomparable Vehicle, the Unequaled Vehicle, and the Vehicle Free from Evil.

“Good man! For this reason it is called the Great Vehicle.”

The great bodhisattva Pure Stainless Jewel Moon King Light said: “World-Honored One! The World-Honored One’s explanation of the name and meaning of the Great Vehicle is truly excellent.”

When the Tathagata expounded these ten dharmas of the Great Vehicle, Mara Papiyan thought: “Today the ascetic Gautama has passed beyond my domain. I should assemble the four divisions of my army and trouble Gautama so that he cannot expound this Dharma gateway.” Having thought thus, Mara Papiyan led the four divisions of his army to Mount Gridhrakuta near the city of Rajagriha.

At that time, the great bodhisattva Pure Stainless Jewel Moon King Light saw Mara Papiyan approaching with the four divisions of his army, intending to trouble the Tathagata so that the Tathagata could not expound this Dharma gateway. The bodhisattva immediately manifested his spiritual powers, causing Mara Papiyan to go to a crossroads in the city of Rajagriha and loudly proclaim: “People of the city of Rajagriha, you should know that today, on Mount Gridhrakuta, the ascetic Gautama is expounding the Dharma for the fourfold assembly.

His teaching is excellent in the beginning, excellent in the middle, and excellent in the end; its words and meaning are profound, and it fully reveals the pure holy life. Everyone should go to Mount Gridhrakuta to hear the ascetic Gautama expound the Dharma. Those who hear the Dharma will attain great peace, happiness, and benefit!”

At Mara Papiyan’s exhortation, the people of Rajagriha—brahmins, kshatriyas, elders, householders, and others—carried flowers, incense, banners, and canopies out of the city to Mount Gridhrakuta, where the World-Honored One was dwelling. They bowed at the Buddha’s feet, honored and praised him, and then sat to one side.

Knowing that Mara had taken his seat, the great bodhisattva Pure Stainless Jewel Moon King Light said to Mara Papiyan: “Papiyan! For what reason did you bring your demonic army here, intending to trouble the Tathagata and prevent him from expounding this Dharma gateway?

“You must now feel shame before the Tathagata and give rise to repentance. Otherwise, you will bring lasting harm upon yourself and undergo painful retribution.”

Hearing the bodhisattva’s words, Mara Papiyan joined his palms, bowed at the Buddha’s feet, and, giving rise to shame and repentance, said: “Today I am greatly in awe of the Tathagata. How wondrous is the Tathagata! May the Great Sage accept my repentance. I was foolish, without wisdom and without skillful knowledge. Without caring for my own well-being, I gave rise to an evil intention toward the Tathagata and even wished to cause this Dharma gateway to disappear entirely.

“Excellent, World-Honored One! Please accept my repentance.”

The Buddha said: “Excellent, excellent! You have nurtured and increased your roots of goodness.

“Papiyan! In the Buddha’s Dharma, if a good man or good woman can give rise to a mind of repentance in order to seek purity, that is excellent. Excellent indeed, Papiyan!”

Mara Papiyan then came and stood before the Buddha, saying: “World-Honored One! Is it not true that all the Buddha’s sutras put an end to harsh and improper speech?”

The Buddha replied: “It is exactly so.”

Mara Papiyan said: “Why then does the Tathagata, who is the Dharma King and Lord of the Dharma, possessing mastery over all dharmas, call me Papiyan and address me by that name?”

The Buddha said: “Papiyan! I shall now explain this to you by means of an analogy.

“Good man! Suppose there were a wealthy elder and householder possessing immeasurable riches, who had only one son. He loved this son dearly, never let him out of his sight, and regarded his son’s life as bound closely to his own. Yet this son was obstinate and extremely violent. Out of love, the elder and householder struck him with a staff, wishing him to abandon his bad nature.

“Good man! When that elder and householder struck his son in this way, did he harbor an evil intention?”

Mara Papiyan replied: “World-Honored One! He harbored no evil intention. He acted thus out of love, wishing his son to become a worthy person.”

The Buddha said: “Good man! You should know that the Tathagata, the Perfectly and Fully Awakened One, clearly knows the minds, dispositions, faculties, and inclinations of sentient beings. Those who should be liberated through harsh words are addressed by the Tathagata with harsh words.

Those who should be liberated through silence and the absence of speech are met by the Tathagata with silence. Those who should be liberated by being driven away are driven away by the Tathagata. Those who should be liberated through the exposition of the Dharma have the Dharma expounded to them by the Tathagata.

Those who should be liberated by being gathered in are gathered in by the Tathagata. Those who should be liberated by seeing the Buddha’s physical body are shown a physical body by the Tathagata. Those who should be liberated by hearing sounds or experiencing flavors or tactile sensations are taught and liberated by the Tathagata through sounds, flavors, and tactile sensations.”

Mara Papiyan rejoiced greatly. Once again, he joined his palms, bowed at the Buddha’s feet, and said: “World-Honored One! Wherever this Dharma gateway is expounded—whether in a village, town, city, or royal capital—I shall go there to hear the Dharma and protect this Dharma gateway. I shall also safeguard those Dharma vessels who receive and uphold this Dharma gateway.

“World-Honored One! Whenever I go to such a place, there will certainly be signs of serenity and concentration, free from torpor and sleep. I shall also cause those who are supreme Dharma vessels in other places to come there to inquire about the Dharma, recite it, or receive and uphold it. All of them will attain peace and happiness in body and mind and will not give rise to arrogance. Whether the one expounding this Dharma teaches it extensively or briefly, I shall cause the listeners to give rise to joy toward the Tathagata, and the Tathagata will also rejoice in them.

“When those sentient beings have given rise to joy, their roots of goodness will increase and evil dharmas will be extinguished.”

At that time, among the great assembly were Nirgrantha ascetics and other non-Buddhist practitioners. When they heard Mara Papiyan repent and make such vows before the Buddha, their hearts were filled with immeasurable joy and delight, and they attained the patient acceptance of the non-arising of dharmas.

Ananda said: “World-Honored One! For what causes and conditions did these non-Buddhist practitioners attain the patient acceptance of the non-arising of dharmas when this Dharma was expounded?”

The Buddha said: “Ananda! Immeasurable kalpas ago, here at Mount Gridhrakuta in the sacred city of Rajagriha, there was a Buddha named Tathagata Supreme Power of Spiritual Attainment, the Perfectly and Fully Awakened One. That Buddha expounded the Dharma in this very place.

“After that Buddha had expounded the Dharma, certain non-Buddhist practitioners came intending to trouble the Tathagata and obstruct that Buddha from expounding this Dharma gateway. Yet after hearing the Dharma, those non-Buddhist practitioners gave rise to joy, praised that Buddha, and developed reverence and admiration for him. Because of those causes and conditions, for sixty kalpas they did not fall into the hells or the realms of hungry ghosts or animals, but were reborn only among humans and devas. Wherever they were born, they continued to recollect that Buddha Supreme Power of Spiritual Attainment. Although they recollected the Buddha, they did not encounter a good spiritual friend.

“Ananda! Those non-Buddhist practitioners of the past are none other than the Nirgrantha ascetics and other non-Buddhist practitioners now present in this great assembly.”

Those non-Buddhist practitioners had formerly harbored malicious intentions, wishing to obstruct this Dharma gateway and afflict Buddha Superior Power Fulfillment. Yet after hearing the Dharma, they rejoiced, reverently looked up to the Buddha, and practiced mindfulness of the Buddha. Now they deserve to receive from me a prediction of unsurpassed bodhi; how much more so, since they have also attained acceptance of the non-arising of dharmas.”

When the Blessed One expounded the Dharma gateway above, twelve thousand beings became free from dust and defilement and attained the pure Dharma-eye, while twenty thousand beings aroused the aspiration for unsurpassed bodhi.

The Venerable Ananda said, “Blessed One! If a good man or good woman gives rise to even a single thought of reverent faith in this Dharma gateway, that person will acquire immeasurable merit; how much more so one who reads, recites, accepts, upholds, safeguards, and extensively expounds it for others.”

The Buddha said, “Ananda! Suppose a good man or good woman exhorts immeasurable beings to arouse the aspiration for unsurpassed bodhi. If another good man or good woman gives rise to a single thought of reverent faith in this Dharma gateway, reads and recites it, and extensively expounds it for others, that person will gain more merit than the former.

“Why is this?

“Ananda! It is because this Dharma gateway is the path to the wisdom of all modes.

“Ananda! If a man or woman hears this Dharma gateway and, upon seeing a Dharma teacher who accepts and upholds it, gives rise to malicious intent, that person incurs immeasurably greater wrongdoing than the one previously described.”

The great bodhisattva Pure Stainless Jeweled Moon-King Light said, “Blessed One! What wrongdoing does a man or woman incur by slandering this sutra, such that the Tathagata says it is greater than the wrongdoing previously described?”

The Buddha said, “Good man! Suppose a man or woman were, in a single period of time, to gouge out the eyes of all beings. If another man or woman were to give rise to a single thought of malicious intent toward this Dharma gateway and those who accept and uphold it, that person would incur greater wrongdoing than the former.

“Why is this?

“It is because this Dharma gateway is called Light, and it can bestow the eye of wisdom upon all beings.”

Ananda said, “Blessed One! This Dharma gateway should not be expounded before men and women who lack faith. Why is this? It is because beings must be protected.

“Blessed One! I have seen those who created the karmic causes and conditions of slandering the true Dharma fall into the hells and be reborn as hungry ghosts and animals.”

The Buddha declared, “Ananda! This Dharma gateway should be expounded; it should not be left unexpounded.

“Why is this? It is in order to plant a cause for them, enabling them to cultivate and attain unsurpassed bodhi.”

The Venerable Ananda said, “Blessed One! What should this Dharma gateway be called, and how should it be upheld?”

The Buddha declared, “Ananda! Because it teaches ten dharmas, this Dharma gateway is called the Dharma Gateway of the Ten Dharmas. You should accept and uphold it under this name.

“It is also called The Questions of the Bodhisattva Pure Stainless Jeweled Moon-King Light. You should accept and uphold it under this name.”

When the Buddha had expounded this Dharma gateway, the Venerable Ananda, the great bodhisattva Pure Stainless Jeweled Moon-King Light, all the great bodhisattvas, the sravakas, the devas, nagas, and the eight classes of beings, and the entire assembly, having heard the Buddha’s teaching, rejoiced greatly, reverently accepted it, and put it into practice.

The Dharma Assembly of the Ten Dharmas of the Mahayana

The Ninth

END