大寶積經

The Blessed One said to Maitreya Bodhisattva: “Now arrange the Dharma seat for the Buddha. The Buddha shall ascend the seat and expound the practices cultivated in accordance with the aspirations and wisdom of former times, the Dharma gateway that skillfully brings forth the adornments of merit and virtue of a Buddha-land and leads toward ultimate reality.”

Maitreya Bodhisattva thought to himself: “For what reason does the Blessed One now instruct me to arrange the Dharma seat, rather than instructing Ananda, Maudgalyayana, and the others? Why does the Buddha set aside the sravakas? Is it because the Blessed One will expound the Dharma solely for the bodhisattvas? Or are the sravakas and pratyekabuddhas not suitable vessels for this Dharma gateway? For this reason, the Buddha, the Blessed One, has instructed me to arrange the Dharma seat.”

Maitreya Bodhisattva then used his spiritual powers to conjure a precious lion throne forty thousand yojanas in height, exquisitely adorned all around and spread with soft celestial garments. From that precious throne issued rays of light that illuminated this entire trichiliocosm.

When the Tathagata ascended the throne, the whole world shook in six ways.

At that time, the Blessed One said to Sariputra: “A bodhisattva who accomplishes four dharmas can bring all his aspirations to fulfillment. What are the four?

First, forming a supreme aspiration of wisdom.

Second, bringing forth a compassionate mind toward sentient beings.

Third, arousing diligent effort.

Fourth, revering and serving spiritual friends.

“Furthermore, Sariputra, a bodhisattva who accomplishes one dharma ensures that his aspiration to adorn and purify a Buddha-land will never regress. That is, the bodhisattva should delight in following the example of the Tathagata Akshobhya, who, while cultivating the bodhisattva path, made this vast vow: ‘Wherever I am born, if I do not renounce the household life at the very beginning of that life, I shall have deceived all the Buddhas of the ten directions.’ Bodhisattvas should train in this way. Whether or not a Buddha appears in the world, in every lifetime and wherever they are born, they should resolutely renounce the household life. Why? Because renunciation is the most excellent course for a bodhisattva.

“Sariputra, one who delights in renunciation can gather ten kinds of merit and virtue. What are the ten?

First, not being defiled by sensual pleasures.

Second, delighting in secluded places.

Third, practicing the conduct of the Buddha.

Fourth, departing from the deeds of ordinary beings.

Fifth, not being attached to spouse, children, or possessions.

Sixth, abandoning the karmic causes that lead to the lower realms.

Seventh, cultivating the wholesome dharmas that lead to favorable realms.

Eighth, never diminishing the roots of goodness planted in past lives.

Ninth, always receiving the praise of the devas.

Tenth, being revered and protected by all spirits.

“If a bodhisattva always delights in renunciation, he attains these ten kinds of merit and virtue. Therefore, a wise bodhisattva who seeks bodhi and wishes to liberate sentient beings should always renounce the household life. This is called the bodhisattva’s accomplishment of one dharma.

“Furthermore, Sariputra, a bodhisattva who accomplishes two dharmas ensures that his aspiration to adorn and purify a Buddha-land will never regress. That is, the bodhisattva does not delight in the stage of the sravakas, does not seek the Sravaka Vehicle, does not delight in teaching the Dharma of the Sravaka Vehicle, does not associate closely with followers of the Sravaka Vehicle, does not train in the precepts of the sravakas, does not delight in teaching Dharma corresponding to the Sravaka Vehicle, and does not encourage others to practice the Sravaka Vehicle.

The bodhisattva likewise takes no delight in the Pratyekabuddha Vehicle. The bodhisattva encourages sentient beings solely toward the Buddha-Dharma, enabling them to accomplish the unsurpassed anuttara-samyak-sambodhi. These are called the two dharmas.

“Sariputra, if someone encourages others to enter the Buddha Vehicle, that bodhisattva can gather ten kinds of merit and virtue. What are the ten?

First, attaining a pure land without sravakas or pratyekabuddhas.

Second, attaining a pure assembly consisting solely of bodhisattvas.

Third, being protected and kept in mind by all Buddhas, the Blessed Ones.

Fourth, always having one’s name proclaimed and praised by the Buddhas and receiving their teachings of the Dharma.

Fifth, having every aspiration one forms become vast and great.

Sixth, if born in a heavenly realm, always becoming Sakra or a Brahma king.

Seventh, if born among human beings, becoming a wheel-turning king.

Eighth, always seeing the Buddhas.

Ninth, being cherished and remembered by devas and humans.

Tenth, gathering immeasurable, boundless, incalculable merit and virtue. Why? Suppose someone enabled all sentient beings throughout the entire trichiliocosm

to attain the fruit of arhatship or the realization of a pratyekabuddha. If another person established even one sentient being in the Buddha’s bodhi, the merit and virtue of the latter would surpass that of the former. Why? It is not through the appearance of sravakas or pratyekabuddhas that the lineage of the Buddhas remains unbroken. If there were no Buddha in the world, there would be no sravakas or pratyekabuddhas. Through the appearance of a Buddha, the lineage of the Buddhas remains unbroken, and sravakas and pratyekabuddhas arise. Therefore, a bodhisattva who establishes others in the Buddha Vehicle attains these ten kinds of merit and virtue and attains a pure land.

“Furthermore, Sariputra, a bodhisattva who accomplishes three dharmas ensures that his aspiration will never regress and enables him to gather the meritorious adornments of a Buddha-land. What are the three?

First, honoring, delighting in, and dwelling in secluded places.

Second, giving the Dharma without attachment.

Third, steadfastly abiding in pure moral discipline.

“Sariputra, a bodhisattva who abides in moral discipline attains ten kinds of fearlessness. What are the ten?

First, fearlessness when entering a village.

Second, fearlessness when teaching the Dharma before an assembly.

Third, fearlessness regarding food and drink.

Fourth, fearlessness when leaving a village.

Fifth, fearlessness when entering a monastery.

Sixth, fearlessness when eating and drinking among the assembly.

Seventh, fearlessness when giving instruction.

Eighth, fearlessness when approaching one’s preceptor and acharya.

Ninth, fearlessness when compassionately instructing one’s own retinue.

Tenth, fearlessness when making use of the four requisites: clothing, food and drink, bedding, and medicine.

“Sariputra, whatever is said by one who abides in moral discipline is believed and accepted by all. These are the bodhisattva’s ten kinds of fearlessness.

“Furthermore, Sariputra, when a bodhisattva teaches the Dharma with a mind free from attachment, he can gather ten kinds of merit and virtue. What are the ten?

First, not giving rise to unwholesome desires.

Second, not seeking to make oneself known to others.

Third, not giving rise to a desire for fame.

Fourth, not becoming attached to the households of donors.

Fifth, not overseeing or guarding the households of donors.

Sixth, remaining joyful and content even with very meager offerings of the four requisites.

Seventh, teaching the Dharma in a way that inspires others to believe and accept it.

Eighth, receiving the support and protection of benevolent spirits.

Ninth, not giving rise to wrong thoughts.

Tenth, bringing forth the mind that recollects the Buddha.

“Furthermore, Sariputra, a bodhisattva who reveres and delights in dwelling in secluded places accomplishes ten kinds of beneficial merit and virtue. What are the ten?”

First, to remain apart from worldly discourse.

Second, to devote oneself exclusively to tranquil seclusion.

Third, to focus the mind upon the objects of meditative concentration.

Fourth, to relinquish fame and position.

Fifth, to cherish and delight in the Buddhas.

Sixth, to constantly experience the joy and bliss of meditative concentration.

Seventh, to encounter no obstacles while cultivating the holy life.

Eighth, to attain samadhi with little effort.

Ninth, never to forget the teachings one has received.

Tenth, to clearly understand all the meanings of the Dharma one has heard.

Furthermore, Shariputra, a bodhisattva who accomplishes four dharmas ensures that his vows to adorn and purify a Buddha-land will never regress. What are the four?

First, he can act in accordance with his words and speak in accordance with his actions.

Second, he is always humble.

Third, he remains apart from stinginess and jealousy.

Fourth, upon seeing others obtain benefit, he gives rise to joy.

Shariputra, a bodhisattva who can speak in accordance with his actions obtains four benefits. What are the four?

First, the fragrance of blue lotuses constantly issues from his mouth.

Second, his verbal karma is pure, and his speech is free from error.

Third, all the world trusts and accepts him.

Fourth, he acquires the Buddha’s perfect voice.

Shariputra, a humble bodhisattva obtains four benefits:

First, he remains apart from rebirth in the bodies of animals and other evil destinies.

Second, he experiences subtle and wondrous bliss.

Third, neither secret plots nor enemies and bandits can harm him.

Fourth, he is worthy to receive the reverence and homage of devas and humans.

Shariputra, a bodhisattva who abandons stinginess and jealousy obtains four benefits:

First, he never loses the resolve to practice giving.

Second, in times of hunger and thirst, he becomes a great benefactor.

Third, upon seeing observers of the precepts arrive, he welcomes and ushers them in.

Fourth, whether he receives gifts from others or gives to others, no one becomes jealous.

Shariputra, a bodhisattva who gives rise to joy upon seeing others obtain benefit receives four benefits:

First, he constantly gives rise to this thought: “When I gather in sentient beings, I must bring them benefit and happiness. Now that they have obtained benefit and happiness by themselves, I therefore give rise to joy.”

Second, whatever wealth he possesses cannot be seized by kings, officials, floods, fires, thieves, bandits, enemies, or hostile relatives.

Third, wherever he is born, he is fully endowed with treasures and children; even kings do not envy him, much less anyone else.

Fourth, the wealth he accumulates and uses is inexhaustible.

Furthermore, Shariputra, a bodhisattva who accomplishes five dharmas ensures that his vows to adorn and purify a Buddha-land will never regress. What are the five?

First, the bodhisattva goes to a Dharma teacher and asks, “What practices should be cultivated to attain a pure and adorned Buddha-land?” Having heard the answer, he practices in accordance with the teaching.

Second, through the bodhisattva’s pure observance of the precepts and the power of his vows, he is born in a Buddha-land. Having been born in that Buddha-land, he observes its many kinds of adornments, its various beautiful and precious furnishings, and the wondrous physical characteristics of its assemblies of shravakas and bodhisattvas. With reverence and respect for the Buddha, he asks, “What practices should a bodhisattva cultivate to attain a vast, pure, and adorned Buddha-land?” Having received the Buddha’s instruction, he practices in accordance with the Dharma.

Third, a bodhisattva possesses wisdom and practice; he must purify that wisdom and advance that practice. What is the purification of wisdom? It is to remain apart from the wisdom of shravakas and pratyekabuddhas with regard to both the cognizing dharmas and the dharmas cognized. What is the advancement of practice? It is to resolutely practice according to what one has heard, without abandoning the practice.

Fourth, the bodhisattva thoroughly understands the cause of birth and death and understands liberation from it. The cause of birth and death is incorrect contemplation; this is the basis upon which the four inversions become causes of birth and death. Liberation is correct practice: making no discriminations regarding any dharma is liberation.

Fifth, the bodhisattva clearly understands that the essential nature of the Buddhas and the nature of their lands are nothing but provisional designations, and that provisional designations themselves are also quiescent and extinguished. Because he clearly understands this, he does not give rise to conceptual cognition.

Furthermore, Shariputra, a bodhisattva who accomplishes six dharmas swiftly attains unsurpassed bodhi and is also able to secure the supreme Buddha-land:

First, the bodhisattva becomes a great benefactor. He joyfully gives away, without regret, all the precious, delightful, and cherished things he possesses. He further thinks, “I practice great giving in order to perfect the Great Vehicle.” That is to say, while seeking unsurpassed bodhi, he relinquishes everything without attachment or regret, fully accomplishing the provisions for bodhi. He would feel no regret even in relinquishing this body and life, much less his possessions, wife, and children. Shariputra, why is the Tathagata called the One of All-Knowing Wisdom? It is because, while cultivating the bodhisattva practices, he relinquished everything he possessed. Therefore, after attaining bodhi, he was called the One of All-Knowing Wisdom.

Second, whether a householder or one gone forth, the bodhisattva would rather relinquish his body and life than ever violate the precepts. He dedicates the merit of observing these precepts, together with all sentient beings, toward unsurpassed bodhi. Through observing the precepts in this way, he experiences joy, delights in cultivating the holy life, dwells happily day and night, becomes ever more diligent in seeking the Dharma, abides in correct practice, grows weary and fearful of the three realms, and longs for liberation.

Although he sees that his strength is weak, he remains mindful of sentient beings: “They suffer just as I do. I shall shoulder this heavy burden, gather in sentient beings, and establish them in the peace and bliss of nirvana.” When, through observing the precepts in this way, he experiences joy, he immediately attains a mind of great compassion. Until he attains omniscience, he never abandons diligent effort, regarding the matter as urgently as saving himself when his head is on fire.

Third, the bodhisattva dons the armor of patience, abandons pride, and acquires the power of great patience. If insulted or beaten, he perfects the mind of patience and gives rise to no anger or hatred. Even if someone wielded a staff as large as Mount Sumeru and beat and reviled him continuously for a hundred million kalpas, he would still give rise to no resentment or anger.

Why? Because those sentient beings do not follow the Buddha in learning, whereas I am now following the Buddha in learning. The more they beat and revile me, the more my great compassion increases.

I must don the armor of the great vow, gather in sentient beings, and enable them to attain liberation and enter nirvana. Therefore, I should not give rise to anger or hatred. While the bodhisattva abides in the power of patience in this way, he accomplishes ten forms of fulfillment: first, noble lineage; second, wealth; third, family and retinue; fourth, excellent physical appearance; fifth, generosity; sixth, good spiritual friends; seventh, hearing the true Dharma; eighth, practicing in accordance with the teachings; ninth, seeing the Buddhas at the time of death; and tenth, having seen the Buddhas, giving rise to pure faith.

Fourth, because the bodhisattva wishes to accomplish wholesome dharmas, he firmly establishes a personal schedule and arouses diligent effort. Moreover, for the sake of each and every sentient being, throughout all future ages he successively cultivates practices of diligence within birth and death without weariness. Through the work of his self-appointed discipline and his great compassion, for the sake of all sentient beings and at all times, while continuing to wander through birth and death, he never abandons sentient beings.

Śāriputra! Suppose a bodhisattva were, in every thought-moment, to offer to the Tathagata the seven treasures sufficient to fill worlds throughout the ten directions as numerous as the sands of the Ganges, continuing to make such offerings until the end of the future.

If another bodhisattva arouses the mind of great compassion and dons the armor of diligence, the merit of the latter surpasses that of the former.

Śāriputra! A bodhisattva endowed with such diligence acquires ten supreme dharmas that support his vows. What are the ten?

First, he abandons the practices of foolish ordinary beings. Second, he embraces the practices of a Buddha. Third, he perceives the faults of samsara. Fourth, he abides in the mind of great compassion. Fifth, he never retreats from his original vows. Sixth, he has few illnesses. Seventh, he accords with the teachings of all Buddhas. Eighth, his lust, anger, and delusion become slight. Ninth, from hearing the teachings, he clearly understands their meaning. Tenth, he accomplishes his cultivation.

Fifth, the bodhisattva reflects: “The minds of the Buddha-Tathagatas perpetually abide in right concentration and never lose mindfulness. I must follow the practices of the Buddhas. If my mind is distracted, I shall never realize the practices of the Buddhas.” Therefore, he must relinquish every grasping thought and also abandon all gain, honor, crowds, cities and settlements, food and drink, necessities, and relatives and friends.

Yet, wishing to benefit sentient beings, he does not abandon them. He always delights in dwelling in an aranya, a secluded and tranquil place, traveling alone without a companion like a solitary rhinoceros. After dwelling in seclusion, he first arouses a mind of great loving-kindness that pervades one direction, and then gradually extends it throughout the ten directions to encompass all sentient beings.

When his loving-kindness pervades everywhere, he enters meditative concentration.

Śāriputra! Suppose a lay bodhisattva were, for kalpas as numerous as the sands of the Ganges, to offer every pleasing necessity to Buddhas and Sanghas of bhikshus as numerous as the sands of the Ganges. If a renunciant bodhisattva takes seven steps toward a secluded and tranquil aranya, the merit of the latter far surpasses that of the former, for he can thereby swiftly attain great bodhi.

Śāriputra! A bodhisattva who delights in dwelling in seclusion and entering meditative concentration acquires ten beneficial merits. What are the ten? First, he acquires mindfulness. Second, he acquires wisdom. Third, he engages in cultivation. Fourth, he gains swift eloquence. Fifth, he acquires dharani. Sixth, he skillfully understands the arising of dharmas. Seventh, he skillfully understands the cessation of dharmas. Eighth, his aggregate of precepts remains unviolated. Ninth, devas make offerings to him. Tenth, he does not covet the good things belonging to others.

Sixth, the bodhisattva skillfully understands unobstructed wisdom: wisdom begins with moral discipline, and the growth of wholesome dharmas begins with wisdom. Therefore, a bodhisattva must train in wisdom. He may learn all the worldly arts and crafts that are difficult to practice and accomplish, as well as every branch of medicine; yet such knowledge cannot realize freedom from desire and quiescent cessation, cannot lead toward bodhi, is not directed toward the path of a sramana or brahmin, and does not lead toward nirvana.

Therefore, I must now seek everywhere the skillful medicine of the Dharma, for through this wisdom I shall attain ultimate quiescent cessation. The bodhisattva seeks the source of dharmas and sees not the slightest dharma capable of giving rise to another dharma. Because he sees nothing, he abides in quiescent cessation.

Because he abides in quiescent cessation, he is free from affliction. Because he is free from affliction, he clearly understands samsara and takes birth for the sake of sentient beings, so that they may be freed from the suffering of samsara. These are the six dharmas.

Furthermore, Śāriputra! A bodhisattva accomplishes seven dharmas that prevent all his aspirations to adorn and purify a Buddha-land from retreating. What are the seven?

First, he personally relinquishes everything, yet giving is unobtainable.

Second, he does not violate or impair the precepts, yet is not attached to them.

Third, he is patient, gentle, and harmonious, yet sentient beings are unobtainable.

Fourth, he arouses diligence, yet body and mind are unobtainable.

Fifth, he accomplishes meditative concentration, yet does not abide in meditation.

Sixth, he perfects wisdom, yet remains free from discrimination.

Seventh, he recollects all Buddhas, yet remains apart from characteristics.

Furthermore, Śāriputra! A bodhisattva accomplishes eight dharmas that prevent his vows to adorn and purify a Buddha-land from retreating. What are the eight?

First, he does not delight in nirvana. Second, he gives ornaments. Third, his mind is vast. Fourth, he reveres Dharma teachers. Fifth, he does not engage in wrong livelihood. Sixth, he gives impartially. Seventh, he is not conceited. Eighth, he does not despise others.

Furthermore, Śāriputra! A bodhisattva accomplishes nine dharmas that prevent his vows to adorn and purify a Buddha-land from retreating. What are the nine?

First, he is fully disciplined in bodily conduct. Second, he is fully disciplined in speech. Third, he is fully disciplined in mind. Fourth, he extinguishes all craving. Fifth, he extinguishes all anger. Sixth, he extinguishes all delusion. Seventh, he does not practice deceit. Eighth, he is a steadfast friend. Ninth, he does not slight or disparage spiritual friends.

Furthermore, Śāriputra! A bodhisattva accomplishes ten dharmas that prevent his vows to adorn and purify a Buddha-land from retreating. What are the ten?

First, upon hearing of the sufferings of hell, he arouses only great compassion and is not frightened.

Second, upon hearing of the sufferings of animals, he arouses only great compassion and is not frightened.

Third, upon hearing of the sufferings of hungry ghosts, he arouses only great compassion and is not frightened.

Fourth, upon hearing of the decline and afflictions of devas, he arouses only great compassion and is not frightened.

Fifth, upon hearing of hunger, thirst, banditry, enemies, and killing among human beings, he arouses only great compassion and is not frightened.

Sixth, the bodhisattva reflects: “From this moment onward, I must arouse diligence and never become indolent until I attain a pure Buddha-land.”

Seventh, he vows that food, drink, and clothing in his land will appear as soon as they are wished for.

Eighth, he vows that the sentient beings in his land will have immeasurable lifespans.

Ninth, he vows that the sentient beings in his land will have no thoughts of self and other.

Tenth, he vows that all sentient beings in his land will be irreversibly destined for unsurpassed bodhi.

Furthermore, Śāriputra! If a bodhisattva takes beautiful flowers to the presence of a Tathagata or to a Buddha-stupa as an offering, he should make this vow: “May these beautiful flowers possess excellent color and fragrance, and may all who behold them rejoice in their beauty. When I attain Buddhahood, may my land everywhere be filled with such beautiful flowers and adorned throughout with jeweled trees.” When making offerings of powdered incense, fragrant ointments, clothing, food and drink, jeweled parasols, banners, streamers, gold, silver, beryl, pearls, and various treasures, he should likewise make vows as he does with flowers, dedicating the merit to adorning his Buddha-land. Because the bodhisattva abides in moral discipline, all the vows of his heart are fulfilled.

Furthermore, Śāriputra! A bodhisattva should always embrace the ten wholesome courses of karma and dedicate them all to omniscience. Therefore, when the bodhisattva attains Buddhahood, all sentient beings in that Buddha-land are, from the moment of their birth, endowed with the ten wholesome courses of karma and the wisdom of liberation.

Furthermore, Shariputra, wherever a bodhisattva goes, he exhorts all sentient beings to proceed toward unsurpassed bodhi. He praises only the Buddha Vehicle and does not speak of the Two Vehicles or teachings held in common with them. Therefore, when the bodhisattva attains Buddhahood, the sentient beings in that Buddha-land will be certain to attain unsurpassed bodhi and will remain far removed from shravakas and pratyekabuddhas. Immeasurable bodhisattvas will fill that land.

Furthermore, Shariputra, a bodhisattva never obstructs the gains and provisions of others, and rejoices upon seeing others obtain benefits. Therefore, when the bodhisattva attains Buddhahood, whatever necessities are required by the sentient beings in that Buddha-land will never be exhausted, and they will be fully endowed with the great radiance of the Dharma.

Furthermore, Shariputra, if a bodhisattva sees a bhikshu or bhikshuni commit an offense, he never publicizes it, but abides personally in the true Dharma. Therefore, when the bodhisattva attains Buddhahood, even the designation “offense” will not exist anywhere in that Buddha-land. Why is this? Because all the assemblies in that land will be purified and free from any phenomenon of wrongdoing.

Furthermore, Shariputra, a bodhisattva delights in the Dharma and seeks the Dharma without giving rise to distress, and, in accordance with the Dharma he has heard, abides properly and practices it. Therefore, when the bodhisattva attains Buddhahood, all sentient beings in that Buddha-land will delight in the Dharma and seek the Dharma without distress, practicing in accordance with the Dharma.

Furthermore, Shariputra, a bodhisattva makes offerings of every kind of music to the Buddha and the Dharma and dedicates these roots of goodness to the meritorious adornment of his Buddha-land. Therefore, when the bodhisattva attains Buddhahood, hundreds of thousands of kinds of music will spontaneously resound in harmony throughout that Buddha-land.

Furthermore, Shariputra, if a bodhisattva sees sentient beings who have lost mindfulness, he causes them to regain right mindfulness. Therefore, when the bodhisattva attains Buddhahood, the disciples in that Buddha-land will take meditative joy as their food.

Shariputra, even if the Tathagata, fully endowed with eloquence, were to describe for one kalpa or more than one kalpa the meritorious qualities of such a Buddha-land, he could not exhaust them.

Shariputra, the Buddha has now spoken only briefly in accordance with the aspirations of the bodhisattvas. Those of supreme resolve who hear this and proceed toward it will bring the meritorious qualities of their Buddha-lands to complete fulfillment.

Shariputra, a bodhisattva who perfects three qualities will swiftly attain unsurpassed bodhi, and the Buddha-land he seeks will be brought to fulfillment. What are the three? First, a supreme great vow; second, abiding in heedfulness; and third, initiating right practice in accordance with the Dharma he has heard.”

The Venerable Shariputra said to the Buddha, “Blessed One, it is exceedingly rare that the Tathagata has so skillfully taught this Dharma. Because the Blessed One abided in heedfulness, he attained the factors conducive to bodhi. Because he abided in right practice, he attained great bodhi. Because he abided in supreme vows, he attained a Buddha-land adorned with meritorious qualities.”

The Buddha said, “So it is, precisely as you have said. Formerly, through the power of great vows, I brought my Buddha-land to fulfillment, and through heedfulness, I attained great bodhi.

“Shariputra, if one merely speaks words while abiding in heedlessness and does not practice rightly, one cannot attain even the stage of a shravaka, much less unsurpassed bodhi. Therefore, if a bodhisattva wishes to know that he is a true bodhisattva, he must train in accordance with the bodhisattva training.”

At that time, forty thousand bodhisattvas in the assembly rose from their seats, joined their palms toward the Buddha, and said with one voice, “Blessed One, in accordance with the bodhisattva training foretold by the Buddha, we shall train by abiding in heedfulness and practicing so that we may completely fulfill the great vows that adorn and purify our Buddha-lands.”

The Buddha joyfully smiled.

The Venerable Shariputra asked the Buddha what caused him to smile.

The Buddha asked, “Do you see these good men uttering the lion’s roar?”

The Venerable Shariputra said to the Buddha, “Yes, I see them.”

The Buddha said, “Shariputra, after more than a hundred thousand kalpas, each of these good men will attain unsurpassed, perfect enlightenment in a different realm. They will all bear the name Tathagata Adorned by Vows and will possess the ten epithets, as will the future Lion Buddha and the others. Their realms will be as pure as the land of Amitayus Buddha, except that their lifespans will each be ten kalpas.”

At that time, the bodhisattva Lion’s Courageous Thunderous Voice immediately rose from his seat, bared his right shoulder, placed his right knee on the ground, joined his palms toward the Buddha, and said, “Blessed One, this youthful bodhisattva Manjushri is constantly praised by all the Buddhas, the Blessed Ones. How long will it be before he attains unsurpassed bodhi? What will his Buddha-land be like?”

The Buddha said, “Good man, you should ask Manjushri.”

Lion’s Courage asked Manjushri, “When will you attain unsurpassed bodhi?”

Manjushri replied, “Why do you not ask whether I am proceeding toward bodhi, but instead ask when I will attain bodhi? Why is this? Because I do not even proceed toward bodhi, much less attain it.”

Lion’s Courage asked, “Do you not approach bodhi for the benefit of sentient beings?”

Manjushri replied, “No. Why is this? Because sentient beings are unfindable. If sentient beings truly existed, one could proceed toward bodhi to benefit them. But sentient beings, living beings, and persons are all nonexistent; therefore, I neither approach bodhi nor turn back from it.”

Lion’s Courage said, “Do you proceed toward the Dharma of all the Buddhas?”

Manjushri replied, “No, Venerable One. All dharmas proceed toward the Buddha-Dharma. Why is this?

Dharmas that are uncontaminated, unconditioned by attachment, formless, and without attributes proceed toward Buddhahood. Just as they proceed toward Buddhahood, so too do all dharmas. Venerable One, regarding your question about proceeding toward the Buddha-Dharma, I shall now question you, and you may answer as you see fit.

Is it form that seeks bodhi? Is it the original nature of form that seeks it, the suchness of form that seeks it, the intrinsic essence of form that seeks it, the emptiness of form that seeks it, the detachment of form that seeks it, or the Dharma-nature of form that seeks bodhi? Venerable One, is it form that attains bodhi?

And so forth, is it the Dharma-nature of form that attains bodhi?”

Lion’s Courage replied, “No, Venerable Manjushri. Form does not seek bodhi, nor does the Dharma-nature of form seek bodhi. Form does not attain bodhi, nor does the Dharma-nature of form attain bodhi.”

Manjushri asked, “Venerable Lion’s Courage, do feeling, perception, formations, and consciousness seek bodhi, up to and including the Dharma-nature of consciousness seeking bodhi? Does consciousness attain bodhi, up to and including the Dharma-nature of consciousness attaining bodhi?”

Lion’s Courage replied, “No, Venerable Manjushri. Feeling, perception, formations, and consciousness do not seek bodhi, nor does the Dharma-nature of consciousness seek bodhi. Consciousness does not attain bodhi, nor does the Dharma-nature of consciousness attain bodhi.”

Manjusri asked, “Apart from the five skandhas, is there a self or anything belonging to a self?”

“No, Venerable Manjusri.”

“Just so, Venerable Lion’s Courage! What Dharma, then, could one take as the means to seek bodhi and attain bodhi?”

“Venerable Manjusri! Everyone in this great assembly reveres and trusts your words. Yet now you say that bodhi is neither sought nor attained. When newly resolved bodhisattvas hear these words, they will become frightened.”

“Venerable Lion’s Courage! In all dharmas there is no fear. In ultimate reality there is likewise no fear.

The Tathagata teaches the Dharma for those who are without fear. If people become frightened, they grow disenchanted. If they become disenchanted, they become free from desire.

If they become free from desire, they are liberated. If they are liberated, there is no bodhi. If there is no bodhi, there is non-abiding.

If they do not abide, there is no departure. If there is no departure, there is no arrival, and thus there is no seeking through aspiration. If there is no seeking through aspiration, there is no retrogression.

If there is no retrogression, then there is retrogression. From which dharmas do they retrogress? They retrogress entirely from clinging to a self, a sentient being, a living being, or a person; from views of annihilation or permanence; and from every discrimination that grasps at characteristics.

If they retrogress from those, then they are non-retrogressing. With regard to which dharmas are they non-retrogressing? Emptiness, signlessness, wishlessness, ultimate reality, and all Buddha-dharmas are non-retrogressing.

What are called Buddha-dharmas? They are neither detached nor attached and have no object of cognition; they neither enter nor leave, have no activity, and make no display. They are mere conventional designations: empty, unborn, neither departing nor arriving, neither defiled nor pure, without sensory objects, free from sensory objects, without self, without discrimination, without combination, without grasping, equal and without opposition.

These are the Buddha-dharmas.

“Venerable Lion’s Courage! These Buddha-dharmas are neither dharmas nor non-dharmas. Why? Because the Buddha-dharmas have no place of arising. If those newly resolved bodhisattvas become frightened upon hearing these words, they will swiftly attain bodhi. If they give rise to a discriminating mind and think, ‘We shall now attain bodhi; only by resolving the mind and abiding in direct realization can bodhi be attained. If we do not resolve the mind, we shall never attain it,’ then, because none of these discriminations arise, both bodhi and the mind are unobtainable. Because they are unobtainable, there is no discrimination. If there is no discrimination, there is no direct realization. Why? Because that by means of which direct realization occurs is unobtainable.

“Venerable Lion’s Courage! Can empty space attain bodhi?”

“No, Venerable Manjusri.”

“Venerable Lion’s Courage! Did the Tathagata not say that all dharmas are like empty space?”

“Indeed, Venerable Manjusri.”

“Venerable Lion’s Courage! As empty space is, so too is bodhi. As bodhi is, so too is empty space. Empty space and bodhi are neither two nor different. If a bodhisattva understands this meaning of equality, there is neither knowing nor not-knowing, nor is there non-seeing.”

When this Dharma was spoken, fourteen thousand bhiksus exhausted the outflows and their minds were liberated; twelve nayutas of bhiksus, being far removed from dust and freed from defilement, attained the pure Dharma-eye with regard to all dharmas; ninety-six thousand sentient beings generated the mind of bodhi; and fifty-two thousand bodhisattvas attained patience regarding the non-arising of dharmas.

The bodhisattva Lion’s Courage Thunder Voice asked the bodhisattva Manjusri, “How much time has passed since you first generated the bodhisattva resolve?”

The bodhisattva Manjusri said, “Enough! Do not give rise to deluded thoughts. If anyone, amid unborn dharmas, says, ‘I generated the mind of bodhi; I practice the conduct leading to bodhi,’ that person holds a greatly erroneous view.

“Venerable Lion’s Courage! I ultimately do not perceive any mind that is generated and directed toward bodhi. Because I perceive neither the mind nor bodhi, there is no generation.”

Lion’s Courage asked, “Venerable Manjusri, you say that ultimately you do not perceive the mind. What is the meaning of this statement?”

Manjusri said, “Venerable One! Ultimately perceiving nothing is called equality.

“How is it called equality, Venerable Manjusri?”

“Venerable Lion’s Courage! It is equality because the natures of all kinds are devoid of anything that can be possessed. These dharmas are spoken of as being of a single taste. This ‘single taste’ means freedom: neither defiled nor pure, neither annihilated nor permanent, neither arising nor ceasing, without self or living being, neither grasping nor relinquishing. When one teaches the Dharma in this way, one does not conceive, ‘I am speaking,’ nor does one discriminate. Clearly knowing and cultivating within this Dharma of equality is called equality.

“Furthermore, Venerable Lion’s Courage! If a bodhisattva enters this equality, he ultimately perceives no various realms, whether few or many. Within equality, he does not perceive equality; within opposition, he does not perceive opposition. Why? Because its original nature is pure.”

At that time, the bodhisattva Lion’s Courage Thunder Voice addressed the Buddha, saying, “Blessed One! The bodhisattva Manjusri is unwilling to say how long ago he generated the resolve, yet the entire assembly wishes to hear it.”

The Buddha said, “Good man! Manjusri possesses profound wisdom and patience. Within that profound wisdom and patience, both bodhi and the mind are unobtainable.

Because they are unobtainable, he does not speak of them. Nevertheless, good man, I shall now explain how long ago Manjusri generated the resolve. Good man!

In the distant past, more than seven hundred thousand asamkhyeyas of kalpas, each as numerous as the sands of the Ganges, ago, a Buddha named Thunder Voice Tathagata, Worthy One, Perfectly Enlightened One appeared in the world. His land lay in the eastern direction, seventy-two nayutas of Buddha-lands from here. That world was called Non-Arising, and there the Tathagata Thunder Voice taught the Dharma.

His assembly of sravakas numbered eighty kotis of nayutas, while the assembly of bodhisattvas was many times greater.

“At that time, there was a king named Universal Blessing. Possessing the seven treasures, he ruled the four continents according to the true Dharma as a wheel-turning king. For eighty-four thousand years, King Universal Blessing constantly honored and made offerings to the Buddha Thunder Voice of garments, food and drink, palaces, temples, and splendid pavilions. He also constantly honored and made offerings to the bodhisattvas and the assembly of sravakas.

“The king’s kinsmen, the ladies of the inner palace, the princes, and the ministers devoted themselves solely to making offerings and did nothing else. Although they did so for many years, none of them grew weary.

“After that period, the king dwelt alone in seclusion and reflected, ‘I have now accumulated vast roots of virtue, but I have not yet determined toward what they should be dedicated. Should I seek to become Sakra, Brahma, or a wheel-turning king? Should I seek the attainment of a sravaka or a pratyekabuddha?’

“When the king had thought in this way, devas in the sky said to him, ‘Great King, do not generate such a narrow and inferior aspiration. Why? Because the merit you have accumulated is exceedingly great. You should generate the mind of unsurpassed bodhi.’

Hearing this exhortation, King Universal Blessing rejoiced and thought, “Now, here in this place, I am resolved never to turn back. Because the devas know my heart, they have come to exhort me.” The king led eight billion nayutas of hundreds of thousands of people to the presence of Thunder Sound Buddha. He bowed his head at the Buddha’s feet, circumambulated him seven times to the right, then respectfully bent forward, joined his palms, and addressed the Buddha in verse:

“Today I pay homage to the Blessed One.

I pray that you will instruct me:

How may I attain accomplishment

As the supreme Blessed One,

The refuge of the world?

I have made extensive offerings,

But because my mind was not resolute,

I did not know where to dedicate them.

I have cultivated great merit;

Toward what should I dedicate it?

Should I seek the station of a Wheel-Turning King,

Of Shakra, or of a Brahma King?

Should I seek the fruit of a shravaka,

Or seek to become a pratyekabuddha?

As I was thinking in this way,

The devas in the sky told me:

‘Great King, you should not bring forth

A narrow, inferior mind of dedication.

For the sake of all sentient beings,

You should make a vast, great vow.

For the benefit of the world,

You should arouse the mind of bodhi.’

I now beseech the Blessed One,

The sovereign King of the Dharma:

Please teach the skillful means

For arousing the mind of bodhi.

Having aroused the mind of bodhi,

I shall become like the Blessed One.

I pray that the Blessed One

Will explain it fully for me.”

At that time, Thunder Sound Tathagata spoke these verses for King Universal Blessing:

“Great King, you should listen attentively;

The Buddha will explain it in due order.

All dharmas arise through causes and conditions

And are practiced according to faculties and aspirations.

According to the vows one has made,

Such will be the resulting recompense.

In the past, the Buddha

Also aroused the mind of bodhi.

For the sake of all sentient beings,

He vowed to benefit them.

As the Buddha made his vows,

And as he first aroused that mind,

He attained non-retrogression from bodhi,

And his aspirations were swiftly fulfilled.

Great King, you must steadfastly

Cultivate all these practices.

You shall attain the unsurpassed,

Vast bodhi of a Buddha.”

When King Universal Blessing heard the Buddha speak, he rejoiced and exulted, experiencing what he had never experienced before. Before the great assembly, he immediately uttered a great lion’s roar and spoke these verses:

“Today, before this great assembly,

I arouse the mind of great bodhi.

For the sake of each and every sentient being,

I vow, until the end of the future,

To undergo immeasurable births and deaths

And bring them great benefit.

I shall fully cultivate the bodhisattva practices

And rescue sentient beings from suffering.

From this day forward, if I betray this vow

And give rise to thoughts of sensual desire,

Stinginess, jealousy, resentment, or hatred,

Then I shall have deceived the Buddhas of the ten directions.

From this very day

Until I attain bodhi,

I shall always learn from the Buddhas

And cultivate all pure practices.

I shall accord with the pure precepts

And remain far removed from every fault.

Regarding bodhi,

I do not vow to realize it swiftly.

Until the end of the future,

I shall extensively benefit sentient beings

And adorn and purify Buddha lands

Immeasurable and inconceivable.

I shall cause my name

To be heard throughout the worlds of the ten directions.

I now bestow a prediction upon myself:

I shall certainly attain Buddhahood.

My supreme and pure aspiration

Is utterly free from doubt.

I shall purify the three kinds of karma

And never allow evil to arise.

Through this truth of mine,

I shall become a Buddha, the Honored One among Bipeds.

If my mind is truthful,

The earth shall quake in six ways.

If my words are true

And contain not the slightest falsehood,

Then music shall spontaneously resound

Throughout empty space.

If I am free from deceit and crookedness

And also harbor no resentment or hatred,

Then, by virtue of this truthful mind,

Mandarava flowers shall rain down.”

When King Universal Blessing had finished speaking these verses, because his mind was truthful, billions of worlds throughout the ten directions quaked in six ways. Music spontaneously played in the sky, and mandarava flowers rained down.

Two billion of the king’s followers all rejoiced greatly and said to themselves, “We shall attain unsurpassed bodhi.” Then, following the king’s example, they aroused the mind of bodhi.

The Buddha told the great assembly, “King Universal Blessing of that former time was none other than Manjushri as he is today. In the past,

seventy myriads of asamkhyeyas of kalpas as numerous as the sands of the Ganges ago, he first aroused the mind of bodhi. Then, after sixty-four kalpas as numerous as the sands of the Ganges, he attained the patient acceptance of the non-arising of dharmas. He was able to perfect the ten bodhisattva bhumis and the Tathagata’s ten powers of wisdom. All dharmas belonging to the stage of Buddhahood were entirely perfected in him, yet he never once gave rise to the thought, ‘I shall become a Buddha.’

Good men! At that time, the two billion followers of the king who together aroused the mind of bodhi were all instructed by Manjushri and led into the six paramitas: generosity, moral discipline, patience, diligence, meditative concentration, and wisdom. They have now all realized unsurpassed bodhi, turned the great Dharma wheel, completed their work as Buddhas, and entered nirvana. Manjushri made offerings to all those Buddhas and safeguarded and upheld their true Dharma. Only one Buddha remains present now: Earth-Sustaining Mountain Tathagata, in the world called Earth-Sustaining, located in the nadir, forty Buddha lands as numerous as the sands of the Ganges from here. There are also innumerable assemblies of shravakas and bodhisattvas there.

When the Buddha related the causes and conditions from the former life of Manjushri Bodhisattva, seven thousand people in the great assembly aroused the mind of unsurpassed bodhi.