大寶積經

XVII. THE SEVENTEENTH ASSEMBLY: PURNA

1. THE BODHISATTVA CONDUCT CHAPTER

Thus have I heard. At one time, the Buddha was dwelling in the Bamboo Grove at Rajagriha, together with a great assembly of eminent bhiksus and great bodhisattvas, immeasurable in number.

At that time, the Venerable Purna Maitrayaniputra rose from his seat, bared his right shoulder, knelt with his right knee upon the ground, joined his palms toward the Buddha, and said: “Blessed One, I wish to ask a few questions. I pray that the Tathagata, out of compassion, will permit me.”

The Buddha said: “Ask whatever you wish. I shall explain it so that you may rejoice.”

The Venerable Purna said to the Buddha: “I now wish to put questions on behalf of the great bodhisattvas, those who practice exalted merit, whose renown reaches far and wide, and who constantly seek the peace and happiness of sentient beings.”

The Venerable Purna then spoke in verse:

“Those who cultivate supreme merit,

Whose renown reaches exceedingly far,

Who keep pure precepts and delight in the Dharma—

I ask about their practices:

How do they discipline their minds?

How do they practice generosity extensively?

How do they deliver sentient beings

And joyfully walk the Path at all times?

Blessed One, I now ask such questions on behalf of the Great Beings. How do bodhisattvas cultivate vast learning as inexhaustible as the ocean? How do they amass the precious treasury of vast learning, attain definitive understanding of the meaning of all dharmas, and become skilled in the words, phrases, and passages of every language?

How does a bodhisattva seek

Vast learning like the ocean,

Attain definitive meaning in the Dharma,

And become skilled in knowing the Buddha’s Path?

How, from a single utterance,

Does one understand immeasurable meanings

And, through the power of wisdom,

Penetrate all dharmas?

With vast learning that is inexhaustible,

Unmoved in heart when closely questioned,

One compassionately expounds the Dharma

To dispel the doubts of sentient beings.

Blessed One, according to the capacity of wisdom proper to my own stage, I now ask the Tathagata: How do great bodhisattvas attain non-retrogression from unsurpassed bodhi?

How do they abandon pride

And come to encounter the Buddhas?

How do they swiftly attain pure faith,

And, having attained unsurpassed faith,

Relinquish what is difficult to relinquish?

Having cast everything away,

How do they strive to cultivate the unobstructed Path?

How do they delight in going forth,

Dwell in quietude, and cultivate the wisdom of emptiness?

How do they avoid opposing the Dharma?

I pray that You answer all these matters fully.

Blessed One, we all know that the Buddha is endowed with complete wisdom and has perfected all the paramitas of supernormal powers. Within the three realms, He is the foremost and most honored, without equal. His sublime great wisdom moves unobstructed among all dharmas. Therefore, I now ask about these matters.

The Buddha is endowed with supreme merit,

Has crossed to the farther shore of supernormal powers,

And has attained unobstructed wisdom;

For the bodhisattvas, I ask:

How do they master all dharmas,

Their merit surpassingly exalted,

Dispel darkness and bring forth wisdom’s light,

And cause the whole assembly to rejoice?

Toward foes and kin, they feel neither hatred nor partiality;

They neither grieve nor deceive.

Great warriors who conquer the king of death,

They vanquish the armies of Mara.

Without taking up blades or staves,

They subdue every hostile enemy.

They constantly harbor loving-kindness and compassion

And firmly uphold the pure precepts.

The Blessed One is free from deceit and crookedness,

Free from pride and frivolity.

He has realized the wisdom of liberation,

And His merit is supremely excellent.

According to the Path practiced in the past

And the supreme wisdom thereby attained,

I pray that You now explain to me

How one should cultivate in order to attain Buddhahood.”

The Buddha then said to Purna: “Excellent, excellent! You are able to ask the Buddha about such matters. Listen attentively and reflect well. I shall explain to you how bodhisattvas arouse the resolve, cultivate the practices, and amass immeasurable Buddha-Dharmas.”

The Blessed One spoke in verse:

“I shall now explain the bodhisattvas

Who first arouse the mind of bodhi,

Who always employ the power of heroic vigor

And delight in practicing the bodhisattva path.

The practices of bodhisattvas,

The profound intentions underlying their various deeds,

And their receiving predictions from the Buddhas—

These matters I shall briefly explain.

With profound minds delighting in the Dharma,

Immeasurable and boundless,

They cultivate many kinds of meritorious practices;

These are not accomplished through any single endeavor.

Their hearts filled with joy,

They practice generosity.

After giving, their hearts know no regret,

And inwardly they rejoice all the more.

The bodhisattva reflects:

‘Sentient beings are constantly poor and destitute,

Without the wealth of vast learning;

I shall seek it for their sake.

Sentient beings are constantly poor and destitute

Because of their indolence.

I shall diligently practice vigorous effort

And thereby attain bodhi.

For the sake of sentient beings,

I shall earnestly cultivate patience.

Though reviled, abused, beaten, or wounded,

I shall endure in silence and never retaliate.

I shall reflect: Who is it that reviles me?

The reviler cannot be apprehended;

The one who insults and the anger itself

Are all empty and without reality.’

Having reflected in this way,

Their hearts harbor no anger or resentment.

Constantly cultivating patience,

They thereby accomplish the Buddha’s Path.

Sentient beings lack wholesome minds;

For them, I shall become a lamp.

I shall provide them a refuge,

And give wealth to those without wealth.

Sentient beings, worthy of compassion,

All travel along mistaken paths.

I shall liberate them

And cause them to abide securely in nirvana.

Sentient beings are all poor and destitute,

Without the wealth of wisdom.

I shall attain omniscience

And cause them to possess it in abundance.’

Thus do bodhisattvas,

For the sake of delivering sentient beings,

Arouse the resolve to seek bodhi

And undertake such vows.

“Purna, great bodhisattvas reveal their minds through many kinds of causes and conditions, yet their minds do not abide in any dharma whatsoever. Why is this? Because great bodhisattvas study all dharmas and thereafter attain the Path. Bodhisattvas possess four rare qualities, and no other qualities are seen to surpass them. What are these four?

“A bodhisattva is able, among indolent sentient beings, to cultivate vigorous effort diligently. This is called the first rare quality.

“A bodhisattva is able, amid unruly, angry, and hostile sentient beings, to cultivate patience diligently. This is called the second rare quality.

“Seeing sentient beings traveling along mistaken paths, a bodhisattva personally and diligently cultivates the right path. This is called the third rare quality.

“To deliver sentient beings and turn them away from birth and death, a bodhisattva, with profound resolve, arouses the aspiration for unsurpassed bodhi. This is called the fourth rare quality.

“These four are called the four supremely rare qualities of a bodhisattva.”

The Blessed One spoke in verse:

“Seeing sentient beings indolent,

One diligently cultivates vigorous effort.

‘I must not follow their example

And engage in what is contrary to the Dharma.

I shall not imitate their anger and hostility;

The Buddha’s Path is free from anger and hostility.

I shall constantly cultivate loving-kindness and compassion,

For bodhi arises from these.

Sentient beings delight in mistaken paths

And rely upon false ways.

The bodhisattva seeks the right path

And causes others to cultivate the right way.

Seeing the faults and perils of birth and death,

With single-minded resolve one seeks the Buddha’s wisdom.

When I attain the unsurpassed Dharma,

I shall deliver all sentient beings.’

These four rare qualities

Cannot be surpassed by any others.

Therefore, one should know

That through them one becomes free from obstructive dharmas.

Even if one’s robes were aflame,

Or one’s head were burning, one might leave them untended;

But if indolence should arise in the mind,

It must immediately and swiftly be extinguished.

“Purna, a bodhisattva has four things that can give rise to a joyful mind. What are these four?

“First, seeing that sentient beings cannot practice vigorously amid birth and death, the bodhisattva sees that he himself practices vigorously upon the Buddha’s Path and consequently gives rise to joy.

“Second, seeing that the minds of sentient beings are constantly indolent, the bodhisattva sees that he himself cultivates vigorous effort in the Buddha-Dharma and consequently gives rise to joy.

“Third, seeing sentient beings consumed by anger and jealousy, the bodhisattva sees that he himself is free from anger and jealousy and constantly possesses loving-kindness and compassion; consequently, he gives rise to joy.

“Fourth, the bodhisattva sees no one else cultivating the Buddha-Dharma as diligently as he does and consequently gives rise to joy.”

The Blessed One spoke in verse:

“Seeing sentient beings indolent,

While he himself cultivates vigorous effort,

This bodhisattva thereby

Spontaneously gives rise to a joyful heart.

Seeing the faults and perils of birth and death,

He brings forth a mind of disenchantment and detachment.

Fearing the prison of the three realms,

His mind diligently seeks to escape it.

Sentient beings delight in anger and hostility,

While he himself constantly practices loving-kindness and compassion.

This bodhisattva thereby

Always gives rise to a joyful heart.

The deeds performed by sentient beings

Are often what ought not to be done.

Therefore, the bodhisattva seeks

The supremely unsurpassed Buddha’s Path.

This is called true wisdom,

Praised by all the Buddhas.

A bodhisattva who learns this wisdom

Becomes a refuge for all beings.

Therefore, this bodhisattva

Constantly possesses a joyful heart,

And from the false and conditioned

Ever brings forth the Dharma of truth.”

– Furthermore, Purna! A bodhisattva has four qualities by which he can leave all difficult circumstances far behind, encounter places free from difficulty, and, having encountered them, not lose them, thus being able to cultivate the Buddha-Dharma. What are the four?

First, the bodhisattva is humble, gentle, and harmonious. Whenever he sees someone, he greets that person first; with a pleasant and joyful countenance, he converses with them, always smiling as he speaks.

Second, the bodhisattva single-mindedly seeks the Dharma, always delights in asking questions, and diligently seeks learning and understanding without ever being satisfied.

Third, the bodhisattva always delights in dwelling alone in quiet and secluded places.

Fourth, he himself abides securely in the path to unsurpassed bodhi and also teaches sentient beings to abide securely in the Buddha-path.

Because a bodhisattva possesses these four qualities, he escapes all difficult circumstances, encounters places free from difficulty, and, having encountered them, does not lose them, thus being able to cultivate the Buddha-Dharma."

The Blessed One then spoke these verses:

His heart is always gentle and harmonious,

He ever delights in practicing loving-kindness and compassion;

When speaking with others,

He is humble, joyful, and smiling.

He always seeks the profound and wondrous Dharma,

And is praised by all Buddhas;

He always maintains pure precepts,

And delights in cultivating the dhutanga practices.

Though cultivating the dhutanga practices,

He also cultivates profound wisdom;

Therefore, this bodhisattva

Leaves difficulties behind and encounters none.

Always before the Buddhas,

He inquires about the profound teachings;

Thereby his wisdom increases,

And he is not born in places of difficulty.

He always delights in quiet and secluded places,

Purely cultivating the dhutanga practices;

Therefore, this bodhisattva

Leaves difficulties behind and encounters none.

Those who possess wisdom

Draw near to these four qualities;

They leave all difficulties behind

And always encounter the Buddhas.

Having encountered the Buddhas,

They possess indestructible faith

And can arouse supreme diligence

To seek the wisdom of a Buddha.

Therefore, those who seek wisdom

Should study the true Dharma;

If they can study the true Dharma,

Attaining Buddhahood will not be difficult."

2. CHAPTER ON GREAT LEARNING

The Blessed One said to the Venerable Purna: "A bodhisattva who possesses four qualities can cultivate the precious treasury of great learning, can attain definitive understanding of the meaning of all dharmas, and can skillfully comprehend the phrases and passages of every form of speech, like the great ocean that can never be exhausted. What are the four?

First, the bodhisattva seeks to study the twelve divisions of the scriptures. Having sought to study them, he reads and recites them; having read and recited them, he remembers them; and having correctly remembered them, he practices accordingly.

Second, the bodhisattva relies on nothing whatsoever among all dharmas. Even when entering meditative concentration, he has nothing upon which he relies. Because he relies on nothing, he attains non-abiding wisdom with regard to all dharmas. Having attained non-abiding wisdom, he acquires unobstructed knowledge and vision with regard to all dharmas. Why is this? Because there is no dharma obstructed by craving.

Third, through the conditions provided by the Dharma, the bodhisattva recollects the Buddha and recollects the Buddha-Dharma. When recollecting the Buddha and the Dharma, the bodhisattva sees no dharma in which to delight with craving. Because he does not delight with craving, his mind grasps nothing among all dharmas. Because he is unattached to all dharmas, the bodhisattva is unobstructed in both questions and answers.

Fourth, the bodhisattva perfects loving-kindness based on non-attainment and is thus unobstructed in all his actions. Loving-kindness based on non-attainment means not apprehending the characteristics of anything. Why is this? If one abides in this characteristic or that characteristic, one may give rise to craving, anger, or delusion. By abiding in characteristics—the characteristics of things, objects, skandhas, ayatanas, dhatus, dharmas, or non-dharmas—one may give rise to craving, anger, or delusion. Any apprehension of the characteristics of things is called wrong view. Therefore, the bodhisattva extinguishes all characteristics and cultivates the mind of loving-kindness.

Because sentient beings disintegrate, characteristics also disintegrate; because characteristics disintegrate, things also disintegrate; because things disintegrate, views also disintegrate. The bodhisattva then dissolves all dharmas and cultivates the mind of loving-kindness. Loving-kindness such as this is called loving-kindness based on non-attainment; it is also called Dharma-loving-kindness and Buddha-loving-kindness.

Why is it called Buddha-loving-kindness? Because it is neither created nor destroyed, and because it penetrates all dharmas in accordance with reality."

The Venerable Purna said: "Blessed One! What is meant by penetrating all dharmas in accordance with reality?"

The Buddha said: "Purna! That which is penetrated is declared neither to be dharma nor non-dharma. Why is this? If one says that a dharma exists, it is thereby a non-dharma. If, with regard to the existence or nonexistence of dharmas, there is no non-dharma, then there is no conceptual proliferation therein. Where there is no conceptual proliferation, that is called nirvana. Examine it carefully: is it extremely distant or extremely near?"

"Blessed One! It is neither distant nor near. Why is this? Because such a meaning has no direction or location, neither inside nor outside."

"Purna! It is exactly so. With regard to dharmas, the Tathagata establishes designations."

"Blessed One! With regard to which dharmas does the Tathagata establish designations?"

"Purna! Whatever dharmas ordinary beings grasp and cling to, the Tathagata neither attains, cultivates, realizes, nor penetrates. With regard to dharmas such as these, the Tathagata establishes designations.

"Purna! These enumerations of dharmas are not made for the sake of discriminating among dharmas. I shall now teach you the foremost Dharma of quiescent cessation, which can encompass the Buddha-path.

"Purna! In future ages, there will be people who delight in pursuing worldly profit. If they hear this sutra, they will not delight in hearing and accepting it.

"Purna! As for this bodhi of the Buddha, you know only a little of it through sounds, phrases, and passages, but you do not know the import contained within it. That import is profound and cannot be expressed in words; only the wise can comprehend and accord with it."

The Blessed One then spoke these verses:

"Those who do not understand the meaning

Suffer when they hear the Buddha-Dharma;

If a person understands the meaning,

The Buddha becomes that person's teacher.

Those who have the Buddha as their teacher

Delight in seeking nirvana;

Their minds are free from contentious disputation,

And they can contemplate the true Dharma.

Within it no dharma arises,

Nor is there any dharma that ceases;

Neither arising nor ceasing—

This is the true characteristic of all dharmas.

If dharmas have never arisen,

Then there is no production or origination;

Right and wrong, identity and difference—

None of these exists within that Dharma.

This is called nirvana;

Within it there is no cessation.

If one speaks of extreme distance or nearness,

Neither of these two exists.

If a person can understand emptiness,

That person is said to understand nirvana;

If a person understands nirvana,

That person is called a disciple of the Buddha.

"Purna! A bodhisattva who possesses these four qualities can cultivate the precious treasury of great learning, can attain definitive understanding of the meaning of all dharmas, and can skillfully comprehend the phrases and passages of every form of speech, like the great ocean that can never be exhausted."

The Blessed One then spoke these verses:

"Always aspiring to seek great learning,

One is praised by all Buddhas;

Attaining definitive understanding of the true meaning,

One thereby becomes like the great ocean.

From a single word

And the meaning of a single sentence,

Throughout thousands of millions of kotis of kalpas,

One may expound without ever exhausting it.

Therefore, seek the true Dharma;

Having found it, contemplate it.

Do not grasp at the characteristics of dharmas;

Those free from craving are praised by the Buddhas.

Recollect all the Tathagatas

And recollect the true Dharma;

Do not seek the Guiding Teacher

With a mind of craving and contention.

Always toward all sentient beings,

Cultivate a mind of loving compassion,

Yet do not grasp at sentient beings;

Dissolve and extinguish all dharmas.

A bodhisattva of great renown

Who cultivates the Dharma in this way

Swiftly attains dharani;

Great learning arises from this.

Just as the nature of space

Neither increases nor decreases,

The Dharma-nature is also thus,

Neither increasing nor decreasing.

By the power of wisdom, a Buddha

Expounds the Dharma for immeasurable kalpas;

Though expounding teachings beyond all measure,

It still cannot be called expounding.

Suppose all kinds of sentient beings

Were enabled to attain human bodies,

And all cultivated the homeless life,

Each as learned as Ananda;

And suppose a bodhisattva possessing dharani

Expounded the Dharma for all those people

For a thousand kotis of kalpas—

His wisdom would still not be exhausted.

The unequaled wisdom of a Buddha

Is as immeasurable as space;

Space does not arise,

And wisdom is also thus.

Just as a dragon does not take up water,

Yet can rain down abundant water,

And that water abides nowhere,

While the rain descends without end,

A bodhisattva is also thus:

Having attained this dharani,

Though all dharmas abide nowhere,

He expounds the Dharma without end.

Therefore, seek great learning;

Having sought it, contemplate rightly.

Recollect the Buddha through conditions provided by the Dharma;

Great learning arises from this.

Loving-kindness extends to all beings,

Dissolving the marks of beings,

And also dissolving the marks of all dharmas—

From this, great learning arises."

3. CHAPTER ON NON-RETROGRESSION

The Buddha said to Purna: "A bodhisattva who accomplishes four dharmas is able to become non-retrogressive with respect to unsurpassed bodhi. What are these four?

First, when a bodhisattva hears a Dharma teaching never heard before, he reflects upon its meaning and principles and does not hastily declare it erroneous. Through this, he does not regress from unsurpassed bodhi.

On hearing a Dharma never heard before,

The bodhisattva's mind does not oppose it.

He considers and weighs its meaning and principles,

And does not hastily call it contrary to the Dharma.

If he hears the Dharma of emptiness taught,

He constantly seeks its meaning and principles.

Therefore, his wisdom increases,

And from this the Buddha-Dharma arises.

On hearing a Dharma never heard before,

He should seek its meaning and principles.

He does not regress from bodhi,

And his wisdom continues to grow.

On hearing a Dharma never heard before,

He does not give rise to aversion or contempt,

Nor does he give rise to flattery or deceit;

Were these to arise, they would run counter to bodhi.

On hearing a Dharma never heard before,

He should seek to understand its meaning.

Though he has never heard it before,

He should contemplate it single-mindedly.

When this person seeks the Dharma,

He comes to hear the true Dharma,

Constantly encounters the Buddhas,

And does not fall away from bodhi.

Having beheld a Buddha,

He is then able to ask questions.

When the sravakas hear them,

They all rejoice.

"This person is exceedingly rare,

For he is able to ask such questions.

We had not even conceived of them;

How much less had we heard such things!"

The sravakas praise him as rare,

And the heavenly beings all rejoice.

The Buddhas praise him by name—

This is the fruit of great learning.

Whenever he respectfully asks questions,

The Buddha answers what he has asked.

Immeasurable multitudes

All gain great benefit.

Through hearing the questions and answers

Of this greatly learned bodhisattva,

Immeasurable beings all attain

The supreme Dharma-eye.

"Purna, for this reason you should know that when a bodhisattva hears a Dharma teaching never heard before, accepts it with faith and does not oppose it, reflects upon it with an upright mind, and does not hastily declare it erroneous, he is able to benefit immeasurable beings.

"Purna, in the immeasurable, boundless, inconceivable asamkhyeya kalpas of the distant past, there was then a Buddha named Tathagata King of the Light of All Merits, Worthy of Offerings, Perfectly and Completely Awakened, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Gods and Humans, Buddha, Blessed One. His lifespan was eight billion years. At his first assembly, he brought to liberation a multitude of sravaka disciples who, without grasping any dharma, exhausted the defilements and attained liberation.

They were as numerous as the sands of the Ganges and could not be counted; the assembly of bodhisattvas was equally numerous. After that Buddha entered nirvana, the true Dharma remained in the world for sixty thousand years. This was because, when that Buddha was about to enter nirvana, ten billion bodhisattvas together manifested their spiritual powers to protect the Dharma throughout ten billion Jambudvipas, with one bodhisattva in each Jambudvipa.

"Purna, after the Buddha King of the Light of All Merits entered nirvana, his disciples gradually became indolent and no longer recited and retained such profound and wondrous sutras. The Sutra on the Emptiness of All Dharmas and the Sutra on Pure Precepts and Dhuta Practices gradually disappeared because the assembly was unable to read, recite, expound, and teach them. That vast Dharma comprised eighty-four thousand Dharma treasuries.

Each Dharma treasury contained six hundred eighty trillion nayutas of sutras. Each sutra contained thirty-six thousand udanas. Each udana contained seven hundred sixty trillion verses.

When the Dharma was nearing its final extinction, of all those Dharma treasuries only a single sutra and udana remained. At that time, in this Jambudvipa, there was a bhiksu Dharma teacher named Narayana, upon whom the Buddha had bestowed spiritual power to protect the Dharma. That Dharma teacher Narayana possessed vast learning, was skilled in teaching the Dharma, adorned his discourse with elegant words, and elucidated meanings and principles clearly.

He always delighted in teaching Dharma never heard before. When he taught the Dharma, however, most of his listeners opposed and slandered him. The Dharma teacher Narayana then thought: 'When these listeners hear this Dharma never heard before, they are unable to believe it and do not delight in hearing and accepting it.

If they hear it without understanding, their minds do not accord with it; instead, they oppose and disparage it, claiming that it was not spoken by the Buddha and was not taught by the Great Teacher. Why is this? Because they have never heard their teachers, elders, or preceptors teach such a sutra.

Moreover, the elder bhiksus also do not say that they received it through successive transmission from their teachers, elders, and preceptors. Now, among the bhiksus, only one sutra and udana remains. Why should I not dwell alone in a quiet and secluded place?'

"After reflecting in this way, the Dharma teacher Narayana went alone into the remote mountains.

"At that time, in Jambudvipa, from the beginning of the kalpa onward, there were sixty-eight thousand great cities. Each city was twelve yojanas long and seven yojanas wide, beautifully adorned, with orderly roads and a dense population living in peace, security, prosperity, and happiness. Subsequently, eight billion four hundred million smaller cities were built. Some were seven yojanas wide; others were six, five, four, three, or two yojanas wide. The smallest cities were one yojana wide.

"At that time, in Jambudvipa, there was a great city named Peace and Happiness. In that city lived an elder named Janaka, who had a son named Mahanumata. A heavenly being came and said to the elder's son Mahanumata:

"You should diligently seek the Dharma,

And, having sought it, rightly contemplate it.

Tathagata King of Merits

Has predicted that you will become a Buddha."

"After speaking this verse, the heavenly being vanished. The elder's son went to his father and said: 'I wish to leave the household life within the Dharma of the Buddha King of the Light of All Merits and cultivate the holy life.'

"The elder Janaka replied in verse:

"Our household possesses many treasures,

With immeasurable silver and gold.

What cannot be found elsewhere in Jambudvipa

Is all present in our home.

I have sought these treasures

So that you may enjoy sensual pleasures.

Why would you leave the household life

And suffer the contempt of the world?"

"Mahanumata replied to his father in verse:

"I delight in seeking the Dharma,

And, having sought it, rightly contemplate it.

I do not delight in wealth and honor;

I shall become a Buddha in the world.

I have no need of a wealthy inheritance;

I wish to seek contentment with few desires

And bring forth the wealth of the Dharma.

I must now leave the household life.

It is difficult for Buddhas to appear in the world,

And difficult also for a Buddha to teach the Dharma.

Now that I have encountered the Buddha-Dharma,

How could I turn away and abandon it?"

"The elder's son bowed his head at his father's feet, then departed, speaking this verse:

"Even if I had a hundred million fathers

And ten billion mothers,

They still could not prevent me;

My mind is resolved to leave the household life.

I relinquish body and life,

Parents, relatives, and possessions;

Only the Buddha-Dharma will I never relinquish.

I shall leave the household life to seek the Way."

"After speaking this verse, the elder's son left the household life and practiced the Way. He went to the Dharma teacher Narayana seeking to hear the Dharma. The Dharma teacher then expounded a sutra never heard before.

"After the bhiksu Mahanumata heard this sutra never heard before, he asked the Dharma teacher Narayana: 'This sutra has never been heard before. Who reads it? Who recites it? Who accepts and retains it? From whom did you hear it?'

"The Dharma teacher Narayana said: 'Because of the wholesome roots from my past lives and also through the spiritual power of the Buddha King of Merits, this profound and wondrous sutra arose naturally within my mind.'"

Hearing the Dharma teacher speak thus, the bhikshu Mada single-mindedly reflected upon it and immediately gave rise to wisdom. Employing the power of skillful means and great wisdom, he questioned the Dharma Teacher Narayana. After answering him according to the meaning, that Dharma teacher said to the bhikshu Mada, “During the time of the Buddha King of the Radiance of All Virtues, a bhikshu asked the Buddha about this matter just as you have now asked, and the Buddha answered in the same way.” Hearing this, the bhikshu Mada rejoiced and again questioned the Dharma teacher.

After answering him, the Dharma teacher likewise said that long ago, during the time of the Buddha King of Virtue, a bhikshu had asked the same question, and the Buddha had answered in the same way. Hearing this, the bhikshu Mada rejoiced and again questioned the Dharma teacher. After answering him, the Dharma teacher once more said that during the time of the Buddha King of Virtue, a bhikshu had asked the same question, and the Buddha had answered in the same way.

Hearing the Dharma teacher speak, Mada rejoiced and asked, “In former times, when you followed the Buddha, how many such questions and answers did you hear?”

The Dharma Teacher Narayana said, “Stop; do not ask. This matter is difficult to believe, and those who have not truly realized the higher Dharma will also find it difficult to believe.”

The bhikshu Mada asked the same question a second and a third time. The Dharma Teacher Narayana said, “Stop; do not ask. This matter is difficult to believe. Yet now, having no alternative, I shall explain it to you by means of an analogy. Those who possess wisdom can understand through analogies.

– O Bhikshu! In the presence of the Buddha King of the Radiance of All Virtues, I heard that the diversity of the natures of sentient beings exceeds that of the earth element. Suppose all the sentient beings throughout the trichiliocosm—whether beings with form or without form, beings with perception or without perception, or beings who are neither percipient nor non-percipient—were all enabled to obtain human bodies and endowed with the power of wisdom. Suppose that, in the time of a finger snap, each of those sentient beings could raise questions as numerous and varied as the sands of the Ganges. O Bhikshu! Suppose this were extended successively throughout all the worlds without remainder in the ten directions, and all their sentient beings, for one kalpa or more than one kalpa, raised different questions. Suppose, moreover, that there were one person capable, in the time of a finger snap, of raising as many questions as all those previously mentioned beings together. Then suppose that persons such as this successively filled the entirety of all sentient beings without remainder, and for one kalpa or less than one kalpa they raised all manner of different questions.

– O Bhikshu! What do you think? Would those questions be numerous?”

“Dharma teacher, they would be exceedingly numerous, beyond the power of analogy to illustrate.”

– O Bhikshu! I shall now explain this clearly to you; harbor no doubt or regret. The questions and answers I heard from the Buddha within a single Dharma gateway exceed all the different questions that all those sentient beings without remainder might raise for one kalpa or less than one kalpa. So it is with two gateways, three gateways, and onward through tens of thousands of hundreds of koṭis of gateways. O Bhikshu! To state it briefly, all the immeasurable, endless, and inconceivable numerical designations surpassing even these numbers—I can recite and retain them all. O Bhikshu! All those answers are contained within a single Dharma gateway, and I know them all clearly. They are the statements concerning the Path, gateways, seals, former events, vajras, matters of gravity, immovability, and matters difficult to penetrate, spoken by the Buddha King of the Radiance of Virtue.

– O Bhikshu! A single gateway encompasses all dharmas: the gateway of non-action. This gateway is the root of all dharmas and all statements; everything enters this gateway. All sūtras and udānas enter the gateway of statements, distinguishing how a single word may enter into many words. O Bhikshu! In this way, one may enter seventy-eight thousand dhāraṇī gateways, within which there are ninety-two thousand distinctions among the faculties. Within this gateway of the activities of sentient beings, there are eight hundred billion bodily forms among the various kinds of beings. I know the names of all these forms. For each individual form, I know one hundred names, two hundred names, three hundred names, and even as many as one thousand names, all found in Jambudvipa and extending throughout the Buddha lands of the ten directions. I know all the conditions and names found therein.

“In brief, I know all the various questions and answers concerning the distinctions among the dharmas that are within the Buddha’s powers of wisdom. This is due to the sustaining blessing of the awe-inspiring spiritual power of the Buddha King of the Radiance of Virtue.”

At that time, the bhikshu Mada said to the Dharma Teacher Narayana, “I earnestly beseech you, worthy one, to return to the cities, towns, and villages and turn the Dharma wheel of the Buddha King of the Radiance of Virtue. I shall protect you so that I may receive the teachings.”

The Dharma Teacher Narayana said, “Stop; do not entreat me. In this age, bhikshus are mostly indolent, and no one is resolutely determined to accumulate wholesome dharmas.”

The bhikshu Mada said, “From this time onward, I shall be resolutely devoted to wholesome dharmas and shall not dare to be indolent. I beseech the Dharma teacher to return to the villages and teach the Dharma. I shall accompany and protect you, questioning you so that I may hear sūtras I have never heard before.”

– O Purna! At that time, the bhikshu Mada received offerings and reverence from a great multitude. The people of that age called him the foremost among those who upheld the precepts and were learned, and one possessing immeasurable virtue.

The bhikshu Mada then entered the cities, towns, and villages and praised the Dharma Teacher Narayana, so that sentient beings might enter the true Dharma and the Buddha-Dharma might be propagated everywhere. Mada guided many people to make offerings to, revere, and protect the Dharma Teacher Narayana so that they might hear the Dharma. Thereafter, protected by Mada, the Dharma Teacher Narayana entered the cities, towns, and villages and extensively taught the path to bodhi cultivated over asaṃkhyeya kalpas by the Buddha King of the Radiance of All Virtues, causing it to spread everywhere.

For a full one hundred years, the bhikshu Mada constantly followed the Dharma Teacher Narayana and questioned him about the true Dharma. His questions were always new and unprecedented, and he never repeated one. Through the support and protection of the bhikshu Mada, the Dharma Teacher Narayana caused immeasurable sentient beings to abide in the true Dharma and immeasurable sentient beings to abide in the Buddha’s bodhi.

– O Purna! The Dharma Teacher Narayana, who in that past age skillfully preserved the true Dharma and skillfully taught the Dharma, is none other than the present bodhisattva Maitreya. As for the bhikshu Mada, who protected and assisted the Dharma teacher and questioned him, through the power of that merit and virtue, after his life ended he was immediately born in the Buddha land of Supreme Assembly, located in the tenth world below. In the presence of that Buddha Supreme Assembly, he asked about the Sūtra That Severs the Doubts of All Sentient Beings. That Buddha repeatedly praised him, saying, “Excellent, excellent!” and then taught him the Sūtra That Severs the Doubts of All Sentient Beings. When that sūtra was taught, immeasurable sentient beings who had newly generated the aspiration for bodhi immediately entered the assembly of those established in certainty. Thereafter, he encountered the Buddha Mount Sumeru and asked about the Sūtra That Gathers and Reveals All Dharma Gateways, causing immeasurable sentient beings established in certainty to attain unsurpassed bodhi. Thereafter, he encountered the Buddha King of Mountains and requested the Sūtra of All Dharma Gateways, causing immeasurable sentient beings to become certain of unsurpassed bodhi. Thereafter, he encountered the Buddha Voice of Brahma and requested the Sūtra That Gathers All Dharmas, causing immeasurable sentient beings to become certain of unsurpassed bodhi. In this way, successively, the bhikshu Mada encountered many Buddhas and requested teachings of the sūtras and Dharma, causing immeasurable and innumerable sentient beings to abide in unsurpassed bodhi. Even if I were to spend one kalpa or more than one kalpa recounting the names of those Buddhas and the sentient beings who were caused to abide in unsurpassed bodhi, I could not exhaust them.

– O Purna! Therefore, you should know that when a great bodhisattva hears sūtras and Dharma teachings never heard before and reflects upon their meaning and principles, he gains such great merit and benefit.

– O Purna! The bhikshu Mahanumada, who followed the Dharma Teacher Narayana, heard sūtras and Dharma teachings he had never heard before, and conformed to their meaning and purport, is none other than the present bodhisattva Kieu Viet Dau.”

At that time, the bhikshu Mahanumata, guardian of the true Dharma, heard a sutra he had never heard before. He followed its meaning and purport without clinging to its words. Because of this, he encountered innumerable Buddhas and heard innumerable profound and wondrous sutras. Owing to those roots of goodness from the past, he now stands before me, Shakyamuni Buddha, and also requests the Sutra of the Dharma-Gateway of the Great Ocean That Gathers All Dharmas. When I expound that sutra, innumerable beings obtain great benefit.”

The Blessed One, wishing to restate this meaning, spoke these verses:

“Having heard what they have never heard,

Bodhisattvas should contemplate the sutra’s meaning;

They should not hastily declare,

‘I have never heard this before.’

On hearing Dharma never heard before,

They mindfully contemplate its meaning;

Thereby their wisdom increases,

As the ocean receives all streams.

As extensive learning increasingly excels,

So too does wisdom increase;

Hearing of the deeds of the Buddhas,

They broadly benefit sentient beings.

Their extensive learning gathers like the ocean,

And their wisdom is inexhaustible;

They skillfully understand passages and phrases,

Foremost amid all distinctions.

Therefore, they should listen

To Dharma they have never heard before;

Seeking Dharma never heard before,

They attain the unsurpassed reward.

“Furthermore, Purna! Second, a bodhisattva possesses true diligence. A bodhisattva who accomplishes this Dharma does not regress from unsurpassed bodhi. In seeking extensive learning, a great bodhisattva gives rise to intense aspiration; toward quiet and secluded places, he gives rise to great delight. Single-mindedly and diligently seeking unsurpassed bodhi, after seeking it he cultivates the contemplation of loving-kindness to eliminate anger, cultivates the contemplation of impurity to eliminate sensual desire, and cultivates the contemplation of causes and conditions to eliminate delusion.

“Purna! What constitutes a bodhisattva’s diligence, and how does a bodhisattva cultivate diligence?

“Purna! A bodhisattva may constantly exert himself, whether walking or sitting, for one kalpa or for less than one kalpa. This is not called true diligence.

“A bodhisattva may, for one kalpa or less than one kalpa, cultivate pure precepts and difficult ascetic practices, fully observing the dhuta practices, and may give rise to profound aspiration in accordance with whatever conditions he encounters, yet remain apart from the true nature of all dharmas. This is not called true diligence.”

“Blessed One! What is the true diligence of a bodhisattva that is praised by the Buddhas and not disparaged by the wise of the world?”

“Purna! When encountering a sutra never heard before, properly taught, profound and wondrous, without even the slightest characteristic, and concordant with the ultimate meaning, a bodhisattva neither opposes nor rejects it. Clearly understanding its meaning, he diligently exerts himself, never allowing his resolve to diminish, and he listens to it, receives it, reads it, recites it, and explains it to others. This is called a bodhisattva’s true diligence. Because he hears profound and wondrous sutras and penetrates their meaning without opposition or rejection, such diligence is praised by the Buddhas and cannot be reproached by the wise of the world.

“Therefore, a bodhisattva dons this armor of resolve: ‘Where worldly beings cannot penetrate, there I shall penetrate completely. Where worldly beings may become submerged and lost, there I must not allow myself to become submerged. Where worldly beings are frightened, there I must not be frightened.’ Why is this? I don this armor of resolve because it does not accord with the world. I don this armor of resolve to depart from worldly dharmas, not to proceed within worldly dharmas. I don this armor of resolve because I do not proceed within worldly dharmas, not in order to conform to worldly dharmas. I don this armor of resolve in order to transform worldly dharmas.

“Purna! This is called a bodhisattva’s true diligence. A bodhisattva who accomplishes this second Dharma does not regress from unsurpassed bodhi.”

The Blessed One, wishing to restate this meaning, spoke these verses:

“Bodhisattvas seeking the profound Dharma

Constantly and diligently exert themselves;

They contemplate its meaning and principle

And do not follow mere sounds.

Bodhisattvas do not follow words,

Knowing spoken things to be false;

Because they know all dharmas are empty,

They seek only wholesome words.

Though throughout thousands, myriads, and kotis

Of innumerable kalpas,

They constantly walk and sit, day and night,

Single-mindedly practicing austerities,

If they do not believe profound sutras,

This is not diligence.

To penetrate their profound meaning

Is not called indolence.

Diligence attained in this way

Is praised by the Buddhas.

What the world cannot penetrate,

Bodhisattvas are able to penetrate;

Where the world is frightened and lost,

Bodhisattvas are neither frightened nor lost.

Single-mindedly, they constantly aspire to seek

The true and wondrous Dharma of emptiness and quiescence;

Within the Dharma of emptiness they are fearless

And likewise never regress or become lost.

Because beings abide in the characteristics of self and dharmas,

They give rise to fear of loss;

To disperse and dissolve all dharmas—

This is called the path of bodhi.

Single-mindedly exerting themselves with diligence,

They swiftly become an ocean of extensive learning.

“Furthermore, Purna! Third, a bodhisattva skillfully understands the five skandhas, skillfully understands the twelve ayatanas, skillfully understands the eighteen dhatus, and skillfully understands the twelve links of dependent origination. Because he skillfully understands all dharmas, he accomplishes wisdom that rests on nothing. Because he attains wisdom that rests on nothing, he neither thinks of nor discriminates among any dharmas. Because he neither thinks of nor discriminates among them, when teaching the Dharma to sentient beings, he destroys all views and attachments and enables them to eliminate the view of a self.

“A bodhisattva who accomplishes this third Dharma does not regress from unsurpassed bodhi.”

The Blessed One, wishing to restate this meaning, spoke these verses:

“Bodhisattvas understand the five skandhas

And know the twelve ayatanas are all empty;

They clearly understand the eighteen dhatus

And penetrate the twelve links of dependent origination.

They do not follow the five skandhas,

Knowing this body to be false;

Regarding all internal and external ayatanas,

They know that their nature is empty.

Knowing all dharmas in this way,

Having known them, they teach others;

Therefore, the wisdom of bodhisattvas

Grows ever loftier and greater.

“Furthermore, Purna! Fourth, a great bodhisattva skillfully trains in accordance with the precepts as established and the precepts as taught, without deficiency or transgression. What constitutes a bodhisattva’s training in the precepts?

“To study all dharmas is a bodhisattva’s training in the precepts. Why is this? Because a bodhisattva studies all dharmas, he attains knowledge of all dharmas. Through this knowledge of dharmas, he attains non-discriminating wisdom. Through this non-discriminating wisdom, he knows all phenomena. How does he know all phenomena? A bodhisattva completely knows all internal phenomena, all external phenomena, and all phenomena both internal and external.

“Why are the internal called ‘internal’? Whatever bases of experience may be craved and clung to are called the internal body. They arise from the twelve links of dependent origination, and within them there are only conventional, provisional names: this eye, this ear, this nose, this tongue, this body, and this mind.

These are called internal. Because ordinary people crave and cling to these dharmas, they are called internal. They say, ‘I shall obtain eyes such as these, obtain ears, nose, tongue, body, and mind such as these, and not have ears, nose, tongue, body, and mind such as those.’ Within these, only karmic conditions have arisen and produced resultant retribution; therefore, they are called internal.

Ordinary people cling to the distinctions among them, calling them eye, ear, nose, tongue, body, and mind; all are called internal.

“Purna! ‘Internal’ is designated in relation to duality. This designation is false. Ordinary people crave, cling to, and grasp it, thereby giving rise to disputes.

The Tathagata has always known it as it truly is and therefore does not cling to it. How is it known that the Tathagata knows it as it truly is and does not cling to it? Within these dharmas, the Tathagata establishes no basis of reliance.

What does he not establish as a basis of reliance? It is the fetter of craving. He does not establish the eye as a basis of reliance, nor does he establish separation from the eye as a basis of reliance.

He does not establish the ear, nose, tongue, body, or mind as a basis of reliance, nor does he establish separation from the ear, nose, tongue, body, or mind as a basis of reliance. Why is this? Because among all dharmas, the Tathagata apprehends neither internal nor external.

Therefore, within these dharmas, the Tathagata establishes no basis of reliance.

“The Tathagata, the One Who Speaks Truthfully, told the bhikshus: ‘The eye is neither yours nor another person’s.’ Why is this? Because its fundamental essence cannot be apprehended. What dharma, then, is the eye, and to whom does that eye belong? What dharmas are the ear, nose, tongue, body, and mind, and to whom do they belong? Why is this? Because their fundamental essence cannot be apprehended.

– Purna! That eye should now be examined; the ear, nose, tongue, body, and mind should now be examined. In the dharmas, there is nothing that can be grasped or appropriated. Why is this? If a dharma is grasped and appropriated, suffering and affliction arise; because suffering and affliction arise, there is no happiness. Therefore, whatever is grasped and appropriated among the dharmas is entirely the experiencing of suffering and affliction; and if suffering and affliction are experienced, one is not free from suffering. This is called examining the eye, examining the ear, nose, tongue, body, and mind. There is no place of entry. Why is this? Because if there were a place of entry, there would be a place of departure. Therefore, the Tathagata says that the eye is empty, without self, and without what belongs to a self; its original nature is naturally thus. The ear, nose, tongue, body, and mind are empty, without self, and without what belongs to a self; their original nature is naturally thus. That nature is without inherent nature. Being without inherent nature in this way, it is neither produced nor destroyed. Such is the nature of dharmas: whether Buddhas appear in the world or do not appear in the world, that nature always abides. Regarding the arising of all dharmas, the Tathagata knows that they do not arise. Thus, the Tathagata, the speaker of true and genuine words, declares that whether a Buddha exists or no Buddha exists, that nature always abides.

– Purna! What is called non-arising, and what is called the knowledge of non-arising? Purna! The equality of all dharmas is called non-arising; the path is called the knowledge of non-arising. The ending of suffering is called non-arising; the path is called the knowledge of non-arising. This is what the Tathagata teaches as the two truths: conventional truth and ultimate truth.

– Purna! When the Tathagata speaks of the characteristic of suffering, he is speaking of signlessness. What is called the characteristic of suffering? It is the characteristic of the unconditioned. The unconditioned is signless, and the wise know the unconditioned to be signless.

– Purna! How do the wise know the unconditioned to be signless? They know that the unconditioned dharma is empty; they know it to be quiescent extinction; they know it to be the refuge; they know it to be the supreme benefit; and they know it to be free from feverish affliction. Thus do the wise know the unconditioned, yet within that knowing wisdom they do not give rise to any characteristic.

– Purna! If something is produced, it is subject to destruction; if it is not produced, it is not subject to destruction. The characteristic of indestructibility is emptiness; the characteristic of indestructibility is signlessness; the characteristic of indestructibility is wishlessness.

– Purna! In emptiness, there is no producer and no destroyer. In signlessness and wishlessness, likewise, there is no producer and no destroyer.

This is called the characteristic of indestructibility, the unsurpassed bodhi of all Buddhas. What is the unsurpassed bodhi of all Buddhas? It is that which all Buddhas do not apprehend.

– Blessed One! What dharmas are not apprehended by all Buddhas?

– Purna! All dharmas are not apprehended by all Buddhas.

– Blessed One! Is it for this reason that all dharmas are the unsurpassed bodhi of all Buddhas?

– Purna! So it is. All dharmas are the unsurpassed bodhi of all Buddhas, but this is merely a conventional, provisional name expressed in words. Those who are not diligent find it difficult to understand and difficult to know. Why is this? Those who are not diligent cannot cultivate the equality of all dharmas. If they are not equal, they oppose all Buddhas.

– Purna! Who is unable to cultivate equality?

– Purna! The entire world practices inequality. Within the bodhi of all Buddhas, there is neither equality nor inequality. Through this path, I attained unsurpassed bodhi. For this reason, the Buddha states in the sutras that all dharmas, being established in the right position, enter complete certainty. This is called the gateway of complete certainty through which one enters bodhi. Therefore, Purna, all dharmas are bodhi.”

At that time, the Venerable Purna said: “Rare indeed, Blessed One! The unsurpassed bodhi of all Buddhas is both determinate and indeterminate; it both enters written words and does not enter written words; it both enters spoken language and does not enter spoken language. Why is this, Blessed One? Now, having heard the Buddha expound this sutra, I have attained the light of certainty concerning all dharmas. Having attained such light of certainty concerning all dharmas, I know all matters within a single matter, and I know a single matter within all matters.”

The Buddha praised Purna, saying: “Excellent, excellent, Purna! You are thus able swiftly to enter all the benefits of the dharmas of the Buddhas. You should know that in past lives you made offerings to all Buddhas, planted roots of goodness, attended upon them closely, and asked them questions. Purna!

I recall that in the past, within the portion of space occupied by this world, you heard this sutra taught in the presence of sixty-eight thousand Buddhas. Because of the merit of those roots of goodness, you have now attained the pervasive light of certainty concerning all dharmas.

– Blessed One! If I heard this sutra in the presence of those Buddhas, why did I not generate the aspiration for unsurpassed bodhi even for a single thought?

– Purna! I recall that in the past you generated the aspiration for unsurpassed bodhi for one kalpa, but because you did not free yourself from other thoughts, you subsequently regressed and lost it. Because of that merit, I now declare you foremost among all Dharma teachers.

Blessed One! What karmic obstruction did I commit in the past that caused me to regress after having generated the aspiration for bodhi for one kalpa?

– Purna! Because you relied upon evil spiritual friends, and because you were unable to propagate the true Dharma widely, you regressed from the aspiration for bodhi.

– Purna! There are four dharmas by which one regresses from the aspiration for unsurpassed bodhi and enters the sravaka vehicle. What are the four?

First, because a bodhisattva associates closely with evil spiritual friends, they can implant and increase evil thoughts of renunciation amid his roots of goodness, saying: “Why is it necessary to generate such an aspiration for bodhi? Samsara is long, and one undergoes immeasurable suffering and affliction while passing back and forth through the five destinies. It is exceedingly difficult to obtain a state free from adversity; it is even more difficult to encounter a Buddha; and it is more difficult still to give rise to pure faith.

Even if one encounters a Buddha, it is difficult to enter the monastic life. In this life, you have attained a state free from adversity; do not lose it. You have not yet received a prediction from the Buddhas, and your roots of goodness are not yet firmly established.

If you do not attain nirvana, you will have to revolve through the five destinies.” After hearing these words spoken by an evil spiritual friend, that person gives rise to a mind that regresses from the path of bodhi, becoming indolent and joyless. This is the first dharma through which a bodhisattva regresses from bodhi and enters the sravaka vehicle.

Second, a bodhisattva does not hear the sutras appropriate for bodhisattvas, namely, the sutras of the Bodhisattva Treasury, the Sutra on Generating the Aspiration for Bodhi, the Sutra on Embracing the Affairs of Bodhisattvas, and the sutras concerning the six paramitas. Because he does not hear them, he does not practice the bodhisattva conduct and does not train in the bodhisattva path. This person does not know which dharmas a bodhisattva should approach and which dharmas he should avoid, which dharmas he should accept and which he should not accept, which dharmas are bodhisattva dharmas, and which dharmas are sravaka dharmas.

Because he does not clearly understand, he does not approach the dharmas that should be approached, but instead approaches the dharmas that should not be approached. Consequently, he regresses from the path of unsurpassed bodhi; his mind becomes indolent and weary, and he abandons his original vow. When this second dharma is present, a bodhisattva regresses from bodhi and enters the sravaka vehicle.

Third, a bodhisattva clings to attachments, a self and what belongs to a self, practices wrong views, falls into extreme views, and sinks into evil views from which it is difficult to rescue him. When this person hears profound and sublime sutras that accord with ultimate truth and are entirely devoid of even the slightest characteristic or form, he opposes them, disbelieves them, and fails to comprehend them, thereby committing the offense of destroying the Dharma.

Consequently, he is born in a place of adversity, does not encounter a Buddha, and does not hear the Dharma. Because he does not hear the Dharma, he does not encounter the teachings of the Buddhas; thus, he does not meet a good spiritual friend. Because he does not meet a good spiritual friend, he loses his state free from adversity and is born in a place of adversity.

Because he is born in a place of adversity, he becomes separated from good spiritual friends and encounters evil spiritual friends. Because he attends upon evil spiritual friends, he forgets his original mindfulness. Because he loses his original mindfulness, he abandons the bodhisattva aspiration and the bodhisattva vehicle, regresses and loses the aspiration for bodhi, performs only the dharmas of samsara, and cannot cultivate the practices of the Mahayana.

When this third dharma is present, a bodhisattva regresses from bodhi and enters the sravaka vehicle.”

Fourth, a bodhisattva hears profound and wondrous sutras but does not teach and transform others with a profound mind. His resolve declines, and he delights only in practicing alone. Being covetous and miserly, he is unwilling to expound them and cannot gather many people through the True Dharma. Because of this unwholesome root, he loses wisdom, mindfulness, and discernment. Having lost wisdom and mindfulness, he neither reads nor recites Mahayana sutras together with others, nor shares the Mahayana Dharma with them. When this person takes another body in a subsequent life, he loses the bodhisattva mind and forgets the bodhisattva resolve. When a bodhisattva possesses this fourth quality, he falls away from bodhi and enters the Sravaka Vehicle.”

Wishing to elucidate this matter further, the Blessed One spoke these verses:

“By associating with evil spiritual friends

And growing indolent regarding bodhi,

Because of these conditions

One loses the resolve for supreme bodhi.

Deeply giving rise to the pernicious view of self,

One falls into extreme and erroneous views,

And commits the offense of destroying the Dharma,

Thus being born in a place of adversity.

Once born in a place of adversity,

One severs the resolve for bodhi

And forgets one’s original former aspiration;

Because of this, one loses bodhi.

This person is unable to hear

The Dharma that gives rise to the resolve for bodhi.

If that resolve should increase and flourish,

One will then attain bodhi.

Having obtained the vast and wondrous Dharma,

If one is covetous and unwilling to teach it,

Because of these conditions

One falls away from bodhi.

Bodhisattvas seeking the Mahayana

Should understand these four qualities.

If they understand these four qualities,

Bodhi will arise.

Therefore, they should distance themselves

From these four evil qualities,

Diligently cultivate the Dharma of emptiness,

And draw near to good spiritual friends.

Having obtained profound and wondrous sutras,

They should not be covetous or miserly,

But should diligently teach and instruct others;

Through this, bodhi arises.

“Furthermore, Purna, when a bodhisattva accomplishes four qualities, his resolve for bodhi is never lost, however he dedicates it, and his roots of goodness are likewise never lost, however he dedicates them. What are these four?

“The bodhisattva observes the precepts purely; perfects recollection, possessing mindfulness, composure, and wisdom; diligently applies himself without laziness or neglect; and perfects extensive learning, thereby giving rise to wisdom.

“When a bodhisattva possesses these four qualities, his resolve for bodhi is never lost, however he dedicates it, and his roots of goodness are likewise never lost, however he dedicates them.”

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

“A bodhisattva fully observes the precepts,

Possesses profound recollection,

Is ever diligent and energetic in mind,

And adorns wisdom with extensive learning.

A bodhisattva who constantly draws near

To the four qualities described above

Can successfully accomplish

Whatever undertaking he wishes to begin.

Therefore, one should always uphold

Pure precepts and diligently strive,

Never interrupt the practice of recollection,

And constantly seek extensive learning.

Pure observance of precepts purifies one’s place of birth;

Pure recollection brings great wisdom;

Pure diligence brings the Buddha-Dharma;

Extensive learning gives rise to great wisdom.

Therefore, all bodhisattvas

Should train in the four qualities above.

Having trained in these four qualities,

They will turn the unsurpassed Wheel.

“Furthermore, Purna, a bodhisattva possesses four qualities that can benefit bodhi: observance of the precepts is a quality that benefits bodhi; patience is a quality that benefits bodhi; diligence is a quality that benefits bodhi; and extensive learning is a quality that benefits bodhi.”

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

“A bodhisattva’s pure observance of precepts

Brings benefit to bodhi;

Patience and diligence,

And extensive learning, do likewise.

The wishes of one who purely observes the precepts

Are all fulfilled.

Pure precepts bring many benefits;

Attaining bodhi is not difficult.

A bodhisattva who cultivates patience

Perfects bodily marks and wisdom.

Therefore, one should cultivate patience

When seeking the Buddha’s marks and wisdom.

Diligence can likewise

Bring many benefits to bodhi.

For one who constantly cultivates diligence,

Attaining bodhi is not difficult.

Extensive learning also brings benefit;

Having heard the teachings, one draws near to the Dharma,

Distances oneself from all that is contrary to the Dharma,

And finds the attainment of bodhi not difficult.

These four qualities are the seeds

From which bodhi arises.

Therefore, all bodhisattvas

Should draw near to these four qualities.

“Furthermore, Purna, when a great bodhisattva accomplishes four qualities, he attains a perfectly endowed physical form, abundant wealth and possessions, a complete retinue, and at death is never born in an evil or adverse realm. He constantly encounters Buddhas and is praised by them. What are these four?

“First, a bodhisattva practices loving-kindness, neither becoming angry with nor afflicting any sentient being. How does a bodhisattva practice loving-kindness without becoming angry with or afflicting any sentient being? Purna, while practicing loving-kindness, a bodhisattva gives rise to this thought concerning sentient beings: ‘I cherish them and will deliver them.’ Seeing sentient beings suffering in body and mind, he thinks: ‘I must diligently strive to deliver these sentient beings from the sufferings of birth and death and bestow peace and happiness upon them.’ Having aroused this resolve, the bodhisattva diligently strives and cultivates the six paramitas: generosity, observance of precepts, patience, diligence, meditative concentration, and wisdom.

“Purna, through the prajnaparamita, a bodhisattva perfects the six paramitas. What is a bodhisattva’s prajnaparamita, and how does a bodhisattva diligently exert himself through the prajnaparamita?

“The bodhisattva reflects: ‘What dharma is the self, and what dharma belongs to the self?’ While reflecting in this way, the bodhisattva sees no dharma that is the self and no dharma that belongs to the self. Among these dharmas, there is no dharma of self and no dharma belonging to self. Because he is free from self and what belongs to self, the bodhisattva knows that the body is empty; because the body is empty, sentient beings are empty.

Why is this? Among all dharmas, even self and what belongs to self are nonexistent, much less sentient beings. Because the bodhisattva is thus free from self and what belongs to self, he knows that sentient beings are empty.

Because sentient beings are empty, he knows that the form skandha is empty. Because the form skandha is empty, the other four skandhas—feeling, perception, formations, and consciousness—are likewise all empty. Knowing that the skandhas are empty, he knows that the great elements are empty: the great elements of earth, water, fire, wind, space, and consciousness are all empty.

These great elements have no creator and no one who commands their creation. If there is no creator, then these dharmas are empty. Knowing the characteristics of the great elements and that the great elements are empty, the bodhisattva knows that the ayatanas are empty.

Because the ayatanas are empty, the characteristics of the ayatanas are empty. The ayatanas have no creator and no one who commands their creation. If there is no creator, then these dharmas are empty.

“Purna, in this way the bodhisattva contemplates all dharmas as empty. While contemplating all dharmas as empty, he does not perceive any intrinsic nature of dharmas from which anger could arise.

“This is called the bodhisattva’s great loving-kindness: loving-kindness that knows the body to be empty; loving-kindness that knows sentient beings to be empty; and loving-kindness that knows the skandhas, ayatanas, and great elements to be empty. A bodhisattva capable of practicing such loving-kindness is said to practice the loving-kindness of the emptiness of all dharmas. This is the bodhisattva’s practice of great loving-kindness.

This bodhisattva is free from the notion of self and what belongs to self, gives rise to an intense aspiration for unsurpassed bodhi, and gives rise to great loving-kindness toward sentient beings. Because some sentient beings do not understand the true characteristic in this way, the bodhisattva dons the great adornment of resolve. ‘I shall rescue them’ is called loving-kindness; ‘I shall accomplish this’ is called compassion.

A bodhisattva who accomplishes such great loving-kindness can become a rescuer, refuge, home, dwelling place, and ultimate destination for sentient beings. Therefore, a bodhisattva should cultivate such great loving-kindness, neither clinging to sentient beings nor becoming angry with them. This is called the bodhisattva’s loving-kindness based on the emptiness of sentient beings, which is free from anger.

“Purna, if through loving-kindness, benefit, and the Dharma of emptiness, a bodhisattva can enter into the non-arising and non-ceasing of all dharmas, he is said to be a bodhisattva who constantly practices great loving-kindness.

“When a bodhisattva penetrates all dharmas in this way, no mara, subject of Mara, or agent of Mara can destroy him.

“When a bodhisattva accomplishes this first quality, he can sever all entanglements and bonds obstructing every virtue, and through this attain the Paramita of Equality.”

Wishing to clarify this matter, the Blessed One spoke these verses:

“A bodhisattva constantly cultivates loving-kindness

And contemplates emptiness in this way,

Knowing the skandhas, ayatanas, and dhatus to be detached;

Within them there is no self.

The two dharmas of self and what belongs to self

Are likewise certainly nonexistent.

Because no dharma can be apprehended,

He cultivates a mind of loving-kindness.

He does not rely upon any dharma,

Yet neither does he not rely upon them.

This is called the path of all Buddhas:

All dharmas are without reliance.

He can attain unsurpassed patience,

Patience regarding the true characteristic of all dharmas.

All dharmas neither arise nor cease;

He can penetrate this principle.

Those endowed with great wisdom

Draw near to this Dharma,

Always attain a beautiful physical form,

And also attain eloquence in joyful exposition.”

Always able to encounter the Buddhas,

Knowing the beneficial meaning of all dharmas;

Therefore, this bodhisattva

Attains the supreme unconditioned path.

– Furthermore, Purna! Second, a great bodhisattva diligently makes offerings to and reverently honors the monasteries and stupas of the Buddhas, using precious incense, beautiful fragrant flowers, jeweled garlands, banners, canopies, music, and all kinds of offerings. A bodhisattva who accomplishes this second dharma can fully perfect all virtues."

The Blessed One, wishing to elucidate this meaning, spoke these verses:

"The bodhisattva, with flowers and incense

And supremely wondrous banners and canopies,

Makes offerings to the Buddha’s monasteries and stupas

In quest of supreme wisdom.

Through the conditions of this merit,

His resultant body is always handsome and upright,

Replete with many precious treasures,

And his retinue is entirely accomplished.

Resolute in bodhi,

He always abides in the Dharma;

Wherever he is reborn,

His virtues grow ever greater.

Kings and rulers all revere him;

Devas, nagas, and spirits always cherish him;

And all sentient beings

Likewise honor him together.

If a person makes offerings to a Buddha,

Whether presently abiding or having entered nirvana,

Wherever he is born, he receives offerings

And always dwells where there are no adversities.

– Furthermore, Purna! Third, a great bodhisattva should always diligently make offerings to the true Dharma. What is called the true Dharma? What is meant by making offerings to the true Dharma?

It is the Four Foundations of Mindfulness, the Four Right Efforts, the Four Bases of Spiritual Power, the Four Dhyanas, the Five Faculties, the Five Powers, the Seven Factors of Awakening, the Noble Eightfold Path, tranquility and insight, knowledge and liberation, the Three Gates of Liberation, the knowledge of exhaustion, and the knowledge of non-arising. These are called the true Dharma.

Within these dharmas, practicing in accordance with the teachings, following them without opposition, giving rise to aspiration and diligent effort, and cultivating them fully—this is called making offerings to the true Dharma.

Furthermore, the true Dharma consists of sutras such as these. Making offerings to the Dharma means believing and understanding, reflecting and discerning, following it with a mind that does not oppose it.

A bodhisattva who accomplishes this third dharma can fully perfect all virtues."

The Blessed One, wishing to elucidate this meaning, spoke these verses:

"Always diligently making offerings to the Dharma,

Abiding in accordance with the teachings,

Upon hearing Dharma that is not profound or wondrous,

His mind follows it without opposition.

Through this, his body is handsome and upright,
And he also attains eloquence in joyful exposition.

Perfecting all virtues,

His wisdom grows ever greater.

His mind of offering is upright,

Free from self and possessions of self.

Through the causes and conditions of this wisdom,

Wherever he is born, he receives offerings.

Praised by all the Buddhas,

He always draws near to the four dharmas.

Wherever he is born, he is always honored,

And his virtues grow ever greater."