大寶積經

4. CHAPTER ON ENDOWMENT WITH ROOTS OF GOODNESS

The Buddha said to Venerable Purna: “A great bodhisattva who has generated the mind of the Mahayana should always cultivate and remain close to four dharmas. He will then be able to encompass all wholesome dharmas and fully perfect all roots of goodness. What are these four dharmas?

– Purna! A good man or good woman who has generated the mind of the Mahayana should closely cultivate and practice patience. While practicing patience in this way, through having a mind of equality, that person attains the paramita of equality and also the paramita of equality toward all sentient beings. That bodhisattva attains the paramita of equality of mind and the paramita of equality of wisdom. Whether walking, standing, sitting, or lying down, whether awake or asleep, if someone should bring a vessel of excrement, a vessel of poison, a vessel of boiling water, various kinds of refuse, burning coals and hot ashes, or feces and urine, and pour them upon his head and body, the bodhisattva, in the face of such harm, should neither become angry nor allow his mind to be disturbed. He should not say to himself, ‘What wrong have I committed?’ Nor should he look upon that person with a malicious mind. He should only single-mindedly seek the Dharma for his own benefit, remain focused upon what he is cultivating, and never abandon it. He should discipline his mind in this way: ‘Why has that person brought these things and poured them upon my head and body? My body should not suffer because of those things.’ He should contemplate conditioned dharmas in this way: ‘Who brings the object? Upon whom is it poured? What object is poured upon which person?’ Reflecting in accordance with reality in this way, he sees no dharma that is the giver, the recipient, or the object given. Contemplating and reflecting with right mindfulness in this way, because he sees that neither this nor that can be apprehended, he sees that all dharmas likewise cannot be apprehended and that nothing whatsoever can be found. Because the bodhisattva neither apprehends nor perceives any dharma, he does not give rise to anger.

If, while examining matters as above, a thought of anger still arises, the bodhisattva should again examine with right mindfulness in this way: ‘What contact causes my body pain? Where do those kinds of contact make contact? Do they contact the body or the mind?

If they contact the body, the body is like grass, wood, tiles, stones, shadows, and images; it neither perceives nor knows and is neither this nor that. If they contact the mind, the mind has no form or appearance; it arises and ceases thought after thought, never remaining even briefly, and is neither this nor that. It is only because of false recollection and discrimination that one speaks of suffering, pleasure, or neither suffering nor pleasure.

I should not now give rise to such false recollection and discrimination. I should contemplate the true characteristic of equality. I should cultivate the conduct of the noble ones and should not follow the conduct of ordinary beings.

What is the conduct of the noble ones? It is separation and liberation with respect to all dharmas. I train for the sake of separation, not for the sake of conjunction.

Such false recollection and discrimination are all conjunction. What is conjoined? Greed, anger, and delusion are conjoined.

What is meant by the conjunction of greed, anger, and delusion? Because one is deluded regarding the body and deluded by the view of a self in the body, and because one craves this view of a self in the body, when the body suffers one becomes angry with and resentful toward another. This is called the conjunction of anger.

A person, because of delusion concerning the view of a self in the body and craving for that view, becomes angry with another when displeased. This is called the conjunction of delusion. If a person is bound by the three poisons and thereby gives rise to such unwholesome karma, even the Buddhas cannot save that person, much less anyone else.

I must skillfully contemplate conditioned dharmas and contemplate the emptiness of all dharmas.’

When a bodhisattva thus accords with and contemplates conditioned dharmas, he sees no existent dharma: no one who harms, no one who undergoes harm, and no object used to inflict harm.

The bodhisattva should then reflect: ‘All dharmas arise from a multitude of conditions. They are originally without intrinsic nature, are indeterminate, and cannot be apprehended. Why, then, should I, amid these false and unapprehendable dharmas, apprehend an act of karma, give rise to anger, and initiate karmic activity?

I should now give rise to a mind free from anger and practice the Dharma that is uncreated, unarisen, and unborn. I should contemplate the emptiness of dharmas and not follow the views grasped by my mind and thoughts. I should now contemplate dharmas as uncreated, unarisen, and unborn, and should not rely upon created or arisen dharmas.

I should reflect upon all dharmas in accordance with reality. Amid this falsity and nonexistence, I should not forcibly produce activity. What is forcibly produced activity?

It is anger. Why is this so? Because anger exists only through reliance upon dharmas, yet within the ultimate emptiness of the true characteristic of all dharmas, there is no dharma possessing an essential nature upon which one could rely.’

When the bodhisattva reflects upon all dharmas in this way, his mind becomes utterly quiescent and anger does not arise.

Furthermore, whether the bodhisattva is walking, standing, lying down, or sitting, whether awake or asleep, if someone comes and scatters beautiful fragrant incense and flowers upon his body, places flower garlands or jeweled necklaces upon him, covers his body with fine and beautiful garments, holds banners and canopies over him, covers his body with celestial incense, flowers, and jewels, or presents him with delicious food and drink, the bodhisattva should not delight in these offerings or give rise to craving and attachment.

Because of these things, he should not become close to that person, comply with that person’s wishes, or visit and associate with him. He should not show partiality or give rise to affectionate attachment. With regard to these matters, the bodhisattva should employ a mind of equality and penetrate the equality of all dharmas.

He should reflect: ‘Toward sentient beings, I should neither become angry nor cherish affection. Why? Because aversion and affection are both afflictions.

Here and now, I should not give rise to affection. I must skillfully penetrate all dharmas in accordance with reality. Among the afflictions, the conjunction conditioned by craving is the gravest.

This affliction penetrates deeply into the bones and marrow. That is to say, regarding dharmas, it can produce the fetters and cause the mind to crave, become defiled, and cling. When such attachment is displeased, anger arises.

Everyone has desire, defilement, and attachment to his own body; if anyone comes and troubles or harms it, anger arises. From this one knows that anger is the fruit of defiled attachment, while craving and attachment are the fruit of delusion. I must now remain far removed from the evil mind of defiled attachment and have no craving or attachment whatsoever toward any dharma.

‘I do not train for the sake of greed, I do not train for the sake of anger, and I do not train for the sake of delusion. I must extensively study the true dharmas. Regarding the characteristics of all dharmas, I should contemplate them in accordance with reality and practice truthfully in accordance with the teaching. I should rely only upon karmic retribution. Whether harmed or given offerings, I should know that these are favorable conditions produced by karma from past lives. Therefore, amid favorable circumstances I should not become joyful or delighted, and amid adverse circumstances I should not give rise to anger. I should only preserve a pure mind, entirely free from affection and aversion, and not allow my mind to follow the unwholesome dharmas of greed, anger, and delusion.’

A bodhisattva who accomplishes these initial dharmas can fully attain all virtues.”

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

“The Buddha always praises wisdom,

And also praises those who uphold the precepts;

He esteems the cultivation of patience,

And ever commends great learning.

The Buddha praises those who practice wholesome dharmas,

Those compassionate in mind and gentle in speech,

Who act for the benefit of sentient beings,

And fittingly praise virtue.

The Buddha always reproves the five desires,

Those who are angry and deluded,

Jealous, arrogant, flattering, and deceitful,

Defiled and confused, harming sentient beings;

Those whose minds are indolent and negligent,

Obstinate and difficult to reason with,

Ungrateful and never repaying kindness,

Whose anger over small matters becomes great;

Those who greedily seek offerings,

Desiring wealth and gain for themselves,

But not wishing others to obtain them—

Such people the Buddha does not praise.

Those of little wisdom concerning gain,

Who become jealous when others receive it,

And suffer sorrow upon seeing others receive it—

Such people the Buddha does not praise.

For the sake of seeking offerings,

They alter their deportment;

Such a way of life is impure

And is very far removed from the Buddha’s Dharma.

Those who do not diligently practice the Way

Possess all these faults;

Among these unwholesome courses of karma,

Not a single one is worthy of praise.”

Not cutting off the evil view of self,

Their minds abound in craving;

Because their minds abound in craving,

They diligently seek gain and support.

The bodhisattva reflects:

“Patience benefits sentient beings,

Subdues the rigid and obstinate mind,

And swiftly brings attainment of Buddhahood.

I must cultivate loving-kindness,

Patiently cherishing sentient beings,

While knowing that all dharmas are empty,

Arising through conditions and without self.

How, then, could dharmas exist?

Those dharmas arise within the mind;

Deluded thinking gives rise to anger,

But when not retained in thought, it immediately becomes empty.

Deluded thinking produces the three realms,

Where bodies succeed one another without end;

Without deluded thought and discrimination,

Such faults would not exist.

Constantly examining all dharmas,

Knowing that they arise from conditions,

Always contemplating the emptiness of all dharmas,

One is nevertheless able to liberate every kind of being.

Sentient beings suffer from breaking the precepts

And are harmed by arrogance;

Teach them the Dharma that extinguishes suffering,

And there will be many great benefits.

If people should come from the east,

The south, west, north, or the four intermediate directions,

Holding vessels of excrement and urine

And pour them over my head,

I shall not give rise to anger.

Who inflicts harm, and who receives it?

What is it that is called ‘I’?

I shall diligently and vigorously examine this,

And look upon them without resentment.

What offense could cause them to harm me?

I shall give rise only to right mindfulness,

Knowing this to be karma from former lives.

With a loving heart, I shall pity them,

Knowing this to be karma from former lives:

Now I receive this karmic retribution;

Once it is repaid, I shall create no more,

But abide securely in the Buddha Way.

When others, without cause,

Disparage me and cause me suffering,

This must be evil karma

Which, though long past, has not been lost.

Sentient beings in the world

Constantly create good and evil karma;

Since I now undergo this suffering,

I should know it comes from former karma.

If I angrily revile and harm them,

Later I shall again undergo painful retribution.

How could I take the suffering inflicted on me

And inflict it in turn upon others?

I must seek the unsurpassed Dharma,

And, having sought it, teach it to others,

Liberating every kind of being

From all suffering.

If someone presents incense, flowers,

And precious jewels as offerings to me,

I should not give rise to greed,

But should cultivate the contemplation of equality.

Aversion and attachment run counter to the Way;

I must always cultivate equanimity.

I should rightly contemplate all dharmas:

Who acts, and who receives the result?

All dharmas are empty;

The inner is empty, and the outer is also empty.

Within emptiness there is neither agent nor recipient;

All is without self.

Within emptiness there is neither greed nor anger;

Within emptiness there are no afflictions,

Nor is there purity;

Apart from defilement and purity, there is emptiness.

Within emptiness there is no discrimination;

Emptiness has no intrinsic natures.

It is neither permanent nor characterized by marks;

This is the path of purity.

Even if someone were to come

And cut my body limb from limb,

I would never give rise to anger,

Knowing it to result from former karma.

Sentient beings create good and evil deeds

And themselves receive results according to their karma.

Surely I committed evil in a former life,

And now must undergo painful retribution.

Now, as I undergo this painful retribution,

I contemplate the body as a shadow or image,

As foam, an illusion, a transformation, or a dream—

Empty, ultimately empty.

If someone sincerely

Assists and sustains me,

I should remember to repay that kindness,

Yet should not give rise to delight.

I do not rejoice when given offerings,

Nor become angry when reviled or harmed;

Both delight and anger are obstructions

And are not the true and proper Way.

I must completely abandon

Craving, attachment, anger, and hatred;

I must always cultivate empty quiescence

And bring every obstruction to an end.

Patience is the root of the ten powers,

Of the spiritual powers and vows of all Buddhas,

Of unobstructed wisdom and great compassion—

All have patience as their root.

The Four Noble Truths, mindfulness, right effort,

The faculties, powers, factors of awakening, and factors of the Path

All have patience as their root;

The wise should therefore cultivate patience.

When the Buddha, at Varanasi,

Turned the unsurpassed Dharma wheel,

This too had patience as its root.

All Buddhas always praise patience;

You too should cultivate it.

Patiently realizing the non-arising and non-ceasing,

And the constant emptiness of the characteristics of all dharmas,

You will attain the virtues of a Buddha.”

“Furthermore, Purna, a great bodhisattva is able to abandon the five sensual desires, always delights in renunciation, has a mind in harmony with renunciation and inclined toward renunciation, and does not crave the five sensual desires. Having renounced household life, he leaves noisy and bustling places, dwells far away in mountains and forests, and does not lose wholesome dharmas. By accomplishing this second dharma, a bodhisattva is able to perfect all virtues.”

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

The mind always delights in renunciation,

And one is able constantly to renounce household life;

One always delights in dwelling in mountains and forests,

Places where virtues increase.

Dwelling in secluded places,

One leaves the pleasures of the five desires behind;

There is no noise or disturbance there,

And one does not lose the conditions for wholesome dharmas.

One is not occupied with conversation,

Nor with coming and going to visit one another;

Delighting in tranquil seclusion,

One is praised by all Buddhas.

Therefore, all bodhisattvas

Should always dwell in seclusion;

Do not crave or delight in cities,

Places where thoughts of gain and support arise.

If gains are obtained, one rejoices;

If they are lost, one becomes anxious and sorrowful.

Though such a person makes offerings to the Buddha,

It cannot be called true offering.

Those who wish to eliminate these faults

Should always abandon gain and support,

Dwell far away in seclusion,

And cultivate the emptiness of all dharmas.

“Furthermore, Purna, a bodhisattva always studies and seeks the Dharma. Having obtained it, he reads and recites it. He seeks pure morality, the dharmas of ascetic practice, and refined conduct; he does not seek dharmas of excessive desire and insatiability.

He seeks dharmas that extinguish craving and does not seek to increase craving. He seeks dharmas that destroy anger and does not increase anger. He seeks to end delusion and does not increase delusion.

He seeks to eliminate arrogance and does not increase arrogance. He seeks to destroy conceit in a self and does not increase conceit in a self. He seeks to end ‘I’ and ‘mine’ and does not increase ‘I’ and ‘mine.’ He seeks the Dharma of no-self and does not rely upon a self, a person, a sentient being, or a living being.

He always seeks dharmas by which great wisdom may be attained and does not seek dharmas that cause great wisdom to decline and be lost. He always seeks dharmas through which unsurpassed wisdom may be attained and does not seek dharmas through which lesser wisdom is attained. He seeks dharmas through which all virtues are attained and does not seek dharmas deficient in virtue.

“Seeking such dharmas, once he has obtained them, he reflects upon them, rightly contemplates them, practices in accordance with their teaching, and teaches them to others. He does not seek worldly gain, fame, or praise, but diligently teaches sentient beings so that they may abide in those dharmas.

“By accomplishing this third dharma, a bodhisattva is able to perfect all virtues.”

The Blessed One spoke these verses:

“A bodhisattva delights in renunciation,

Upholds the precepts, and practices ascetic disciplines;

From these, wisdom arises,

And the rain of wisdom swells all streams.

Having attained the profound and pure Dharma,

With right mindfulness he reflects upon its meaning;

Amid all these dharmas,

He is able to practice in accordance with the teaching.

Always with a pure mind,

He expounds it extensively to others,

Benefiting all sentient beings,

His heart without the slightest expectation.

Having attained the flavor of virtue,

He abides within those dharmas

And also enables others to abide in them;

Thus the Buddhadharma increases.

All the virtues accumulated

Throughout immeasurable kalpas

Are caused to appear before him

And are gathered into the bodhisattva path.

Therefore, one should seek the profound Dharma

Praised by all Buddhas,

And always teach it to sentient beings;

From this, virtues arise.”

“Purna, a great bodhisattva who abides in the dharmas of morality and ascetic practice is able to perfect the virtues of wholesome roots.

“Purna, immeasurable, boundless numbers of kalpas ago, there was a Buddha named Milugandha, Tathagata, Worthy One, Perfectly Enlightened One, whose lifespan was six thousand years. At one Dharma assembly, eight billion bhiksus attained arhatship. After that Buddha entered nirvana, his Dharma remained for five hundred years. Within seven days after that Buddha entered nirvana, all his great disciples likewise entered nirvana following him.”

– Pūrṇa! When the Buddha Di Lâu Kiện Đà appeared in the world, that age was also replete with the five defilements, just as my present age is. After the great arhat disciples of that Buddha had entered nirvana, many beings thought, “Since the life of a śramaṇa in the Dharma is peaceful and joyful, why should we not all leave the household life?” Having thought thus, they all shaved off their beards and hair, donned Dharma robes, and went forth. After going forth, they did only three things: first, they constantly frequented the homes of laypeople; second, they sought only offerings and provisions to sustain their lives; and third, they devoted themselves to growing fat and well-fed, without cultivating merit or wisdom. They did only these three things and cultivated no other practices.

After another hundred years, all the great disciples had entered nirvana. Most of those bhikshus mingled and associated with laypeople. For the most part, they abandoned the profound and wondrous sutras, the observance of the precepts, the dhuta practices, and the refined practices taught by the Buddha, and they no longer read or recited them. At that time, the community of bhikshus delighted in the five desires and craved food and drink.

The king of that time had only one crown prince, named Đà Ma Thi Lợi, whom he cherished greatly. While dwelling in solitude, the crown prince thought, “Through what Dharma did the Buddha Di Lâu Kiện Đà attain Buddhahood? Why are all his disciples now heedless, behaving just like laypeople?” As he reflected and thought in this way, a heavenly spirit came, concealed his form, and said to the crown prince, “The Buddha Di Lâu Kiện Đà attained a profound, wondrous, pure, and definitive Dharma.”

Hearing the heavenly spirit’s words, the crown prince immediately asked, “The Buddha Di Lâu Kiện Đà attained a profound, wondrous, pure, and definitive Dharma. What is that Dharma like?”

The heavenly spirit replied, “That Dharma is without form, without feeling, perception, formations, or consciousness; without skandhas, dhatus, or ayatanas; without the five desires and also without a mind of desire. The Buddha attained that Dharma and taught that Dharma to sentient beings.”

The crown prince asked again, “May I hear that Dharma so that I may understand and practice it?”

The heavenly spirit said, “If you diligently cultivate with vigor, you will attain it without difficulty.”

– Pūrṇa! The crown prince thought to himself, “Now that the heavenly spirit has awakened me, I should leave the household life to seek that profound and wondrous Dharma.” The crown prince went before his parents, bowed reverently, and asked for permission to leave the household life and cultivate within the Dharma of the Buddha Di Lâu Kiện Đà.

His parents said, “Why must you now abandon us and leave the household life? Those who have presently gone forth are no different from laypeople.”

His parents spoke these verses to the crown prince:

The communities of bhikshus today

Are heedless and indulge in the five desires;

They farm the land and engage in trade,

No different from laypeople.

Those who are poor and afflicted,

With no means to sustain their lives—

People of this kind

Go forth merely to seek a livelihood.

You were born into the royal house,

Rich and honored, with all five desires;

You possess abundant jewels and treasures—

Why would you need to leave the household life?

Crown Prince Đà Ma Thi Lợi spoke these verses to his parents:

I do not seek an exalted throne;

Even if I obtained it, I would relinquish it.

Now I desire only to seek

The pure Dharma realm of the Buddha.

A heavenly spirit awakened me

And urged me to leave the household life.

The profound Dharma taught by the Buddha—

I long to hear and understand it.

When I heard the heavenly spirit’s teaching,

My heart was filled with great joy.

The Buddha-Dharma is now nearing extinction;

I wish to help protect and preserve it.

His parents spoke these verses to the crown prince:

The profound sutras have all vanished;

There is no one who recites or upholds them.

From whom, then, will you now

Hear the profound and wondrous sutras?

If among the four assemblies

There is someone who recites the profound sutras,

First follow that person and study;

Only afterward should you leave the household life.

The crown prince spoke these verses to his parents:

I shall now diligently cultivate with vigor,

Upholding the precepts and practicing the dhutas;

Dwelling far away in the mountain forests,

I shall seek the Buddha’s profound and pure Dharma.

– Pūrṇa! After speaking these verses, Crown Prince Đà Ma Thi Lợi bowed to his parents, bade them farewell, and departed to leave the household life. His parents wept, but they could not stop him.

The crown prince went to the bhikshus, shaved off his beard and hair, donned the kāṣāya robe, and received the precepts. He then addressed the bhikshus with wholehearted reverence, asking to hear the Dharma transmitted and taught by the Buddha Di Lâu Kiện Đà so that he might practice accordingly.

The bhikshus said, “We have not heard the Dharma taught by the Buddha. We merely follow our preceptors and teachers. You too should now do likewise.”

Bhikshu Đà Ma Thi Lợi said to the bhikshus, “You masters must have left the household life because of poverty and lowly circumstances; thus you value only food and clothing. What you do is no different from what laypeople do. You should join me in seeking the Buddha’s profound and wondrous Dharma.”

The bhikshus replied in verse:

What we do

Has brought us excellent benefits;

Food and clothing are plentiful,

And we are free from royal duties.

We are peaceful and very joyful,

And no one dares slight us.

We no longer suffer

The afflictions of laypeople.

This itself is nirvana,

The foremost peace and joy.

Apart from these pursuits,

We need nothing more.

We have many robes and bowls,

And abundant medicines and requisites;

Donors constantly provide for us,

And our benefactors’ households are numerous.

Hearing the bhikshus’ reply, Đà Ma Thi Lợi became sorrowful and shed tears. He went to other monasteries and made the same request, but in each place the Sangha gave him the same reply. He then left the bhikshus and entered the remote depths of the mountains alone, dwelling in a dense and secluded forest, where with single-minded sincerity he sought the Buddha’s profound and wondrous Dharma.

Previously, among the Buddha’s great disciples was a great arhat named Kiên Lao, endowed with the three knowledges, the six superknowledges, and the eight liberations, like Mahākāśyapa today. That Arhat Kiên Lao had engraved these verses upon a stone wall deep in the mountains:

Birth and death cannot be ended

Because of craving and desire.

One nurtures an enemy until entering the grave,

Vainly undergoing suffering and pain.

The body stinks like a corpse;

Its nine apertures discharge impurities.

Fools ignorantly crave and cling to the body,

No different from maggots craving excrement.

Recollection, conception, and false discrimination

Are the roots from which the five desires arise.

When the wise do not discriminate,

The five desires are severed and extinguished.

Wrong mindfulness gives rise to craving and attachment;

Craving and attachment give rise to afflictions.

With right mindfulness there is no craving or attachment,

And the other afflictions also cease.

Bhikshu Đà Ma Thi Lợi entered a mountain cave and saw the four verses engraved upon the stone wall. He immediately read and recited them and contemplated their meaning. Before long, he attained the five superknowledges. Afterward, Bhikshu Đà Ma Thi Lợi went to the place where the body of the Buddha Di Lâu Kiện Đà had formerly been cremated. He bowed reverently, circumambulated it three times to the right, then sat in the lotus posture and made this vow: “If I do not see the Buddha and do not hear other teachings, I shall not rise or leave this seat.”

– Pūrṇa! Śakra Devānām Indra recited and upheld the Sutra of the Eight Hundred Thousand Gates transmitted by the Buddha Di Lâu Kiện Đà. Knowing that Đà Ma Thi Lợi deeply cherished the true Dharma, Śakra descended from Trāyastriṃśa Heaven and, before Đà Ma Thi Lợi, proclaimed and recited the Sutra of the Eight Hundred Thousand Gates. He also transmitted to him the sutras of the Four Much-Learned Fundamental Phrases, the Seven Kinds of Repeated Phrases, and the Fourteen Gateway Phrases. After hearing them, Đà Ma Thi Lợi recited and upheld them. He attained lucid wisdom concerning all dharmas and naturally mastered the profound, wondrous, and pure sutras of the Buddha Di Lâu Kiện Đà concerning the meaning of emptiness and the meaning of freedom from attachment. That Buddha also manifested his body for Đà Ma Thi Lợi to see, and manifested the assembly of bhikshus, the entire monastery, the lodgings and beds, the great gathering of the four assemblies, and the devas, nāgas, and eight classes of beings, enabling him to see them all.

Bhikshu Đà Ma Thi Lợi attained the wisdom-eye concerning all dharmas. He rose from his seat and traveled gradually back to his native kingdom, where he expounded to his parents and relatives the profound, wondrous, and pure sutras concerning the meaning of emptiness and the meaning of freedom from attachment, and praised the merits of the Three Jewels: the Buddha, the Dharma, and the Sangha.

After hearing that Dharma, his royal father, royal mother, palace attendants, and officials gave rise to faith and reverence. They addressed Bhikshu Đà Ma Thi Lợi and asked to leave the household life within the Dharma of the Buddha Di Lâu Kiện Đà.

At that time, as many as eighty-four thousand people left the household life together with the king and queen, and all adopted the name Đà Ma Thi Lợi.

The monk Đà Ma Thi Lợi caused the Dharma of the Buddha Di Lâu Kiện Đà to flourish once again, and a great many beings came to abide within it. This was due to the great compassionate vow he had made in a former life to protect the Buddha-Dharma. Đà Ma Thi Lợi traveled everywhere, from village to village, from city to city, and from country to country, proclaiming and explaining the profound and pure sutra teachings of the Buddha Di Lâu Kiện Đà concerning emptiness and detachment, and extolling and praising the merits of the Three Jewels: the Buddha, the Dharma, and the Sangha. That monk was deeply revered, honored, and supported by everyone, and his fame spread everywhere.

After benefiting a great many people, Đà Ma Thi Lợi passed away and, in accordance with his original vow, was reborn into a royal family in that realm. He was named Đắc Niệm and went forth in the Dharma of the Buddha Di Lâu Kiện Đà. This was three hundred years after that Buddha had entered nirvana. Through the knowledge of former lives arising from his original vow, the monk Đắc Niệm naturally regained the former phrases, teachings, and dharanis. By the power of the dharanis, he was able to proclaim and extensively explain to sentient beings sutras he had never heard before, but he did not expound the sutra teachings he had already taught in his former life as the monk Đà Ma Thi Lợi.

– O Pūrṇa! At that time, among the community of the monk Đà Ma Thi Lợi, those whose roots of goodness were deep and strong and whose wisdom was clear and bright rejoiced upon hearing the sutra teachings expounded by Đắc Niệm. They faithfully accepted, revered, supported, and safeguarded them. Those who were foolish and benighted, whose roots of goodness were shallow and meager, did not believe but opposed them, saying: “We have never heard these sutras taught by our preceptors or teachers, nor did we ever hear the Great Master Đà Ma Thi Lợi expound them.”

– O Pūrṇa! Those of profound wisdom relied upon the meaning and not upon words. Because they relied upon the meaning, they did not oppose these teachings. Because they did not oppose them, they upheld the Dharma of the Buddha Di Lâu Kiện Đà and reverently safeguarded the monk Đắc Niệm. They numbered as many as eighty nayutas and comprised the fourfold assembly of monks, nuns, laymen, and laywomen. At that time, they were divided into two communities: one was called the community of the monk Đà Ma Thi Lợi, and the other was called the community of the monk Đắc Niệm.

The monk Đắc Niệm did not say that he himself had been the monk Đà Ma Thi Lợi. Why was this? Everyone believed that Đà Ma Thi Lợi had attained the fruit of arhatship and was not a bodhisattva, whereas everyone called the monk Đắc Niệm a bodhisattva. Had he disclosed this himself, he feared that people would become doubtful and confused.

After benefiting sentient beings, the monk Đắc Niệm passed away and, in accordance with his original vow, was reborn in that realm into the household of an elder and was named Gia Xá. Because of his original vow, he remembered and knew his former lives. At only seven years of age, he went forth, cultivated the path, and attained the dharanis. This was four hundred years after the Buddha Di Lâu Kiện Đà had entered nirvana.

– O Pūrṇa! By the power of the dharanis, Gia Xá was able to expound to everyone sutras they had never heard before. Among the communities of Đà Ma Thi Lợi and Đắc Niệm, those whose roots of goodness were deep and strong rejoiced greatly upon hearing the Dharma taught by Gia Xá and attained the bliss of Dharma. These people relied upon the meaning and not upon the words. When they heard Gia Xá expound the profound Dharma in accord with the ultimate truth, they immediately believed, accepted, retained, recited, and practiced it accordingly. But the dull-witted monks whose roots of goodness were shallow and meager did not believe. They said: “We have never heard the Dharma expounded by Gia Xá taught by our preceptors or teachers, nor did we hear the Great Master, Bodhisattva Đắc Niệm, teach it.”

– O Pūrṇa! All the monks who believed and accepted the Dharma of Gia Xá were envied and shunned by the monks in the two communities of Đà Ma Thi Lợi and Đắc Niệm who did not believe or accept it. They slandered it, saying that it was not Dharma spoken by the Buddha and not a teaching given by the Great Master.

The monk Gia Xá widely propagated the Dharma of the Buddha Di Lâu Kiện Đà, traveling from village to village, from city to city, and from country to country. Afterward, he passed away and, in accordance with his original vow, was reborn in the royal palace of that realm. At his birth, devas in the sky proclaimed: “This prince will bring great benefit to sentient beings.” In accordance with that proclamation, the newborn prince was named Đạo Sư.

When he reached the age of fourteen, Prince Đạo Sư went forth. This was five hundred years after the Buddha Di Lâu Kiện Đà had entered nirvana. The monk Đạo Sư possessed broad knowledge, was well versed in many scriptures, had eloquent and lucid speech, and was exceedingly skilled in expounding the Dharma.

Traveling from village to village, from city to city, and from country to country, the monk Đạo Sư propagated the Dharma of the Buddha Di Lâu Kiện Đà and brought great benefit to many sentient beings.

At that time, the communities of the monks Đà Ma Thi Lợi, Đắc Niệm, and Gia Xá assembled and went to the monk Đạo Sư in order to refute and discredit him.

The monk Đạo Sư asked the assembly of monks: “Venerable monks, what matter do you wish to challenge? On what grounds do you question me, and why do you ask?”

Upon hearing these words, the monks all became sorrowful and displeased. They remained silent and were unable to reply, nor could they obstruct Đạo Sư.

– O Pūrṇa! As long as Bodhisattva Đạo Sư remained in the world throughout the span of his life, the Buddha-Dharma flourished. When his life ended, the Buddha-Dharma disappeared. Đạo Sư taught and transformed eight million people, causing them to arouse the aspiration for unsurpassed bodhi, and they were all reborn in the heavenly realms.

– O Pūrṇa! When the monk Đạo Sư passed away tonight, the Dharma disappeared the following night. Because the Dharma of the Buddha Di Lâu Kiện Đà disappeared, all the profound sutra teachings concerning the pure meanings of emptiness and detachment also disappeared entirely.

– O Pūrṇa! A great bodhisattva who safeguards the Buddha-Dharma by means of profound sutras is able to perfect his own roots of goodness, merits, and virtues.

After Bodhisattva Đạo Sư passed away, he was immediately reborn in a Buddha-land in the tenth world above, where a Buddha named Tathagata Thiện Nhãn, the Perfectly Enlightened One, was then present. He immediately went forth. Because of the roots of goodness, merit, and virtue from his previous lives, his wisdom was bright and keen, and his eloquence was inexhaustible and unobstructed.

He cultivated the Buddha-Dharma for eighty-four thousand years. After passing away, he was reborn and encountered a second Buddha named Tathagata Nhựt Tăng Kiên, the Perfectly Enlightened One. He again went forth, cultivated roots of goodness, and sought unsurpassed bodhi.

After passing away, he was reborn once more in that realm and encountered the last Buddha, named Tathagata Bất Không Hành, the Perfectly Enlightened One. He again went forth, took the name Thủ La, and diligently cultivated roots of goodness for seventy thousand years while seeking unsurpassed bodhi.

The Buddha Bất Không Hành bestowed this prediction upon him: “After I enter nirvana, this monk Thủ La will become a Buddha named Tathagata Vô Ngại Nhãn, the Perfectly Enlightened One.”

– O Pūrṇa! When a bodhisattva accomplishes this third Dharma, he is able to perfect all merits and virtues.”

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

“Upon hearing the profound Dharma,

Pure, wondrous, and definitive,

The bodhisattva abides in it himself

And also teaches it to everyone.

The world cannot comprehend it,

But the bodhisattva always understands it fully.

Abiding securely in pure precepts,

He brings vast benefit to sentient beings.

Through accounts of former lives and parables,

He teaches others the path to Buddhahood.

The teachings proclaimed by the Buddhas

Are all definitive Dharma.

The bodhisattva benefits himself

And also benefits sentient beings.

He safeguards the Dharma of the Buddhas

And teaches others the path to bodhi.

Whatever accords with Dharma for others,

The bodhisattva performs on their behalf.

He teaches others the path to Buddhahood;

Thus he draws near to perfect enlightenment.

Upholding the path of the Buddhas,

He brings vast benefit to sentient beings.

Devas, nāgas, ghosts, and spirits,

As well as gods and humans, all revere him.

Therefore, upon hearing the profound,

Pure, and wondrous Dharma of emptiness,

One should single-mindedly investigate its meaning;

Then wisdom will increase and grow.”

– Furthermore, Purna! A great bodhisattva who has perfected his practices can thereby perfect his roots of goodness, merit, and virtue. What are these practices? They are that the bodhisattva draws near to spiritual friends and cultivates generosity, moral discipline, patience, diligence, meditative concentration, wisdom, and skillful means. Who are the bodhisattva’s spiritual friends? They are the Buddhas, arhats, and bodhisattvas who, with profound resolve, seek the path to Buddhahood, and from whom this bodhisattva hears the profound and wondrous sutras and Dharma teachings, as well as skillful means of instruction and transformation. All such noble ones are called the bodhisattva’s spiritual friends.

When a bodhisattva accomplishes this fourth Dharma, he can perfect all merits and virtues.”

The Blessed One then spoke in verse:

“The Buddha teaches the bodhisattvas

The Dharma that they should practice:

Having given, they rejoice,

And never feel regret.

How do they rejoice?

Joy pervades their entire bodies.

They constantly use that joyful heart

To practice the bodhisattva path.

When bodhisattvas practice generosity,

They dedicate it to the path of bodhi,

Benefiting all sentient beings,

While their own benefit is boundless.

If they see someone seeking alms,

They regard that person as a Buddha,

Thinking, ‘This person has come

To bestow the path to Buddhahood upon me.

Through this person,

I shall purify a Buddha-land.

This person reveals the Buddha to me

And teaches me the path to Buddhahood.

Now that I have encountered this person,

I have gained exceedingly great benefit.’

Joy pervades their entire bodies,

And no other joy remains.

If someone comes to me,

Even while seeing him from afar, before he asks,

I shall say, ‘What do you need?

I will provide it for you.’

If he says that he needs nothing,

The bodhisattva still rejoices:

‘Because he wishes to teach and transform me,

He says that he needs nothing.

This person brings what he has attained—

The Dharma of few desires and contentment—

And has now come to awaken me,

Enabling me to establish the conditions for bodhi.

Through this person today,

I have again been taught a wholesome Dharma.

You say that you need nothing;

Those words are truly excellent.’

If he says, ‘I need

That object; please give it to me,’

Then if the bodhisattva possesses it,

He joyfully brings it and gives it to him.

After making the gift,

He never feels regret.

Because he constantly recollects the path to Buddhahood,

His mind is always joyful.

Having given, he dedicates the merit,

So that all sentient beings may share in it,

Causing them all to lack nothing

And enabling them to know contentment.

If I practice the bodhisattva path,

May sentient beings, upon hearing my name,

Naturally know moderation and contentment,

And never give rise to stinginess or greed.

May the sentient beings in my land

Follow the path and all know contentment,

Abandon craving for the five sensual pleasures,

And all delight in leaving the household life.

Such immeasurable practices

Are dedicated through generosity.

May I always practice generosity,

And may sentient beings follow my example.

When bodhisattvas practice generosity,

They shelter others with loving-kindness.

Throughout all worlds,

There is no joy such as this.

Suppose a wealthy elder,

Possessing abundant riches and precious treasures,

Had only one son,

Who had gone far away for many years.

When the elder heard that his son had returned,

Joy pervaded his entire body.

Having been long separated, he had now returned,

As though coming back to life.

When a bodhisattva sees someone seeking alms,

His heart is filled with great joy,

Sixteen times surpassing

The elder’s joy.

If he is able to give,

His heart is filled with great joy.

That joy born from loving-kindness

Is beyond compare.

Suppose a king sentenced a criminal

And ordered his limbs severed.

The executioner led him away to kill him

And raised the blade, about to strike,

But the king pardoned him and bestowed a high office;

The criminal would be exceedingly joyful.

Yet his joy could not equal the bodhisattva’s

Joy upon being able to give.

While practicing the path,

The bodhisattva does not seek a field of merit.

Whoever asks, he immediately gives;

Thus he attains great joy.

If a bodhisattva encounters a Buddha,

An arhat, or a pratyekabuddha,

He reveres them, knowing they are difficult to encounter,

And diligently makes offerings to them.

The bodhisattva possesses awe-inspiring virtue;

His mind is lucid, disciplined, and gentle.

Delighting in merit and seeking the path,

He makes offerings to the Buddha and the Sangha.

He does not, with a reverent heart,

Serve the heavenly deities;

He reverently makes offerings only to the Buddhas

And the disciples of the Buddhas.

If there is a pratyekabuddha

Who has naturally attained nirvana,

He also approaches and reverently makes offerings,

Possessing such merits and virtues.

The bodhisattva also knows

Which fields of merit are wholesome and unwholesome.

Like the wise people of the world,

He does not revere evil heterodox teachers.

Securely established in the aggregate of moral discipline,

He aids sentient beings with a loving heart.

None equal him in diligence;

He possesses patience, wisdom, and vast learning.

By performing these meritorious deeds,

He becomes supremely honored in the world,

Can realize the Buddha’s bodhi,

And turn the unsurpassed Dharma wheel.

A bodhisattva who can cultivate

The four Dharmas described above

Will fully perfect

All roots of goodness.

All the merits and virtues cultivated

Throughout immeasurable millions of kalpas

Are entirely encompassed herein;

This is the path cultivated by bodhisattvas.

Therefore, bodhisattvas

Should constantly cultivate loving-kindness,

Leave the household life and dwell in mountain forests,

Delighting in secluded places.

They should constantly seek the pure Dharma,

Profound, wondrous, and definitive.

The bodhisattva practices are perfected

And thereby continue to increase.”

5. CHAPTER ON THE POWER OF SUPERNATURAL ABILITIES

At that time, through the power of his supernatural abilities, the Blessed One emitted hundreds of thousands of myriads of kotis of rays of light from each and every pore of his body. From each pore he also sent forth a great, fierce flame as immense as Mount Sumeru, and from each pore there also appeared Buddhas as numerous as the sands of the Ganges, teaching the Dharma. Everyone in the great assembly beheld in its entirety this vast display of supernatural power.

Having manifested this supernatural power, the Blessed One withdrew it and returned to his former appearance. He then said to the Venerable Purna, “Did you see the Tathagata manifest such supernatural power from all his pores?”

– Blessed One, I saw it.

– Purna! The Tathagata always possesses such supernatural power and never relinquishes it. He causes his disciples to see and know only that the Tathagata is here teaching the Dharma. Yet the Tathagata is in truth constantly performing the work of a Buddha in worlds throughout the ten directions as numerous as the sands of the Ganges. He never ceases, but constantly teaches the Dharma throughout the worlds of the ten directions.

– Purna! If someone were to speak truthfully, asking, ‘Who is the Unequaled One, the incomparable person perfect in merit and wisdom, the unsurpassed field of merit, exceedingly profound and difficult to fathom, whose practices are boundless, and of whom, when he raises and lowers a single foot, no sentient being can know or conceive what thought, what state of mind, or what practice causes him to raise or lower it?’ one should say that it is precisely this Buddha.

– Purna! No sentient being can fathom what the Tathagata thinks, what state of mind he has, or what he does when raising and lowering his foot.

Wishing to elucidate this meaning, the Blessed One spoke in verse:

“What does the Buddha contemplate,

And what does he do when raising or lowering his foot?

No sentient being, moving or unmoving,

Can know this.

His power of supernatural abilities is immeasurable,

And his deeds are also immeasurable.

Because his merits and virtues are immeasurable,

He is the foremost and supremely honored.

His great wisdom is immeasurable;

No one can know it completely.

Suppose that all people

Possessed wisdom and supernatural powers

Equal to those of Shariputra

And like those of Maha-Maudgalyayana;

Still they could not know the Buddha’s

Raising and lowering of his foot.

Even if all people

Became pratyekabuddhas,

They could not comprehend one step of the Buddha,

Much less his other profound Dharmas.

Suppose immeasurable suns

Were combined into a single sun;

Its brilliance would not equal the ray of light

From a single pore of the Buddha.

Suppose seventy thousand kotis

Of nayutas of worlds

Were each as vast across as the sun,

Illuminating immeasurable lands;

And suppose those great suns,

As numerous as the sands of the Ganges,

Were combined into a single sun

Whose rays were as vast as Mount Sumeru.

Though those great suns

Constantly illuminated the lands of the ten directions,

Compared with the Buddha’s radiance,

They would be eclipsed like black charcoal.

The light of those suns

Cannot pass through a leaf;

Mountains, rivers, and stone walls

Can all obstruct it.

But the rays of the Tathagata

Shine through all Mount Sumerus

And the Iron Encircling and Vajra Mountains,

Passing through them without obstruction.

His radiance, supernatural powers,

And awe-inspiring virtue are all immeasurable.

Who could see them without generating the resolve,

Except those without faith?

Sentient beings who behold the Buddha’s radiance

And power of supernatural abilities

In great numbers generate the unsurpassed resolve,

Vowing, ‘May I also attain this.’

At that time, the Buddha smiled,

And Ananda immediately knelt and asked,

‘Blessed One, why do you smile?

Please compassionately explain.’

The Buddha said to Ananda,

‘Sentient beings who now see the Buddha

Manifest this great power of supernatural abilities

Generate the resolve and vow to become Buddhas;

They number as many as thirty thousand,

And vow to protect and uphold the Buddha-Dharma.’

After the Buddha’s parinirvana,

We shall recite this sutra.

Those people in future lives

Will hear this Dharma scripture.

In the middle and latter periods,

Having heard it, they will practice according to the Dharma.

It is difficult for one to arouse the aspiration for the Way;

It is difficult to deeply delight in the Buddha-Dharma.

In the future age, to recite and uphold

These sutras will be even more difficult.

Throughout thousands, tens of thousands, and kotis of kalpas,

It is exceedingly difficult for a Buddha to appear in the world.

In this future age of the latter Dharma,

To expound this sutra will be more difficult still.”

The Buddha told the Venerable Ananda: “Once again, the Buddha entrusts this sutra to you. Why is this? Because wherever such a Bodhisattva Pitaka Sutra exists in Jambudvipa, the Buddha-Dharma exists in that place.

“Ananda! When profound and wondrous sutras such as these perish, practice in accordance with what has been taught also perishes. When practice in accordance with what has been taught perishes, the Buddha-Dharma perishes.

“Ananda! You should now offer the foremost offering to the Buddha.

“What does it mean for a disciple to present the foremost offering to the Buddha? You should not suppose that beautiful flowers, fine fragrances, banners, canopies, jeweled necklaces, garments, music, or hymns praising the Tathagata constitute the foremost offering to the Buddha.

“If someone hears such a profound and wondrous Dharma scripture, accepts and upholds it, reads and recites it, and practices in accordance with its words, that person is said to present the foremost offering to the Buddha, honoring, revering, and praising him.

“Why is this? Because all Buddhas alike make offerings to, honor, and revere the Dharma, and do not esteem worldly offerings.

“Ananda! Therefore, the Buddha now solemnly and earnestly entrusts this Dharma scripture to you.

“Ananda! By studying sutras such as these, the Buddha has now attained unsurpassed bodhi and turned the unsurpassed Dharma wheel.

“The Buddhas of the past, while practicing the bodhisattva path, also studied sutras such as these and thereby attained unsurpassed bodhi and turned the unsurpassed Dharma wheel.

“The Buddhas of the future will likewise study sutras such as these and thereby attain unsurpassed bodhi and turn the unsurpassed Dharma wheel.

“The Buddhas presently abiding throughout the worlds of the ten directions, while cultivating the bodhisattva path, also studied Dharma scriptures such as these and thereby attained unsurpassed bodhi; they are now turning the unsurpassed Dharma wheel.

“Ananda! For this reason, this Bodhisattva Pitaka Sutra is called the Sutra of Turning the Dharma Wheel. It should be reverently upheld.

“Ananda! Formerly, at Rishipatana in the Deer Park near Varanasi, the Buddha turned the Dharma wheel for his shravaka disciples. Now, here in this Bamboo Grove, the Buddha turns the irreversible Dharma wheel of the Bodhisattva Pitaka Sutra, dispelling the doubts of all sentient beings.

“Ananda! All the Buddhas of the past also expounded this Bodhisattva Pitaka Sutra in this very region of space.

“All the Buddhas of the future will likewise expound this Bodhisattva Pitaka Sutra in this very region of space.

“Having attained unsurpassed bodhi, the present Buddha also expounds this Bodhisattva Pitaka Sutra in this very region of space.

“Therefore, you should know that this place is a great stupa of the Buddha and a place of offerings for devas and humans.

“Ananda! This place possesses unique, extraordinary merit, for the Buddhas of the past expounded profound and wondrous sutras here.

“Ananda! When sentient beings afflicted by desire, anger, and delusion enter this Bamboo Grove, desire, anger, and delusion do not arise in them. Although the Tathagata also resides in other monasteries, those places do not possess such merit. Why is this? Ananda! In this Kalanda Bamboo Grove, any animal that enters does not give rise to sexual desire, and any bird that enters does not cry out at improper times.

“Long ago, when King Bimbisara of Magadha ascended the throne, he entered this grove with the women of his palace to enjoy themselves together. Upon entering, the king perceived that no lustful thought remained in his mind, and he took no pleasure in amusements. All the palace women likewise perceived that they had no desire for lustful amusements.

“The king then rejoiced and secretly made this vow: ‘May a Buddha appear in the world within my kingdom so that I may behold him. Having beheld him, I will revere him and place my faith in him; having gained faith, I will make offerings to him. I will offer this Bamboo Grove to the Buddha. The Buddha will dwell here, and I will be able to hear the Dharma. Why is this? Only one worthy of offerings should dwell in this grove; it is not a place where those devoted to the five sensual pleasures should dwell.’

“Ananda! King Bimbisara entered this grove and formed such a wholesome vow entirely because the Buddhas of the past had expounded the Bodhisattva Pitaka Sutra within this grove. Therefore, the merit of this grove is unequaled by that of any other place. All devas, humans, and beings of the eight classes should bow to and revere this grove.

“Ananda! In this grove there are no flies, mosquitoes, venomous insects, snakes, or centipedes that sting or bite. Even if they are present here, they lose their venomous intent. This too is a unique, extraordinary merit of the Bamboo Grove.

“Even if the Buddha were to praise and proclaim the merits of the Bamboo Grove for a hundred years, he could not exhaust them. This Bamboo Grove now possesses immeasurable merits that are absent elsewhere.”

The Venerable Ananda said: “World-Honored One! I did not previously know that this Bamboo Grove possessed such merits.

“World-Honored One! Formerly, I did not wish to serve as the Buddha’s attendant. I now repent and ask forgiveness for that transgression.”

The Buddha told Ananda: “When you first attained the pure Dharma eye with regard to all phenomena, that transgression was already completely eradicated.”