大寶積經

6. CHAPTER ON GREAT COMPASSION

At that time, Mahamaudgalyayana thought: “The Blessed One is exceedingly rare. The Blessed One has perfected such great compassion and is able skillfully to explain the deeds of the bodhisattvas. Why is this? Because the bodhisattvas fully cultivate the Buddha-Dharma and, for the sake of the unborn and undying, reveal and awaken all sentient beings.”

The Buddha knew Mahamaudgalyayana’s thought and said to him: “It is indeed so, Mahamaudgalyayana! The Buddhas have perfected the mind of great compassion. If my disciples were to hear the full meaning of that great compassion, their minds would surely become bewildered, and they would no longer delight in anything. Mahamaudgalyayana! Set aside the great compassion of the Tathagata. If the Buddha were to recount the great compassion he possessed when he was a bodhisattva, upon hearing it you too would become dazed and no longer delight in anything.”

Mahamaudgalyayana said: “Excellent, Blessed One! Please speak of a small portion of the great compassion practiced by the Buddha when he followed the bodhisattva path.”

The Buddha said to Mahamaudgalyayana: “Now listen attentively, remember well, and retain it. For your sake, I shall speak of a small portion of the great compassion I practiced while following the bodhisattva path. I shall use an analogy to explain its meaning. In the past, while cultivating the bodhisattva path, I practiced great compassion in ways that could never be fully described. That great compassion rested upon four things. What are the four?

“The great compassion of a bodhisattva, whereby the bodhisattva abides in great compassion and is able to cultivate the Buddha-Dharma, is called great compassion.

“In the past, I possessed such great compassion and made this great vow: ‘However many sentient beings suffer torment in the Avici hell, in the great hells of blazing heat, or in the great hells of freezing ice, I shall always take the place of those sentient beings and undergo suffering in those great hells. Until their offenses are completely exhausted, I shall endure every suffering without ever feeling regret.’

– “Mahamaudgalyayana! If any sentient beings could attain liberation through such a cause and condition, I would take the place of them all and enable them to escape the great hells. I would undergo suffering in their stead, entering hell once to exhaust fully the karmic offenses of all the sentient beings there. At that time, my heart would feel neither grief nor remorse.

“At that time, after making such a great and diligent vow, I sought out and questioned the wise—namely, the Buddhas and the disciples of the Buddhas—asking whether there was a principle of causes and conditions whereby one could take the place of sentient beings, undergo suffering on their behalf, and thereby enable them to escape from hell.

“When the wise heard my question, they all praised for my sake extensive learning, the profound resolve for bodhi, generosity, moral discipline, patience, and diligence, and they extolled association with spiritual friends.

“Having heard these words of praise and instruction, I aroused great diligence. In seeking the Buddha-Dharma, I made a great vow to accomplish the great Dharma of the Buddhas, diligently cultivated all the paramitas to perfection, and deeply practiced patience.

– “Mahamaudgalyayana! How did I deeply practice patience in the past? When I was a bodhisattva, I formed this resolve: ‘However many sentient beings there may be throughout the ten directions—whether possessing form or formless, whether possessing perception or without perception, or whether neither possessing perception nor without perception—suppose all those sentient beings obtained human bodies, came to me, and said: “You have resolved to attain unsurpassed bodhi. Most of us lack the pleasures of the five desires and the necessities of life. If you do not provide all of us with everything in full, you will not attain unsurpassed bodhi.”

“‘Because their wishes were not fulfilled, all those sentient beings would revile, abuse, and curse me with harsh words, and would harm my body with knives, clubs, tiles, and stones. At that time, I should not become angry or feel regret. I must discipline my own mind in this way: “These sentient beings are deluded and do not understand that they are producing the karma of delusion. If I became angry with these deluded sentient beings, how would I differ from them? I would not have entered the path.”

“‘Now, as I enter the wholesome path, I shall accept suffering from these sentient beings without producing the karma of anger. My mind must be like the earth, impartially bearing all things, good and bad.’

“In the past, I practiced patience deeply in this way.

– “Furthermore, Mahamaudgalyayana! For a long time, I have always regarded every sentient being as my only child.

“It is like a wealthy elder who observes a hundred practices of fasting and moral discipline, seeking the birth of a son. When a son is born, he cherishes him without ever feeling that his affection is sufficient. For his son, that elder always seeks what is good, always gives him what is good, and always bestows benefits upon him, never allowing him to suffer decline or distress.

“In the same way, Mahamaudgalyayana, for a long time I have always regarded all sentient beings as my only child. For their sake, I have always sought what is good, bringing them benefit and never allowing them to suffer decline or distress.

“To sentient beings who have lost the path and sentient beings who follow false paths, I teach the right path and cause them to abide in the right path.

“For this reason, one should know that for a long time the Tathagata has deeply loved and remembered all sentient beings, regarding them as his only child.

– “Mahamaudgalyayana! In the past, a caravan of merchants lost its way at night. Because of the darkness, they did not know which direction to take. They all said: ‘We have lost our way. We have no one to rescue us, nowhere to return, and no refuge. Is there anyone—whether a deva, naga, spirit, human, or nonhuman—who can guide us through the darkness of night to the right road? Who can have compassion for us and benefit us? Who can provide us with light amid the dark night on this perilous road?’

– “Mahamaudgalyayana! At that time, in the deserted forest, there was a hermit living in a grass hut. In the middle of the night, he heard the merchants’ anguished cries and thought: ‘In this dark night, this caravan has lost its way in the deserted forest. It would not be right if I failed to rescue them. They may be killed by savage beasts.’ Having thought this, the hermit called loudly to the merchants: ‘Do not be afraid! I shall rescue you. I shall provide light and show you the right road.’

“After calling out and comforting the caravan, the hermit wrapped both his arms in woolen cloth, soaked them thoroughly in oil, and then set them alight as bright torches to show the merchants the way. Seeing this, they all thought: ‘This hermit is exceedingly rare. To rescue us, he does not spare even his own body and life.’

“After the hermit had used the light from his two arms to show the caravan the way, his compassion for sentient beings increased further, and he made this vow: ‘When I attain unsurpassed bodhi, I shall become the light of the Dharma for sentient beings who follow false paths and teach them the right path.’

– “Mahamaudgalyayana! Although my two arms were burned in that past life, neither my body nor my mind changed. Why? Because the profound mind of a bodhisattva, intent upon benefiting others, does not cling to or spare the body and life. Because, through these causes and conditions, I practiced generosity with a pure mind, my two arms were restored to their former condition without any injury. The caravan found the right road, and at daybreak they saw that the hermit’s arms were uninjured. They immediately conceived a sense of wonder: ‘This hermit possesses great spiritual power. Throughout the night, he burned his two arms to illuminate the right road for us, yet neither arm has been injured. He must surely have accomplished great practices and must surely possess great virtue.’ They said to the hermit: ‘Excellent, great hermit! You are able to perform foremost among difficult ascetic practices. Through this practice, what do you now aspire to attain?’

“The hermit said to the merchants: ‘Because of this deed, I vow that, after attaining unsurpassed bodhi, I shall deliver you from the sufferings of birth and death. For sentient beings who follow false paths, I shall expound the right path.’

“The merchants were all overjoyed and said: ‘What should we do to repay your gracious virtue?’

“The hermit replied: ‘You should devote yourselves to doing good and never be heedless.’

The caravan of merchants said together: “We respectfully heed your instruction.” They all rejoiced, reverently took their leave, and departed.

“O Mahamaudgalyayana! In that past age, the seer who burned his two arms as torches to illuminate the right path was none other than I myself, while that caravan of merchants was these one thousand two hundred and fifty great bhikshus.

“For a long time, the Tathagata has bestowed fearlessness upon beings who are afraid. To beings who follow wrong paths, he points out the right path. He enables beings without clear sight to attain pure vision. He treats beings afflicted with grave illnesses and restores them to health. For this reason, you should know that the Tathagata has long possessed great compassion for all beings.

“Furthermore, O Mahamaudgalyayana! In the distant past, when this Jambudvipa entered a great age of disease, beings everywhere were tormented by severe illnesses. At that time, the king of Jambudvipa was named Mahasena.

He ruled eighty-four thousand great cities and possessed sovereign might and authority. His chief queen became pregnant, and anyone whom she touched with her hand was immediately cured of illness. When her term was complete, she gave birth to a son.

As soon as he was born, the prince spoke, saying: ‘I am able to treat those who are ill.’ Moreover, at the time of his birth, all the devas, ghosts, and spirits throughout Jambudvipa proclaimed: ‘The prince who has been born is a Medicine Man.’ Because this proclamation resounded everywhere and was heard by everyone, he was named Medicine Man.

“The people of that time successively brought their patients to the prince for treatment. Whenever a patient arrived, the prince merely touched the person’s body with his hand, and the illness was immediately cured, leaving the patient peaceful and joyful.

“For a thousand years, Prince Medicine Man treated the illnesses of the people, after which his life ended. When patients came and learned that the prince had died, they all grieved, wept, and lamented: ‘Who will now deliver us from suffering?’ They went to the place where his body had been cremated, took the ashes and bones, ground them finely, and applied the powder to their bodies; all their illnesses were immediately cured. Together they loudly proclaimed: ‘Even the ashes remaining from Prince Medicine Man’s body can still cure illness!’ When the ashes and bones had all been used, people took earth from the place where his body had been cremated and applied it to their diseased bodies, and they too were healed.

“O Mahamaudgalyayana! The Prince Medicine Man who in that former age employed skillful means to treat people during the great age of disease was none other than I myself.

“I rescued and treated beings afflicted by illness who had no one to save them and nowhere to seek refuge. Now that I have attained unsurpassed bodhi, I likewise employ the medicine of great wisdom to treat all beings and ultimately bring an end to their suffering. For the sake of beings, I assume bodies, and whatever may benefit them, I do for their benefit.

“Furthermore, O Mahamaudgalyayana! In the distant past, I was once traveling alone when savage beasts approached, intending to devour me. As I was about to die, I made this vow: ‘After my death, I shall be reborn in this desolate forest in the body of a great beast, so that all the savage beasts that kill me may be fully satisfied. Why? Because these savage beasts are always catching and killing small animals to eat, yet they never become satisfied.’

“After my death, I was immediately reborn as an enormous beast in that desolate wilderness, allowing the savage beasts to drink my blood and eat my flesh until they were all fully satisfied. In this way, successively, throughout hundreds of thousands of myriads of kotis of nayutas of lives, I deliberately assumed bodies in order to benefit beings.

“O Mahamaudgalyayana! Were I to recount how, while practicing the bodhisattva path, I gave the flesh and blood of my body to satisfy beings, I could speak for an entire kalpa, or somewhat less than a kalpa, and still not finish.

“Toward beings tormented by suffering, I gave rise to great compassion and benefited them in this way.

“Furthermore, O Mahamaudgalyayana! I remember that in a former life in the distant past, I saw beings tormented by suffering and thought: ‘I must not abandon them without saving them.’ I immediately went to them and asked: ‘What suffering afflicts you, and what do you need?’ They replied: ‘We are suffering greatly from hunger and thirst.’ I asked: ‘What food and drink do you need?’ They answered: ‘At present, we desire only to drink blood and eat flesh.

If you can give us the blood and flesh of your body to eat and drink, we shall be exceedingly happy and will suffer no more.’ At that time, I promised to give them what they asked for and immediately cut off my flesh and collected my blood for them to eat and drink. I felt neither regret, sorrow, nor confusion, but thought only: ‘By cutting off my flesh today, I can also diminish their share of the suffering of birth and death.

I shall forever delight in giving in this way.’ After making this gift, I was filled with great joy.

“For this reason, you should know that the Tathagata possesses exceedingly profound great compassion for all beings.

“Furthermore, O Mahamaudgalyayana! I remember that in the distant past there was a king named Great Strength, who possessed great virtue and abundant roots of goodness. That king thought: ‘Why should I not establish a great assembly of giving and freely provide for all who come to seek something? Those who need food shall be given food; those who need drink shall be given drink; those who need clothing shall be given clothing; those who need bedding shall be given bedding; those who need medicine shall be given medicine; and those who need gold, silver, the seven treasures, or other wealth shall all be supplied. Even male and female servants, carts, elephants, horses, cattle, sheep, fields, estates, incense, flowers, banners, canopies, silk, and cloth shall all be provided in abundance.’

“At that time, Sakra, Lord of the Devas, thought: ‘Why should I not obstruct that king and prevent him from completing his giving?’ He then transformed himself into a brahmin, went to King Great Strength, and asked: ‘What things are being given at this assembly of giving?’ The king replied: ‘Whatever I possess, I give away without regret.’ The brahmin asked: ‘Since Your Majesty’s resolve is such, I now have something I wish to request.

Will you be able to give it to me?’ The king replied: ‘I have already declared that I shall give whatever I possess.’ The brahmin said: ‘Since Your Majesty has said this, I now require a part of your body.’ King Great Strength thought: ‘This brahmin does not want money or possessions but seeks to ruin this great act of giving. Yet if I do not give him a part of my body, I myself will have ruined this great assembly of giving.’ Having reflected thus, the king told the brahmin: ‘I give you a part of my body.

Cut off whatever you wish and take it away.’ The brahmin asked: ‘Having said this, does Your Majesty feel no regret?’ The king replied: ‘I feel no regret. Yet today many people have come from the four directions to make requests of me, and I must provide fully for them all.’ The brahmin said: ‘You have not yet satisfied even me alone; how much less could you satisfy anyone else?’ King Great Strength then took a sharp knife and cut off his own arm, giving it to the brahmin and saying: ‘You should take this arm.’

“When he cut off his arm, King Great Strength’s mind remained unmoved and free of regret. Because he was single-minded in giving and was able to relinquish everything, his arm was restored to its former state. Because of this deed, Sakra, Lord of the Devas, lost all his heavenly merit. His heart burned with anguish, and he cried out in torment as, in that very body, he fell into the great Avici hell.

“O Mahamaudgalyayana! King Great Strength, who in that former age gave away his own body, was none other than I myself. Sakra, Lord of the Devas, who sought to obstruct the great assembly of giving, was Devadatta in a former life.

“In that former age, the deluded Devadatta, moved by jealousy, sought to ruin my great assembly of giving. Unable to ruin it, he fell into the Avici hell. Today, I have attained unsurpassed bodhi and established the great gift of the Dharma, yet the deluded Devadatta remains jealous and covetous of offerings and gain. He conspired with others and sought to kill me. While I was walking in meditation below Mount Gridhrakuta, Devadatta climbed the mountain and used a contrivance to pry loose and roll down a massive boulder. In doing so, he destroyed his own roots of goodness and gave rise to an evil mind toward me. Consequently, he lost his offerings, influence, and honored position, and fell into the great Avici hell.”

– O Mahamaudgalyayana! From the very beginning, I have harbored no evil toward the foolish Devadatta in body, speech, or mind, yet he has continually borne enmity toward me. Life after life, he sought to obstruct my cultivation of wholesome practices, but he was never able to do so. I constantly extended loving-kindness and compassion toward him, yet I still could not cause him to feel any affection for me. Life after life, Devadatta knew no gratitude toward me, nor did he know gratitude toward the devas and humans of the world. Such a person enters the class of those fixed in wrongness.

– O Mahamaudgalyayana! Later, when he was about to enter the Avici hell, he gave rise to a deeply steadfast goodwill toward me; this, too, was due to the awe-inspiring spiritual power of the Tathagata.

As the foolish Devadatta was about to fall into the Avici hell, unmindful of the kindness he had received, he heard a voice proclaim loudly: “The foolish Devadatta bore angry hatred toward the Buddha and, against one who could not be harmed, perversely created the causes and conditions for killing. Because of this offense, he now falls into the great Avici hell.”

Upon hearing that loud proclamation, Devadatta became exceedingly frightened, and his mind was immediately subdued. He said: “Now, with my entire bone and marrow, I single-mindedly take refuge in the Buddha and entrust my life to him.” Having cried out in this way, Devadatta’s mind immediately became joyful, reverent, and faithful toward the Buddha, and he then fell into the Avici hell. Because of this wholesome condition, after emerging from hell in the future, he will be born among humans, leave the household life to cultivate the path, and become a pratyekabuddha named Bone Marrow.

– O Mahamaudgalyayana! Now that the Buddha has bestowed upon Devadatta the prediction that he will become a pratyekabuddha, he has already been delivered from the suffering of birth and death. I shall deliver Devadatta in accordance with my original vow. In a former life, wishing to deliver Devadatta, I told him: “I shall deliver you and no one else.”

– O Mahamaudgalyayana! Devadatta planted the causes and conditions for nirvana only in my presence and nowhere else. From this time onward, Devadatta will likewise plant no roots of goodness elsewhere, but only in my presence will he arouse pure faith and say: “I take refuge in the Buddha and entrust my life to him.” Because of the causes and conditions of this root of goodness, he will one day attain the path of a pratyekabuddha.

– O Mahamaudgalyayana! For a long time, I have constantly cherished sentient beings as parents cherish their only child. I pity them for being orphaned, destitute, and without possessions, wandering through birth and death and the perilous tribulations of the evil destinies, foolish, ignorant, blind, and without eyes. Who will guide them? Who can rescue them? The Buddha alone must guide and rescue them.

– O Mahamaudgalyayana! Having reflected in this way, if sentient beings reviled me with abusive speech, I did not revile them in return. If they rebuked and cursed me, I did not curse them in return. If they hated me in anger, I never responded with anger. Why? Because I must constantly bestow complete peace and happiness upon all sentient beings and forever eliminate all their suffering, affliction, decline, and turmoil; I must not cause them suffering or distress. Among these sentient beings, who could forbear them? I alone could forbear them. I must now train in the Dharma of patience toward sentient beings, the wholesome Dharma of tranquil cessation, and the Dharma of gentleness and harmony. I must be like a well-trained king of elephants, not like an untrained elephant. When a well-trained king of elephants enters battle, its resolve does not retreat or yield. It can endure the sounds of drums, conches, horns, and loud battle cries. Hearing all those terrifying sounds, it is neither startled nor afraid. It can endure cold and heat, mosquitoes, gnats, venomous creatures, wind, rain, hunger, and thirst. It can endure wounds from blades, swords, bows, crossbows, whips, and clubs, and charge directly into battle without retreating or yielding. That great, well-trained elephant never thinks, “I cannot charge into the enemy ranks”; it thinks only, “I shall defeat the enemy.”

– O Mahamaudgalyayana! When I practiced the bodhisattva path and formed my great aspiration and vow, it was likewise so. In relation to sentient beings, I subdued my own mind. If anyone reviled and cursed me with abusive speech, I did not revile them in return. If they hated me in anger, beat me, sought to kill me, or contended with me, I never retaliated. I never retreated from unsurpassed bodhi, nor did I discriminate: “I can endure this but cannot endure that; I should draw near to this person but not to that one.” In every circumstance, I was free from sorrow, regret, anger, and resentment. My mind never wearied of or abandoned the bodhisattva path. I never thought, “I cannot enter the great battle against the demonic obstructions of the afflictions.” I thought only: “I can shatter the vast and wicked enemy host, attain unsurpassed bodhi, and thereby rescue immeasurable sentient beings from the suffering of birth and death in the three realms.” O Mahamaudgalyayana! In the past, when I practiced the bodhisattva path, I cultivated patience. The extent of my loving-kindness and compassion toward sentient beings could never be fully expressed in words.

– Furthermore, O Mahamaudgalyayana! In the distant past, there was a non-Buddhist ascetic named Power of Patience, who undertook this discipline: “I shall not give rise to anger or resentment toward any sentient being.”

At that time, there was a Mara named Evil Intention, who thought: “I shall now go to that rishi and destroy his practice of patience, causing him to become angry and thereby lose his patient mind.” Mara then dispatched one thousand people skilled in reviling others. They surrounded the rishi and hurled abusive words and curses at him. They reviled him as he walked, reviled him when he entered a village, reviled him while he ate, reviled him after he had eaten, reviled him when he rose, reviled him as he left the village, and reviled him when he returned to the forest grove where he dwelled.

Whether he stood, sat, lay down, or practiced walking meditation, they reviled and cursed him. They even reviled him as he breathed out and breathed in, continually following and abusing him without ever resting. Those one thousand people, driven by Mara, reviled and cursed him for eighty-four thousand years.

Whenever the rishi entered a village, Mara Evil Intention himself poured feces and urine upon the rishi’s head, alms bowl, robes, and body.

Although the rishi Power of Patience endured abuse and humiliation for the entire eighty-four thousand years, his mind never gave rise to anger or resentment. He never entertained the thought of retreating from or abandoning his practice. He never said to himself, “What offense have I committed?” Nor did he ever look upon those evildoers with a hostile gaze.

After surrounding and reviling the rishi Power of Patience for eighty-four thousand years, those one thousand skilled revilers realized that they could not destroy his practice. They then gave rise to pure faith, repented and removed their offenses, and said: “Whatever Dharma you cultivate and seek to attain, we too vow to attain that Dharma.” They revered, honored, made offerings to, and praised the rishi. Though he received their reverence and offerings, Power of Patience did not give rise to craving or attachment.

– O Mahamaudgalyayana! The rishi Power of Patience in that former time was none other than I myself. At that time, I cultivated the Dharma of patience. Although Mara Evil Intention dispatched one thousand people to revile, curse, and humiliate me for eighty-four thousand years, they still could not cause my mind to change. Afterward, those one thousand skilled revilers felt remorse, gave rise to faith, repented of their offenses, followed the rishi in training, aroused the aspiration for unsurpassed bodhi, and abided in the Buddha-Dharma. Those one thousand people perfected the six paramitas and, one after another, became Buddhas; all have already entered nirvana without remainder. That Mara Evil Intention was none other than Devadatta.

– Furthermore, O Mahamaudgalyayana! I recall that in a past life, I gave my own body in generosity to sentient beings and became a servant for the people of the world. At that time, everyone commanded me. Some ordered me to remove and wash away feces and urine. Some ordered me to carry earth, clear away grass, or fetch grain, rice, milk, ghee, oil, and honey. Others ordered me to fetch firewood, charcoal, water, and fire. They commanded me to perform all manner of such tasks.

– O Mahamaudgalyayana! At that time, I never gave rise to the thought: “Someone commands me to perform filthy work, so I shall not comply; but if someone commands me to fetch flowers, incense, jewels, food, melons, or fruit, I shall immediately obey.” Nor did I ever delight in pleasant tasks while despising arduous ones. I never discriminated by social class, thinking: “I shall obey a kshatriya but not a brahmin,” or “I shall obey a brahmin but not a kshatriya,” or “I shall obey a vaishya but not a shudra,” or “I shall obey a shudra but not a vaishya.” I never discriminated between those of high or low status, thinking: “I shall obey this person but not that one.” Whoever called upon me first, I would immediately and joyfully follow and serve.

– O Mahamaudgalyayana! When I was cultivating the bodhisattva path, I do not recall ever failing to do anything in accord with the Dharma that someone asked me to do, even when I had no strength at all. I never undertook anything without bringing it to completion, nor did I ever perform a wholesome deed without fulfilling it completely.

In brief, when I was cultivating the bodhisattva path, I never cherished even my own body, much less material possessions. Regarding material possessions, I did not conceive of them as my own. It was only through the karmic causes and resultant retributions of the past that I possessed such things. I regarded those possessions as things that should be shared with sentient beings: if I had a share in them, sentient beings also had a share.

– O Mahamaudgalyayana! While cultivating the bodhisattva path and drawing near to the Buddha-Dharma, I delighted in it without attachment, appropriation, or grasping. I delighted in being free from all dharmas and did not delight in accepting or grasping any dharma. I delighted in the emptiness of all dharmas and did not delight in the existence of all dharmas. I delighted in the quiescent cessation of all dharmas and did not delight in the phenomenal characteristics of all dharmas. I delighted in the intrinsic nature of non-possession and did not delight in the intrinsic nature of possession.

– O Mahamaudgalyayana! I recall that, during immeasurable hundreds of thousands of myriads of lifetimes cultivating the bodhisattva path, I set fire to my own body in the darkness of night to provide light and guide travelers who had lost their way. I cut flesh from my own body and gave it to starving flesh-eating beings, and I drew my own blood and gave it to blood-drinking beings, enabling them all to become fully satisfied and joyful.

In brief, among all the possessions and necessities of life in the world, including even my own body, I was never covetous or miserly toward sentient beings. I neither afflicted nor harmed them. I won the approval of the wise and the praise of sages and noble ones. Throughout the long night of samsara, I constantly practiced profound compassion toward all sentient beings.

– Furthermore, O Mahamaudgalyayana! I recall that in the distant past I was the leader of a merchant caravan named Auspicious. I entered the great ocean, obtained many precious jewels, safely emerged from the sea, returned to my native land, entered the city, and arrived before the gate of my home. Upon hearing the news, many beggars came and surrounded me, saying, “Excellent, great donor Auspicious! There is something we wish to request. If you are willing, we shall make our request.” Auspicious said, “Everyone may ask. If it is within my power to give, I shall never begrudge it.” The beggars said, “O Auspicious, please give us all the precious treasures you obtained upon entering the great ocean. If you do so, we shall all gain great benefit.” Auspicious immediately gave all his precious treasures to the beggars. There were as many as eight billion mani jewels, each worth ten billion measures of gold. After making this gift, Auspicious did not enter his home but returned to the sea to seek more precious treasures. After entering the great ocean, he obtained twice as many jewels, and only after more than eighty years did he return to his native land. As he was about to enter the city, he saw a condemned man bound and being taken to the place of execution. Seeing Auspicious from afar, the condemned man cried out, “Caravan leader, please grant me fearlessness! Save me from the sentence of death and grant me my life. You are a great donor, a good and virtuous man.” Auspicious said to the condemned man, “Yes, I shall save you from the sentence of death and grant you fearlessness.” Auspicious immediately approached the officials overseeing the execution and gave each of them a mani jewel worth one hundred million measures of gold, asking them to suspend the sentence temporarily while he entered the palace to petition the king. Auspicious then hurried into the city and petitioned the king, asking to purchase the man’s life with excellent precious treasures. The king said, “That man’s crime cannot be pardoned, and his life cannot be purchased. If you are determined to purchase it, you must surrender to me all the possessions you have, and you must die in his place. Only then will he be released.” Hearing the king’s decree, Auspicious was filled with joy and said, “I have gained a great benefit and fulfilled my aspiration. To save that man accords perfectly with my wish.” Auspicious immediately surrendered to the king all his wealth and all the jewels he had obtained from the great ocean, including immeasurable thousands of billions in gold, silver, and precious gems, saying, “Please release that man. Everything I possess is here before you.” After accepting the riches, the king ordered that Auspicious be taken away and beheaded. The executioner raised a keen blade in his hand, but when he brought it down, he was unable to cut him. Greatly alarmed, the attendant brought Auspicious back to the royal court and reported the matter to the king. Upon hearing the report, the king himself immediately took up the blade and attempted to strike, whereupon both his arms fell to the ground. Overcome by excruciating pain, the king cried aloud and died.

– O Mahamaudgalyayana! The caravan leader of that time was none other than I myself. That king was the foolish Devadatta.

In that distant age, Devadatta wished to kill me but could not. Now, in this lifetime, after I have attained unsurpassed bodhi, Devadatta again wishes to kill me, yet he still cannot. Why is this? Because no one among all the devas, humans, and asuras in the world can harm the Tathagata, much less the foolish Devadatta. Now Devadatta has plotted and gathered wicked men who seek to kill me, and he himself has employed various means in the attempt to kill me. Because of this, he will lose offerings, fame, and power, and while still alive in this body, he will fall directly into the Avici hell.

– O Mahamaudgalyayana! While practicing the bodhisattva path, I never saw anyone whom I benefited as greatly as I benefited Devadatta, yet he did not recognize or repay that kindness.

While cultivating the bodhisattva path, I regarded sentient beings as my own parents. From this, you should know that the Tathagata’s loving-kindness toward sentient beings is always profoundly deep.

– Furthermore, O Mahamaudgalyayana! In the distant past, beside the Snow Mountains, there was a herd of five hundred elephants. Among them was a great elephant king, pleasing in appearance, powerful, and wise. The place where the elephants lived was extremely precipitous, with only one path leading out. At that time, a hunter who had secretly observed the herd spent the entire night digging a deep and wide pit in the middle of the perilous path. He then drove the elephants toward the pit, which they were unable to cross. The elephant king immediately lay across the mouth of the pit, making his body into a bridge so that the herd could run across. After all the elephants had crossed, the elephant king sprang over the pit himself.

At that time, the mountain deity spoke this verse:

A wicked man dug a deep pit;

The elephant herd had its king.

He delivered the herd and himself as well—

In vain was that deep pit dug.

– O Mahamaudgalyayana! The elephant king of that time was none other than I myself. The herd of five hundred elephants is now the five hundred bhiksus who were enticed by Devadatta. The hunter of that time is now Devadatta and his followers, such as the bhiksu Khandadatta, the bhiksu Kaluratishya, the bhiksu Samvantadatta, and the bhiksu Kuralivhadatta.

– O Mahamaudgalyayana! Since the distant past, whenever I saw sentient beings in fear, I granted them fearlessness; whenever I saw sentient beings suffering and afflicted, I bestowed peace and happiness upon them; whenever I saw sentient beings in poverty and destitution, I gave them material possessions; whenever I saw sentient beings following erroneous paths, I showed them the right path; whenever I saw sentient beings suffering from illness, I cured their illnesses; and whenever I saw sentient beings hungry and thirsty, I gave them food and drink. I even gave my own body to sentient beings so that they might eat my flesh and drink my blood.

– O Mahamaudgalyayana! Whatever vow I made, I fulfilled properly and completely. Whenever I made a promise to sentient beings, I was never indolent or remiss.

– O Mahamaudgalyayana! From the time I first aroused the aspiration for unsurpassed bodhi until I attained unsurpassed perfect awakening, throughout the interval, every word I uttered was true and never changed, and every deed I performed was undertaken with diligence, never abandoned through indolence. I always acted in accordance with my words, and my words always accorded with my deeds.”

7. CHAPTER ON ANSWERING OBJECTIONS

At that time, in the Dharma assembly, there was a bhiksu named Elephant Hand. Rising from his seat, he bared his right shoulder, knelt with his right knee touching the ground, joined his palms, and addressed the Buddha: “World-Honored One! Hearing the Buddha speak of such difficulties, the hair on my entire body stands on end, and tears and mucus stream down my face.

I now wish to ask about one matter. The World-Honored One himself has said that, while cultivating the bodhisattva practices, his deeds accorded with his words and his words accorded with his deeds. At the outset, the World-Honored One vowed to liberate all sentient beings.

If he made such a vow, yet sentient beings have not all been liberated, the World-Honored One is nevertheless about to enter nirvana. After the World-Honored One’s passing, someone may come and challenge the bhiksus, saying, ‘Your Great Teacher’s original vow was to liberate all sentient beings. Yet before sentient beings had all been liberated, he himself passed into cessation.’ If they ask this, how should we answer?”

The Buddha told the bhiksu Elephant Hand: “If someone challenges you in this way, you should ask them in return: ‘What dharma do you take to be a sentient being?’ If they answer that the skandhas, ayatanas, and dhatus constitute a sentient being, then ask them further: ‘Is the conjunction of the skandhas, ayatanas, and dhatus a sentient being, or is their separation a sentient being?’ If they say that their conjunction is a sentient being, you should then tell them: ‘You have already answered your own question.’ Why is this?

Because it is the conjunction that is called a sentient being; the skandhas, ayatanas, and dhatus themselves are not a sentient being. The Dharma taught by the Buddha is for the sake of separation, not for the sake of conjunction. The Buddha delights in the practice of separation and does not delight in conjunction.

Within conjunction, there is no sentient being.

“If they further say that the skandhas, ayatanas, and dhatus alone are a sentient being, you should ask them in return: ‘If that is so, then all grasses, trees, tiles, and stones must also be sentient beings, for within them too are skandhas, ayatanas, and dhatus.’ If they say, ‘Those things have neither mind nor mental factors and therefore are not sentient beings,’ you should ask them in return: ‘If that is so, then all sentient beings should be a single sentient being.’ Why is this?

Because the Buddha did not say that the skandhas, ayatanas, and dhatus are different. If they further say, ‘The Buddhist sutras state that sentient beings exist; therefore sentient beings exist,’ you should tell them: ‘You have already answered your own question.’ Why is this? Because in the sutras the Buddha taught separation from existence and separation from nonexistence.

If they say, ‘If that is so, then there is no fruit of the path,’ you should ask them in return: ‘What do you take to be the fruit?’ If they say that definitive ultimate truth is the fruit of the path, you should ask them in return: ‘Within definitive ultimate truth there are no sounds or words. Where there are no sounds or words, one cannot say definitively that something exists or does not exist. You say that definitive ultimate truth is the fruit, yet within definitive ultimate truth there is no sentient being and no name “sentient being.” Therefore, when you say that sentient beings exist, your statement refutes itself.’

“Furthermore, Elephant Hand, the Buddha’s sutras teach that among all dharmas there is nothing that is extinguished; only suffering and affliction are brought to cessation. The Buddha has comprehended the true character of all dharmas in this way. He teaches sentient beings according to the Dharma he himself has realized. The Dharma taught by the Buddha is for the sake of nonattachment, for the sake of detachment, for the sake of freedom from conceptual proliferation, and for the sake of non-arising.

“Elephant Hand, if anyone understands the meaning of the Buddha’s Dharma in this way, that person will not generate karmic activities on account of existence or nonexistence. If one no longer initiates karmic activities on account of existence or nonexistence, how could one still perceive the existence of sentient beings or the nonexistence of sentient beings?

“Elephant Hand, this is called constantly abiding in the true character of all dharmas. Within it there is no conceptual thought or discrimination, no defilement or purity, no coming or going, no path, no path, no fruit of the path, no long or short, no round or square, no shape or form. Therefore it is said that all dharmas are contained in a single expression—this is the gate of concentration.

“Elephant Hand, this is called the Dharma gate of seeing. One who enters this Dharma gate of seeing may be said to see the Buddha.

“Elephant Hand, what do you think? Whatever dharma is used to see the Buddha—does that dharma bear the characteristic of cessation, having ceased in the past, ceasing in the present, or to cease in the future?”

“World-Honored One, it does not.”

“Elephant Hand, what do you think? Whatever dharma is used to see the Buddha—does that dharma bear the characteristic of arising, having arisen in the past, arising in the present, or to arise in the future?”

“World-Honored One, it does not.”

“Elephant Hand, if so, then the Buddha cannot be said to pass into cessation.”

“World-Honored One, it is indeed so.”

“Elephant Hand, if that person further says, ‘I speak of the Buddha’s passing into cessation only with reference to his bodily marks. Once the Buddha has entered nirvana, he does not return. Seeing only that his bodily form does not return, I say that the Buddha has passed into cessation,’ then you should ask them: ‘Do you say that the one endowed with bodily marks is the Buddha?’ If they say yes, you should tell them: ‘In the sutras, the Buddha did not say that bodily marks are called the Tathagata.

If bodily marks were the Buddha, then all tiles, stones, mountains, rivers, grasses, and trees would be Buddhas.’ If they further say, ‘None of those things possesses the thirty-two marks of a great person, and therefore they cannot be called Tathagatas,’ you should tell them: ‘You say that one who possesses the thirty-two marks is called a Buddha. If so, a wheel-turning sage king would be a Buddha.’ Why is this? Because the body of a wheel-turning sage king possesses the thirty-two marks.

“If they further say, ‘According to the science of physiognomy, brahmins skilled in physiognomy say that one bearing these marks will become a Buddha, and this is true,’ you should tell them: ‘If possessing the thirty-two marks is itself being a Buddha, why do you yourself say that when a physiognomist sees one who possesses the thirty-two marks, he predicts that this person will become a Buddha? Now you should state what the characteristics of a Buddha are.’ If they say, ‘I say that the Buddha’s ten powers, four fearlessnesses, eighteen exclusive qualities, freedom from outflows, faculties and powers, factors of awakening and the path, meditative concentrations, liberations, samadhis,

and so forth are the characteristics of a Buddha,’ you should tell them: ‘You say that the ten powers and so forth are the characteristics of a Buddha.

You should now state the essential nature of the Buddha, which must be distinct from them.’ If they ask, ‘Is the Buddha different from those characteristics?’ you should tell them: ‘You yourself said that they are the characteristics of a Buddha. The characteristics of a Buddha are not the Buddha.’ If they further ask, ‘Is there then some formless and shapeless dharma that is the Buddha characterized by the ten powers and so forth?’ you should tell them: ‘How could a formless and shapeless dharma be characterized by dharmas possessing shape and form?

If you further say that a formless and shapeless dharma is called the Buddha, then all other formless and shapeless dharmas could also be Buddhas. If those dharmas too were Buddhas, then the ten powers, four fearlessnesses, eighteen exclusive qualities, freedom from outflows, faculties and powers, factors of awakening and the path, meditative concentrations, liberations, samadhis, and so forth should likewise correspond with them.’

“Elephant Hand, my original vow was to attain unsurpassed bodhi and liberate all sentient beings. After I sat at the seat of awakening and attained unsurpassed bodhi, I apprehended no sentient being and no name ‘sentient being.’ Sitting at the seat of awakening, I comprehended only the Dharma of the twelve links of dependent origination: Because this exists, that exists; because this does not exist, that does not exist; through the existence of this, that comes to exist; through the nonexistence of this, that does not exist.

Thus, conditioned by ignorance, formations arise; conditioned by formations, consciousness arises; conditioned by consciousness, name-and-form arises; conditioned by name-and-form, the six ayatanas arise; conditioned by the six ayatanas, contact arises; conditioned by contact, feeling arises; conditioned by feeling, craving arises; conditioned by craving, grasping arises; conditioned by grasping, becoming arises; conditioned by becoming, birth arises; and conditioned by birth, aging and death, sorrow, lamentation, suffering, and affliction arise.

Turning thus in succession, there is only the aggregation of this great mass of suffering.”

-Because ignorance ceases, formations cease; because formations cease, consciousness ceases; because consciousness ceases, name-and-form cease; because name-and-form cease, the six sense bases cease; because the six sense bases cease, contact ceases; because contact ceases, feeling ceases; because feeling ceases, craving ceases; because craving ceases, clinging ceases; because clinging ceases, becoming ceases; because becoming ceases, birth ceases; because birth ceases, aging and death, sorrow, lamentation, suffering, and distress cease.

Thus, only this entire mass of great suffering ceases. Regarding this, there arose in me the eye of wisdom that clearly saw, penetrated, and attained liberation—without beginning, without end, and indestructible. Because the Buddha penetrated this liberation, he attained no other dharma, but only the dharma of arising through causes and conditions.

-O Hastin! The Tathagata is one who has penetrated all dharmas and teaches beings in accordance with them.

-O Hastin! Whether Buddhas appear or do not appear, the nature and characteristics of all dharmas always abide and are indestructible. That is to say, name-and-form are not lost, do not oppose each other, are not born, and do not arise. The Buddha always teaches the Dharma in this way, and you too should understand it according to the Buddha’s intent. The Buddha teaches you this Dharma; you need only diligently practice accordingly.

-O Hastin! Whatever a Great Teacher ought to do for his disciples, I have now completed. Practice according to these teachings, and you will attain luminous wisdom concerning all dharmas.”

-Bhikshu Hastin again addressed the Buddha: “Blessed One! If someone says that the true Dharma taught by the Tathagata will cease, who then will instruct others? Because no one will instruct them, this is called the cessation of the true Dharma. Because the true Dharma ceases, it is said that the Tathagata has ceased. This would also mean that not all beings have been delivered.”

-The Buddha said: “O Hastin! If someone poses such a question, you should answer in this way:

-The Buddha is the Omniscient One, who knows all and sees all, and who always awaits the time when beings can be delivered. Although he enters nirvana, he continues to bring benefit. Moreover, the Buddha now bestows predictions of Buddhahood upon future Buddhas, so the lineage of Buddhas continues without interruption. All Buddha-Dharma is the one Buddha-Dharma; therefore, it is called the Dharma of the Tathagata. The Dharma of the Tathagata is the Buddha-Dharma. Hence, you should know that while practicing the bodhisattva path, the Tathagata acted in accordance with his words and spoke in accordance with his actions.”

-Bhikshu Hastin said: “Rare indeed, Blessed One! The Tathagata is well able to penetrate and investigate all dharmas. Because he is well able to penetrate all dharmas, his bodily, verbal, and mental actions are led by wisdom and all conform to wisdom. While practicing the bodhisattva path, the Tathagata acted in accordance with his words and spoke in accordance with his actions.”

-The Buddha declared: “So it is! It is just as you say. While practicing the bodhisattva path, I acted in accordance with my words and spoke in accordance with my actions.

-O Hastin! If someone truthfully speaks of one who appears in the world free from error, bringing benefit to beings and peace and happiness to devas and humans; the Great Teacher of all, who teaches the right path, right knowledge, liberation free from conceptual proliferation, and the way to the other shore; who delivers those not yet delivered—the Tathagata, the Blessed One—he should say that it is none other than I. Such a person speaks truthfully.

-O Hastin! If someone truthfully asks, ‘Who is free from deception, and who knows how to repay kindness?’ he should say that it is none other than I. That is a truthful statement. O Hastin! If any being renders even the slightest service to me, that deed is never lost.

-O Hastin! From the time I first generated the aspiration for unsurpassed bodhi until now, there has never been a moment when my resolve regressed. Nor do I recall ever delighting in the shravaka vehicle or the pratyekabuddha vehicle, or wishing to attain their Dharma. Only once did I wish to teach disciples to seek pratyekabuddhahood.

-O Hastin! In the distant past, I was then a non-Buddhist sage of keen and luminous wisdom, vast learning, eloquence, and penetration of the patience regarding dharmas. At that time, five hundred young brahmins saw the faults and perils of the five sensual desires of household life and the benefits of going forth.

Together they renounced household life to study the Way and came to me to hear the Dharma. They attained pratyekabuddhahood, possessed the powers of supernormal knowledge, gained mastery of mind, and accomplished the bases of spiritual power. They would often use their spiritual powers to fly into cities, towns, and villages to seek alms, which they then offered to me.

At that time, I thought to myself, ‘I should not accept offerings from these pure holy ones of great wisdom. I taught and transformed them, and they attained that realization, whereas I have not attained it.’

-O Hastin! I thought, ‘To realize the Dharma of pratyekabuddhahood, I should diligently cultivate with vigor.’ A deva from the Pure Abodes immediately appeared and told me, ‘Do not covet the fruit of pratyekabuddhahood. You should attain unsurpassed bodhi, for you must deliver immeasurable and boundless beings.’ After hearing the instruction of the deva from the Pure Abodes, I did not continue practicing that path. My mind attained the foremost joy and bliss, and I sat in meditation for half a month, with bliss pervading my entire body.

-O Hastin! When a bodhisattva perfects four dharmas and is awakened by the devas, his mind becomes joyful, and he knows that he will attain unsurpassed bodhi.

-What are these four dharmas?

-First, the bodhisattva himself deeply generates the aspiration for unsurpassed bodhi and also teaches others to deeply generate the aspiration for unsurpassed bodhi.

-Second, upon seeing others deeply generate the aspiration for the Mahayana, the bodhisattva harbors no jealousy and does not think that he alone should attain unsurpassed bodhi.

-Third, the bodhisattva teaches beings at the appropriate time according to their conduct, converses with them with benevolent intent, and helps safeguard their roots of goodness.

-Fourth, he diligently seeks the vast true Dharma and teaches it to others, never withholding it out of miserliness.

-By perfecting these four dharmas and being awakened by the devas, the bodhisattva knows that he will become a Buddha.”

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

With steadfast mind, the bodhisattva

Abides in the unsurpassed vehicle,

And skillfully teaches sentient beings,

Causing them to abide in that vehicle.

While practicing the bodhisattva path,

He harbors no jealousy,

But diligently cultivates and arouses vigor,

As joy within his heart increases.

Seeing beings who commit evil,

He admonishes and teaches them at the proper time,

Always acting with loving-kindness and compassion,

And never harboring resentment or anger.

He constantly and diligently seeks the Dharma

And spreads it among sentient beings,

Filling everyone with the Dharma,

Like rain that flows and moistens all.

Those who cultivate these four dharmas

Are awakened by the devas:

‘You will attain Buddhahood;

Do not give rise to doubt.’

When the bodhisattva hears these words,

He becomes courageous and increases his vigor:

‘This will certainly come to pass;

I shall surely become a Buddha.’

Bodhisattvas such as these,

Through vigor and vows,

Right mindfulness, knowledge, and wisdom,

Become ever more exalted.

If Tathagatas

Appear in the world,

Then these bodhisattvas

Possess such merit and virtue.

Devas and humans all revere them;

Kings, lords, officials, and people

All give rise to joyful hearts,

Knowing them to be people of the Way.

The meanings of scriptures, treatises, chapters, and passages,

Prose, verse, methods of calculation, and numbers—

In all these they are skilled and penetrating,

Supreme among human beings.

Penetrating and endowed with wisdom,

They accomplish tasks without exertion;

Merely by employing skillful strategies,

They bring everything to success.

They quell all battles

Without using the strength of their limbs;

Employing only the power of wisdom,

They naturally cause enemies to submit.

Kings, lords, officials, and people

All praise them as exceedingly rare:

‘Out of compassion for sentient beings,

They have been born into this world.’

Everyone clearly knows

That they converse with devas, saying,

‘How are you so luminous and wise

That you clearly know my thoughts?’

These bodhisattvas always gain

Opportunities to draw near and meet the Buddhas,

Attending closely and requesting the Dharma,

Bringing great benefit to people.

Having questioned and learned from the Buddhas,

They completely eliminate their doubts and confusion;

They skillfully benefit sentient beings

And cause everyone to rejoice.

The Buddha manifests spiritual powers

And predicts that they will become Buddhas;

Therefore, these bodhisattvas

Are filled with immense joy.

They begrudge none of their precious possessions,

Whether internal or external;

Therefore, they greatly rejoice,

Knowing that they will become Buddhas.

Their loving-kindness and compassion encompass all.

Never harboring anger,

Therefore they greatly rejoice,

Knowing themselves that they will become Buddhas

And be praised by all Buddhas.

Having attained profound and wondrous wisdom,

Therefore they greatly rejoice,

Knowing themselves that they will become Buddhas.

They do not rely upon any dharmas,

Knowing that dharmas cannot be relied upon.

Having attained wisdom such as this,

Their bodies can soar into the air.

That mind abides neither within

Nor without.

Having transcended all conceptual thoughts,

They attain the unsurpassed patience.

Throughout the long night, with loving-kindness and compassion,

They remain mindful of and cherish all sentient beings.

Through this merit and virtue,

They behold immeasurable Buddhas.

The bodies of all bodhisattvas

Are no different from the bodies of Buddhas.

Having attained such wisdom and patience,

They use the Dharma to foster their own growth.

Those who have aroused the aspiration for bodhi—

Who would not follow them and train?

Firmly abiding in the true Dharma,

They attain merit and virtue such as this.

Therefore, those who seek the Dharma

And seek their own benefit through the Dharma

Will cause bodhi to increase and flourish."

8. CHAPTER ON PURNA

At that time, the Venerable Purna Maitrayaniputra addressed the Buddha, saying: "Rare indeed, O Blessed One! In the past, while practicing the bodhisattva path, the Blessed One skillfully and firmly abided in all wholesome dharmas."

The Buddha said: "So it is, Purna! Throughout the long night, while practicing the bodhisattva path, I firmly abided in wholesome dharmas."

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

"Seeking the Dharma and attaining the Dharma

Are called the root of the Buddha path.

Ever diligently cultivating wholesome dharmas,

One leaves all unwholesome dharmas far behind.

Ever walking upon the right path,

One leaves all wrong paths far behind.

Ever cultivating the Dharma of the path

Practiced by those who draw near to the Buddhas,

One thus departs far from adversities

And attains a place free from hindrances and adversity.

Having attained a place free from adversity,

One's diligent mind is never in vain.

Honored among all two-footed beings,

Supreme in physical form,

With one's retinue fully perfected,

One is foremost among all.

The mind ever abides firmly

In the perfection of moral discipline and the perfection of patience.

It also abides firmly in diligence,

Increasing meditation and wisdom.

One is ever able to be the foremost

Among all classes of sentient beings,

Supreme in merit and virtue,

Understanding the meaning and attaining fearlessness."

Purna addressed the Buddha, saying: "O Blessed One! Who would not train in such a wondrous Dharma? It is only because, recalling the past, we were indolent, did not aspire to attain the Buddha's wisdom, and lacked confidence that we ourselves could attain such Buddha-wisdom that we used the Sravaka Vehicle to liberate ourselves.

O Blessed One! From now on, I shall instruct all bodhisattvas and cause them to abide in the Buddha Vehicle. Why is this? Because all Buddhas, the Blessed Ones, accomplish what is difficult to accomplish. In the past, while practicing the bodhisattva conduct, the Blessed One performed deeds of such immense difficulty. Such immense difficulties—such arduous and great deeds—are not found even among all arhats and pratyekabuddhas, much less among other sentient beings.

O Blessed One! Such immense and difficult deeds are performed only by great bodhisattvas, who, out of compassion for sentient beings, bring them benefit. Therefore, in practicing the bodhisattva path, there are immeasurable, boundless, and innumerable deeds of such magnitude and difficulty.

O Blessed One! Having performed such immensely difficult deeds and attained unsurpassed bodhi, all bodhisattvas are able to turn the Dharma wheel and liberate sentient beings from suffering and affliction."

The Buddha said: "So it is, Purna! Great bodhisattvas profoundly arouse the aspiration for unsurpassed bodhi and seek benefit and happiness for all sentient beings. Because they possess great loving-kindness and compassion toward all sentient beings, when practicing the bodhisattva path for their sake, they undertake immeasurable, boundless, and innumerable great vows and great deeds of such profundity."

When the Buddha had spoken this sutra, the Venerable Purna, the four assemblies in the congregation, and the devas, humans, nagas, spirits, and the eight classes of beings all rejoiced greatly, faithfully accepting the Buddha's teaching.