大寶積經

XXXX. THE FORTIETH ASSEMBLY: THE MAIDEN PURE FAITH

Thus have I heard. At one time, the Buddha was dwelling in the kingdom of Shravasti, in the Jeta Grove at Anathapindika's Park, together with an assembly of five hundred great bhikshus.

There were also eight thousand great bodhisattvas, all of whom were known to everyone. They had attained dharanis and unobstructed eloquence, possessed all the kinds of patience, had subdued the hostile maras, and had attained the qualities of the Tathagata.

Their names were: Bodhisattva Upholder of the World, Bodhisattva Upholder of the Path, Bodhisattva Upholder of the Earth, Bodhisattva Upholder of the Great Earth, Bodhisattva Joyful Mind, Bodhisattva Inspiring Faith and Joy, Bodhisattva Adorned with Wondrous Form, Bodhisattva Jewel Flame, Bodhisattva Jewel Banner, Bodhisattva Jewel Reflection, Bodhisattva Jewel Abode, Bodhisattva Jewel Wisdom, Bodhisattva Jewel Virtue, and Bodhisattva Jewel Light. There were also the bodhisattvas of the Auspicious Kalpa, with Bodhisattva Maitreya as their leader; sixty bodhisattvas whose minds were beyond compare, with Bodhisattva Manjushri as their leader; sixteen Great Beings, with Bodhisattva Bhadrapala as their leader; and twenty thousand devas from Tushita Heaven, all present in the Dharma assembly.

At that time, the Blessed One was seated upon the lion throne called Treasury of Great Adornment, surrounded by an immeasurable assembly of hundreds of thousands. His radiance shone like the sun and moon; his majestic virtue surpassed that of Shakra and Brahma; he towered above the assembly like Mount Sumeru; his rays blazed brilliantly like a great torch; his gaze was serene like that of a great elephant king; he taught the Dharma fearlessly like a lion's roar; and he overshadowed the great assembly like Rahu, king of asuras.

Adorned with the excellent marks, his majestic radiance flourished brilliantly, and he uttered a Brahma voice that resounded throughout the great trichiliocosm. Wishing to awaken all sentient beings and cause them to abide in the certainty of ultimate truth, he broadly proclaimed the essentials of the Dharma amid the great assembly.

King Prasenajit's beloved daughter, named Pure Faith, was still young. Her countenance was upright and dignified, and everyone delighted in beholding her. In past lives she had planted roots of goodness and cultivated the Mahayana. Surrounded before and behind by five hundred maidens and holding a flower garland in her hands, she departed from the city of Shravasti and proceeded to the Jeta Grove. She bowed her head at the Buddha's feet, circumambulated him three times to the right, and stood to one side. Then, before the Buddha, she spoke these verses:

"Long have you amassed pure meritorious deeds,

Perfecting a boundless ocean of virtues,

Causing all who have faith and joy to rejoice;

Therefore I bow before the Muni.

You manifest extraordinary marks of majestic radiance

And reveal the Dharma gateways, a treasury of precious jewels.

Your body, a mass of light, shines constantly;

I bow to Great Wisdom, the cooling pool.

A great tree of inexhaustible merit and blessings,

Supreme among humans and praised throughout the world,

Your original vows, precepts, and conduct are fulfilled;

Therefore I bow before the Worthy One.

Abiding in the wondrous Dharma, ever tranquil,

You cherish sentient beings as your only child.

With wisdom and skill, you know all conditioned activities

And, like a Guiding Master, reveal the level path.

If there are those steadfast and courageous,

Who compassionately benefit sentient beings,

Bodhisattvas who practice correctly in this way,

I pray that the Tathagata will instruct them.

How may they attain steadfast strength,

Abide in samsara, and subdue the maras?

How may they attain the Dharma of equality?

How may they bring sentient beings to maturity?

How may they become like earth and empty space,

Like wind, water, and also fire?

How may their faithful minds abide in the Dharma,

Like Mount Sumeru and the lion king?

How may they become free from hatred and attachment,

Their minds pure and upright, without flattery or deceit?

How may they bring forth generosity, morality, and patience,

Diligence, meditative concentration, and liberation?

How may wisdom dispel the darkness of afflictions,

While they constantly delight in great skillful means,

Samadhis, dharanis, and unobstructed eloquence,

And abide in the four immeasurables and five superknowledges?

How may they draw near to all the Buddhas,

Always receive transformational birth, and know past lives?

Practicing dhutanga and freedom from contention in secluded places,

How may they tame their minds and end afflictions,

Uphold the precepts, and cultivate the path of bodhi,

Realize the path of ambrosia, and subdue the hostile maras,

Bestow peace and happiness upon the assembly, and turn the Dharma wheel?

I pray that you will proclaim this true path."

The Blessed One said to the maiden Pure Faith: "If a bodhisattva accomplishes eight powers, then amid samsara that bodhisattva will be steadfast, courageous, and tireless.

The first is the power of aspiration, because it is free from deceit. The second is the power of resolute understanding, because it abandons all evils. The third is the power of applied practice, because it constantly cultivates what is wholesome.

The fourth is the power of pure faith, because it deeply believes in karmic cause and effect. The fifth is the power of the mind of bodhi, because it does not seek the Lesser Vehicle. The sixth is the power of great loving-kindness, because it does not harm sentient beings.

The seventh is the power of great compassion, through which one patiently endures all evils. The eighth is the power of spiritual friends, because they continually admonish one to remain vigilant. Maiden, these are called the eight powers.

If a bodhisattva accomplishes these powers, that bodhisattva will be steadfast and courageous, and will remain unattached amid samsara."

The Blessed One then spoke these verses:

"With courageous aspiration,

Free from flattery and deceit,

Always practicing honesty and uprightness,

One follows the path of bodhi.

Through the power of resolute understanding,

One leaves all evils far behind,

Cultivates purely wholesome conduct,

And abides in right effort.

With applied practice fully perfected,

One always examines well,

Is diligent and steadfast,

And brings sentient beings peace and happiness.

Through the power of pure faith,

One clearly understands karmic retribution,

Has faith in the Buddha's wisdom,

And gathers in the world.

Through the power of the mind of bodhi,

One leaves the Lesser Vehicle far behind,

Does not sever the lineage of the Buddhas,

And abides in the nature of Dharma.

Through the power of great loving-kindness,

One regards sentient beings equally,

Without attachment or hatred,

And never acts in anger or causes harm.

Through the power of great compassion,

One can endure every evil,

Is not defiled by samsara,

And never grows weary.

Through the power of spiritual friends,

They continually admonish one another;

Their minds never retreat,

And they abide in bodhi.

Those who cultivate diligently

And attain these eight powers

Will sit at the seat of enlightenment

And vanquish all the hosts of maras.

Furthermore, maiden, because a bodhisattva accomplishes eight dharmas, that bodhisattva abides in equality:

The first is the equality of all sentient beings, because originally there is no self. The second is the equality of all dharmas, because all dharmas are quiescent. The third is the equality of all worlds, because they all enter the realm of emptiness. The fourth is the equality of all wisdom, because the Dharma is taught impartially. The fifth is the equality of all conditioned activities, because causes and conditions have no inherent nature. The sixth is the equality of all vehicles, because they share the same unconditioned nature. The seventh is the equality of all minds, because mind is like an illusion. The eighth is the equality of all maras, because the afflictions that precede their arising cannot be apprehended. These are the eight dharmas of abiding in equality."

The Blessed One then spoke these verses:

"

In each thought-moment, nothing can be apprehended.

Those who abide in equality

Should contemplate in this way:

All dharmas are equal.

Their original nature is ever empty and quiescent;

Only words and letters make distinctions.

Dharmas are fundamentally without difference.

The lands throughout the ten directions

Have no boundary that can be apprehended;

Their nature is like empty space,

And Buddha lands are always equal.

The Tathagatas of the three times

Abide equally in the dharmadhatu;

Their wisdom and liberation are boundless;

All Buddhas are thus.

Sentient beings arise from original conditions;

All are equal.

Knowing well their modes of conduct,

One uses what is fitting to awaken them.

However many kinds of sentient beings there may be,

One clearly knows them to be like illusions and transformations.

Nothing within or without can be grasped;

Their inherent nature is always pure.

The various vehicles teach various dharmas,

Yet their unconditioned nature is equal.

Through skillful means, the Guiding Master

Distinguishes and teaches the three vehicles.

Though appearing amid the maras of affliction,

The afflictions have no existence.

The celestial mara, the mara of the skandhas, and the mara of death—

Their realms are all empty.

Furthermore, maiden, because a bodhisattva accomplishes eight dharmas, that bodhisattva becomes free from hatred and attachment:

The first is loving-kindness; the second is compassion; the third is always benefiting others; the fourth is remaining undefiled by worldly dharmas; the fifth is not clinging to one's own body; the sixth is constantly cultivating a concentrated mind; the seventh is relinquishing body and life; and the eighth is contemplating the afflictions. By cultivating these eight dharmas, one can become free from hatred and attachment."

The Blessed One then spoke these verses:

"Firmly clad in the armor of loving-kindness,

Feeling compassion for all kinds of beings,

And abiding in a mind of equality,

One does not give rise to attachment or hatred.

The wise bring benefit to others

And constantly bestow peace and happiness.

When gaining advantage, they do not become arrogant;

When disparaged, they do not become angry.

Unmoved by the eight worldly winds,

They do not give rise to attachment or hatred.

Toward themselves and toward others,

They entertain no thoughts of hatred or attachment,

And abandon every conception

Not attached to any realm of experience.

Always contemplating their own body,

They do not cherish body or life.

Amid suffering and happiness, the wise

Remain unmoved, like empty space.

Skillfully observing the afflictions,

They abandon both self and what belongs to self.

Keeping the mind always like the earth,

They give rise to neither love nor hatred.

“Furthermore, maiden! Because a bodhisattva perfects eight qualities, the bodhisattva does not grow weary within samsara:

First, because the bodhisattva’s roots of goodness are vast. Second, because the bodhisattva observes sentient beings. Third, because the bodhisattva constantly sees Buddhas and prepares offerings for them. Fourth, because the bodhisattva beholds immeasurable Buddha-lands. Fifth, because the bodhisattva constantly seeks the wisdom of a Buddha. Sixth, because the bodhisattva clearly knows that samsara is like a dream. Seventh, because the bodhisattva is not timid regarding the supreme Dharma. Eighth, because the bodhisattva observes that the beginning and the end are identical to the true limit.”

The Blessed One then spoke these verses:

“Those who practice the path

And cultivate untainted goodness,

Pure as the moon in the open sky,

Liberate sentient beings from suffering.

To gather all virtues,

They do not weary of samsara;

Observing the nature of sentient beings,

They steadfastly cultivate diligence.

Throughout immeasurable Buddha-lands,

They reverently make offerings to the Buddhas;

Therefore, those endowed with the ten powers

Do not weary of samsara.

For immeasurable and boundless lifetimes,

They expound inconceivable Dharma;

They do not sever the lineage of the Three Jewels

And shall become heirs of the Dharma King.

Those who steadfastly uphold the precepts

Do not weary of samsara.

Clearly knowing the nature of samsara

To be like dreams, clouds, and lightning,

They attain liberation within the Dharma

And do not weary of samsara.

Securely abiding in bodhi,

Their minds are always joyful and delighted;

Having reached the far shore of skillful means,

They do not weary of samsara.

Constantly cultivating the supreme Dharma,

Like the moon waxing full in the open sky,

They delight in the virtues of a Buddha

And do not weary of samsara.

Though samsara has no boundary or limit,

They constantly abide in the true limit;

With wisdom corresponding in a single thought,

They do not weary of samsara.

“Furthermore, maiden! Because a bodhisattva perfects eight qualities, the realm of the bodhisattva’s mind is impartial:

First, the mind is like the earth. Second, the mind is like water. Third, the mind is like fire. Fourth, the mind is like wind. Fifth, the mind is like empty space. Sixth, the mind is identical to the dharmadhatu. Seventh, the mind is identical to liberation. Eighth, the mind is identical to nirvana. These are called the eight kinds of impartiality in the realm of mind.”

The Blessed One then spoke these verses:

“The mind is impartial like the earth,

Bearing and sustaining all beings;

Toward both good and evil,

It neither increases nor decreases.

The mind is impartial like water,

Washing away every stain,

Nourishing all worlds,

And dispelling the parched thirst of affliction.

The mind is impartial like fire,

Burning away the afflictions;

Its radiance is like a great torch,

Leaving no place unilluminated.

The mind is impartial like wind,

Without abode or support;

It spreads the fragrance of morality and learning,

Pervading the past, future, and present.

The mind is impartial like empty space,

Pure and free from attachment to views;

It enters everywhere

Yet never follows the maras.

The mind is impartial like the dharmadhatu,

Skillfully attaining constant, secure abiding;

Neither increasing nor decreasing,

It constantly enters impartiality.

The liberation realized

By shravakas and pratyekabuddhas

Contains neither bondage

Nor any release from bondage.

Samsara and nirvana

Neither come nor go;

Abiding in quiescence,

They traverse the three times.

“Furthermore, maiden! There are eight qualities whose perfection by a bodhisattva brings forth bodhi:

First, generosity brings it forth, because one relinquishes possessions. Second, morality brings it forth, because one commits no transgressions. Third, patience brings it forth, because one is free from anger. Fourth, diligence brings it forth, because one is neither indolent nor inclined to retreat. Fifth, meditative concentration brings it forth, because one practices skillful means. Sixth, wisdom brings it forth, because one receives and retains extensive learning. Seventh, abiding in Brahma conduct brings it forth, because one is liberated and quiescent. Eighth, supernormal powers bring it forth, because one constantly dwells in right concentration.”

The Blessed One then spoke these verses:

“Those who constantly practice generosity

Abandon the burning torment of greed;

Seeking no reward,

They dedicate it to a Buddha’s bodhi.

Upholding morality, they cultivate the Mahayana;

Though beaten and struck, they feel no anger.

Resolutely seeking great peace and happiness,

They end habitual tendencies when realizing cessation.

Bodhisattvas practice diligence

For sentient beings through many kalpas;

Enduring suffering within the world,

Their power of diligence continually increases.

Those who cultivate meditative concentration

Leave all frivolous elaborations far behind;

They reach the far shore of meditative concentration

Yet do not follow concentration into rebirth.

Their great wisdom is incomparable;

They forever abandon attachment to views,

Clearly knowing the world to be empty and quiescent,

So that no trace of delusion remains.

In quiescence, they cultivate Brahma-abiding,

Completely eliminating the evil destinies;

They often become Sakra or a Brahma king,

Diligently cultivating all beneficial purposes.

Through supernormal powers they travel to Buddha-lands,

Attend the Buddhas, and hear their teachings;

Skillfully knowing the various dispositions and desires,

They expound the Dharma and liberate sentient beings.

“Furthermore, maiden! Because a bodhisattva perfects eight qualities, the bodhisattva attains dharani and unobstructed eloquence:

First, honoring the Buddha-Dharma. Second, reverently serving preceptors and acharyas. Third, seeking the Dharma without weariness. Fourth, expounding the Dharma according to what one has heard. Fifth, not being miserly with the true Dharma. Sixth, not proclaiming the faults of others. Seventh, loving and respecting Dharma teachers as one’s own preceptor. Eighth, not dwelling upon the faults of others and encouraging them to abandon their faults.”

The Blessed One then spoke these verses:

“With resolute aspiration, they constantly seek the Dharma,

Serve their teachers, and draw near good spiritual friends;

They leave harmful companions far behind

And attain the inexhaustible treasury of retention.

Never satisfied with extensive learning,

They courageously and diligently seek the Dharma;

They expound it according to what they have heard,

Without hoping for gain or support.

They attain pure eloquence

That causes the assembly to rejoice;

They delight in making the gift of Dharma

And abandon miserliness and envy.

Practicing the Dharma without attachment,

They realize dharani;

Guarding the precepts, they examine themselves

And do not seek out the transgressions of others.

Taking loving-kindness and compassion as their refuge,

They do not speak at an improper time;

They shall attain unobstructed eloquence

And reach the far shore of discourse.

Those skilled in expounding the Dharma

They love and respect as their own teachers;

Concealing others’ faults and urging them to abandon faults,

They attain the inexhaustible ocean of retention.

“Furthermore, maiden! Because a bodhisattva perfects eight qualities, the bodhisattva is born by transformation from a lotus flower before the Buddhas:

First, even at the cost of one’s life, never speaking of another’s faults. Second, encouraging and guiding sentient beings to take refuge in the Three Jewels. Third, establishing all beings in the aspiration for bodhi. Fourth, practicing undefiled Brahma conduct. Fifth, fashioning images of the Buddha and placing them upon lotus thrones. Sixth, dispelling the distress of afflicted sentient beings. Seventh, always humbling oneself before the arrogant. Eighth, not troubling or harming others.”

The Blessed One then spoke these verses:

“Though suffering oppresses their bodies,

They never speak of another’s faults;

Constantly praising the Three Jewels,

They are born by transformation before the Buddhas.

They encourage beings to arouse the aspiration for bodhi

And cause them to seek omniscience;

Constantly cultivating Brahma conduct,

They are born by transformation before the Buddhas.

They adorn Buddha images with pure gold

And place them upon precious lotus thrones;

Dispelling the distress of sentient beings,

They are born by transformation before the Buddhas.

Before those who are proud and arrogant,

They humble themselves like disciples;

Never causing others distress,

They are born by transformation before the Buddhas.

“Furthermore, Pure Faith! There are eight qualities through which a bodhisattva perfects the virtues of dhutanga and thus always delights in dwelling in aranyas:

First, having few desires. Second, knowing contentment. Third, being satisfied with the fulfillment of one’s aspirations. Fourth, sustaining oneself through goodness. Fifth, constantly maintaining the lineage of the noble ones. Sixth, seeing the suffering of samsara and constantly aspiring to renounce it. Seventh, continually contemplating impermanence. Eighth, possessing profound and steadfast faith and not merely following the words of others.”

The Blessed One then spoke these verses:

“Having few desires, knowing contentment, and remaining heedful,

They sustain themselves with Dharma-joy and every wholesome quality;

Delighting always in cultivating the lineage of the noble ones,

Seeing the suffering of samsara, they give rise to fear.

Therefore, they always delight in practicing dhutanga,

Dwelling alone like the single-horned rhinoceros;

Contemplating conditioned phenomena as suffering and non-self,

With a wise and deeply faithful mind, they abide in right effort.

Seeing the Dharma for themselves, they do not follow others;

Always dwelling in solitude, they receive the Buddhas’ praise.

Dhutanga and seclusion are free from distress and affliction,

And from all the faults born of disputes;

Leaving kindred far behind and severing praise and flattery,

They therefore delight in dwelling in aranyas.

“Furthermore, Pure Faith! When a bodhisattva perfects eight qualities, the bodhisattva subdues the hostile maras:

One is to enter the nature of emptiness. Two is to have faith in signlessness. Three is to have faith in wishlessness. Four is to clearly understand non-action. Five is to have no doubts concerning emptiness. Six is to attain patience regarding the unborn. Seven is to decisively comprehend the absence of inherent nature. Eight is to contemplate all dharmas through skillful means without impairing suchness."

The Blessed One then spoke these verses:

"Regarding emptiness, signlessness, and wishlessness,

Attaining the three liberations, one subdues the hostile maras.

The conditioned and the unconditioned have no dual characteristics;

Realizing the unborn, one attains liberation.

One who thus attains patience regarding the unborn nature of dharmas

Subdues all hostile maras.

Within this unborn and unceasing state,

The skandhas and dhatus are without self, like illusions.

Decisively knowing that dharmas lack inherent nature,

One does not impair suchness and is skillful in means.

Discriminating among dharmas is the work of mara;

By abandoning discrimination, one subdues mara.

Wisdom and skillful means work together;

Whether things exist or do not exist, one abides nowhere.

Those who cultivate such supreme dharmas

Attain skillful means and a wondrous form-body.

– Furthermore, Pure Faith! When a bodhisattva accomplishes eight dharmas, the bodhisattva never departs from bodhi:

One is right view, in order to bring beings with wrong views to maturity. Two is right mindfulness, out of compassion for beings with wrong mindfulness. Three is right speech, out of loving concern for beings who speak wrongly. Four is right action, in order to gather in beings who engage in wrong action. Five is right effort, in order to deliver beings who make wrong effort. Six is right livelihood, because one does not abandon beings who follow wrong livelihood. Seven is right thought, in order to cause beings to leave wrong thought behind. Eight is right concentration, in order to arouse and advance beings who practice wrong concentration."

The Blessed One then spoke these verses:

"Those who accomplish right view

Teach and transform those of wrong view.

They constantly cultivate right mindfulness

And have compassion for those of wrong mindfulness.

Their right speech is pure,

And they care for those who speak wrongly.

Abiding in right action,

They gather in those of wrong action.

They constantly cultivate right effort

And do not abandon those of wrong effort.

Their pure livelihood accords with what is right,

And they gather in those of wrong conceit.

The wise think rightly

And have compassion for those of wrong thought.

They constantly abide in right concentration

And gather in those of wrong concentration.

The unsurpassed Noble Eightfold Path

Carries them safely across the raging current;

They also deliver those who drift upon it—

This is the path of great bodhi.

Sravakas and pratyekabuddhas

Cross only themselves on rafts of grass;

Bodhisattvas deliver beings far and wide,

Like the greatest of ship captains.

– Furthermore, Pure Faith! When a bodhisattva accomplishes eight dharmas, the bodhisattva realizes the path of the deathless.

One is to abide in the Dharma free from contention. Two is to skillfully guard the unobstructed mind. Three is always to contemplate meaning in accordance with reality. Four is to abide in the mind of bodhi and cultivate the six recollections. Five is diligently to cultivate the paramitas. Six is to amass roots of virtue and bring beings to maturity. Seven is to abide in great compassion and embrace the true Dharma. Eight is to attain patience regarding the unborn and abide in non-retrogression."

The Blessed One then spoke these verses:

"Constantly cultivating conduct free from contention,

They abide in the Dharma of the great sramana.

They remain far removed from the fault of anger

And amass every root of virtue.

Skillfully contemplating the meaning of ultimate reality,

They attain inexhaustible manifestations.

Abiding in the mind of bodhi,

They constantly remain mindful of non-mindfulness.

All the paramitas

They diligently cultivate without retreating.

They attain the powers of skillful means

And thereby deliver sentient beings.

They can take the Dharma King's treasure

And compassionately bestow it upon all.

They swiftly realize patience regarding the unborn

And become irreversible from bodhi.

If they can practice in this way,

The Buddha-Dharma is not difficult to attain.

Before long they will subdue the hosts of maras

And realize supreme bodhi."

After hearing the Dharma, the maiden Pure Faith rejoiced greatly and addressed the Buddha: "Blessed One! By accomplishing how many dharmas can one transform the female body?"

The Buddha said: "Pure Faith! By accomplishing eight dharmas, one can transform the female body:

One is not to be jealous. Two is not to be miserly. Three is not to be deceitfully flattering. Four is not to be angry. Five is to speak truthfully. Six is not to speak harshly. Seven is to abandon sensual desire. Eight is to depart from all wrong views."

The Blessed One then spoke these verses:

Do not envy others;

Abandon miserliness and delight in the Dharma.

Have no deceit or flattery in the heart,

And become disenchanted with the female body.

With a loving heart, abandon anger;

Always cultivate truthful speech.

Eliminate craving and forsake harsh words;

Abide in right view.

Those disenchanted with the female body

Should cultivate such dharmas;

They will then swiftly transform it

And assume the body of a virtuous man.

– Furthermore, Pure Faith! If one accomplishes eight dharmas, one can transform the female body:

One is to honor the Buddhas and take great delight in the true Dharma. Two is respectfully to make offerings to sramanas and brahmins who observe the precepts, practice patience, and are learned. Three is not to give rise to attachment toward husband, children, or household life. Four is to receive and uphold the precepts without deficiency or transgression. Five is not to give rise to improper thoughts toward anyone. Six is to possess the higher aspiration of becoming disenchanted with and departing from the female body. Seven is to abide in the mind of bodhi, the Dharma of a great person. Eight is to regard worldly household affairs as illusions and dreams."

The Blessed One then spoke these verses:

"Revere the Buddha and greatly delight in the Dharma;

Honor the Sangha endowed with precepts and learning.

Do not give rise to a mind of craving and attachment,

And the female body will swiftly be transformed.

Observe the precepts, complete in moral shame and dread of wrongdoing;

Do not entertain improper thoughts of others.

Abide in the mind of bodhi

And take no delight in the dharmas of the two vehicles.

Through this, one will swiftly transform

The impure female body.

With resolute aspiration, become disenchanted and depart from it;

All things are like illusions.

Dharmas are originally unmoving;

The nature of causes and conditions is empty and quiescent.

Diligently cultivate the Dharma in accordance with reality,

And swiftly attain the body of a man.

At that time, the maiden Pure Faith scattered over the Buddha the golden flower garland she was holding. In the sky, the flowers transformed into a palace with pavilions of pure gold, within which a transformation Buddha sat upon a golden throne. The five hundred maidens also removed their ornaments and scattered them over the Buddha. They transformed into pavilions of pure gold in the sky, adorned with jeweled curtains, jeweled canopies, and every kind of ornament. Upon seeing this great miraculous transformation, the five hundred maidens spoke these verses in unison:

"The Blessed One is supreme among humankind,

Compassionately benefiting all sentient beings.

Now we have brought forth the mind of bodhi,

And our resolute aspiration accords with discipline.

To the Teacher of the World, the bestower of peace and happiness,

We shall make offerings, honoring the Most Honored among Humans.

Having heard the Dharma, we have left all defilements behind;

We no longer harbor doubts or delusions.

We shall soon leave the deeply defiled female body,

Utterly destroy the afflictions, and subdue the hostile maras.

To the immeasurable kotis of Buddhas throughout the ten directions,

We shall joyfully and constantly make offerings.

Abiding in generosity and morality, we shall diligently advance;

Through patience and meditative concentration, we shall skillfully tame our minds.

With wisdom and skillful means, we shall gather in sentient beings

And realize the supreme path of bodhi.

We shall benefit immeasurable hosts of devas and humans

And cause them all to bring forth the mind of the Mahayana.

We shall utter the lion's roar;

We shall become Teachers of Devas and Humans."

The Blessed One then smiled. As is customary when Buddhas smile, rays of light in many colors—blue, yellow, red, white, pink, purple, and crystal—issued from the Buddha's mouth. They illuminated immeasurable and boundless worlds, rising as high as the Brahma Heaven. They then returned, circled the Buddha three times, and entered the crown of his head.

The elder Ananda bowed and addressed him: "Blessed One! What is the cause and condition for your smile?"

The Buddha said: "Ananda! Do you see the maiden Pure Faith?"

"Yes, Blessed One! I see her."

– Ānanda! Pure Faith and the five hundred maidens, after their present lives among humankind, will relinquish their female bodies and be born in Tuṣita Heaven, where they will attend upon and make offerings to Maitreya, the World-Honored One, and to the Tathagatas of the Auspicious Kalpa. After eighty-four thousand koṭis of nayutas of kalpas have passed, Pure Faith will attain Buddhahood in the world Radiant Light, with the name Tathagata King Adorned with Radiance. That kalpa will be called Constant Light. The lifespan of that Buddha will be twelve thousand years, like the lifespan of the devas of Tuṣita Heaven. He will have immeasurable and boundless assemblies of great bodhisattvas as his retinue, and these five hundred maidens will be the foremost among that great assembly, just as Mañjuśrī is now the foremost among the sixty bodhisattvas.

– Ānanda! If any woman hears this sutra and then upholds, reads, and recites it, after the end of her present female body she will never again assume a female body and will swiftly realize unsurpassed bodhi.”

After the Buddha had spoken this sutra, Pure Faith, the five hundred maidens, and all the devas, humans, and asuras of the world heard the Buddha’s teaching. They all rejoiced exceedingly, accepted it with faith, and reverently practiced it.

XLI. THE FORTY-FIRST DHARMA ASSEMBLY: THE BODHISATTVA MAITREYA ASKS ABOUT THE EIGHT DHARMAS

Thus have I heard. At one time the Bhagavān was dwelling at Mount Gṛdhrakūṭa near the city of Rājagṛha, together with an assembly of one thousand two hundred and fifty great bhikṣus and ten thousand great bodhisattvas.

At that time the Bodhisattva Maitreya rose from his seat, bared his right shoulder, placed his right knee upon the ground, joined his palms toward the Buddha, and said, “World-Honored One! I now wish to ask the Tathagata, the Worthy One, the Perfectly Enlightened One, about a few dharmas. I wonder whether the World-Honored One will permit me to do so?”

The Buddha said, “Maitreya! Ask whatever you wish. The Tathagata, the Worthy One, the Perfectly Enlightened One, will analyze and explain it so that you may rejoice.”

“World-Honored One! How many dharmas must great bodhisattvas ultimately perfect so that they do not regress from unsurpassed bodhi; do not retreat or turn back from the Dharma of supreme advancement; subdue all māras, adversaries, and enemies while practicing the bodhisattva path; know in accordance with reality the intrinsic nature and characteristics of all dharmas; and remain tireless in all worlds? Because their minds remain tireless, they do not depend upon the wisdom of others and swiftly attain unsurpassed bodhi.”

The Buddha said, “Excellent, excellent, Maitreya! You are now able to ask the Tathagata about such profound meaning. Listen single-mindedly and attentively, and I shall explain it to you.”

– “World-Honored One! I shall gladly listen.”

– “Maitreya! When great bodhisattvas ultimately perfect eight dharmas, they do not regress from unsurpassed bodhi; do not retreat or turn back from the Dharma of supreme advancement; subdue all māras, adversaries, and enemies while practicing the bodhisattva path; know in accordance with reality the intrinsic nature and characteristics of all dharmas; and remain tireless in all worlds. Because their minds remain tireless, they do not depend upon the wisdom of others and swiftly attain unsurpassed bodhi.

“What are these eight dharmas? Great bodhisattvas perfect a profound mind, a mind of practice, a mind of relinquishment, a mind skilled in the expedient means of dedication, a mind of great loving-kindness, a mind of great compassion, skill in expedient means, and prajnaparamita.

“Maitreya! How do great bodhisattvas perfect a profound mind?

“When great bodhisattvas hear the Buddha praised or disparaged, their resolve for unsurpassed bodhi remains ultimately firm and unmoved. When they hear the Dharma praised or disparaged, their resolve for unsurpassed bodhi remains ultimately firm and unmoved. When they hear the Sangha praised or disparaged, their resolve for unsurpassed bodhi remains ultimately firm and unmoved. In this way, great bodhisattvas perfect a profound mind.

“Maitreya! How do great bodhisattvas perfect a mind of practice?

“When great bodhisattvas abstain from killing, abstain from stealing, abstain from sexual misconduct, abstain from false speech, abstain from divisive speech, abstain from harsh speech, and abstain from frivolous speech, they ultimately perfect a mind of practice.

“Maitreya! How do great bodhisattvas perfect a mind of relinquishment?

“When great bodhisattvas, as donors, are able to relinquish and give vessels, food, drink, clothing, bedding, and medicines to śramaṇas, brahmins, the poor, beggars, mendicants, and the destitute, they ultimately perfect a mind of relinquishment.

“Maitreya! How do great bodhisattvas ultimately perfect a mind skilled in the expedient means of dedication?

“Whatever roots of goodness great bodhisattvas cultivate through the three kinds of karma—body, speech, and mind—they dedicate entirely to unsurpassed bodhi. In this way, they ultimately perfect a mind skilled in the expedient means of dedication.

“Maitreya! How do great bodhisattvas perfect a mind of great loving-kindness?

“When bodhisattvas ultimately perfect bodily karma imbued with great loving-kindness, ultimately perfect verbal karma imbued with great loving-kindness, and ultimately perfect mental karma imbued with great loving-kindness, they ultimately perfect a mind of great loving-kindness.

“Maitreya! How do great bodhisattvas perfect a mind of great compassion?

“When great bodhisattvas perfect irreproachable bodily karma, perfect irreproachable verbal karma, and perfect irreproachable mental karma, they ultimately perfect a mind of great compassion.

“Maitreya! How do great bodhisattvas perfect skill in expedient means?

“When great bodhisattvas clearly understand conventional truth, clearly understand ultimate truth, and clearly understand both truths, they perfect skill in expedient means.

“Maitreya! How do great bodhisattvas perfect prajnaparamita?

“When great bodhisattvas clearly understand as follows: ‘With this dharma as condition, that dharma exists; with this dharma as condition, that dharma arises. That is, conditioned by ignorance are formations; conditioned by formations is consciousness; conditioned by consciousness are name-and-form; conditioned by name-and-form are the six ayatanas; conditioned by the six ayatanas is contact; conditioned by contact is feeling; conditioned by feeling is craving; conditioned by craving is grasping; conditioned by grasping is becoming; conditioned by becoming is birth; and conditioned by birth are aging and death, sorrow, lamentation, suffering, and distress. Thus there is only the arising of this entire great mass of suffering.’

“‘Because this dharma does not exist, that dharma does not exist; because this dharma ceases, that dharma ceases. That is, with the cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases; with the cessation of consciousness, name-and-form cease; with the cessation of name-and-form, the six ayatanas cease; with the cessation of the six ayatanas, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, grasping ceases; with the cessation of grasping, becoming ceases; with the cessation of becoming, birth ceases; and with the cessation of birth, aging and death, sorrow, lamentation, suffering, and distress cease.

Thus there is only the cessation of this entire great mass of suffering.’ In this way, they ultimately perfect prajnaparamita.

“Maitreya! This is called the ultimate perfection by great bodhisattvas of the eight dharmas whereby they do not regress from unsurpassed bodhi; do not retreat or turn back from the Dharma of supreme advancement; subdue all māras, adversaries, and enemies while practicing the bodhisattva path; know in accordance with reality the intrinsic nature and characteristics of all dharmas; and remain tireless in all worlds. Because their minds remain tireless, they do not depend upon the wisdom of others and swiftly attain unsurpassed bodhi.”

After the Buddha had spoken this sutra, the Bodhisattva Maitreya, the great bodhisattvas, the bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, nonhumans, and the entire great assembly heard the Buddha’s teaching. They all rejoiced exceedingly, accepted it with faith, and reverently practiced it.

XLII. THE FORTY-SECOND DHARMA ASSEMBLY: QUESTIONS OF THE BODHISATTVA MAITREYA

Translated from Chinese during the Tang Dynasty by Dharma Master Bodhiruci

Translated into Vietnamese by the Vietnamese Bhikṣu Thích Trí Tịnh

Thus have I heard. At one time the Buddha was dwelling in the Deer Park at Vārāṇasī, together with an assembly of five hundred great bhikṣus. All were well known to the great assembly. Foremost among them were:

Ājñāta Kauṇḍinya, Mahākāśyapa, Uruvilvā Kāśyapa, Gayā Kāśyapa, Nadī Kāśyapa, Śāriputra, Mahāmaudgalyāyana, Ānanda, Rāhula, and others.

There were also ten thousand great bodhisattvas assembled there. Their names were:

The bodhisattvas Good Intention, Superior Intention, Steadfast Intention, Lion’s Intention, Avalokiteshvara, Mahasthamaprapta, Accumulation of Eloquence, Beautiful Voice, Victorious Banner, Faith and Wisdom, Water Deva, Supreme Sovereign, Sovereign Deva, Free from Objects of Association, Endowed with Eloquence, Miraculous Powers and Wondrous Flowers, Maitreya, and Manjushri the Dharma Prince, and others, were the leaders.

The Blessed One, surrounded, honored, and reverently attended by immeasurable hundreds of thousands in the great assembly, expounded the Dharma for them.

At that time, the bodhisattva Maitreya rose from among the assembly, bared his right shoulder, placed his right knee upon the ground, bowed his head in homage, joined his palms, and addressed the Buddha, saying: “Blessed One, I have a slight doubt and now wish to ask the Tathagata about it. I humbly pray that you permit me.”

The Buddha said: “Maitreya, if you have any doubt, you have my permission to ask. I shall explain it so that you may rejoice.”

Having received the Buddha’s permission, the bodhisattva Maitreya rejoiced with delight and addressed the Buddha, saying: “Blessed One, how many dharmas must a bodhisattva accomplish in order to leave behind the evil destinies and unwholesome spiritual friends and quickly realize unsurpassed bodhi?”

The Buddha said: “Excellent, excellent, Maitreya! Out of compassion for all beings and a wish to benefit and bring peace and happiness to devas and humans, you now ask the Tathagata about this profound meaning. Listen attentively and reflect well upon it. I shall distinguish and explain it for you.

“Yes, Blessed One! I shall gladly listen.

“Maitreya, there is one dharma which, when accomplished by a bodhisattva, enables him to leave behind the evil destinies and unwholesome spiritual friends and quickly realize unsurpassed bodhi. It is the supreme aspiration to arouse the mind of bodhi.

“There are also two dharmas by which one leaves behind the evil destinies and unwholesome spiritual friends and quickly realizes unsurpassed bodhi. The first is to cultivate shamatha constantly and diligently; the second is to become skilled in vipashyana.

“There are also three dharmas by which one leaves behind the evil destinies and unwholesome spiritual friends and quickly realizes unsurpassed bodhi. The first is to accomplish great compassion; the second is to cultivate the Dharma of emptiness; the third is not to give rise to discrimination concerning any dharma.

“There are also four dharmas by which one leaves behind the evil destinies and unwholesome spiritual friends and quickly realizes unsurpassed bodhi. The first is to abide securely in pure precepts; the second is to leave behind all nets of doubt; the third is to delight in aranya; the fourth is to arouse a mind of right view.

“There are also five dharmas by which one leaves behind the evil destinies and unwholesome spiritual friends and quickly realizes unsurpassed bodhi. The first is to abide securely in the Dharma of emptiness; the second is not to seek out the faults of others; the third is always to examine oneself; the fourth is to cherish the true Dharma; the fifth is to gather in and protect others.

“There are also six dharmas by which one leaves behind the evil destinies and unwholesome spiritual friends and quickly realizes unsurpassed bodhi. The first is to be without sensual desire; the second is not to give rise to anger; the third is not to arouse delusion; the fourth is always to refrain from harsh speech; the fifth is to abide securely in the nature of emptiness; the sixth is to have a mind like empty space.

“There are also seven dharmas by which one leaves behind the evil destinies and unwholesome spiritual friends and quickly realizes unsurpassed bodhi. The first is to abide securely in right mindfulness; the second is to accomplish investigation of dharmas; the third is to arouse diligent effort; the fourth is always to give rise to joy; the fifth is to attain physical pliancy; the sixth is to abide in the meditative concentrations; the seventh is to be fully endowed with equanimity.

“There are also eight dharmas by which one leaves behind the evil destinies and unwholesome spiritual friends and quickly realizes unsurpassed bodhi. The first is right view; the second is right intention; the third is right speech; the fourth is right action; the fifth is right livelihood; the sixth is right effort; the seventh is right mindfulness; and the eighth is right concentration.

“There are also nine dharmas by which one leaves behind the evil destinies and unwholesome spiritual friends and quickly realizes unsurpassed bodhi. The first is to abandon sensual desire and evil, unwholesome dharmas and abide in the first dhyana, with applied thought, sustained thought, joy, bliss, and one-pointedness of mind. The second is to abandon applied and sustained thought and abide in the second dhyana, with inner purity, joy, bliss, and one-pointedness of mind.

The third is to abandon joy and abide in the third dhyana, with equanimity, mindfulness, wisdom, bliss, and one-pointedness of mind. The fourth is to abandon sorrow and pain, as well as joy and bliss, and abide in the fourth dhyana, with equanimity and pure mindfulness, neither pain nor pleasure, and one-pointedness of mind. The fifth is to transcend perceptions of form, cease attending to distinctions, and abide in the concentration of the sphere of infinite space.

The sixth is, having transcended the concentration of the sphere of infinite space, to abide in the concentration of the sphere of infinite consciousness. The seventh is, having transcended the concentration of the sphere of infinite consciousness, to abide in the concentration of the sphere of nothingness. The eighth is, having transcended the concentration of the sphere of nothingness, to abide in the concentration of the sphere of neither perception nor non-perception.

The ninth is, having transcended the concentration of the sphere of neither perception nor non-perception, to abide in the concentration of the cessation of perception and feeling.

“There are also ten dharmas by which one leaves behind the evil destinies and unwholesome spiritual friends and quickly realizes unsurpassed bodhi. The first is to skillfully accomplish the vajra samadhi. The second is to accomplish the samadhi corresponding to what is possible and what is impossible.

The third is to accomplish the samadhi of skillful means in practice. The fourth is to accomplish the samadhi of all-pervading illumination. The fifth is to accomplish the samadhi of universal radiance.

The sixth is to accomplish the samadhi of universally pervasive illumination. The seventh is to accomplish the samadhi of the jeweled moon. The eighth is to accomplish the samadhi of the moon lamp.

The ninth is to accomplish the samadhi of emancipation. The tenth is to accomplish the samadhi of the arm-seal of the victorious banner.

“Maitreya, having accomplished such dharmas, a bodhisattva leaves behind the evil destinies and unwholesome spiritual friends and can quickly realize unsurpassed bodhi.”

Having heard this Dharma, the bodhisattva Maitreya rejoiced greatly. He bared his right shoulder, placed his right knee upon the ground, joined his palms reverently before the Buddha, and spoke these verses in praise:

“In kalpas of the past, the Buddha

Relinquished his beloved wife and children,

His head, eyes, bones, and marrow,

And reached the other shore of generosity.

The Buddha always guarded the prohibitory precepts

As a yak cherishes its tail,

Supreme and beyond compare,

And reached the other shore of morality.

Through the power of patience, the Buddha

Abandoned all contention,

Never seeking the faults of others,

And reached the other shore of patience.

Through the power of diligent effort, the Buddha

Attained unsurpassed quiescence,

Ultimate and everlasting peace and joy,

And reached the other shore of diligent effort.

Through the power of meditative concentration, the Buddha

Was able to eradicate the stains of transgression,

Became the Teacher of devas and humans,

And reached the other shore of meditative concentration.

Through the power of wisdom, the Buddha

Skillfully and clearly knew all dharmas

To be devoid of inherent existence,

And reached the other shore of prajnaparamita.

Beneath the bodhi tree, the Buddha

Subdued all the armies of Mara,

Was fully endowed with supreme wisdom,

And accomplished the unsurpassed path.

The fearless Teacher,

In the land of Varanasi,

Turned the pure Dharma wheel

And vanquished the non-Buddhist paths.

His great, unsurpassed wisdom

Transcends all worlds;

He radiates pure light

And skillfully teaches the essential dharmas.

The Tathagata’s form is pure;

His wisdom and merit

Transcend all worlds,

And he can reach the other shore.”

The elder Ananda addressed the Buddha, saying: “Blessed One, this bodhisattva Maitreya is exceedingly rare. He has accomplished immeasurable eloquence and expounds the Dharma impartially in accordance with the thoughts of sentient beings, yet he remains unattached to words and letters.”

The Buddha said: “So it is, so it is, just as you have said. Ananda, it is not only today that the bodhisattva Maitreya has spoken verses before me in praise of the Buddha. Ten incalculable kalpas ago, a Buddha appeared in the world named Blazing Light, Playful Wondrous Voice, Sovereign King Tathagata, Worthy of Offerings, Perfectly and Completely Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Those to Be Tamed, Teacher of Devas and Humans, Buddha, Blessed One.

At that time, there was a brahmin named Virtuous Longevity. His physical marks were perfect, and all who saw him rejoiced. Emerging from a garden, he saw the Tathagata, upright, wondrous, and sublime, with faculties serene and having attained shamatha.

He was like a limpid pool of water without impurity, adorned with the thirty-two marks and eighty excellent characteristics, like a tala tree in full bloom, like Mount Sumeru towering above all, his countenance joyful like the full moon, shining brilliantly like the radiant sun, and his body well-proportioned like a nyagrodha tree.

Seeing the extraordinary marks of the Buddha Tathagata, Bhadra developed pure faith and thought: “Rare indeed is the Blessed One, who is able to accomplish such immeasurable adornments of merit. I too vow that in the future I shall accomplish such a body of merit.”

Having made this vow, Bhadra threw himself upon the ground and further thought: “If in a future life I am to attain the body of a Buddha, may the Tathagata place his foot upon me.”

Knowing his thought, the Buddha Tathagata immediately set his foot upon Bhadra’s body. When the Buddha Tathagata lowered his foot, Bhadra attained the patient acceptance of the non-arising of dharmas. The Buddha Tathagata looked back and told the bhiksus: “Do not tread upon Bhadra’s body. Why? Because he is a great bodhisattva who has now realized the patient acceptance of the non-arising of dharmas and has also accomplished the superknowledges of the divine eye, the divine ear, knowledge of others’ minds, recollection of past lives, and miraculous powers.”

Then, before the Buddha Blazing Light, Bodhisattva Bhadra spoke verses of praise:

Among the lands of the ten directions,

The Buddha is most honored and supreme,

Transcending all the worlds;

I now bow my head in homage.

The Tathagata’s great radiance

Outshines both sun and moon,

Transcending all the worlds;

I now bow my head in homage.

Like the lion’s roar,

Which frightens all the beasts,

The Blessed One, of great majestic virtue,

Subdues all heterodox teachers.

The white hair-mark between his brows

Is clear and bright as crystal;

It illuminates all the worlds,

Surpassing everything.

None is equal to the Blessed One.

On his soles are thousand-spoked wheels;

He purifies and transforms the world

And can shake heaven and earth.

He has accomplished the path of liberation

And crossed beyond the sea of afflictions;

With the treasures of merit,

He freely bestows all things.

The Tathagata’s moral discipline is pure

And gives rise to every merit;

He harbors neither affection nor aversion,

Like the great earth itself.

Through the power of wisdom,

He clearly knows that all dharmas are empty;

Sentient beings and living entities—

When distinguished, none can be apprehended.

He thoroughly knows the dispositions of beings,

Their mental activities and aspirations;

He serves as a bright lamp for the world,

Benefiting every kind of being.

The world is oppressed by suffering

And sinks within the deep current;

For the sake of sentient beings, the Buddha

Constantly exerts great power of diligence.

The Blessed One is free from afflictions,

From birth, aging, sickness, and death;

He abides in the world like empty space,

Entirely undefiled.

The majestic radiance of his wisdom is great

And can dispel all darkness;

Forever freed from greed, anger, and delusion,

I now bow my head in homage.

Having attained the superknowledges, Bodhisattva Bhadra has never regressed from them to this day. Ananda, Bhadra at that time was none other than the great Bodhisattva Maitreya, who is now present in this assembly.

“Blessed One, since the great Bodhisattva Maitreya attained the patient acceptance of the non-arising of dharmas long ago, why has he not yet attained unsurpassed bodhi?”

“Ananda, bodhisattvas have two kinds of adornment and two kinds of gathering in: gathering in sentient beings and adorning sentient beings; gathering in a Buddha-land and adorning a Buddha-land.

“In the past, while cultivating the bodhisattva practices, Bodhisattva Maitreya always delighted in gathering in and adorning Buddha-lands, whereas I always delighted in gathering in and adorning sentient beings. Bodhisattva Maitreya had cultivated the bodhisattva practices for forty kalpas before I first aroused the aspiration for unsurpassed bodhi. Yet because of the power of my courageous diligence, I advanced beyond him by nine kalpas and attained unsurpassed bodhi in this Fortunate Kalpa.

“Ananda, through ten dharmas I realized bodhi: first, I was able to give away beloved possessions; second, I was able to give away my beloved wife; third, I was able to give away my beloved children; fourth, I was able to give away my beloved head; fifth, I was able to give away my beloved eyes; sixth, I was able to give away my beloved throne; seventh, I was able to give away beloved precious treasures; eighth, I was able to give away my beloved flesh and blood; ninth, I was able to give away my beloved bones and marrow; and tenth, I was able to give away the beloved parts of my body. By practicing these ten dharmas, I attained unsurpassed bodhi.

“Ananda, there are ten further dharmas through which bodhi can be realized: first, safeguarding the merit of moral discipline; second, perfecting patience; third, arousing diligence; fourth, attaining the meditative concentrations; fifth, possessing great wisdom; sixth, never abandoning sentient beings; seventh, giving rise to a mind of equality toward sentient beings; eighth, constantly cultivating the Dharma of emptiness; ninth, skillfully realizing the true nature of emptiness; and tenth, skillfully realizing signlessness and wishlessness. By practicing these ten dharmas, I attained unsurpassed bodhi.

“Ananda, in the past, while practicing the bodhisattva path, Bodhisattva Maitreya was unable to give away his hands, feet, head, and eyes. He accumulated unsurpassed, complete and perfect enlightenment solely through skillful means and the path of blissful practice.”

“Blessed One, how did Bodhisattva Maitreya, while practicing the bodhisattva path in the past, accumulate unsurpassed bodhi solely through skillful means and the path of blissful practice?”

“Ananda, in the past, while practicing the bodhisattva path, Maitreya, during the six periods of day and night, bared his right shoulder, placed his right knee upon the ground, joined his palms, and bowed before the Buddhas, speaking these verses:

I now take refuge and bow in homage

To all Buddhas of the ten directions,

To the assemblies of bodhisattvas and sravakas,

And to the great seers endowed with the divine eye.

I also pay homage to the mind of bodhi,

Through which one leaves the evil destinies far behind,

Is able to gain birth in the heavens,

And ultimately realizes nirvana.

Whatever slight transgression I may have committed,

Arising in accordance with my mind,

I now confess before the Buddhas,

That it may be extinguished.

All the merits accumulated

By my body, speech, and mind

I dedicate as causes of bodhi,

That I may attain the unsurpassed path.

Within the lands of the ten directions,

Those who make offerings to the Buddhas,

And the unsurpassed wisdom of the Buddhas—

In all these I now rejoice.

I confess every transgression

And rejoice in every merit.

I now pay homage to the Buddhas

And vow to attain unsurpassed wisdom.

To the bodhisattvas of the ten directions

Who have realized the stage of the tenth bhumi,

I now bow my head in homage,

Vowing swiftly to realize bodhi.

Having realized bodhi,

I shall subdue all the armies of Mara,

Turn the pure Dharma wheel,

And benefit sentient beings.

I constantly vow to remain in the world

For immeasurable kotis of kalpas,

Sounding the great drum of Dharma

To liberate beings from suffering.

I am submerged in the mire of desire

And bound by the cords of craving,

Entangled in many kinds of fetters;

May the Buddha compassionately regard me.

Although sentient beings bear grave offenses,

The Buddhas never weary of or abandon them.

May they, with great loving-kindness and compassion,

Deliver them from the ocean of birth and death.

The present Blessed Ones,

The Buddhas of the past and future—

Whatever they practiced upon the bodhisattva path,

I now vow to study and cultivate.

May I perfect the paramitas,

Accomplish the six superknowledges,

Liberate all sentient beings,

And realize the unsurpassed path.

May I clearly know that all dharmas are empty,

Neither abiding nor manifest,

Neither arising nor ceasing,

Just as the Great Seer knows.

May I skillfully understand that dharmas have no self,

That there is no pudgala,

And even no living entity.

In every act of giving,

May I cling neither to self nor to what belongs to self;

For the happiness of sentient beings,

May I give without miserliness.

May the objects that I give

Arise without deliberate effort;

Contemplating and clearly knowing their emptiness,

May I perfect the paramita of giving.

May my moral discipline be without deficiency,

And may I attain the Buddha’s pure sila;

By dwelling nowhere,

May I perfect the paramita of moral discipline.

May my patience be like the four great elements,

Without giving rise to a discriminating mind;

Through freedom from anger,

May I perfect the paramita of patience.

May I employ the power of body and mind

To arouse great diligence;

Firm and never indolent,

May I perfect the paramita of vigor.

Through seeing all as illusion and transformation,

And through courageous diligence,

May I attain the vajra samadhis

And perfect the paramita of meditation.

May I realize the wisdom of samadhi,

Enter the three gates of liberation,

Understand the equality of the three times,

And perfect the paramita of wisdom.

The Buddhas’ wondrous bodies of form,

Their great radiance and majestic virtue,

And the diligent practices of bodhisattvas—

May I fulfill them all.

That Bodhisattva Maitreya

Diligently cultivated practices such as these,

Perfected the six paramitas,

And abided upon the stage of the tenth bhumi.

“Ananda, Bodhisattva Maitreya abided in skillful means such as these and accumulated unsurpassed bodhi.

“Ananda, in the past, when I sought the path, I underwent immeasurable suffering before I was able to accumulate unsurpassed bodhi.”

Long ago, there was a crown prince named Firm in All Meanings. He was upright and extraordinarily handsome, endowed with all the auspicious marks, and all who saw him rejoiced. One day, while traveling for pleasure, the crown prince saw a sick man suffering severely. Moved by compassion, he asked, “Can there truly be no medicine capable of curing your present illness?” The sick man replied to the crown prince in verse:

Medicine for my illness is difficult to find;

It cannot be obtained in this world.

How much less could one afflicted by illness,

Though skilled in prescribing remedies

And thoroughly versed in all the treatises,

Even if wishing to cure this disease,

Obtain such medicine with ease.

The crown prince spoke this verse to the sick man:

Gold, silver, and mani jewels,

And even elephants and horses—

Whatever you require, speak and ask,

That I may relieve your suffering.

The sick man again addressed the crown prince in verse:

If I could drink the crown prince’s blood,

I would surely find peace and happiness.

May the crown prince be pleased

To free me from my suffering.

The crown prince then spoke this verse to the sick man:

If, for the sake of sentient beings,

I had to fall into hell,

I could endure it for many kalpas;

How much more could I give this body’s blood!

The crown prince then took a sharp knife and pierced his body until blood flowed, telling the sick man to drink as he wished. He never gave rise to a single thought of regret.

Ananda, the Crown Prince Firm in All Meanings of that former time was none other than I myself. The waters of the four great oceans may still be measured, but the blood from my own body that I gave away while practicing the bodhisattva path cannot be reckoned.

Ananda, long ago there was a crown prince named Wondrous Flower. He was upright and extraordinarily handsome, endowed with all the auspicious marks, and those who saw him rejoiced. One day, while traveling for pleasure, the crown prince saw a sick and emaciated man. Moved by compassion, he asked, “Can there truly be no medicine capable of curing your present illness?”

The sick man addressed the crown prince in verse:

There are excellent physicians in the world,

Yet none can cure my illness.

May you extend your compassion

And relieve me of my suffering.

The crown prince spoke this verse to the sick man:

I shall give away everything—

The parts of my body and precious treasures.

Whatever you require, speak and ask.

The sick man addressed the crown prince in verse:

Just as a great king of medicines

Cures illnesses according to one’s needs,

And as the radiant sun and moon

Shine throughout all the worlds,

If I could obtain the marrow from your body

And smear it all over my body,

This illness would be dispelled,

And I would forever enjoy peace and happiness.

The crown prince then spoke this verse to the sick man:

If any sentient beings

Were to break my body apart and take its marrow,

For the benefit of the world,

My heart would feel no sorrow or distress.

The crown prince then shattered his own body and extracted its marrow, allowing the sick man to use it as he wished, without the slightest thought of regret.

Ananda, you should know that the Crown Prince Wondrous Flower of that former time was none other than I myself. The waters of the four great oceans may be measured, but the bones and marrow from my own body that I gave away while practicing the bodhisattva path in former times cannot be reckoned.

Ananda, long ago there was a king named Moonlight. He was upright and extraordinarily handsome, endowed with all the auspicious marks, and those who saw him rejoiced. While traveling for pleasure, he saw a blind beggar. Moved by compassion, the king asked, “Whatever you need, I shall provide—whether food, drink, clothing, ornaments, pearls, jewels, or precious treasures. Whatever you desire shall be granted.”

The blind man addressed the king in verse:

Great King, you are like the sun and moon,

Whose radiance illuminates the world.

Perfect in supreme merit and virtue,

Before long you will be born in heaven.

All beautiful forms and colors

I am now unable to see.

May the king, in his great compassion,

Bestow upon me his eyes.

The king replied to the blind man in verse:

Come quickly and take my eyes,

That you may obtain peace and happiness,

And that in a future life

I may obtain the pure eyes of a Buddha.

As I practice the bodhisattva path,

I give away everything.

If I did not give them to you,

I would betray my original vow.

King Moonlight then plucked out his own eyes and gave them to the blind man to use as he wished, without a single thought of regret. Ananda, you should know that King Moonlight of that former time was none other than I myself. Mount Sumeru may still be measured, but the eyes I gave away while practicing the bodhisattva path cannot be counted.

Ananda, while practicing the bodhisattva path, Maitreya Bodhisattva made this vow: “When sentient beings possess little greed, anger, and delusion and fulfill the ten wholesome deeds, I shall then attain unsurpassed bodhi.”

Ananda, in a future age, there will come a time when sentient beings possess little greed, anger, and delusion and fulfill the ten wholesome deeds. At that time, Maitreya Bodhisattva will attain unsurpassed bodhi. Why is this? It is because of the power of the bodhisattva’s original vow.

Ananda, in former times, while practicing the bodhisattva path, I declared: “I vow that, during the evil age of the five turbidities, when wicked sentient beings are burdened by intense greed, anger, and delusion, when they are not filial toward their parents, do not respect their elders, and even their own relatives live in discord with one another, I shall then attain unsurpassed bodhi.” Because of that original vow, when I now enter cities, towns, and villages, many sentient beings revile me, gathering in assemblies while adhering to doctrines of annihilationism or eternalism. Sometimes, when I go out to beg for alms, they scatter dirt and dust upon me or mix poison into my food. At other times, they use women to slander me.

Ananda, through the power of my original vow, I now give rise to great compassion and teach the Dharma to those sentient beings.”

The elder Ananda said, “Blessed One, the Tathagata, Arhat, Perfectly Enlightened One, is able to accomplish what is difficult and endure what is difficult. He causes those who are not subdued to become subdued, bears the burden of such defiled and sinful sentient beings, and teaches the Dharma to them.”

The Buddha said, “It is exactly as you say. Why is this? It is because they are embraced by the Tathagata’s great compassion.”

“Blessed One, when I hear of the Tathagata’s steadfast vows, all the hairs on my body stand on end. Blessed One, what is the name of this sutra, and how should we uphold it?”

“Ananda, this sutra is called The Questions of Maitreya. It is also called The Causes and Conditions of Original Vows in Former Lives. You should uphold it accordingly.”

When the Buddha had spoken this sutra, Maitreya Bodhisattva, Venerable Ananda, and all the devas, humans, asuras, and others in the world heard the Buddha’s teaching. They all rejoiced greatly, accepted it with faith, and respectfully practiced it.