大寶積經

The Buddha said to Bodhisattva Jeweled Topknot: “What does it mean for a bodhisattva to possess the pure practice of the faculties?

A bodhisattva does not grasp at any dharma, yet cultivates the meaning of the path: this is the faculty of faith. A bodhisattva vows to cross over to the other shore without seeking anything from others: this is the faculty of diligence. A bodhisattva acts for the sake of all sentient beings and never abandons the mind of the path: this is the faculty of mindfulness. A bodhisattva embraces great compassion and wishes to rescue beings from peril and distress: this is the faculty of concentration. A bodhisattva is able to receive and uphold all dharmas while cultivating quiescent cessation: this is the faculty of wisdom.

Furthermore, Jeweled Topknot, if a bodhisattva has faith in all the Buddha-Dharma and accords with the Buddha’s path, this is the faculty of faith. A bodhisattva receives and upholds the Dharma of all Buddhas without ever becoming indolent or weary: this is the faculty of diligence. A bodhisattva recollects all the teachings of the Buddhas, retaining their sacred meaning in his heart and never forgetting or omitting anything: this is the faculty of mindfulness. A bodhisattva cultivates the Buddha’s concentration without ever growing lax or abandoning it: this is the faculty of concentration. A bodhisattva is able to dispel the fetters of doubt for all sentient beings without seeking anything in return: this is the faculty of wisdom.

Furthermore, a bodhisattva aspires to the Buddha’s path without hesitation: this is the faculty of faith. A bodhisattva is resolute by nature, gentle and compliant, and cultivates diligence without ever regressing: this is the faculty of diligence. A bodhisattva dedicates and supports the roots of merit, causing them to increase without diminishing: this is the faculty of mindfulness. A bodhisattva impartially radiates light that universally illuminates sentient beings and delivers them from confusion: this is the faculty of concentration. A bodhisattva discerns the faculties and dispositions of all people in order to teach them the Dharma: this is the faculty of wisdom.

Furthermore, a bodhisattva has faith in the Dharma and diligently cultivates it, abandoning all indolence; his mind seeks nothing, he does not forget, he maintains concentrated awareness so that it is not deluded, and he practices wisdom to enlighten those who are ignorant. These are the five faculties of a bodhisattva.

Furthermore, when a bodhisattva practices the faculty of faith, he eliminates erroneous teachings; when he practices diligence, he relinquishes the self and ego; by making his mind single-pointed, he entirely eliminates attachment to the body; by practicing right concentration, he breaks through the net of the sixty-two views; and through wisdom, he destroys every attachment born of craving and affection. This is a bodhisattva’s pure cultivation of the five faculties.”

The Buddha said to Bodhisattva Jeweled Topknot: “What does it mean for a bodhisattva to practice the five powers purely?

If a bodhisattva practices and never abandons these five faculties, subdues the four maras, does not follow the Vehicle of the sravakas or the Vehicle of the pratyekabuddhas, but follows only the Great Vehicle without ever regressing, removes the defilements of craving, desire, and affliction, possesses steadfast wisdom and vows, attains mastery of mind and heroic courage, has a healthy, strong, and majestic body, has serene faculties and unshakable faith—this is called the power of faith.

He does not do what ought not to be done, but controls his own mind and keeps it constantly balanced and harmonious: this is the power of diligence.

Whatever ought to be cultivated, he puts into practice, and his mindful intention possesses mighty power: this is the power of mindfulness.

He never forgets the work of the path that he has undertaken for the deliverance of all sentient beings: this is the power of concentration.

He is not swayed by the five sensory objects of form, sound, fragrance, taste, and touch; he transcends all fetters and obstacles, and his resolve remains steadfast and unmoving: this is the power of wisdom.

Furthermore, the power of faith means not merely following the words of others in what one accepts. The power of diligence means that, in upholding what ought to be upheld, one does not lose the aspiration for the path. The power of concentration means teaching the Dharma impartially, without bias or factionalism. The power of wisdom means resolving all doubts and dispersing the net of fetters binding sentient beings.

Furthermore, the power of faith is complete strength born of sincerity and trust. The power of diligence is mighty liberation, delivering those who have not yet been delivered. The power of mindfulness is complete understanding, wisdom, knowledge, and vision. The power of concentration is the complete strength of an ultimate resolve and vow. The power of wisdom is the complete fundamental source of all meritorious practices.

Furthermore, the power of faith is the ability to restrain the affliction and defilement of stinginess and greed. The power of diligence is the ability to relinquish all possessions. The power of mindfulness is to reveal one’s roots of merit and dedicate them in support of the mind of the path. The power of concentration is impartially practicing relinquishment and abandoning expectation. The power of wisdom is never seeking karmic reward from what one ought to practice.

Furthermore, the power of faith dispels every mass of defilement arising from breaking the precepts. The power of diligence is earnestly cultivating the precepts without ever transgressing them. The power of mindfulness is fully possessing the mind of the path without allowing any deficiency. The power of concentration is thereby attaining the stage of harmonious patience. The power of wisdom is bringing samsara to an end through all that one practices.

Furthermore, the power of faith is departing from the roots of contention, dispute, and anger. The power of diligence is practicing with right mindfulness and faithfully cultivating patience. The power of mindfulness is fully possessing the practices of the path and never damaging the true Dharma. The power of concentration is first subduing one’s own mind, not permitting heedlessness, and protecting all kinds of sentient beings. The power of wisdom is neither clinging to self and ego nor entertaining the perception of a person.

Furthermore, the power of faith removes the impure and evil defilements of indolence. The power of diligence transcends all causes and conditions and is not deluded by evil matters. The power of mindfulness is cultivating the practices of the path until they are complete. The power of concentration makes the body light and at ease and enables one to subdue the maras. The power of wisdom is, in whatever is done, free from both doing and not doing.

Furthermore, the power of faith dissolves all impure and erroneous practices. The power of diligence gathers sentient beings together in order to enlighten them. The power of mindfulness is maintaining a constantly unified resolve in order to encourage and support sentient beings. The power of concentration is constantly practicing quiescence without ever becoming disturbed. The power of wisdom is clearly understanding the Dharma practices of every person.

Furthermore, the power of faith abandons views and understands every defilement. The power of diligence is constantly practicing assiduously and seeking broad understanding. The power of mindfulness is purifying and disciplining one’s reflections so that all one does is correct. The power of concentration is the mind’s non-arising, through which one reaches the ultimate. The power of wisdom is single-minded study and practice through which accomplishment is attained.

Furthermore, the power of faith is always possessing utmost sincerity and the seven noble treasures. The power of diligence is discerning and clearly understanding the seven factors of awakening. The power of mindfulness is keeping the mind constantly ordered and never confused. The power of concentration is transcending the domain of the seven consciousnesses. The power of wisdom is passing beyond the eight wrong paths without attachment.

Furthermore, the power of faith is maintaining a constantly pure mind that no one can destroy. The power of diligence is practicing purity without regression—neither pure nor impure, neither right nor not right. The power of mindfulness is pure awareness that gathers together the dharmas belonging to the path, without ideation and without thought. The power of concentration is a mind diligently cultivating quiescence and constantly dwelling in right absorption. The power of wisdom is the ability to remain pure, to practice all virtues without being deluded by views.

These are the pure practices of a bodhisattva’s five powers.”

The Buddha said to Bodhisattva Jeweled Topknot: “What are the pure seven factors of awakening practiced by a bodhisattva?

A bodhisattva’s mindfulness factor of awakening is attaining mastery without losing the wisdom of the path. The investigation-of-dharmas factor of awakening is observing the practices of the path at the proper time without attachment. The diligence factor of awakening is cultivating assiduously and without obstruction. The joy factor of awakening is bringing body and mind to rest and reaching the ultimate. The tranquility factor of awakening is freeing the mind from any abiding place. The concentration factor of awakening is relinquishing attachment to the taste of meditative absorption and attaining thorough penetration. The equanimity factor of awakening is bringing all undertaken works to accomplishment.

Furthermore, the mindfulness factor of awakening is seeking the path with a mind that neither gains nor loses anything. The investigation-of-dharmas factor of awakening is protecting the Dharma so that it is renewed day by day. The diligence factor of awakening is enlightening sentient beings without ever becoming weary.

The joy factor of awakening is delighting in the bliss of Dharma and diligently contemplating its meaning. The tranquility factor of awakening is transforming and delivering people, cutting off the defilements, and establishing the noble path. The concentration factor of awakening is abiding in samadhi with a mind that is not mingled with confusion.

The equanimity factor of awakening is being able to examine and perform the practices of sages and establish everyone in them.

Furthermore, being free from anxiety and thought, like a lion surpassing the Vehicles of the shravakas and pratyekabuddhas, is the enlightenment factor of mindfulness. Clearly understanding that all dharmas are pure is the enlightenment factor of investigation of dharmas. Purifying one's conduct and guarding body, speech, and mind without ever transgressing is the enlightenment factor of diligence.

Being pure and unattached, free from harm, is the enlightenment factor of joy. Maintaining one's practices with dignity and bringing every undertaking to completion is the enlightenment factor of tranquility. Never conforming to worldly conventions and remaining impartial toward objects is the enlightenment factor of concentration.

Never abiding in dualistic dharmas, being free from the two views of annihilationism and eternalism, and rescuing and protecting sentient beings is the enlightenment factor of equanimity.

O Jewel Crest! They are called factors of enlightenment because one clearly knows all dharmas and penetrates them without exception, discerns them correctly and thoroughly understands their destination, knows the proper deportment and ritual observances by which to teach and transform sentient beings, and, wherever they may dwell, diligently cultivates extensive practices, follows the meaning of the path, and casts off the fetters and attachments of views.

These factors of enlightenment are the practices of the noble sages, not what ordinary fools cultivate. They are called noble practices: they are not the work of Mara, not the work of the arrogant and conceited, and not what followers of heterodox paths and doctrines can attain. Noble practice does not operate in relation to forms, sounds, odors, tastes, tactile objects, or dharmas.

Noble practice does not cling to the marks of causes and conditions. Noble practice does not discriminate among places or directions, nor does it involve remembering or forgetting. Noble practice is conduct devoid of mind, mentation, consciousness, thoughts, conceptions, and words.

Noble practice is free from seeing, hearing, knowing, and cognition. Noble practice is devoid of fabrication, mental notions, and conceptions of nirvana.

Furthermore, having no sphere of activity whatsoever among all dharmas is the practice of noble sages. Cultivating according to the scriptures without any notion of right or wrong, mindfulness or non-mindfulness, and without any other conception is the practice of noble sages. Never abiding in any dharma and not admiring or venerating any place is the practice of noble sages. Never becoming confused regarding any dharma, following the correct meaning, and accomplishing each matter distinctly is the practice of noble sages. Never disputing over any dharma, but dwelling together in harmony, is the practice of noble sages. Practicing all dharmas without conceiving of dharmas and without losing the aspiration for the path is the practice of noble sages.

This is how a bodhisattva cultivates the seven factors of enlightenment as the pure practice of noble sages.”

The Buddha said to Bodhisattva Jewel Crest, “How does a bodhisattva cultivate the purity of the Noble Eightfold Path?

The first is right view. What is called right view?

If a bodhisattva is able to practice all dharmas, he neither abides in nor contemplates a self or non-self. Why? Because upon examining the body, he sees that self and non-self are equal and without distinction.

Nor does he abide in contemplating the person and emptiness. Why? Because the person and emptiness are also equal.

Nor does he abide in contemplating the body, life span, and their distinction from emptiness. Why? Because the person, life span, and emptiness are all equal.

Nor does he regard birth and death as separate from the meaning of beginning and end, emptiness and nonexistence. Why? Because the calamities of beginningless and endless birth and death and the view of emptiness and nonexistence are all equal.

He does not abide in contemplating emptiness as annihilationism or in the eternalist view that a self exists. Why? Because annihilationism and eternalism are equal.

Nor does he grasp the body or the emptiness contemplated, and he does not abide therein. Why? Because the body, self, non-self, and emptiness are all equal.

Nor does he abide in the practice of seeing the Buddha, Dharma, and Sangha and contemplating their emptiness. Why? Because seeing the Buddha, Dharma, and Sangha and the emptiness contemplated are all equal.

When a bodhisattva contemplates this view and that view as equal, even to quiescent cessation, this is the right view that sees the Buddha, Dharma, and Sangha. Other wrong views do not depart from delusion and inversion.

If, with regard to all that is seen, one entertains no conception of above, below, or in between, this is right view. Why? Because one contemplates all that is seen as equal.

If one regards the dharmas of ordinary beings as base and the dharmas one cultivates and studies as exalted, such a conception is wrong view.

If one regards the dharmas of ordinary beings as defiled and the dharmas of bodhisattvas as pure, such a conception is wrong view.

If one regards the dharmas of ordinary beings as contaminated and the dharmas of those beyond training as uncontaminated, such a conception is wrong view.

If one regards ordinary beings as seeking food and clothing and pratyekabuddhas as not desiring offerings, such a conception is wrong view.

If one regards the mind of the Lesser Vehicle as harboring expectations and the mind of a bodhisattva as being without expectations, such a conception is wrong view.

If one regards the dharmas of ordinary beings as heedless and the dharmas of bodhisattvas as free from desire, such a conception is wrong view.

If one regards the dharmas of ordinary beings as conditioned phenomena and the Buddha's true Dharma as the unconditioned path, such a conception is wrong view.

O Jewel Crest! If a bodhisattva is able to contemplate the dharmas of ordinary beings, up to and including all dharmas, as originally pure; to contemplate the dharmas of training as also originally pure; and to contemplate all dharmas as naturally so—only this is right view.

The dharmas of ordinary beings are empty, and the dharmas being studied are also empty. Clearly understanding that the dharmas being studied are empty—only this is right view.

The dharmas of ordinary beings are equal with causes and conditions. When one clearly understands this, the dharmas of pratyekabuddhas and their causes and conditions are likewise equal. Only this is right view.

The dharmas of ordinary beings are originally quiescent, and the dharmas of bodhisattvas are also quiescent. Only this is right view.

The dharmas of ordinary beings have no accomplishment, and the dharmas of all Buddhas likewise have no ultimate consummation. Only this is right view.

One who possesses right view does not let the mind enter into dualistic dharmas and does not perceive two dharmas. The person is likewise nondual, and one does not perceive a self or non-self. This is right view.

There are not many kinds of views, nor does one take many kinds to constitute distinct views. Seeing equality, one does not conceive of any dharma as superior, intermediate, or inferior. Entertaining no conception regarding any dharma—only this is right view.

One who possesses right view has neither manifold views nor anything seen. Having nothing seen—only this is right view.

That which is contemplated has no form or appearance. Seeing that all dharmas have no form or appearance—only this is right view.

Only when this bodhisattva contemplates all dharmas in this way is he called one who proclaims the Dharma and discipline.”

When the Buddha had spoken these words, five hundred bhikshus in the Dharma assembly exhausted the contaminants and attained liberation of mind.

The Buddha said to Bodhisattva Jewel Crest, “The second is right mindfulness. What is called right mindfulness?

Right mindfulness means casting off all mindfulness and non-mindfulness, uniting them in quiescence, clearly contemplating wisdom and virtue until reaching the quiescent cessation of dharmas, clearly understanding what is contemplated, and distinctly discerning all dharmas—what is Dharma and what is not Dharma—while knowing that all dharmas are individually distinct and do not draw near to one another. Because one clearly understands them in this way, even equality is not kept in mind, much less distinctions. Regarding all mindfulness, there is neither mindfulness nor non-mindfulness; no deliberation remains concerning what is right or not right. This is called right mindfulness.

The third is right speech. What is called right speech?

When a bodhisattva speaks, he does not perceive his own body, does not perceive another person, and does not perceive this or that. He neither violates himself nor harms another. This is right speech.

Furthermore, when a bodhisattva speaks, he equally understands all dharmas, knows that all dharmas reach complete cessation, and knows that all dharmas return to the Dharma of the noble sages and to liberation. This is right speech.

Furthermore, right speech consists in practicing loving-kindness and compassion toward all, making no distinction between friend and foe. Such right speech is also emptiness, signlessness, and wishlessness; it is entirely unconditioned, unborn, and unarisen. It expounds impartially that all dharmas are unsurpassed, suffering, and empty; that they are not a self; and that within all dharmas there is no self, person, or living being.

It expounds impartially that all dharmas arise through conditions according to intention: whatever seed is planted, that corresponding fruit is obtained. The bodhisattva instructs sentient beings impartially and expounds the Dharma of the sutras, enabling them to practice the Buddha path. Upon attaining the purity of right speech, one is protected by all the Buddhas of the ten directions.

This is right speech.

Fourth is right action. What is right action?

The bodhisattva brings all previously created karma to an end and never again commits the fundamental karmic delusions. The practice cultivated is the elimination of suffering and affliction. In all daily activities, the bodhisattva sees their illusory nature, does not initiate unwholesome actions, leaves worldly defilements behind, and remains free of impurity. The bodhisattva clearly understands right action and all dharmas. With respect to the roots of merit, there is no contrived activity in the cultivation of virtue; this is called non-action and non-falsity. This is called the bodhisattva's unsurpassed practice of right action.

Fifth is right livelihood. What is right livelihood?

The bodhisattva perceives neither a self nor a person; this is right livelihood. One who has right livelihood does not accumulate any worldly defilements. Through right livelihood, the bodhisattva can purify the aspirations of sentient beings. When their aspirations have been purified, the bodhisattva does not cling to self or person, nor to a living being. Self and others are equal, and all dharmas are likewise equal; the bodhisattva practices the pure meaning of the Dharma. This is right livelihood.

Sixth is right effort. What is right effort?

The bodhisattva does nothing contrary to the Dharma, and the mind never abandons merit. The efforts undertaken accord with what has been taught. The bodhisattva does not perceive dharmas as identical or different, nor as involving action or non-action. Practice is conducted in accordance with the nature of dharmas; the Dharma of the Buddhas is also thus, entirely quiescent, and on this basis effort is undertaken. All dharmas are equal, without distinction, and what is done is likewise equal. For the sake of sentient beings, the bodhisattva eliminates wrong effort and encourages and assists them in attaining wisdom. This is right effort.

Seventh is right mindfulness. What is right mindfulness?

The bodhisattva recollects the Buddha path and recollects generosity, morality, patience, diligence, one-pointedness, wisdom, loving-kindness, compassion, sympathetic joy, and equanimity. The bodhisattva diligently guards the mind, allowing no evil impurity or worldly defilement to arise, and does not follow the works of Mara.

Wherever the bodhisattva directs the mind, it never falls into wrong views. The bodhisattva governs the mind like a gatekeeper who knows clearly when to open and when to close, casts away every evil and unwholesome thought, entertains no conceptual fabrication, and permits no wrong thought to arise. This is right mindfulness.

Having established this right mindfulness, the bodhisattva does not attain a fruit of realization within the quiescent and extinguished nature of the path. This is the bodhisattva's pure practice of right mindfulness.

Eighth is right concentration. What is right concentration?

The bodhisattva follows the practices of the noble ones, knows the truth of suffering, cuts off the seeds of the truth of its origin, realizes the seeds of the truth of cessation, and upholds the seeds of the truth of the path. This is right concentration.

In the bodhisattva's right concentration, the bodhisattva's own body is equal, and all dharmas are likewise equal; the bodhisattva's own body is pure, and all dharmas are likewise pure; the bodhisattva's own body is empty, and all dharmas are likewise empty. With right mindfulness and right meditative absorption, one who attains this enters equality without falling into total cessation. From the moment the aspiration for enlightenment is first aroused, everything practiced is equal, perfecting wisdom and all noble merit and bringing clear comprehension of all dharmas. This is the bodhisattva's pure practice of right concentration."

When the Buddha taught the awakening factor of right concentration, one thousand six hundred devas and humans who had formerly delighted in the Lesser Vehicle realized and entered this Dharma, and they all aroused the aspiration for unsurpassed true and perfect enlightenment.

The Buddha said to the bodhisattva Ratnakuta: "Good man! The bodhisattva guards the factors of awakening and nurtures the mind without allowing defilements to arise; eliminates lust, anger, and delusion; relinquishes attachment to form, feeling, perception, formations, and consciousness; remains unattached to the three spheres; alone protects beings within the three realms; passes through the three gates of liberation; reaches the three penetrating knowledges; and sees the past, future, and present without obstruction.

The bodhisattva guides sentient beings to liberation and completely removes their impurities, like the radiant sun illuminating every place. Through wisdom in skillful means, the bodhisattva manifests according to what is timely and appropriate, journeys throughout the three periods, teaches and transforms all sentient beings, and causes them to arouse the mind of enlightenment, like a lotus flower in water. This is the bodhisattva's pure practice of guarding the mind directed toward the path of awakening."

The Buddha said to the bodhisattva Ratnakuta: "How does a bodhisattva accomplish the pure practice of supernormal powers?

"Furthermore, through five matters, the bodhisattva gains complete and penetrating vision and realizes the radiance called the divine eye: it illuminates throughout the ten directions, clearly seeing even the most secluded and darkest places; it sees all the Buddhas teaching, transforming, liberating, and delivering many kinds of beings; it sees from afar the successive courses of sentient beings and the adornments of their intentions and aspirations.

It sees throughout the ten directions all forms, appearances, and kinds—beautiful and ugly, long and short, large and small. This divine eye is never obstructed. Its mental perception is quiescent and unconditioned, surpassing that of the eight classes of devas and dragons, shravakas, and pratyekabuddhas, and it also sees through to their origins and outcomes.

This is the bodhisattva's pure divine eye.

"O son of good family! Furthermore, through five matters, the bodhisattva accomplishes the penetrating knowledge of all sounds called the divine ear. The bodhisattva hears and understands the voices of every kind of human being; hears distinctly the voices of all nonhuman beings; also hears every anguished cry of beings in the hells, hungry ghosts, and animals; and also hears the voices of all the Buddhas of the ten directions teaching the Dharma. Although every language, voice, and expression differs from the others, the bodhisattva distinctly hears all the myriad millions of kinds of sounds throughout the ten directions. This is the bodhisattva's pure divine ear.

"O son of good family! The bodhisattva's knowledge of the thoughts of others comprises five matters: the bodhisattva clearly knows the origins and outcomes of the karmic causes of devas, humans, animals, hungry ghosts, and hell beings, as well as their wholesome and unwholesome thoughts; the bodhisattva may also see the bodies they will assume in future lives and knows where their thoughts are tending; the bodhisattva comprehends the past, future, and present and knows with certainty the destinations to which wrong karma leads; the bodhisattva clearly knows the thoughts of all sentient beings and their wholesome and unwholesome karmic actions;

and the bodhisattva examines whether the minds of sentient beings contain lust, anger, or delusion, and teaches them the Dharma in accordance with their past conduct.

This is the bodhisattva's pure practice of knowing the thoughts of others.

"O son of good family! What are the five matters in the bodhisattva's knowledge of past lives? The bodhisattva clearly knows that those who experienced lust, anger, and delusion in former lives did so spontaneously, undergoing them without deliberately thinking about or contriving such deeds.

The bodhisattva also clearly knows that, throughout innumerable lives, this very person devoted thought to generosity, morality, patience, diligence, one-pointedness, wisdom, loving-kindness, compassion, sympathetic joy, and equanimity, and that this present body was attained through such meditative concentration and was likewise created by oneself. Those who cling to an ego and a self contemplate the characteristics of causes and conditions; those conditioned characteristics were also made by themselves, and thus they naturally experience them.

Having recollected and understood this, the bodhisattva knows that one's bodily form, family and attendants, power, reputation, noble or humble status, suffering, and happiness were also created by oneself, and that one naturally undergoes the resulting misfortunes. This is the bodhisattva's pure supernormal knowledge that clearly comprehends the bodies and minds of past lives."

O Son of Good Family! There are also five qualities by which a bodhisattva perfects the bases of spiritual power: freely manifesting through spiritual powers bodies of every form; freely manifesting through spiritual powers every kind of sound; freely penetrating through spiritual powers the thoughts, intentions, and karmic activities of all beings; extending spiritual powers everywhere to bring joy to all beings; and manifesting distinct spiritual powers that may be seen by those who draw near.

His spiritual powers reach every place. While seated in a single place, he sees innumerable lands throughout the ten directions; he travels throughout the realms of all Buddhas; and, in accord with the customs of all beings, he manifests bodily forms throughout the ten directions and teaches them the Dharma, enabling them to understand and arouse the aspiration for bodhi. This is the bodhisattva’s purity of spiritual power.

O Son of Good Family! The bodhisattva’s wisdom-eye possesses the pure divine eye, entirely free of attachment. He also possesses the pure divine ear, perceiving what comes before and after without obstruction. He immediately knows clearly every thought of all beings and fully knows their past, present, and future lives. Abiding in the practice of the unconditioned and uncreated, he completely ends the outflowing karma of birth and death and thereby perfects pure spiritual powers and mastery of superknowledges. This is the gateway of noble wisdom that brings the outflows to an end. Yet although the bodhisattva delights in these five superknowledges, his mind does not abide in the wisdom that exhausts the outflows.

O Son of Good Family! Suppose that, a hundred thousand yojanas from a settlement, there is a great royal city. The road leading there is perilous, beset by hardships too numerous to recount: steep slopes, deep pits, winding and narrow passages, bandits, lions, tigers, wolves, and evil beasts that turn upon and devour one another.

If one passes safely beyond that dangerous road, one can reach the royal city. Whoever enters the city escapes every calamity and gains immeasurable peace and security. At that time, a man hears about this royal city.

Leaving behind his beloved son, he sets out, striving with utmost diligence and enduring every danger, hardship, and suffering, never becoming negligent by day or night. He comes upon cooling shade. Skilled in the six arts and holding five kinds of weapons in his hands, he passes beyond the perilous road and arrives at the city gate.

Standing upon its threshold, he advances step by step to the second gate, opens the city gate, and then remains there. Suddenly he remembers that his beloved son has not yet reached the royal city. Because of the affection between father and son, he does not enter the city but hastens back to the settlement to bring his son with him to that royal city of peace and happiness.

O Son of Good Family! In the same way, the bodhisattva dons the boundless armor and, with steadfast, sincere, and vigorous resolve, reveals the Great Way and completely purifies the karma of the mind. His practices become mature and wholesome. Having exhausted the outflows, he arouses great compassion and, for the sake of beings, teaches them the Dharma and guides them. This bodhisattva possesses the wisdom that severs all outflows, completely ends birth and death, and attains ultimate consummation. Yet because of his compassionate wish to rescue beings, he reenters birth and death and manifests a body among ordinary beings.

O Son of Good Family! The royal city symbolizes the unsurpassed noble wisdom that completely exhausts all outflows. The perilous road extending a hundred thousand yojanas symbolizes passing through the immeasurable calamities of birth and death to liberate beings without regarding this as suffering.

The bandits, tigers, and wolves symbolize the māras, wrong views, and unlawful adversities. Their devouring and killing one another symbolizes the calamities of the decay and ruin of the skandhas of body and speech within the three realms. Coming upon cooling shade symbolizes the practice of equanimity.

The six arts and five kinds of weapons symbolize the six paramitas and five superknowledges. The man’s arrival at the city, his standing upon the threshold, advancing from the outer gate to the inner gate, and then stopping without entering symbolize the bodhisattva’s passage from the conditioned to the unconditioned, with all outflows already exhausted. Yet his mind remains lucid, and he does not abandon his original vow to liberate the beings of the ten directions, just as the man remembers his only son.

His refusal to enter the city and his return to the settlement symbolize the bodhisattva’s compassion for all beings, whom he cherishes and remembers as a father remembers his only child. The bodhisattva has extinguished the calamities of the outflows and birth and death, transcended them, and abides at the summit of the Dharma. Although he has escaped birth and death, he does not bring all outflows to final extinction, but immediately returns to dwell within the six destinies and guide beings.

This is the bodhisattva’s practice of great compassion and skillful means.”

At that time, the bodhisattva Jeweled Topknot said: “O God among Gods, this is unprecedented! The bodhisattva-mahasattva harbors great compassion and wishes to liberate beings. He takes no delight in liberation, regarding it as though it were in the palm of his hand, but returns to birth and death without aversion.

“World-Honored One! What Dharma does a bodhisattva practice so that he does not become weary of birth and death?”

The Buddha said: “O Son of Good Family! A bodhisattva possesses twenty qualities by which he does not become weary of birth and death.

“What are these twenty qualities?

“O Son of Good Family! The bodhisattva practices the roots of virtue and attains unsurpassed great loving-kindness, which he upholds in order to embrace those beset by great dangers. Cherishing great compassion, he embraces those deluded by evil, guides beings, and rescues them all.

He constantly uses vigor to embrace the timid and weak. He uses a gentle and patient nature to embrace the resentful and hostile. He uses skillful means to embrace those who know no moderation.

He uses wisdom to embrace the foolish and benighted. He uses one-pointedness of mind to embrace the heedless. He skillfully uses spiritual powers to embrace those who lack understanding.

He skillfully uses noble illumination to embrace those shrouded in darkness. He skillfully acts in accordance with the proper time to embrace those who pursue what is meaningless. He uses concentrated contemplation to embrace those afflicted by the defilements.

He follows and upholds the mind of the Way to embrace those who do not train. He practices the four means of beneficence to embrace those who have no one to aid them. He uses generosity to embrace the poor.

He reveres the precepts to embrace those who lack propriety. He uses extensive learning to embrace those of little wisdom. He uses dharani to embrace the forgetful.

He uses eloquence to embrace the dull-witted. He uses supreme virtue to embrace those lacking merit. Through these twenty qualities, the bodhisattva accomplishes great wisdom and does not become weary of birth and death.”

The bodhisattva Jeweled Topknot again said: “World-Honored One! How should a bodhisattva remain within birth and death to benefit innumerable people?”

The Buddha said: “O Son of Good Family! If a bodhisattva adorns himself with virtue, he should remain within birth and death, using merit to enrich those who are poor, deprived, and imperiled. If adorned with extensive learning, he should remain within birth and death, bringing abundant benefit through eloquence and skillfully preserving his resolve so that he does not quickly forget.

Having attained dharani, he should remain within birth and death, enabling everyone to possess wisdom born of hearing. Having attained the jeweled hand, he should remain within birth and death, adorning himself with excellent generosity; his wealth will not diminish, and he will bring abundant benefit. Moreover, being free from heedlessness, he should remain within birth and death, teaching the Dharma without weariness and bringing abundant benefit to everyone.

Having impartially gathered the excellent marks, he should remain within birth and death, adorning all beings with the cultivation of wisdom. With his words and deeds in harmony, he should remain within birth and death; everything he does will accord with the proper time and never lose moderation, thus bringing abundant benefit to all beings. Giving away everything he possesses without regret or stinginess, he should remain within birth and death, guiding beings at the proper time and in the appropriate place; through the paramita of giving the Dharma, he brings abundant benefit to all beings.

Upholding pure precepts, he should remain within birth and death, adorned with observance of the precepts and bringing abundant benefit to beings. Through patience, vigor, one-pointedness of mind, and wisdom, he should remain within birth and death; by means of the six paramitas, he brings abundant benefit to all beings.”

O Son of Good Family! In the distant past, countless incalculable kalpas ago, there was a Buddha named Universal Dissolution of the World Tathagata, Worthy One, Perfectly and Completely Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Gods and Humans, Buddha, Blessed One. That world was called Celestial Contemplation, and the kalpa was called Joyful Delight.

Why was that kalpa called Joyful Delight? During that kalpa, sixty thousand Buddhas appeared in the world. At that time, the gods of the Pure Abodes proclaimed the virtues of the Buddhas in innumerable voices.

Throughout that kalpa, the sixty thousand Buddhas were praised by gods and humans alike. No one who heard those sounds of praise failed to rejoice and give rise to wholesome thoughts. For this reason, it was called Joyful Delight.

O Son of Good Family! That world was peaceful and blissful, and its virtues were lofty. The gods and humans never tired of beholding it; therefore, it was called Celestial Contemplation.

That realm was wondrous and supremely adorned. Many kinds of fragrance formed its ground, and their scents wafted throughout immeasurable and innumerable lands in the ten directions. From the fragrant ground naturally arose immeasurable radiant lotus flowers.

The light of those lotuses constantly illuminated the world of Celestial Contemplation. All its people, young and old, possessed spiritual powers and accumulated virtues. Fragrance formed their towers, lecture halls, monasteries, broad terraces, gateways, beds, seats, cushions, and blankets, all of which were wondrous, fine, and smooth.

The world of the Buddha Universal Dissolution of the World was not divided into countries, cities, prefectures, districts, villages, or settlements. Its people used spiritual powers to travel and dwell in open space. Seated in towers and lecture halls, they single-mindedly recollected the Way, recited scriptures, and expounded and discussed their meaning.

There were no women in that realm and no gestation in wombs; everyone was born by transformation. Not even the words “woman” were heard there. Nor were there names for the three evil destinies or wretched realms, and there were no afflictions, calamities, suffering, or hardship.

Everyone took the joy of meditative concentration as food and drink. With wholehearted faith in the wondrous Dharma, they aspired to the Great Vehicle. There were no shravakas, pratyekabuddhas, or any other vehicles.

The people of that realm wore crowns and garments and had complexions like those of gods. If anyone renounced the household life to train in the Way, they entirely abandoned worldly defilements, craving, and desire, and never experienced sorrow or suffering.

The Tathagata Universal Dissolution of the World did not instruct the bodhisattvas that they must wear Dharma robes. Why? Because the people of that realm never gave rise to defiled thoughts. The form of that Tathagata was like that of Brahma. All the bodhisattvas in that realm were fully endowed with dignified deportment and proper decorum. Whether seated or standing, they remained peaceful and composed while expounding the scriptures and Dharma.

Whenever bodhisattvas from the Buddha lands of the ten directions, endowed with vast spiritual powers and great compassion pervading all worlds, came to the realm of Celestial Contemplation, they bowed their heads in homage, took refuge, and listened to the Tathagata Universal Dissolution of the World expound the scriptures. Seeing that the virtues of that realm were surpassing, lofty, immeasurable, and incomparable, they all exclaimed in praise that they had never witnessed such a thing before, and only then departed.

O Son of Good Family! Whenever the Tathagata Universal Dissolution of the World proclaimed the teaching of the Way for the bodhisattvas, he rose into open space to a height of sixty-six fathoms above the ground and sat upon a wondrous, pure, and magnificently adorned lion throne. There he discoursed upon the unsurpassed Dharma, presenting only its essential points without extensively analyzing them, whereas I here speak earnestly and at length. Why? Because those true beings had all entered sacred wisdom. From a single section or sentence, they could immediately awaken to hundreds of thousands of wondrous meanings. Therefore, that Tathagata proclaimed the scriptural teaching concisely and did not speak at length.

That Buddha taught four pure practices: the purity of the paramitas, the purity of the Dharma of the factors of the Way, the purity of the practice of spiritual powers, and the purity of guiding sentient beings to liberation.

O Jeweled Topknot! At that time, in the land of Celestial Contemplation, there was a bodhisattva named Precious Jewel, who asked the Tathagata Universal Dissolution of the World: “How should a bodhisattva remain within samsara and bring abundant benefit to sentient beings?” The Buddha then extensively analyzed and explained to that bodhisattva the meaning of these two statements: “On the path of great wisdom, nothing is its equal. In the bodhisattva's practice, one constantly remains within samsara, realizes wisdom, and brings abundant benefit.”

As soon as Universal Dissolution of the World finished speaking these words, sixty thousand bodhisattvas attained the patient acceptance of compliance.

O Son of Good Family! Bodhisattva Precious Jewel then asked: “How does a bodhisattva purify and adorn the place of awakening and sit beneath the bodhi tree?” The Tathagata Universal Dissolution of the World replied: “Through heedfulness one purifies and adorns the place of awakening and sits beneath the bodhi tree.”

He asked: “What is called heedfulness?”

The Buddha replied: “It is to uphold and practice the scriptures.”

He asked: “What is called upholding and practicing the scriptures?”

The Buddha replied: “When one's words and actions accord with one another, that is heedfulness. Furthermore, through heedfulness one does not indulge oneself but cultivates immeasurable great virtues; one does not unite with the five skandhas, because one has transcended the five skandhas; one's generosity is immeasurable, because one's wealth is inexhaustible; one's observance of precepts is immeasurable, because it serves those who have not yet trained; one's patience is immeasurable, because one can endure every kind of suffering and hardship; one's diligence is immeasurable, because it is the work of a true being; one's meditative concentration is immeasurable, because one does not regress; one's wisdom is immeasurable, because it is unobstructed;

one's loving-kindness is immeasurable, because one teaches and transforms sentient beings without limitation; one's compassion is immeasurable, because one has pity for sentient beings and assists those in deprivation and distress; one's conduct is immeasurable, because one uses the Dharma to exhort sentient beings and bring them joy; one's equanimity is immeasurable, because one rescues and guides the multitude of beings; one's passage through samsara is immeasurable, because it nurtures all the qualities of the Buddha's Way; one's work of guiding beings is immeasurable, because it establishes both oneself and others in peace and security; the true Dharma is immeasurable, because one acts appropriately according to the time and steadfastly maintains diligence;

one's virtuous wisdom is immeasurable, because one masters skillful means and applies them at the proper time; one's service to immeasurable Buddhas brings wisdom to fulfillment; one's quest for immeasurable wisdom born of learning gives rise to surpassing great wisdom; one's mental penetration is immeasurable, because one perceives the aspirations, dispositions, and conduct of sentient beings; one's moderation is immeasurable, because one is resolved to preserve serenity and contentment; one's dwelling in seclusion is immeasurable, because it brings the mind into harmony; one's tranquil silence is immeasurable, because one's field of observation is all-pervasive, swift, and fully endowed with every transcendent knowledge.

O Precious Jewel! These are the qualities that one who is heedful must follow. A bodhisattva who practices such heedfulness purifies and adorns the place of awakening and sits beneath the bodhi tree.”

The Tathagata Universal Dissolution of the World further said to Bodhisattva Precious Jewel: “O Son of Good Family! Heedfulness is the foundation upon which all factors of the Dharma of the Way are established and the source of sacred wisdom through which one realizes the essential and steadfast Dharma. Through heedfulness, one accumulates roots of virtue.

Being heedful, one never forgets or loses the Dharma heard long ago, can retain all scriptures universally, dissolves every worldly defilement, skandha, and hindrance, and remains unobstructed regarding the meaning of the Way. One who is heedful can burn away all the darkness of ignorance, preserve all scriptural teachings, eliminate attachment to all characteristics, and restrain the faculties. One who is heedful abandons erroneous paths and practices every good deed; such a person possesses surpassing power, is endowed with the ten powers of knowledge, and, like open space, is beyond comparison.

One who is heedful attains the fearlessnesses, completely accomplishes all Buddha qualities, and reaches the summit of the source. One who is heedful can realize the wisdom of a Buddha.”

When the Tathagata Universal Dissolution of the World finished speaking about heedfulness, twelve thousand bodhisattvas realized the patient acceptance of the non-arising of dharmas.”

The Buddha said to Bodhisattva Jeweled Topknot: “O Son of Good Family! What do you think? The Bodhisattva Precious Jewel of that distant past was none other than you yourself, Bodhisattva Jeweled Topknot.

“If a bodhisattva is heedful, he can purify and adorn the place of awakening, sit beneath the bodhi tree, and realize the unsurpassed Buddha Way.

“Furthermore, O Jeweled Topknot! How does a bodhisattva teach and transform sentient beings?”

If a bodhisattva whose conduct is pure perceives the wholesome and unwholesome workings of sentient beings’ minds, he can instruct and transform immeasurable, boundless, inconceivable kinds of sentient beings, causing them to practice the unsurpassed Dharma. Such a bodhisattva is gentle in disposition, examines everything clearly and thoroughly, and freely instructs and transforms beings: sentient beings differ in their faculties, and their views are all diverse.

Therefore, the bodhisattva manifests in whatever manner is appropriate to the occasion in order to teach and guide them. Some can be instructed and transformed only through steadfast observance of the precepts; some receive the teaching through instances of breaking the precepts. Some accept the guidance of the Way through conditions created by exchanging clothing and necessities and by social interaction.

Some accept instruction and transformation through gentleness; some through sternness; some through a fierce demeanor; some through intimidation; some through suffering and distress; and some through peace and security. Some are liberated and transformed through speech, victory, causes of birth, natural disposition, affliction, compliance with their wishes, possessions, non-possession, prosperity, what is accepted, what is not accepted, wealth, occupations and livelihood, tranquil things that cannot be exchanged, longing for a beautiful countenance, an ugly countenance, or forms, sounds, fragrances, flavors, and tangible objects.

Some are awakened and liberated through angry rebukes, foul odors, bitter tastes, roughness, hardness, and ugliness. Some receive transformation through living together; some through coming and going and meeting one another frequently; some through hearing of the Buddha, Dharma, and Sangha; some through joy; some through sorrow; some through non-self; some through sounds of tranquility; and some through hearing of generosity, morality, patience, vigor, one-pointedness, and wisdom.

Some accept instruction and transformation through the sufferings of the conditioned world; some through hearing of the peace and security enjoyed among gods and humans; some through hearing the teachings of the Sravaka Vehicle; some through hearing the teachings of the Pratyekabuddha Vehicle; and some through hearing the teachings of the Great Vehicle. Some are instructed and transformed through constant joy; some through sorrow and suffering; some through grief and the absence of gladness; some through material gain; some through elation; some through not being loved or respected; some through gain; some through decline; and some through remembering former kindness.

Some accept instruction and transformation through internal actions; some through external actions; and some through the eyes, ears, nose, tongue, body, hands, and feet. Some accept instruction and transformation through games, songs, and dramatic performances; some through flowers and fragrances; some through their own bodies constantly undergoing suffering, distress, and calamity; and some through always enjoying peace and happiness.

Some are instructed and transformed through skillful means that bring tranquility to their minds; some through transformations appearing in the forms of bhiksus, bhiksunis, upasakas, and upasikas; some through the manifestation of the Buddha’s form and countenance; and some through the manifestation of the forms and appearances of Sakra, Brahma, or a Wheel-Turning King.”

The Buddha told the Bodhisattva Jeweled Topknot: “O Son of Good Family! If a bodhisattva does not manifest such transformations and does not observe the dispositions, conduct, and thoughts of sentient beings, he will be unable to liberate them.

A bodhisattva must clearly understand and know the dispositions, conduct, and thoughts of sentient beings, and then administer medicine according to the illness; only then can the scope of his liberating work become vast.

If a bodhisattva practices the paramitas, he can receive and uphold the Dharma section concerning the Buddha’s Way and can also illuminate wisdom and supernormal powers; afterward, he silently instructs and transforms sentient beings.

A bodhisattva has four dharmas by which he instructs and transforms sentient beings:

First, without becoming weary of hardships, dangers, and toil, he guides them from beginning to end and teaches those who have not yet reached his own attainment.

Second, he does not crave peace and security for himself alone, but vows to bring peace to all.

Third, he always proclaims and teaches the doctrine of the Way according to what is timely and appropriate.

Fourth, he clearly knows the mental dispositions and conduct of every kind of being.

There are four further dharmas:

First, his speech is gentle and his words worthy of respect.

Second, he observes the precepts purely, like the radiant sun.

Third, his countenance is always joyful, and he never becomes angry.

Fourth, he always possesses a loving mind.

There are four further dharmas:

First, his mind never entertains thoughts of harming others.

Second, he readily cherishes great compassion.

Third, he has abundant sympathy for sentient beings.

Fourth, he constantly disciplines his own mind.

There are four further dharmas:

First, his disposition and conduct are pure.

Second, he is free from flattery and deceit.

Third, he is vigorous and steadfast.

Fourth, he patiently endures suffering and happiness, good and evil.

The foregoing are the four dharmas by which a bodhisattva instructs and transforms sentient beings. Only by contemplating in this way can he become capable of rescuing and aiding all beings.

O Son of Good Family! In the distant past, immeasurable countless kalpas ago, there was a Buddha named Stainless Light Tathagata, Worthy of Offerings, Perfectly and Fully Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, Blessed One. His world was named Tranquil, and the kalpa was named Loving Respect.

That Tranquil World was rich, joyful, peaceful, secure, and endowed with immeasurable pleasures; gods and humans were numerous. The assembly of sravakas numbered nine billion six hundred million, and there were eighty-four thousand bodhisattvas. The lifespan of the Buddha Stainless Light was three hundred and thirty-six thousand years.

At that time, there was a brahmin who became a great king. His crown prince, named Master of Karma, was handsome and dignified, and people never tired of beholding him. When that crown prince had just turned sixteen, he became intoxicated by his appearance, infatuated with power and nobility, arrogant and conceited, and heedless and confused.

He refused to go before the Buddha Stainless Light to pay reverence and bow in homage.

The Buddha Stainless Light thought: “Why has Crown Prince Master of Karma suddenly forgotten the mind of unsurpassed bodhi, the root of merit? Unmindful of his original vow, he has become attached to self and ego, heedlessly infatuated with beauty, wealth, power, and nobility. Moreover, he is arrogant and conceited and refuses to come before the Buddha to pay reverence. If someone were earnestly to proclaim his former practices to him, he would certainly remember his previous lives and would then come regularly before the Buddha to bow in homage and receive instruction.”

The Buddha Stainless Light then assembled eighty-four thousand bodhisattvas and instructed them to draw lots to determine who was capable of going to Crown Prince Master of Karma and, for eighty-four thousand years, teaching and transforming him and expounding the Dharma without weariness or fear of any suffering or affliction. Even if one went there to preach and instruct him, one would neither be welcomed nor invited to sit and converse, but would receive only abuse, humiliation, and scorn.

Although lots were drawn, not one among the eighty-four thousand bodhisattvas was willing to accept the mission. Thereupon, in that Dharma assembly, a bodhisattva named Supremely Wondrous Vigor rose from his seat, bared his right shoulder, knelt, joined his palms, and addressed the Buddha Stainless Light: “I am capable of going constantly to Crown Prince Master of Karma for eighty-four thousand years. I am willing to relinquish every comfort and accept all hardships; even if I encounter calamities and tribulations, my resolve will never falter.”

As soon as the Bodhisattva Supremely Wondrous Vigor finished speaking, the entire great trichiliocosm shook in six ways, and hundreds of thousands of gods in the sky raised their voices in praise, saying: “Excellent, excellent! The Bodhisattva Supremely Wondrous Vigor is able to don the armor of the great vow.”

At that time, Bodhisattva Supremely Wondrous Vigor came and stood before the gateway of Prince Karmaholder’s palace. As soon as the Prince saw him, he loudly reviled and humiliated him, angrily slandered him, scooped up earth and threw it at him, hurled tiles and stones at him, and struck and beat him with knives and staffs. Although the Bodhisattva was thus reviled, humiliated, and beaten, he neither grew angry nor resentful, nor did he regret his purpose and turn back.

Instead, his resolve and determination became ever firmer, his power of wisdom increased, and he gave rise to great compassion and pity for the Prince. Only after one thousand years did he gain entrance through the first gate. Though he endured innumerable hardships, humiliations, perils, and tribulations, he was neither afraid nor weary.

After ten thousand years, he entered the first courtyard of the royal palace; after twenty thousand years, he entered the second courtyard; and only after eighty-four thousand years did he enter the seventh courtyard, where he stood for seven days and seven nights. Seeing this, Prince Karmaholder questioned the bhiksu, “Why have you come here? What do you seek?” The Bodhisattva replied, “I have deliberately come here to praise the Prince’s name and virtues.”

On hearing this, the Prince thought to himself, “How extraordinary and unprecedented! The virtue of this bhiksu’s precepts is unfathomable and unsurpassed. Although he has suffered so much humiliation, he has never once become resentful or angry.”

Seeing that the Prince was pleased, Bodhisattva Supremely Wondrous Vigor immediately spoke these verses:

Prince, today I seek nothing;

I require neither food, drink, nor clothing.

You should reveal a fearless heart;

I have brought the Dharma, and therefore I came here.

The World-Honored One is named Stainless Light;

This Great Sage’s appearance in the world brings abundant benefit.

He expounds the sutras and Dharma to dispel suffering and affliction;

Whoever hears them obtains the nectar of immortality.

The appearance of Buddhas in the world is truly difficult to encounter;

Even through countless thousands of kalpas, they are difficult to meet.

They tame all beings and enable them to accept the Dharma;

The Buddha is the bright torch of the world.

People become heedless in pursuit of sensual pleasures,

Coveting wealth, craving beauty, and amusing themselves;

Bewildered by power, nobility, and royal rank,

They refuse to go and meet the Dharma King.

Wealth is impermanent, and life is difficult to preserve;

The Buddha teaches that life is like morning dew.

Prince, when you examine yourself, you are likewise;

Why, having heard that a Buddha is present, do you remain heedless?

You once gave rise to the aspiration for enlightenment

And invited sentient beings, wishing to liberate them.

Why in this life are you controlled by sensual pleasures?

How can one who is heedless liberate sentient beings?

You should awaken a mind of compassion for all beings,

So that you may avoid regret and the suffering it brings.

Now I wish to return to the Buddha’s dwelling place,

To subdue my mind and extinguish defiling desires.

Upon hearing these verses, Prince Karmaholder reproached himself, reverently bowed at the feet of Bodhisattva Supremely Wondrous Vigor, and said:

I bow my head to greatly compassionate Supremely Wondrous Vigor;

I now repent of the offense of having humiliated you.

I shall abandon all worldly affairs,

Aspiring neither to power and nobility nor coveting the throne.

I shall go to the place where peace is found,

Casting away defilement and seeking true benefit.

The Prince then went with one hundred and eighty million people, all carrying flowers and incense, to the Buddha’s dwelling place. They made offerings, bowed in homage, and withdrew to one side.

At that time, Prince Karmaholder addressed the Buddha:

Supremely Wondrous Vigor is my teacher;

His heart never grew weary, and he joyfully exhorted me.

Such beneficence and virtue are unsurpassed;

Offerings such as these can never fully repay them.

Repenting my faults, I take refuge in the Savior of the World;

I now sincerely come to confess and repent.

May the Buddha accept my confession of wrongdoing.

I now give rise to the aspiration to seek Buddhahood;

For the sake of all beings, I awaken compassion.

Never again shall I practice what is wrong or be heedless;

I now establish virtue to attain the Buddha Way.

Prince Karmaholder relinquished the throne and, together with one hundred and eighty-four million people, became a sramana in the presence of Buddha Stainless Light and gave rise to the aspiration to seek the Buddha Way.

Knowing their aspiration, Buddha Stainless Light expounded the supreme Buddha Way. Many who heard the pure Dharma attained the patient acceptance of gentleness, while the bodhisattvas came to abide in the patient acceptance of the non-arising of dharmas.”

The Buddha told Bodhisattva Jeweled Topknot, “Supremely Wondrous Vigor of that time was none other than I myself, the present Buddha Sakyamuni. Prince Karmaholder of that time is now Bodhisattva Maitreya.

“O Son of Good Family! In the past, while teaching and transforming sentient beings, the Bodhisattva never grew weary. His majestic virtue was immeasurably lofty, his training deepened day by day, and his vigor was unequaled. Therefore, a bodhisattva who wishes to liberate sentient beings should remember to cultivate and learn the virtues of that past Bodhisattva Supremely Wondrous Vigor.

“O Son of Good Family! A bodhisattva has four practices through which he attains mastery, and by these four practices he embraces the Dharma of the Buddha Way:

“First, he transcends all maras, and there are none who do not submit to him.

“Second, he remains mindful of purifying Buddha lands and causes beings to cultivate pure dharmas.

“Third, he adorns body, speech, and mind in accordance with the fundamental qualities of a great being.

“Fourth, he gathers together all the factors of the Buddha Way.

“There are also four further matters that constitute the bodhisattva practice:

“First, through wisdom he clearly comprehends the dispositions and aspirations of those who can enter the Way.

“Second, he universally perceives the faculties, origins, and refuges of sentient beings.

“Third, he distinguishes the causes underlying each kind of being and then gives medicine appropriate to the illness.

“Fourth, he clearly knows every direct path that may be followed, enabling beings to attain tranquility, and he harbors no resentment or anger.

“These are the four practices cultivated by a bodhisattva who attains mastery in the work of the Way.”

At that time, Bodhisattva Jeweled Topknot took from his topknot a Bright Moon jewel. This jewel had been brought forth through the arduous cultivation of hundreds of thousands of virtues over countless kalpas and was equal in value to the entire great trichiliocosm. He presented it to the Buddha and proclaimed, “I now offer this jewel from the crown of my head to the Tathagata. Through this merit, I shall bring forth the crown protuberance that no one can see, until I attain the inconceivable crown of the sacred wisdom of all Buddhas.”

The Buddha immediately smiled. Five-colored rays of light issued from his mouth, illuminating innumerable Buddha lands. They then returned, circled the Buddha three times, and suddenly disappeared into the crown of his head.

At that time, in the Dharma assembly, a bodhisattva named Vigorous Eloquence rose from his seat, bared his right shoulder, knelt, joined his palms, praised the Buddha, and asked:

Supreme and Unsurpassed One,

One who transcends the world,

Stainless because free from defilement,

The three realms praise the Buddha’s virtues.

Your loving-kindness is beyond compare,

Towering higher than Mount Sumeru.

Why does the Buddha now smile?

May you compassionately explain it to me.

The realm of ultimate truth is pure and adorned;

The Pure One is worthy of reverence.

You cause my heart to become peaceful,

Skillfully cultivated and soon tranquil.

The Teacher of Gods and Humans abides here;

His aspiration for Buddhahood is steadfast and wondrous.

In response to what portent,

And out of what compassion, do you now smile?

Your might pervades the ten directions;

The radiant light of merit shines brightly.

Like a mighty lion, you shatter darkness

And enter assemblies without fear.

In the three realms, no one equals you;

Who could ever surpass the Buddha?

Dharma King, please compassionately explain

Why you smile with joy.

Free from defilement, your nature is ever serene;

Your countenance is always harmonious and joyful.

Your renowned virtue fills empty space,

Resounding everywhere without limit.

You dispel every darkness;

Your radiance illuminates all places.

You abide solely for the sake of understanding;

Why does the Buddha smile with joy?

Cultivating virtue, your heart is pure;

Your resolve is like a precious golden mountain.

You constantly instruct those who study after you,

And all people in the world make offerings to you.

The Buddha is the supreme field of merit,

A Sage transcending the world who liberates it.

The Sakyan Lion expounds the Dharma,

Revealing the Dharma like empty space.

Among gods and humans,

No one equals the Buddha.

Your impartial mind is utterly steadfast;

Wholesome conscience and moral dread abound within you.

Hundreds of thousands of lofty virtues

Adorn your excellent marks like flowers in bloom.

The Supremely Victorious Sage now smiles;

Please explain it clearly.

The Buddha’s wisdom is unobstructed,

Extending throughout the three times.

Whatever thoughts and intentions beings possess,

The Buddha’s mind remains unattached.

You understand them all at once

And teach each according to their faculties.

The Lion among Teachers smiles;

What is the meaning of this?

The gods remain suspended in the sky,

Their hearts filled with joy and delight.

The people upon the earth

Fold their hands and take refuge in the Buddha.

The Supremely Victorious Sage proclaims

The wondrous nectar-flavored Dharma.

Gods, spirits, and humans who hear it

Completely extinguish the darkness of defiling toil.

The Buddha told Bodhisattva Vigorous Eloquence, “Do you see Jeweled Topknot here? He has offered the precious jewel from his topknot to the Tathagata, resolutely seeking unsurpassed, right, and true enlightenment. This is an offering to the Buddha’s wisdom.”

The Bodhisattva Jianbian said to the Buddha, “Yes, I have seen it, World-Honored One!”

The Buddha told the Bodhisattva Jianbian, “Son of Good Family! This Jewel-Crest has, for as many kalpas as there are grains of sand in the Ganges, made offerings to as many Buddhas as there are grains of sand in the Ganges. He has constantly cultivated the pure conduct and taught and transformed innumerable kinds of sentient beings, establishing them in the Three Vehicles.

After ten asamkhya kalpas have passed, he will become a Buddha named Jewel-Accomplishment Tathagata, Worthy of Offerings, Perfectly and Completely Awakened, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, World-Honored One. His world will be called Stainless Light, and the kalpa will be called Stainless. That world, Stainless Light, will be composed of the seven precious substances and will constantly emit light that universally illuminates immeasurable Buddha-lands throughout the ten directions.

That light will be the color of purple-gold. If any sentient being encounters that light, all their defilements will thereby be extinguished. That world will be prosperous and joyful.

All its inhabitants will be unattached bodhisattvas; no characteristics of other teachings will arise there. They will all cultivate the precious path together, and for this reason the Buddha will be named Jewel-Accomplishment. Those bodhisattvas will all possess supernormal powers and eloquence.

The devas and humans will all be mature and will obediently practice in accordance with the Perfectly Awakened One; even the term ‘ignorant and incapable’ will not exist. That land will also have no kings or rulers; only the Buddha will be the unsurpassed Dharma King. The devas and humans will all be spontaneously born by transformation.

There will be no women, nor even the term ‘sensual desire.’ The people of that realm will all have planted roots of merit; none will be without blessings. Their faculties will be complete, and their bodies will be adorned with all the excellent marks. The assembly of bodhisattvas of that Tathagata will be beyond all reckoning.

The Buddha Jewel-Accomplishment will live for fourteen kalpas. He will never discuss anything else; his words will proclaim only the wisdom of bodhisattvas, the paramitas, eloquence, and great compassion—entirely one single body of teaching. The bodhisattvas instructed by him will possess clear and keen faculties and, through a single phrase, will be able to enter universally into all the Dharmas of the Buddhas’ path.

For those bodhisattvas, Jewel-Accomplishment Tathagata will expound the teaching of dharani, with a mind of loving-kindness like the earth.

“What is called the teaching of dharani? It is to enter universally into all sections through a single complete phrase.

“What is called a single complete phrase? It is the sublime and noble phrase whose Dharma factors of the path can never be exhausted.

“What is called the inexhaustible phrase? It is that which can never be exhausted in relation to the Buddha-path.

“What is called inexhaustible? Whatever is spoken concerning nonbeing is called an inexhaustible phrase. Having entered nonbeing, one then enters universally into written characters. This is the single phrase that all written characters can never exhaust.

“Moreover, there are two characters that have never previously been heard or produced, yet speech is proclaimed arising from a single character. That single character does not share the same power as the two characters. This is to proclaim the teaching by means of a single character.

“If this teaching is proclaimed, there is neither thought nor non-thought, neither response nor non-response.

“This phrase is neither thought nor non-thought. Through the phrase of non-thought, the work of teaching and transformation is accomplished.

“Because they enter the teaching of dharani, the Buddha Jewel-Accomplishment will proclaim phrases of dharani to those bodhisattvas. Through that single phrase, those practitioners will enter universally into all the intentions of the Buddha.

“Even if for one kalpa or more than one kalpa I praised the merit of the world Stainless Light, I could not exhaust it. Jewel-Accomplishment Tathagata’s wisdom in expounding the scriptures and the path will be inconceivable, lofty, transcendent, and unsurpassed.”

At that time, when the Bodhisattva Jewel-Crest heard the Buddha bestow this prediction upon him, he rejoiced and exulted, and spoke verses in praise of the Buddha:

Knowing all and seeing all,

Perfect in the paramitas,

The Tathagata has transcended

Every kind of error.

With wisdom never known before,

He knows all my former lives;

The number of Buddhas I have worshiped,

The Buddha has fully declared.

The past and this future,

From origin to culmination, are thus;

The Buddha also knows the final age

And every being therein.

I have received the Buddha’s prediction

And no longer have any doubt.

I shall teach and deliver the world,

Knowing beings’ faculties from origin to culmination.

Even if, in every place,

The sun and moon should fall,

The words proclaimed from the Buddha’s mouth

Could never be altered.

The Buddha speaks words of utmost sincerity,

True and never false;

He predicts that in a future life

I shall become a Buddha, Honored One Among Humans.

Just as I have aspired in my resolve

To adorn and purify a Buddha-land,

So too are the Buddha’s words,

For he clearly knows the thoughts in my mind.

Having heard the Buddha’s teaching,

I rejoice, free of doubt.

The foremost practice I have cultivated

Was undertaken to deliver sentient beings.

The practices I have cultivated

Shall increase immeasurably still.

Having purified the primal source,

My body upholds pure conduct.

Through cultivation I shall attain Buddhahood,

Never succumbing to indolence.

I shall strive without fear or weakness,

Advancing through diligent effort.

The Buddha has accepted my offerings

And bears witness to my mind set upon the path.

Never shall I abandon diligent effort

Until I attain Buddhahood and great compassion.

For the sake of all sentient beings,

From origin to culmination it shall be thus:

I shall teach and transform them all,

And, upon attaining Buddhahood, deliver followers of other teachings.

As the Bodhisattva Jewel-Crest spoke these verses, seventy-two thousand people aroused the aspiration for unsurpassed bodhi and vowed to be born in the world Stainless Light. With one voice they said, “When Jewel-Accomplishment Tathagata attains Buddhahood, may we all be born in that Buddha-land.”

The Buddha predicted that they would all be born in that realm.

The World-Honored One then instructed Ananda to receive this scripture, retain it, recite it, read it, expound it, and widely transmit its meaning to everyone. He was to earnestly protect and support this scripture, ensuring that devas and humans would take refuge in it and make offerings to it. Why is this? Whoever hears this sutra will receive a prediction from the Buddha. Those who do not believe it possess only meager merit and virtue, while those who receive and retain this sutra possess extraordinary merit and virtue. Those who hear this sutra even briefly will encounter Buddhas in life after life. How much more limitless and immeasurable will be the merit of those who, having heard it, receive, retain, uphold, practice, and expound it.

Suppose good men or good women were, at the proper times throughout a full hundred thousand years, to give in charity enough of the seven precious substances to fill a great trichiliocosm. The merit of a person who hears this sutra and joyfully accepts it with faith would surpass theirs.

Ananda said to the Buddha, “World-Honored One! What is the name of this sutra, and how should it be upheld?”

The Buddha said, “This sutra is called The Sutra of the Bodhisattva Jewel-Crest’s Questions Concerning Pure Conduct. It should be upheld accordingly.”

When the Buddha had spoken this sutra, the Bodhisattva Jewel-Crest and the bodhisattvas from the ten directions assembled there, the Venerable Ananda, and the devas, nagas, yakshas, spirits, gandharvas, asuras, humans, and nonhumans all rejoiced upon hearing the Buddha’s teaching, faithfully accepted it, and respectfully practiced it.

THE DHARMA ASSEMBLY OF THE BODHISATTVA JEWEL-CREST

FORTY-SEVENTH

END