大乘本生心地觀經

Chapter 8: PARAMITAS

At that time, the great bodhisattva Maitreya said to the Buddha:

“World-Honored One, for what reason does the World-Honored One earnestly praise the practice of bodhisattvas in aranyas, but not praise the practice of bodhisattvas elsewhere? Once, while dwelling on Vulture Peak, the World-Honored One extensively taught the wondrous Dharma to the bodhisattvas, saying: ‘A bodhisattva may sometimes stay in the house of a courtesan or associate closely with a butcher in order to instruct them and bring them benefit and happiness.

Employing countless skillful means, the bodhisattva benefits sentient beings and teaches them the wondrous Dharma, causing them to enter the Buddha Way.’ Today, however, when the World-Honored One teaches the wondrous Dharma to those who have newly aroused the aspiration, he does not speak in this way. We ourselves are constantly in the Buddha’s presence and hear the profound Dharma, so we harbor no doubts. Yet we respectfully beseech the Tathagata to expound these profound and wondrous truths for those in future times who seek the Buddha Way, so that they may not regress from bodhisattva practice.”

The Buddha then said to the great bodhisattva Maitreya:

“Good man, among bodhisattvas who arouse the aspiration for unsurpassed, complete and perfect enlightenment and seek the path of bodhi, there are two kinds: householders and renunciants. Householder bodhisattvas may associate with such places as houses of prostitution and butcher shops in order to teach and guide others. Renunciant bodhisattvas are not like this.

“Nevertheless, these bodhisattvas are divided into nine grades. The three grades of superior faculties all dwell in aranyas and ceaselessly strive to benefit sentient beings. Bodhisattvas of middling and inferior faculties dwell wherever conditions are suitable; their places of residence are not fixed. They may dwell in an aranya or in a village, benefiting beings and bringing them peace according to circumstances. You should contemplate this manner of carrying out the work of teaching.

“Furthermore, good man, when a renunciant bodhisattva who cultivates the Buddha Way has attained the true uncontaminated Dharma, he devotes himself, according to circumstances, to benefiting and bringing happiness to all sentient beings. If a disciple of the Buddha has not yet attained true wisdom and dwells in an aranya, he should draw near to the Buddhas and bodhisattvas. If he encounters a true virtuous spiritual friend, he will certainly never regress from bodhisattva practice. For this reason, disciples of the Buddha should wholeheartedly seek to encounter a Buddha and a bodhisattva.

“Good man, this is called the essential supramundane Dharma. You should all single-mindedly cultivate and study it.

“Furthermore, good man, a renunciant bodhisattva who has become disenchanted with and abandoned the world and dwells in an aranya knows how, through diligent effort, to bring the eighty-four thousand paramita practices to perfect fulfillment and swiftly realize unsurpassed, complete and perfect enlightenment. Why is this? One who abandons fame and gain and enters the forests and mountains no longer cherishes or clings to either his own life or possessions and is forever free from dependence upon them. He therefore naturally and easily perfects the three kinds of paramita.”

The bodhisattva Maitreya said to the Buddha:

“World-Honored One, a renunciant bodhisattva dwelling in an aranya does not accumulate or store treasures. Through what causes and conditions, then, does that bodhisattva perfect the paramita of giving?”

The Buddha said to the great bodhisattva Maitreya:

“Good man, when a renunciant bodhisattva dwelling in an aranya enters a village to beg for food, he should first give a small portion of the food he receives to sentient beings, and then give whatever remains to any beings who desire it. This is called the paramita of giving. Offering his body and life to the Three Jewels and giving his head, eyes, marrow, and brain to those who ask for them is called the intimate paramita. Teaching the supramundane Dharma to seekers of the Way and causing them to arouse the aspiration for unsurpassed bodhi is called the true paramita. Good man, this is called a renunciant bodhisattva’s fulfillment of the paramita of giving.

“Furthermore, good man, a renunciant bodhisattva dwelling in an aranya cultivates the twelve dhutanga practices. When walking, he should carefully keep his gaze on the ground about two cubits ahead so that he does not harm sentient beings. This is called the paramita of moral discipline. Firmly upholding the precepts without cherishing his own body or life is called the intimate paramita. Teaching and transforming those who seek the supramundane path, causing them to arouse the aspiration for unsurpassed bodhi, is called the true paramita. Good man, this is called a renunciant bodhisattva’s fulfillment of the paramita of moral discipline.

“Furthermore, good man, a renunciant bodhisattva dwelling in an aranya eradicates anger, attains the samadhi of loving-kindness, and never abuses or humiliates any sentient being. This is called the paramita of patience. If, for the sake of even one person, he speaks a single phrase of Dharma and thereby causes that person to arouse the aspiration for unsurpassed, complete and perfect enlightenment, this is called the true paramita. Good man, this is called a renunciant bodhisattva’s fulfillment of the paramita of patience.

“Furthermore, good man, a renunciant bodhisattva practices diligence because he wishes to enable sentient beings to attain Buddhahood. Though he has not yet attained Buddhahood and his merit and wisdom remain deficient, he does not crave comfort, commits no evil, and feels immense joy, reverence, and admiration for the ascetic practices of the bodhisattvas of old, never ceasing at any time. For this reason, it is called the paramita of diligence.

Casting away his body and life as readily as spitting out saliva and never growing indolent at any time is called the intimate paramita. When he encounters those with the appropriate affinities, he teaches the supreme path and causes them to proceed toward unsurpassed, complete and perfect bodhi. This is called the true paramita.

Through a diligent mind, these ten practices did not regress in the past, remain steadfast in the present, and will swiftly reach perfection in the future. Good man, this is called a renunciant great bodhisattva’s fulfillment of the paramita of diligence.

“Furthermore, good man, a renunciant bodhisattva dwelling in an aranya cultivates right concentration to keep wholesome dharmas from being lost. He enters the gates of liberation, forever severs extreme views, manifests supernormal powers, and teaches sentient beings, enabling them to attain right wisdom, sever the roots of affliction, realize the true Dharma realm, awaken to the path as it really is, and ultimately reach bodhi.

For this reason, it is called the paramita of meditative concentration. Wishing sentient beings to become no different from himself—that is, to become fully endowed with methods for guiding sentient beings—he does not abandon right concentration or cherish his body and life. Cultivating such right concentration is called the intimate paramita.

Teaching profound Dharma to sentient beings and causing them to proceed toward the path of unsurpassed bodhi is called the true paramita. Good man, this is called a renunciant bodhisattva’s fulfillment of the paramita of meditative concentration.

“Furthermore, good man, a renunciant bodhisattva dwelling in a secluded and tranquil place draws near and makes offerings to Buddhas, bodhisattvas, and those who have attained omniscience. He always delights in hearing the profound and wondrous Dharma, continually giving rise to reverence and admiration, never becoming weary or satisfied. He also clearly distinguishes the truth of the Two Truths, eradicates the two obstacles, masters the five fields of knowledge, teaches the essentials of the Dharma, and resolves doubts.

For this reason, it is called the prajnaparamita. Casting away his body and life for the sake of half a verse, fearing no suffering, and resolutely seeking the path of bodhi constitute fulfillment of the intimate paramita. In a great assembly, he teaches the Dharma to others, never withholding or concealing its profound and wondrous meanings.

He causes them to arouse the aspiration for great bodhi and attain non-retrogression in bodhisattva practice. He constantly contemplates his own body, the aranya, the mind of bodhi, and the true Dharma body, seeing no difference among these four. By contemplating this wondrous principle, he fulfills what is called the true paramita.

Good man, this is called a renunciant bodhisattva’s fulfillment of the prajnaparamita.

“Furthermore, good man, a renunciant bodhisattva dwelling in a secluded and tranquil place constantly cultivates the paramita of superior wisdom in skillful means. With the wisdom that knows the minds of others, he clearly understands the diverse wishes, afflictions, and mental activities of sentient beings. Prescribing medicine according to each illness, he heals them all.

He attains mastery of the wondrous functions of supernormal powers and samadhi, arouses vast compassionate vows, brings sentient beings to complete fulfillment, and thoroughly comprehends all the dharmas of the Buddhas. For this reason, it is called the paramita of skillful means. For the benefit of sentient beings, he never cherishes either his body and life or his possessions.

This is called the intimate paramita. Regarding enemies and loved ones with equality, he teaches the wondrous Dharma to sentient beings and enables them to realize the wisdom of the Buddhas. This is called the true paramita.

Good man, this is called a renunciant bodhisattva’s fulfillment of the paramita of skillful means.

“Furthermore, good man, a renunciant bodhisattva who enters the forests and mountains constantly cultivates the paramita of vows for the sake of sentient beings. His mind continually contemplates the true nature of all dharmas, which is neither ‘existent’ nor ‘nonexistent’ but is the wondrous principle of the Middle Way. He clearly discerns all worldly matters and constantly cultivates loving-kindness and compassion in order to teach sentient beings.

For this reason, it is called the paramita of vows. Embracing sentient beings through the four great vows and never impairing these compassionate vows even at the cost of his body and life is called the intimate paramita. Teaching the wondrous Dharma with unobstructed eloquence, so that anyone who hears it will ultimately never regress, is called the true paramita.

Good man, this is called a renunciant bodhisattva’s fulfillment of the paramita of vows.

“Furthermore, good man, a renunciant bodhisattva dwelling in an aranya uses the power of right wisdom to understand the wholesome, unwholesome, pure, and impure mental conduct of sentient beings. He teaches them the corresponding Dharma, enabling them to realize the profound and wondrous meaning of the Mahayana and abide in ultimate nirvana. For this reason, it is called the paramita of power.

With the eye of right wisdom, he sees the five skandhas as empty and quiescent and is able to relinquish his body and life for the benefit of sentient beings. This is called the intimate paramita. With the power of wondrous wisdom, he transforms those who hold wrong views, causing them to abandon evil karma and the cycle of birth and death and proceed toward ultimate nirvana, which is eternal and blissful.

This is called the true paramita. Good man, this is called a renunciant bodhisattva’s fulfillment of the paramita of power.

“Furthermore, good man, a renunciant bodhisattva dwelling in an aranya clearly knows what is wholesome and unwholesome among all dharmas, departs from wrong views, embraces the true Dharma, is not weary of samsara, and does not delight in nirvana. This is called the paramita of wisdom. He does not cherish his own body but constantly feels compassion for sentient beings; regarding his body, life, and possessions, he continually practices great relinquishment.

This is called the intimate paramita. With wondrous wisdom, he teaches sentient beings the Dharma of the One Vehicle, enabling them to realize the path of unsurpassed, complete and perfect enlightenment. For this reason, it is called the true paramita.

Good man, this is called a renunciant bodhisattva’s fulfillment of the paramita of wisdom.

“Good man, in what sense do I say that these paramitas give rise to eighty-four thousand distinctions? You should know that, for those with much greed, twenty-one hundred paramitas are distinguished and expounded; for those with much anger, twenty-one hundred paramitas are distinguished and expounded; for those with much delusion, twenty-one hundred paramitas are distinguished and expounded; and for those in whom these are equally present, twenty-one hundred paramitas are distinguished and expounded. Good man, taking these twenty-one hundred paramitas as the basis and multiplying them further, there are eighty-four thousand paramitas. Dharmas such as these are all practices benefiting others.

“Good man, if sentient beings whose faculties are difficult to tame hear this Dharma but their minds are not yet subdued, then the eighty-four thousand gates of samadhi are taught to them. Such wondrous Dharma consists entirely of practices benefiting oneself. If sentient beings whose dispositions are difficult to tame hear this Dharma but their minds are not yet subdued, then the eighty-four thousand gates of dharani are taught to them. Such wondrous Dharma consists entirely of practices benefiting others. Good man, because I am intent on taming all sentient beings, I teach such Dharma and employ countless skillful means, manifesting all kinds of forms to teach and transform them. Good man, for this reason, all devas and humans call the Tathagata the Guide.

“Good man, all Buddhas, World-Honored Ones, of the present and future cultivate the eighty-four thousand gates of paramita, the eighty-four thousand gates of samadhi, and the eighty-four thousand gates of dharani. They forever eradicate the eighty-four thousand subtle afflictive obstacles and the eighty-four thousand subtle cognitive obstacles. They all go to the foot of the bodhi tree in an aranya, sit upon the Vajra Seat, enter the Vajra Samadhi, subdue all hostile heavenly maras, and realize the fruit of unsurpassed, complete and perfect enlightenment.”

At that time, wishing to restate this meaning, the World-Honored One spoke these verses:

The Great Dharma King transcends the three realms,
Appearing in the world to liberate sentient beings.
Bodhisattvas, countless and immeasurable,
Enter the Buddha’s gate of wisdom and ambrosia.

The worlds of the ten directions might cease to be,
But supramundane paths can never be extinguished.
Those seeking the supramundane path of liberation
Do not go beyond three faculties and nine grades.

The three grades of superior faculties dwell in aranyas;
The middling and inferior dwell in the world as conditions dictate.
The fruit of the path they seek does not differ:
All speak of Buddha-nature and true suchness.

Great beings who have realized the uncontaminated
Manifest as appropriate to rescue living beings.
They reveal the nondual Dharma gate of existence and nonexistence,
Never ceasing to benefit themselves and others.

Disciples of the Buddha who have not realized the uncontaminated
Should diligently cultivate and study the three gates,
Dedicate all their roots of virtue to everyone,
And single-mindedly remain mindful of the sacred names.

May I always behold the Buddhas and bodhisattvas,
Whose meritorious bodily marks are supremely adorned.
If I can always hear the rain of Dharma,
All will be moistened and my mind will not regress.

For this reason, disciples of the Buddha
Should bind their minds in constant recollection of the “Teacher of Devas and Humans.”
If a disciple of the Buddha cultivates the Noble Path
And arouses the aspiration for unsurpassed bodhi,

Becoming disenchanted with the world and dwelling in an aranya,
He is also said to cultivate the three “perfections.”
Giving before eating each day
And bestowing the treasure of Dharma upon sentient beings,

With the “three spheres” pure, is “giving.”
Through this causal practice, virtue is perfected.
Know that attainment of the paramita
Depends solely on a pure mind, not on material things.

Giving precious jewels with a defiled mind
Is inferior to giving a little with a pure mind.
Giving possessions is the “perfection of giving”;
This paramita is not divided into two or three.

Being able to give one’s body, life, wife, and children
Is called the “intimate perfection.”
When good men and faithful women come seeking the Dharma,
One expounds the Mahayana sutras to them in full,

Causing them to arouse the unsurpassed aspiration;
Only this is called the “true paramita.”
Endowed with compassion, pure faith, shame, and remorse,
One embraces sentient beings and abandons greedy attachment.

Vowing to attain the Tathagata’s unsurpassed wisdom,
Giving wealth and Dharma constitutes the first perfection.
Firmly maintaining the bodhisattva’s threefold pure precepts,
Unfolding bodhi and departing from birth and death,

Protecting the Buddha-Dharma in the world,
And repenting transgressions—this is “true moral discipline.”
Subduing anger and contemplating compassion,
One should reflect on past causes and end enmity and harm.

Sparing neither body nor life to rescue sentient beings:
This is the “paramita of patience.”
Performing difficult practices without abandoning them even briefly,
One advances continually through three asamkhyeya kalpas.

Never associating with defilement, one constantly trains the mind
And seeks liberation in order to deliver sentient beings.
Entering and emerging from right concentration with mastery,
One roams the ten directions through transformations and supernormal powers.

Severing the causes of affliction for sentient beings,
One cultivates samadhi in pursuit of liberation.
If one wishes to perfect true wisdom,
One draws near bodhisattvas and Tathagatas,

Delights in hearing the wondrous principles of the supramundane gates,
Cultivates and attains the three knowledges, and severs the two obstacles.
Knowing the constant differences among the minds of sentient beings,
One prescribes medicine according to their illnesses and has them take it.

With compassionate skill adapted to their faculties,
One uses skillful means to benefit and liberate sentient beings.
Contemplating the true import of every dharma,
One clings neither to center nor edge and abandons “existence and nonexistence.”

With pure wisdom, one ceaselessly awakens to true suchness,
Benefiting oneself and others throughout the Dharma realm.
The power of wisdom clearly understands sentient beings’ natures
And teaches them the corresponding dharmas.

The power of wisdom enters the minds of sentient beings
And causes them to sever the root of samsaric birth and death.
The power of wisdom distinguishes pure and impure dharmas,
Thoroughly understanding what should be adopted and abandoned.

Samsara and nirvana are fundamentally equal;
One brings sentient beings to fulfillment, free from discrimination.
The ten supreme practices described above
Are encompassed within the eighty-four thousand.

According to their classes, these supreme Dharma gates
Are the bodhisattvas’ paramitas.
The eighty-four thousand samadhis
Extinguish the distracted minds of sentient beings.

The eighty-four thousand gates of complete retention
Destroy delusive obstacles and disperse the hosts of mara.
Through the skillful power of the Dharma King,
These three supreme Dharmas deliver sentient beings.

The net of the “Teaching” is spread across the sea of birth and death,
Bringing devas and humans to the realm of peace and bliss.

When the World-Honored One taught this Dharma, eighty-four thousand devas from the Heaven of the Thirty-Three severed the obstacles of the three realms and realized the Ground of Joy. Countless hundreds of thousands of devas from the six heavens of the desire realm awakened to the patience of non-arising and attained dharani. Sixteen great kings realized the Dharma dharani.

Immeasurable members of the fourfold assembly realized bodhisattva practice: some attained the ground of non-retrogression, some attained gates of samadhi, some attained dharani, and some attained great supernormal powers. Some bodhisattvas realized the second or third ground, and others progressed as far as the tenth ground. All rejoiced exultantly.

Immeasurable hundreds of thousands of devas, humans, and others aroused the aspiration for unsurpassed, complete and perfect enlightenment and became irreversible. Eight thousand devas and humans became free from dust and defilement and attained the pure Dharma eye.

Chapter 9: THE ADORNMENT OF MERIT

At that time, the great bodhisattva Maitreya said to the Buddha:

“World-Honored One, as the Buddha has said, those who perfect merit while dwelling in an aranya will attain Buddhahood. How, then, should bodhisattvas act, and what merits should they cultivate, in order to be able to dwell in an aranya? We respectfully beseech the World-Honored One to explain this for us.”

The Buddha then said to the great bodhisattva Maitreya:

“Good man, one need cultivate only a single virtue to be able to dwell in an aranya and seek the unsurpassed path. What is that single virtue? It is to ‘contemplate that the source of every affliction is one’s own mind.’ One who thoroughly understands this Dharma can endure dwelling in an aranya.

Why is this so? It is like a mad dog that, when struck and chased by someone, pursues only the tiles and stones rather than the person. In future times, those who have newly aroused the aspiration and dwell in an aranya will be the same.

If, upon seeing forms, hearing sounds, smelling odors, tasting flavors, experiencing tangible objects, or encountering dharmas, their minds become defiled and attached, they do not know the root of the afflictions or understand that the five sense objects arise from their own minds. Such people are not yet able to abide securely in an aranya. For this reason, all great bodhisattvas delight in dwelling in tranquil places and seeking the unsurpassed path.

When the objects of the five desires appear before them, they should contemplate their own minds and reflect: ‘From beginningless time until today, I have revolved through the six destinies without any prospect of escape because delusion and inversion arise from the false mind, which greedily loves and clings to the objects of the five desires.’ Such bodhisattvas are said to be capable of enduring life in an aranya.

“If someone asks, ‘Which sentient being in a future age will attain Buddhahood?’ one should point to such a person. In a future life, that person will escape the suffering of the three realms, vanquish the four maras, swiftly attain bodhi, and realize the wisdom of the Buddhas. All beings throughout the world—devas, nagas, and the eight classes of beings—should make offerings to that person.

If good men and good women make offerings with pure minds to such disciples of the Buddha dwelling in aranyas, they will obtain immeasurable and boundless merit. Their merit will be no different from that obtained by someone who offers every kind of jewel to a loving mother. Why is this?

That person will attain the fruit of unsurpassed, complete and perfect enlightenment, turn the wheel of the true Dharma, liberate assemblies of devas and humans, continue the lineage of the Three Jewels without interruption, and become a refuge for sentient beings.

“Furthermore, good man, two dharmas bind practitioners and make them unable to endure dwelling in an aranya. The first is delighting in the false doctrine of annihilationism. The second is delighting in treasures and pleasurable things.

“Furthermore, good man, two kinds of people cannot endure dwelling in an aranya. The first are those filled with arrogance. The second are those who despise the Mahayana teachings.

“Furthermore, good man, two kinds of people should not dwell in an aranya. The first are those who hold wrong views and do not believe the Buddha’s words. The second are those who themselves break the precepts and treat their observance lightly. Such people should not dwell in an aranya to seek the unsurpassed path.

“Furthermore, good man, those endowed with four virtues should abide in an aranya. What are the four? First, extensive learning: retaining what one has heard without forgetting it. Second, clear discernment: thoroughly understanding wondrous meanings. Third, right mindfulness: never becoming heedless. Fourth, conformity: practicing in accordance with the teaching. Good man, if a disciple of the Buddha perfects these four supreme virtues, he should abide in an aranya, cultivate bodhisattva practice, and seek the unsurpassed path.

“Furthermore, good man, a renunciant bodhisattva has four more virtues with which he adorns himself while dwelling in an aranya and seeking the wisdom of the Buddhas. What are the four? First, great loving-kindness. Second, great compassion. Third, great sympathetic joy. Fourth, great equanimity. Good man, these four dharmas give rise to all merit and wisdom, bring benefit and happiness to immeasurable sentient beings, and lead swiftly to realization of the unsurpassed Dharma of great bodhi.

“Furthermore, a renunciant bodhisattva has four more virtues by which he maintains pure precepts and reaches bodhi. What are the four? First, always abiding in the four stainless qualities. Second, constantly cultivating the twelve dhutanga practices. Third, remaining far apart from both householders and worldly renunciants. Fourth, forever abandoning deceit, flattery, and jealousy. Good man, relying upon these four dharmas, all bodhisattvas forever escape birth and death and attain great bodhi.

“Furthermore, good man, a renunciant bodhisattva has four more dharmas that encompass all goodness. What are the four? First, observing the pure precepts and also possessing extensive learning. Second, entering right concentration regarding all dharmas and becoming fully endowed with every wisdom. Third, attaining the six supernormal powers and cultivating the wisdom of all modes. Fourth, possessing skillful means and remaining heedful. Good man, bodhisattvas of the three times cultivate and study these four dharmas together. You, disciples of the Buddha, should also cultivate them and will swiftly realize the vast, unsurpassed path of bodhi.

“Furthermore, good man, a renunciant bodhisattva endowed with four dharmas becomes irreversible in bodhisattva practice. What are the four? First, giving. Second, loving speech. Third, beneficial action. Fourth, cooperation. Good man, these four practices are the path leading to bodhi and the foundation for benefiting living beings. All bodhisattvas should cultivate and study them.

“Furthermore, good man, a renunciant bodhisattva has four more virtues through which he dwells in an aranya, maintains the pure precepts, and adorns himself. What are the four? First, contemplating that one’s own body has no intrinsic nature, thereby destroying the two attachments—to self and dharmas—and realizing the principle of no-self.

Second, contemplating that the bodies of others also have no intrinsic nature, thereby abandoning love and hatred toward enemies and loved ones. Third, attaining ease of body and mind, so that the mind and mental factors no longer discriminate. Fourth, attaining the wisdom of equality, so that there is no distinction between samsara and nirvana.

Good man, all bodhisattvas should cultivate these four dharmas. You, disciples of the Buddha, should also cultivate them and will reach the path of unsurpassed, complete and perfect bodhi.

“Furthermore, good man, all bodhisattvas have four vows by which they bring sentient beings to complete fulfillment and preserve the Three Jewels throughout many kalpas without ever regressing. What are the four? First, the vow to liberate all sentient beings. Second, the vow to eradicate all afflictions. Third, the vow to study all Dharma gates. Fourth, the vow to realize every fruit of Buddhahood. Good man, bodhisattvas great and small should all study these four dharmas, for they are studied by bodhisattvas of the three times.

“Furthermore, good man, a renunciant bodhisattva has four more dharmas through which he dwells in an aranya and maintains the pure precepts. What are the four? First, delighting in the ‘nature of emptiness,’ because the ‘principle of emptiness’ is thereby revealed. Second, attaining fearlessness through realization of right concentration. Third, arousing great compassionate vows toward sentient beings. Fourth, never becoming weary regarding the two kinds of no-self. Good man, these four dharmas are essential for all bodhisattvas who realize the noble fruit, for by relying upon them they sever the two obstacles.

“Furthermore, good man, a renunciant bodhisattva has four more dharmas through which he dwells in an aranya, skillfully observes the precepts, and adorns himself. What are the four? First, forever abandoning the view of self. Second, abandoning the view of possessions belonging to the self. Third, departing from the views of annihilationism and eternalism. Fourth, possessing profound and extensive understanding of the twelve links of dependent origination. Good man, these four dharmas eliminate violations of the precepts, preserve the pure precepts, and adorn oneself.

“Furthermore, good man, a renunciant bodhisattva dwelling in an aranya contemplates four more dharmas, thereby preserving the precepts, increasing wondrous practices, and seeking the wisdom of the Buddhas. What are the four? First, contemplating the arising and cessation of the five skandhas. Second, contemplating the twelve links of dependent origination as an empty village. Third, contemplating that the nature of the eighteen dhatus is identical to the Dharma realm. Fourth, neither rejecting nor craving the dharmas of conventional truth. Good man, all bodhisattvas should cultivate and study these four dharmas. Therefore, disciples of the Buddha dwelling in aranyas should single-mindedly cultivate them and seek the unsurpassed path.

“Furthermore, good man, a renunciant bodhisattva dwelling in an aranya is endowed with four dharmas of pure moral discipline with which he adorns himself. What are the four? First, perfecting the contemplation in which no body is seen.

Second, perfecting the contemplation in which no speech is seen. Third, perfecting the contemplation in which no thought is seen. Fourth, departing from the sixty-two views and perfecting the contemplation of omniscience.

Good man, if a disciple of the Buddha perfects these four pure dharmas, he realizes in his present body the certainty of entering the Noble Path and swiftly attains unsurpassed bodhi. For this reason, you disciples of the Buddha should contemplate these four Dharma gates, sever the four evil destinies, realize the four levels of nirvana, and, throughout all future time, liberate sentient beings and enable them to realize the path of unsurpassed, complete and perfect enlightenment.

“Furthermore, good man, a renunciant bodhisattva dwelling in an aranya is endowed with eight pure dharmas of samadhi with which he adorns himself. What are the eight?

1. Sitting alone in an aranya, he accomplishes pure samadhi.

2. Departing from frivolous speech, he accomplishes pure samadhi.

3. Departing from the five desires, he accomplishes pure samadhi.

4. Taming body and mind, he accomplishes pure samadhi.

5. Knowing contentment in food and drink, he accomplishes pure samadhi.

6. Departing from craving and evil, he accomplishes pure samadhi.

7. Departing from the craving that arises upon hearing vocal sounds, he practices pure samadhi.

8. Teaching the Dharma to the assembly without seeking offerings or material support, he practices pure samadhi.

“Good man, these eight dharmas of pure samadhi can give rise to hundreds of thousands of other samadhis. You, disciples of the Buddha, should cultivate them and will swiftly realize unsurpassed, complete and perfect bodhi.

“Furthermore, good man, a renunciant bodhisattva dwelling in an aranya has eight more kinds of pure wisdom. What are the eight?

1. Through skill regarding the five skandhas, he attains pure wisdom.

2. Through skill regarding the twelve ayatanas, he attains pure wisdom.

3. Through skill regarding the eighteen dhatus, he attains pure wisdom.

4. Through skillful means regarding the twenty-two faculties, he attains pure wisdom.

5. Through skillful means regarding the three gates of liberation, he attains pure wisdom.

6. Through skillful means capable of extinguishing all afflictions, he attains pure wisdom.

7. Through skillful means capable of extinguishing the secondary afflictions, he attains pure wisdom.

8. Through skillful means capable of extinguishing the sixty-two views, he attains pure wisdom.

“Good man, you bodhisattvas should diligently cultivate these eight kinds of pure wisdom and will swiftly realize unsurpassed, complete and perfect bodhi.

“Furthermore, good man, a renunciant bodhisattva dwelling in an aranya has eight more kinds of pure supernormal powers with which he adorns himself. What are the eight?

1. Unobstructed regarding all material forms, he attains the skillful means of the divine eye and pure supernormal power.

2. Unobstructed regarding the objects of sound, he attains the skillful means of the divine ear and pure supernormal power.

3. Unobstructed regarding the minds and mental factors of sentient beings, he attains the skillful means of the wisdom that knows others’ minds and pure supernormal power.

4. Unobstructed in remembering former births and deaths, he attains the skillful means of the wisdom that knows past lives and pure supernormal power.

5. Unobstructed in traveling throughout countless Buddha lands in the ten directions, he attains the wisdom of miraculous manifestations, skillful means, and pure supernormal power.

6. Unobstructed in knowing whether the contaminated karma of sentient beings has been exhausted, he attains the skillful means of the wisdom of the exhaustion of contaminants and pure supernormal power.

7. Unobstructed in extinguishing all afflictions, he attains the skillful means of uncontaminated wisdom and pure supernormal power.

8. Directly seeing all his own roots of virtue and dedicating them to sentient beings, he attains skillful means and pure supernormal power.

“Good man, bodhisattvas throughout the ten directions cultivate and study together these eight kinds of pure supernormal powers. You bodhisattvas should also cultivate them and will swiftly realize unsurpassed, complete and perfect bodhi.

“Furthermore, good man, a renunciant bodhisattva dwelling in an aranya attains eight kinds of purity in his present body. What are the eight?

1. Purity of bodily karma.

2. Purity of verbal karma.

3. Purity of mental karma.

4. Purity of right nature.

5. Purity of right mindfulness.

6. Purity of dhutanga practice.

7. Purity through freedom from flattery and deceit.

8. Purity through never forgetting the mind of bodhi for even a single thought.

“Good man, if a disciple of the Buddha dwelling in an aranya is endowed with these eight kinds of purity, he perfects boundless roots of virtue in his present body and never regresses from the path of unsurpassed, complete and perfect enlightenment.

“Furthermore, good man, a renunciant bodhisattva has eight kinds of pure extensive learning with which he adorns himself. What are the eight?

1. By revering his upadhyaya and acharya, he attains pure extensive learning.

2. By departing from arrogance and giving rise to humility, he attains pure extensive learning.

3. Through courageous diligence, he attains pure extensive learning.

4. By abiding in right mindfulness, he attains pure extensive learning.

5. By expounding profound and extensive meanings to those seeking the Dharma, he attains pure extensive learning.

6. By taking no delight in defending himself and disparaging others, he attains pure extensive learning.

7. By constantly contemplating all wholesome dharmas, he attains pure extensive learning.

8. By listening to the true Dharma and practicing in accordance with what is taught, he attains pure extensive learning.

“Good man, you bodhisattvas should all cultivate these eight kinds of pure extensive learning and will swiftly realize unsurpassed, complete and perfect bodhi.”

After teaching these bodhisattva practices, the World-Honored One said to the great bodhisattva Maitreya:

“Good man, approximately five hundred years after I enter nirvana, when the true Dharma is about to disappear, immeasurable sentient beings will become disenchanted with and abandon the world. Earnestly looking up to the Tathagata, they will arouse the aspiration for unsurpassed, complete and perfect enlightenment and enter aranyas. For the sake of the unsurpassed path, they will cultivate these bodhisattva practices and vows and become irreversible on the path of great bodhi.

When the immeasurable sentient beings who arouse such an aspiration reach the end of their lives, they will be born in the palace of Tusita Heaven. There they will behold your body, Bodhisattva Maitreya, adorned with immeasurable merit and wisdom; they will transcend birth and death and attain non-retrogression. In a later age, beneath the bodhi tree at the great precious Dragon-Flower Dharma assembly, they will attain unsurpassed, complete and perfect enlightenment.”

While the World-Honored One was teaching this Dharma, twenty-five thousand bodhisattvas who had newly aroused the aspiration and were on the verge of regressing from bodhi practice heard this Dharma and immediately established resolute minds. They passed beyond the stage of the Ten Faiths and reached the sixth stage of the Ten Abodes. Thirty-eight thousand brahmins of pure conduct forever severed wrong views and attained great patience regarding the Dharma and dharani. Seventy-six thousand people all aroused the peerless aspiration for unsurpassed, complete and perfect enlightenment.