佛說莊嚴菩提心經

Thus have I heard. At one time, the Buddha was dwelling on Mount Gridhrakuta near the city of Rajagriha, together with an assembly of twelve hundred great bhikshus.

There were also ten thousand bodhisattvas. Their names included Bodhisattva Wisdom Light, Bodhisattva Dharma Light, Bodhisattva Moonlight, Bodhisattva Sunlight, Bodhisattva Boundless Light, Bhadrapala, and others.

There were sixteen worthy ones who had cultivated practices in accordance with Manjushri’s original cultivation. There were also sixty bodhisattvas who had cultivated practices in accordance with Bodhisattva Maitreya’s original cultivation.

These were bodhisattva-mahasattvas of the Bhadrakalpa.

At that time, the Blessed One, surrounded by an incalculable great assembly, expounded the Dharma for them.

Then, in the assembly, a bodhisattva named Contemplator of Immeasurable Meaning rose from his seat, adjusted his robes, bared his right shoulder, knelt with his right knee on the ground, scattered all kinds of precious flowers over the Buddha, and praised the Buddha. Having made these offerings, he joined his palms and addressed the Buddha, saying: “Blessed One! I wish to ask a question. I pray that the Blessed One will compassionately permit me.”

The Buddha said to Bodhisattva Contemplator of Immeasurable Meaning: “You may ask.”

Bodhisattva Contemplator of Immeasurable Meaning addressed the Buddha, saying: “Blessed One! How does a bodhisattva cultivate the mind of bodhi? What is the mind of bodhi?”

The Buddha said to Bodhisattva Contemplator of Immeasurable Meaning: “A bodhisattva’s cultivation of the mind of bodhi does not abide in sentient beings. The mind of bodhi cannot be obtained. This mind is neither form nor perception. No Dharma can be attained. Why is this? Because sentient beings are empty (shunya).”

Bodhisattva Contemplator of Immeasurable Meaning addressed the Buddha, saying: “Blessed One! Since the characteristics of Dharma are so profound, how should a bodhisattva cultivate?”

The Buddha said to Bodhisattva Contemplator of Immeasurable Meaning: “Good man! The mind of bodhi (bodhicitta) neither exists nor is created and is apart from written words. Bodhi itself is mind, and mind itself is sentient beings. One who can understand this is called a bodhisattva who cultivates the mind of bodhi.

“Bodhi is neither past, present, nor future. Likewise, mind and sentient beings are also neither past, present, nor future. One who can understand this is called a bodhisattva.

“Yet within this there is truly nothing attained. Because there is nothing attained, if one has no attainment regarding any Dharma, this is called attaining bodhi.

“For sentient beings who are beginning the practice, bodhi is said to exist. Just as an arhat realizes the Dharma in which nothing is attained, through conventional language it is said that bodhi exists; yet bodhi is truly unobtainable.

“If there is no attainment regarding any Dharma, this is called bodhi. Yet within this there is neither mind nor one who creates mind; neither bodhi nor one who produces bodhi; neither sentient beings nor one who creates sentient beings; neither shravakas nor one who gives rise to the shravaka aspiration; neither pratyekabuddhas nor one who gives rise to the pratyekabuddha aspiration; neither bodhisattvas nor one who gives rise to the bodhisattva aspiration; neither Buddha nor one who becomes a Buddha; neither the conditioned nor one who creates the conditioned; and neither the unconditioned nor one who creates the unconditioned. What has been attained, is now attained, or will be attained therein is entirely unobtainable.”

The Buddha said: “Good man! Listen attentively! Listen attentively! Reflect well and remember. I shall now explain what should be said. A bodhisattva who gives rise to the mind of bodhi possesses ten Dharmas. What are the ten?

_ The first arousal of mind: Perfecting all roots of goodness, like Mount Sumeru adorned with every jewel.

_ The second arousal of mind: Practicing dana-paramita, the perfection of generosity, like the great earth nurturing the growth of all wholesome Dharmas.

_ The third arousal of mind: Practicing shila-paramita, the perfection of moral discipline, like the lion king subduing all beasts and eliminating wrong views.

_ The fourth arousal of mind: Practicing kshanti-paramita, the perfection of patience, like Narayana, firm and indestructible, eliminating afflictions.

_ The fifth arousal of mind: Practicing virya-paramita, the perfection of diligence, manifesting all wholesome Dharmas, like a celestial wish-fulfilling flower that expounds the Dharma.

_ The sixth arousal of mind: Practicing dhyana-paramita, the perfection of meditative concentration, like the sunlight dispelling all darkness.

_ The seventh arousal of mind: Practicing prajnaparamita, the perfection of wisdom, whereby all vows are fulfilled, like a merchant safely escaping every danger.

_ The eighth arousal of mind: Practicing upaya-paramita, the perfection of skillful means, eliminating all obstructions, like the full moon, pure and undefiled.

_ The ninth arousal of mind: Desiring to fulfill one’s original vows, traveling through pure Buddha lands, delighting in hearing the profound and wondrous Dharma, and eliminating spiritual poverty.

_ The tenth arousal of mind: Like empty space, its wisdom is inexhaustible; like a wheel-turning king, it accomplishes omniscience in all its aspects.

“Good man! One who can thus give rise to these ten kinds of mind is called a bodhisattva, a mahasattva, an unconditioned sentient being, an unobstructed sentient being, a sentient being who has crossed over, and an inconceivable sentient being. Yet within this there is neither mind nor bodhi.

“Furthermore, good man, there are ten samadhis that safeguard the mind of bodhi. What are the ten?

_ The first arousal of mind is safeguarded by the Samadhi of the Dharma Treasure.

_ The second arousal of mind is safeguarded by the Samadhi of Firmness.

_ The third arousal of mind is safeguarded by the Samadhi of Immutability.

_ The fourth arousal of mind is safeguarded by the Samadhi of Non-Retrogression.

_ The fifth arousal of mind is safeguarded by the Samadhi of the Precious Flower.

_ The sixth arousal of mind is safeguarded by the Samadhi of Sunlight.

_ The seventh arousal of mind is safeguarded by the Samadhi of All Meanings.

_ The eighth arousal of mind is safeguarded by the Samadhi of Wisdom’s Illumination.

_ The ninth arousal of mind is safeguarded by the Samadhi of the Buddhas’ Presence.

_ The tenth arousal of mind is safeguarded by the Shurangama Samadhi.

“Furthermore, good man, as a sign of the bodhisattva’s First Bhumi, one can behold hundreds of millions of thousands of nayutas of concealed treasuries filling the three-thousandfold Buddha land.

“At the Second Bhumi, one can behold the three-thousandfold Buddha land level and unobstructed, brilliantly adorned with every jewel.

“At the Third Bhumi, one can behold mighty warriors subduing hostile enemies.

“At the Fourth Bhumi, one can behold wind wheels coming from the four directions, spreading every kind of fragrance throughout that land.

“At the Fifth Bhumi, one can behold celestial maidens adorned with every kind of jewel and necklace. Upon their bodies are celestial crowns of utpala flowers, champaka flowers, varshika flowers, and atimuktaka flowers, beautifying their countenances.

“At the Sixth Bhumi, one beholds precious pools filled with clear water of the eight qualities. On the four sides of the pools are terraces, steps, and walkways made of the seven treasures, while their beds are spread with golden sand. One sees oneself playing joyfully within these pools.

“At the Seventh Bhumi, one beholds hells to the left and right, yet passes through their midst without encountering any difficulty.

“At the Eighth Bhumi, one sees lion figures of dignified appearance upon one’s two shoulders, with a banner atop the head, possessing great might that subdues every beast.

“At the Ninth Bhumi, one beholds a holy wheel-turning king surrounded by hundreds of thousands of great ministers, kshatriyas, and householders, transforming immeasurable sentient beings through the true Dharma. One sees precious canopies suspended in the sky above him.

“At the Tenth Bhumi, one beholds the Buddha’s form-body, golden in color and radiating great light, surrounded by the great assembly while expounding the Dharma.

“Good man! Through the power of samadhi, these ten corresponding signs are skillfully distinguished, perfecting the ten bhumis.

“Furthermore, good man, the First Bhumi produces the Dharani of Advancement.

“The Second Bhumi produces the Indestructible Dharani.

“The Third Bhumi produces the Dharani of Peace and Security.

“The Fourth Bhumi produces the Dharani Difficult to Harm.

“The Fifth Bhumi produces the Dharani of Adornment with Every Kind of Flower of Merit.

“The Sixth Bhumi produces the Dharani of Perfect Illumination.

“The Seventh Bhumi produces the Dharani of Increase.

“The Eighth Bhumi produces the Dharani of Non-Discrimination as foremost, together with six billion two hundred million nayutas of corresponding dharanis.

“The Ninth Bhumi produces the Boundless Dharani as foremost, together with eighty-four thousand corresponding dharanis.

“The Tenth Bhumi produces the Inexhaustible Dharani as foremost, together with hundreds of millions of thousands of Ganges-sands of corresponding dharanis.

“Furthermore, good man, at the First Bhumi one practices dana-paramita, the perfection of generosity.

“At the Second Bhumi one practices shila-paramita, the perfection of moral discipline.

“At the Third Bhumi one practices kshanti-paramita, the perfection of patience.

“At the Fourth Bhumi one practices virya-paramita, the perfection of diligence.

“At the Fifth Bhumi one practices dhyana-paramita, the perfection of meditative concentration.

“At the Sixth Bhumi one practices prajnaparamita, the perfection of wisdom.

“At the Seventh Bhumi one practices upaya-paramita, the perfection of skillful means.

“At the Eighth Bhumi one practices jnana-paramita, the perfection of knowledge.

“At the Ninth Bhumi one practices the perfection of fully accomplishing sentient beings.

“At the Tenth Bhumi one practices the perfection of fulfilling all vows.

“All these paramitas are completely accomplished within the respective bhumis.

“Furthermore, good man, a bodhisattva-mahasattva’s practice of dana-paramita has ten aspects. What are the ten?

“One is the faculty of faith.

“Two is the faculty of concentration.

“Three is great loving-kindness.

“Four is great compassion.

“Five is joy in oneself.

“Six is joy in others.

“Seven is giving rise to all vows.

“Eight is protecting all sentient beings.

“Nine is the four means of embracing.

“Ten is drawing near to the Dharmas of the Buddhas.

“These are called the ten Dharmas that accomplish dana-paramita, the perfection of generosity.

“Furthermore, good man, the practice of shila-paramita has ten Dharmas. What are the ten?

“One is escaping the eight difficulties.

“Two is accomplishing the Buddha’s merit.

“Three is departing from the shravaka ground.

“Four is departing from the pratyekabuddha ground.

“Five is purity of body.

“Six is purity of speech.

“Seven is purity of mind.

“Eight is adorning the mind.

“Nine is severing the conditions leading to hell.

“Ten is fully practicing what one seeks.

“These ten Dharmas accomplish shila-paramita, the perfection of moral discipline.

“Furthermore, good man, the practice of kshanti-paramita has ten Dharmas. What are the ten?

“One is the power of patience.

“Two is joyous vigor.

“Three is accomplishing sentient beings.

“Four is being able to patiently accept profound Dharma.

“Five is being free from the distinction between others and self.

“Six is cutting off anger.

“Seven is not cherishing the body.

“Eight is not cherishing one’s life.

“Nine is abandoning delusion.

“Ten is contemplating the equality of the Dharma-body.

“These ten Dharmas accomplish kshanti-paramita, the perfection of patience.

“Furthermore, good man, the practice of virya-paramita has ten Dharmas. What are the ten?

“One is the faculty of diligence.

“Two is the power of diligence.

“Three is right effort.

“Four is right mindfulness.

“Five is using the body to assist sentient beings.

“Six is responding to sentient beings through mind and speech.

“Seven is not retrogressing from one’s sphere of practice.

“Eight is eliminating indolence.

“Nine is subduing evil spiritual advisers.

“Ten is accumulating omniscience.

“These are called the ten Dharmas that accomplish virya-paramita, the perfection of diligence.

“Furthermore, good man, the practice of dhyana-paramita has ten Dharmas. What are the ten?

“One is the faculty of concentration.

“Two is the power of concentration.

“Three is balanced concentration.

“Four is freely entering the various dhyanas.

“Five is samadhi.

“Six is the fruit of samadhi.

“Seven is not destroying any wholesome Dharma.

“Eight is eliminating the enemy of affliction.

“Nine is relinquishment regarding the true Dharma.

“Ten is the skandha of concentration.

“These ten Dharmas accomplish dhyana-paramita.

“Furthermore, good man, a bodhisattva-mahasattva’s practice of prajnaparamita has ten Dharmas. What are the ten?

“One is the faculty of wisdom.

“Two is the power of wisdom.

“Three is right view.

“Four is right mindfulness.

“Five is the skandha of skillful means.

“Six is discerning the dhatus.

“Seven is the noble truths.

“Eight is unobstructed wisdom.

“Nine is turning back wrong views.

“Ten is the practice of patience regarding the non-arising of dharmas.

“These ten Dharmas accomplish prajnaparamita.

“Furthermore, good man, a bodhisattva-mahasattva’s practice of upaya-paramita has ten Dharmas. What are the ten?

“One is practicing in accord with the conduct of sentient beings.

“Two is protecting sentient beings.

“Three is great compassion.

“Four is never becoming weary or disgusted.

“Five is departing from the practices of shravakas and pratyekabuddhas.

“Six is entering the paramitas.

“Seven is discerning capacities as they truly are.

“Eight is supporting wholesome minds.

“Nine is entering the ground of non-retrogression.

“Ten is subduing the hosts of Mara.

“These are called the ten Dharmas that accomplish upaya-paramita.

“Furthermore, good man, what is meant by paramita?

“Complete practice of supreme advancement is the meaning of paramita.

“Accomplishing foremost wisdom is the meaning of paramita.

“Abiding neither in the conditioned nor the unconditioned is the meaning of paramita.

“Skillfully understanding the great peril of birth and death is the meaning of paramita.

“Now fully understanding what one did not understand before is the meaning of paramita.

“Extensively revealing the inexhaustible Dharma treasury is the meaning of paramita.

“Skillfully removing obstructions is the meaning of paramita.

“Practicing generosity, moral discipline, patience, diligence, meditative concentration, wisdom, and skillful means without expecting recompense is the meaning of paramita.

“Understanding all realms of sentient beings is the meaning of paramita.

“Perfecting patience regarding the non-arising of dharmas is the meaning of paramita.

“Attaining non-retrogression is the meaning of paramita.

“Cultivating pure Buddha lands is the meaning of paramita.

“Accomplishing sentient beings is the meaning of paramita.

“Realizing omniscience at the bodhimanda is the meaning of paramita.

“Subduing the hosts of Mara is the meaning of paramita.

“Accomplishing the Buddhas’ omniscience in all its aspects is the meaning of paramita.

“Destroying divergent views is the meaning of paramita.

“Fully accomplishing the ten powers, the four fearlessnesses, and the eighteen distinctive qualities is the meaning of paramita.

“Accomplishing the two practices of turning the Dharma wheel is the meaning of paramita.

“Thus, good man, the meaning of paramita is profound and immeasurable. I have explained only a little of it for you in brief.”

At that time, in the assembly, a devaputra named Lion’s Vigorous Light rose from his seat, joined his palms, and addressed the Buddha, saying: “Excellent, Blessed One! The merit of the Buddhas described above is extraordinarily profound and rare, like amrita complete with all qualities.”

The Buddha said to the devaputra: “Excellent! Excellent! It is as you have said. If bhikshus, bhikshunis, upasakas, upasikas, devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, nonhumans, and bodhisattva-mahasattvas hear this sutra, they will all become irreversible from anuttara-samyak-sambodhi. Why is this? Devaputra, good men and good women who planted roots of virtue in former lives can hear this sutra. It cannot be heard through the causes of only slight merit.

“If anyone hears this sutra even briefly and reads, recites, or copies it, after relinquishing that body, that person will constantly behold the Buddhas. Having beheld the Buddhas, that person will be able to turn the wheel of the wondrous Dharma in their presence and will immediately attain the Seal of the Inexhaustible Dharani; the Dharani Understanding the Mental Conduct of All Sentient Beings; the Dharani of Sunlight Universally Illuminating; the Pure and Undefiled Dharani; the Dharani of the Immutability of All Dharmas; the Vajra-Indestructible Dharani; the Dharani Expounding the Treasury of Extremely Profound Meaning; the Dharani Skillfully Understanding the Languages of All Sentient Beings; the Dharani of the Inexhaustible Seal of Undefiled Play in Empty Space;

and the Dharani of the Buddhas’ Transformation Bodies.

How much more will this be so for one who, having heard it, practices according to the teaching!

“Good man! If a bodhisattva attains such Dharmas, that bodhisattva can manifest Buddha-bodies throughout the lands of the Buddhas in the ten directions and expound the wondrous Dharma for sentient beings, yet remains unmoved within the characteristics of Dharma and neither comes nor goes. Although accomplishing sentient beings, there are no sentient beings who can be obtained. Although constantly expounding the Dharma for them, there is nothing spoken. Although continually manifesting birth, there is neither birth nor cessation. Although manifesting coming and going, there are no characteristics of coming or going.”

When the Blessed One expounded this Dharma, three thousand bodhisattvas attained patience regarding the non-arising of dharmas, and immeasurable sentient beings all gave rise to the mind of anuttara-samyak-sambodhi. Bodhisattva Contemplator of Immeasurable Meaning and the devas, nagas, yakshas, gandharvas, asuras, humans, nonhumans, and others heard what the Buddha had taught, rejoiced, and reverently practiced it.

THE SUTRA SPOKEN BY THE BUDDHA ON ADORNING THE MIND OF BODHI

(The End)