佛說無畏授所問大乘經

Thus have I heard:

At one time, the World-Honored One was dwelling in the Garden of the Jeta Grove, the abode of Anāthapiṇḍika, in the country of Śrāvastī, together with a great assembly of bhikṣus numbering one thousand two hundred and fifty, all of whom were Arhats who had exhausted the outflows, who had no more afflictions, whose minds were wholly liberated, whose wisdom was wholly liberated, like great dragon kings; they had done what was to be done, laid down the heavy burdens, attained their own benefit, exhausted all fetters, were liberated through right knowledge, their minds tranquil and serene, having reached the other shore — only Ānanda still remained an ordinary person.

There were also five hundred great Bodhisattvas, all of whom had attained all the gateways of dhāraṇī and the gateways of samādhi, and all of whom were of the rank of those bound to one more birth.

At that time, in the city of Śrāvastī there was an elder named Abhayadatta, exceedingly wealthy and possessed of great power, having many precious treasures, accumulated implements, and storehouses filled to the brim — gold, silver, lapis lazuli, pearls, coral, carved objects of giant clam shell, and the like — all complete. In addition, he had carriages, elephants, horses, oxen, sheep, and so forth. He also had many kinsfolk, male and female servants, attendants, helpers, and friends.

At one time, Abhayadatta gathered together with five hundred elders, and they said to one another:

"Noble ones! To encounter a Buddha appearing in the world is difficult; to obtain a human body is difficult; to give rise to pure faith in the Dharma of the Buddha is very difficult; to leave home and go forth into homelessness, becoming a bhikṣu, is also difficult; and to cultivate the practice is difficult as well. For those sentient beings to know gratitude and to be mindful of repaying gratitude is also very difficult. To practice even a little without losing it is hard — how much more so to practice much.

"Furthermore, that sentient beings are able to give rise to pure faith in the Dharma of the Tathāgata, and, having believed, are further able to rely upon the Dharma and cultivate the practice — this is very difficult.

"Furthermore, that sentient beings are able to adorn themselves with the Dharma of the Tathāgata, and are further able to be liberated from saṃsāra — this is very difficult.

"Therefore, we should not, within the methods of the Śrāvaka Vehicle and the Pratyekabuddha Vehicle, seek after Nirvāṇa; rather, we should, within the Dharma of the Unsurpassed Great Vehicle, seek after Nirvāṇa."

At that time, on account of this matter, the assembly deliberated together, and they all gave rise to a vast and supremely excellent resolve, saying:

"Let us all, within the Dharma of the Unsurpassed Great Vehicle, seek after Nirvāṇa, taking no delight in the Śrāvaka Vehicle or the Pratyekabuddha Vehicle."

Then Abhayadatta, together with the five hundred elders, in due order departed from the city of Śrāvastī and came to where the World-Honored One was. Having arrived, they bowed their heads and paid homage at the feet of the World-Honored One, circumambulated him seven times to the right, and then sat to one side.

At that time, the World-Honored One, knowing this matter, addressed Abhayadatta and the five hundred elders:

"O elders! For what reason have you come to see the Tathāgata, the Worthy One, the Perfectly Enlightened One?"

Then Abhayadatta and the five hundred elders all rose from their seats, bared one shoulder, touched the right knee to the ground, and, facing the Buddha with palms joined, paid homage and said:

"World-Honored One! Just now, we were seated together in one place, saying to one another:

"'To encounter a Buddha appearing in the world is difficult; to obtain a human body is difficult; to give rise to pure faith in the Dharma of the Buddha is very difficult; to leave home and go forth into homelessness, becoming a bhikṣu, is also difficult; and to cultivate the practice is difficult as well. For those sentient beings to know gratitude and to be mindful of repaying gratitude is also very difficult. To practice even a little without losing it is hard — how much more so to practice much.

"'Furthermore, that sentient beings are able to give rise to pure faith in the Dharma of the Tathāgata, and, having believed, are further able to rely upon the Dharma and cultivate the practice — this is very difficult.

"'Furthermore, that sentient beings are able to adorn themselves with the Dharma of the Tathāgata, and are further able to be liberated from saṃsāra — this is very difficult.

"'Therefore, we should not, within the methods of the Śrāvaka Vehicle and the Pratyekabuddha Vehicle, seek after Nirvāṇa; rather, we should, within the Dharma of the Unsurpassed Great Vehicle, seek after Nirvāṇa.'

"At that time, on account of this matter, the assembly deliberated together, and they all gave rise to a vast and supremely excellent resolve, saying:

"'Let us all, within the Dharma of the Unsurpassed Great Vehicle, seek after Nirvāṇa, taking no delight in the Śrāvaka Vehicle or the Pratyekabuddha Vehicle.'

"On account of these causes and conditions, we have come to see the Tathāgata, the Worthy One, the Perfectly Enlightened One.

"World-Honored One! The great Bodhisattvas who wish to realize Anuttarā-samyak-saṃbodhi — how should they abide, how should they train, how should they cultivate the practice?"

At that time, the World-Honored One praised Abhayadatta and the five hundred elders:

"Excellent! Excellent! O elders, very good, very good! Because you wish to abide in Anuttarā-samyak-saṃbodhi, you have come to see the Tathāgata, the Worthy One, the Perfectly Enlightened One. Listen attentively and pay heed most carefully. I shall expound it for you."

Then Abhayadatta and the five hundred elders assented and listened attentively.

The Buddha said to the elders:

"Any great Bodhisattva who wishes to realize Anuttarā-samyak-saṃbodhi should abide thus, should train thus, should cultivate the practice thus.

"Furthermore, any great Bodhisattva who wishes to realize Anuttarā-samyak-saṃbodhi should, toward all sentient beings, give rise to the mind of great compassion, drawing near to them all, embracing them, and observing all their actions; yet the great Bodhisattva should not cling to his own body, and toward his possessions — house and dwelling, wife and children, kinsfolk, food and drink, clothing, carriages, beds and seats, jewels and treasures, grain, incense and flowers, lamps, and so forth, down to all the implements of enjoyment that one delights in — he should not be greedily attached.

Why is this? Because for the most part sentient beings are greedily attached to body and life, and so they create much sinful karma. When the karma created ripens, they will fall and be born among the evil destinies, in the hells.

If, toward all sentient beings, one gives rise to the mind of great compassion, and toward body and life one is not greedily attached, then one will be born among all the good destinies.

"O elders! Therefore, the great Bodhisattvas who wish to realize Anuttarā-samyak-saṃbodhi, toward all sentient beings give rise to the mind of great compassion; toward body and life they do not give rise to greedy attachment; toward their possessions — house and dwelling, wife and children, kinsfolk, food and drink, clothing, carriages, beds and seats, wealth, jewels and treasures, grain, incense and flowers, lamps, and so forth, down to all the implements of enjoyment — they are not greedily attached.

Thereafter they themselves relinquish all of it, practicing vast giving, not seeking any reward, while abiding in moral conduct, pure in the three aspects, cultivating the various kinds of patience, able to endure all things with regard to all sentient beings; whatever brings them no benefit they are able to patiently bear; donning the firm armor of vigor, able to relinquish even body and life; abiding in tranquility and serenity, the mind focused single-pointedly upon one object, far removed from distraction; with superior wisdom selecting the wholesome dharmas, not giving rise to the views of self, person, sentient being, or life-span.

As for the soul, the pudgala, the mind-born being — for the sake of all sentient beings they perform the various supremely excellent practices; for the sake of all sentient beings they direct their intention toward the practice of giving; for the sake of all sentient beings they direct their intention toward guarding the precepts; for the sake of all sentient beings they direct their intention toward the practice of patience; for the sake of all sentient beings they direct their intention toward giving rise to a firm and resolute mind of vigor; for the sake of all sentient beings they direct their intention toward abiding in the various gateways of supreme concentration; for the sake of all sentient beings they direct their intention toward cultivating wisdom;

for the sake of all sentient beings they train in all skillful means and expedient methods."

At that time, Abhayadatta and the five hundred elders all said:

"World-Honored One! We, from time immemorial until now, have given rise to greedy attachment toward body and life; toward our possessions — house and dwelling, wife and children, kinsfolk, food and drink, clothing, carriages, beds and seats, jewels and treasures, grain, incense and flowers, lamps, and so forth, down to all the implements of enjoyment that we delight in — we have given rise to greedy attachment.

"World-Honored One! By observing what is it that the great Bodhisattva is able, toward body and life and down to all the implements of enjoyment that one delights in, to give rise to no greedy attachment? We beseech the Buddha to expound it for us."

At that time, the World-Honored One said to Abhayadatta and the five hundred elders:

"The great Bodhisattvas use innumerable characteristics to observe the body.

"What is meant by innumerable?

"It means that this body is not real, being assembled from various conditions, like the smallest units such as atoms joined together; from the crown of the head down to the feet, it is in turn subject to destruction; the nine orifices and all the pores constantly flow forth impurity, like a swarm of crawling ants.

"It is like a venomous snake that, among venomous snakes, in turn does harm.

"It is like an enemy, like a monkey or ape, full of much suffering and affliction.

"It is like an evil companion, ever contending.

"The body is like foam upon water that cannot be gathered together; again, like a bubble upon water that, no sooner appearing, dissolves; again, like a shimmering mirage that gives rise to thirsting craving.

"Again, it is like a plantain tree, within whose trunk there is no firm core.

"Again, it is like an illusory transformation, arising from falsehood and vanity.

"Again, it is like a king, with his many kinds of decrees and commands.

"Again, it is like an enemy ever coming to spy and scrutinize.

"Again, it is like robbers and bandits without faith or honor.

"Again, it is like a murderer, very hard to subdue.

"It is like an evil companion ever without delight.

"It is like one who breaks the Dharma, causing the life of wisdom to vanish.

"Again, it is like a bad friend who diminishes and destroys the wholesome dharmas.

"Again, it is like a deserted village without any ruler or master.

"Again, it is like an earthen vessel that in the end is shattered.

"It is like a privy pit, filled to the brim with impurity.

"It is like a place of excrement, ever full of filth.

"Again, it is like demons and maggots and dogs, which devour impure things and delight in dwelling in foul and filthy places.

"Again, it is like a great vessel holding filthy things, whose foul stench can be smelled even from afar.

"It is like a poisonous boil or sore hard to heal, festering and painful beyond endurance.

"Again, it is like a poisoned arrow lodged in the body, exceedingly painful.

"It is like an evil and cruel householder who can scarcely sustain his servants.

"Again, it is like a leaking house, like a holed boat, which, though one repairs it, still falls apart.

"Again, it is like a tile vessel that cannot be made firm and durable.

"Again, it is like an evil companion ever pretending to help.

"It is like a tree on the riverbank, shaken and moved by the wind.

"It is like a great river flowing that at last returns to the dead sea.

"Again, it is like a guesthouse, with its many kinds of opposition and vexation.

"It is like a house without a master, having none to oversee it.

"It is like a patrolling watchman, ever single-mindedly keeping control.

"It is like a frontier region, having many disturbances and harassments.

"It is like a heap of sand that gradually sinks lower.

"It is like a spreading fire.

"It is like a sea hard to cross over.

"It is like ground hard to make level.

"It is like a snake within a jar, that will bring about harm.

"Again, it is like an infant, ever in need of love and care.

"Again, it is like a cracked pitcher that cannot be used.

"It is like an evil and wicked place, ever to be dreaded and thrown into confusion. It is like food mixed with poison, ever to be kept far away.

"It is like a beggar who, having obtained things, then casts them away and departs.

"Again, it is like a great cart laden with exceedingly heavy goods...

"Only the wise, who clearly understand the Dharma, are able to know it thus."

THE SUTRA SPOKEN BY THE BUDDHA OF
THE QUESTIONS OF ABHAYADATTA ON THE GREAT VEHICLE

End of the upper scroll.