僧伽羅剎所集經

Sangharaksha was a native of Surashtra. Seven hundred years after the Buddha entered nirvana, he was born in that land. He renounced the household life to study the Way, traveled about, and taught and transformed the various countries, eventually reaching the territory of Gandhara, where he became the teacher of King Kanishka.

He was a man of unsurpassed brilliance and produced many translations and original works. In that country, he compiled the "Sutra on the Practice of the Path" and the "Sutra on the Stages of the Great Way." He also composed a preface to this sutra, saying: "From the time the Blessed One first attained the Way until now, his deeds have sunk into obscurity. His conduct, whether in great matters or small, must be discussed according to each event.

From his journeys of teaching and transformation to his settling down for the rains retreat, nothing should lack a detailed account of its circumstances. Although his former deeds shine everywhere, and his work of liberating the world is recorded in the sutras, the occasions when the Buddha traveled or remained in one place were exceedingly unpredictable. Now, through studying this sutra, many people have awakened to the Way, and it has been transmitted down to the present day.

Even if I possessed the strength of a mighty champion, truthful and free from falsehood, and stood beneath this tree, holding one of its leaves in my hand as I relinquished my life, even the immense power of a great elephant could not move me in the slightest. At the time of cremation, not even this leaf would be burned; thereafter, while still standing, I would pass away. King Kanishka himself might come, yet he would be unable to move me.

The king might then have a great elephant pull me, but I would remain unmoved. When brought to the cremation ground, the heat would rise, yet the leaf would remain unharmed. I would then fly up to the Tusita Heaven and discuss the sublime and profound teachings with the ascetic Maitreya, the Buddha who is next to receive consecration, in the eighth period of the Auspicious Kalpa."

In the twentieth year of the Jianyuan era, the shramana Sanghabhuti, a native of Kashmir, brought this sutra to Chang'an. Zhao Wenye, the Governor of Wuwei, requested permission to publish it. Master Buddhasmriti translated it, and Master Huizhong served as scribe.

This was precisely when Murong encountered calamity outside the city, and consequently the translation was not well settled (?). I compared and verified it together with Fahuo, and we completed the work only on the thirtieth day of the eleventh month. In that year, sixty fascicles of the Agama Sutras and forty-six fascicles of the Ekottara Agama Sutra were published.

Amid the beating of drums and striking of wooden clappers to proclaim it widely, more than one hundred fascicles of this sutra were published. Whether facing adversity or favorable circumstances, it remained unchanged. Could this not be an ancient legacy of that former master?"

At that time, when the bodhisattva first undertook cultivation, out of compassion for the world he aroused the aspiration for the Way. Because he had renounced the household life, he practiced patience; because there was no correspondence, his mind of samadhi was interrupted; because of ignorance, he cultivated vajra wisdom; in order to eliminate frivolity, he practiced the ultimate truth and therefore abandoned defiled thoughts; because his conduct was upright, he practiced austerities; because he cherished loving filial devotion toward his parents, he steadfastly never abandoned his vow.

Because he was free from desire, he acted for the benefit of others; because he remembered the need to repay kindness and sought liberation, he donned the kashaya robe; because he wished to dwell in the tranquility of mountains and forests, he paid no heed to worldly affairs; because the practitioner investigated those close to him, he understood that his own body was a fetter; because his speech was free from falsehood, in regard to every root of suffering his mind did not dwell upon it, yet neither did he relinquish existence.

Furthermore, when the bodhisattva practiced wisdom, it was called wisdom because of what he understood. In all his actions, whenever beings failed to comprehend the profound meaning, he continually exhorted and transformed them, distinguishing matters through his definitive wisdom: this is profound, this is shallow; this is pure and highly beneficial; this is evil, this is unwholesome; draw near to good and wise friends.

This Dharma is undisturbed, immeasurable, and boundless, neither increasing nor decreasing. Just as a sword or halberd severs whatever it strikes, so too was his wisdom. Because he revealed the ultimate truth, he possessed luminous wisdom; because his own mind had been dark and obstructed, he opened the vision corresponding to illumination; by virtue of his practice, the faculties and sense gates were complete.

Because he was not timid, he manifested his awesome power. Because he wished to cut off unwholesome possessions and undertakings, he manifested possessions and undertakings; because the unwholesome cannot be grasped, he thus manifested precious treasures. Because he cut off life, he manifested a lifespan; because he cut off the fetters, he diligently contemplated matters extending into the distant past.

In explaining and distinguishing matters for others, he enabled them all to resolve them clearly, thereby saving their lives from peril. Because of sorrow, he aroused a joyful mind; in order to put an end to the thought that did not arise, he departed from evil dharmas and perfected wholesome dharmas; by abandoning the wrong and following the right, he thereby perfected the power of wisdom. Because of birth and death, he wished to cut off deluded views and reach liberation.

Because he journeyed throughout the world, he cultivated in every realm. He sought the culmination of omniscience and the attainment of the unconditioned, nirvana.

Skillfully standing, never moving,

He immediately reaches the realm of Non-returning.

Cultivating for a full hundred kalpas,

He holds no conception of the three times.

Having no fear of birth and death,

He utterly extinguishes the three realms.

Wishing to purify sentient beings,

He no longer harbors any expectation.

At that time, when the bodhisattva practiced the ultimate truth, that ultimate truth was called the mind free from falsity. He did not speak duplicitous words and always delighted in this practice. He made no distinction between that and this, but always delighted in that truth. Whether awake or asleep, he never engaged in frivolity, nor did he delight in false speech.

It is also said: Long ago there was a king named Sudama. Within his royal palace, he had a Dharma drum made to govern the four regions. Whenever it was sounded, none among the ministers or the people failed to hear it. Endowed with such virtue, the king went to a bathing pool. He mounted his Jeweled Feather Carriage and was about to leave the city. At that time, there was a brahmin of handsome appearance, intelligence, and wisdom who wished to approach the king and ask for treasure. The brahmin addressed the king, announced his own name and lineage, raised his hand, and uttered his request.

When the king heard the voice of the supplicant, he rejoiced and said:

"Wait, wait, Venerable One! When I return to the kingdom, I shall give you aid."

It was the rule of the king never to speak duplicitously. The king then proceeded to the pool and bathed. After bathing, he was about to return to the kingdom. At that moment, a winged flying demon named Kalmasapada appeared in a terrifying form and seized the king's body in its hands. The king then shed tears. Seeing the state of the king's mind, the demon asked:

"Why, Great King? Why do you weep and harbor such sorrow?"

The bodhisattva replied:

"I cherish no thought concerning my own body. It is because I promised to give wealth to a brahmin that I now harbor such sorrow."

The demon then said to the king:

"Never have I heard of anything so exceedingly extraordinary. Such a thing is exceedingly rare in the world. If this is for the sake of your people, then I too shall go and see. If I release you now, will you return?"

The king was then filled with joy.

The demon spread its two wings and flew into the sky. Having considered the king's words, it released him.

The bodhisattva then returned to his kingdom and joyfully took wealth and gave it to that brahmin. This was indeed speech concerning generosity that was free from falsehood and regret and possessed truthful discernment.

The king then returned to the demon's dwelling, announced his own name and lineage, and said:

"I have come."

When the demon saw the king's appearance, it was terrified, for the king had spoken truthfully. The king's countenance was unchanged; he had cast aside anger and harbored no intention to kill. The demon then said:

"This is truly exceedingly extraordinary. I have never heard of such a thing before."

It then spoke this verse:

I would rather drink poison

Or have a sharp blade cut my body

Through past merit, born into a royal clan,

Courageous and free from falsehood.

Now I revere the King,

Repenting and cultivating wholesome conduct.

Boiling copper poured into the mouth—

Who would dare harm the Dharma King?!

His virtue is beyond compare.

Therefore, one should follow the sovereign;

Following the King, one kills no more,

And sentient beings attain peace and happiness.

At that time, as the bodhisattva cultivated gentle conduct, his mind was gentle, his reputation was good, and his speech was never harsh. Because he sought the Dharma, he constantly guarded his thoughts. He never gave rise to resentment or malice, entertained no expectations, and spoke no evil words.

For the sake of the deluded, he manifested the signs of wisdom; because his loving-kindness was free from defilement, everyone praised him. He harbored no conceit and did not follow anything false or illusory. Through the protection of the Buddhas, he attained such virtue.

Nor was there any deceit in him. He remained far removed from all such impurities. Within, he possessed a gentle mind; his wholesome roots were inherently complete, and everyone cherished him.

Because he did not begrudge even his own body and life, the sages all praised him. Possessing such gentleness, one could discern the wholesome and unwholesome fruits of his deeds. His wisdom and merit were complete, as stated above.

Even in poverty, his roots of goodness were never severed. He gave gold, silver, pearls, and precious things in order to cast off defilements. When he reached the age of ten, he encountered calamity.

Though wishing to remain alive and at liberty, he still did not kill. With his body he performed wholesome deeds, in his mind he generated riches, and with his mouth he imparted teachings. Whenever he acted and produced karma, he eliminated the defilements that obstructed him.

Now, bhiksus, a person in the world whose body has come to rest does not possess either good or evil. All notions of possession have been brought entirely to an end. Because they have been completely ended, that person is far removed from the attachments formed in former lives. When attachment has been severed and exhausted, it is no longer produced; thus the root of suffering is cut off and ruin comes to an end.

Having spoken thus and established this Dharma-abiding state, he remained within that profound mind of the wondrous Dharma, as though holding a wheel in his hand for six months without indolence.

All Buddha-Blessed Ones thoroughly know and fully accomplish everything. Then this verse was spoken:

– He forms no flattering or deceitful thoughts,

And therefore creates no such karma.

His resolve is mighty as the ocean;

With head and face, I bow in homage.

He clearly knows the karma of false teachings

And constantly contemplates it thus.

Gentle and never harsh,

Unattached—rare in the world.

At that time, when the bodhisattva showed loving filial devotion toward his parents, his heart was grateful. He revered and served them, kept far from evil, followed what was wholesome, and provided for them at the proper times. Retiring late and rising early, he attended to his parents' wishes, leaving nothing undone.

He never violated anything his parents instructed or forbade. Because he possessed such a gentle mind, he was able to conduct himself in this way. His mind was well cultivated, and he constantly examined what ought to be done.

Whatever instruction he heard, he immediately understood clearly. His mind was always joyful, and he loved and respected everyone. Mindful of and clearly understanding his parents' hearts, he constantly considered how to repay their kindness.

This never occurred: that he would speak harshly.

It is also said that long ago, before he had become a bodhisattva, he was the calf of a great elephant king. He was of matchless beauty: his head, eyes, hide, and hair were all handsome, and no one ever tired of looking at him. His ears were thick, and he was more robust than other elephants.

His tusks were long, his nails square and even, and his heart was joyful. His lips and gums were red, and both his head and ears were rounded. His body was well proportioned, exceedingly immense, tall, and broad, resembling a lofty mountain.

His gait was stately, and the seven parts of his body were complete. He was like a blue lotus, walking steadily and without hindrance. Born of a female naga, he roamed among mountains and marshes, his color white as snow.

When hunters captured and led him away, all the trees, mountains, and forests bent down in sorrow, and water of itself rose up where the elephant had dwelt. The hunter offered him delicious food and drink, but the elephant still refused to eat.

Then the elephant trainer came forward, knelt at length with palms joined, and addressed the elephant in verse:

– I have always formed wholesome intentions;

Why, then, do you refuse to eat?

I invited the divine elephant here—

Why do you seem to harbor resentment?

The divine elephant then replied in verse:

– My mother has become blind;

Thinking of her, I cannot eat.

Old and feeble, her sorrow only deepens;

Therefore, I beg you to spare my life.

There in the deep mountains, my mother has no food and suffers hunger and thirst; she will surely die. This is exceedingly cruel, and the anguish has caused mother and child to be separated. Because of this grief and anxiety, I cannot eat. There is no fine fruit for me to offer my mother; thus both my mother and I will die.

After the divine elephant had spoken these sorrowful words, the hunter rejoiced and immediately released him.

At that time, in the kingdom of Kosala, there was a secluded dwelling belonging to a learned man named Yanshi. He cultivated the ten wholesome deeds and was complete in merit. Carrying a bowl, he went to draw water. Just then, the king of Kosala had gone out hunting and was pursuing a deer that dashed from the mountains. The king released an arrow and inadvertently struck Yanshi. Yanshi cried out in anguish, worrying about his parents, and said:

– I am like a bird without its two wings. My parents are aged and blind and cannot see the road. Now that I have been struck by a poisoned arrow, all of us will surely die. My parents cultivate the Four Immeasurable Minds.

He then spoke this verse:

– Because my parents are old,

When my parents gave birth to me,

Awakening oneself and awakening others,

Like form, sound, and script,

The Supreme One cherishes all beings,

And those who arouse the resolve all attain cessation.

Their eyes are blind, and they cannot see the road;

They wish to rely upon their child's strength.

All equally share their own characteristics;

The wise themselves bring thoughts to rest.

All are led to the place of awakening—

The most wondrous meaning in the world.

When one first arouses the resolve, one is called a bodhisattva and undertakes such practices as these: destroying ignorance, yet without the ability to eliminate ignorance. Wishing to manifest luminous wisdom through cultivation, the bodhisattva casts off the object of cognition. The bodhisattva contemplates thus: toward the various kinds of sentient beings, whether they practice good or evil, one exercises great compassion.

Out of pity for the world, one arouses the resolve to proceed toward the path. Sentient beings are all attached through craving and cannot, by their own power, eliminate the object of cognition. Thus does the bodhisattva contemplate.

Then, toward all kinds of sentient beings, the bodhisattva arouses great loving-kindness. Sentient beings are bound by form and bound by sensual craving; no one can understand form except a person of wisdom.

Contemplating thus, the bodhisattva arouses great loving-kindness toward sentient beings. That is to say: sentient beings are bound by the intermingling of the two thoughts of enmity and hatred, and no one can understand this except a person of wisdom.

Contemplating thus, the bodhisattva arouses a mind of great loving-kindness toward sentient beings. That is to say: sentient beings bear the heavy burden of suffering and are harmed by suffering. No one can transcend this heavy burden of suffering except a person of wisdom.

Contemplating thus, the bodhisattva gives rise to great loving-kindness toward sentient beings. That is to say: sentient beings constantly harbor fear, while a hundred kinds of suffering assail them all at once. No one can dispel this fear except a person of wisdom.

Contemplating thus, the bodhisattva arouses a mind of great loving-kindness toward sentient beings. That is to say: sentient beings are oppressed by famine and the thirst of craving. No one can eliminate this famine except a person of wisdom.

Contemplating thus, the bodhisattva arouses great loving-kindness toward sentient beings. That is to say: sentient beings are distressed and oppressed by illness; when one illness is stirred, a hundred kinds of illness increase. No one can escape this illness except a person of wisdom.

The bodhisattva contemplates thus and therefore arouses great loving-kindness toward sentient beings: Sentient beings are continually pursued and afflicted by birth, aging, sickness, and death. No one can escape birth, aging, sickness, and death and attain the unconditioned, except one endowed with wisdom.

The bodhisattva contemplates thus and therefore arouses great loving-kindness toward sentient beings: All the affairs of sentient beings become base and defiled, for they cling to the perception of existence and permanence. No one can put an end to such baseness and defilement, except one endowed with wisdom.

The bodhisattva contemplates thus and therefore arouses great compassion toward sentient beings: When sentient beings are unable to accomplish something, their minds become bewildered and confused. No one can bring that matter to ultimate completion, except one endowed with wisdom.

The bodhisattva contemplates thus and therefore arouses great loving-kindness toward sentient beings: Sentient beings, craving but a little taste, must undergo manifold sufferings. No one can escape these afflictions, except one endowed with wisdom.

The bodhisattva contemplates thus and therefore arouses great loving-kindness toward sentient beings: They constantly harbor doubt, yearning for what is far from the right and close to the wrong. No one can sever such doubt, except one endowed with wisdom.

The bodhisattva contemplates thus and therefore arouses great loving-kindness toward sentient beings: Whatever speculative views sentient beings hold, no one can uproot those views, except one endowed with wisdom.

The bodhisattva contemplates thus and therefore arouses great loving-kindness toward sentient beings: Sentient beings cling to defilements and cannot cross to the other shore. No one can reach the other shore, except one endowed with wisdom.

The bodhisattva contemplates thus and therefore arouses great loving-kindness toward sentient beings: Sentient beings are scorched by the raging flames of the three fires. No one can escape them, nor can anyone extinguish them with the rain of Dharma, except one endowed with wisdom.

The bodhisattva contemplates thus and therefore arouses great loving-kindness toward sentient beings: Sentient beings revolve within the cycle of birth and death, never coming to rest. No one can reach the other shore, except one endowed with wisdom.

The bodhisattva contemplates thus and therefore arouses great loving-kindness toward sentient beings: Sentient beings, defiled by their actions and attachments, cause the root of birth to grow. No one can escape this birth and death, except one endowed with wisdom.

The bodhisattva contemplates thus and therefore arouses great loving-kindness toward sentient beings: The bodies of sentient beings face great peril, while their hands cling to a perilous rope. No one can free them from that perilous rope, except one endowed with wisdom.

The bodhisattva contemplates thus and therefore arouses great loving-kindness toward sentient beings: Sentient beings are like silkworms feeding on mulberry leaves, driven onward and oppressed by their actions. No one can escape that torrent, except one endowed with wisdom.

The bodhisattva contemplates thus and therefore arouses great loving-kindness toward sentient beings: Sentient beings constantly harbor hopes directed toward the great round of birth and death. No one can halt it and turn them back, except one endowed with wisdom.

The bodhisattva contemplates thus: Sentient beings head toward the evil destinies and constantly entertain thoughts of sensual conduct. No one can establish them securely upon the right path, except one endowed with wisdom.

The bodhisattva contemplates thus and therefore arouses great loving-kindness toward sentient beings: Sentient beings remain forever in darkness and ignorance. No one can free them from this wrong path and enable them to attain right wisdom, except one endowed with wisdom.

The bodhisattva contemplates thus and therefore arouses the mind of great loving-kindness toward sentient beings: Sentient beings possess no illumination by which to see the ultimate and behold the Noble Truths. No one can enable them to behold the Noble Truths, except one endowed with wisdom.

The bodhisattva contemplates thus and therefore arouses great loving-kindness toward sentient beings: Sentient beings remain forever caught in the stagnant current. No one can free them from that stagnation, except one endowed with wisdom.

The bodhisattva contemplates thus and therefore shows great loving-kindness toward sentient beings: Sentient beings have no peaceful seclusion and remain associated with the various destinies. No one can attain that peaceful seclusion, except one endowed with wisdom.

The bodhisattva contemplates thus and therefore arouses great loving-kindness toward sentient beings: Sentient beings are forever defiled by attachment to craving and fetters. No one can eradicate those fetters, except one endowed with wisdom.

The bodhisattva contemplates thus and therefore arouses great loving-kindness toward sentient beings: When sentient beings encounter suffering and adversity, their minds become deluded, distracted, and confused. No one can bring them to liberation, except one endowed with wisdom.

The bodhisattva contemplates thus and therefore arouses great loving-kindness toward sentient beings: Sentient beings regard sensual desire as pure, though inwardly it is filled with foulness. No one can escape this craving for sensual desire, except one endowed with wisdom.

The bodhisattva contemplates thus and therefore arouses great loving-kindness toward sentient beings: Sentient beings regard sensual desire as happiness and thus suffer affliction through the skandhas. No one can understand the Ultimate Truth and attain nirvana, except one endowed with wisdom.

The bodhisattva contemplates thus and therefore arouses great loving-kindness toward sentient beings: Sentient beings cling to the perception of “eternal existence,” believing it to be unmoving. No one can show them the path to nirvana, except one endowed with wisdom.

The bodhisattva contemplates thus and therefore arouses great loving-kindness toward sentient beings: Sentient beings cling to the perception of “I” and self and do not understand the categories of dharmas. No one can discern the dharmas, except one endowed with wisdom.

The bodhisattva contemplates thus and therefore arouses great loving-kindness toward sentient beings: Sentient beings are without protection and reject nirvana. They are like dogs that constantly guard corpses, running east and west without ever resting. The actions of foolish people today are likewise no different from those dogs. Lacking virtuous conduct of their own, they run east and west without understanding the meaning of nirvana; obstructed by the skandhas and hindrances, they are unable to contemplate.

The bodhisattva arouses a courageous resolve to bring sentient beings to the path of nirvana and then speaks this verse:

– Sentient beings are of many kinds,

Beholding this hardship and suffering;

Obscured by clouds of the skandhas,

The wise one appears in the world.

They wander through birth and death;

He establishes them securely in nirvana.

Living in darkness, they grope about;

The clouds disperse, and light appears.

At that time, when the bodhisattva practiced this dana (giving), from the very beginning he gave rise to the perception of the Dharma, using fine, sweet, and fragrant food to benefit sentient beings, providing for them according to the occasion, in harmony with the Ultimate Meaning. His mind did not crave or cling to flavors. Having attained fulfillment, he cast off fetters yet did not forsake anyone.

Whatever people came to request, he gave them; and after giving, he felt no regret. All this was because of the merits he had cultivated in the past, whereby his mind was no longer bound. For the sake of all people, he bore their burdens and enabled them to cast off all fetters.

Through giving such as this, all aspirations were fulfilled. He wished to enable all sentient beings to obtain everything they delighted in. From youth to maturity, he committed no form of harm.

He patiently endured every kind of defilement and calamity, performed meritorious deeds, and gradually deepened in virtue, serving as a navigator to guide the people. He never abandoned giving and always delighted in generosity. Inwardly he was pure, though outwardly he manifested a defiled appearance.

He forsook no one; that is, toward all sentient beings he eliminated pride, entertained no indolence, and increasingly cultivated the mind of giving. His countenance was gentle and joyful, and he harbored no resentment. He neither praised himself nor demeaned himself.

He loved sentient beings and generously gave away all his wealth. To accomplish the meaning, he gathered the people together and continually gave without regret. His mind was joyful; he praised giving and deeply penetrated its karmic fruit.

He generously gave away gold, silver, pearls, jewels, musaragalva, agate, vehicles, men and women, cities, and everything else. Inwardly he was free from stinginess and jealousy. He cherished the recipients of his gifts and wished to bring them fulfillment, satisfy all their hopes, make the rewards received by the beneficiaries firm and enduring, and enable those aboard the vessel to reach their destination.

Because he gave for their sake, he perfectly fulfilled this meaning.

By contemplating the karmic fruit of giving, he cast off the fetters and eliminated sentient beings’ grasping, so that they would be free from wrong views. He eliminated stinginess and lived in accordance with the occasion. Because he purchased the Dharma and was steeped in it, he then took refuge.

Giving gold, silver, and precious treasures,

One never tires of beholding him.

Elephants, horses, and pure gold—

He gladly gives them with a joyful countenance.

Jeweled carriages are foremost;

His countenance is truly gentle and joyful.

Bowls of gold filled with silver—

That person gives them joyfully.

He personally gives with a gentle countenance,

Bestowing gifts with rejoicing.

Men and women of exquisite beauty

He generously gives for the sake of the world.

Nothing surpasses his dana,

Like that supreme person.

Musaragalva and agate jewels—

I now bow to the Lion of the Sakyas.

His excellent form is foremost;

I bow before the Liberated One.

Jeweled necklaces and precious treasures,

Wives, children, men, and women,

Or vessels filled with gold—

Who surpasses this monk?

Like fruit filled with sweetness,

He fills all the three realms.

His body, wife, head, and eyes—

Who gives as he does?

Gods and humans cannot equal him;

His mind is a bottomless ocean.

When the bodhisattva cultivated moral discipline, he abided in precepts rather than in the absence of precepts, and through the actions of body and speech, his mind gave rise to the ambrosial Dharma. It was like fruit and flowers: because the roots are protected, excellent fruit is produced, and through this a person’s work is accomplished. It was unlike one who kills living beings, takes what is not given, engages in sexual misconduct, and commits every form of heedlessness.

The bodhisattva did not drink intoxicants. He was fully endowed with all precepts and wisdom and eliminated what was contrary to moral discipline. At the seat of enlightenment, he constantly practiced samadhi.

He remained far removed from violations of the precepts and entertained no thought of killing or harming. When he received offerings from the faithful, both his mind and the gifts were pure. Even when agreeable flavors were always available, he committed no transgression.

Inwardly he was without breach or defect; he abandoned the outflows and did not follow them, nor did he make a display of himself. Relying upon an unimpaired and undefiled view, he created no new defiled fruit and planted new seeds of goodness. Whether asleep or awake, he was free from sorrow.

Such a sentient being possessed the foremost physical form.

Because of this merit, his wholesome fragrance spread afar. Through making use of the offerings of the faithful, his resolve remained steadfast. Because all his faculties were complete, he did not fall into disintegration. Because his wisdom was firm and unwavering, there was nothing he could not overcome. Through this, he gained ever greater benefit and was therefore able to bear the heavy burden of suffering. Because he possessed wholesome qualities, wherever he dwelt he was neither sorrowful nor attached. Because of his physical form, he possessed adornments. Thus, he had riches and treasures that were boundless, immeasurable, and inexhaustible.

From the time he first aroused the aspiration for enlightenment, he never changed or regretted it; how much less would he do so once the bodhisattva precepts had been perfected? He then spoke this verse:

—Above, below, and in the four directions,

All was fully complete.

By drawing near to spiritual friends,

His beautiful form was beyond compare.

All defilements were entirely removed,

At most after seven times.

Throughout the realms, the fragrance of his precepts was heard;

Freedom from desire was most essential.

The good person created merit;

The fragrance of precepts was the foremost blessing.

Knowing the self to be non-self,

I now bow my head in homage.

Furthermore, when the bodhisattva practiced vigorous effort, his mind did not take the mind as its object, nor was he indolent. He went forth into homelessness not to obstruct severance, but for the sake of sentient beings. Because he was unmoving, he possessed the strength of supporting conditions.

Among all sentient beings who possessed such diligence, none could surpass him; thus, he had a patient mind. Because he brought benefit and growth, he manifested in the world. Because he possessed merit, he manifested among sentient beings.

Because he gathered and restrained his mind, his resolve was unmoving. Because he served as a navigator, he reached the other shore. Through concentration he was undistracted, and by arousing the resolve to advance, he crossed beyond.

Through sentient beings, he fulfilled his own vow. Wishing to attain the path, he gave away elephants, horses, and jeweled carriages.

At that time, the bodhisattva possessed such vigorous effort toward all sentient beings. Therefore, anyone who heard of his diligent effort immediately aroused the aspiration to enter the path. The merit he created in even a single body was incalculable; how much more so the merit created by the Tathagata throughout incalculable asamkhyeya kalpas? When he sat upright at the seat of enlightenment, he subdued the adherents of other paths. Having passed through birth and death, he eliminated all sorrow through his resolve of vigorous effort.

Vigorous effort is foremost;

With respect to Buddhahood, he perfectly awakened by himself.

He is the most honored and foremost,

Awakened and self-enlightened.

I bow before the King, the Dharma King;

I now bow to the Unequaled One.

The sound of the Dharma drum resounds afar;

Therefore, I bow down in homage.

Furthermore, when the bodhisattva practiced patience, he was fearless and unafraid, did not cling, and did not contemplate the karmic fruits of others. He possessed the power to protect sentient beings, ordinarily remained far removed from evil, was always firm and resolute in disposition, and calmly recognized his own faults. When all sentient beings harbored fear, he made them fearless and instructed them to cultivate the moral precepts.

For the sake of all sentient beings, he also subdued what was coarse and evil, abandoned unwholesome speech, and cherished sentient beings. Following his immeasurable and boundless words, those who heard him attained the paths leading to the Way, foremost and wondrous. It was like sour fruit whose blossoms, once opened, were stirred by the wind.

In the deep mountain caves, he gathered flowers of many fragrances and colors. He was a place where the resonance of merit echoed, and all sentient beings delighted in listening. Just as the queen bee draws nectar from flowers to make honey, and the young bees likewise all make honey; as springs everywhere flow in abundance—even the delightful Nada gardens could not compare with him.

Even when reviled and insulted, he patiently endured it all. To those who sought incantations, he taught moral shame and dread of wrongdoing. Sentient beings who encountered peril while practicing the path were rescued and protected by him, and they called him the Patient Sage.

At that time, King Kalambhu entered deep into the mountains, wishing to hunt deer. As soon as he entered the mountains and saw that Patient Sage, he approached, knelt before him, and asked:

– What path does the Venerable One seek by dwelling in this deep mountain?

He replied:

– I seek to cultivate the path of patience.

At that time, the Great King neither examined himself nor contemplated the conduct of desire. Wishing to test the seer, he said:

– I shall now sever your hands and feet.

The King then cut off the seer’s hands and feet. He asked again:

– What path do you now seek?

The seer replied:

– I seek the path of patience.

And the seer praised the virtue of patience.

The Great King then grew even more enraged and wished to kill the seer. Although his hands and feet had been severed, the seer made this vow:

– May I never give rise to anger throughout my lifetimes, nor harbor any angry thought toward the Great King; may I clearly understand that all dharmas are entirely empty.

There was another seer. Someone came to him and asked:

– Why did the divine seer not give rise to anger toward that king?

He replied:

– When one practices this patience and possesses the power of great patience, one does not give rise to an angry thought at that very moment. If one contemplates in this way, even one’s countenance will not change.

At that time, the Four Heavenly Kings, Protectors of the World, came to the seer. Dhritarashtra bowed his head at the seer’s feet and asked:

– We now wish to kill King Kalabu. May we do so?

After they had spoken thus, the seer remained silent and did not answer. The second Heavenly King then asked:

– I shall now kill all the men and women, young and old, and all the people within this fortified city. May I do so?

After he had spoken thus, the seer still remained silent and did not answer.

Then King Virupaksha asked:

– I shall kill all the people of this country. Will you permit me to do so?

The seer still remained silent and did not answer. Then King Vaishravana asked:

– I wish to move the territory of this country to another region. Will you consent?

The seer then joyfully praised the virtue of patience and spoke this verse:

– Though head, eyes, hands, and feet

Are all given away,

No resentful thought arises;

How much less would one oppose the world?

At that time, the Heavenly King Protector and Benefactor again asked:

– Wishing to preserve the King’s body,

Although that king was violent and cruel,

So he would not suffer retribution for evil conduct—

He cared for others and not for himself.

When a bodhisattva cultivates samadhi, even while entering that samadhi, if the mind has an object, he never loses mindfulness, nor is he heedless, but keeps his mind single-pointed. If, furthermore, he does not anxiously seek expedient means, does not appropriate conditioned activities, understands the flavors of the dharmas without becoming attached to them, then his mind amid those flavors is not bound by the fetters.

Within that samadhi he is pure and stainless, subduing external adversaries without weakness. With one-pointed mind he understands their flavors, yet his mind is not attached. He disciplines his resolve and disposition, never grows indolent, completes his practice, and attains samadhi.

His faculties and nature are joyful and vigorous; his mindfulness does not change and is never confused. Having cultivated for an entire kalpa, he clearly knows the factors of the Path. His mind is joyful, and he attains courage.

All depends upon wisdom, and gradually he reaches the state of joy and ease.

Furthermore, in practicing this samadhi, the bodhisattva initiates the wholesome practice of samadhi and then attains its wholesome practice; whether walking or standing, he never loses mindfulness. Because he possesses this practice, wholesome dharmas become complete and all wholesome practices arise. Everything he seeks appears before his eyes.

If his mind becomes sorrowful, he gradually subdues that mind so that mindfulness is not lost; his contemplation increases and his goodness grows. If his mind becomes unrestrained, he again reflects upon wholesome dharmas. If his mind is bound by sorrow, he can immediately contemplate the goodness of that liberation.

Within the sphere of luminous contemplation, his deportment is perfected. For others, he expounds defilement and illness, confused perceptions, the samadhis, and the qualities that fulfill samadhi therein. There, the fruition of samadhi is the supreme wholesome practice.

Just as fresh green wood reveals pure liberation, and other colors such as blue, yellow, black, and white, all follow that samadhi, coming and going without obstruction. When one wishes to employ the power of samadhi, the amassed rays of sunlight shine everywhere without exception. One who has attained the divine eye is likewise able to see throughout day and night; he also attains the divine ear and hears everywhere. Such is his power.

The samadhi attained by that bodhisattva is boundless, immeasurable, and beyond description. It is all due to the power of samadhi, and also to contemplation, freedom from indolence, luminous wisdom, knowing when to grasp and when to release, aspiration for samadhi, separation from evil thoughts, and the forward and reverse powers of samadhi. Such perceptions arise from this samadhi.

He possesses the gates of dharani and perfects samadhi, never growing weary in whatever is appropriate. He seeks expedient means and practices samadhi because samadhi is not yet firmly established. Because of all desires, he subdues his mind, guards it well, and his contemplation is not confused.

He acts freely according to his intention and does not speak of others’ faults. It is immeasurable, limitless, and inexhaustible. Now, within samadhi, he completely severs all doubts and emits innumerable rays of light.

Relying upon wholesome dharmas, he purifies the fetters, constantly practices samadhi, and abides in wholesome dharmas.

He then spoke this verse:

– Having attained this liberation of mind,

At first entering the great ocean,

If desire remains within the mind

And one wishes to sever the realm of waters,

Though I dwell there for a hundred years,

May my vow still remain unfulfilled.

Protected by mother and father—

Who can clearly understand this?

Samadhi is unobstructed;

Whirling waters are difficult to restrain,

Yet the mind does not move.

These are all the roots of myriad practices.

Carrying father and mother while traveling,

In order to repay their kindness,

One receives only from one’s parents—

This is rare in the world.

At that time, when the bodhisattva practiced the three kinds of steadfastness and gathered liberation, he possessed such expedient means. His resolve was courageous, so that his deeds would be unobstructed and not restrained by others; therefore, he had to seek expedient means.

Long ago, after hearing Arada Kalama, he entered the various meditative absorptions and then relinquished them. Again seeking the unsurpassed path of samyaksambuddhahood, he traveled half a yojana south. Upon reaching that secluded place, he performed many kinds of ascetic practices: eating fruit, drinking water, wearing a black hide garment, and sitting cross-legged beneath a tree.

Sometimes he drank water; sometimes he ate fruit; and sometimes he subsisted on air. Performing such austerities, he lay upon grass or covered himself with ashes. He delighted in remaining there for three nights, yet his complexion did not change.

For nine days he bowed in worship before fire. Heedless people followed his instructions. Sometimes, while worshiping the heavens, their heads and eyes gradually protruded, their two hands stretched outward, or one leg extended while the body bent over.

Yet they had no thought of stealing and took delight in the Dharma. Those ascetics seeking the Path likewise took neither food nor drink. Their bones pressed against one another; day after day their bodies endured suffering.

Their bodies became blackened and their faces sallow, like hollow harps, empty within, with sinews and bones completely exposed. They underwent a hundred kinds of transformations that could not bear examination. The appearance of a young person could never be like this.

They resembled an old elephant incapable of bearing service: whether sitting, lying down, walking, or standing, they had no strength and could not even speak. Although they clung to life, they could not survive much longer.

Immediately afterward, a celestial messenger came to him, and only then did he attain an expedient means amid so many transformations. For the sake of the Dharma, whether awake or asleep, he did not lose the proper time. Seeking liberation in this way, he did not begrudge his physical life even through hunger. He then spoke this verse:

– Though I may be ruined and decay,

My mind will still not become angry.

How could craving remain within my thoughts,

If I cling to the perception of a self?

The human body is broken into a hundred pieces

The births of sentient beings are no different

Their sufferings and afflictions are countless

How does sleep differ from death?

At that time, the bodhisattva cultivated the practice of extensive learning: he put an end to the desire to hear his own fame proclaimed and to boast that his virtues were foremost, thereby gaining the affection, respect, and expectations of all. By contemplating this principle, he eliminated pride from his mind. Possessing such karma, he was in harmony with wisdom.

He now heard and understood everything; through wisdom he was not indolent, revered his teachers and elders, and aspired to attain mastery. Toward those suffering from hunger and hardship, he aroused compassion. He subdued followers of other paths, remained unobstructed, and was free from defilement.

In other lands he manifested the practice of the Path, without being tainted or attached by sensual desire. He aroused skillful intentions because he wished to bring liberation to the people of the world. At that time, the bodhisattva possessed such loving-kindness and omniscience, all arising through skillful means.

He then spoke this verse:

You have heard much and gained an excellent reputation

Yet even things thought firm decay

Upon first receiving this Dharma

Great wisdom immediately arose

Your countenance remained unchanged

How much more so my body today

Having faith in the Blessed One

I cast off all fetters.

At that time, when the bodhisattva bestowed kindness, he recognized the kindness of others and never forgot it. He possessed this wisdom and wished to repay their kindness. Even if they had performed only a little merit, he would never cease repaying it and would never forget. It was as though a few grains of rice had been sown, and he would not forget them throughout his life.

Long ago, when the bodhisattva sought the unsurpassed Path, there was a secluded and tranquil place where the bodhisattva, in the form of a parrot, habitually dwelt in a certain tree. Then a wind blew through the trees, causing them to rub against one another. Because of their friction, a fire arose.

The fire grew ever stronger and spread to the mountain caves. All the green trees were consumed by the flames. At that time, billowing smoke of many colors surged fiercely and could not be extinguished.

Like the radiance of the sun, smoke and dust arose together, and trees large and small were utterly burned. It was as though heaven and earth were being destroyed. In an instant, all who saw or heard of this phenomenon were terrified.

Everything that could burn was consumed, and all the trees were completely reduced by the flames.

At that time, the bodhisattva, in the body of a parrot, reflected one night: “Even a bird that flies among these trees has a mind that wishes to repay their kindness. So too shall I”—and he aroused the intention to repay their kindness—“how much more should we, who have always dwelt here, strive to extinguish this fire? Now is the proper time for me to manifest my might.” He flew into the great ocean, carried water back upon his two wings, and sprinkled it over the fire. Sometimes he scattered water with his wings, and sometimes he sprayed it from his beak. The bird flew to and fro, east and west. At that time, a deity spoke this verse:

This fire is exceedingly fierce

Although you possess a wholesome heart

Even clouds cannot approach its smoke

Nor can they extinguish it.

The bodhisattva parrot then said to that deity:

I have dwelt within this mountain

How could I abandon it and depart?

Now that I possess strength

Why should I not remain upon this mountain?

Never have I forgotten a kindness

And let this fire consume the forest

My intention is to extinguish these flames

For I wish to repay this kindness.

At that time, the tree deity again spoke this verse:

This bird possesses kindness and compassion

This accords with the Dharma of a worthy person

Its form is truly upright and beautiful

A thing exceedingly rare in the world.

The celestial deity then reflected and said to the bodhisattva parrot:

I know that you possess compassionate kindness

And cherish those who have such a heart

Now a great cloud shall arise

And I shall extinguish this fire

How much more for the sake of this parrot

For you, I shall put out the flames

I shall extinguish them at once

Out of compassion for the parrot

May your aspiration bear fruit

And may you attain Perfect Enlightenment.

He then spoke this verse:

When the Tathagata appeared at that time

Sentient beings gave rise to joy

He was able to reach the other shore

His mind of faith was already steadfast

Possessing this intention to remember kindness

He received offerings from devas and humans

Far removed from birth, aging, and death

He held sway throughout the ten directions.

At that time, when the bodhisattva donned the kasaya, it was to serve as a model for the people of the world, to cause sentient beings to leave the household life and follow the Path, and to become a great canopy of protection. Thus, he relinquished his kingdom, wife, and children, left home to study the Path, and crossed beyond all doubts.

At that time, when the bodhisattva donned the kasaya, his merits increased in this way. I once heard that in a past age, the Blessed One journeyed through a garden luxuriant with flowers and fruit and also wished to leave the household life. The people who strolled through that garden saw the Buddha appear in the world and gazed upon him without weariness.

The great multitude within the garden became utterly silent. He wore a kasaya radiant in three colors. Their ears heard words of liberation spoken in a gentle voice.

Knowing that their lifespans were limited, they all took refuge of their own accord. Because of all their sufferings, they subdued their anger: their faces were like red copper, and the smoke of their forceful, rapid breathing rose as the wind stirred. Seeing such a countenance, he then said:

“This accords with my mind. By arousing this mind, I shall attain liberation.”

At that time, preserving the kasaya brought various merits and cast aside all impurities. He spoke this verse:

One does not even know its name

Nor know how to wash it well

Quickly subdue that fruit

With the mouth instructing wholesome words

Although one contemplates in this way

I shall give these things away

In harmony with that

Having subdued oneself, one should come here

Though the body be cut, have no regret

It will certainly decay of itself

Speak this meaning together with me

And endure this suffering and affliction.

After cutting away his own flesh to subdue his mind, he spoke these words in verse:

Do not create any painful calamities

Though their fruit may seem very small

For one who is miserly and jealous in this way

The evil retribution is immeasurable.

At that time, the bodhisattva delighted in secluded and tranquil places. He dwelt quietly in a garden that was pure, undisturbed, and free from many affairs. All who came to that place were terrified, yet in his heart he delighted in it. I once heard of a seer who dwelt in a place of supreme beauty, incomparable anywhere; the dwelling place of that seer was described extensively as above. All his affairs there had come to an end, with nothing remaining. When he was about to depart far from that garden, the bodhisattva, who had not yet attained Anuttara-samyak-sambodhi, was then in the body of a hare. The hare relied upon that seer. When the hare saw the seer descending the mountain, he spoke this verse to him:

A human body in this world

Having gained birth among humankind

Excellent indeed, O Seer

Is one free from all foul evils

When thoughts of killing arise

One subdues one’s own mind

Supremely subtle and incomparable

One should dwell among mountains and forests

Drawing near to those of wholesome appearance

One disciplines one’s own mind

Knowing oneself, one should practice restraint

Without perceptions of sense-realms.

You have abandoned realms where food can be obtained. I left the household life to seek the Path of liberation, my mind and intention resolute. Do not abandon the ambrosia; relinquish hopeful expectations and dwell together in the mountain forest with merit. Possessing such an intention of samadhi, one is free from every disturbance. Since you have dwelt within this mountain forest, you should delight in it, as the moon shines by night and the sun shines by day. A capable sage endowed with kindness and compassion should dwell in this mountain forest. Moreover, O Seer, when you were young, you lived in this mountain forest. Now that you have grown old, why would you abandon this place?

The seer then spoke these words. Subduing his own mind, he became even more joyful as he spoke. If the seer were to depart, who could delight in dwelling here?

The bodhisattva then spoke this verse:

Now I have no beans

My mind has been subdued

Rice, grain, and the five cereals

May I remain in this mountain forest.

At that time, when he attained Abhisambuddha, he remained upon that mountain, his radiance illuminating the world. Delighting in the ease of that place, he therefore constantly dwelt among mountains and forests, and then spoke this verse:

The sense-realms are truly clear

Always delight in secluded tranquility

The body of merit is liberated

Its wisdom exceedingly subtle

Amid mountain forests, practice austere deeds

Personally reflect upon one’s conduct

With mind and intention always harmonious

One should dwell near mountains and forests.

At that time, the bodhisattva possessed this mind of loving-kindness, always cherished compassion, remained mindful and aware in his daily life, and lived in accordance with reality. As he had heard, “There is a broad tract of land among the mountains and forests, as stated in the sutras,” he then thought, “These mountains and forests have no fruits or other means of liberation; I shall therefore take patience as the Dharma of liberation.” At that time, the bodhisattva always possessed a compassionate mind and the Dharmas of liberation, and caused no disturbance or harm to the people.

While he sat upright, contemplating without moving, a bird made its nest upon his head. He knew that the bird on his head was incubating its eggs and was constantly afraid that the eggs might fall, so he did not move his body.

He then contemplated relinquishing concern for his body and remained there cultivating immovability. With diligent and skillful effort, he gave rise to joyful aspiration and gathered in his mind.

In time, the young birds grew feathers and wings. Although their feathers and wings had grown, they were not yet able to fly, so he still did not leave that place. Now that he had completed this practice of loving-kindness, what wonder was there that he remained entirely unafraid? Other beings had not yet acted in this way. Having understood this himself, he spoke this verse:

– You were able to understand this matter

And caused no disturbance or harm to others.

Therefore, the Blessed One

Was worthy to abide at the place of enlightenment.

Greatest among humankind,

In virtue none surpassed him.

Foremost in spiritual powers,

He was himself replete with merit.

At that time, as the bodhisattva practiced loving-kindness, through his own strength he was able to bear the heavy burden and sought to accomplish his purpose: “I shall deliver all sentient beings and increase their merit. For those afflicted by suffering and without strength, I shall dispel the sorrows of the world. For those who have no protector, I shall be their protector. For those without hope, I shall give them hope. For those without strength, I shall give them strength. For those suffering from illness, I shall be the King of Physicians. To the aged, I shall reveal a youthful spirit. To the young, I shall show how to live with strength and capability.”

I have also heard: “When the Blessed One was practicing the path, he was surrounded before and behind by innumerable bhiksus. At that time, a park caught fire. When the bhiksus saw the smoke and flames rising, they all ran to the Blessed One. Some praised the Blessed One and came to stand before him. Those bhiksus stood before the Tathagata and gazed upon him.” The Blessed One then spoke this verse:

– There is none equal to me,

For I speak words of truth.

Appearing in the world, replete with merit,

May this calamity swiftly cease.

When he had spoken thus, the blaze was immediately extinguished. The bhiksus praised this as something unprecedented and declared that it was entirely due to the gracious power of the Blessed One. Rejoicing in the Tathagata, they all praised this verse as unprecedented.

The Blessed One said:

– Bhiksus! Once, while dwelling alone in a secluded place, at ease amid the various spheres and manifold forms, when I was cultivating perfect enlightenment, I was then Chất Cốc La Cù. From the time of my birth, I was free and independent in childhood, delighted in giving to everyone, and sought the wondrous practice. At that time, the people of the kingdom of Trại Trà were prosperous. Its soil was fertile, and it had many groves of bamboo and orchids, many trees, and lofty mountains. Then the forests were consumed by a fierce fire, which gradually spread to the mountains and marshlands. Such was the event, as extensively related in the sutras.

At that time, a flock of birds had come to the forest and produced their young. Those fledglings had not yet grown feathers or wings. Some that had wings survived; some fell to the ground; some injured their heads or damaged their tails and could not fly; and some suffered from hunger and thirst.

Seeing the fierce fire, they all wished to fly away and escape. At that very moment, when I saw the flames, I too was concerned for my own body. Yet, through the merit accumulated over innumerable hundreds of thousands of kalpas, I possessed such protective power.

Then, while abiding in purity, I gave rise to this resolve: “May those sentient beings escape this great calamity.” I then extinguished the fire, and the flames immediately died out. At that time, I extinguished the fire in that land through this practice of loving-kindness and compassion. How much more so today, now that I have perfected the mind of great compassion!

Today, this fire shall be extinguished.

The Blessed One then spoke this verse:

– From the time I lived as a child,

I saw that all things undergo destruction.

Having originally contemplated the impermanence of phenomena,

I felt compassion for all sentient beings.

The fire was then extinguished. Not long after the flames had died out, I used radiant wisdom to extinguish the fires of the people of the world. At that time, because of birth and death, whenever the bodhisattva wished to take birth in order to rescue sentient beings, he contemplated that the origin of birth is suffering. I once heard that in a silent and empty mountain forest there were crows, deer, pigeons, and snakes dwelling together in one place. A bodhisattva who was a seer lived there constantly, eating the fruits of trees and drinking spring water. A crow then approached the seer, stood to one side, and said:

– What is suffering in the world?

The crow then said:

– Hunger is the greatest suffering. But through what causes and conditions does this suffering arise? We shall each present our own view. The body grows weary and feels as though it were burning; the faculties become unsettled; the mouth cannot speak; the ears cannot hear; and the mind remains constantly preoccupied. Therefore, hunger is the foremost suffering. This affliction causes the body to be scorched by fire. Because of hunger and thirst, this ailment is difficult to cure, and the marks of suffering continue without interruption. Such is the nature of this suffering.

The deer then said:

– Fear is suffering. What is called fear is this: dwelling in a secluded place, one sees a hunter and therefore constantly harbors fear. Body and mind become defiled, and one is always afraid of losing this body. One also fears that the hunter intends to kill one. What permanence or solidity could there be in this body? It abides amid impermanence and rushes here and there, east and west. From where does this fear arise? One constantly entertains such thoughts. All these things are conditioned by karma. Though one must relinquish every body, because all of us possess these bodies, we constantly harbor fear and are not at ease even for a moment. It is entirely because we have created this suffering of decay and destruction that such fear exists. Therefore, fear is suffering.

The pigeon then said:

– Desire is the foremost suffering. Because the mind inwardly comes into contact with pleasing objects and contemplates them, it cannot escape the calamity of desire. This desire is like fire. It is like ghee placed in a jar and then consumed by fierce flames. Whatever is spoken becomes an attachment within the mind. The fire of desire is likewise. Because desire clings within the mind, it burns the body and increases bondage. Throughout innumerable kalpas of cultivation, beings are deluded by desire, and its conjunctions burn the human body. Therefore, desire is the foremost suffering.

The snake then said:

– Anger is the foremost suffering. What is called anger harms human life; it makes no distinction between great and small, increases the roots of wrongdoing, and constantly alters the body and countenance. As soon as the mind is stirred, the intention to kill arises. The eyes turn red, one becomes agitated, and the teeth grind together. No one wishes to look upon such a person. He shakes his head, moves his body, sighs deeply, and spews poison. His body, skin, and flesh glow red with anger. No one wishes to look upon him. He constantly lies in a cave; when hungry, he is angry, and when full, he is also angry. His gaze is hostile. Such deterioration is like a fire consuming mountains and marshlands. The fire of anger is likewise. Therefore, anger is suffering.

The bodhisattva, possessing profound wisdom, contemplated this matter and then spoke this verse:

– All is suffering;

Having been born, one must suffer.

Like this great calamity,

All arises from this root of birth.

Drawing near to outward forms,

Now listen as I speak:

Suffering and affliction are without limit;

Birth is not the truth.

If there is one who has already accomplished the bodhisattva path and continues to revolve through birth and death, sheltering and cherishing all sentient beings with a mind of loving-kindness, compassion, sympathetic joy, and equanimity; who, through keen wisdom, remains unobstructed; who possesses courageous resolve and cultivates omniscience; who, being free from indolence, harbors no doubt when teaching and transforming beings; and who, constantly maintaining the view of equality, is firm in aspiration and nature and encounters no hindrance: having attained this quality, that person does not lose resolve, but possesses the capacity to comprehend and discern all dharmas, without damaging or abandoning them.

That person becomes one of great wisdom, whose mind is liberated through generosity and who has no change of heart or regret. In every act of giving, that person is like King Śibi, who constantly cultivated pure conduct and was never indolent; like King Ma Đa Đề Bị, fully endowed with the power of patience; like an immortal sage in forbearance, with moral discipline unbroken; like the learned Bố Lai Đa, who always delighted in renunciation and whose countenance was gentle and joyful; or one who, though receiving affection and reverence, remained mentally unattached; like King Đại Tu Đạt and Thí Na, who journeyed about teaching the worldly; like King Govinda, who delighted in the true Dharma;

like the brahmin youth Uttara, who delighted in dwelling in secluded and tranquil places and attained thorough understanding of the principle of the Way through the sounds of music; and like Bodhisattva Thiện Giác, who uttered the lion’s roar amid the great assembly.

All such beings attain liberation, reach the realm of nirvana, become fully endowed with virtues, and increasingly perfect the benefit of the Way. They have accomplished the bodhisattva path. He then spoke this verse:

– No longer harboring thoughts of killing,

Their aspiration and nature are firm;

Delighting in the Dharma in this way,

They have compassion for worldly beings.

The bodhisattva’s virtues are pure,

Like the sun shining brightly;

This field of merit is undefiled—

Thus should such karma be proclaimed.

At that time the bodhisattva, entirely fearless, descended in spirit from Tuṣita Heaven. He contemplated all conditioned formations as impermanent. His mind entertained no limiting conceptions, and he constantly examined himself, knowing from where he had come to take birth.

He also knew that he would undergo no further conception. Possessing this true reality and reaching the ultimate source, his mind remained unattached. When he entered his mother’s womb, he abided there without confused thoughts.

He further contemplated that violating the precepts is evil conduct and maintaining the precepts is purity, yet he was unattached even to this. While dwelling in the womb, none of his conduct was impure. Like a lotus unstained by water, he gave rise there to many thoughts of the Way.

Because he possessed this wisdom, heavenly princes constantly guarded him. Devas from Tuṣita Heaven immediately came and remained to protect him. Though sexual and impure conduct appeared, he delighted in cultivating celibate conduct.

From the time the bodhisattva entered his mother’s womb, the body of the queen was never defiled. Because the bodhisattva’s moral conduct was utterly pure, his mind had no intention of harming sentient beings. He put his vows into practice, carefully contemplated them, and sincerely aspired to renounce the household life.

The heavenly prince Diệu Thần Đại Tôn and all the others supported and protected him so that the womb remained pure and free from affliction. When he raised his feet, he walked seven steps. When the bodhisattva formed the intention to renounce the household life, he surveyed the four directions, wondering, “In which direction should I now go to escape all suffering?” Fragrant water bathed his body, and a pool of fragrant water appeared spontaneously.

All these things arose from the virtues of his former lives. The heavens rained down utpala, kumuda, and puṇḍarīka flowers as offerings to the Tathagata. He then spoke this verse:

– Through diligent cultivation for countless kalpas,

Revolving without measure or limit,

All beings and devas played heavenly music,

While waves of fragrance drifted before him.

He rescues sentient beings from suffering;

Devas and humans attain peace and security.

All gain minds filled with joy,

And he subdues every hostile māra.

When the bodhisattva descended in spirit from Tuṣita Heaven, Brahmā and the others all came to attend him. At other times, hosts of devas and people surrounded the Blessed One. This was the first sign.

When the bodhisattva descended in spirit from Tuṣita Heaven, the earth shook greatly. When the Blessed One attained awakening, the defilements of sentient beings were no longer mingled with impurity. Thus, when the bodhisattva first manifested an auspicious sign, the earth shook violently, and the defilements of those sentient beings would never arise again.

This was the supreme joy and the first auspicious sign. When the bodhisattva descended in spirit from Tuṣita Heaven, a great radiance shone throughout the world. This luminous radiance of wisdom was the first manifested auspicious sign, causing light to be seen in every darkened place.

This was also a sign of wisdom. When the bodhisattva was newly born, he lifted his feet and walked seven steps. This manifested the auspicious sign of the seven factors of awakening.

When the bodhisattva surveyed the four directions, this was the auspicious sign of the Four Noble Truths. When the bodhisattva smiled, this manifested the auspicious sign of rescuing and protecting sentient beings. When the bodhisattva dreamed that this world was his bed, Mount Sumeru his pillow, and his hands and feet extended beyond the four seas, this represented the worldly conception of permanence and manifested the auspicious sign of the ambrosial flavor of the Dharma.

He also dreamed that a Đề Lệ Ca tree grew from his navel, its leaves covering the entire three-thousandfold world-system. This manifested the auspicious sign of the place of awakening, revered in the hearts of devas and humans. He also dreamed that many birds flew around him, all becoming the same color.

This manifested the auspicious sign that the assembly would attain accomplishment. He also dreamed of creatures with white bodies and black heads. This manifested the auspicious sign that the assembly of upāsakas would attain accomplishment.

He also dreamed that he walked upon a mountain summit. This was the auspicious sign of freedom from avarice.

He then spoke this verse:

– Auspicious signs never seen before—

Whatever arises must pass away.

All who beheld him rejoiced;

The sky grew bright, dispelling clouds and mist.

He possessed great virtue,

Yet was touched by suffering and pleasure.

A Buddha was destined to appear,

And the dust of defilement would be no more.

At that time the bodhisattva’s mind could not be shaken, just as had been foretold. Like the new moon rising amid the darkened sky, he was loved and revered by everyone. He then rose from his seat, desiring to renounce the household life. When this thought arose in him, three sensations occurred at the end. The bodhisattva then descended from the lofty seat, and at that moment this thought also arose: this was the loftiest and broadest seat-platform.

Thus, when the bodhisattva departed from the city, he immediately thought, “Until I attain the Way, I vow never to return.” When the bodhisattva removed his jeweled necklace and gave it to Chandaka, he thought, “This cherished jeweled garment is the last possession that belongs to me.” When the bodhisattva handed his horse to Chandaka, he likewise thought, “This is the last horse I shall ride.” Then the bodhisattva took a knife in his hand and cut off the hair of his head, thinking, “This is the last hair and beard I shall have.” The bodhisattva then exchanged his precious garment for a deerskin to serve as a kāṣāya, thinking, “This is the robe I should wear.” Later, when the bodhisattva sat at the place of awakening, he thought, “I shall not relinquish this cross-legged posture.

Until I attain omniscience, I shall never leave this seat.”

He then spoke this verse:

– Accumulating merit little by little,

One shall gain immeasurable merit;

As water continues falling drop by drop,

Contemplate how many kinds there are.

One should partake of the flavor of ambrosia,

And it shall become a mighty river;

The conditioned conduct already performed

Destroys every evil poison.

When the Omniscient One attained perfect enlightenment, he contemplated the world as impermanent, suffering, and empty. Once he had attained perfect enlightenment, he was free of all afflictions. Upon his attainment of perfect enlightenment, every affliction that arose was completely extinguished.

He knew how all the dead and the living revolve in mutual correspondence; he clearly knew it to be so. He then discerned eye-consciousness and thereby possessed such awareness. Whether high or low, beings attain their respective realms according to their actions.

His wisdom was perfected and free of doubt. Regarding the causes, conditions, and origins of that awareness, his perfect enlightenment was boundless. All forms of knowledge then arose; he discerned the path of existence, proclaimed it throughout the world, and clearly knew the immovable path.

He then transcended all suffering and discerned each realm individually. Whether over one kalpa or hundreds of thousands of kalpas, his mind coursed onward without being moved. His mind was neither defiled by attachment nor disturbed.

His wisdom was immeasurable, yet he never relinquished wisdom. His mind discerned skillfully and freely roamed among the realms, seeking skillful means therein. His fruits and recompenses were immeasurable, his wisdom was entirely complete, and nothing obstructed him.

He then spoke this verse:

– Knowing all things,

Their coming, going, and turning,

He clearly comprehends them all

And removes the suffering of the three realms.

Whoever is able to discern

And seeks the sublime,

The Tathagata, at the proper time,

Will cause that person to attain fulfillment.

He is also immeasurable

And remains unobstructed;

His supreme contemplation

Illuminates the world.

Only a Buddha understands this;

One should seek the Tathagata,

Who brings them into accord

So that they never again regress.

At that time, the Blessed One walked alone, without companion and without teacher, possessing immeasurable merit. He wished to instruct all beings so that they might achieve fulfillment in the Buddha-Dharma and omniscience. He had attained the most honored, sublime, and unequaled perfect enlightenment.

He knew all defilements and the roots toward which they tend. His mindful intent was fully accomplished and immovable. Through wisdom he discerned the means of crossing beyond all dharmas; through the fetters he caused the sublime to become foremost; and he proclaimed all conditioned activities.

Therefore, he was called the Omniscient One. Having attained omniscience, he kept his mind one-pointed, understood all dharmas, and severed every fetter. Therefore, he was called the All-Seeing One.

He eliminated craving for existence and had no companion. His wisdom perfected every merit. Impartially he rescued and protected all beings, as parents cherish their children, and gradually perfected the power of merit.

Because he was free from greed and pride, he was called the Supreme One. He spread and revealed the Noble Eightfold Path and turned the Dharma wheel. He was like a shadow: it does not stand before the sun, but it stands before darkness.

He was likewise; because none of the fetters accorded with the path, he therefore turned the Dharma wheel. He then spoke this verse:

– Complete in every merit,

His form is inconceivable,

Like the radiant moon

And the great ocean that gathers jewels.

He has no limit or measure,

And is complete in every mark;

He illuminates the darkness of night—

So too does the Sage of the Sakya clan.

Having contemplated dependent origination, his wisdom transcended the twelve links of dependent origination. Because defilements were firmly entrenched, a mind of craving and attachment arose, and wisdom and thought raced within them. Or he aroused knowledge associated with outflows, practiced various austerities, and attained the path of deliverance.

He understood desire; through extinguishing the fetters, there remained neither a perception of suffering and pleasure nor a perception of cessation. Because wisdom employed non-self, it increased. Because wisdom corresponded with consciousness, the mind became empty.

Wisdom sought to subdue the vigor of youth that caused his own mind to become defiled and attached. He aroused the wisdom of reliance, awakened himself, and decisively extinguished the fetters. He aroused the wisdom of clear insight to subdue the fetters; aroused the wisdom of repose to reach the other shore; and aroused the wisdom of lightness, naturally conforming to the body.

To awaken beings, he instructed them with truth, and the wisdom of complete cessation arose. Through contemplating this truth, the subtle meditative absorptions came into being. Through that contemplation, the wisdom that crosses to the other shore arose, and his mind attained what it had hoped for; all attained vision of the path.

With the mind established upon a foundation, wisdom was attained. The four great elements entered a state of repose. Contemplation, together with marks and their categories, proceeded toward the other shore, and the knowledge of the divine ear was attained.

He reached that realm together with them and abided in the same practice. Having attained equal passage to the other shore, he acquired the knowledge of the divine nose. Relying upon that consciousness and wishing to possess discerning wisdom, he knew the thoughts within the minds of others.

All were purified, and all possessed spiritual cultivation. Wishing to transform and liberate beings, he then attained the knowledge of recollecting his own former lives. Because of that wholesome form, he manifested the four great elements.

As soon as he attained the knowledge of the divine eye, he knew within his mind. Contemplating the purity of the realms, he attained the bestowal of vows and the merit of a Great Immortal. Through this, the seed of samadhi arose, delivering beings from the realms of samadhi.

Wishing to bring everlasting benefit and cause beings to rejoice, he then attained ultimate wisdom.

He then spoke this verse:

– The thoughts of all people,

And the discernment of all dharmas—

One should clearly understand the power of karma

And attain contemplation of the mind.

Draw near and stand before him,

That he may reveal the Great Immortal,

That the defilements and hindrances may be relinquished.

Excellent indeed, O supreme person!

He lived in accordance with reality, yet had no sensual craving and did not accord with sensual craving. Nor did he harbor anger or any intention to kill. Neither was he deluded, for he clearly knew the illness of delusion.

He was not deceitful but was always gentle and harmonious. He did not praise himself; whenever he opened his mouth, he taught what was wholesome. Nor did he cling to marks or cherish fanciful hopes.

He had no mind that discriminated between this person and that person and did not harm others. He himself attained liberation and was free of desire. He possessed a compassionate mind, and whatever he undertook was accomplished.

He possessed not only loving-kindness but compassion as well. He had no impure or mixed thoughts and also possessed a protective mind. Wishing to liberate and protect all beings, his mind was therefore empty and his moral precepts complete.

He possessed the mind of wishlessness, suffused with wisdom, and the mind free of characteristics. He was neither defiled by attachment nor given to amusement; yet, for the sake of worldly people, he did not separate himself from their amusements. He avoided evil karma and taught the Dharma.

His moral precepts were perfected and without the slightest defect. His samadhi was perfected and utterly immovable. His wisdom was perfected, and he reached the other shore in every respect.

Complete in the ten powers, he was surpassed by none. He attained the four fearlessnesses and had no timidity. He walked alone through the three realms and, amid the great assembly, uttered the lion's roar.

He then spoke this verse:

– Like the great ocean

Are the ten powers and all virtues;

Like the great ocean,

That person has passed beyond the shore.

Vast and exceedingly sublime,

The wise should contemplate him;

When wind and waves cause upheaval,

His merits are beyond measure.

THE SUTRAS COMPILED BY SANGHARAKSHA.

End of the first fascicle.