最勝問菩薩十住除垢斷結經

Chapter 8: PURE YOUTH

At that time, Bodhisattva Supreme Excellence addressed the Buddha:

“World-Honored One, how does a bodhisattva dwelling in the eighth bhumi purify his own conduct?”

The Buddha told Supreme Excellence:

“A bodhisattva dwelling in the eighth bhumi must always be fully endowed with wisdom and supernormal powers, examining the faculties and dispositions of sentient beings, discerning their aspirations and manifesting accordingly for their sake. He also uses his supernormal powers to journey to the various Buddha-lands, where he observes the wondrous and supremely excellent practices of all the Buddhas. Returning, he adorns his own Buddha-land, personally approaches and reverently pays homage to all the Buddhas, contemplates the Buddha’s bodily marks as empty and without anything that can be possessed, trains in patient endurance, distinguishes the various faculties, constantly abides in illusory samadhi, steadies his mind and intention, and clearly knows the Dharma of original non-arising.

All the merits previously created through the vessel of the body are accomplished, each in accordance with his own cultivation.

“Because the bodhisattva cultivates the transcendence of emptiness, signlessness, and wishlessness, he has no form or image. He passes beyond the three realms and is forever unbound by them. His wisdom, which rests on nothing whatsoever, has neither arising nor cessation.

Because nothing arises, it is called wisdom. Acting without perceiving any action and without creating anything—this is called wisdom. Amid the limitless, he abides nowhere and has no dwelling place.

Because his wisdom is pure, it does not rely upon consciousness. Why is this so? Because he entertains no conceptual thought, his wisdom is unlimited.

Through the power of skillful means, he does not abide in sensual desire, nor does he abide in the form realm or the formless realm. Although dwelling amid defilements, he is neither stained by nor attached to them.

“Supreme Excellence, this is called great wisdom: being far removed from lust, anger, and delusion, without ignorance or confusion; forever directed toward liberation, immeasurable, unbound, and uninterrupted; eliminating the twelve links of dependent origination, of which ignorance is the fundamental factor; not perceiving a self or ego; not abiding in craving; clearly knowing them to be one; neither conceptually seeking form nor thinking that one abides within all forms. This is called the activity of a bodhisattva in the eighth bhumi.

“The bodhisattva never follows conditioned circumstances and is free from the afflictions and calamities they bring. He does not associate with delusion. He is neither conditioned nor unconditioned. He does not seek merit, yet he is not without virtue, because the bodhisattva has passed beyond all evils and unlawful deeds. The Dharma-nature abides eternally. The bodhisattva does not perceive any foolish person committing unlawful deeds. Within the bodhisattva’s body, mind, and consciousness, he feels no sorrow or anxiety, and his intention is not disturbed by discursive thoughts pursuing other notions. Supreme Excellence, this is called wisdom.

“The bodhisattva discerningly contemplates emptiness, thoroughly realizes non-arising, and extinguishes the mind that clings to permanence, never allowing it to arise. He guards the six sense faculties and never permits what is wrong to arise. His lofty and far-reaching vows have no limit. He cultivates the practice of Pure Youth without disrupting its proper sequence. If he sees someone regress and descend to a lower bhumi, he immediately guides, encourages, and exhorts that person to advance once more.

“One who reverently upholds the Dharma does not abandon the fundamental discipline cultivated by the Buddhas. His body and mind are filled with joyful ease, beyond which there is no greater joy. He develops a mind that delights in the Path, never departs from the Dharma-body, remains close to the noble Sangha, and is free from both bondage and release. Moreover, he must cultivate both supramundane and worldly dharmas. Because he relies upon the Dharma-nature, he does not discontinue the rules of training and carefully observes the precepts. Because their foundation is pure, they cannot be exhausted.

“He clearly knows that everything within samsara will eventually come to an end. Sentient beings circulate through the five paths, revolving back and forth without ever consenting to stop. The bodhisattva clearly knows that whatever abides in impermanence will ultimately be extinguished. Although adherents of non-Buddhist teachings attain the five supernormal powers, they do not transcend worldly wisdom. They seek only long life; later, when they lose their supernormal abilities, their lives also end, and they immediately return to samsara.

“Some sentient beings diligently cultivate the Five Precepts and the Ten Wholesome Actions and are born in the human or heavenly realms. In the heavens of the desire realm, they diligently cultivate the Five Precepts and naturally attain complete merit. Some sentient beings in the form realm cultivate the samadhi of emptiness, taking the recollection of joy and bliss as their food, without remembering the origin of suffering.

Some sentient beings, their minds and consciousness serene and clear, seek liberation and imagine that they have attained signless nirvana, eternally quiescent and still. Although they all cultivate in their own ways, they do not reach ultimate cessation. A bodhisattva in the eighth bhumi clearly contemplates all these states and therefore remains unattached to them.

He constantly expounds the Dharma and encourages those who train in the Path, causing them to distance themselves from all the foregoing modes of cultivation.

“Supreme Excellence, you should know that the practice of the Path of Pure Youth must also remain far removed from the paths of the Two Vehicles. From stream-enterer through pratyekabuddha, all retain some incompleteness. The bodhisattva never bears in mind the Dharma of the arhats. Why is this? Because the intention employed by those of the Two Vehicles relies upon the path to nirvana. The bodhisattva does not train in the cultivation of the condition-enlightened ones, because the resolve generated by the condition-enlightened ones is not a mind of great compassion. Those who train in the Path in this way are not truly correct.

“If a bodhisattva wishes to attain ultimate liberation, he should cultivate and study great wisdom, clearly knowing that the roots and branches of all dharmas cannot be exhausted. He vows never to abandon any sentient being and cultivates the Tathagata’s Dharma, whose nature is indestructible. Because wisdom is boundless and cannot be perceived, the fruit of the Path is accomplished at the proper time. Everything spoken by the bodhisattva accords with reality and with the mind of vast vows he has generated. As for the Dharma of the ten powers and the eighteen distinctive and supreme qualities, the bodhisattva neither deliberates nor speculates about them, nor can they be exhausted.

“When a bodhisattva in the eighth bhumi journeys about teaching and transforming beings, he guards his mind and intention and practices inconceivable patient endurance. His mind entertains no wrongdoing and contains no evil thoughts. The bodhisattva harbors no anger toward sentient beings, nor does he give rise to a competitive mind toward others. He does not lead anyone toward ruin. He carefully guards his body and speech and commits no deceit. He protects sentient beings and personally takes care to cultivate the fundamental Dharma. The bodhisattva does not follow corrupt or heterodox schools but constantly contemplates wholesome karma. Because his mind is free from sensual desire, he can adorn his body so that it resembles the bodily marks of the Buddha.

“At that time, the World-Honored One told Bodhisattva Supreme Excellence:

– A bodhisattva cultivating the practice of pure youth must always cultivate the resonances of words and meanings. What are the bodhisattva’s resonances of meaning? At that time, the bodhisattva knows that all dharmas are empty, remains undefiled by views, contemplates signlessness, gives rise to no confused thoughts, discerns wishlessness, and forever leaves the three realms of existence far behind. Regarding the dharma of freedom from sexual desire, its original nature is pure in itself; the bodhisattva gives rise to no thoughts of anger and causes them never to arise again. The bodhisattva clearly contemplates ignorance without the slightest delusion. The bodhisattva must further contemplate that dharmas of the future, past, and present do not arise naturally, seeing neither arising nor cessation, neither birth nor death, and not being subject to retribution; yet firmly believes that wholesome and unwholesome deeds certainly bear fruit, and cultivates pure verbal karma without speaking falsehoods. The bodhisattva’s mind is thoroughly penetrating; the bodhisattva cultivates without agitation, performs every deed in an excellent manner without neglecting any Dharma, and constantly contemplates all dharmas as dreams and illusions. Should a wrong thought arise, the bodhisattva immediately recognizes it, remains gentle in resolve and disposition, and guards the mind so that evil does not arise. The bodhisattva is always born into the pure and upright household of worthy persons. If born among human beings, the bodhisattva is endowed with every virtue, possesses the eighty excellent characteristics, and has a voice as wondrous as the phoenix’s song. Though having no thought of adorning the body, the bodhisattva is nevertheless wondrously beautiful like Brahma; having eliminated lust, anger, and delusion, the bodhisattva is free from sorrow and never displays an unpleasant or wrathful countenance toward others. The bodhisattva never forgets the merit already created and, in accordance with the fundamental Dharma, therefore abides forever in great peace and happiness; always employs words of Dharma to exhort sentient beings; and subdues non-Buddhists, false teachings, and heterodox arts. Because the bodhisattva has left suffering and affliction far behind, the bodhisattva is no longer beset by peril and has become fully endowed with the dharmas of all Buddhas. Toward everyone, the bodhisattva always practices patience; body and mind are utterly steadfast and composed. Though reviled in the present, the bodhisattva remains serene and does not retaliate. Even when beaten by sentient beings, the bodhisattva harbors no resentful thought, just as the level earth tolerantly receives all things without ever conceiving ideas of increase or decrease. Why is this? It is because the Dharma-nature has, from the beginning, been empty. If someone becomes enraged, the bodhisattva bears absolutely no hatred, clearly perceiving that person’s angry countenance to be like an illusion or magical transformation, and therefore gives rise to no antagonistic mind toward that person. If someone harbors an evil thought, the bodhisattva pretends not to know and reflects: “I now contemplate and examine the truth, knowing it to be empty. In the future I shall not depart from this understanding or give rise to this condition. This person previously harbored an angry mind; I should be vigilant regarding that mind.” If someone comes to offer praise, the bodhisattva does not rejoice because of it. If beaten by another, the bodhisattva likewise does not grieve. Why is this? Because the bodhisattva sees neither a self-existent body nor pain caused by the assailant’s sticks. All this is because the bodhisattva has accumulated practices that subdue the mind. Dwelling in a secluded and tranquil place, the bodhisattva contemplates that the inner body must undergo birth, aging, illness, death, impermanence, suffering, sorrow, anguish, perils, terrors, hunger, thirst, heat, and cold. The bodhisattva further observes that this body decays and is an impermanent phenomenon. This body is a vessel containing every affliction and a place where illnesses accumulate. This body is like empty space; at death, it returns to its origin in the four great elements. This body is without self, without birth, and without cessation. Sentient beings in the three realms remain forever drifting and submerged in the current of craving, never finding a moment’s rest; one must first restrain the mind and prevent it from giving rise to manifold deluded thoughts. One must further contemplate the source of the current of craving. Because sentient beings in the three realms come into contact with birth and death, they ceaselessly assume bodies. The bodhisattva must further contemplate the current of wrong views. Deluded sentient beings, following inverted perceptions, cling to the sixty-two erroneous views of the world. The bodhisattva contemplates the current of ignorance and clearly sees that sentient beings in the three realms are deluded and unknowing: they do not know the true path; they regard the impure as pure and again follow the raging torrent of desire; they regard suffering as happiness, impermanence as permanence, and what is not a self as a self. They do not contemplate the removal of turbid greed, but instead abandon themselves to indulgence, cultivating neither by day nor by night; even in old age, they do not cease their sexual desire. Possessing wealth, they do not give. They do not heed the Buddha’s teachings. These are called the four perilous dharmas that increase the root of craving: mental deliberation, bodily action, together with conditions arising through the ayatanas.

Thus, O Tối Thắng, the bodhisattva abides in tranquil samadhi and contemplates, abandoning evil and eliminating unwholesome desires. In accordance with the teachings of the noble sages, the bodhisattva has no mind of suffering or pleasure, cultivates a penetrating understanding of the profound meaning of the Four Noble Truths, and realizes that birth is suffering, craving is the origin of suffering, purification is cessation, and cultivation of the Path leads beyond suffering.

When calamities and afflictions oppress this body, the bodhisattva never gives rise to craving, but carefully examines the source from which birth arises. By contemplating that Dharma according to its original nature, the bodhisattva immediately knows that the origin of suffering arises from the body, that it arises through the causal condition of craving as its origin, that when craving ceases one realizes cessation, and that through freedom from desire one accomplishes the Path.

The bodhisattva always possesses a mind of loving-kindness and compassion, entertains no thought of harming others, nurtures the mind of the Path, compassionately teaches suffering sentient beings, and exhorts them to recognize that birth and death are suffering and must be uprooted entirely. The bodhisattva’s countenance is always gentle and joyful toward deluded beings, instructing and exhorting them so that they arouse the mind of the Path.

The bodhisattva’s speech is always fluent and profound, never hesitant; the bodhisattva knows the characteristics of all dharmas and the meaning of truth, thoroughly comprehends all dharmas, and enters into them as circumstances require. If anyone comes to pose difficult questions, the bodhisattva responds according to that person’s faculties without obstruction. When the bodhisattva replies, the words are never mistaken or confused.

The bodhisattva’s mind is always kind and gentle, cherishing all sentient beings and remaining mindful that every kind of sentient being is unable to escape the pain of sickness and decline. The bodhisattva therefore provisionally establishes skillful means for their sake, wishing them to attain liberation. The bodhisattva further arouses a compassionate mind, empathizing with all sentient beings undergoing the afflictions of hunger and thirst, heat and cold, gain and loss, and being unable to escape the calamities brought about by their offenses.

The bodhisattva therefore reflects upon skillful means, wishing to bring them peace and happiness. The bodhisattva further contemplates all worlds with a mind of sympathetic joy and sees that they are filled with the perils of fear, suffering, and distress, thinking, “I must employ methods that will enable them to attain peace and security.”

The bodhisattva always maintains a protective mind and vows to liberate those born amid the eight difficulties in the three realms, who are foolish and deluded and do not see the right path; the bodhisattva reflects and aspires to bring them liberation. The bodhisattva’s loving mind toward sentient beings remains unmoved. Although practicing this Dharma, the bodhisattva’s mind is neither tainted nor attached, and does not give rise to thoughts of retreat because of exhortations concerning suffering, but constantly aspires to the unsurpassed, right, and true Path. The bodhisattva never grows weary of penetrating wisdom or considers it sufficient.

Even when amid music, singing, and the pleasures of the five desires, the bodhisattva does not give rise to a joyful attachment. Clearly seeing that all mundane dharmas are illusory transformations and that all things return to impermanence, the bodhisattva’s mind is not inverted or disturbed by the eight worldly dharmas, but always remains far removed from them as one would avoid a blazing fire, and does not allow others there to cause disturbance.

If someone directs an angry mind toward the bodhisattva, that person remains utterly unable to harm even a single hair. When honored by others, the bodhisattva also dares not transgress. Suppose someone wishes to harm the bodhisattva: even if the bodhisattva must relinquish innumerable bodies in different places, the bodhisattva remains able to practice patience and gives rise to no confused thoughts.

Aspiring to perfect the practice of true purity, the bodhisattva further contemplates the compounded dharmas of body and mind, which form and disintegrate: what is there to covet and cling to or regard as precious? Through cultivation in accordance with these conditions, the bodhisattva will certainly attain the body of a Buddha, assuredly acquire the secret treasury of the Tathagata, and bring forth the great vow that is the source of the ultimate Path of liberation.

The bodhisattva cultivates skillful expedient means and manifests transformations without limit. When among heterodox practitioners of other teachings, the bodhisattva manifests a body that enters fire and lies or sits within it at ease, then rises from the fire unharmed by the flames and teaches them that there is a true and right Path. Their minds then repent and reform, and they cultivate pure conduct.

The bodhisattva teaches those whose minds are foolish and deluded, enabling them to reflect, turn back, and return to the truth.

Having been born among the devas, the bodhisattva expounds the Dharma to them, enabling them to understand clearly that even heavenly stations must decline and perish. Of the Dharma of skillful expedient means, there is nothing the bodhisattva does not thoroughly comprehend. The Four Heavenly Kings, Śakra, and Brahmā all take refuge, show reverence, and bow in homage. This is because the bodhisattva has accumulated meritorious practices and thus possesses extraordinary and transcendent virtue with which those of the two vehicles cannot compare. The bodhisattva’s penetrating wisdom of true purity is also limitless, and the vastness of the bodhisattva’s thoughts is immeasurable. Everything the bodhisattva says is beneficial and does not harm anyone, even by so much as a single hair.

Therefore, the bodhisattva’s wisdom is inexhaustible, clearly and distinctly discerning the dharmas of the eyes, ears, nose, tongue, body, and mind and fully knowing them to be empty and without anything possessed. Because the bodhisattva has penetrated the wisdom of patience, the bodhisattva acquires all wisdom and does not conceive of any dharma as permanent or impermanent. Upon reflection, the bodhisattva immediately enters infinite wisdom. When engaging with the words and sounds of those who came before, the bodhisattva contemplates their teachings as echoes in the mountains. Clearly understanding this is called expedient wisdom.

The bodhisattva also contemplates the empty Dharma-nature of the conditioned and the unconditioned. Truth is quiescent like empty space; the designation “ear” exists only through provisional establishment. The bodhisattva does not think that the bodhisattva personally has attained the fruit of the Path and that inferior persons cannot follow or reach it. Nor does the bodhisattva think, “I have cultivated the precepts and revered the teachings,” and never gives rise to innumerable discriminative thoughts. This is called the boundless expedient wisdom of true purity.

While cultivating concordant patience, non-patience, summit patience, and irreversible patience, the bodhisattva contemplates things as they truly are, without falsity; cultivates samadhi without abiding in original emptiness; does not conceive of anything as solid and real; does not entertain contemplative perceptions; does not conceive of existent perceptions; and does not seek to arouse perceptions of vows. The Dharma-realm has a single characteristic and is also without form or appearance.

Contemplating birth and death as having neither beginning nor end, the bodhisattva does not practice giving, because there is no dharma of giving. The bodhisattva does not see the past, future, and present revolving and passing back and forth, for none of them is real. The past has ceased, the present does not abide, and the future has not arisen.

Where there is virtue, the bodhisattva does not perceive virtue; where there is no virtue, the bodhisattva does not perceive virtue. It is neither possessed of virtue nor devoid of virtue, nor is it not without non-virtue. The bodhisattva fully knows that both virtue and non-virtue are quiescent, empty, and still.

There are no designations of arising and cessation, before and after, or annihilation. The bodhisattva further contemplates non-arising and sees no place of arising, yet does not perceive non-arising. The bodhisattva discerns that both arising and non-arising are illusory, neither truly one nor two; does not see any realization of the fruit of the Path that liberates the world; does not see written words or verbal teachings as having a beginning, middle, or end; does not see any dispersion that is incompatible with the conventional world; and also does not see any gathering that accords with the conventional world and flows along with it.

Thus, O Tối Thắng, the Dharma practice of the Pure Youth is profound and unfathomable, inconceivable, and beyond comparison with any other dharma. One does not see the patience of the path conjoined with the patience of wisdom, nor does one see the patience of wisdom conjoined with the patience of the path; yet neither are they unconjoined. One does not see the absence of the path conjoined with the absence of wisdom, nor does one see the absence of wisdom conjoined with the absence of the path. The patience of the path and the path itself are not mutually conjoined; yet it is not that there is conjunction, nor that there is no conjunction. Why is this? Because their nature is spontaneous.

Tối Thắng, you should know that there are two dharmas in the world that cause beginners to entertain doubts. What are these two dharmas that give rise to doubt? Some bodhisattvas cultivate hundreds of thousands of dharmas, relying upon nirvana and believing that they have already attained liberation. Those who practice in this way incur diminution. Other bodhisattvas know that the nature of nirvana is eternally liberation; therefore, they do not give rise to conceptual constructions that cling to birth and death. They neither follow nor abandon them, clearly knowing them to be one and not a multitude of separately designated names.

Bodhisattvas possessing the patience of wisdom never give rise to thoughts that discriminate: “This is one Dharma of the equality of the Mahayana, and that is another Dharma of the equality of the Mahayana.” Only when they enter and awaken to the wisdom of emptiness, without attachment, severance, or defilement, is it called equality. Clearly contemplating the nature of equality, they see neither bondage nor release. Because there is nothing created, there is nothing born.

Those who do not perceive anything spontaneously undergoing birth and cessation—those liberated in this way—are called spontaneous. They perceive neither spontaneity nor non-spontaneity and thoroughly comprehend that spontaneity is wholly without anything that can be possessed. This is called purity; this is the cessation of conditioned arising.

Thus, O Tối Thắng, bodhisattvas accumulate meritorious practices, their wisdom reaching no limit, and cultivate the inexhaustible wisdom of non-arising. From the time they first begin to study the path and accumulate merit until they reach the seat of awakening, sit beneath the Buddha-tree, subdue the hostile forces of Māra, and attain the unsurpassed path, bodhisattvas must first enter this concentration of patience and wisdom. Only afterward do they enter the samadhi called the Lion’s Vigorous Advance and Solitary Stride, emitting a great blazing radiance that universally illuminates the three-thousand-great-thousand world-system.

All who behold this radiance penetrate the patience of wisdom. Their minds immediately become gentle and free from violence. They constantly employ a mind of loving-kindness and compassion to govern their body, speech, and mind. Their verbal teachings are pure and never diminish. They clearly understand the unconditioned Dharma and revere the Buddha-path. Their minds and aspirations abide in right concentration, without confused thoughts. Toward others they are always humble and free from arrogance. The merit of their attainment of the path increases daily, while the roots and sprouts of binding afflictions and malicious hostility are forever extinguished.

Even throughout Buddha-realms in other directions, sentient beings perceive through spiritual resonance the majestic radiance by which bodhisattvas teach and transform beings; none fail to be delivered. Bodhisattvas contemplate that radiance as utterly devoid of anything that can be possessed, and discern that its characteristics are likewise not ultimately real.

Bodhisattvas must further discern the arising characteristics of form, sensation (feeling), perception, formations, and consciousness. How do they contemplate and penetrate the characteristics of the five skandhas? What is perceived as radiance is called form; that which possesses shape and substance is also called form; that which is received and entrusted from one to another is also form; preserving one’s own body is also form; and giving to others is also form.

Bodhisattvas must then fully understand the arising and cessation of sensation (feeling). Through what conditions does such sensation (feeling) exist? There are painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling. Bodhisattvas constantly recollect and discern these without experiencing pain or pleasure. How much less could feeling exist while they are absorbed in concentration? That is impossible. Clearly seeing this is precisely the characteristic of feeling.

The dharmas firmly remembered from the past drift and race onward without cease. When a thought arises, it seeks and recalls dharmas of the past, present, or future—male or female—and an immeasurable multitude of other dharmas. This is called perception. Bodhisattvas clearly know that such perception neither comes nor goes and has no abiding place. It is illusory and unreal and possesses no designation; therefore, it is called perception.

When they observe the performance of wholesome or unwholesome deeds, determinate or indeterminate deeds, contaminated or uncontaminated deeds, conditioned or unconditioned deeds, and acts performed without obstruction, bodhisattvas then see that the performance of wholesome deeds is not unwholesome, and that the performance of unwholesome deeds is not not-unwholesome. Furthermore, at times neither wholesome nor unwholesome deeds are performed. O Tối Thắng, this is called formations.

Bodhisattvas must further contemplate clearly the causes through which consciousness exists. Consciousness is not a single characteristic. The dharmas of the eye, ear, nose, tongue, body, and mind are also called consciousness.

The dharmas of form, sound, fragrance, taste, and tactile contact are also called consciousness. Penetrating the arising and decline of the dharma of contact is also called consciousness. To be within perception is also called consciousness; to depart from perception is also called consciousness.

The wholesome and the unwholesome are also called consciousness; neither wholesome nor unwholesome is also called consciousness; neither possessing wholesomeness nor lacking wholesomeness is also called consciousness. Bodhisattvas clearly know whence consciousness arises and whence it ceases, and clearly know that it is non-arising and has neither arising nor cessation. Penetrating this Dharma is precisely consciousness.

Thus, O Tối Thắng, when bodhisattvas of the Pure Youth relinquish the body they have received, at that very moment their bodily faculties and mental consciousness remain undisturbed, and they do not assume an intermediate-state body in which to undergo suffering and adversity. When sentient beings die, their spiritual consciousness abides in an intermediate-state body, and according to the relative weight of their past offenses and merits, they undergo adversity. Yet the bodhisattva-mahasattvas, in the very instant they arouse the aspiration, immediately proceed in accordance with their vows to assume bodily form, without undergoing suffering or adversity.

Tối Thắng, you should know that bodhisattvas of the Pure Youth are always companions of bodhisattvas who are bound to attain Buddhahood after one more birth. They accompany them in traveling through and beholding pure Buddha-realms, selecting the most supremely wondrous Buddha-realms. They arouse courageous resolve, delight in generosity, and perform the work of a Buddha. Bodhisattvas of the eighth stage attain mastery and, in accordance with causes and conditions, teach and transform beings everywhere. They expound inexhaustible Dharmas and always teach skillfully, bringing joy to sentient beings.

At that time, each bodhisattva in the assembly thought: “Today the Tathagata has expounded the activity of wisdom and praised the practice of the Pure Youth, whose meritorious recompense is beyond compare. Now, as we contemplate the practices cultivated by the Bodhisattva Tối Thắng, we see that they do not contradict the activity of the Pure Youth. If the venerable Tối Thắng attains the unsurpassed path of Perfect and Complete Awakening, what name will he bear upon attaining Buddhahood? How will his Buddha-realm be purified and adorned with merit? What attainments will his assembly of bodhisattvas possess? Will there be distinctions in the discipline they revere and cultivate?”

The World-Honored One then knew the thoughts in the minds of the bodhisattvas in the assembly and, while seated upon his throne, immediately smiled. From the Buddha’s mouth issued countless hundreds of thousands of kotis of rays of light, illuminating limitless worlds throughout the ten directions. They eclipsed the radiance of the sun and moon and obscured the palaces of Māra. Those rays then returned, circled the Buddha countless times, and entered the crown of his head.

At that time, the bodhisattvas immediately rose from their seats, bared their right shoulders, joined their palms, bowed to the Buddha, and inquired about the meaning of his smile. The Buddha never smiles without a reason, and they all wished to hear his teaching. The World-Honored One then addressed the assembly:

“Do you see this Bodhisattva Tối Thắng?”

The bodhisattvas replied:

“Yes, we see him.”

The Buddha said to the bodhisattvas in the Dharma assembly:

– In this Auspicious Kalpa, after one hundred Buddhas have entered nirvana, a Buddha named Lion’s Majesty will appear in the world. That Tathagata will appear in the world as the Worthy One, the Perfectly Enlightened One, Perfect in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Beings, the Teacher of Gods and Humans, the Buddha, the Blessed One. His land will be named Unchanging Like Gold. At that time, the splendor of that Buddha-land will be exceedingly wondrous. The five grains will grow abundantly of themselves and will not need to be bought or sold. The people will be prosperous, and its cities and fortifications will be stately and orderly, all fashioned from precious substances: gold, silver, lapis lazuli, crystal, mother-of-pearl, agate, coral, amber, and mani jewels. That Buddha-land will be level, with eight intersecting roads, all made of precious substances. The ground will be as soft as fine celestial cloth. Like the Tusita Heaven, its clothing, food and drink, palaces, dwellings, flower gardens, bathing pools, roads, and towers will all be lofty, subtle, and supremely excellent. Such will be the majestic spiritual power and merit of that Buddha’s land. Celestial beings will naturally appear, playing instruments and making melodious music. They will erect a jeweled banner named Fragrant Rain of Wondrous Precious Flowers, which will shelter the entire assembly, safeguard the True Dharma without allowing any loss, and guide and benefit immeasurable sentient beings. This Bodhisattva Supreme Excellence, after passing away from this realm, will be born in the Land of Ultimate Bliss of the Buddha Free from Anger. When Bodhisattva Supreme Excellence is born in that world, the Buddha Free from Anger will proclaim to the bodhisattvas eighty-four hundred distinctive and wondrous Dharma gates, elucidating the teachings of the Way and bringing them back to the meaning of a single phrase. He will ceaselessly turn the wheel, perpetuating the Three Jewels without interruption and establishing all sentient beings in the resolve of non-retrogression.

When the Buddha had finished speaking, those in the Dharma assembly all praised him, saying:

– Excellent! Excellent! How swiftly will Bodhisattva Supreme Excellence attain Buddhahood! We vow that in a future life we shall be born in that Buddha-land, encounter the Tathagata Lion appearing in the world, hear the teachings of the Way, and cultivate the conduct of youthful purity like Supreme Excellence.

The bodhisattvas in the assembly then repeated among themselves, saying:

– May all sentient beings attain the Dharma of wisdom, patience, and knowledge, just as we now hear this Dharma without fear or hesitation.

At that time, the Blessed One said to Supreme Excellence:

– A bodhisattva who cultivates and fully accumulates all virtues reveals immeasurable and excellent teachings, manifests them at the proper time, and can enter every Dharma. He may appear in the ordinary form of a solitary elderly person, or in the form of a child. Through skillful means, he may enter the four stages of the path, befriend one who has attained the fruit of stream-entry, and teach that person the Supreme Vehicle so that he does not become indolent. Through skillful means, he may also approach once-returners and encourage them to eliminate the five kinds of calamities, enabling them to attain the path without having to undergo seven further rebirths. Or he may expound the ambrosial Dharma in a heavenly realm to those whose practice has matured and who will not return to the human world. Or he may join an assembly of stainless true persons and expound to them the sixty-eight forms of bodily suffering, causing them to see for themselves that such cultivation is narrow and is not the unsurpassed path, that it deprives them of luminous wisdom and damages the scriptural Dharma. Or he may manifest the attainment of the path of a pratyekabuddha, display eighteen kinds of spiritual transformation, and silently instruct them so that they attain liberation. Inwardly, he applies expedient wisdom in accord with the minds of others and dispenses medicine according to conditions, causing them to be free from thoughts of increase or decrease. Or he may join those newly embarked upon the training who have just aroused the resolve for the path, cultivate pure meditative concentration, enable all sentient beings to behold his physical form, and even place a trichiliocosm of Buddha-lands within the palm of his hand. The sentient beings therein will make offerings together and come and go without thoughts of increase or decrease.

At that time, a bodhisattva named Universal Deliverance rose from his seat, knelt upright, joined his palms before the Buddha, and said:

– Blessed One, what is the name of that samadhi of right concentration that can place the trichiliocosm of lands and the realms of the ten directions within the palm of one’s hand, while the sentient beings therein respectfully make offerings without thoughts of increase or decrease?

The Buddha said to Bodhisattva Universal Deliverance:

– That samadhi of right concentration is called Purity. All sentient beings behold the manifested physical form and its transformations, which encompass everything; yet the lands and realms remain as before, neither altered nor increased nor diminished. Even if a trichiliocosm of lands and immeasurable Buddha-lands as numerous as the sands of the Ganges were all placed within the palm of one’s hand, the sentient beings therein could worship together, practice generosity, and perform meritorious deeds. They could lie down, sit, or practice walking meditation as they wished, yet none would know of the others, nor whether the place in which their own body dwelt had been moved or changed. Universal Deliverance, you should know that all this is accomplished through the majestic spiritual power generated by the merit of generosity cultivated by a bodhisattva of youthful purity. Sentient beings dwelling within the manifested transformation do not perceive the bodhisattva’s body, and even the sentient beings abiding therein are caused to have no thoughts of increase or decrease.

At that time, all those seated in the Dharma assembly—gods, dragons, ghosts, spirits, gandharvas, asuras, garudas, kimnaras, mahoragas, humans, and nonhumans—each conceived the wish that Bodhisattva Supreme Excellence would manifest the majestic spiritual power of pure meditative concentration. The Blessed One knew that everyone in the assembly harbored this wish and therefore said to Bodhisattva Supreme Excellence:

– Supreme Excellence, you should now reveal to all sentient beings and everyone in this assembly the samadhi of pure meditative concentration, so that their faith may be strengthened.

Bodhisattva Supreme Excellence obeyed the instruction and, relying upon the Buddha’s majestic spiritual power, immediately entered the samadhi of right concentration while seated upon his seat. He caused countless lands throughout the ten directions, their gods, dragons, human inhabitants, kings of ghosts and spirits, the retinues of celestial beings, and all the bodhisattvas with visible forms in the assembly to appear within the palm of his hand.

Among those revealed therein, some were absorbed in meditation, some were astonished and afraid, and some were generating merit and performing Buddha-work. Everything that appeared was extraordinary, subtle, and wondrous, beyond comparison and beyond all analogy. After displaying these spiritual powers, all who had come to the Dharma assembly from the ten directions returned to their original places, exactly as before.

Bodhisattva Supreme Excellence also remained seated upon his seat, his robes stately and orderly, without any loss of dignified bearing.

Bodhisattva Universal Deliverance then said to Supreme Excellence:

– The majestic power of the samadhi manifested by the bodhisattva possesses boundless and surpassing merit. The responsive power and spiritual majesty you have displayed are truly incomparable: you were able to contain the worlds of the ten directions within the palm of your right hand without those worlds increasing or diminishing. We must apply ourselves diligently to establishing virtue and earnestly cultivate the Dharma of Pure Meditative Concentration so that we may attain a bodhisattva’s conduct of youthful purity.

Bodhisattva Supreme Excellence then said to Universal Deliverance:

– Indeed! It is exactly as you have said. If beginners who have aroused the resolve aspire to cultivate the Dharma of youthful purity, they must remain mindful, diligently apply themselves to accomplishing the fruit of the path, and preserve a mind of non-retrogression. A diligent bodhisattva has twenty dharmas that must be practiced, preserved, and upheld without increase or decrease. What are these twenty flawless dharmas?

When a bodhisattva cultivating the conduct of youthful purity makes a great vow, his mind is not obscured by afflictions, and he contemplates uprooting dangers and tribulations entirely. This is diligence that does not retreat.

Furthermore, a bodhisattva gathers disciples and instructs them in the teachings of the Way and in the Dharma that is without shape or mark, always expounding emptiness, nonexistence, voidness, and quiescence. This is the non-retrogressive conduct of youthful purity.

Furthermore, bodhisattvas extensively spread merit and virtue, enabling those of inferior capacity to escape their bonds. First they eliminate thoughts and recollections of craving, and only afterward teach the limitless paramitas.

Furthermore, when bodhisattvas see sentient beings undergoing hardship and distress, they personally go to teach and transform them, comforting them so that they no longer suffer, while always maintaining an unchanging resolve to nurture them.

Furthermore, bodhisattvas practice austerities and undergo countless hardships, seeking enlightened teachers from whom they inquire and receive instruction in the precepts. They respectfully cultivate the Right Dharma and always recollect, receive, and uphold the six fundamental dharmas of nonexistence.

Furthermore, bodhisattvas seek the unsurpassed path. Their minds are neither bound to nor defiled by worldly splendor. They are always diligent in cultivating wisdom and supernormal powers, practicing tranquility and insight, and eliminating the bonds of sensual craving.

Furthermore, at the appropriate time, bodhisattvas clearly contemplate skillful and expedient means beyond conceptual cognition. They first instruct those whose minds are deluded, enabling them to understand, and only afterward teach them the Dharma of skillful means.

Furthermore, bodhisattvas make vows to acquire the excellent marks that adorn their bodies and to purify the lands in which they dwell, making them golden in color. Their close retinues also possess the same marks.

Furthermore, bodhisattvas make vast vows to liberate sentient beings, without timidity, apprehension, or obstruction. Though dwelling within birth and death, they remain unconcerned with pleasure and pain, firmly resolve themselves, and subdue followers of non-Buddhist paths.

Furthermore, bodhisattvas establish countless meritorious deeds and karmic blessings. They always remain mindful of sentient beings and do not think of themselves or allow their minds to become attached. Through reflection and contemplative wisdom, they clearly understand the Four Noble Truths.

Furthermore, bodhisattvas don the armor of such vows and seek the unsurpassed path throughout countless kalpas. They never give rise to the thought: “I cultivate the true practice, whereas those who practice that conduct will suffer loss.”

Furthermore, bodhisattvas embrace ordinary beings with magnanimous minds. For those who come seeking refuge, they expound the wondrous Dharma and reveal a direct and expedient path so that they may know the course of cultivation. By following the teachings of those who came before, they immediately obtain the ambrosial Dharma.

Furthermore, bodhisattvas contemplate worldly affairs and do not oppose the laws established by rulers. They follow what is wholesome and avoid what is unwholesome, harboring neither arrogance nor contempt for customary practices.

Furthermore, when bodhisattvas enter an assembly to learn, whether an assembly of brahmins or of elders, they contemplate its rites and decorum. They know how to perform what should be performed, how to sit when they should sit, and how to lie down when they should lie down, maintaining appropriate deportment without error. This is called a bodhisattva of pure youth who knows how to enter an assembly.

Furthermore, bodhisattvas must always cultivate and study the unsurpassed acceptance, which is devoid of the wisdom that conceives arising and cessation yet fully possesses all Buddha-Dharmas. They travel throughout and teach in the immeasurable Buddha lands of the ten directions, aspiring to attain every dharani and every kind of wisdom. They contemplate inexhaustible wisdom and always remain mindful of cultivating the conduct of pure youth.

Furthermore, bodhisattvas uphold what is right, pacify disorder, and do not follow perverse schools. They fully possess giving, morality, patience, diligence, meditative concentration, wisdom, skillful means, the thirty-seven factors of the path, emptiness, signlessness, and wishlessness. Their minds are neither indolent nor weary, and they never forget their great vows. This is called the steadfast mind of pure youth.

Furthermore, bodhisattvas gather together all the wholesome merit they have created, discipline themselves to cultivate the excellent marks and characteristics as their own adornments, and eliminate arrogance, ignorance, and wrong views. Bodhisattvas of pure youth are entirely pure and undefiled in body and do not perceive any realm as either pure or impure. Only thus do they perfect the merit of the excellent marks and characteristics and fully possess immeasurable blessed karma.

Bodhisattvas are neither indolent nor inclined to regress. Why is this? Because bodhisattvas of pure youth make vows to spread the teachings and transform beings without abandoning their original vows, and they propagate the karma of wisdom with tireless diligence.

This is called a bodhisattva’s cultivation of the conduct of pure youth.

Furthermore, bodhisattvas discern that illusory and deceptive phenomena are empty and quiescent, forever without possession, and without material form that can be seen. Bodhisattvas nurture a diligent mind, devote themselves to their fundamental practice according to the sixteen divisions of the Dharma, and neither grasp nor reject anything. Bodhisattvas cultivate compassion and always reflect within themselves: “May I, wherever I am born, always resolve to leave the household life and never depend upon a worldly home.” At that time, worldly people spontaneously give rise to discriminating perceptions; their minds become defiled and attached, and they kindle fierce flames that burn away their roots of goodness, causing them to fall into the five paths.

All this results from being bound by craving and ignorance. If bodhisattvas discern the five desires and know that they are all unreal, they strive in contemplation and forever cease dwelling with them. Suppose bodhisattvas hear that in the vast forests and mountains of another region there are practitioners of austerities who wish to eliminate desire.

They then devise skillful means to encourage and guide sentient beings to that place. Upon meeting those practitioners of austerities who have eliminated desire and whose minds are cool and free from the burning heat of afflictions, all those sentient beings awaken the aspiration for the path. They relinquish the five desires, gradually follow the path, and journey through the Buddha lands to bow to, venerate, and make offerings to all Buddhas, the World-Honored Ones.

The bodhisattvas further guide them to penetrate the profound meaning of the sublime Dharma. Only afterward do they fully acquire the virtues of giving, morality, patience, kindness, and a firm resolve for diligent progress. With one-pointed minds they enter concentration; their mindfulness does not wander, and they resolve to cultivate the boundless karma of wisdom.

Venerable Jiu Chang, this is called the path of cultivation practiced by bodhisattvas of pure youth, which broadly benefits all sentient beings. If newly aspiring bodhisattvas study, recite, expound, and discuss these twenty practices, only afterward can they resolve to cultivate the path and attainments of pure youth.

When Bodhisattva Supreme Excellence expounded this Dharma, seventeen thousand people all awakened the vast aspiration and wished to cultivate the twenty practices of pure youth. Ten thousand devas and humans attained acceptance of the non-arising of dharmas, while countless other kinds of sentient beings increased their merit and became irreversible in mind. The World-Honored One then said to Supreme Excellence:

“Excellent! Excellent, noble initiate! You have brought benefit to many sentient beings and enabled many sentient beings to attain liberation.

Bodhisattvas who awaken this vast vow must gather together all the merit they have created, remain free from indolence, diligently practice, and encourage others to cultivate the gift of Dharma. Wishing thereby to teach and transform all kinds of sentient beings, they together cross over to the shore of liberation in the realm of nirvana, never again returning. Supreme Excellence, this is called the Dharma practice of pure youth, whose merit is immeasurable.

Bodhisattvas who resolve to study it must constantly cultivate these twenty Dharma practices; only then can they gradually enter the profound treasury of the Dharma Jewel. Supreme Excellence, they must cultivate and study in this manner. Those who study in this way accord with the path of bodhisattvas on the eighth stage.”

Chapter 9: CONCENTRATION OF MIND

At that time, Bodhisattva Supreme Excellence again addressed the Buddha:

“What is meant by a Bodhisattva of Constant Purity who, on the ninth stage, purifies his own ground?”

The World-Honored One then said to Supreme Excellence:

– The ninth-stage bodhisattva cultivates the samadhi of single-minded liberation, never diminishing right concentration and samadhi in the slightest, but remaining single-minded whether amid purity or impurity. Although dwelling amid the defilements and manifold anger, the bodhisattva does not give rise to confused perceptions or produce innumerable thoughts. He contemplates and knows that the minds, thoughts, consciousnesses, and attachments of sentient beings are bound by the conditions of suffering and affliction, and that, through causes and their corresponding retributions, they undergo such calamities. They further seek false provisional and expedient teachings; what skillful means should be sought so that they may attain final cessation forever and be delivered? At that time, the ninth-stage bodhisattva-mahasattva should reflect that all such attached perceptions arise from perceptions contrary to the True Dharma. Because of ignorance and formations, these conditioned retributions exist. He should single-mindedly arouse the aspiration for the path: recollecting the Buddha, the Dharma, the precepts, generosity, the devas, mindfulness of breathing, guarding and restraining the body, and mindfulness of death. He safeguards all these so that confusion and affliction no longer arise, cultivating diligently as though extinguishing a fire consuming his own body; thus all the merit he acquires becomes fully complete. His innermost aspirations are wholly directed toward the fruit of the path. He cultivates penetrating wisdom without neglecting any Dharma, and always recollects, reflects upon, and compassionately regards all sentient beings: “Through what conditions do sentient beings suffer the calamities of the defilements?”

The bodhisattva investigates according to principle, examining the source and cause, and sees that such retribution arises entirely from ignorance. From the retribution of formations, consciousness arises. Once consciousness has a basis of support, it is called name-and-form. When name-and-form has arisen and become complete, the six sense bases come into being. Through internal and external characteristics, contact arises. Once the mind becomes defiled and attached, feeling subsequently arises. Upon discerning suffering and pleasure, craving is produced. Once the root of craving has arisen, there arise together grasping, birth, aging, illness, death, sorrow, distress, suffering, and anguish; gradually, the retribution of craving grows ever greater.

The ninth-stage bodhisattva contemplates this retribution and deeply reflects that bondage by the defilements is illusory and unreal, yet sentient beings cling to it as a truth that does not exist. He personally contemplates causes, conditions, and their retributions. The bodhisattva further knows that the fruits discriminated by sentient beings truly have no abiding place: there is response where there should be no response, and retribution where there should be no retribution. The bodhisattva then employs the pure Dharma of true contemplation to enable sentient beings to attain purity.

The bodhisattva constantly reflects upon how to encourage them to strive diligently in cultivating meditative concentration. First, through skillful means, he contemplates how many sentient beings within a Buddha realm have established firm vows, created meritorious karma, and diligently cultivated the immeasurably adorned tree of the unsurpassed path; how many sentient beings have entered tranquil meditative concentration and, through the skillful means of supernormal powers and transformations, manifest everywhere; and how many sentient beings shoulder heavy responsibilities, uprooting suffering for others so that they may be free from afflictions.

How many sentient beings have eliminated the three fetters and fully accomplished the path of stream-entry? How many sentient beings have weakened the three defilements, continually approach the path, and are forever free from suffering? How many sentient beings are no longer endangered by bondage to the five lower fetters and will never return to this world?

How many sentient beings have eliminated the five higher fetters, reached liberation, and dwell in peace and happiness?

The bodhisattva further uses the five eyes to contemplate secluded places where the teachings have not yet spread. There, pratyekabuddhas dwell among mountains and forests, appearing among people at appropriate times to teach and transform them. The bodhisattva further considers whether those places may or may not be approached.

Why is it said that a son of noble family single-mindedly contemplates the various kinds of sentient beings within a Buddha realm who establish firm vows, create meritorious karma, and diligently cultivate the supremely adorned tree of the unsurpassed path? When a bodhisattva, a son of noble family, dwells on the ninth ground and sees sentient beings possessing steadfast minds, he immediately devises provisional skillful means, becomes their good spiritual friend, and instructs them at appropriate times so that they may become even more diligent.

He supports them in accomplishing firm resolve that neither retreats nor disintegrates, and instructs, encourages, and exhorts them so that they may understand the profound Dharma and not indulge in vain speculation or draw near to perilous dangers.

Suppose that, at that very moment, a great fire blazes ahead, burning throughout an entire Buddha realm and filling it with brilliant flames. The sentient beings within it follow the bodhisattva’s path to another world, where they hear that a Buddha is teaching the Dharma of the path—the Dharma that is unborn, unceasing, and free from aging and death—and they can then diligently advance as before. Those who have lost their bodies and taken refuge securely reach other bodies that are not burned; they are free from feverish affliction and can personally behold that Buddha, bow before him, attend upon him, make offerings, and accumulate the supreme and wondrous merit of the Dharma. They immediately attain accomplishment and do not retreat.

Suppose they encounter a vast ocean of deep water, and the entire Buddha realm—above, below, and in every direction—is likewise no different. The sentient beings within it establish vows and can rely upon themselves. Unafraid of danger and calamity, they continue performing meritorious deeds, their aspirations firm and unwavering. This is called a bodhisattva dwelling on the ninth ground whose heart is filled with great loving-kindness and compassion, who never abandons but gathers in and protects all sentient beings.

Why is it said that a bodhisattva on the ninth ground contemplates sentient beings entering tranquil concentration and manifesting everywhere through supernormal powers? At that time, if the bodhisattva sees sentient beings deep within remote mountains where no people dwell, earnestly reflecting and entering the first dhyana, the second dhyana, the third dhyana, and the fourth dhyana, the bodhisattva also sees those sentient beings emerge from the fourth dhyana and enter the third dhyana, the second dhyana, and the first dhyana.

The bodhisattva further contemplates and sees sentient beings who enter only the first dhyana and do not enter the second, third, or fourth dhyana; some who enter the second dhyana but not the first, third, or fourth dhyana; some who enter the third dhyana but not the first, second, or fourth dhyana; and some who enter the fourth dhyana but not the first, second, or third dhyana.

At that time, the bodhisattva also sees sentient beings enter the Sphere of Infinite Space, the Sphere of Infinite Consciousness, and the Sphere of Nothingness. Or the bodhisattva contemplates and sees sentient beings who enter only the Sphere of Infinite Space and do not enter the Sphere of Infinite Consciousness or the Sphere of Nothingness; some who enter only the Sphere of Infinite Consciousness and do not enter the Sphere of Infinite Space or the Sphere of Nothingness; and some who enter only the Sphere of Nothingness and do not enter the Sphere of Infinite Space or the Sphere of Infinite Consciousness. Some abide mentally only in the fourth dhyana and do not abide mentally in the third dhyana or in the levels of meditative concentration above and below the third dhyana.

The bodhisattva dwelling on the ninth ground immediately goes to such persons and befriends them as a good spiritual companion, enabling them to accomplish merit and preventing them from becoming weary or disheartened. Only one who can ensure that sentient beings all accomplish firm resolve may rightly be called one who dwells on the ninth ground.

What is meant by saying that a bodhisattva dwelling on the ninth ground shoulders heavy responsibilities, undertakes weighty duties for others, constantly uproots their suffering on their behalf, and enables them to be free from afflictions? At that time, through provisional skillful means, the bodhisattva dwells within the five destinies and, as circumstances require, provides appropriate necessities such as clothing, food and drink, beds, and medicines for treating illness.

If sentient beings dwell amid the eight difficulties or the three evil destinies, the bodhisattva immediately goes there and delivers them, enabling them to be free from suffering and anguish. If sentient beings dwell in the hells or among hungry ghosts, the bodhisattva immediately bestows vast beneficence, enabling every sentient being to obtain complete satisfaction. This is called a bodhisattva of the ninth ground shouldering heavy responsibilities for sentient beings.

What is meant by saying that a bodhisattva exhorts sentient beings to eliminate the three fetters, enables them to accomplish the path of stream-entry, gradually attain realization of the fruit, and forever be free from suffering? At that time, through provisional skillful means, the bodhisattva manifests innumerable transformations and teaches the Dharma of the sravakas and pratyekabuddhas;

expounding the joy and bliss of quiescent, unconditioned nirvana, or expounding the bodhisattva-mahasattva’s Dharma of non-arising, non-ceasing, and insubstantiality. After clearly knowing the thoughts of those beings, the bodhisattva first discusses the essential teachings of the Mahayana Vaipulya, such as generosity, moral discipline, patience, diligence, one-pointedness, wisdom, great loving-kindness, great compassion, the four dhyanas, the four immeasurables, the faculties, the powers, the factors of awakening, the Noble Eightfold Path, and samadhi.

When those beings hear this, their minds become fearful and all the hairs on their bodies stand on end. The bodhisattva accords with their dispositions, encouraging and advancing them so that they attain the fruits of the path. Sometimes the bodhisattva observes that a being long ago aroused the bodhisattva resolve but has grown weary and disheartened, thinking attainment impossible, and consequently wishes to retreat and return to the path of the shravakas.

The bodhisattva then approaches that person and says, “From ancient times until now, you have accumulated merit and cultivated extensively. The radiant excellent marks adorn your body; you widely liberate beings and cultivate a Buddha-land. Why would you retreat and return to the lesser path?” On hearing this, that person becomes deeply remorseful and reproaches himself: “Alas!

How could I have become like this? How truly shameful that a bodhisattva possessing the eye of the path and spiritual powers should see and reproach me! From this day forward, I myself must courageously accumulate merit and establish my resolve, preserving my vast vow for the sake of all beings and never abandoning my former aspiration.” When that bodhisattva gives rise to this thought, heaven and earth quake in six ways, shaking Mara’s palace and leaving the Mara king unable to remain at ease upon his seat.

The evil Mara then thinks, “Heaven and earth have quaked in six ways. Who has manifested such an auspicious sign? It cannot be that a Tathagata, the Most True, the Supremely and Perfectly Enlightened One, has appeared in the world.

If it is not that, perhaps one free from desire has attained arhatship and thereby caused such an auspicious sign. If it is not that, it must be a bodhisattva who has aroused a steadfast resolve and established the Mahayana vow, wishing to seek Buddhahood, wander alone throughout the three realms, and take pity on beings in distress. If it is not that, perhaps one of the one hundred and twenty-eight criminal kings, a son of the king of the kingdom of Ge, has been born in hell and is teaching and transforming beings there by means of principle, his mind neither increasing nor diminishing.

This may be a response produced by the power of his spiritual transformations. If it is not that, I have ten thousand sons, all courageous and resolute, endowed with extraordinary abilities, who always remain beside me and govern the six heavens. My youngest son is named Evil Son.

His innate nature is violent, and his deeds are devoid of kindness. I shall send him to investigate what is happening in hell, discern good and evil, and distinguish the worthy from the foolish. He too possesses spiritual power capable of moving heaven and earth.

I shall now confer upon him the name Punisher of Transgressions, so that he may deal with the Dharma king, ruling over offenses without regard for high or low, and immediately suppress this responsive sign of spiritual transformation.” Mara further reflected, “I have an attendant named A Bang who can also manifest immeasurable awe-inspiring power. On the very day he was born, heaven and earth quaked greatly; when his life ends, the earth will likewise quake greatly.

He can immediately manifest all manner of exceedingly strange phenomena.” After indulging in such wandering thoughts, the Mara king used his divine eye to observe the trichiliocosm and saw a practitioner who had severed desire and attained the fruit of stream-entry, but had now newly aroused the Mahayana resolve. Mara thought, “It is indeed this person who intends to empty my domain. I must devise a way to destroy his wholesome resolve.” The evil Mara then personally led his demonic troops and generals to the dwelling of that good man.

Seeing the bodhisattva dwelling at the gate of the stage, his body and mind always peaceful and pure, the Mara king’s heart was terrified and all the hairs on his body stood on end. He immediately withdrew and dared not advance farther. This is called the responsive power of the bodhisattva’s ever-pure spiritual virtue: having awakened to the traces of the path of quiescence, he accomplishes the unsurpassed path and establishes a vow that he will never abandon.

Why is it said that a bodhisattva on the ninth stage observes the kinds of beings and knows who has weakened the three fetters, attained the fruit of once-returning, and will forever be free from suffering, no longer possessing desire, anger, or delusion? At that time, the bodhisattva observes the merit those beings have accumulated from ancient times until now. Some possess keen faculties, while others possess dull faculties.

The bodhisattva also sees that the minds of these beings have matured and are directed toward attaining the fruits of the path, that their resolve is irreversible, and that they are determined to attain the great path. Those whose faculties have matured are exhorted to cultivate diligently, fully develop all roots of merit, and attain the fruits of the path. The bodhisattva guides them so that their minds do not become indolent, and teaches them to investigate how they may attain the four fruits or even advance beyond them to realize the fourth fruit, without remaining stalled at the fruit of non-returning.

All this is the ever-pure merit of the ninth stage, which never opposes or abandons the mind of the vast vow. This is called the bodhisattva’s diligent and assiduous cultivation, which is beyond measure, without clinging to the retributive effects of the twelve links of dependent origination. Because the bodhisattva dwelling on the ninth stage cultivates constant purity, he attains purity.

He may hear from others the Dharma of acquiescence, personally reflect upon himself and remain mindful in accordance with that Dharma, single-mindedly and diligently direct his resolve toward study, constantly dwell in secluded and tranquil places, and observe the faculties and capacities of others without ever making an error. This is called the bodhisattva’s increasing the benefit of once-returners.

How does the bodhisattva assist beings in severing the affliction of bondage by the five fetters, being reborn in the heavens, diligently cultivating, and attaining cessation without returning again to this world? At that time, the bodhisattva ascends to that heavenly palace and expounds the Dharma of non-arising and non-annihilation. Then, before them, he enters the attainment of cessation and manifests passing into nirvana.

The heavenly beings in that world who have attained the fruit of non-returning all form the thought of exhorting one another to strive to reach the realm of nirvana without remainder and enter parinirvana. Although the bodhisattva manifests this sublime and wondrous Dharma, his mind does not change. He knows for himself every thought that arises.

He completely understands all the countless events of remote past kalpas and the nature of every intention and aspiration he has aroused. He sees neither passing away nor rebirth, nor does he see any abiding place. He contemplates that there is no place of arising, which originally has no location, and personally reaches purity, quiescence, and the unconditioned.

This is called the bodhisattva’s increasing the benefit of non-returners.

How does the bodhisattva observe beings and instruct those training in the path so that they attain a mind free from attachment? At that time, the bodhisattva dwelling on the ninth stage uses his divine eye to observe the trichiliocosm, seeing who is about to exhaust the outflows and who will attain the fruits of the path. Having observed in this way, the bodhisattva may see ten, a hundred, a thousand, or even an incalculable number of people simultaneously and on the same day about to sever the fetters, perfect the stainless mind, and attain arhatship.

The bodhisattva then uses his spiritual powers to travel throughout the trichiliocosm in a single day, employing skillful means to protect and support them, enabling each person, in accordance with his own aspiration and disposition, to attain the unattached mind, forever transcend birth and death, and attain quiescent liberation. This is called the bodhisattva’s increasing the benefit of arhats.

How does a bodhisattva encourage and assist those cultivating the Pratyekabuddha Vehicle to attain a mind free from attachment? At that time, the bodhisattva again uses the divine eye to observe the worlds. In secluded places among lofty mountains or on level ground, he sees solitary practitioners skillfully cultivating the peaceful concentration of calm abiding and contemplating the forty-three methods of concentrating and calming the mind.

The bodhisattva then goes to that place as well, spreads grass upon the ground not far from them, sits in the full lotus posture, and establishes mindfulness before him. Free from wrong views, he inwardly reflects upon manifesting skillful means to teach and transform them. He may manifest thunder and lightning with resounding peals; or cause trees to rub against one another and produce a fiery radiance brighter than ordinary fire; or manifest the cries of birds, beasts, and phoenixes.

At that time, before those practitioners, the bodhisattva suddenly soars into the sky and displays the eighteen kinds of sovereign transformations. His body possesses the thirty-two excellent marks and the eighty minor characteristics, and emits fire and water without suffering harm. When the Pratyekabuddhas see these extraordinarily sublime transformations, each thinks: “We must cultivate together so that we may swiftly accomplish the Buddha-path and possess the marks that adorn the body. We should encourage one another to cultivate diligently without indolence.”

At different times, each of them leaves that mountainous forest and enters a village, going from house to house on almsround to sustain himself. There they may hear the sounds of music, drums, and stringed instruments, or the sounds of sorrowful weeping and lamentation. Their hearts ache with compassion as though scorched by fire, and suddenly they awaken by themselves, completely extinguish the outflows, and attain liberation of mind. They are therefore known as Unattached Pratyekabuddhas.

Such are the deeds of a bodhisattva dwelling on the ninth bhumi, whose penetrating wisdom is inexhaustible. Although a Pratyekabuddha possesses the radiance and marks born of merit, these do not equal the meritorious mark of even a single hair of the Tathagata. Even if they cultivate together and generate sufficient merit for every pore throughout their bodies to possess merit, it still would not equal the merit of the Tathagata’s white urna between his eyebrows. Even if they were then to cultivate in order to attain that mark, their merit still would not equal that of the Tathagata’s ushnisha.

Suppose that all beings throughout the three-thousand-great-thousand world system possessed perfect faith in the Buddha, the Dharma, and the Bhikshu Sangha. Even if that faith were increased a hundredfold, a thousandfold, or ten-thousandfold, it still would not equal one hundredth, one thousandth, or one ten-thousandth of the faith of a person who faithfully reveres the Dharma.

Furthermore, suppose that a person who faithfully reveres the Teaching were to amass the merits of wisdom, hearing the Dharma, and giving throughout the three-thousandfold realm. These would still not equal the roots of merit created by one who has attained the Path of Seeing.

Furthermore, even if each person who has attained the Path of Seeing were to increase that merit, together with his stainlessness and wisdom, a hundredfold, a thousandfold, or ten-thousandfold, it still would not equal the meritorious wisdom of a single Pratyekabuddha.

Suppose that throughout the three-thousand-great-thousand world system there were innumerable bodhisattvas who had generated bodhicitta. Even if their wisdom and knowledge were increased a hundredfold, a thousandfold, or ten-thousandfold, these still would not equal the merit created by a single avaivartika bodhisattva.

Moreover, even if the wisdom of all the avaivartika bodhisattvas throughout the three-thousand-great-thousand world system were increased a hundredfold, a thousandfold, or ten-thousandfold and then compared, it still would not equal one hundredth, one thousandth, or one ten-thousandth of the merit created by a bodhisattva who is only one birth away from Buddhahood.

Furthermore, even if there were innumerable bodhisattvas only one birth away from Buddhahood throughout the three-thousand-great-thousand world system, their combined merit and power of wisdom still would not equal that of a single Tathagata.

O Most Victorious One, such is the lucid contemplative wisdom of a bodhisattva abiding on the ninth ground: clearly comprehending the minds and intentions of beings throughout the three times, treating them according to their illnesses, and delivering them all. I recall that when I was still cultivating on the ninth ground, I liberated innumerable deluded people. From the time I first aroused the aspiration until I came to abide on the ninth ground, during that interval I delivered one asamkhya of arhats, removing the defilements from their minds so that not the slightest impurity would ever remain.

There were likewise one asamkhya of practitioners ranging from stream-enterers to non-returners, all of whom practiced the Four Noble Truths and cultivated the perception and knowledge of cessation. I also encouraged beings to arouse the bodhisattva aspiration; each established a firm and irreversible resolve, altogether numbering one asamkhya. Finally, when I descended in spirit into the Desire Realm and was born in Tusita Heaven, I wished to sever the bonds of craving.

At the age of fifty-nine, I contemplated the perils of worldly sensual craving. At that time, through the power of courageous eloquence and fearlessness, I relinquished everything. My consciousness became settled, and I completely eliminated the outflows and all false and deceptive phenomena.

With an undefiled mind I cultivated liberation, and with the sharp sword of wisdom I cut through the dust of desire and attained the supernormal powers. I revered this practice; birth and death had ended, the holy life had been established, and what had to be done had been done, so I would receive no further existence. I knew in accordance with reality the Dharma of cultivating a bodhisattva’s great loving-kindness and compassion.

My deportment and observance of propriety were without deficiency, and I abided firmly in the merit of wisdom. No Mara or non-Buddhist practitioner could violate the bodhisattva’s practice and deeds. For beings filled with the outflow of desire, I expounded the undefiled Dharma, the Dharma of non-arising and non-cessation, eliminating measureless perceptions of attachment.

Most Victorious One, you should know that at that time I contemplated and entered inexhaustible wisdom. I observed the Dharma by which the Buddhas of the past took birth, and all their deeds were impartial and without bias. The Dharma cultivated by the Buddhas, the World-Honored Ones, was entirely equal: whether the Dharma of the path or worldly dharmas, the enumerable or innumerable, conditioned or unconditioned, defiled or undefiled, they were equal with respect to all these dharmas.

Therefore, this is called Perfect Equal Enlightenment. Equality in the Dharma means being equal toward oneself and others. This Dharma accords with nature itself, wherein neither arising nor cessation is perceived.

One reflects that the dharmas one has cultivated are precisely for escaping the defiled, and therefore one must exercise restraint and extensively cultivate the Dharma of equality. If the mind is deviant, distracted, neither diligent nor concentrated, one must remain mindful and tame it, not allowing it to run astray. Once the mind is settled, all things are without inherent existence, equal and identical with nature itself.

Furthermore, if the mind lacks a sense of shame and moral dread, one must employ skillful means to cause thoughts of apprehension to arise. Furthermore, if at that time body, speech, or mind commits evil or unwholesome acts, one must contemplate how to abandon and completely extinguish them, not allowing them to increase. If thoughts of envy, jealousy, or delusion arise in the mind, filling it with defiled dharmas, one must seek skillful means to eliminate them so that they never remain.

If thoughts of killing, stealing, sexual misconduct, false speech, or drinking intoxicants arise, one must carefully contemplate and investigate the ruinous source from which they originate. If the mind gives rise to craving, becoming infatuated with fame, authority, and high position, and looks down upon others; if, when someone requests the profound and hidden Dharma, one becomes miserly with the Dharma, disparages and violates the precepts, fails to accord with the Dharma and discipline, and teaches others to cultivate and enter tranquil concentration while not oneself following the Dharma of meditative concentration;

if one never gives rise to mindfulness of the Buddha, Dharma, and Sangha, but becomes arrogant and conceited toward Dharma teachers—if there are people such as these, they all harm the noble path, and one should not draw near to them or cultivate such practices.

If thoughts of pride arise—first, self-exaltation; second, excessive pride; third, pride upon pride; fourth, the pride of self; fifth, perverse pride; sixth, the pride of equality; and seventh, the pride of being equal to the selfless—one must guard the wisdom-mind so that these mental states can never arise. One must clearly understand that they are all without inherent existence and without any place of arising, equal, neither two nor many. All these dharmas are natural and have no fixed abode. This is called a bodhisattva’s Perfect Equal Enlightenment.

If the mind gives rise to distracted perceptions—first, wrong view; second, wrong mindfulness; third, wrong speech; fourth, wrong action; fifth, wrong livelihood; sixth, wrong effort; seventh, wrong intention; and eighth, wrong concentration—one must always put an end to these mental states so that they cause no harm.

Furthermore, when the mind gives rise to perverse thoughts such as, “I should always be honored,” one consequently develops a mind that despises others. If one presently has a mind that despises others, one may oneself be despised in the future. “I have always been hated by others, yet now they honor him.

Now they honor him more than they honor me. What must I do so that in the future they will honor me?” That person further thinks, “They have despised me from the past until now, and presently they still despise me just as before. How can I know that they will not despise me in the future?” If a person harbors such a mind, it becomes the root and branch that ruin the noble path.

Following inverted views, that person increasingly gives rise to the skandhas, hindrances, and afflictions, relies on wrong views, follows desires, and personally loses and strays far from the human path.

At times that person’s mind gives rise to the ten evil, heedless, and unwholesome dharmas: first, killing; second, stealing; third, sexual misconduct; fourth, false speech; fifth, divisive speech that alienates others from one another; sixth, harsh speech; seventh, frivolous and embellished speech; eighth, malice and resentment; ninth, jealousy; and tenth, wrong views. If these ten dharmas arise fully through body, speech, and mind, one must keep far away from them and not create their supporting conditions.

One must eliminate these dharmas and not allow them to become obstructions. One must further contemplate the causes for extinguishing evil dharmas and the conditions from which wholesome dharmas arise, penetrating the understanding that both good and evil are without inherent existence, false and unreal. They are all equal and nondual.

Although a bodhisattva has already accomplished abiding on the ninth ground, the bodhisattva constantly contemplates all defiled dharmas: “The reason I have now accomplished the unsurpassed path and cultivated the bodhisattva path is entirely that, beginning with the cultivation of the ten evil and deluded dharmas, I came to perfect the fivefold Dharma-body and proceeded directly to the One Path without following many directions.

The bodhisattva clearly discerns emptiness, signlessness, and wishlessness, and diligently cultivates the Four Foundations of Mindfulness. What are these four dharmas? They are the body, sensations, mind, and dharmas.

Contemplating and penetrating the Dharma of emptiness, the bodhisattva directs the mind toward the four dhyanas, the four immeasurables, the four formless concentrations, the eight liberations, and the nine successive concentrations.

“The bodhisattva must further employ skillful means to leave behind the dharma of arising and enter the Dharma of non-arising; only then is it called the equal path of the Noble Ones. All dharmas are exhaustible, yet they are also not exhaustible. Only by penetrating exhaustion and inexhaustibility does one accord with non-arising.

All defilements are exhaustible dharmas for the bodhisattva; if they no longer arise, this is called inexhaustibility. The bonds of sensual craving are exhaustible dharmas for the bodhisattva; if they no longer arise, this is called inexhaustibility. Anger, miserliness, and greed are exhaustible dharmas for the bodhisattva; if they no longer exist, this is called inexhaustibility.

The path of delusion and confusion is an exhaustible dharma for the bodhisattva; if there is no liberation, this is called inexhaustibility. Fixing the mind upon the dharma of cessation is an exhaustible dharma for the bodhisattva; if there is no longer an intention to bring about cessation, this is called inexhaustibility. The faculties, powers, factors of enlightenment, and the path are exhaustible dharmas for the bodhisattva; if they do not exist, this is called inexhaustibility.

The four fruits of a śramana are exhaustible dharmas for the bodhisattva; if those four fruits do not exist, this is called inexhaustibility. The existence of the pratyekabuddha path is an exhaustible dharma for the bodhisattva; clearly understanding that there is no pratyekabuddha is called inexhaustibility. The existence of the bodhisattva path is an exhaustible dharma for the bodhisattva; if it does not exist, this is called inexhaustibility.

Perfect Equal Enlightenment is an exhaustible dharma for the bodhisattva; if there is no equal enlightenment, this is called inexhaustibility. Awakening to and accomplishing the Buddha path is an exhaustible dharma for the bodhisattva; not perceiving any accomplishment is called inexhaustibility.”

Reaching the foot of the Buddhas’ tree of enlightenment is the bodhisattva’s finite Dharma; not reaching it is called the infinite. Cultivating the marks and excellences and purifying Buddha lands is the bodhisattva’s finite Dharma. Teaching and transforming the people and illuminating the essentials of the Dharma is the bodhisattva’s finite Dharma.

Cultivating emptiness, signlessness, and wishlessness is the bodhisattva’s finite Dharma. Because there is a mind of aspiration, single-mindedly cultivating the roots of merit is the bodhisattva’s finite Dharma. Establishing all forms of merit and propagating the great Way is the bodhisattva’s finite Dharma.

The bodhisattva’s abiding mind has neither high nor low and perceives neither inside, outside, nor the space between; this is the bodhisattva’s finite Dharma. Perceiving neither the cultivated practices of ordinary beings nor the practices of sages and noble ones is the bodhisattva’s finite Dharma. Although dwelling amid birth and death and within defiled dharmas, perceiving no defiling attachment is the bodhisattva’s finite Dharma.

The bodhisattva expounds cessation, contemplates cessation as neither arising again nor abiding forever in extinction, and holds to cessation; this is the bodhisattva’s finite Dharma. Clearly realizing the true limit yet not conforming to it is the bodhisattva’s finite Dharma. Not seeking to distance oneself from the realms of Mara is the bodhisattva’s finite Dharma.

Employing the vast activity of wisdom without regarding it as inferior is the bodhisattva’s finite Dharma. Always cultivating knowledge of the proper time is the bodhisattva’s finite Dharma. Not turning away from the dharmas of dependent origination is the bodhisattva’s finite Dharma.

Neither following ultimate truth nor denying ultimate truth is the bodhisattva’s finite Dharma. Although dwelling among people, seeing it as no different from a place of secluded repose is the bodhisattva’s finite Dharma. Amid noisy crowds, adapting to worldly customs without maintaining formal deportment is the bodhisattva’s finite Dharma.

Abiding in tranquil meditation without extinguishing body or mind is the bodhisattva’s finite Dharma. Perceiving neither generosity nor the absence of generosity is the bodhisattva’s finite Dharma. With regard to morality, patience, diligence, one-pointedness, and wisdom, perceiving neither cultivation nor the absence of cultivation is the bodhisattva’s finite Dharma.

Personally realizing the three knowledges, with the eye arising and wisdom manifesting, roaming through the superknowledges without perceiving worldly defilements, and continually abiding amid the arising and cessation of sensual desire without weariness or aversion is the bodhisattva’s finite Dharma. While occupying the stage of stream-entry and cultivating the path and its traces, not abandoning the cultivation of the great Way is the bodhisattva’s finite Dharma.

Seeing the Buddha-Dharma perish or not perish, having a fearful mind, yet not perceiving kalpas as long or short is the bodhisattva’s finite Dharma. Not perceiving the entity of expressions, the entity of characters, or the entity of meanings, nor declaring this to be numerable and that to be innumerable, is the bodhisattva’s finite Dharma. Cultivating the roots of lust, anger, and delusion without realizing ultimate truth is the bodhisattva’s finite Dharma.

Not giving rise to the patience regarding dharmas, even to the point of not giving rise to wisdom, is the bodhisattva’s finite Dharma. The nine realms of beings in the desire realm and the realm of non-perception are the bodhisattva’s finite Dharma. Traveling through villages, districts, and counties, the palaces of the devas, the palaces of the Dragon Kings, and various wondrous palaces, cultivating proper deportment and ritual observances in those places, and knowing which places are suitable to approach and which are not, is the bodhisattva’s finite Dharma.

O Supreme Victor, this is called the Dharma gateway of the finite and the infinite belonging to a bodhisattva on the ninth stage of abiding. In the bodhisattva’s cultivation, there is no dharma that does not encompass the essential Dharma of liberation through the finite and the infinite. When beings suffer affliction, the bodhisattva also learns of it and then expounds for their sake the nature of the truth of suffering: If the eye, upon seeing forms, experiences suffering or pleasure, one contemplates that eye-consciousness is entirely empty and quiescent, cultivates the Dharma of equality, and extinguishes calamity and harm.

The bodhisattva always employs the true Dharma to teach and transform beings, leading them to tranquil liberation. This is called the bodhisattva’s exposition of the wisdom of suffering for the sake of suffering beings: Birth is suffering; aging is suffering; illness is suffering; sorrow, lamentation, distress, and anguish are suffering; encountering what one hates is suffering; separation from what one loves is suffering; and not obtaining what one desires is suffering.

In brief, the flourishing of the five skandhas is suffering. Fully comprehending that suffering, one nevertheless gives rise neither to it nor to its cessation. This is called the bodhisattva’s Dharma gateway of the finite and the infinite.

Furthermore, if a bodhisattva sees beings afflicted by defilements, the bodhisattva expounds for them the fundamental Dharma concerning the mind’s attachment through craving: “The mind of craving is profound and firmly rooted; deeply entrenched attachment through craving is difficult to uproot. I formerly made a vow that I would resolutely eradicate it completely. If I do not extinguish the mind of craving, I shall never be able to attain realization.” The bodhisattva then gradually enters the practice of contemplating physical appearance.

Before beings, the bodhisattva clearly manifests a handsome countenance. All who behold it offer praise, and everyone venerates and reveres the bodhisattva. In an instant, the bodhisattva transforms that body into an ugly form.

Upon seeing it, the minds of the beholders immediately change, and they reflect upon impermanence: “This body is not real and is not enduring. However beautiful our appearance may be in this world, before long it must decay and change. We should therefore cultivate ourselves, cast off the mind of attachment, and not remain deludedly attached to affection and desire.” In this way, the bodhisattva further brings increasing benefit to beings afflicted by defilements.

Furthermore, if a bodhisattva sees beings dwelling in finitude, the bodhisattva uses skillful means to teach them the Dharma: “Having been born, one must die; having come into being, one must decay. Even if one’s lifespan extended to hundreds of millions of kalpas as numerous as the sands of the Ganges, it would ultimately be extinguished and could not endure forever. Children of noble family, you should understand that conditioned phenomena are impermanent and changing, like illusions and magical transformations, and are not real.

Because bodhisattvas clearly realize that they are unreal, they attain purity and remain undefiled. Accumulations arise through gathering, yet without discarding them, one should contemplate them by means of the Dharma of complete cessation as entirely nonexistent, while also perceiving no place where arising or cessation occurs.” If anyone becomes arrogant and, through ignorance, clings either to permanence or impermanence, the bodhisattva employs the wisdom of emptiness, signlessness, and wishlessness to discern it.

At times, the bodhisattva expounds for them the ultimate Way of the One Vehicle, teaching the children of noble family to recollect and contemplate the seven contemplative dharmas, such as discerning the formation and disintegration of the five skandhas, examining how beings come to suffer the calamities of the skandhas and hindrances, and clearly contemplating the arising of form: “Previously, because the characteristic of form was present, consciousness and attachment arose in me.

Because of consciousness, feeling arose; together they entered into experience, gave rise to mental intention, produced perception, and developed into karmic formations. Thus, from the single dharma of form, five dharmas came into being.” The same applies to feeling, perception, formations, and consciousness.

Furthermore, if a bodhisattva sees the eighteen harmful skandhas arise in beings, weakening and disturbing their minds and creating obstructions that prevent them from reaching liberation, the bodhisattva gradually assists them through gentle and skillful means. The bodhisattva must employ skillful means to bring them to accomplishment and not allow them to fall away.

Furthermore, if a bodhisattva sees that the minds of those beings continually harbor craving, the bodhisattva teaches them to contemplate without perceiving any separation or anyone who is separated. This is called perfecting the seven contemplative dharmas. The bodhisattva also never neglects or abandons the practices of contemplation, but examines lingering illness and discerns cold and heat within the body. Having thoroughly contemplated the entire body, the bodhisattva then teaches others to cultivate and attain accomplishment.

Thus, O Most Excellent One, a bodhisattva of the ninth abiding stage who cultivates cessation and contemplation has no fear in mind. The Four Heavenly Kings, Sakra, Brahma, dragons, sramanas, brahmins, and Maras are all unable to conceal themselves. While cultivating cessation and contemplation, the bodhisattva encounters no difficulty or obstruction regarding the Dharma of perfect awakening.

Therefore, the bodhisattva clearly sees and thoroughly comprehends that all dharmas are equal, whether the dharmas of ordinary beings or the path of the Worthies and Sages; the mind is like empty space, without partiality. The dharmas of those in training and beyond training, the dharmas of sravakas, pratyekabuddhas, bodhisattvas, and Buddhas are likewise all equal. Furthermore, the bodhisattva may perceive conditioned dharmas with outflows and unconditioned dharmas without outflows, distinguishing mundane dharmas from world-transcending dharmas; only after completely eliminating attachment can the bodhisattva path be accomplished.

Why is this so? Because contemplation of emptiness is called natural spontaneity. A blazing fire naturally arises, and a blazing fire naturally ceases.

Emptiness and reality are equal; characteristics and the absence of characteristics are equal; aspiration and the absence of aspiration are equal. All dharmas within the three realms accord with natural spontaneity. The bodhisattva must further contemplate that arising dharmas are equal to non-arising dharmas; contemplating dharmas and not cultivating contemplation of dharmas are also equal; reliance and non-reliance, equality and inequality, arising and the absence of any arising dharma—all are naturally so.

Within the equality of the three realms there is no inherent nature, and one does not perceive the desire realm, the form realm, or the formless realm. The bodhisattva must further contemplate and discern that the paths of lust, anger, and delusion, as well as luminous wisdom, are all naturally so. Only liberation from the bonds of craving is truly the attainment of the path; upon entering the domain of Nirvana, one fully knows it to be nondual, equal, and naturally so.

This is called the bodhisattva’s cultivation of a mind of loving-kindness and compassion: presenting innumerable kinds of causes and conditions for sentient beings and transforming and delivering them according to their faculties. The bodhisattva discerns and teaches in accordance with each person’s responsive thoughts, enabling them all to develop harmonious minds, abide in the Mahayana path, and completely eradicate the roots of suffering and affliction.

At that time, the bodhisattva remains alone and fearless within the great assembly. Though entirely without companions, the bodhisattva is not lonely, for the roots of merit adorn the body like jeweled necklaces. When among an assembly of great beings, the bodhisattva can proclaim the supreme Buddha path and compassionately regard the sravakas, who have not attained the highest wisdom.

Although they have already exhausted all outflows, they do not depart from their place of abiding; they merely free themselves from the bonds of affliction and lack a vast and expansive resolve. The bodhisattva also considers the pratyekabuddhas, who lack the resolve to propagate the Dharma for the benefit of sentient beings. They possess noble wisdom and eloquence, and their minds are pure and flawless.

They can also know the faculties, dispositions, and aspirations of others, yet they merely preserve themselves within impure lands. Therefore, the bodhisattva appears there in a particularly distinguished manner, expounding and discerning the attainment of the honored Buddha path. Innumerable sentient beings throughout the ten directions who delight in and have faith in it are all delivered.

The minds of the pratyekabuddhas constantly feel compassion for those who have not attained the path; therefore, with courageous strength, they subdue followers of other paths, continually turn the Dharma wheel without interruption, and spread the great, subtle, and supremely excellent Dharma throughout the world.

Thus, O Most Excellent One, a bodhisattva of the ninth abiding stage manifests suitable skillful means to teach and transform beings, so that none fail to enter and awaken clearly to Nirvana and the characteristic of Nirvana—that is, there is truth, yet there is also no truth. The wisdom of emptiness has no master and no dwelling place; therefore, it is called the natural bliss of the unconditioned. They abide neither here nor there; they have no location, no form, and no object, and therefore cannot be seen.

They abide in non-abiding. This is called subtle abiding; it is called abiding in the Dharma realm. This is called subtle exhaustion; it is non-arising.

This is called the quiescent and unconditioned Nirvana. Only thirty-four subtle fetters remain; all other defilements no longer create obstructions. When a bodhisattva of the ninth abiding stage attains perfect awakening, four dharmas of the present are extinguished, four dharmas of the future are extinguished, and four dharmas of the past are extinguished.

Seated beneath the Bodhi tree, having subdued Mara, the bodhisattva maintains a patient and harmonious mind, enters the samadhi of signlessness, and contemplates throughout the three-thousandfold great-thousand world: “I shall now attain Buddhahood in this world of the five turbidities. That which I sought has been accomplished, and no doubt remains. I should now employ skillful means to proclaim the meaning of the path for sentient beings, completely eliminating their outflows and fetters so that they may attain accomplishment exactly as I have today.” At that time, the Tathagatas, Unattached Ones, and Perfectly Awakened Ones throughout the ten directions, each dwelling in their own realm, praise from afar: “Today, in that direction and that land, a Buddha has appeared,

endowed with the thirty-two marks of a Great Person and the eighty excellent characteristics adorning his body.

His light illuminates places of darkness, and his voice resembles that of the luan and phoenix birds. Excellent! The lineage of the Buddhas shall not be severed.” When the Buddhas of the ten directions speak these words, the three-thousandfold great-thousand world trembles in six ways.

Devas, dragons, spirits, gandharvas, asuras, garudas, kinnaras, mahoragas, humans and nonhumans, and all kinds of Maras, including the heavenly Maras, are terrified and can no longer remain peacefully in their respective places. They all assemble at the Buddha’s abode, bow their heads in reverence, take refuge and entrust their lives to him, and attend upon the Tathagata as he attains supreme perfect awakening. All attain pure minds free from resentment and develop reverence for the ambrosial Dharma.

They become fully endowed with wholesome qualities and the path of Dharma without outflows, and with courageous resolve cultivate the dharmas of liberation. The Buddha observes the responsive thoughts of sentient beings and, according to the appropriate time, manifests and teaches the Dharma so that each may fulfill their aspiration. To extinguish defilements and attain complete, tranquil liberation, he teaches sentient beings to eliminate the mind of self and ego, permanently abandon thoughts of self and other, and no longer cling to characteristics.

They perceive neither reliance upon the Dharma nor reliance upon what is not the Dharma; it is neither that there is no reliance nor that there is no non-reliance. They awaken immediately to the equality of all dharmas, which are like empty space, an echo, or an illusory transformation, without true reality. This is reaching the far shore beyond birth and death, never again being born within the revolving cycle of samsara.

The merit, blessings, flourishing path, and spiritual work of a bodhisattva of the ninth abiding stage are likewise inexhaustible. Through correct cultivation, no doubtful thought remains. Within all dharmas without outflows, not the slightest defilement remains; among all dharmas, there is no further contamination.

The bodhisattva perceives neither grasping nor relinquishing and is entirely liberated from the desire realm, the form realm, and the formless realm. The mind wholly returns to the wisdom of non-arising, which the bodhisattva extensively expounds and disseminates everywhere, enabling all people to hear and understand it.

Thus, O Most Excellent One, the cultivated practices and deeds of a bodhisattva of the ninth abiding stage possess lofty spiritual might, transcending what is extraordinary in the world. When among an assembly, the bodhisattva maintains dignified conduct and never departs from proper decorum. Every action and every glance accords with the true Dharma, and the bodhisattva’s robes are not ostentatious.

When wishing to enter a land, district, county, village, or hamlet, the bodhisattva carries the Dharma robe and alms bowl, the mind always serene and at ease. Whether walking or standing, coming or going, sitting, lying down, or rising, the mind constantly reflects upon truth. The bodhisattva’s words are gentle and harmonious, without any cruel intent; the teaching of Dharma is like empty space, without thoughts of attachment.

Cultivating ascetic practices to their profound depths, the bodhisattva creates no conditions for karmic retribution, and every thought and action is wholly concentrated upon the Buddha path.

O Tối Thắng, for this reason the bodhisattva abiding in the ninth bhumi is called “abiding in one, not abiding in nine.” The bodhisattva does not abide in the eighth, seventh, sixth, fifth, fourth, third, second, or first bhumi. Diligently cultivating the tenth bhumi—the Dharma-Accomplishment Bhumi, Truth Bhumi, Fearlessness Bhumi, also called the Tathagata Bhumi;

the Path Bhumi, Samadhi Bhumi, Intrepidity Bhumi, Contemplation Bhumi, Wisdom Bhumi, and Natural-Nature Bhumi—the bodhisattva, upon attaining the Dharma of that tenth bhumi, is no longer called a bodhisattva, but must be designated the Tathagata, the Utterly True One, the Perfectly and Fully Awakened One, Perfect in Knowledge and Conduct, the Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Those to Be Guided by the Dharma, Teacher of Gods and Humans, the Buddha, the World-Honored One.

None can equal him. Fully endowed with the eighteen supreme qualities, he expounds the Dharma with unfailing eloquence, never failing to speak at the proper time. His practices perfected, he manifests birth in the pure and stainless Tusita Heaven, or manifests his descent to liberate sentient beings.

This is called the bodhisattva’s own pure bhumi of the ninth abiding.