Toh 231The Noble Great Vehicle Sūtra “The Jewel Cloud”

Summary

On Gayāśīrṣa Hill, Buddha Śākyamuni is visited by a great gathering of
bodhisattvas who have traveled miraculously there from a distant world, to
venerate him as one who has vowed to liberate beings in a world much more
afflicted than their own. The visiting bodhisattvas are led by
Sarvanīvaraṇaviṣkambhin, who asks the Buddha a series of searching questions.
In response, the Buddha gives a detailed and systematic account of the
practices, qualities, and nature of bodhisattvas, the stages of their path,
their realization, and their activities. Many of the topics are structured into
sets of ten aspects, expounded with reasoned explanations and illustrated with
parables and analogies. This sūtra is said to have been one of the very first
scriptures translated into Tibetan. Its doctrinal richness, profundity, and
clarity are justly celebrated, and some of its key statements on meditation, the
realization of emptiness, and the fundamental nature of the mind have been
widely quoted in the Indian treatises and Tibetan commentarial literature.

《寶雲經》是最早被翻譯成藏文的佛典之一。在此經中，來自他方世界的諸菩薩眾於象頭山上拜見釋迦牟尼佛。佛陀應除蓋障菩薩所問，為眾人開示菩薩道之次第，並解說菩薩之修持、功德、本質、證量與事業。佛陀於此經中使用了許多譬喻故事來解釋甚深的教義，其中有許多關於禪修、空觀以及心性的內容被廣泛引用於印藏論著中。

Acknowledgements

Translated by the Dharmachakra Translation Committee under the guidance
of Chökyi Nyima Rinpoche. Thomas Doctor produced the translation and wrote the
introduction. Khenpo Pema Namgyal and Karma Ozer helped with difficult passages.
Andreas Doctor compared the draft translation with the original Tibetan and
edited the text.

This translation has been completed under the patronage and supervision
of 84000: Translating the Words of the Buddha.

The generous donation of George Gu, May E. Ho Gu, Likai
Gu, Tiffany Tai, Lillian Gu, Jerry Yen, E. E. Ho, Minda and Miin Ho, Chung Da,
and Beiying Ho, which helped make the work on this translation possible, is most
gratefully acknowledged.

Introduction

The Jewel Cloud is a very rich and closely
packed Mahāyāna sūtra. Evidence of its authority in India can be found in
many philosophical commentaries; for example, it is cited three times in the
Sūtrasamuccaya (Toh 3934), which is
attributed to Nāgārjuna, and repeatedly throughout Śāntideva’s Śikṣāsamuccaya (Toh 3940). Citations and
references, sometimes at central junctures, are also found in the works of
authors such as Bhāviveka (circa 500–78), Candrakīrti (seventh century),
Śāntarakṣita (725–88), and Kamalaśīla (eighth century). It is no surprise, therefore, that throughout
the centuries The Jewel Cloud has remained an
important scriptural source for authors from all schools of view and
meditation found in Tibet. Although the Sanskrit of many passages is
preserved in the excerpts cited in the Indian śāstra literature, The Jewel Cloud as a whole is unfortunately no
longer extant in Sanskrit. Four versions of the sūtra are, however,
available in Chinese translation: Taishō 658, translated by Mandrasena in
503 ce; Taishō 659, translated by Maṇḍalasena and
Saṅghabhara in the sixth century; Taishō 660, translated by Dharmaruci in 693 ce; and Taishō 489, translated by Dharmarakṣa and Weijing in
1019–23 ce.

In several traditional Tibetan histories, The
Jewel Cloud is said to have been among the first few sūtras
translated into Tibetan, using the new script devised by Tönmi Sambhoṭa
during the reign of King Songtsen Gampo (circa 617–50). Some accounts
add that the sūtra formed part of the collection of scriptures that Tönmi
Sambhoṭa carried with him upon his return to Tibet as gifts for the king
from his Indian patron. However, if a seventh century
translation of this text did indeed exist, it has not survived as such, and
has either been lost or must be assumed to have formed the basis of the
revised version we have today, produced during the principal “early”
translation period some two centuries later.

This surviving version of the The Jewel
Cloud in Tibetan translation can be dated to the late eighth or
early ninth century by the translators and editors mentioned in its
colophon. However, the identity of the translators and their exact role are
recorded with some differences between the colophons of the available
recensions. In Kangyurs of the Tshalpa (tshal pa) group (such as the Degé), the
translators are listed as Rinchen Tso and Chönyi Tsultrim,
while Kangyurs of the Thempangma (them spangs ma) line, instead of Rinchen Tso, name “the great
editor and Lotsawa, Bandé Vairocanarakṣita.” Moreover,
whereas the colophons of the Tshalpa group state that the translators
“translated, edited, and finalized” the sūtra, the Thempangma witnesses only
mention that they “edited, finalized, and revised” the translation. Some
ambiguity therefore remains as to whether the translators were merely
editing a preexisting translation according to the new lexicon that was
being implemented at the time, or whether they produced an entirely new
translation. Given that this was a time when many older translations were
revised—and the prominent role Rinchen Tso and Chönyi Tsultrim are said to
have played in the revision process, discussed in the two paragraphs
below—we concur with Cristina Scherrer-Schaub (2002) that the former
hypothesis seems the most likely.

As the great text translation project of the early period evolved,
this sūtra’s dense, systematically arranged enumerations of doctrinal topics
clearly made it an important work of reference. Scherrer-Schaub and, more
extensively, Ulrich Pagel (2007) have shown how it was most likely a major
lexical source for the Mahāvyutpatti, a
ninth century dictionary of Sanskrit-Tibetan Buddhist terminology. For several sets of qualities and names listed in
the sūtra’s introduction (

to

) most of the items appear in the Mahāvyutpatti almost precisely in the same
sequence. Several other lists, too, of dhāraṇīs, samādhis, etc., in The Jewel Cloud correspond nearly verbatim with
lists in the Mahāvyutpatti, without any
other potential sources being identifiable.

It is significant here that both Rinchen Tso and Chönyi Tsultrim are
recorded as being influential contributors to the terminological revision
that culminated in the third imperial decree, in the year 814 ce, and these translators’ work on The Jewel Cloud—whether it was being translated
for the first time or, more likely, an earlier translation was being
revised—is explicitly stated to have coincided with the preparation of a
companion text to the Mahāvyutpatti known
as the Drajor Bampo Nyipa (sgra sbyor bam po gnyis pa, or Madhyavyutpatti). This was the manual of translation techniques and
charter of officially sanctioned practice promulgated at the time, and in
its introduction both figures are listed by their Sanskrit names,
Ratnarakṣita and Dharmatāśīla, along with the honorific title of “Tibetan
preceptors” (bod kyi mkhan
po).

The sūtra’s rich doctrinal content is woven into a narrative
structure that opens with Buddha Śākyamuni on Gayāśīrṣa Hill in Gayā,
presiding over a great gathering of monks, bodhisattvas, gods, and other
nonhuman beings. The Buddha radiates a miraculous light that illuminates the
universes in the ten directions. In an extremely distant universe, the
bodhisattva followers of the buddha Padmanetra notice this light. When the
great bodhisattva Sarvanīvaraṇaviṣkambhin asks his teacher about it,
Buddha Padmanetra explains its origins, and Sarvanīvaraṇaviṣkambhin is
so touched by Buddha Śākyamuni’s compassionate acceptance of the barbaric
and ungrateful beings who inhabit that realm that he asks permission to
travel there, to see Buddha Śākyamuni and offer him his worship.

Having obtained Padmanetra’s blessing for the visit,
Sarvanīvaraṇaviṣkambhin leads a great gathering of bodhisattvas on the
journey to Śākyamuni’s realm and Gayāśīrṣa Hill at Gayā. In worship of
Śākyamuni, the bodhisattvas emanate an infinite cloud of miraculous
offerings. Likewise, to alleviate the suffering of the beings born in the
universe within which Śākyamuni resides, the bodhisattvas send forth a vast
array of emanated beings and objects. Through these emanations, they heal
sentient beings and transform their environment.

Sarvanīvaraṇaviṣkambhin then asks Buddha Śākyamuni a long series
of questions, all of which are concerned with the nature, qualities, and
activities of bodhisattvas. The main part of the sūtra consists of
Śākyamuni’s detailed replies to these questions, interspersed with
supportive dialogues between Sarvanīvaraṇaviṣkambhin and the Buddha. The
carefully structured enumeration of subjects is a particular feature of this
sūtra. Starting with the ten perfections, over one hundred topics are
explained in detail, many of them subdivided into groups of ten subtopics,
and some branching out into many more. The sixth of ten topics within a
section on how bodhisattvas are similar to the wind, for example, includes a
long series of further lists of the qualities of bodhisattvas, and then of
the qualities of thus-gone ones, too—all within the analogy of how the
activity of bodhisattvas creates a whole “universe” of positive qualities in
the same way that the element wind is instrumental in creating the physical
universe. Despite this latter mention
of the qualities of thus-gone ones (and another passage on their greatness,

–

, within the section on abundant faith), the large majority of these
topics focus firmly on the bodhisattva path in all its ramifications, the
predominant theme of Sarvanīvaraṇaviṣkambin’s questions. Indeed, the
Buddha’s replies follow Sarvanīvaraṇaviṣkambhin’s initial questions so
closely that the paragraphs containing those questions (

–

In the course of the Buddha’s explanations, many beings are
profoundly affected by his teaching, and we hear of their attainment of
varying degrees of liberation and accomplishment. As Śākyamuni’s teaching
concludes, miraculous signs appear and innumerable beings express their
admiration and joy for the teaching. The goddess Amartyā, whose home is
Gayāśīrṣa Hill, also comes forth to circumambulate the Buddha in homage.
Śākyamuni takes the occasion to explain to certain disbelieving members of
the gathering how the goddess, despite her seemingly ordinary female form,
in fact possesses perfect buddha qualities.

In reply to Sarvanīvaraṇaviṣkambhin, the Buddha next explains
about the sūtra’s powers and blessing, describing it as the mother of all
Dharma teachings and the Vinaya of the bodhisattvas. The Buddha also offers
guidelines for the teaching and study of the sūtra, and the god Śakra
promises to serve and protect those who commit themselves to its teaching.
At Sarvanīvaraṇaviṣkambhin’s request, Śākyamuni provides the sūtra with
four distinct names. As the great gathering rejoices, the sūtra
concludes.

In the course of Śākyamuni’s explanations to
Sarvanīvaraṇaviṣkambhin there emerge certain statements that have become
particularly absorbed into Tibetan Dharma literature and discourse in
general. One such classic maxim is The Jewel
Cloud’s definition of Buddhist meditation in terms of śamatha and vipaśyanā (

), had already been cited by the Indian master Kamalaśīla, who relied on
The Jewel Cloud to support his account of a
gradual path for which careful reflection and the accumulation of vast merit
are indispensable. Later, in his Great Treatise on the Stages of
the Path, Tsongkhapa Losang Drakpa (1357–1419) refers to both
The Jewel Cloud and Kamalaśīla in his own discussion of
the relationship between tranquility and special insight, thus warning
against a pursuit of nonconceptual meditation at the expense of scholarly
learning.

Yet the sūtra is also celebrated among the Tibetan exponents of
“extrinsic emptiness” (gzhan
stong), an interpretational current that Tsongkhapa and many
others have ardently sought to refute. Thus, for example, Kongtrul Lodrö
Thaye (1813–99) includes The Jewel Cloud in a
list of ten particularly profound sūtras in his commentary on the Ratnagotravibhāga. While the term
tathāgatagarba does not
occur in the sūtra, The Jewel Cloud indeed
teaches that the true nature of things is pure, sublime, indestructible, and
everlasting (

).

Testifying to the richness and diversity of the sūtra’s themes, we
may also note another short but equally oft-cited passage: “The mind
precedes all phenomena, so knowledge of the mind leads to knowledge of all
phenomena” (

). Hence, with this
declaration, The Jewel Cloud is also frequently
invoked in approaches that, rather than subscribing to an elaborate process
of combined scriptural learning and rational inquiry, teach awakening
through directly recognizing the mind’s fundamental nature. With its detailed descriptions of the
bodhisattvas’ intentions and activities, The Jewel
Cloud addresses a rich spectrum of topics, such as ethics,
metaphysics, soteriology, and more.

In producing this translation, we have based our work on the Degé
xylograph, while also consulting the Comparative Edition of the Kangyur and
the Stok Palace manuscript. Interestingly, our comparison of the various
sources has shown that the Degé and Stok Palace Kangyurs often align, even
when other Tshalpa Kangyurs offer different (and sometimes better)
readings. We also occasionally compared these sources to the available
Dunhuang fragments of The Jewel Cloud. As for the Sanskrit
sources, we made use of the passages contained in Śāntideva’s Śikṣāsamuccaya and the available entries in
the Mahāvyutpatti. Due to constraints on
resources and our linguistic limitations we did not, however, make use of
all the citations found in the Indian śāstra literature or the four Chinese
translations. It is our hope that future research on this seminal sūtra may
incorporate these sources to a greater degree than has been done here. Such
research is certain to further inform our understanding of the historical
circumstances surrounding the Tibetan efforts of the imperial period to
translate Buddhist texts in general, and the fascinating history of The Jewel Cloud in particular.

The Translation

The Noble Great Vehicle Sūtra

The Jewel Cloud

Homage to all the buddhas and
bodhisattvas!

Thus did I hear at one time. The Blessed One was residing at
Gayāśīrṣa Hill in the Gayā region together with a great saṅgha of
seventy-two thousand monks. All of them were worthy ones who had brought the
defilements to exhaustion. They were free from affliction and composed.
Their minds were fully liberated. Their insight was fully liberated. They
were beings of noble birth, great elephants, who had accomplished their
tasks and completed their work. They had laid down their burden and
fulfilled their objectives. With all their bonds to existence exhausted,
they had reached the utter liberation of the mind by means of genuine
knowledge. They had reached the final culmination of
complete mastery over mind and were experts with respect to the
realm of phenomena. They were children of the King of Dharma. Completely
disinterested in acquisitions and praise, they were true renunciants, who
had completed their ordination and perfected their pursuits. Thus, they all
remained upon the path to nirvāṇa
—all except for one: the venerable Ānanda.

The Blessed One was also accompanied by a great gathering of
eighty-four thousand bodhisattvas, all of whom were obstructed by only a
single birth. They were all turned toward omniscience, pursuing omniscience,
approaching omniscience, and reaching omniscience. They had all attained
unimpeded retention and absorption, entered the absorption of the heroic
gait, and were reveling in magnificent forms of superknowledge. Their path
was uninterrupted, and they were entirely free of obscurations, hindrances,
or disturbances. They spread their great love and compassion throughout all
the worlds of the ten directions, and they were experts in traveling to
infinite buddha realms. They experienced emptiness, remained within the
absence of marks, and were free from any fixation on wishes. They pursued
the welfare of all beings and were experts with respect to the entire domain
of the buddhas. Their wisdom was boundless, their minds were vast like the
sky, deep as the sea, and unshakable like Sumeru,
the king of mountains. Like lotuses, their minds were
unstained; like jewels, their minds were pure; like gold, their minds were
refined.

Among them were the bodhisattva great beings Ratnaketu,
Ratnapāṇi, Ratnamudrāhasta,
Ratnamukuṭa, Ratnacūḍa, Ratnakūṭa, Ratnākara, Ratnaśikhara,
Ratnadhvaja, Vajragarbha, Suvarṇagarbha, Ratnagarbha, Śrīgarbha,
Śubhagarbha, Śubhavimalagarbha, Tathāgatagarbha, Jñānagarbha,
Sūryagarbha, Samādhigarbha, Padmagarbha, Vimukticandra,
Samantacandra, Avalokiteśvara, Mahāsthāmaprāpta,
Samantabhadra, Samantanetra, Padmanetra, Vimalanetra, Viśālanetra,
Samanteryapatha, Samantaprāsādika, Samantacāritramati, Jñānamati,
Dharmamati, Jayamati, Uttaramati, Vajramati, Viśeṣamati,
Siṁhavikrīḍita, Mahāghoṣasvararāja, Siṁhanādanādin,
Gambhīraghoṣasvaranādita, Anupalipta, Sarvamalāpagata,
Candraprabha, Sūryaprabha, Jñānaprabha, Jñānaśrī, Bhadraśrī, Candraśrī,
Padmaśrī, Ratnaśrī, Mañjuśrīkumārabhūta, Bhadrapāla and the others
among the sixteen holy beings, as well as Maitreya and all the other
bodhisattva great beings of the excellent eon.

Present there were also the four great kings and the others gods of
the Heaven of the Four Great Kings, as well as Śakra, king of the gods, along with the
other gods of the Heaven of the Thirty-Three. Present there were the gods of
the Heaven Free from Strife, such as Suyāma; the gods of the Heaven of Joy, such as Saṃtuṣita; the gods of the Heaven of Delighting in Emanations, such as
Sunirmita; and the gods of the Heaven of Making Use of Others’ Emanations,
such as Vaśavartin. Present were Sārthavāha and other
such māras of the side of virtue, Mahābrahmā and all the gods of the Realm
of Brahmā, and Maheśvara accompanied by all the gods of the pure abodes.
Present were Vemacitra, Balin, and Dhanada, rulers of the demigods, along
with many hundreds of thousands of demigods. Present also were the nāga
kings Anavatapta, Manasvin, Sāgara, Ananta, and Vāsuki, along with many
hundreds of thousands of other kings of the nāgas; many hundreds of
thousands of nāga princes, such as Śrītejas; and numerous nāga ladies.
Present also were hundreds of thousands of gods, nāgas, yakṣas, gandharvas,
demigods, garuḍas, kinnaras, and mahoragas. At the time, the area
surrounding Gayāśīrṣa Hill in the Gayā region was filled to the brim with
gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kinnaras, mahoragas,
humans, and nonhumans. These beings filled the land and the sky to a radius
of four leagues, so that not even a particle the size of a fraction of the
tip of a hair could be inserted anywhere.

At the center of this assembly was the lion throne of the Blessed
One. One league tall and half a league wide, the throne was cushioned with
numerous divine fabrics, canopied with webs of jewel bells, draped with
hundreds of thousands of brocade tassels, and adorned with scattered
flowers. The vajra surface of the ground where the throne stood was
delightful and smooth, like the palm of a hand. Well sprinkled and well
swept, the ground was fragrant and covered with a scattering of many
hundreds of thousands of divine flowers. For the sake of the Blessed One’s
enjoyment, the area had golden lotus flowers, each the size of a chariot
wheel and with many hundred
thousand petals. These lotuses grew from stems of beryl, had cores of
sapphire, and their anthers were of emerald. They had a captivating scent,
were of perfect beauty, and were delightful to the touch. Not too far yet
not too close to each of the throne’s four corners stood a jewel tree. Each
of the trees had grown to a height of two and a half leagues with a trunk
that reached a width of two krośas.

Seated upon this well-arranged throne was the Blessed One. With
perfectly pure wisdom, he was turning the wheel of Dharma. Conquering all
māras and opponents, he remained unblemished by any mundane qualities. He
was fearless and indomitable, like a dauntless lion. He was clear like a
lake, immaculate and lucid. Resembling the ocean, he was deep and hard to
fathom, a source of jewels. He was truly elevated like the king of
mountains, sparkling like the sun, and delightful like the moon. Like a
great nāga, he let the rain of Dharma fall. Like Mahābrahmā, he was the
whole world’s superior. The master of an infinite circle of extremely adept
disciples, he was the center of attention for the entire great assembly that
contained Śakra, Brahmā, and one hundred sextillion guardians of the world.

Within this gathering the Blessed One was magnificent, brilliant,
and resplendent. From the magnificent, brilliant, and resplendent uṣṇīṣa upon his head shone forth
millions of circles of light, forming what is known as the light
of universal illumination. As this light shone forth, all the
worlds in the ten directions were illuminated. The light then returned and
circled around the Blessed One three times before it entered his mouth. At that point,
it could not be seen whether the Blessed One’s mouth was open or closed.
Similarly, the light of the sun or the moon may enter the expanse of space,
and yet the expanse of space cannot be seen to be either open or closed. In
the same way, these light rays entered the mouth of the Blessed One, and yet
his mouth could not be seen to be either open or closed. Moreover, when
melted butter, or oil, or water is poured onto a mound of sand, it cannot be
said whether the mound is open or closed. Similarly, although the light rays
entered the Blessed One’s mouth, his mouth could not be seen to be either
open or closed.

Now, to the east of this buddha realm, beyond as many worlds as
there are grains of sand in the river Gaṅgā, there is a world known as Realm
of Lotuses. Therein resides the one known as Padmanetra. He is a thus-gone
one, a worthy one, a perfect buddha, someone with proper knowledge and
conduct, a well-gone one, a knower of the world, an unsurpassed leader of
those to be trained, a teacher of gods and humans. That blessed buddha
teaches the Dharma to bodhisattva great beings in terms of a single vehicle.
Thus, in that buddha realm even the words “listener” or “solitary buddha”
are unheard of, as are the names of their respective vehicles. Everyone in
that buddha realm takes birth instantaneously, such that birth from the
wombs of females is unheard of. All the sentient beings of that realm are,
without exception, bodhisattvas whose progress toward unexcelled and
complete awakening is irreversible. In that realm food, drink, and their
consumption are all unknown. All the bodhisattvas of that realm partake of
the delightful sustenance of concentration, the delightful sustenance of
absorption, and the delightful sustenance of the Dharma. The light that
shines from that thus-gone one pervades that realm and illuminates it. Apart
from that, that world knows of no moonlight or sunlight, nor of any light from
planets or stars. The land there is perfectly even, like the palm of a hand,
and there are no grasses, trees, rocks, walls, or mountains.

In that realm there was a bodhisattva great being known as
Sarvanīvaraṇaviṣkambhin, who had the power to exhaust all the
obscurations of whoever merely heard his name. The light of the Thus-Gone
One touched and inspired Sarvanīvaraṇaviṣkambhin, and so he left his own
abode and journeyed to the place where Buddha Padmanetra was residing. He
bowed his head down to the feet of the Blessed One and took his seat before
Padmanetra. Similarly, other bodhisattvas were touched and inspired by the
light, so they also left their respective residences and went to see the
blessed thus-gone Padmanetra. They bowed their heads to his feet and took
their place before him.

At that time the bodhisattva great being Sarvanīvaraṇaviṣkambhin
rose from his seat, draped his shawl over one shoulder, and knelt with his
right knee in the center of a lotus flower. Joining his palms, he bowed
toward the blessed thus-gone Padmanetra. “Blessed One,” he asked, “by whose
power is it that this excellent light emerges, which is so bright,
immaculate, delightful, and utterly gratifying for the body and mind?”

The blessed thus-gone Padmanetra replied, “Noble son, in the west,
beyond as many worlds as there are grains of sand in the river Gaṅgā, there
is a world known as Endurance. Therein resides the one known as Śākyamuni.
He is a thus-gone, worthy, perfect buddha, someone with proper
knowledge and conduct, a well-gone one, a knower of the world, an
unsurpassed leader of those to be trained, a teacher of gods and humans.
Whoever merely hears this blessed buddha’s name will make progress toward
unexcelled and complete awakening that is irreversible. It is he who sends
forth this excellent light that is bright, immaculate, delightful, and
utterly gratifying for the body and the mind.”

Further addressing the blessed thus-gone Padmanetra, the
bodhisattva great being Sarvanīvaraṇaviṣkambhin then asked, “Blessed One,
what is the cause and what is the condition that make it so that whoever
hears the name of that thus-gone one will make irreversible progress toward
unexcelled and complete awakening?”

To the bodhisattva great being Sarvanīvaraṇaviṣkambhin the
blessed thus-gone Padmanetra replied, “Noble son, when that thus-gone one
was still pursuing the practices of a bodhisattva, he would pray, ‘Whenever
someone hears the name under which I shall gain perfect buddhahood, may that
being thereby make irreversible progress toward unexcelled and complete
awakening!’ ”

The bodhisattva Sarvanīvaraṇaviṣkambhin then inquired, “Blessed
One, have all sentient beings of that realm attained the state of
irreversible progress?”

“No,” replied the Blessed One, “they have not.”

Sarvanīvaraṇaviṣkambhin asked, “Blessed One, is it because they
have not heard the name of that thus-gone one?”

“Noble son,” replied the Blessed One, “they have indeed heard that
thus-gone one’s name.”

“In that case, why have they not yet attained the level of
irreversible progress?”

“Noble son,” replied the Blessed One, “the progress beings there
make is irreversible, yet it is also reversible.”

“How, Blessed One, can it be both irreversible as well as
reversible?”

“Noble son, I perceive that once they have heard the name of that
thus-gone one the seed of irreversible progess is present within them. Thus,
they are definitively destined to make irreversible progress. Yet their
progress does not, because of that alone, immediately become irreversible.
Noble son, to demonstrate this point I shall give you an analogy. Noble son,
think of the seeds of a tree. If those seeds are flawless, and if all the
conditions for growth, from sprouting through to completion, are present,
then what would you call such seeds?”

“Blessed One, because they are entirely flawless, I would then call
them ‘perfect.’ ”

“Noble son, similarly, once they have heard the name of that
thus-gone one, those sentient beings possess the seed of irreversible
progress. And in that sense their progress to unexcelled and complete
awakening has become irreversible.”

The bodhisattva great being Sarvanīvaraṇaviṣkambhin then said to
the blessed thus-gone Padmanetra, “Blessed One, I would like to go to that
world called Endurance so that I can prostrate before the blessed,
thus-gone, worthy, perfect buddha Śākyamuni. I wish to venerate, honor, and
revere him. I wish to praise him and offer him worship.”

In reply, the blessed thus-gone Padmanetra said to the bodhisattva
great being Sarvanīvaraṇaviṣkambhin, “Noble son, if you know that the time
has come, you may leave.”

At that point all the bodhisattvas addressed the blessed thus-gone
Padmanetra: “Blessed One, we also wish to see that world called Endurance.
We also wish to prostrate before the blessed, thus-gone, worthy, perfect
buddha Śākyamuni. We also wish to venerate, honor, and revere him. We also
wish to praise him and offer him worship.”

In reply, the blessed thus-gone Padmanetra said to them, “Children
of noble family, if you know that the time has come, you may leave. But once
you are in that realm, be careful. Why? Because among the beings of that
realm desire, anger, and dullness are rife. They have no regard for
mendicants and no regard for brahmins. They have no concern for their
fathers, no concern for their mothers. Numerous are their wishes that run
counter to the Dharma. They are spiteful, savage, and malicious. They are
impudent and haughty, easily carried away, and full of craving. They are
lazy, unkind, and evil. They are tied down by envy and miserliness and
suffer from an abundance of afflictions. It is among such beings that that
thus-gone one teaches the Dharma.”

“Blessed One,” replied the bodhisattvas, “teaching the Dharma among
such sentient beings is a tremendous feat displayed by that thus-gone
one.”

“Yes, it is,” the Blessed One agreed. “Noble children, teaching the
Dharma among such sentient beings is indeed a tremendous feat displayed by
that thus-gone one. Moreover, noble children, when sentient beings within such a world
of rampant afflictions give rise to just a single virtuous mind state then
they also display a tremendous feat. Why? Well, what would be amazing about
finding pure beings in pure worlds? On the other hand, it is indeed a wonder
when anyone in a world of rampant afflictions is able, ever so briefly, to
engender faith, or go for refuge in the Buddha, Dharma, and Saṅgha, or
purely observe discipline. However, it is an even greater wonder if, even
for just a moment, they can attain a mind free from desire. Still, the
greatest wonder of all is if they can briefly develop compassion and give
rise to the mind of unexcelled and complete awakening.”

“The Blessed One is amazing!” the bodhisattvas responded. “The
Thus-Gone One is amazing!”

Sarvanīvaraṇaviṣkambhin and the other bodhisattvas then said,
“Excellent, Blessed One.” And so, having bowed their heads to the feet of
the buddha who had instructed them in this way, each of them rose from the
place where they had been sitting.

In order to bring offerings to the blessed Śākyamuni, some of the
bodhisattvas emanated forth jewel trees, complete with flowers and fruits,
and perfect in their height and circumference. Some brought forth trees of
beryl, some trees of crystal; some brought forth wish-fulfilling trees, and
others brought forth trees of gold. Some produced trees in bloom; some
brought forth trees bearing fruit. Some emanated a cloud of precious fabric,
some a cloud of ornaments, some a cloud of incense, some a cloud of garlands,
some a cloud of powders, some a cloud of parasols, some a cloud of banners,
and some a cloud of cymbals. Having brought together all these emanated
offerings, the bodhisattvas then gathered and traveled along with
Sarvanīvaraṇaviṣkambhin to the world called Endurance.

Once there, the bodhisattva Sarvanīvaraṇaviṣkambhin exclaimed,
“Friends, alas, the sentient beings of this world called Endurance are
suffering! Therefore, let us bring forth a magical display that delivers the
highest bliss to all these sentient beings!”

“So be it!” replied all the bodhisattvas, and so they followed the
bodhisattva Sarvanīvaraṇaviṣkambhin’s suggestion.

Hence, as a magical manifestation, there appeared a brilliant light
from the body of the bodhisattva Sarvanīvaraṇaviṣkambhin. Bright,
immaculate, and delightful, the light was utterly gratifying to the body and
mind as it pervaded and illumined the entire trichiliocosm. As this light
touched them, all the sentient beings within that trichiliocosm who had the
body of a being in hell, or who had a body belonging to the animal realm, or
a body belonging to the realm of the Lord of Death were freed from their
feelings of pain, and instead they found happiness. They were also freed
from anger and ill will, and they began to regard one another as they would
their parents.

Within that trichiliocosm all the dense darkness that exists
between the worlds—that which cannot be brightened, illumined, or lit up by
the sun or the moon, which are otherwise so famed for their miraculous power
and force—was now also permeated by that light so that all the beings who
lived there could see one another. Within that trichiliocosm all the
surrounding mountain ranges, great mountain ranges, Mucilinda Mountains, and
Mahāmucilinda Mountains, along with all the other dark mountains, were now
also pervaded and illumined by the light. From the Realm of Brahmā above,
down to the realm of the beings in the Hell of Incessant Pain below, there
was not a single spot that was not perfectly illumined by that great
light—such was extent of Sarvanīvaraṇaviṣkambhin’s miraculous display.

Each of the other bodhisattvas also brought forth magical
emanations. Hence, every sentient being wishing for food received
sustenance, and whoever wished for drink received refreshment. Those
desiring clothes received clothing, those wanting a mount received one, and
those wishing for wealth found riches. The blind gained their sight and the
deaf could hear. The naked received fine garments, the insane regained their
senses, those in pain became well, and those in labor gave birth easily.
Such were the effects of their miraculous activities.

The bodhisattva Sarvanīvaraṇaviṣkambhin and all the other
bodhisattvas then proceeded to Gayā and Gayāśīrṣa Hill. As soon these holy
beings were approaching, a net of jewels appeared, bedecking the entire
trichiliocosm, and a rain of divine lotus flowers fell from the sky. Rain
fell from clouds of divine flowers, clouds of divine fruits, clouds of
divine garlands, clouds of divine incense, clouds of divine garments, clouds
of divine powders, and clouds of divine Dharma robes, divine umbrellas,
divine banners, and divine standards. As this divine rain was falling, all the
beings who were touched by it felt blissful. All the ordinary trees and soil
of the region of Gayā and Gayāśīrṣa now disappeared, and instead the land
was filled with trees of jewels, wish-fulfilling trees, flowering trees,
fruit-bearing trees, sandalwood trees, and aloeswood trees, and the land was
in all regards excellent. From the sky divine instruments were heard, and as
they played they produced these verses:

“Born at the perfect site, the garden of Lumbinī,

He has no equal, not being subject to any affliction—

Here we have arrived at this most excellent mountain

To worship the one who is equal to space.

“At the tree of awakening he gained perfect awakening,

Crushed the power of the māras, and became a buddha—

Here we have arrived at this most excellent mountain

To worship the one who is stainless and splendid.

“All phenomena he realizes

To be like an illusion, a visual distortion, and a reflection of the moon
in water—

Here we have arrived at this most excellent mountain

To worship this finest field of merit.

“All the different phenomena he realizes

To be like rainbows, or a dancer’s mask—

Here we have arrived at this most excellent mountain

To worship the treasure of immutable merit.

“Throughout many hundreds of eons he has perfected

The accumulations by means of his compassionate mind—

Here we have arrived at this most excellent mountain

To worship the one whose face is like a stainless moon.

“Venerated he is by billions of bodhisattvas

As well as by the hosts of the gods—

Here we have arrived at this most excellent mountain

To worship the one who is free from the darkness of unknowing.

“Having discovered the treasure of sublime Dharma,

Out of compassion he distributes it in the world—

Here we have arrived at this most excellent mountain

To worship the one who benefits beyond compare.

“With his peaceful mind of constant love,

He is unstained by afflictions, like a lotus unstained by the water—

Here we have arrived at this most excellent mountain

To worship the one who masters supreme qualities.

“His pure body, adorned with the blossoms of perfect marks,

Sustains wandering beings with the grains of excellent signs—

Carrying offerings, here together we have arrived

To worship this jewel tree that bears infinite branches.”

As soon as these verses were heard, the venerable
Mahāmaudgalyāyana rose from his seat, draped his shawl over one shoulder,
and knelt on his right knee. Joining his palms, he bowed toward the Blessed
One and said, “Blessed One, we are witnessing many unprecedented sounds and
sights. Whose signs are all these?”

The Blessed One replied to the venerable Mahāmaudgalyāyana,
“Maudgalyāyana, to the east, beyond as many worlds as there are grains of
sand in the river Gaṅgā, there is a world known as Realm of Lotuses. There
at present resides the thus-gone, worthy, perfect buddha Padmanetra.
Residing and flourishing in that realm, he also teaches the Dharma. Now the
bodhisattva great being Sarvanīvaraṇaviṣkambhin has come to this world
called Endurance from the buddha realm of that thus-gone one. This holy
being is arriving here accompanied by one hundred sextillion other
bodhisattvas, and what you perceive are the signs of their arrival.”

As soon as the Blessed One had spoken, the bodhisattva
Sarvanīvaraṇaviṣkambhin, surrounded and venerated by a retinue of one
hundred sextillion bodhisattvas, arrived before the Blessed One through
his great miraculous power and the great power of the bodhisattvas. The
bodhisattvas bowed to the Blessed One’s feet, sat down before him, and
Sarvanīvaraṇaviṣkambhin then spoke the following verses in praise of the
Blessed One’s qualities:

“Greatly famed and of great insight,

You are the great capable one, the great hero,

The one who has gone beyond the pains of existence.

You who have gone beyond the afflictions—homage to you!

“Open and direct in all regards,

You reside so perfectly pristine,

Completely liberated in every way—

Homage to you who are incomparable and unequaled!

“Utterly immutable, you resemble a mountain;

Deep and wide, you are like the sea.

Unshakable in the face of the non-Buddhists,

You are the King of Dharma—homage to you!

“When turning the wheel of Dharma,

O Protector, you taught that phenomena

Are primordially peaceful, unarisen,

And at ease by nature.

“Some you teach the path,

Others you establish within the real;

Some you deliver beyond suffering,

And for others you prophesy awakening.

“Knowing all latencies and inclinations,

There is nothing you are not aware of.

Thus, as you perceive the ways of training,

Your command will be carried out.

“When you sat upon the seat of awakening,

Desire, anger, and dullness,

Along with every other stain,

Were consumed by the fire of your wisdom.

“Yourself beyond, you liberate sentient beings,

And while free yourself, you liberate beings.

You are the one who cares for the world

As it roams through the realms of pain.

“Sentient beings within the prison of existence

Have for long been asleep in their ignorance.

Yet you, Protector, awaken them.

Homage to you, the friend of beings.

“All these supreme children of yours

Have set out in pursuit of awakening.

As they wish to the hear the sacred Dharma,

I request, O Guide, that you teach them.”

When the bodhisattva Sarvanīvaraṇaviṣkambhin had praised the
Blessed One in these appropriate verses, the Blessed One directed the
bodhisattva to sit down on a lotus flower to the side. Likewise, with the
Blessed One’s permission the other bodhisattvas each took a seat on their
own lotus flower.

The bodhisattva Sarvanīvaraṇaviṣkambhin now rose from his seat,
draped his shawl over one shoulder, and knelt with his right knee on the
lotus flower. Joining his palms, he bowed toward the Blessed One and said,
“If the Blessed One would grant me the opportunity to ask them and hear his
answers, I have a few questions that I would like to bring before the
Blessed One, the thus-gone, worthy, perfect Buddha.”

Replying to the bodhisattva Sarvanīvaraṇaviṣkambhin, the Blessed
One said, “Holy being, all thus-gone ones will always grant you the
opportunity to speak. You may ask the Thus-Gone One whatever you wish. I
shall then satisfy your mind with a teaching.”

With the Blessed One’s permission, the bodhisattva
Sarvanīvaraṇaviṣkambhin then asked, “Blessed One, what are the
bodhisattva great beings’ perfections of generosity like? How are their
perfections of discipline? How are their perfections of patience? How are
their perfections of diligence? How are their perfections of concentration?
How are their perfections of insight? How are their perfections of skillful
means? How are their perfections of aspirations? How are their perfections
of power?
How are their perfections of wisdom?

“Blessed One, how are bodhisattvas similar to the earth? How are
they similar to water? How are they similar to fire? How are they similar to
wind? How are they similar to space? How are they like the moon? How are
they like the sun? How do they resemble lions? How are the bodhisattvas who
have trained well? How are those who are of noble birth? How are the ones
who resemble lotuses?

“Blessed One, how are the vast bodhisattvas, how are those with
pure mind, and how are those who are free of doubt? Blessed One, how are the
bodhisattvas whose minds are like the ocean, and how are those of subtle
intellect? Blessed One, how do bodhisattvas have coherent eloquence, how do
they have fluent eloquence, how do they have pure eloquence, and how do they
have eloquence that makes everyone happy? Blessed One, how are bodhisattvas’
words to be accepted? Blessed One, how do bodhisattvas express the Dharma,
how do they follow the Dharma, and how do they become experts with respect
to the realm of phenomena? Blessed One, how do bodhisattvas experience
emptiness, how do they abide within the absence of marks, and how are they
free from any fixation on their aspirations? How do they have a loving
nature, and how do they have a compassionate nature? How are they joyful,
and how do they rest in equanimity?

“Blessed One, how do bodhisattvas revel in superknowledge, how do they
relinquish the eight unfree states, how do they ensure that the mind of
awakening is not lost, how do they recollect former lives, how do they not
separate from their spiritual teachers, and how do they give up unwholesome
company? Blessed One, how do bodhisattvas attain the intrinsic nature of the
thus-gone ones’ body? In what way is their body solid like a vajra? Blessed
One, in what sense are bodhisattvas great caravan leaders, how are they
experts concerning the path, and in what way do they point out the
unmistaken path? Blessed One, how do bodhisattvas remain constantly in
equipoise, without any interruption?

“Blessed One, who are the bodhisattvas who wear refuse rags, who
wear the three Dharma robes, and who wear felt? Blessed One, how do
bodhisattvas live as mendicants, how do they remain on a single seat, and
how do they abstain from late meals? Blessed One, who are the bodhisattvas
who remain in hermitages, who are the ones who remain at the foot of a tree,
who are the shelterless ones, who are the charnel ground dwellers, who are
the tent dwellers, and who are the ones who stay just where they are?
Blessed One, who are those bodhisattvas engaged in practice, who are the
specialists in the discourses, who are the specialists in the discipline,
and who are the specialists in the lists?

“How are they perfect in conduct, personal associations, behavior,
and deportment? How are bodhisattvas free from stinginess and envy? How do
they have equal concern for all sentient beings? How are they skilled in
worshiping and venerating the thus-gone ones? Who are the ones who crush
pride, and who are the ones with abundant faith? How are they experts
concerning the relative? How are they experts concerning the ultimate? How
are they experts concerning dependent origination? How do they have
knowledge of themselves? What does their knowledge of the world consist of?
Blessed One, how do bodhisattvas take birth in pure buddha realms? How do
they take birth free from any stain of the womb? How do they renounce the
household life? What does their pure livelihood consist of? How do they
steer clear of weariness? How do they act according to the teaching of the
thus-gone ones? How do they keep their smiling face free from frowns of
anger? Who are the bodhisattvas who have received abundant teachings? Who
are those who uphold the sacred Dharma? In what way are bodhisattvas heirs
of the King of Dharma? How do Śakra, Brahmā, and the guardians of the world
welcome them? How do they know intentions and latent tendencies? How do they
pursue the ways for maturing sentient beings? In what way are they upright?
How are they delightful to accompany? What is their skill with respect to
the means of attraction? In what way are they pleasing? How do they provide
support? In what way are they like the king of medicinal trees? How do they
pursue meritorious deeds? What does their expertise regarding emanations
consist of? Blessed One, how do bodhisattvas quickly and fully awaken to
unexcelled and perfect buddhahood?”

In reply to the bodhisattva Sarvanīvaraṇaviṣkambhin, the Blessed
One said, “Noble son, excellent, excellent. Noble son, you have asked in
this manner to benefit many beings and to bring them happiness. You have
great compassion that loves the world and seeks to benefit ordinary
beings—gods and humans alike—by accomplishing their welfare and happiness.
Your intention for having asked the Thus-Gone One such questions is
excellent. Therefore, noble son, I will answer you, so listen well and keep
what I say in mind.”

“Excellent, Blessed One!” replied the bodhisattva
Sarvanīvaraṇaviṣkambhin, and he listened as instructed.

The Blessed One then said, “Noble son, bodhisattvas who practice
perfect generosity possess ten qualities. What are those ten? They are the
perfect giving of the Dharma, the perfect giving of fearlessness, the
perfect giving of material things, the perfect giving free of expectation of
a reward, the perfect giving of compassion, the perfect giving free of
disdain, the perfect giving of respect, the perfect giving of reverence and
worship, the perfect open-ended giving, and the perfectly pure giving.

“Noble son, you may wonder what the bodhisattvas’ perfect giving of
the Dharma consists in. Noble son, it consists in the bodhisattvas’ making
others retain and understand the teachings without any concern for material
things. This is not done for the sake of wealth or respect, or with a wish
for mundane gain, or with a wish for fame. Rather, they think, ‘How can I
bring an end to all the sufferings of these beings?’ In this way, without
any concern for material things, they explain the teachings to others in a
way that is genuine and beyond duality. Just as they teach kings and great
ministers thoroughly, so also do they genuinely teach outcasts and their
offspring. Needless to mention that they also do so for the inhabitants of
foreign cities and lands. Through this giving of the Dharma they do not
become arrogant. Noble son, such is the
bodhisattvas’ perfect giving of the Dharma.

“Next, what is the bodhisattvas’ perfect giving of fearlessness?
Noble son, bodhisattvas personally give up sticks and weapons, and instruct
others in that practice. They consider all beings to be like their fathers,
mothers, children, friends, relatives, or kinsmen. How so? They recollect
that the Thus-Gone One has taught, ‘Among all sentient beings there is no
one who, throughout all your changing lives, has not at some point been your
father, mother, child, friend, relative, or kinsman.’ With that in mind they
feel that they ought to provide for even subtle forms of life by means of
their own flesh, and so it goes without saying that they must also act in
the same way toward larger creatures. Such is the bodhisattvas’ perfect
giving of fearlessness.

“What is the bodhisattvas’ perfect giving of material things? Noble
son, when bodhisattvas see sentient beings engaged in unvirtuous activity
they attract them with material things. By thus attracting them with
material things, they deliver those beings out of their unvirtuous ways and
establish them in goodness. They think to themselves, ‘The Blessed One has
taught, “Generosity is the bodhisattva’s awakening. A bodhisattva’s generosity is free of the
three unvirtuous qualities of envy, stinginess, and malice.” Therefore, I
too shall
follow the Thus-Gone One and practice generosity.’ Then, as they engage in
generous practices, their generosity does not make them conceited. Such is
the bodhisattvas’ perfect giving of material things.

“What, you may wonder, does the bodhisattvas’ perfect giving free
of expectation of a reward consist in? The bodhisattvas’ practice of
generosity is not based on desire. They do not hope to benefit from it.
Their practice of generosity has no objective and is not seeking services.
It is not practiced out of worldly concerns. Rather, they think,
‘Bodhisattvas are generous, that is just how it is,’ and so they are
generous without any hope that the causes, conditions, or bases of their
generosity will bring any reward. Such is the bodhisattvas’ perfect giving
free of expectation of a reward.

“What, you may wonder, does the bodhisattvas’ perfect giving of
compassion consist in? When bodhisattvas witness sentient beings who suffer,
who are starving, who are thirsting, who go naked, who wear poor garments,
whose clothing is poor, whom nobody protects, who have no guardian, who have
no savior, who are homeless, and who lack support, then the sight of those
beings who lack merit provokes in them a strong feeling of compassion. Thus,
they think to themselves, ‘It is for the sake of others that I give rise to
the mind of unexcelled and complete awakening. And these are indeed beings
who suffer, who are unprotected, who have no guardian, and who have no
savior, no strength, and no support. May I at some point be the protector,
guardian, savior, strength, and support for all these wandering beings!’
Thus, out of unbearable compassion they benefit those sentient beings with
all that they possess and all that they have. Yet they do not become
conceited based on the roots of virtue that this creates. Such is the
bodhisattvas’ perfect giving of compassion.

“What, you may wonder, does the bodhisattvas’ perfect giving free
of disdain consist in? When bodhisattvas practice generosity they do not
give refuse. They do not give with disdain. They do not give while scolding
and not while upset. They do not give with the arrogance and haughtiness of
the wealthy. Their generosity is not motivated by a wish for fame. They do
not give with the arrogance and haughtiness of the learned. Whatever they
give, they give with respect. They give it with decency. They offer it with
veneration, and with their own hands. Such is the bodhisattvas’ perfect
giving free of disdain.

“What, you may wonder, does the bodhisattvas’ perfect giving of
respect consist in? When bodhisattvas meet a master, a preceptor, a guru, or
a fellow student, they acknowledge such individuals with respect and
veneration in body and mind. With reverence and veneration they speak
respectfully, pay homage, welcome them, join their palms, and bow to them.
Thus they will assist those individuals with whichever virtuous deeds they
may be engaged in. Such is the bodhisattvas’ perfect giving of respect.

“What, you may wonder, does the bodhisattvas’ perfect giving of
reverence and worship consist in? Bodhisattvas serve the Buddha, the Dharma,
and the Saṅgha. How do they serve the Buddha? At shrines devoted to the
thus-gone ones or representations of the bodies of the thus-gone ones the
bodhisattvas offer incense, flowers, frankincense, perfumes, or
plaster,
and they restore shrines that have crumbled. Thus they act in the service of
the Buddha. How, then, do they serve the Dharma? They listen to the Dharma,
read the Dharma, retain the Dharma, write it down, recite it, and practice
it to perfection. They keep it in mind. They gain familiarity with it
through the unswerving practice of meditation. Thus they act in the service
of the Dharma. How, then, do they serve the Saṅgha? To the Saṅgha they offer
robes, meals, bedding, medicine for healing the sick, and other
provisions—even such small things as a cup of cold water. Thus they act in
the service of the Saṅgha. Such is the bodhisattvas’ perfect giving of
reverence and worship.

“What, you may wonder, does the bodhisattvas’ perfect open-ended
giving consist in? When bodhisattvas are generous, they do not wish, ‘By
this generosity, may I become such and such a god!’ or ‘May I became such
and such a ruler!’ Such is the bodhisattvas’ perfect open-ended giving.

“Noble son, you may also wonder about the bodhisattvas’ perfectly
pure giving. Noble son, bodhisattvas distinguish the various forms of
generosity that were just explained, and they discern all the various things
that they give. Because of their discernment, their generosity is free of
flaws, stains, or obstacles. Such is the bodhisattvas’ perfectly pure
giving. Noble son, bodhisattvas who possess these ten qualities practice
excellent generosity.

“Noble son, bodhisattvas who practice excellent discipline possess
ten qualities. What are those ten? They are the commitment to the prātimokṣa
vows, the commitment to the vows of the bodhisattva training, freedom from
the pains of the afflictions, freedom from incorrect mental engagements,
fear of karma, fear of evil, consideration of danger, steadfast commitment, open-ended
discipline, and discipline that is purified of the three spheres.

“Noble son, you may wonder what their commitment to the prātimokṣa
vows consists in. Noble son, with respect to the Thus-Gone One’s discourses,
discipline, or any other point of training, they recollect, ‘These are our
teacher’s teachings,’ and so they apply themselves to them in a most
excellent way. They do not respect the teachings merely because of any
desires associated with family, views, or retinue. Rather, they respect all
the points of training because they are means for overcoming personal flaws.
Such is the bodhisattvas’ commitment to the prātimokṣa vows.

“What, you may wonder, does the bodhisattvas’ commitment to the
vows of the bodhisattva training consist in? Bodhisattvas recognize that
through the prātimokṣa vows alone they will not be able to fully awaken to
unexcelled and complete buddhahood. Thus they understand, ‘I must practice
all the various bodhisattva practices and all the bodhisattva trainings as
they appear in the discourses of the Thus-Gone One.’ What, then, are the
genuine bodhisattva practices and what are the aspects of a bodhisattva’s
training? Bodhisattvas will not do anything that does not become a source of
faith for sentient beings. They will not do anything that is untimely or
involves an improper object. Neither will they say anything at the wrong
time. They are not unaware of the right time. They do not lack knowledge of
the appropriate objects, nor do they fail to know the right measure. They
protect sentient beings. In order to complete the accumulations for their
awakening they engage in excellent conduct. They speak softly and gently, avoid
society, and turn toward complete seclusion with a bright smile on their
faces. Such is the bodhisattvas’
excellent behavior.

“What, you may then wonder, does the bodhisattvas’ commitment to
the vows of the bodhisattva training further consist in? Keeping all the
different discourses taught by the Thus-Gone One as their reference points,
bodhisattvas respect and pursue all the points of training and all the
prescriptions. Such is the bodhisattvas’ commitment to the vows of
bodhisattva training.

“What, you may wonder, does the bodhisattvas’ freedom from the
pains of the afflictions consist in? Bodhisattvas do not suffer from the
pains of desire, the pains of anger, the pains of dullness, the pains of any
affliction, or the pains of lacking material means. They apply the remedy
for desire and abandon the conditions for desire. What, then, is the remedy
for desire and what is the condition for desire to arise? Contemplating
repulsiveness serves as the remedy for desire that is caused by the
appearance of a beautiful woman. And what, you may wonder, is the
contemplation of repulsiveness? The contemplation of repulsiveness involves
considering a person’s hair, body hair, nails, teeth, sweat, secretions,
skin, flesh, bone, muscles, veins, kidney, heart, liver, lungs, intestines,
colon, stomach, entrails, innards, bladder, spleen, excrement, perspiration,
mucus, nasal mucus, fat, lymph, marrow, grease, bile, discharge, pus, blood,
brain, cerebrum, and urine. It is a bodhisattva’s nature to examine
all these entities, and thus, such a thoughtful bodhisattva contemplates,
‘When childish fools who are dull and ignorant encounter these substances
they do not feel any desire. So needless to mention that an insightful
person would not feel any desire either.’ In this way do bodhisattvas
contemplate the repulsive extensively.

“What, then, is an object in the form of a beautiful woman? If a
bodhisattva sees a desirable lady of fine appearance—someone endearing,
beautiful, captivating, and stunning—then he thinks as follows: ‘The Blessed
One has taught that all objects are just like a dream. They appear only to
disappear again. So what knowledgeable person would feel any desire with
respect to objects that are like a dream?’ This is the way that bodhisattvas
apply the remedy for desire and give up the conditions for desire to arise.

“In what way, you may then wonder, do bodhisattvas apply the
remedy for anger and how do they abandon the conditions for anger to arise?
Bodhisattvas have abundant love for sentient beings. Hence, they give up the
bases, causes, and conditions for anger, as well as the causes and
conditions for ill will and resentment. This is the way that bodhisattvas
apply the remedy for anger and give up the conditions for anger to arise.

“In what way, you may then wonder, do bodhisattvas apply the
remedy for dullness and how do they abandon the conditions for dullness to
arise? Bodhisattvas are free of dullness due to their understanding.
Moreover, because they are free of dullness they do not lose heart when
things do not work out as they wished, or when they are lacking material
means, and thus they are free of all the pains of affliction.

“What, you may wonder, does the bodhisattvas’ freedom from
incorrect mental engagements consist in? Alone and in secrecy, bodhisattvas may
leave for their hermitage. Once there, however, they do not think, ‘Living
here in solitude I am following the Dharma-Vinaya of the Thus-Gone One.
Other mendicants, or brahmins, live with people and are engaged in plenty of
social activity. So they have strayed from the Dharma-Vinaya of the
Thus-Gone One.’ Such is the bodhisattvas’ freedom from incorrect mental
engagements.

“What, you may wonder, does the bodhisattvas’ fear of karma
consist in? Bodhisattvas consider how the Blessed One has taught: ‘Monks,
virtuous acts must be engaged in with respect, discipline must be observed
with respect, and insight must be cultivated with respect. Why is that?
Because when one acts with respect for virtue the karmic ripening will be
experienced as desirable, sensible, delightful, and beautiful.’ With
conviction in that teaching, they avoid all unvirtuous qualities. Such is
the bodhisattvas’ fear of karma.

“What, you may wonder, does the bodhisattvas’ fear of evil consist
in? Bodhisattvas perceive even very subtle forms of evil as something
frightening and they are careful to avoid even minor forms of negativity. As
such, they consider how the Blessed One has taught: ‘Monks, people can die
from weak poison just as they die from strong poison. In the same way,
lesser negativity takes one to the lower realms just as great negativity
does.’ With this in mind they are afraid of evil, and this, then, is the
bodhisattvas’ fear of evil.

“What, you may wonder, does the bodhisattvas’ consideration of
danger consist in? Brahmins, royalty, townspeople, and country dwellers can
all rely on a bodhisattva. That is to say, if brahmins, royalty,
townspeople, or country dwellers place any of their wealth or possessions,
such as cowry shells, gold, precious stones, pearls, beryl, conchs,
crystals, or corals, before a bodhisattva with no one else around, the
bodhisattva will not covet any of it. If certain things have been dedicated
to a shrine or to the saṅgha then bodhisattvas will not partake of them.
Instead they will think, ‘The Blessed One has explained that bodhisattvas
would rather consume their own flesh than frivolously partake of others’
food, drink, or possessions if they haven’t been given to them.’ Such is the
bodhisattvas’ consideration of danger.

“What, you may wonder, does the bodhisattvas’ steadfast commitment
consist in? When māras or demonic gods befriend bodhisattvas and speak to
them about wealth and sex, they will remain immutable and unchanged, without
any damage to their vows. Such is the bodhisattvas’ steadfast commitment.

“What, you may wonder, does the bodhisattvas’ open-ended
discipline consist in? When bodhisattvas observe discipline, they do not
harbor any wish that it may bring them birth as a god in general, or a
specific god, or as royalty, or as some specific king. Such is the
bodhisattvas’ open-ended discipline.

“Noble son, you may wonder about the nature of the bodhisattvas’
discipline that is purified of the three spheres. Bodhisattvas are
physically, verbally, and mentally pure. In what sense are they physically
pure? By giving up all negative physical acts. What are the negative
physical acts? They are killing, taking what has not been given, and sexual
misconduct.
Such is their physical purity. How are they verbally pure? By giving up all
negative verbal acts. What are such acts? They are lying, divisive talk,
harsh words, and chatter. Such is their verbal purity. How are they mentally
pure? By giving up all negative mental acts. What are such acts? They are
covetousness, ill will, and wrong view. Such is their mental purity. Noble
son, such is the bodhisattvas’ discipline purified of the three spheres.
Noble son, bodhisattvas who possess these ten qualities observe excellent
discipline.

“Noble son, bodhisattvas who practice excellent patience possess
ten qualities. What are those ten? They are excellent inner patience,
excellent outer patience, excellent patience with respect to the Dharma,
excellent patience granted by the Buddha, excellent patience that is not
temporary, excellent patience that does not differentiate, excellent
patience that is not concerned with a purpose, excellent unperturbed
patience, excellent compassionate patience, and excellent patience that
liberates based on a commitment.

“Noble son, you may wonder what the bodhisattvas’ excellent inner
patience consists in. Noble son, bodhisattvas are continuously patient and
accepting in the face of any internal suffering, lamentation, pain, mental
unease, or disturbance. Such is the bodhisattvas’ excellent inner
patience.

“What, you may wonder, does the bodhisattvas’ excellent outer
patience consist in? A bodhisattva’s mother, father, relative, preceptor, or
master might speak and express themselves in a way that is derogatory. If
bodhisattvas hear such words from others, or if they hear unpleasant words
about the Buddha, the Dharma, or the Saṅgha, they will not become angry,
develop ill will, or hold a grudge. With patient acceptance they do not
develop any malicious intent. Such is the bodhisattvas’ excellent outer
patience.

“What, you may wonder, does the bodhisattvas’ excellent patience
with respect to the Dharma consist in? Bodhisattvas are not afraid,
intimidated, or scared when they hear, among the profound discourses, the
Dharma teachings given by the Thus-Gone One that can sever the continuity of
existence and bring an unconstrainable freedom from
bondage, such as: ‘All phenomena are peace from the beginning, all phenomena
are by nature the transcendence of suffering.’ Instead, they think, ‘Without
knowing or hearing such teachings I would not be able to fully awaken to
unexcelled and complete buddhahood.’ Thus they retain such teachings,
contemplate them, practice them, analyze them, and become inspired by them.
Such is the bodhisattvas’ excellent patience with respect to the Dharma.

“What, you may wonder, does the bodhisattvas’ excellent patience
granted by the Buddha consist in? If bodhisattvas feel anger or a wish to
harm they will examine where the anger came from, where it ceases, what it
arose through, how it arose, and the reason it arose. Once they examine
things in this way, they do not perceive any true emergence of anger, nor do
they perceive any true ceasing of anger. They do not see any true source of
anger, nor
any way that anger emerges, nor any conditions that caused it to arise. Thus
they become patient and accepting and do not develop an aggressive frame of
mind. Such is the bodhisattvas’ excellent patience granted by the Buddha.

“What, you may wonder, does the bodhisattvas’ excellent patience
that is not temporary consist in? Bodhisattvas will not be patient during
the day yet not at night, nor will bodhisattvas be patient at night but not
during the day. They will not be patient in their own country yet impatient
abroad, nor will they be patient abroad and yet not at home. They will not
be patient with friends yet impatient with strangers, nor will they be
patient with strangers yet impatient with friends. Bodhisattvas are patient
at all times, in all places, and with respect to everyone. Such is the
bodhisattvas’ excellent patience that is not temporary.

“What, you may wonder, does the bodhisattvas’ excellent patience
that does not differentiate consist in? Bodhisattvas are not just patient
with their fathers, mothers, masters, sons, daughters, spouses, relatives,
and kinsmen, but impatient with others. They will be patient even with the
children of outcasts. Such is the bodhisattvas’ excellent patience that does
not differentiate.

“What, you may wonder, does the bodhisattvas’ excellent patience
that is not concerned with a purpose consist in? Bodhisattvas are not
patient for the sake of certain purposes, or because of fear, or with the
hope that it will be beneficial. They are not patient because of mundane
considerations, nor out of shame. And yet bodhisattvas always possess
abundant patience. Such is the bodhisattvas’ excellent patience that is not
concerned with a purpose.

“What, you may wonder, does the bodhisattvas’ excellent
unperturbed patience consist in? Bodhisattvas are not just patient as
long as they do not find themselves in a situation where anger otherwise
takes over, such as when they are hit, slapped, beaten, wounded, or abused
by others. Rather, if others strike bodhisattvas, threaten them, insult
them, or beat them, they will think, ‘This is the ripening of actions I did
in the past. I created this karma, so now it ripens on me. My mother,
father, relatives, and kinsmen did not do those acts. Since I am the one who
did them, their ripening happens to me. Such acts do not ripen in the outer
element of earth, nor do they ripen in the outer elements of water, fire, or
wind. They do not ripen in the inner element of earth, nor do they ripen on
the inner elements of water, fire, or wind.’ Keeping those insights in mind,
they will remain patient regardless of whether the causes, conditions, and
bases for such disturbances unfold or not. Such is the bodhisattvas’
excellent unperturbed patience.

“What, you may wonder, does the bodhisattvas’ excellent
compassionate patience consist in? A bodhisattva may be a king or a great
minister who is rich, wealthy, in possession of many enjoyments, and the
ruler of many suffering beings. Even if the beings governed by them are
critical, gossip, or speak inappropriately, the bodhisattva will not be
angry or hostile. Rather than acting as a ruler, bodhisattvas will instead
think to themselves, ‘These beings are under my care and I must provide for
them. Destroying those who are under my care would be wrong.’ Thus they
embrace such beings with compassion, and patiently accept them without any
ill will. Such is the bodhisattvas’ excellent compassionate patience.

“Noble son, you may then wonder about the character of the
bodhisattvas’ excellent patience that liberates based on a commitment. In
this regard, bodhisattvas think as follows: ‘Before the blessed, worthy,
thus-gone, perfect buddhas I have pledged to fully awaken to unexcelled and
perfect buddhahood and liberate all beings who are sinking in the oceanic
swamp of cyclic existence. With that lion’s roar I promised to liberate,
deliver, and train all beings, establishing them in perfect peace. So it
would be wrong if I were to become angry, aggressive, intolerant, and
lacking in forbearance.’

“Noble son, think of a doctor suffering from cataracts. When there
are other beings blinded by cataracts that doctor may think, ‘I shall cure
all these beings of their blindness.’ But, noble son, if he himself is
blind, will he then be able to relieve all those beings of their cataracts?”

“Blessed One,” replied Sarvanīvaraṇaviṣkambhin, “he will not be
able to do so.”

“Noble son,” the Blessed One continued, “bodhisattvas similarly
wish to relieve the blind world of its cataracts of ignorance. They wish the
eye of insight to clear away the stains of unknowing and so they realize
that it would be wrong if they themselves remained blinded by the cataracts
of ignorance. Hence they practice patience and tolerant acceptance, free
from malicious intent. Such is the bodhisattvas’ excellent patience that
liberates based on commitment. Noble son, such then is the bodhisattvas’
practice of excellent patience.

“Noble son, bodhisattvas who practice excellent diligence possess
ten qualities. What are those ten? They are vajra-like diligence,
inalienable diligence, diligence free of the two extremes, vast diligence,
blazing diligence, continuous diligence, pure diligence, extraordinary
diligence, diligence that does not deprecate, and diligence that is free of
conceit.

“What, you may wonder, does the bodhisattvas’ excellent vajra-like
diligence consist in? Noble son, bodhisattvas muster diligence for the sake
of the realms of beings. They are diligent so that those who have not
transcended suffering can go beyond it, those who have not yet crossed can
be delivered, those who are not yet liberated may be free, those who are not
yet assured may receive assurance, and so that those who have not yet truly
and completely awakened may truly and completely awaken.

“The māra Pāpīyān might go before such a bodhisattva and say,
‘Noble son, give up your diligent practice. Why? Noble son, you are diligent
so that all those who are not already beyond suffering can transcend
suffering. You muster diligence to deliver all those who have not yet
crossed, and so that all who are not yet liberated may be free. You are
diligent so that those not yet assured may receive assurance, and so that
those who have not yet truly and completely awakened may truly and
completely awaken. Yet that sort of diligence is false and deceptive, and it
fools childish beings. Noble son, I do not know of a single sentient being
who has fully awakened to unexcelled and complete buddhahood through
mustering such diligence. Nevertheless, noble son, I do know of many millions
of beings who have gone beyond suffering by means of the vehicle of the
hearers and the vehicle of the solitary buddhas. Therefore, noble son,
relinquish your diligence! I swear that you will otherwise just cause
trouble for yourself for no reason at all.’

“Yet when faced with such efforts to make them lose faith and to
ridicule them, bodhisattvas will think, ‘Alas, these are Pāpīyān’s attempts
to ridicule me.’ With that in mind bodhisattvas will reply, ‘Pāpīyān, you
ought to cut down on your work. Why do you bother so much about worldly
affairs? Pāpīyān, the Blessed One has taught, “Mundane beings are engaged in
the appropriation of karmic action. Thus, they experience their own share of
karma, they remain in the world of karma, and they are upheld by karma.”
Pāpīyān, you also appropriate karmic action. You experience your own share
of karma. Living in the world of karma, you are upheld by karma. Pāpīyān,
now leave on the same path that brought you here! I can assure you that your
efforts to ridicule me will make you feel useless, hurt, and in pain for a
long time.’ Understanding how his own mind is governed by feelings, the
demon Pāpīyān will then immediately hide and disappear. Thus the ridicule of
all the māras and demonic gods will never make bodhisattvas lose faith.
Never will they shudder or lose heart. Such is the bodhisattvas’ vajra-like
diligence.

“What, you may wonder, does the bodhisattvas’ inalienable
diligence consist in? The qualities of a bodhisattva who engages in this
diligence are unmatched in terms of any fraction, number, quantity, analogy,
or likeness—even by other bodhisattvas who have long practiced that vehicle,
so it goes without saying that hearers and solitary buddhas do not possess
such diligence. Bodhisattvas who possess this diligence create the power of
diligence within each mind state. Thus they muster a diligence that upholds
all the qualities of the Buddha and gives up all negative and unvirtuous
qualities. Such are the bodhisattvas who possess inalienable diligence.

“What, you may wonder, does the bodhisattvas’ diligence free of
the two extremes consist in? The diligence mustered by bodhisattvas is
neither overly assiduous nor too weak. Why is that? Because were it too
assiduous they would become stressed, and were it too weak they would become
lazy. Such is the bodhisattvas’ diligence free of the two extremes.

“What, you may wonder, does the bodhisattvas’ vast diligence
consist in? Here bodhisattvas arouse diligence with a wish that their own
body might become just like the body of the Thus-Gone One. They wish to
become just like the thus-gone ones whether with respect to the crown of his
head being invisible, his fathom-wide aura, his perfect major and minor
marks, his unimpeded and infinite wisdom, or the magnificence of a buddha,
or a buddha being the supreme head of the herd. Such is the bodhisattvas’
vast diligence.

“What, you may wonder, does the bodhisattvas’ blazing diligence
consist in? Noble son, when gold or a precious jewel is stainless and free
of any flaws it is brilliant, bright, and radiant. It may then be spoken of
as ‘gold blazing with splendor’ or ‘a jewel blazing with splendor.’
Similarly, the diligence of bodhisattvas is also stainless and free of all
flaws. What are the stains and flaws related to diligence? Laziness is a
stain and a flaw in relation to diligence. Indolence is a stain and a flaw
in relation to diligence. Overeating is a stain and a flaw in relation to
diligence. Not understanding oneself is a stain and a flaw in relation to
diligence. Inappropriateness is a stain and a flaw in relation to diligence.
Incorrectness is a stain and a flaw in relation to diligence. Social
activity is
a stain and a flaw in relation to diligence. These are all stains and flaws
in relation to diligence, and bodhisattvas are free of all those. Hence
their diligence is blazing and stainless, luminous and pure, and perfectly
purified. Such is the bodhisattvas’ blazing diligence.

“What, you may wonder, does the bodhisattvas’ continuous diligence
consist in? Bodhisattvas are diligent throughout all their activities. Never
do they tire physically, nor do they experience any weariness of the mind.
That is called the bodhisattvas’ continuous diligence and in this way
bodhisattvas have continuous diligence.

“What, you may wonder, does the bodhisattvas’ pure diligence
consist in? Bodhisattvas who possess continuous diligence will give up all
harmful, negative, and unvirtuous factors that present obstacles to the path
of awakening. Instead they will increase, enrich, and expand those virtuous
factors that are conducive to the transcendence of suffering, the
accumulations on the path of awakening, and the perfection of the aspects of
awakening. Since not even subtle or minute unvirtuous mind states arise, it
goes without saying that the coarse ones do not occur either. This is
referred to as pure diligence, and in this way bodhisattvas have pure
diligence.

“What, you may wonder, does the bodhisattvas’ extraordinary
diligence consist in? Bodhisattvas think as follows: ‘Even if as many worlds
throughout the ten directions as there are grains of sand in the river Gaṅgā
became engulfed by the great flames of the Hell of Incessant Pain, I would
walk through that mass of fire to save just a single being who suffers and
who is in need of protection, a guard, shelter, or support. Since I would
cross that many worlds just to free a single being, I would of course also bear
with ordinary types of suffering.’ Such diligence is said to be unshared by
any hearer, solitary buddha, or non-Buddhist. It is therefore the
bodhisattvas’ extraordinary diligence.

“What, you may wonder, does the bodhisattvas’ diligence that does
not deprecate consist in? In this regard, a bodhisattva will never think,
‘Awakening is hard to reach for a human being. My own diligence is little
and weak; I am a lazy person. Awakening, on the other hand, is something
that one accomplishes over many hundreds, thousands, or hundreds of
thousands of eons while practicing as if one’s head were on fire. I don’t
feel like taking that sort of obligation upon myself.’ Rather, they think,
‘When the thus-gone, worthy, perfect buddhas fully awakened to unexcelled
and complete buddhahood in the past, when they fully awaken now, and when
they fully awaken in the future, it is always in this sort of way, by this
sort of path, and through this sort of diligence. This is how the thus-gone
ones have fully awakened to unexcelled and complete buddhahood in the past,
this is how they do so now, and this is how they will awaken in the future.
And all of them are thus-gone ones—there is no one among them who fully
awakened in any other way. Therefore, I too must by all means also fully
awaken to unexcelled and complete buddhahood. I shall therefore endeavor in
exactly that way by means of a diligence that extends to and focuses on all
sentient beings. As I exert myself to
benefit all beings, I may well remain in hell. My diligence is indeed not
directed at the transcendence of suffering!’ Such is the bodhisattvas’
diligence that does not deprecate.

“Noble son, you may also wonder about the character of the
bodhisattvas’ diligence that is free of conceit. When bodhisattvas practice
diligence they do not relish the taste of diligence. Their diligence does
not make them disparage others, nor does it cause any self-aggrandizement.
Rather, bodhisattvas think, ‘What sort of insightful person would make their
own diligent activity the grounds for looking down on others?’ Noble son,
such is the bodhisattvas’ diligence free of conceit. Noble son,
bodhisattvas who possess these ten qualities are endowed with excellent
diligence.

“Noble son, bodhisattvas who practice excellent concentration
possess ten qualities. What are those ten? They are steadfastness through
merit, strong weariness, engendering diligence, great learning, perseverance
in the unmistaken application of the instructions, adopting the qualities
that accord with the Dharma, sharp faculties, expertise with regard to the
mind, skill in tranquility and special insight, and non-attachment.

“Noble son, you may wonder about the character of the
bodhisattvas’ steadfastness through merit. Bodhisattvas gather numerous
roots of virtue within the Great Vehicle, and throughout their succession of
different lives bodhisattvas practice well and are cared for by spiritual
teachers. Thus, wherever they may take birth among brahmin families like
great sāla trees, royal families like great sāla trees, or householder
families like great sāla trees, the people of their household will be
faithful. Moreover, by the causes and conditions of the bodhisattvas’ birth
there, their faith will develop, grow, and expand further still.
Bodhisattvas do not separate from their spiritual teachers. Who are their
spiritual teachers? They are blessed buddhas or bodhisattvas.

“When bodhisattvas take birth, due to the power of their affinity
with past roots of virtue, they think, ‘Alas, these beings are
suffering! Alas, these beings are helpless! Alas, these beings are suffering
from disease! Alas, these beings have no rest! Alas, these beings have been
sick for a long time! Alas, these beings are blinded by ignorance! And all
that is caused by desire; all that is due to desire. Therefore, were I also
to indulge in desire in the way that worldly beings do, that would not be
becoming. So-called “desire” can be understood to be imperfect. Hence also
the Blessed One has repeatedly taught about the shortcomings of desire. He
says, “Desires are like poles for impalement! Desires are like pikes!
Desires are like the edge of a sword! Desires are like the edge of a razor!
Desires are like a snake’s head! Desires are like bursting bubbles! Desires
are rot! Desires stink!” ’

“Therefore, as they become weary in these ways they shave off
their hair and beard, donning the saffron-colored robes. Thus, joyfully
leaving home to become homeless, they take ordination. As monastics, they
muster diligence to attain what had not been attained, comprehend what had
not been comprehended, and actualize what had not been actualized. Through
such causes, conditions, and bases they retain the teachings that they
receive with regard to the relative and ultimate truths. Becoming expert
with respect to both truths, they train genuinely in the application of the
oral instructions. Diligently training in the instructions without error,
they adopt the qualities that accord with the Dharma.

“What are the qualities that accord with the Dharma? They are
authentic view, thought, speech, activity, livelihood, effort, mindfulness,
and absorption. Since the path is comprehended by means of these, they
obtain faculties that are sharp, clear, and aware of the path. With
faculties that are sharp, clear, and aware, they enjoy abundant solitude. They
abandon all gatherings and abandon all busyness. They no longer feel any
pleasure in talking, and give up thoughts of craving, ill will, and malice,
and thoughts about gods. They completely lose interest in gain, fame, and
acquisitions. By means of physical and mental disengagement they gain
expertise with respect to the mind. Thus they will examine as follows: ‘Is
my mind involved in something virtuous, or something unvirtuous, or
something neutral? What type of phenomenon does my mind engage with?’ If
they find that their mind is involved in virtue they will feel joy,
appreciation, and inspiration. As for virtuous qualities, these consist of
the thirty-seven factors of awakening.

“If, however, they find that their mind is involved in something
unvirtuous, they will feel great weariness, ponder it extensively, and then
strive to abandon those unvirtuous qualities. Which, then, are unvirtuous
qualities? Desire, anger, and dullness. Desire is threefold, as there is
greater, middling, and lesser desire. As for greater desire, this is when
the emotion permeates the entire body and captures the mind completely. In
this way one applies oneself entirely to desire without there being any
occasion without it. Having given in to desire, one feels no shame or
shyness at all. Such complete absence of shame and shyness expresses itself
in the following ways: First, shamelessness is when, while one remains alone
and in private, one’s mind remains desirous, giving rise to thoughts of
desire. Thus one holds desirous situations to be excellent and the emotion
to be a good quality. Absence of shyness, on the other hand, is when the
causes, conditions, and bases for desire make it so that even if one’s
parents, spiritual teacher, or the like object to, oppose, or criticize
this, one
feels no shame about one’s desire, and instead, shamelessly, one holds the
emotion to be a valuable quality. Thus, by such causes, conditions, and
bases one will come to take birth in the lower realms. This is what is known
as greater desire.

“As for middling desire, this is when someone adheres to desire
and then, based on that, follows a course of action through to completion.
However, once the activity has been completed, one becomes free of desire,
full of regret, and feels that it was inappropriate. This is what is known
as middling desire. Lesser desire is when one adheres
to desire, yet one is satisfied merely by contact through smelling, rubbing,
or other bodily contact, or merely by talking, or seeing. This is known as
lesser desire. In short, desire occurs whenever
there is craving for any of the requisites of life.

“What then is anger? Anger is also threefold, as there is greater,
middling, and lesser anger. As for greater anger, this is when the
expression of furious anger leads to the enacting of any one of the five
deeds with immediate consequences, or an act of relinquishing the Dharma.
The latter act is much worse than committing all the five deeds with
immediate consequences; they cannot compare in terms of any fraction,
number, analogy, or likeness. With such causes, conditions, and bases one
is, upon the destruction of the body, born as a sentient being in a great
hell. If by some rare chance one should be born as a human it will be as
someone uncouth, with red eyes, ferocious, and malicious. In turn, with such
causes, conditions, and bases, such a person will also be born as a sentient
being in hell. This is what is known as greater anger.

“In the case of middling anger, one will angrily engage in
negative, unvirtuous acts, yet quickly, swiftly, and rapidly such acts will
be followed by remorse and the application of a remedy. This is what is
referred to as middling anger. Lesser anger is when
one’s anger causes one to accumulate negative acts through mere words and
unpleasant or harsh expressions. Although one becomes a little agitated,
one immediately relies on a remedy in that very moment. This is
lesser anger.

“What then is dullness? Dullness is also threefold, as there is
greater, middling, and lesser dullness. Greater dullness is when flaws of
the aforementioned type occur but are accompanied by happiness and are
without any sense of pain, without any lamentation, and without regret. This
is what is known as greater dullness. Middling dullness
is when one engages in negative acts but with rapid subsequent remorse.
Thus, misdeeds will not be concealed but confessed before those who maintain
pure conduct and, moreover, such deeds will not be considered good
qualities. This is known as middling dullness. Lesser
dullness does not involve natural misdeeds, but rather a prohibited misdeed
that ensues from transgressing two or three deeds of conduct to be observed
according to their precepts. This then is lesser
dullness.

“Bodhisattvas are skilled in reversing the mind. As they are
experts with respect to the mind, they do not take delight in pleasures,
they do not wish for pleasures, and they are not attached to pleasures. Why
is that? Because they are experts on the mind. Yet if they nevertheless
engage in neutral acts they will apply mindfulness and exertion and apply
themselves diligently based on analysis. What is meant by engagement in
neutral acts? This occurs when the mind does not move either externally or
internally, and when there is no engagement in positive or negative acts, no
practice of special insight, nor any observance of tranquility. Instead the
mind remains dull and oppressed by torpor. Such a mind is unclear, just as
is the case, for example, with the obscured mind state of someone who has
just been woken up from a deep sleep. Bodhisattvas are expert at uplifting
the mind out of such states, at engendering joy, and at placing the
mind. Such is the expertise of bodhisattvas with regard to the mind.

“With their expertise about the mind, bodhisattvas conceive of
phenomena as illusion-like, dream-like, virtuous, unvirtuous, occurring, or
non-occurring, and while doing so they consider how all these phenomena
abide in the mind, arise from the mind, and are preceded by the mind. Thus,
they see all these phenomena with the understanding that by purifying,
disciplining, and comprehending the mind they will also purify, discipline,
and comprehend phenomena. By means of such causes, conditions, and bases,
bodhisattvas exert themselves in pacifying the mind. In this way the mind
corrects itself. The mind pacifies itself. The mind settles itself.
Persevering in this way in pacifying the mind, it becomes one-pointed, and
with one-pointedness they accomplish equipoise. Once the mind is in
equipoise they experience the joy that arises from disengagement, and with
such mental joy they separate from desire as well as from negative and
unvirtuous qualities. Thus, while involved in thought and discernment, they
experience the joy and bliss that arise from disengagement, perfect the
first concentration, and remain within it.

“From there they endeavor to let thought and discernment
disappear. Hence, with a wish not to relish or conceive of joy and bliss
they raise their minds above the first concentration. Separating from
thought and discernment their minds become detached and they attain an inner
brightness that forms a single mental continuum. Thus, based on absorption
that is free of thought and discernment they complete the joyous and
blissful second concentration and remain within it.

“Comprehending that the second concentration is joyous but
also suffering, they think, ‘This is suffering,’ and so they rest in
equanimity. While resting in equanimity they are mindful, alert, and their
bodies experience pleasure. About this state the noble ones have taught,
‘When one is mindful and blissful, that is equanimity.’ In this way they
complete the third concentration free of joy, and remain within it.

“Then, intent on relinquishing the third concentration, they
direct their minds toward the fourth. With the attainment of the fourth
concentration they reverse the grasping at a self. As the grasping at a self
is reversed, both pleasure and pain will have been relinquished as well.
Having here relinquished pleasure, and having earlier already abandoned
pain, mental pleasure and mental displeasure now fade away. In this way they
complete and remain within the fourth concentration, which is neither
pleasurable nor painful, but neutral and endowed with pure mindfulness.

“Next they focus on their own bodies being one with the body of
space, and with that focus they entirely transcend all perceptions of form.
As all perceptions of impediment fade away they go beyond all perception of
form. All perceptions of impediment fade away and no perception of diversity
occurs either. Thus, thinking, ‘This is infinite space,’ they perfect the
sense source of infinite space and remain within it. Next, they go beyond
the sense source of infinite space and instead conceive of infinite
consciousness. In this way they perfect the sense source of infinite
consciousness and remain within it. Then, transcending the sense source of
infinite consciousness, they feel, ‘There is nothing whatsoever!’ and with
that perception they perfect the sense source of nothing whatsoever and
remain within it. As they go beyond the sense source of nothing whatsoever,
they perfect the sense source of neither presence nor absence of perception
and remain within it.

“Above that there are no further marks of the mind and, as all
mental movement ceases, this freedom from all obscuration is what is known
as cessation. Considering this as something they must know, bodhisattvas
abide in equilibrium.

“However, they do not see these levels as eternal and delightful
abodes.
Instead they train intensively in a mind of love that is free of resentment,
rivalry, and harm, and is expansive, immeasurable, and nondual. When this
single-minded inspiration pervades them, they complete the respective level
and remain within it. This applies to the first, second, third, and fourth
concentration levels, as well as the worlds above, below, and around.
Throughout them all they train intensively in a mind of love that is free of
resentment, rivalry, and harm, and is expansive, immeasurable, and nondual.
When this inspiration pervades them, they complete the respective level and
remain within it.

“The same goes for compassion, joy, and equanimity. These
qualities are also trained in by means of a mind that is free of resentment,
rivalry, and harm, and is expansive, immeasurable, and nondual. When these
single-minded inspirations pervade them, they complete the respective level
and remain within it. This applies to the first, second, third, and fourth
concentration levels, as well as the worlds above, below, and around.
Throughout them all they train intensively in a mind of equanimity that is
free of resentment, rivalry, and harm, and is expansive, immeasurable, and
nondual. When this inspiration pervades them, they complete the respective
level and remain within it. This gives rise to the five superknowledges, yet
there is no attachment to them, and thus bodhisattvas continue the pursuit
of the qualities that complete the accumulations for awakening. Noble son,
such is the bodhisattvas’ practice of excellent concentration.

“Noble son, bodhisattvas who practice excellent insight possess
ten qualities. What are those ten? They are expertise concerning the absence
of self, expertise concerning the ripening of karma, expertise concerning
the conditioned, expertise concerning the continuity of cyclic existence,

expertise concerning the dissolving of cyclic existence, expertise
concerning the vehicles of the hearers and solitary buddhas, expertise
concerning the Great Vehicle, expertise in giving up the activities of the
māras, unmistaken insight, and unequaled insight.

“Noble son, you may wonder about the character of the
bodhisattvas’ expertise concerning the absence of self. Noble son,
bodhisattvas reflect on form by means of authentic insight. Likewise, they
concern themselves with feeling, perception, formation, and consciousness.
As they concern themselves with form they do not observe any arising,
origin, or cessation of form. Likewise, neither do they observe any arising,
origin, or cessation of feeling, perception, formation, or consciousness.
This, moreover, is in terms of the ultimate and not in terms of the
conventional nature of things. Thus, neither the nature of the ultimate nor
the nature of the conventional are observed as being of an expressible
nature. Hence, they persevere with unswerving diligence. With a diligence as
if their hair had caught fire, they strive and persist for the benefit of
sentient beings. Noble son, such is the bodhisattvas’ expertise concerning
the absence of self.

“What, you may wonder, does the bodhisattvas’ expertise concerning
the ripening of karma consist in? Bodhisattvas think like this: ‘This
worldly life is devoid of intrinsic nature and is just like a dancer’s mask
or a city of gandharvas. These sentient beings are also not sentient beings,
yet because of their attachment to grasping at a self they do not gain any
comprehension of the path. They believe that there could not be any ripening
of virtuous and unvirtuous karmic actions unless there exists a self, a
being, a life-force, a creature, a soul, an individual, a person, or a human
being. However, while indeed no beings exist, the ripening of karma does
manifest!’
Thus, with this insight, bodhisattvas understand correctly that, although
sentient beings do not exist, the ripening of virtuous and unvirtuous karma
nevertheless does manifest. Such is the bodhisattvas’ expertise concerning
the ripening of karma.

“What, you may wonder, does the bodhisattvas’ expertise concerning
the conditioned consist in? With genuine insight bodhisattvas consider
conditioned phenomena in the following way: ‘These conditioned phenomena
know no remaining. They are in motion, resembling dewdrops and a waterfall
in the mountains. What knowledgeable person would develop attachment to
them, or desire them, or be pained by their disappearance?’ Thus, due to
such causes, conditions, and bases, they develop weariness, free themselves
from desire, and turn their minds toward cessation. Such is the
bodhisattvas’ expertise concerning the conditioned.

“What, you may wonder, does the bodhisattvas’ expertise concerning
the continuity of cyclic existence consist in? Bodhisattvas think to
themselves, ‘Alas, those dwelling within cyclic existence are blinded by
ignorance. Attracted to cyclic existence, they are bound by the chains of
existence and so they continue appropriating further existence. Because of
this appropriation they engage in virtuous and unvirtuous actions and with
the formation of virtuous and unvirtuous karmic actions they go from one
existence to another. Due to this, they take birth. Once born, they also
have to age and die, and with death follows endless pain, lamentation,
suffering, and distress, as well as ceaseless turmoil. Thus emerges this
great mass of nothing but suffering. Like a turning waterwheel, the wheel of
existence continues to spin in this way.’ This bodhisattvas recognize by the
power of genuine insight. Such is the bodhisattvas’ expertise with
regard to the continuity of cyclic existence.

“What, you may wonder, does the bodhisattvas’ expertise with
respect to the reversal of cyclic existence consist in? Bodhisattvas
consider things in the following way: ‘Once ignorance has disappeared there
will no longer be any attachment to formation, and without such attachment
there will be no consciousness. When there is no consciousness there can be
no name and form, nor the six sense sources, nor contact, nor feeling, nor
any craving either. When there is no craving, there cannot be grasping, and
when there is no grasping there is no connection to a future existence.
Without such future existence there will not be any birth, and in the
absence of birth there cannot be any old age and death. Thus pain,
lamentation, suffering, distress, and turmoil will all come to an end.’
Bodhisattvas recognize this by the power of genuine insight. Such is the
bodhisattvas’ expertise with regard to the reversal of cyclic existence.

“What, you may wonder, does the bodhisattvas’ expertise with
respect to the vehicles of the hearers and solitary buddhas consist in?
Bodhisattvas comprehend exactly which teachings lead to the attainments of a
stream enterer, a once-returner, a non-returner, and a worthy one who has
exhausted defilement. They know which teachings sever the ties of existence,
dissolve the processes of continued existence, and truly deliver the
transcendence of suffering. Likewise, they know exactly which teachings lead
to the attainment of a single rhinoceros-like solitary buddha. All this
bodhisattvas comprehend by the power of genuine insight. Yet they do not
actualize any of those attainments. Why? Because they think as follows: ‘The
realms of sentient beings are my responsibility. I have roared like a lion,
promising to liberate all beings who are confined to the wilds of cyclic
existence. It would not be right of me to escape from that wilderness
alone.’ Such is the bodhisattvas’ expertise with respect to the vehicles of
the hearers and solitary buddhas.

“What, you may wonder, does the bodhisattvas’ expertise with
respect to the Great Vehicle consist in? Bodhisattvas pursue all the aspects
of their training, yet they do not reify these trainings, nor do they reify
any path to train upon, nor anyone who trains. By such causes, conditions,
and bases they do not fall into a view of annihilation. Such is the
bodhisattvas’ expertise with respect to the Great Vehicle.

“What, you may wonder, does the bodhisattvas’ expertise in giving
up the activities of the māras consist in? Bodhisattvas give up unvirtuous
company in all regards. Thus they stay clear of those who live in
inappropriate places, those who rely on and cultivate the spells of the
Lokāyatas, and those who cherish gain, honor, worship, and veneration. They
also entirely give up the subsidiary afflictions that are obstacles on the
path to awakening and instead they apply their remedies. Such is the bodhisattvas’
expertise in giving up the activities of the māras.

“What, you may wonder, does the bodhisattvas’ expertise in terms
of unmistaken insight consist in? Bodhisattvas direct their insight toward
the mundane treatises, spells, and the field of craftmanship and the arts.
However, they do so for the sake of maturing sentient beings, and not out of
a concern for profit, fame, wealth, or respect. They aim to thereby express
the greatness of the Thus-Gone One’s teaching, and so their involvement is
not due to a perception of desirable qualities within those fields.
Moreover, they think to themselves, ‘The sacred teaching is the
Dharma-Vinaya of the Thus-Gone One.’ Since they appreciate its good
qualities in that way, they do not adopt the views of any non-Buddhists.
Such is the bodhisattvas’ expertise in terms of unmistaken insight.

“Noble son, you may wonder about the character of the
bodhisattvas’ expertise with respect to unequaled insight. Noble son,
bodhisattvas are aware that within the world of gods, humans, and demigods,
including Māra, Brahmā, and all the gods, mendicants, and
brahmins, there is no one whose insight matches that of the thus-gone,
worthy, perfect buddha. With his special insight, he outshines the entire
world of gods, humans, and demigods, including Māra, Brahmā, and all the
gods, mendicants, and brahmins. Such is the bodhisattvas’ expertise with
respect to unequaled insight. Noble son, bodhisattvas who possess these ten
qualities are endowed with excellent insight.

“Noble son, bodhisattvas who practice excellent skill in means
possess ten qualities. What are those ten? They are skill in dedication,
skill in converting non-Buddhists, skill in making others withdraw from
objects, skill in dispelling lingering regrets, skill in being a protector
of sentient beings, skill in providing sentient beings with a livelihood,
skill in accepting, skill in delivering sentient beings from one context to
another, skill in genuinely encouraging, inspiring, and exhilarating beings,
and skill in worshiping and venerating the Thus-Gone One.

“Noble son, you may wonder about the character of the
bodhisattvas’ skill in dedication. Noble son, without any sense of personal
ownership, bodhisattvas offer various forms of flowers and fruits to the
buddhas and bodhisattvas three times during the day and three times at
night, and all the roots of virtue they dedicate toward the attainment of
unexcelled and complete awakening. Trees of perfume, trees of incense, jewel
trees,
wish-fulfilling trees, flowering trees, and fruit-bearing trees they offer
without any sense of ownership or possession three times during the day and
three times at night to the buddhas and bodhisattvas, and all the roots of
virtue they dedicate toward the attainment of unexcelled and complete
awakening. They
listen extensively to the vast discourses that are to be worshiped and
venerated, and from the bottom of their hearts they dedicate their studies
to the buddhas and bodhisattvas with a supreme and superior intent. From the
bottom of their hearts they rejoice in any virtuous act or practice that
serves to complete the accumulations for awakening whenever such acts and
practices are carried out by bodhisattvas or other beings throughout the ten
directions. All the while they then dedicate the roots of virtue toward the
attainment of unexcelled and complete awakening. Shrines devoted to the thus-gone ones
and statues of the thus-gone ones they worship with flowers, perfumes, and
incense. In so doing they dedicate this practice so that sentient beings may
be free of the foul smell of their base character and achieve the fragrance
of the thus-gone ones’ discipline. When they sweep and repair such sacred
objects they dedicate their work so that sentient beings may be free from
repulsive behavior and instead take up beautiful and excellent activities.
As they offer flower parasols they do so with the dedication that sentient
beings may be free from the torments of the primary and subsidiary
afflictions. When they enter a temple, they develop the motivation, ‘I shall
deliver all beings to the city of the transcendence of suffering.’ When they
go outside, they develop the motivation, ‘I shall free all beings from the
prison of cyclic existence.’ When they open the door to their home they form
the motivation, ‘I shall open the doors to the joyful destinations with the
wisdom that transcends the world.’ When they close the door, they develop
the motivation, ‘I shall close the doors to the lower realms.’ When they
rest, they form the wish, ‘I shall place all beings at the seat of
awakening.’
When they lie down to sleep on their right side they think, ‘I shall bring
all beings beyond suffering by means of the buddhas’ transcendence of
suffering.’ As they get up, they develop the motivation, ‘I shall cause all
beings to rise above the occurrence of affliction.’ In terms of the body,
when they walk, they think, ‘May all beings walk with the gait of a great
being.’ When they sit, they do so with the motivation, ‘May all beings be
relieved of the pains of desire, anger, and dullness.’ When they take a bath
they develop the motivation, ‘I shall wash away all beings’ stains of
affliction.’ When they wash their hands they think, ‘I shall clear away the
stench of affliction for all beings.’ When they wash their feet their
motivation is, ‘I shall wash away all the dust of affliction for all
beings.’ As they brush their teeth they think, ‘I shall dispel all the
various stains of sentient beings.’ All physical movements they dedicate to
the benefit and happiness of all beings. When they prostrate before shrines
devoted to the thus-gone ones they think, ‘May all beings of the world,
including the gods, come to worship.’ Noble son, such is the bodhisattvas’ skill in dedication.

“What, you may wonder, does the bodhisattvas’ skill in converting
non-Buddhists consist in? For that, bodhisattvas project emanations at the
sites where there are non-Buddhists such as the carakas, the parivrājakas,
and the nirgranthas. Attempting to mature them, bodhisattvas think, ‘Alas,
these beings have been taken by pride. In the past I was unable to train
them as their master, so now I shall accept to be their disciple.’ So they
take ordination among them. Once ordained, they strive, persist, and
muster diligence so as to outshine other non-Buddhists in terms of their
activities, pursuits, scholarship, and austerities. In this way they end up
being venerated as teachers and masters among the non-Buddhists and their
words are kept in mind and adhered to. When the bodhisattvas then feel that
the non-Buddhists have become close students, they declare, ‘Friends, this
is not the path of weariness, freedom from desire, and cessation!’ Having
declared the shortcomings of the non-Buddhists, bodhisattvas then inspire
them to leave those communities, and establish them in the Dharma-Vinaya of
the thus-gone ones.

“Bodhisattvas will likewise practice pure conduct near
non-Buddhists who possess the five superknowledges. Practicing such conduct,
they will seek to obtain that teaching, and so they will strive and persist.
With such persistence, they accomplish the concentrations, absorptions, and
attainments. As they ardently seek to obtain the five superknowledges they
become vastly superior to those around them. Much more splendid than the
rest, they emerge as supreme masters who are venerated because of their
expertise. Once they feel that it is the proper time and place to mature
those around them, they will declare, ‘Friends, this is not the path of
weariness, freedom from desire, and cessation!’ Having criticized those
concentrations, absorptions, and attainments, bodhisattvas will then inspire
them to leave those communities, and establish them in the Dharma-Vinaya of
the thus-gone ones. Such is the bodhisattvas’ skill in converting
non-Buddhists.

“What, you may wonder, does the bodhisattvas’ skill in making
others withdraw from objects consist in? When bodhisattvas see a man who is
overtaken by great craving and desire, they may feel that the only way to
tame such beings is to emanate a fine and lovely girl—the most beautiful
girl of all—right next to that desirous man. When noticing that the man is completely
consumed by desire, the bodhisattva will then let the emanated girl die
right there in the bed. Right then, at that very moment, she will begin to
rot, stink, and decompose. When the man sees this, he will become shocked
and distressed, and full of anguish he will wonder, ‘Who can free me from
this foulness?’ At that time the bodhisattva will appear before the man.
Having first established the man in one of the three forms of awakening, the
bodhisattva will teach him the Dharma. Such is the bodhisattvas’ skill in
making others withdraw from objects.

“What, you may wonder, does the bodhisattvas’ skill in dispelling
lingering regrets consist in? When bodhisattvas see someone who has
committed a deed with immediate consequences or some other unvirtuous
actions, they will go before that person and ask, ‘Hey, you, why are you
unhappy and depressed?’ The reply may be, ‘Noble son, I have committed a
deed with immediate consequences, and so I fear that I shall suffer harm for
a long time and that for me there will be no fortune, but only suffering.’
Saying this, that person will be unhappy and depressed. Yet the bodhisattva
will let that being receive vows and confess their misdeeds. Thereupon the
bodhisattva will teach the most profound Dharma. However, if that person
does not relinquish their remorse, the bodhisattva will first gain that
person’s trust by performing a miraculous feat or by reading their mind.
Once the person has developed genuine trust, he or she will be delighted
with the bodhisattva, feel inspired, and have appreciation. And once that
person is delighted, inspired, and appreciative, he or she will have become
fit for the teaching of Dharma, as they will now regard the bodhisattva as
an agreeable person. Before that individual the bodhisattva will then
project emanations of the bodhisattva’s parents and say, ‘You there, look
here and drop your regrets. I am your friend and I am telling you
that no one ever went to hell or became deprived of all success by doing
what you have done. Neither is it the case that such action cannot be
cleared away through wisdom.’ Having said this, the bodhisattva will then
sever the life-force of their parents and, as the parents are slain, the
bodhisattva will display miracles. At that point the transgressor will
think, ‘Since even someone endowed with miraculous powers may slay their
parents, then how about someone like me?’ The bodhisattva will then by any
means teach that person a Dharma instruction that renders their karma as
light as the wings of a bee. Such is the bodhisattvas’ skill in dispelling
lingering regrets.

“What, you may wonder, does the bodhisattvas’ skill in protecting
sentient beings consist in? When seeing someone who is suited for and
capable of receiving the Dharma, yet engages in extremely unvirtuous
actions, bodhisattvas will project an emanation as a means for taming that
person. If the person is someone who can be trained by a king, they will
project a king, but if a great minister must tame that person, then it is a
great minister who will be emanated. Likewise, if that person is to be tamed
by brahmins, warriors, townspeople, or country dwellers then indeed the
relevant type of person will be emanated. For the one who must be trained by
gods, a god will be emanated, and to the one who is to be tamed by
Vajrapāṇi, the latter will appear. Those who are to be influenced by
something frightening will be shown something frightening, whereas those who
are to be tamed by beatings, threats, killing, or bondage will be shown just
that. The noble will tame those who are to be tamed by the noble. Sentient
beings intent on an act with immediate consequences or an act to defeat
bodhisattvas may be stopped, subdued, or confined
to a separate location by various means. An emanation may also be projected
to hide an entity that is instrumental for the given act with immediate
consequences. Alternatively, sentient beings may also be shown the hells.

“When bodhisattvas who do not possess superknowledge and who wish
to remain unknown see sentient beings who are intent on killing others they
respond with great compassion and think, ‘Alas, these beings are intent on
ruin! Alas, they wish for destruction!’ Seeing this as clearly as amalaki
seeds placed in the palm of their hand, they react with great dejection,
thinking, ‘For the sake of just a single being I am ready to bear the
suffering of the Hell of Incessant Pain until that being enters the field of
the transcendence of suffering without any remainder of the aggregates. Now,
all these beings are intent on unvirtuous acts and seemingly wish for the
great Hell of Incessant Pain. And yet there is no means for averting this.
These beings have short lives and no faith, and I do not have the power
either to carry them to a different place or to subdue them. Therefore, once
their bodies disintegrate won’t they indeed have to be born in the great
Hell of Incessant Pain?’ Thus the bodhisattvas feel compassion. With a
concern for the misdeeds of those beings as if they were their own, they
enfold such beings with love and, if no other method works, they will even
use punishment to correct them. Such is the bodhisattvas’ skill in
protecting sentient beings.

“What, you may wonder, does the bodhisattvas’ skill in providing
sentient beings with a livelihood consist in? Bodhisattvas may encounter
beings who are unfit for and incapable of comprehending the Dharma-Vinaya of
the noble ones, and who instead chase after food and clothing, perceiving
that alone to be sufficient. Bodhisattvas will then teach them
various virtuous skills such as reading, sciences, finger calculation,
numbers, and mathematics, while avoiding showing them any unvirtuous skills.
Such is the bodhisattvas’ skill in providing sentient beings with a
livelihood.

“What, you may wonder, does the bodhisattvas’ skill in accepting
consist in? If bodhisattvas obtain a heap of jewels as large as Mount Meru
they will accept that, just as they will also accept some inferior thing
that they might obtain. Why is that? Because they think as follows:
‘Sentient beings are stingy, greedy, covetous, and avaricious. By such
causes, conditions, and bases they continue to surface and sink in the ocean
of cyclic existence, as if they were inundated by a mass of water. These
gifts, however, will for long provide meaning, benefit, and happiness.’ As
they accept them in that way, bodhisattvas do not regard such things to be
their own, nor do they develop any attachment to them. Rather, sharing them
with all beings, they use them to serve the Buddha, the Dharma, and the
Saṅgha, and to help those who suffer. Hence their benefactors feel uplifted
and utterly delighted. Such is the
bodhisattvas’ skill in accepting.

“What, you may wonder, does the bodhisattvas’ skill in delivering
beings from one abode to another consist in? Bodhisattvas may encounter
beings who are fit for and capable of attaining unexcelled and complete
awakening but who nevertheless diligently and persistently pursue the
attainments of the vehicles of the hearers and solitary buddhas.
Bodhisattvas will then deliver such beings from those abodes and into the
Great Vehicle, even if it takes creating a schism among the followers of the
teaching. Such is the bodhisattvas’ skill in delivering sentient beings from
one abode into another.

“What, you may wonder, does the bodhisattvas’ skill in genuinely
encouraging, inspiring, and exhilarating beings consist in? Bodhisattvas
cause those beings who have not yet given rise to the awakened mind to do
so. Others may have already given rise to the awakened mind, yet they are
lazy, have little diligence, and are content with discipline alone.
Bodhisattvas will cause such beings to develop diligence. Still others may
have transgressed the subtle conduct of their training and by such causes,
conditions, and bases have become downcast and depressed, finding no
occasion for joy, contentment, or appreciation. For such beings bodhisattvas
will seek any means to rouse them from their condition, and so they will
teach them the Dharma accordingly. Such is the bodhisattvas’ skill in
genuinely encouraging, inspiring, and exhilarating.

“Noble son, you may wonder about the character of the
bodhisattvas’ skill in worshiping and venerating the thus-gone ones. Noble
son, when bodhisattvas have received ordination they will have little wealth
yet be fully content with the wealth of the Dharma. Such bodhisattvas may,
alone and unnoticed, leave for a place of complete solitude. When in the
hermitage, the bodhisattvas will want to worship and venerate the thus-gone
ones and they will then do so mentally in numerous ways. Such mental worship
qualifies as the training in the six transcendences. In what way are the six
transcendences included in that? The activity of worshiping and venerating
is transcendent generosity. Such worship and veneration takes place by
focusing on all beings, which is transcendent discipline. They are also
truly inspired and extremely happy to worship and venerate, which is
transcendent patience. As they do not feel any weariness while worshiping
and venerating, this is transcendent diligence. Being focused on worshiping
and venerating is transcendent concentration. Finally, the diversity of
the worship and veneration is transcendent insight. Noble son, such is the
bodhisattvas’ skill in worshiping and venerating the thus-gone ones. Noble
son, bodhisattvas who possess these ten qualities are endowed with skillful
means.

“Noble son, bodhisattvas who practice excellent aspirations
possess ten qualities. What are those ten? They are the aspiration that is
not inferior, the aspiration that knows no dejection, the aspiration to
persist for the benefit of all beings, the aspiration of praise to all
buddhas, the aspiration to annihilate all demons, the aspiration not to
depend on others, limitless aspiration, fearless aspiration, aspiration free
of weariness, and the aspiration to full perfection.

“Noble son, you may wonder about the character of the
bodhisattvas’ aspiration that is not inferior. Noble son, bodhisattvas do
not wish for or aspire to the pleasures of existence. Such is the
bodhisattvas’ aspiration that is not inferior.

“What, you may wonder, does the bodhisattvas’ aspiration that
knows no dejection consist in? Bodhisattvas do not aspire due to weariness
with the three realms or because of wishing to be free from desire and to
gain cessation. Such is the bodhisattvas’ aspiration that knows no
dejection.

“What, you may wonder, does the bodhisattvas’ aspiration to
persist for the benefit of all sentient beings consist in? Bodhisattvas
aspire to first lead all beings without any exception to the complete
transcendence of suffering before they themselves attain a buddha’s complete
transcendence of suffering. Such is the bodhisattvas’ aspiration to
persist for the benefit of all beings.

“What, you may wonder, does the bodhisattvas’ aspiration of praise
to all buddhas consist in? Bodhisattvas worship and venerate those who cause
the awakened mind to arise in those beings who have not yet engendered this
mind, thus eventually causing them to engage in the activities of awakening
and take their place at the seat of awakening. They supplicate those who
have passed beyond suffering to turn the wheel of Dharma and remain for the
benefit of beings. Such is the bodhisattvas’ aspiration of praise to all
buddhas.

“What, you may wonder, does the bodhisattvas’ aspiration to
annihilate all demons consist in? Bodhisattvas aspire to ensure that as they
attain complete buddhahood not even the names of demons shall be heard
within their buddha realms and that none of the demonic gods shall manifest.
Such is the bodhisattvas’ aspiration to annihilate all demons.

“What, you may wonder, does the bodhisattvas’ aspiration not to
rely on others consist in? Bodhisattvas do not aspire toward unexcelled and
complete awakening in reliance on others. Examining things by means of their
own insight, they consider the suffering of sentient beings and so aspire
toward unexcelled and complete awakening. Such is the bodhisattvas’
aspiration not to rely on others.

“What, you may wonder, does the bodhisattvas’ limitless aspiration
consist in? Bodhisattvas do not have limited aspirations based on meager
accumulations for awakening. Instead, they drape their robe over one
shoulder, kneel down on their right knee, and without any weariness look to the
realms of the world in the ten directions. They sincerely consider all the
bodhisattvas present there—all those who are practicing austerities, all
those who reside at the seat of awakening, all the buddhas who have attained
complete buddhahood, and all those who turn the wheel of Dharma. As they
consider them all, they are inspired by their Dharma teachings and rejoice
in them. With such joy they dedicate it all to unexcelled and complete
awakening. Such is the bodhisattvas’ limitless aspiration.

“What, you may wonder, does the bodhisattvas’ fearless aspiration
consist in? Even when beginner bodhisattvas hear the extremely profound
Dharma, and when they hear about the profound magnificence of the buddhas,
the profound reveling of the bodhisattvas, and about the bodhisattvas’
profound skill in means, they do not then become frightened but are instead
utterly and completely fearless. Thus they think, ‘The awakening of the
buddhas is infinite. Also the buddhas’ field of activity is infinite, and so
is the way that the blessed buddhas mature sentient beings. Someone like me
can’t comprehend any of that. All is known by the buddhas, yet not by me!’
Such is the bodhisattvas’ fearless aspiration.

“What, you may wonder, does the bodhisattvas’ aspiration free of
weariness consist in? Bodhisattvas, aware of beings who are wild and can
hardly be trained, will never grow tired of them and think, ‘I have had
enough of such beings who can hardly be trained!’ They will therefore not
feel weary and turn their backs upon such beings. They will not pray to be
born in pure realms where not even the names of such beings can be heard.
They will not become bodhisattvas who turn away from the welfare of sentient
beings,
taking birth in completely pure fields. Bodhisattvas with insight instead
will think, ‘Throughout all the worlds, may all inferior beings who lack
diligence, who are foolish and dumb, ignorant like sheep, and incapable of
passing beyond suffering, who are the lowest among the realms of sentient
beings and who all buddhas and bodhisattvas have given up on—may they all
come to gather within my buddha realm! I shall cause them to sit at the seat
of awakening so that they can fully awaken to unexcelled and complete
buddhahood.’ Whenever a bodhisattva brings forth this perspective all the
realms of the demons are deeply shaken, and all buddhas praise it. The buddha realm of such a
bodhisattva will be completely pure and such a bodhisattva will quickly
awaken to unexcelled and complete buddhahood. Such is the bodhisattvas’
aspiration free of weariness.

“Noble son, you may wonder about the bodhisattvas’ aspiration to
full perfection. Noble son, bodhisattvas aspire to sit at the seat of
awakening, defeat the hordes of demons, and awaken to unexcelled and
complete buddhahood. Beyond that they do not have any aspirations. This is
what is known as their aspiration to full perfection. As an analogy, think
of a vessel that has been filled to the brim with butter or oil, so that in
the end not even the most infinitesimal drop can be added. ‘Look,’ people
will say, ‘this vessel is now full. Look, it is completely full!’ Likewise,
because the bodhisattvas’ aspiration for true and complete awakening has
been fully perfected, there is not even the most infinitesimal bit of an
aspiration that has not been perfected. That is why this is called
the aspiration to full perfection. Noble son,
bodhisattvas who possess these ten qualities practice excellent aspirations.

“Noble son, bodhisattvas who wield excellent power possess ten
qualities. What are those ten? They are the excellent power of not being
subjugated, the excellent power of invincibility, the excellent power of
merit, the excellent power of insight, the excellent power of their retinue,
the excellent power of miracles, the excellent power of mastery, the
excellent power of retention, the excellent power of unshakable blessings,
and the excellent power of an unbreakable command.

“Noble son, you may wonder about the character of the
bodhisattvas’ excellent power of not being subjugated. Noble son, this is
the power that ensures that bodhisattvas cannot be subdued by the attacks of
opponents. Such is the bodhisattvas’ excellent power of not being
subjugated.

“What, you may wonder, does the bodhisattvas’ excellent power of
invincibility consist in? This is the power that prevents any type of being
from overpowering those bodhisattvas.
Such is the bodhisattvas’ excellent power of invincibility.

“What, you may wonder, does the bodhisattvas’ excellent power of
merit consist in? There is no mundane or supramundane virtuous accumulation
that is not practiced by bodhisattvas. Such is the bodhisattvas’ excellent
power of merit.

“What, you may wonder, does the bodhisattvas’ excellent power of
insight consist in? Excepting the wisdom of the thus-gone ones, there are,
for bodhisattvas, no qualities of buddhahood that they do not see,
actualize, or comprehend with their insight. Such is the bodhisattvas’ excellent
power of insight.

“What, you may wonder, does the bodhisattvas’ excellent power of
their retinue consist in? Those within a bodhisattva’s retinue do not fail
in terms of discipline, do not fail in terms of view, do not fail in terms
of propriety, and do not fail in terms of livelihood. A bodhisattva’s
retinue practices in accord with the bodhisattva. Such is the bodhisattvas’
excellent power of the retinue.

“What, you may wonder, does the bodhisattvas’ excellent power of
miracles consist in? The range of the application of the bodhisattvas’
miraculous powers outshines the entire range of mundane miraculous powers,
as well as the entire range of the miraculous powers of the hearers and
solitary buddhas. The miraculous power that bodhisattvas produce far
outshines everything else. Thus, if they so wish, they can place all
Jambudvīpa upon the tip of a single hair. Likewise, they can do the same
with a world of four continents, or a thousandfold universe, or a
millionfold universe, or a trichiliocosm. If they wish, they can place as
many universes as there are grains of sand in the river Gaṅgā within a
single particle. And they can do the same with as many universes as there
are grains of sand in two such rivers, or three, or four, five, ten, twenty,
thirty, forty, fifty, or an inexpressible number of inexpressibly many such
rivers. And yet, the particle neither fills up nor do the worlds diminish.
Moreover, those worlds do not harm each other and none of the beings within
them will suffer any harm. Such is the bodhisattvas’ excellent power of
miracles.

“What, you may wonder, does the bodhisattvas’ excellent power of
mastery consist in? If they so wish, bodhisattvas may bless a trichiliocosm
to be filled with the seven precious substances. If they wish, they may even
bless an inexpressible number of inexpressibly many universes to be full of
various precious substances. Such is the bodhisattvas’ excellent power of
mastery.

“What, you may wonder, does the bodhisattvas’ excellent power of
retention consist in? In a single instant, bodhisattvas are able to
recollect, comprehend, and apply each distinct meaning, word, expression,
and way of teaching contained in all the Dharma discourses delivered by as
many buddhas as there are in an inexpressible number of inexpressibly many
buddha realms. Such is the bodhisattvas’ excellent power of retention.

“What, you may wonder, does the bodhisattvas’ excellent power of
unshakable blessings consist in? Apart from thus-gone, worthy, perfect
buddhas, there is no type of being whatsoever that can disturb what has been
blessed through the blessings of a bodhisattva. Such is the bodhisattvas’
excellent power of unshakable blessings.

“Noble son, you may wonder about the character of the
bodhisattvas’ excellent power of an unbreakable command. Noble son, there is
no one to be seen within the realms of sentient beings who can break the
command of a bodhisattva, except when that would serve as a skillful means.
Such is the bodhisattvas’ excellent power of unbreakable command. Noble son,
bodhisattvas who possess these ten qualities are endowed with excellent
power.

“Noble son, bodhisattvas endowed with excellent wisdom possess ten
qualities. What are those ten? They are the excellent wisdom regarding the
absence of self in a person, the excellent wisdom regarding the absence of
self in phenomena, the excellent wisdom that is not
temporary, the excellent wisdom of the sphere of absorption, the excellent
wisdom of blessings, the excellent inalienable wisdom, the excellent wisdom
that observes the activities of all sentient beings, the excellent wisdom of
spontaneous accomplishment, the excellent wisdom concerning the
characteristics of all phenomena, and the excellent wisdom that transcends
the world.

“Noble son, you may wonder about the character of the
bodhisattvas’ excellent wisdom regarding the absence of self in a person.
Noble son, bodhisattvas truly perceive the arising of the aggregates, as
well as their disintegration and cessation. They see that there is no
essence to the arising aggregates, that they have no agent, and that they
are without substance. They see the disintegration of the ceasing
aggregates. Thus they think to themselves, ‘These aggregates are devoid of a
self. They do not involve any sentient being, or a life force, or anything
substantial, nor do they contain a person. Nevertheless, childish, ordinary
beings are attached to conceptions of a self, and so they think, “Our
aggregates are the self,” or “Our aggregates contain the self,” or “Our self
contains the aggregates,” or “Our self possesses the aggregates.” Thus, due
to their attachment to conceptions of a self, they are unable to comprehend
the nature of reality. And because they fail to comprehend reality they
continue to roam through cyclic existence like a swirling firebrand.’ All
this bodhisattvas know clearly and in accord with reality. Such is the
bodhisattvas’ excellent wisdom regarding the absence of self in a person.

“What, you may wonder, does the bodhisattvas’ excellent wisdom
regarding the absence of self in phenomena consist in? Bodhisattvas have a correct
understanding regarding the unfounded superimpositions and negations made
with respect to phenomena. Thus, they correctly recognize this: ‘Nominal
designations of an imaginary nature are applied to temporary phenomena.
Those phenomena are indeed not their essential nature, nor are those words
their essential nature. They should be considered merely nominal, merely
conventional, and so I should not become attached to them. Yet neither are
these temporary phenomena entirely nothing. They are extraneous conditions.
They depend on extraneous conditions, occur because of extraneous
conditions, and cease when separated from those conditions. And in this
sense they exist.’ Bodhisattvas recognize this correctly. Such is the
bodhisattvas’ excellent wisdom regarding the absence of self in phenomena.

“What, you may wonder, does the bodhisattvas’ excellent wisdom
that is not temporary consist in? The bodhisattvas’ wisdom is not temporary
in the sense of being applied in one moment, and then not in the next. The
wisdom vision of bodhisattvas is unimpeded throughout all moments. Such is
the bodhisattvas’ excellent wisdom that is not temporary.

“What, you may wonder, does the bodhisattvas’ excellent wisdom of
the sphere of absorption consist in? Bodhisattvas know the absorptions of
the hearers, they know the absorptions of the solitary buddhas, they know
the absorptions of the bodhisattvas, and they know all absorptions of the
thus-gone ones. They know the absorptions and associated spheres that the
hearers engage in, they know the absorptions and associated spheres that the
solitary buddhas engage in, they know the absorptions and associated spheres
that the bodhisattvas engage in, and they know the absorptions and
associated spheres that the buddhas engage in. However, their knowledge of
the spheres of absorptions of the thus-gone ones depends upon the permission
of the thus-gone ones. Such knowledge is not due to a wisdom of
their own that has been attained through maturation. The other absorptions
are, on the other hand, known through their own wisdom as attained by means
of maturation. Such is the bodhisattvas’ excellent wisdom of the sphere of
absorption.

“What, you may wonder, does the bodhisattvas’ excellent wisdom of
blessings consist in? Bodhisattvas know correctly the blessings of the
hearers, the blessings of the solitary buddhas, and the blessings of the
bodhisattvas. Needless to mention, then, that they also know the blessings
of other beings. Such is the bodhisattvas’ excellent wisdom of blessings.

“What, you may wonder, does the bodhisattvas’ excellent
inalienable wisdom consist in? The bodhisattvas’ wisdom cannot be swayed by
any non-Buddhist, demon, hearer, or solitary buddha. Such is the
bodhisattvas’ excellent inalienable wisdom.

“What, you may wonder, does the bodhisattvas’ excellent wisdom
that observes the activities of all sentient beings consist in? With their
pure, clear, and unsullied wisdom, bodhisattvas observe the realms of
sentient beings: they see that some have aroused the mind of awakening and
some have not, that some have accomplished the mind of awakening and some
have not, that some are on the first ground and some abide on the tenth,
that some achieve complete awakening, that some achieve complete awakening
and turn the wheel of Dharma, that some have completed all tasks and pass
completely beyond suffering, that some pass beyond suffering by means of the
Hearers’ Vehicle, that some pass beyond suffering by means of the Solitary
Buddhas’ Vehicle, that some are born in the higher realms,
and that some are born in the lower realms. In this way they observe the
activities of all sentient beings. Such is the bodhisattvas’ excellent
wisdom that observes the activities of all sentient beings.

“What, you may wonder, does the bodhisattvas’ excellent wisdom of
spontaneous accomplishment consist in? When bodhisattvas act, whether
standing, sitting, going, or coming, their activities are spontaneously
accomplished occurrences of wisdom. To illustrate this, when a person
sleeps, their breathing happens spontaneously. The wisdom of bodhisattvas
can be seen in a similar way. And their wisdom, moreover, partakes of
everything without obstruction. Such is the bodhisattvas’ excellent wisdom
of spontaneous accomplishment.

“What, you may wonder, does the bodhisattvas’ excellent wisdom
concerning the characteristics of all phenomena consist in? Bodhisattvas
know the characteristics of all phenomena to be equal. They know the
characteristics to be one and they know the characteristics to be many. They
know the characteristics to be illusory. They know the characteristics to be
unreal and imaginary. Such is the bodhisattvas’ excellent wisdom concerning
the characteristics of all phenomena.

Noble son, you may wonder about the character of the bodhisattvas’
excellent wisdom that transcends the world. Noble son, bodhisattvas are
endowed with undefiled wisdom that transcends the entire world. Noble son,
such is the bodhisattvas’ excellent wisdom that transcends the world. Noble
son, bodhisattvas who possess these ten qualities are endowed with excellent
wisdom.

“Noble son, bodhisattvas possessing ten qualities are similar to
the earth.
What are those ten? They are wide and infinite, provide all beings with
sustenance, are indifferent to harm and assistance, absorb the great rain of
Dharma, transform all beings, are the ground for the seeds of virtuous
qualities, are a vessel of jewels, are a vessel of powerful medicinal
plants, are free of trembling, and are unintimidated.

“Noble son, you may wonder how bodhisattvas are wide and infinite.
Consider, noble son, the analogy of the wide and infinite earth. Similarly,
the bodhisattvas’ accumulations of merit and wisdom are wide and infinite.
Thus, bodhisattvas are wide and infinite.

“In what way, you may wonder, do bodhisattvas provide sustenance
for all sentient beings? Take as an analogy the earth that provides beings
with all the things they require. Bodhisattvas, similarly, provide all
beings with generosity, discipline, patience, diligence, concentration,
insight, and other such provisions for awakening, as well as with any sort
of article that beings may require. Thus, bodhisattvas provide sustenance
for all sentient beings.

“In what way, you may wonder, are bodhisattvas indifferent to harm
and assistance? Take as an analogy the earth that neither becomes angered by
harm that is done to it, nor develops any attachment when it is benefited.
The earth does not distinguish between those situations. Similarly,
bodhisattvas do not become angry at those who harm them, nor do they become
attached to those who do them good. Thus, as they neither develop attachment
nor
anger in their relations with sentient beings, bodhisattvas are indifferent
to harm and assistance.

“In what way, you may wonder, do bodhisattvas absorb the great
rain of Dharma? Consider, noble son, the analogy of the earth. When the rain
is pouring down from massive clouds, the earth absorbs the torrents,
accommodating and absorbing it. Similarly, bodhisattvas absorb the great
rain of Dharma as it falls from the great clouds of Dharma, accommodating
and absorbing it. Thus, bodhisattvas absorb the great rain of Dharma.

“In what way, you may wonder, do bodhisattvas transform all
beings? Consider, noble son, the analogy of the earth, which is where the
movements of sentient beings unfold. Similarly, for all beings bodhisattvas
serve as the basis for going to the higher realms and moving completely
beyond suffering. Thus, bodhisattvas transform all beings.

“In what way, you may wonder, are bodhisattvas the ground for the
seeds of virtuous qualities? Consider, noble son, the analogy of the earth
that is the ground containing all seeds. Similarly, bodhisattvas are the
ground from which the seeds of all the virtuous qualities of all beings
sprout. Thus, bodhisattvas are the ground that holds the seeds of virtuous
qualities.

“In what way, you may wonder, are bodhisattvas vessels of jewels?
Consider, noble son, the analogy of the earth. It contains all sorts of
jewels, and all manner of precious stones can be found there. Likewise,
bodhisattvas are vessels of all sorts of precious qualities, and all manner
of such qualities can be found within them. Thus, bodhisattvas are vessels
of jewels.

“In what way, you may wonder, are bodhisattvas vessels of powerful
medicinal plants? Consider, noble son, the analogy of the earth. All great
medicinal plants that remedy all sorts of diseases grow in the earth and
emerge from it. Likewise, the great medicinal plants of the Dharma that
pacify all the diseases of the afflictions are within the bodhisattvas and
emerge from them. Thus, bodhisattvas are vessels of powerful medicinal
plants.

“In what way, you may wonder, are bodhisattvas free of trembling?
Consider, noble son, the analogy of the earth. It does not tremble from any
pain that comes from contact with the likes of meat flies, bees, the wind,
the sun, or snakes. Bodhisattvas, similarly, do not tremble at any outer or
inner pain inflicted by sentient beings. Thus, bodhisattvas are free of
trembling.

“In what way, you may wonder, are bodhisattvas not intimidated?
Consider, noble son, the analogy of the earth. Even when, for example, the
roar of the king of elephants or the king of beasts is heard, the earth
remains unafraid, utterly and completely unafraid. Likewise, when the noises
of demons and non-Buddhists are heard, bodhisattvas also remain unafraid,
utterly and completely unafraid. Thus, noble son, bodhisattvas are not
intimidated. Noble son, bodhisattvas possessing these ten qualities are
similar to the earth.

“Noble son, bodhisattvas possessing ten qualities are similar to
water. What are those ten? They move in a flow of virtuous qualities; they
grow the qualities of goodness; they are moist with joy, faith, and delight;
they make the roots of affliction rot; they are limpid, free of murk, and
clear; they pacify the torments of affliction; they alleviate craving for
pleasure; they are deep and hard to fathom; they flood high and low; and
they pacify the dust of affliction.

“Noble son, you may wonder how bodhisattvas move in a flow of
virtuous qualities. Consider, noble son, the analogy of water that moves and
flows in a stream. Bodhisattvas, similarly, move in a stream of virtuous
qualities and their movements are guided by virtue. Thus, bodhisattvas move
in a flow of virtuous qualities.

“Noble son, you may wonder how bodhisattvas grow the qualities of
goodness. Consider, noble son, the analogy of water that makes grass,
bushes, herbs, and forests sprout and grow. Bodhisattvas, similarly,
manifest the factors of awakening with the water of absorption. When they
are manifest, they make them expand until they become the tree of
omniscience. Once the tree of omniscience has manifested, they feed beings
with its fruits of awakened qualities. Thus, bodhisattvas grow the qualities
of goodness.

“Noble son, you may wonder how bodhisattvas are moist with the
qualities of joy, faith, and delight. Consider, noble son, the analogy of
water. Being wet by its very nature, it makes other things wet too.
Similarly, bodhisattvas are by their very nature moist with joy, faith, and
delight, and they also moisten others with the same qualities. Here,
joy means searching for the Dharma beyond the
world; faith means reliance on the Buddha, Dharma, and
Saṅgha; and delight means purity of mind. In this way
bodhisattvas are moist with the qualities of joy, faith, and delight.

“Noble son, you may wonder how bodhisattvas make the web of the
roots of affliction rot. Consider, noble son, how water can make the web of
the roots of trees and grass rot. Similarly, with the water of training in
absorption bodhisattvas cause the web of the roots of affliction to rot. In
this way they render even the names of the web of the roots of affliction
unknown, and the imprints that are caused by affliction disappear. Thus,
bodhisattvas make the web of the roots of affliction rot.

“Noble son, you may wonder how bodhisattvas are limpid, free of
murk, and clear. Consider, noble son, the analogy of water that by nature is
limpid, free of murk, and clear. Bodhisattvas, similarly, are limpid, free
of murk, and clear. They are limpid because they are free of both latent and
active elements; they are free of murk because they are free of desire,
anger, and dullness; and they are clear because their senses are completely
awake. Thus bodhisattvas are limpid, free of murk, and clear.

“Noble son, you may wonder how bodhisattvas pacify the torments of
affliction. Consider, noble son, the analogy of how water pacifies the
torments of the earth during the heat of summer, or the torments of sentient
beings during that time. Bodhisattvas, similarly, pacify the torments of the
afflictions with the water of Dharma throughout the realms of sentient
beings. Thus, bodhisattvas pacify the torments of affliction.

“Noble son, you may wonder how bodhisattvas alleviate craving for
pleasure. Consider, noble son, the analogy of water that alleviates the
thirst of thirsting sentient beings. By bringing down the rain of Dharma,
bodhisattvas similarly alleviate the pain of beings who suffer due to
craving for objects. Thus, bodhisattvas alleviate craving for pleasure.

“Noble son, you may wonder how bodhisattvas are deep and hard to
fathom. Consider, noble son, the example of water that is deep and
hard to fathom. The bodhisattvas’ true accomplishment of wisdom is similarly
profound and can hardly be fathomed by non-Buddhists or demons. Thus,
bodhisattvas are deep and hard to fathom.

“Noble son, you may wonder how bodhisattvas flood high and low.
Consider, noble son, the analogy of water that streams in a river, flooding
high and low. Bodhisattvas, similarly, flood high and low among sentient
beings with the river of Dharma. Yet, whereas a flood of water harms
sentient beings, the flooding caused by bodhisattvas does not. There is no
harm brought upon sentient beings when bodhisattvas let the rivers of Dharma
flow due to their loving hearts. Thus, bodhisattvas flood high and low.

“Noble son, you may wonder how bodhisattvas pacify the dust of
affliction. Consider, noble son, the analogy of water that moistens the dry
and dusty land, pacifying all dust. With the water of the absorption that
occurs while abiding by insight, bodhisattvas similarly moisten the savage
minds of sentient beings, thereby thoroughly pacifying the dust of
affliction in them. Thus, bodhisattvas pacify the dust of affliction. Noble
son, bodhisattvas possessing these ten qualities are similar to water.

“Noble son, bodhisattvas possessing ten qualities are similar to
fire. What are those ten? They burn the garbage pit of affliction, bring the
qualities of buddhahood to maturation, dry all the mud of affliction,
resemble a bonfire, bring illumination, bring terror, bring assurance, are there
for all beings equally, are the object of worship, and cannot be ignored.

“Noble son, you may wonder how bodhisattvas burn the garbage pit
of affliction. Consider, noble son, the analogy of fire that consumes
garbage pits, grass, bushes, shrubs, and trees. Bodhisattvas, similarly,
burn the entire garbage pit of the latent and active afflictions of desire,
anger, and dullness. Thus, bodhisattvas burn the garbage pit of affliction.

“You may wonder how bodhisattvas bring the qualities of buddhahood
to maturation. Consider, noble son, the analogy of fire that ripens crops,
herbs, and trees. With their insight, bodhisattvas similarly bring the inner
qualities of buddhahood to full maturation, causing them to remain without
perishing. Thus, bodhisattvas bring the qualities of buddhahood to
maturation.

“You may wonder how bodhisattvas dry all the mud of affliction.
Consider, noble son, the analogy of fire that dries out a muddy swamp. With
their insight, bodhisattvas similarly dry all the mud of defiling
afflictions. Thus, bodhisattvas dry all the mud of affliction.

“You may wonder how bodhisattvas resemble bonfires. Consider,
noble son, the analogy of a bonfire that is lit to relieve sentient beings’
suffering from the ailments of a cold disease. Bodhisattvas, similarly, heal
sentient beings suffering from the cold diseases of affliction by warming
them up with their insight. Thus, bodhisattvas resemble bonfires.

“You may wonder how bodhisattvas illuminate. Consider, noble son,
the analogy of a fire that is lit on the summit of the Himalayas, or the
summit of the Vindhyas, and so illuminates all the surrounding areas within
the distance of one, two, or three leagues. The bodhisattvas’ light of
wisdom similarly pervades everywhere within a hundred leagues, or a thousand
leagues, or one hundred thousand leagues—even illuminating up to an
unfathomable and countless number of worlds. With their light of wisdom they
thus dispel all the dense darkness of ignorance. Thus, bodhisattvas
illuminate.

“You may wonder how bodhisattvas bring terror. Consider, noble
son, the analogy of a great mass of fire that is seen by fierce wild
animals, or by the wild king of beasts. The fire will be utterly and
completely terrifying to such creatures, and so, horrified, they will flee
far away. Similarly, when demons or demonic gods see a bodhisattva they will
be utterly and completely terrified. Due to their lesser splendor they will
seek to escape as far away as possible, seeking a place where no one ever
even hears about bodhisattvas, let alone sees any. Thus, bodhisattvas bring
terror.

“You may wonder how bodhisattvas bring assurance. Consider, noble
son, the analogy of a man who is lost in the wilderness and then sees a
great bonfire. Turning toward the fire, he then sees a town or an
encampment.
Seeing it, he will be invigorated and greatly relieved from all his fear.
Similarly, when the beings who are lost in the wild of cyclic existence see
a bodhisattva, they feel invigorated and assured, leaving the fears of
affliction behind. Thus, bodhisattvas bring assurance.

“You may wonder how bodhisattvas are there for all sentient beings
equally. Consider, noble son, the analogy of fire. It is there for all
sentient beings equally, benefiting the outcast just as much as it benefits
the king. Bodhisattvas are similarly there for all sentient beings equally,
benefiting the outcast just as much as they benefit the king. Thus,
bodhisattvas are there for all sentient beings equally.

“You may wonder how bodhisattvas are objects of worship. Consider,
noble son, the analogy of fire that is worshiped by brahmins, royalty,
townspeople, and country dwellers. Bodhisattvas, similarly, are worshiped as
teachers by the world including the gods, humans, demigods, and gandharvas.
Thus, bodhisattvas are objects of worship.

“You may wonder how bodhisattvas cannot be ignored. Consider,
noble son, how a small spark cannot be ignored because of its ability to
burn. Similarly, bodhisattvas who practice inspired conduct, who have not
yet gained power, and who are beginners within the Great Vehicle, also
cannot be ignored by the world of gods, humans, and demigods. Why? Because
gods, nāgas, yakṣas, gandharvas, and demigods understand that before long
the bodhisattva will sit at the seat of awakening and fully awaken to
unexcelled and complete buddhahood. Thus, bodhisattvas cannot be ignored.
Noble son, bodhisattvas possessing these ten qualities are similar to fire.

“Noble son, bodhisattvas possessing ten qualities are similar to
wind. What are those ten? They never dwell. They engage in endless activity.
They scatter, crush, and destroy the mountain peaks of sentient beings’
arrogant pride. They amass great rainclouds of Dharma. They pacify wandering
beings’ torments of affliction. They sustain sentient beings with vital
breaths of air that emerge from their bodies of virtuous qualities. They
contain the limitless rainclouds of Dharma. They open up and arrange
infinite displays of great palaces of distinct Dharma teachings. From
wish-fulfilling trees they continuously scatter a delightful flower rain of
the indisputable Dharma upon their circles of disciples. Througout limitless
eons they employ an ocean of absorptions, liberations, and gateways to
retention to create virtuous environments with a central mountain, light,
moon, sun, Dharma ways, forests, houses, and auspicious surrounding
mountains where many circling beings can be tamed and ripened. They do so by
destroying rebirth as they blow the wind of wisdom in an unexcelled manner
without a body.

“Noble son, you may wonder how bodhisattvas never dwell. Consider,
noble son, the analogy of how the wind moves without impediment, without
dwelling, and without being supported. It seems insubstantial and still it
fulfills its particular function in relation to forests, houses, palaces,
the
central mountain, and the seas. Similarly, the wind-like bodhisattvas do not
dwell on any phenomenon. They do not dwell on the aggregates, elements, or
sense sources. They do not dwell on forms, feelings, perceptions,
formations, or consciousness. They do not dwell on the elements of the eye,
forms, or visual consciousness; the elements of the ear, sounds, or aural
consciousness; the elements of the nose, smells, or olfactory consciousness;
the elements of the tongue, tastes, or gustatory consciousness; the elements
of the body, tactility, or bodily consciousness; or the elements of the
mind, mental phenomena, or mental consciousness. They do not dwell on the
sense sources of the eye and form, the ear and sound, the nose and smell,
the tongue and taste, the body and tactility, or the mind and phenomena.
They do not dwell on mundane or supramundane phenomena. They do not dwell on
the perfections of gods and humans, nor do they dwell on universal emperors,
Śakra, Brahmā, the guardians of the world, or the great lords. They do not
dwell on the hearers or solitary buddhas, nor upon the grounds of the
bodhisattvas, nor on omniscience. Not dwelling on any of that, bodhisattvas
do not develop any of the many forms of conceit that can arise in relation
to entity, nonentity, sameness, difference, suchness, and so forth. Without
any such observation, bodhisattvas experience unobscured freedom and hence
they can also act as Śakra, Brahmā, guardians of the world, and so on. Thus,
throughout all the infinite worlds of the ten directions, bodhisattvas move
until the end of time to secure the well-being of sentient beings. However,
due to having a Dharma form bodhisattvas do not
appear and are without thought or concept. Thus, noble son, bodhisattvas
never dwell.

“Noble son, you may wonder how bodhisattvas engage in endless
activity. Consider, noble son, how the wind reaches boundless universes
throughout the ten directions, moving and stirring them. Noble son,
similarly, the wind-like bodhisattvas perceive, expand on, reach, set forth,
and teach all the infinite phenomena in terms of the relative and ultimate.
Within the circles that surround buddhas and bodhisattvas, as well as within
all the realms of wandering beings, bodhisattvas move and shift with the
swiftness of mind, remaining involved in activities as far as space extends.
In this way, noble son, bodhisattvas are involved in endless activities.

“Noble son, you may wonder how bodhisattvas scatter, crush, and
destroy the mountain peaks of sentient beings’ arrogant pride. Consider,
noble son, how the wind brings down mountain peaks, roofs, and treetops,
destroying them, crushing them, scattering them, and making them
disappear. Similarly, the wind-like
bodhisattvas strike sentient beings who are elevated on peaks of pride,
conceit, arrogance, and the view of the transitory collection. They strike
beings who are intoxicated by arrogance based on their physique, youth,
possessions, influence, power, lifespan, health, livelihood, skills,
learning, intelligence, servants, eloquence, or splendor. Thus, to those who
continuously praise themselves they show something that is still more
excellent.
As the bodhisattvas teach them the Dharma they make them conquer their pride
and practice stainless virtue. In this way, noble son, bodhisattvas scatter,
crush, and destroy the mountain peaks of arrogance in sentient beings.

“Noble son, you may wonder how bodhisattvas amass great rainclouds
of Dharma. Consider, noble son, how the wind moves in quadrillions of worlds
in the four directions, amassing various cloudbanks—clouds of various
colors; clouds that are deep and bright; clouds that resound with the
ocean-like sounds of gentle thunder; clouds that emit song, music,
and delightful tunes; and clouds that are adorned with garlands of
lightning. In this way the wind amasses great cloud formations that yield a
constant and continuous downpour of rain, thereby bringing happiness to
sentient beings and the growth of crops and trees. Likewise, the wind-like
bodhisattvas delight sentient beings with their cloudbanks of numerous
bodies. They illumine the infinite and endless world realms of the ten
directions with continuous garlands of lightning that flash in boundless
colors. In sixty thousand ways they roar with the thunder of the Dharma of
true reality. With the wind of compassion, they are truly exalted. They
embrace all wandering beings throughout space with the realm of phenomena.
In that way they cover all worlds, delivering sentient beings from the lower
realms and the unfree states while continuously blessing them in many ways
within the pure appearances of excellent marks, signs, and a circle of
light. Blessing all the worlds to be adorned with ornamental arrays, they
bring supreme joy, contentment, and appreciation to gods and humans. They
produce the crops, greenery, and trees of both mundane and
supramundane qualities of virtue, which bring perfect happiness and bliss.
Bringing all beings joy in this comprehensive manner, they empower them with
the Dharma in order to bring them further perfect circumstances and joy.
Then, causing a downpour of Dharma, they put an end to all decay. Thus,
noble son, the bodhisattvas produce the great rainclouds of Dharma.

“Noble son, you may wonder how bodhisattvas pacify wandering
beings’ torments of affliction. Consider, noble son, how the wind carries a
sweetly fragrant rain that pacifies the torments of sentient beings by
soothing and cooling their bodies. Similarly, for sentient beings, the
wind-like bodhisattvas expel the torments of desire, anger, dullness,
inferior realms, inferior views, misdeeds, doubt, poverty, negativity,
craving for things, separation from the delightful, contact with the
repulsive, and disease. Having done that, bodhisattvas pacify all craving
for ignoble qualities, and so forth. They pacify all those torments by means
of unsurpassable pure discipline, along with unsurpassable aspiration,
perception, contact, company, meaningful teaching, and so forth, that is all
blended with the rain of the sacred Dharma. Thus, noble son, bodhisattvas
pacify wandering beings’ torments of affliction and establish them on the
level beyond affliction.

“Noble son, you may wonder how bodhisattvas sustain sentient
beings with vital breaths of air that emerge from their virtuous qualities.
Consider, noble son, how the force of the breath keeps beings alive.
Similarly, bodhisattvas use the wind of those virtuous qualities that they
have accomplished and grant to others to bring forth all types of perfect
sustenance. In this way they delight all beings.

“Consider further, noble son, the analogy of the wind. In all
world systems the wind produces the vajra circle and the golden circle that
hold the surrounding mountains, great mountain ranges, and the four
continents. It establishes the oceans that are the sources of jewels. It
establishes Mount Meru and Mount Mahāmeru, along with the jewel mountains,
the snow mountains, the fragrant mountains, the towns, the forests, the
palaces, Jambudvīpa, the four continents, the thousandfold universe, the
millionfold universe, and the trichiliocosm with all its diverse arrays.
Similarly, the wind-like bodhisattvas produce, bring forth, and establish
all the heaps of virtue of sentient beings that have been accomplished
throughout the ten directions. The completion of the mountains can be
likened to worldly merit. The completion of the four great continents and
Mount Meru can be likened to the perfections of the hearers. The completion
of the thousandfold universe can be compared to the perfections of the
solitary buddhas. The completion of the millionfold universe can be aligned
with the perfections of the bodhisattvas. The completion of the
trichiliocosm can be likened to that which is superior to the entire world
yet extends throughout space containing all world realms. It is famed for
its utter purity and manifested by those who are intent on worship. It can
be likened to the completion of a thus-gone one’s body endowed with the
marks of a hundred merits and in constant equipoise. The oceans can be
compared to the oceans of absorption. The islands, subcontinents, mountains,
the four continents, and so forth can be compared to the various practices,
retentions, maturations of sentient beings, saṅghas of disciples, and so
forth. The towns, forests, and palaces can be compared to the perfectly pure
qualities that abound in the buddha realms. The forests of wish-fulfilling
trees can be compared to all the perfect qualities of true mastery. Thus
they can be compared to the grounds, transcendences, absorptions,
retentions, superknowledges, magical abilities, wisdom appearances,
masteries, and powers of the bodhisattvas and the perfect buddhas, as well
as to their fearlessnesses, unique qualities, and great compassion.

“Noble son, you may wonder what a blessed buddha’s marks of
enormous merit are like. Noble son, think of all the sentient beings living
in the countless worlds, as many as there are grains of sand in the river
Gaṅgā, in each of the ten directions. Then imagine that each of those beings
has become endowed with the merit that is the possession of the universal
emperors who rule in ten trichiliocosms. Now imagine that the combined merit
of all those beings who are thus universal emperors becomes the possession
of each one of them individually, so that they all become great universal
emperors. In this way, just as you imagined that the nature of every single
being in the worlds located in the east is that of universal emperors, next
imagine that this is also the case with the beings who are present in all
the worlds in the ten directions, as far as space extends. Then further
think that each of those beings in all those worlds now comes to possess the
heaps of merit that are the possession of Śakra, and that thus they now all
becomes Śakras without exception. Imagine then that the combined merit of
all those Śakras—present across world realms as innumerable as the grains of
sand in the river Gaṅgā throughout each of the ten directions—becomes the
individual endowment of each one of them, and that thus throughout all
universes, as far as the realm of phenomena extends, all beings have become
Śakras in possession of that sort of merit. Imagine further that all those
beings who are present throughout universes as numerous as the grains of
sand in the river Gaṅgā within each of the ten directions turn into
Mahābrahmās. Then think that each of those Mahābrahmās possesses the
combined merit of them all, so that all of them become Mahābrahmās with
that sort of merit. Then continue by imagining that those beings all
progressively become hearers, solitary buddhas, and bodhisattvas who have
attained the great grounds, become empowered by the great cloud of light
rays, and attained the ten masteries. Then, noble son, if the combined heaps
of merit of all those beings, present in this way throughout infinite
universes in the ten directions and extending as far as space throughout the
three times, were to be multiplied by one hundred times the total number of
particles that constitute all the worlds throughout space and time, then
that merit would be sufficient for producing a single hair follicle on the
body of a thus-gone one.

“If the heaps of merit that bring forth all the hair follicles
were multiplied by a million innumerably many times, the ensuing merit would
suffice for the manifestation of one among the eighty excellent signs. If
the entire heap of merit required for the excellent signs were multiplied by
ten innumerably many times, the merit that would ensue could bring forth one
among the first twenty-nine marks of a thus-gone one. If, in turn, that
merit were multiplied by ten inexpressibly many times then that would be
enough to manifest the hair between the eyebrows, which is more radiant and
delightful than a thousand stainless full moons. If, beyond that, such merit
were multiplied by a quadrillion inexpressibly many times, it would yield
the crown of a thus-gone one’s head which, being raised above all other
beings, cannot be seen, and is adorned with the uṣṇīṣa. Finally, if that
merit were multiplied by inexpressibly many hexillions of inexpressibly many
times, then that would bring forth the voice of a thus-gone buddha, endowed
with sixty thousand aspects. Since this spontaneously manifests as infinite
statements in accord with all perspectives, it satisfies all beings and is
understood throughout all realms of the world. Noble son, this is what is
understood by a blessed buddha’s marks of enormous merit. Noble son, in this
way the thus-gone ones sustain all beings through their inexhaustible
accumulations of merit and wisdom, and due to their vast displays.

“Noble son, imagine that all the beings in all the universes
throughout the ten directions, as infinite as the realm of phenomena and
present as far as space, had reached the tenth ground of the Cloud of
Dharma. All of them would then possess the supreme ornaments of body,
speech, and mind and would have accomplished the ten masteries. Imagine if
they all came to venerate the merit associated with just one hair follicle
of the Thus-Gone One, carrying as many vessels made of gold from the river
Jāmbū, and adorned with all sorts of jewels, as there are grains of sand in
the river Gaṅgā and extending to the end of space. Even if they were to
bring such offerings continuously until the final eon, it would neither
eclipse nor exceed the merit that is associated with that single hair
follicle. Noble son, such are a thus-gone one’s marks of enormous merit.

“What, you may wonder, does the ground where the mind of awakening
has been engendered consist in? Upon this ground bodhisattvas are truly
beyond all childish conduct and mistaken pursuits. They are superior to
Śakra, Brahmā, and the world guardians within the three worlds, as well as
to all the hearers and solitary buddhas. They are above all wandering beings
and they are adorned with a glorious body, speech, and mind. They possess
the radiant halo that illumines infinitely many worlds in the ten
directions, and they hold the power of freedom from obscuration. In every
single instant they can visit and return from innumerable worlds. Their feet
are stable, since fragrant and brilliant lotus flowers that grow throughout
the four great continents support them. They possess a seat ornament that
extends to the end of the thousandfold universe. Due to their practice of
special insight that sees through all phenomena, they are unimpeded. They
perceive countless excellent signs, such as the ten great signs of having a
delightful perspective. Their progress is irreversible. Since they illumine
all dense forests everywhere with an inconceivable web of light, they
beautify infinite realms. Their reflections empower countless worldly rulers
throughout inexpressibly many universes. They are skilled in power and
blessings that conquer. They send out clouds of vast offerings that
unstintingly fill up all endless appearances with a rain of precious mundane
and supramundane qualities.

The sight of them is excellent, delightful, beautiful, and wholesome.
Without being offensive to anyone, any encounter with them is meaningful and
fulfills all wishes. Such bodhisattvas stir innumerable world systems. They
protect infinitely many beings from such miseries as the lower realms. They
worship limitless buddhas and are capable of upholding the gateways to
Dharma. They revel in countless absorptions, retentions, liberations,
superknowledges, and magical abilities. With joy and inspiration toward the
infinite Dharma they have no concern for material things, and until the end
of time they are free from concepts, having gained the illumination that is
the power of spontaneously accomplished joy. Throughout an immeasurable
number of quintillions of eons they perfect all the various meditations
contained in the Great Vehicle. In perfect pursuit of the welfare of others,
they engage in the many preliminary practices for accomplishing merit and
wisdom. With the greatest and most perfect inspirations, they immediately
proceed to attain the first ground by means of the intrinsic nature of their
practice. Such
is the bodhisattva ground where the mind of awakening has not been
engendered.

“Noble son, as an analogy, the complexion of a universal emperor
is finer than that of a human being, and yet it is not like that of a god.
Similarly, although these bodhisattvas are beyond all mundane beings,
hearers, and solitary buddhas, they still have not attained the
bodhisattvas’ ultimate ground. A buddha’s ground of Universal Illumination
is beyond center and edge, and it masters all stainless qualities without
exception. Thus, in all regards extremely revered, it is characterized by
accomplishing all the objectives of all beings.

“In this regard, you may wonder, what are the absorptions? The
following ten constitute the absorptions of the bodhisattvas: the
universally superior jewel, the firm abode, the immovable, the
irreversible, the jewel mine, the splendorous sunlight,
the accomplishment of all objectives, the lamp of wisdom, the
direct encounter with the buddhas of the present, and the heroic gait. These
are among the bodhisattvas’ limitless absorptions.

“The retentions number twelve. What are those twelve? The anointment, the one with wisdom, the
pure tune, the inexhaustible casket, the infinite spinning, the ocean-like
seal, the lotus array, the entry to the unobstructed gate, the doubtless
entry to the correct understandings, the blessing of the buddha ornaments,
the limitless colors, and the accomplishment of the colors of the buddha
body. There are these and other such retentions.

“There are six superknowledges: the divine eye, the divine ear,
knowledge of the minds of others, knowledge of previous existences,
knowledge of miracles, and knowledge of the exhaustion of a person’s
defilements.

“The ten masteries are as follows: mastery of life, as one’s lifespan is blessed to last for
innumerable immeasurable eons; mastery of the mind, as one comprehends and
enters an ineffable number of ineffable absorptions; mastery of material
things, as one displays the blessing of ornamenting all universes with
beautifying arrays; mastery of karmic action, as one displays the blessing
of ripening karma at the appropriate time; mastery of birth, as one displays
birth in all realms of the world; mastery of inspiration, as one reveals all
realms of the world to be full of buddhas; mastery of aspirations, as one
displays complete awakening at whichever time and place it may be desired;
mastery of miracles, as one displays infinite miracles throughout all realms
of the world; mastery of Dharma, as one displays the light of the gateways to the
Dharma beyond center and edge; and mastery of wisdom, as one displays the
complete awakening of wisdom that is endowed with all supreme aspects. With
this mastery, there is instantaneously a complete knowledge of such areas as
the thus-gone ones’ ten powers, fearlessnesses, correct understandings,
unique qualities, excellent marks and signs, and sacred complete awakening,
as well as the number of extremely subtle particles in all buddha realms
throughout time. These are the bodhisattvas’ ten masteries.

“What, you may wonder, are the bodhisattvas’ ten powers? They are the
powers of intent, superior intent, application, insight, aspiration, action,
vehicles, emanations, awakening, and the turning of the wheel of Dharma.
These are the bodhisattvas’ ten powers.

“What, you may wonder, are the bodhisattvas’ four
fearlessnesses? Through
their retention, they are fearless in upholding and teaching the meaning of
what they have heard. They are fearless due to their perfect full
protection, which consists of the purified three actions whereby their
conduct is naturally irreproachable. This occurs due to their comprehension
of the absence of self, which ensures that they have no experience of being
harmed. They are also fearless since they never forget the Dharma that they
have received, they liberate sentient beings and inspire them with faith
through perfecting means and insight, and since they avoid any obstacles to
virtue. Finally, they are fearless due to their perfect mastery in never
straying from the omniscient mind and avoiding the influence of other
vehicles while accomplishing the true purpose of all beings. These four are
the bodhisattvas’ fearlessnesses.

“What, you may wonder, are the bodhisattvas’ eighteen unique
qualities?
They are the
possession of untaught generosity, untaught discipline, untaught patience,
untaught diligence, untaught concentration, and untaught insight.
Furthermore, they consist of gathering sentient beings by the means of
attraction; knowing the proper way of dedication; skillfully teaching by
means of the supreme vehicle in which the conduct of all beings is mastered;
not regressing from the Great Vehicle; showing the gateways to cyclic
existence and the transcendence of suffering; being expert in uttering
reverse and inverse sounds; avoiding formation by means of a preceding
wisdom and being truly elevated throughout all lives without any evil;
possessing the ten virtuous actions in all physical, verbal, and mental
pursuits; never abandoning the realms of sentient beings through assuming a
body that can tolerate any amount of suffering; teaching all sentient beings
joyfully; protecting the mind of omniscience from any degeneration by
remaining steadfast like a precious wish-fulfilling tree of abundant
virtues, even in the midst of terrifying infantile beings and hearers; and
granting methods for the entire Dharma in the pursuit of buddha qualities,
without ever turning away from the teaching so that they can become
anointed. These are the bodhisattvas’ eighteen unique qualities.

“What, you may wonder, are the ten powers of the thus-gone ones?
They are the power to know what is proper and what is improper; the power to
know the continued ripening of all causes related to acts in the past,
future, and present; the power to know diverse inclinations; the power to
know diverse constitutions; the power to know higher and lower faculties;
the power to know the paths for all destinations; the power to know all
concentrations, liberations, absorptions, attainments, afflictions,
purifications, and arisings; the power to know past existences; the power to
know death and rebirth; and the power to know the exhaustion of defilements.
These are the ten powers of the thus-gone ones.

“What, you may wonder, are the thus-gone ones’ four
fearlessnesses? They are fearlessness with regard to the full realization of
all phenomena; fearlessness in knowing the exhaustion of all defilements;
fearlessness in giving definitive declarations that precisely identify all
obstructive phenomena; and fearlessness in terms of actualizing the path
that leads to the attainment of all perfect qualities. These four are the
thus-gone ones’ four fearlessnesses.

“What, you may wonder, are the thus-gone ones’ eighteen unique
qualities? They are the thus-gone ones’ freedom from mistakes; freedom from
impediments of speech; freedom from forgetfulness; never lacking equipoise;
absence of distinct perceptions; freedom from unexamined neutrality;
undiminished intent; undiminished diligence; undiminished mindfulness;
undiminished absorption; undiminished insight; undiminished liberation;
unattached and unimpeded wisdom vision of the past; unattached and unimpeded
wisdom vision of the future; unattached and unimpeded wisdom vision of the
present; physical actions all being preceded by and agreeing with wisdom;
verbal actions all being preceded by and agreeing with wisdom; and mental
actions all being preceded by and agreeing with wisdom. These eighteen are the
thus-gone ones’ unique qualities.

“What, you may wonder, does the great compassion of thus-gone ones
consist in? Noble son, the thus-gone ones’ great compassion is endowed with
thirty-two features and appears in an inconceivable manner throughout all
the infinite universes in the ten directions. What are these thirty-two
features? They are as follows:

“The thus-gone ones feel great compassion for sentient beings
since all phenomena are devoid of self and yet sentient beings are not
interested.

“The thus-gone ones feel great compassion for sentient beings
since all phenomena are devoid of a sentient being and yet sentient beings
speak of ‘sentient beings.’

“The thus-gone ones feel great compassion for sentient beings
since all phenomena are devoid of a life force and yet sentient beings speak
of ‘a life force.’

“The thus-gone ones feel great compassion for sentient beings
since all phenomena are devoid of a person and yet sentient beings believe
they are persons.

“The thus-gone ones feel great compassion for sentient beings
since all phenomena are nonexistent and yet sentient beings regard them as
existent.

“The thus-gone ones feel great compassion for sentient beings
since all phenomena are devoid of location and yet sentient beings believe
that they are present at locations.

“The thus-gone ones feel great compassion for sentient beings
since all phenomena are baseless and yet sentient beings take delight in
bases.

“The thus-gone ones feel great compassion for sentient beings
since phenomena cannot belong to anyone and yet sentient beings think they
can make things their own.

“The thus-gone ones feel great compassion for sentient beings
since phenomena cannot be owned and yet sentient beings pursue ownership.

“The thus-gone ones feel great compassion for sentient beings
since all phenomena are devoid of substantiality and yet sentient beings
think they are supported by substantiality.

“The thus-gone ones feel great compassion for sentient beings
since all phenomena are devoid of arising and yet sentient beings believe
they are subject to arising.

“The thus-gone ones feel great compassion for sentient beings
since all phenomena are devoid of transference and emergence and yet
sentient beings think they are subject to death and birth.

“The thus-gone ones feel great compassion for sentient beings
since all phenomena are free of affliction and yet sentient beings are
afflicted.

“The thus-gone ones feel great compassion for sentient beings
since all phenomena are free of desire and yet sentient beings give rise to
desire.

“The thus-gone ones feel great compassion for sentient beings
since all phenomena are free of anger and yet sentient beings give rise to
anger.

“The thus-gone ones feel great compassion for sentient beings
since all phenomena are free of bewilderment and yet sentient beings are
bewildered.

“The thus-gone ones feel great compassion for sentient beings
since all phenomena are free of coming and yet sentient beings experience
coming.

“The thus-gone ones feel great compassion for sentient beings
since all phenomena are free of going and yet sentient beings experience
going.

“The thus-gone ones feel great compassion for sentient beings
since all phenomena are devoid of formation and yet sentient beings
experience formation.

“The thus-gone ones feel great compassion for sentient beings
since all phenomena are devoid of mental constructs and yet sentient beings
are fond of mental constructs.

“The thus-gone ones feel great compassion for sentient beings
since all phenomena are empty and yet sentient beings are attached to views.

“The thus-gone ones feel great compassion for sentient beings
since all phenomena are without marks and yet sentient beings experience
marks.

“The thus-gone ones feel great compassion for sentient beings
since all phenomena are beyond wishes and yet sentient beings make
aspirations.

“Alas! Those who inhabit the worlds are caught up in disputes and
flawed by hardened ill will. Seeing such beings, the thus-gone ones wish to
teach them the Dharma so that they may relinquish all the flaws of hardened
ill will. Thus arises the thus-gone ones’ great compassion for sentient
beings.

“Alas! Those who inhabit the worlds are in error and enter
dreadful, mistaken paths. Seeing such beings, the thus-gone ones wish to
lead them onto the true path. Thus arises the thus-gone ones’ great
compassion for sentient beings.

“Alas! Those who inhabit the worlds suffer from craving and are
oppressed by their wants. They know no contentment and rob others of their
wealth. Seeing such beings, the thus-gone ones wish to establish them in the
wealth of the noble ones: faith, discipline, learning, generosity, insight,
integrity, and modesty. Thus arises their great compassion for sentient
beings.

“Alas! Sentient beings are enslaved by attachments to family,
home, wealth, and crops, perceiving a meaning where there is none. Seeing
this, the thus-gone ones wish to show them the extreme impermanence of
things. Thus arises their great compassion for sentient beings.

“Alas! For the sake of a livelihood sentient beings act in
unreasonable ways, deceiving one another. Seeing this, the thus-gone ones
wish to teach them the Dharma so that their livelihood may become pure. Thus
arises the thus-gone ones’ great compassion for sentient beings.

“Alas! Sentient beings are never content. No matter how much
wealth, respect, or praise they receive, they never feel that it is enough.
Seeing such beings, the thus-gone ones wish to completely pacify their pain
and fully satisfy them with the blissful transcendence of suffering. Thus
arises the thus-gone ones’ great compassion for sentient beings.

“Alas! Sentient beings are constantly obsessed with their homes,
although they are containers of suffering and intense afflictions. Seeing
such beings, the thus-gone ones wish to teach them the Dharma so that they
may emerge from their homes and truly go beyond the three realms. Thus arises
the thus-gone ones’ great compassion for sentient beings.

“All phenomena follow their causes and appear whenever those
causes manifest. Yet sentient beings are lazy with respect to the noble
ones’ liberation. Seeing such beings, the thus-gone ones wish to teach them
the Dharma so that they can muster diligence and pursue liberation. Thus
arises the thus-gone ones’ great compassion for sentient beings.

“Sentient beings relinquish the exalted complete transcendence of
suffering, which is distinguished by the sacred wisdom of nonattachment.
Instead, they search for the inferior vehicles of the hearers and solitary
buddhas. Seeing such beings, the thus-gone ones wish to inspire them toward
the vast, so that they may come to focus on the wisdom of the buddhas. Thus
arises the thus-gone ones’ great compassion for sentient beings.

“Noble son, whenever these thirty-two features are present, that
is the arising of the thus-gone ones’ great compassion for sentient beings.

“Noble son, in this way the thus-gone ones are said to abide in
great compassion. Noble son, know that whenever such great compassion for
sentient beings endowed with these thirty-two features arises in a
bodhisattva, then that bodhisattva great being will have become a
splendorous and vast field of merit and become irreversible in the diligent
pursuit of sentient beings’ welfare.”

When the Blessed One taught this section on the Dharma gateways to
great compassion, thirty-two thousand beings set their minds on
unsurpassable and perfect awakening, one hundred thousand beings gained
acceptance that phenomena are nonarising, and seventy-two thousand gods
gained the immaculate and stainless Dharma eye with regard to phenomena.

“Noble son, in this way the arrays of masterful qualities achieved
by the thus-gone ones and bodhisattvas are unfathomable and beyond count.
The thus-gone ones may teach on this topic until the end of time and yet
these qualities would remain infinite. Here I have merely touched upon them
so that sentient beings may be joyous, faithful, and delighted. Thus
bodhisattvas are masters of using every exhalation and inhalation in
virtuous ways for the benefit of sentient beings.

“In what way, you may wonder, are bodhisattvas capable of
containing the limitless rainclouds of Dharma? Noble son, think of the
infinite circle of wind. Vast, stable, and strong, it causes the destruction
and emergence of the world and contains the rainclouds, oceans, four great
continents, Mount Sumeru, Mucilinda Mountains, Mahāmucilinda Mountains,
snow mountains, circular mountains, great circular mountains, gandhamādana
Mountains, and all towns, streams, forests, and palaces. Similarly,
bodhisattva great beings employ the infinite wind circle of the retentions
to contain the boundless and continuous Dharma rain that falls from the
clouds of the perfect buddhas. Thus, similar to how the realms of the world
emerge with Mount Sumeru, the oceans, the four great continents, the
Mucilinda Mountains, the Mahāmucilinda Mountains, the snow mountains, the
circular mountains, the great circular mountains, the gandhamādana
Mountains, and the towns, streams, forests, and palaces, bodhisattvas embody
the hundredfold meritorious marks, the grounds, the perfections, the
absorptions, the retentions, the superknowledges, the masteries, the powers,
the fearlessnesses, the correct understandings, the unique qualities, the
great compassion, and all other such perfect qualities of the buddhas and
bodhisattvas. Indeed, they constantly and continuously embody an infinite
number of hundreds of thousands of heaps of mundane and supramundane
qualities. Thus, bodhisattvas are capable of containing the limitless
rainclouds of Dharma.

“In what way, you may wonder, do bodhisattvas open up and arrange
the infinite structures of great palaces of distinct Dharma teachings?
Consider, noble son, the analogy of how the wind enters and separates the
structures of a palace. The wind also constantly and continuously enters,
moves between, and uplifts the forests, trees, branches, petals, stalks,
sprouts, flowers, fruits, leaves, trunks, and so on, just as it does with
the various limbs and body parts of sentient beings. Similarly, in numerous
ways, the wind-like bodhisattvas employ their unhindered and unobstructed
wisdom with respect to correct understandings and eloquence to move between,
distinguish, illumine, reveal, and bring to attainment all mundane and
supramundane perfections. Thus they discern the various teachings, and show
which ones cause the lower realms and which ones lead to the higher realms.
They determine which ones produce mastery, or an existence in hell, or as an
animal, or in the realm of the Lord of Death, or as a human, or as a god, or
as a universal emperor.

“Similarly, concisely, they declare which teachings produce Śakra,
Brahmā, and the guardians of the world, just as they show which ones lead to
discord, servitude, clear-mindedness, or great glory. They determine which
teachings concern science, arts, or crafts, and which ones convey universal
expertise in manifold fields of knowledge. They determine which teachings
belong to the Vehicle of the Hearers and turn one into a hearer. They point
out which teachings belong to the Solitary Buddha Vehicle and turn one into
a solitary buddha, and they show which teachings are of the Great Vehicle by
virtue of possessing all supreme aspects, serving as the means for truly
accomplishing the welfare of others, being ever excellent, and resulting in
omniscience. Likewise, concisely, they declare which teachings pertain to
the grounds, transcendences, absorptions, knowledges, masteries, retentions,
superknowledges, liberations, powers, fearlessnesses, correct
understandings, and the unique qualities. Noble son, in infinite ways such
as these, the bodhisattvas employ their expertise in retentions, such as
that of the lotus array, to arrange the displays of the Dharma. Thus,
bodhisattvas differentiate and arrange the infinite displays of great
palaces of distinct Dharma teachings.

“In what way, you may wonder, do bodhisattvas bring down a
continuous and delightful flower rain of the true and indisputable Dharma
from wish-fulfilling trees upon the circles of disciples? Consider, noble
son, the wind that blows through a forest of wish-fulfilling trees. Such a
wind brings utter joy to gods and humans. With happy minds they are free of
suffering and feel loving and blissful. The wind causes their complexion,
power, abilities, and happiness of mind to never decrease while it showers
them with a rain of delightful incense, flowers, ornaments, garments, drums,
cymbals, and so forth.

“Similarly, coming from the thus-gone ones and their bodhisattva
retinues who reside in the pure realms, the wind-like bodhisattvas constantly
and continuously inspire and motivate sentient beings to engage with the joy
of the Dharma. Thus, they bring them freedom from evil acts of body, speech,
and mind; splendor and freedom from weariness; and the experience of all
divine and human perfections. Saving them from all degeneration, and shining
with the light of insight, they scatter a rain of the flowers of precious
Dharma in the form of requested discourses, proclamations in song,
prophesies, teachings in verse, purposeful expressions, declarations,
narratives, parables, accounts of former lives, extensive teachings,
marvels, and established doctrines. They set forth matters indubitably with accounts
that are conventional, unconventional, oblique, inverted, and so forth. They
purify sentient beings by showing that all conventional reference points are
selfless and pacified, and by declaring and revealing the perfectly pure
intrinsic nature. They show them how to genuinely enter all gateways to the
Dharma. They make others engage with inconceivable modes of illusion, unfold
wisdom illusions, and project emanations that joyfully revel in all
phenomena, thus ripening sentient beings. Responding to all questions, they
satisfy others and bring them expertise in miraculous displays beyond edges
and center. Thus, bodhisattvas bring down a continuous and delightful flower
rain of the true and indisputable Dharma from wish-fulfilling trees upon the
circles of their retinue.

“In what way, you may wonder, do bodhisattvas use their virtuous
environment, which they have accumulated over incalculable eons and which
contains an ocean of gateways to absorptions, liberations, and retentions,
as well as a central mountain, light, moon, sun, Dharma ways, forests,
houses, and surrounding mountains of virtue, to tame and ripen their
retinues of many beings? And how do they blow the destructive wind of
wisdom, which is unsurpassed and transfers beings to the realms where there
are no physical bodies?

“Consider, noble son, the analogy of the wind. At the end of an
eon, when the great trichiliocosm is destroyed, it tears apart and scatters
a hundred quintillion things, including the central mountain, the
surrounding rings of mountains, and the oceans. Completely obliterating them
all, it turns them into the nature of space. Such is the unimpeded force
with which the wind rises. Noble son, the wind-like bodhisattvas similarly
blow on the lofty mountains of the merit and wisdom of those sentient beings
that have gathered the accumulations throughout many eons, thus revealing
their powers, miracles, and great emanations. They let the tune of the
unhindered turning of the wheel of Dharma resound, thereby causing those who
need training to gain the light of special insight. Crushing the power of
intolerable formations and fostering correct mental engagement, they bring
about the correct inner abiding of the mind. Based on such excellent
absorption, they crush and scatter all bodies comprised of existence,
aggregates, elements, and sense sources. Having annihilated all bodies, they
crush incorrect thinking and bring about the inconceivable, complete
transcendence of the world and the excellent merit without form. Through the
destruction of these forms, they cause a pure transformation that remains
until the end of time, being beyond center and edge. Noble son, thus
bodhisattvas cause their virtuous environment, which has been accumulated
throughout incalculable eons and contains an ocean of absorptions,
liberations, and retentions, as well as a central mountain, light, moon,
sun, Dharma ways, forests, houses, and virtuous surrounding mountains, to
manifest within the environment of sentient beings who cycle in existence.
In this way they guide them, mature them, and transfer them to the
unsurpassable state beyond a body. This is how they blow the wind of
destructive wisdom. Noble son, bodhisattvas possessing these ten qualities
are similar to wind.”

At this point the bodhisattva Sarvanīvaraṇaviṣkambhin addressed
the Blessed One: “Wonderful! The Blessed One has taught these ten Dharma
ways that are supreme and satisfy the profusion of sentient beings. O
Blessed One, how marvelous! O Thus-Gone One, how marvelous! Blessed One, any
god or human being who becomes inspired by this teaching and pursues it will
attain the happiness that results from the perfections you have just
explained. Even if they should become Śakra, Brahmā, or a guardian of the
world, they will still remain committed to the welfare of others. Thus they
will attain all excellences in this and all future lives.”