A Treasury

of
MahayanaSutras
Selectionsfrom the MaharatnakutaSutra

AHffiffi

Translatedfrom the Chineseby

TheBuddhistAssociationof the UnitedStates

GarmaC. C. Chang,General
Editor

The PennsylvaniaStateUniversityPress
UniversityParkand London
 of the UnitedStates
The BuddhistAssociation

ChiefTranslator: FayenKoo
Translators: Shu-LienMiao
Yang-chuHsu
Yi-tzeLiu
Kuang-moHo
Editors: V.S.Brown
WalterHsieh
JanetGyatso
T.C.Tsao
 Pubhshed in cooperatior.r with
Tl.' In.trtute for Advar.rced Studies of World Rcligions
Ncw York, N.Y.

-I-itles
in the IASWR Series

r{'. '\
1'"
Buddhtst .\lonasticDi.sttplnrc;The SanshritPrattmohsaSiltras of the
irzs,br Clharles S. Prebish

S i t r a c , ft h e P a t l ' o u s o f E a r t h S t o r eB o d h u a t t t a : l n e L o L L u u uL . L . u , L ' , !
7 ' r t p t t a h a, ) I a s p r H s u a n H u a , t r a n s l a t e d b y ' H e n g C h i n g .

.4ratdra: The Humanization of PhilosophyThrough the Bhagauad GTn, by

-f.
Antonio de Nicol:is.

Srrtptureof theLolus Blossomof theFine Dharma, translated by Leon Hurvitz.

Librarv of Congrcss Cataloging in Publication l)ata

Tripitakr. Sutrapitaka.Ratnaktita.English.
S c l tc r i o r r s .
A trcasurv of Mahivana slttras.

L Chang, Chcn-chi, 1920- . II. Buddhist

Associationof the Unitcd States.III. Title.
BQ1752.E5 1983 294.3'85 82-42776
rstsN0-271-00341-3

Copyright O 1983 The PennsylvaniaStatc Univcrsity

All rights reserved

Designed by Dolly Carr

PrinMin thc Unitcd Statcsof Amcrica

Contents

.\cknowledgements

Prologue

I. ON MAyA aNo MlnacrEs

1 The Prophecy of the Magician Bhadra's
Attainmcnt of Buddhahood (Sntra 21)

II. ON Eupurvrss
2 Thc Demonstration of thc InconceivableState
of tsuddhahood (Sutra 35) 27
3 FlawlessPurity: A Dialogue with thc Laywomen V
Gangottari (Sntra 31) 37
,l How to Kill the Sword of Wisdom (Sntra 36) 4l
5 A Discoursc on Ready Eloquence(Sntra 33) 73
6 Manju6ri's Discourseon the Paramita
of V/isdom (Sftra 46) 100
7 The Prophecy of tsodhisattvaFearlessVirrue's , ,
Attainmcnt of tsuddhahood (Sntra 32) 115
8 The univcrsal Dharma-Door to thc
Inconceivable(Sntra 10) . B4
 \.:\::

, i r . i : r : r h r r : s t i b l eS t o r c so f W i s d o m ( S n t r a2 0 ) 119
'f
lr' Prc.lctior.rof Manju6ri's Attainment
r i B u J d h a h o o d( S f t r a 1 5 ) 164

.. t)r rlIE LIGHToF THETarHAcara

191

I\-. Ox CoNscIousNESS
1l (Sutra 39)
Thc Elucidation of Conscioustress 223

\'. ON VInrue AND DISCIPLINE

13 Bodhisattva Surata'sDiscourse (Sntra 27) 243
14 Sumati's Qucstions (Sltra 30) 256
15 The Dcfinitivc Vinaya (Sntra 24) 262
16 Abiding in Good and Noblc Deportment (Sntra 44) 280

VI. ON Punp LaNo

17 The Dharma-l)oor of Praising Tathagata
Aksobhya's Mcrits (Sntra 6) 315
lU The Land of lJtnrost Bliss (Sutra 5) 339

VII. ON GENrnar MasAvANA DocTRINE

l9 T h c T r u c L i o n ' s R o a r o f Q u c c n S r i m a l t ( S n t r a4 8 ) 363 L'
20 The Sutra of Asscmbled Trcasures(Sntra 43) 387
21 Dialogue with BodhtsattvaInfinitc V/isdom (Sntra 45) 415

VIII. ON Srtnrur MEaNs

22 On the Piramita of Ingenuity (Sntra 38) 427

Glossary 469

Numcricai Glossary 487

Acknowledgements

'.1,
Kuang-Mo Ho and Ms. Tze-Ming Yang bothparticipatedin the translationwork for
.,itt titne. We acknowledge
ourgratitudeto them.
The work oJthe U.S. team is greatly apprcciated.The teammembersare: Dr. T.
..tr1,, Mr. D. Fox, Reu. L.Jamspal, Ms. N. A. Larke, Dr. N. Maxwell, ProJ.R.
. ,::tnnan,and Ms. L. Zahler.
Out of his kindnessand enthusiasm,Dr. C.T. Shen inuited uarious Buddhist
':.'1,?r'-i
to reuiewcertainchaptersat the beginningoJthe translationwork. Thesereuiewers
.. Dr. T.W. Berry, ProJ. R.S.Y. Chi, Rev.
Jen Ching, Prof. D. Daye, Dr. C.S,
..:r.qe, Dr. Charles Luk, Prof. W. Pachow, Dr. J. Penley, Dr. W. Stablein, proJ.
\ Iay, Prof. R. Thurman, Prof. T.C. Tsao, Prof. S.H. Wan, Ms. C. Wu Whang,

::, .ilnal stagesthe work was also reuiewedby Dr. J. Gyatso. We aregrateful to allfor
. , , r , a l u a b lceo m m e n t s .
)Ir. P.C. Ko prouidedadministrativeassistanceforthe Institute, and Ven.Je Hui
t,',,/ rrs valuableresearchassistance.
We appreciatetheir kindness.
ll'e alsothank Drs. W.W. Hsu and H.Y . Li for their inspirationin theJormationof
, i't:tttute.
I'en. Yin Shun, the renownBuddhistscholar,graciouslyallowedthe Instituteto use
, :.::tliriesof Fu Yen Temple in Hsinchu, We thank hin for his generosityandfor his
. .: ;rtlp in interpretingcertainpassages the translators.
Jor
 Prologue

Originand Historyof ThisWork

\1any important scripturesof Theravida Buddhism havc been translatedinto En-

rlrsh in the past few decadcs.Howevcr, translationsof Mahiya'a sutras remain
..-arce,though interest seemsto have grown rapidly in recent years. To make the
:.rjor tcxts of Mahiyana Buddhism availablero readersof English, Mr. c.T. Shen
.'t-theBuddhist Associationof the United Stateslauncheda project to rranslarethe
-hincse Tripitaka into English. His aim was ro introducc to the west hitherto
.:'availableMahayana scripturesfor generalreaders,Dharma-seekers,and schoiars
.lrkc. A team of chinese scholarsin Taiwan was formed to undcrtakc the transla-
::on task.
Anrong the major Mahayana sutra groups, the Maharatnakita sutra, thc Great
'-r'cl-Heap
Sutra, hcre rendered A Treasuryof Mahayandsltras, is or-reof thc most
..rlunrinous. It is actually not one s0tra, but a prodigious collection of forty-nine
.::rlcrentsutraswhich covcr a manifold range of topics. ln order to provide a broad
-':rsPectiveof Mahiyana doctrine, Mr. Shen chose this work as the first to be
::rnslated.
Under the lcadershipof Mr. Shen ar.rdMr. Fayen Koo, the translationof the
-:'.rtrcMahdratnakitasurra, totalling more than a milliorr words, was completed in
':-: tall of 1976.
we, the translatorsa'd edirors, then faced a vcry difficult prob-
:::r: should we publish the sutra group irr its entirety, or selcctthose sitras which
':r nrost useful to gencralrcaders?Aftcr much consideration,we dccidedupon the
,:!er course and selectedtwenty-two sitras for publication.
 PRorocur

The Roleof Mahdyana

S0tras

-':>r:i: :hc rastncssoi Mahayena literature and its subtle and complex doctrines,
::.J --;:r:ril i-nL'tsoithe Mahayanacan be generallysummarizcdunder the topics of
::.r :::i:.r:on and infinity of Buddhahood, and the aspiration for and the path
.:,i::-.i :!. rhrt state. Although the infinity of Buddhahood is usually described
:'. :..:.:rlYe tcrms such as "inconccivable," "unutterable," "bcyond the reach of
:r.,::ir. and the like, it can also be describedpositively, as in the following

The infinity of tsuddhahood is the two-in-one of great wisdom

and grcat compassion;thc way that leadsto its realizationis the practice
of thosc virtues which are in consonanccwith this wisdom/compassron
whole .

The bulk of Mahayana sfitras, including thc Maharatnakuta,present wisdom

and compassion as their two cardinal themes. Compassion is perhaps easier to
understand, for we have ail cxperienced it at one time or anothcr. However, that
which is totally transcendent-the "wisdom that goes beyond," or prajnapara-
mita-is almost impossiblc to explain. How can one understand that which is
simuitaneously existcnt and nonexistent, transcendentaland mundane, a state often
describedas totally beyond words and thought?
To express the inexprcssibicand to enablc man to "catch" that which is
totally transccndentor empty, tsuddhism in the courseof history has developcd a
great variety of methods. As an example, for the intellectuallyinclined, Madhya-
mika phiiosophy wipcs out the limited intellect by rejecting and refuting all philo-
sophical views; when vicws are abandoned, the door to the understanding of
emptiness will eventually open. For those who revolt against Buddhist cliches and
prefer a direct approach, Zen Buddhism provides koan cxcrcises,"shock treat-
ment" (in the form of kicks, blo'"vs, or enigmatic remarks), and serenc reflective
meditation. One will thus see penetratingly into one's own mind and thereby
awak:n to various degreesof Wu or Satori expertence.
The problem is that not everyonc is inclined to Midhyamika or Zcn, and
both these approachescan be mislcading and dangerouswithout propcr guidancc.
The greatestdanger o[ Madhyamika study is that onc may fall into the extreme
vicrv of nihilism, or, with one's hcad stuffed with hair-splitting polemics, become
lnical torvardseverything, including thc basicteachingsof Buddhism. Eventually
this can lead to confusion and a total collapseof faith. Thc method of Nagarjuna
and hrs cminent followers was effectivc in some cases,but there also have becn
nanv Dharnra-scckcrswho becamc pcdants and at thcir death-bedsfound their
entrre lives rvastcdby excessivestudy of academictsuddhism. By its proliferating
pedantr-v,Madhyamika had long ccasedto be a dircct means of liberation; it had
 Pnorocur xl

become an out-oGdate academic discipline with questionable religious and prag-

matic values.
Concerning Zen Buddhism, no one can dcny its great contribution in bring-
ing thousands to direct realization. Zen is emptiness in action, the living prajnip--
ramite. It is hard to find words to praise Zen adcquately. The more one studies and
practices Dharma, the more one appreciatesand admires Zen. However, without
proper guidance and sufficient preparation, Zen can also be dangerous and futile.
By misconstruing a pseudo-experience as true enlightenment,one may dcvelop an
unwarranted self-conceit. Zen can also induce a devil-mav-care attitude and one
may eventually lose all ground in one's Dharmic efforts.
The pitfalls of theseand other Buddhist schools,hou'ever, are not unavoid-
able; they can easily be eschewedby frequently secking guidance in the sutras.
Buddhist sutras are rather plain and evident; they contain straightforward Dharma
teaching, often in the form of dialogues, with an occasionalinsertiorr of an allegory
to illustrate a specific point. Therefore, they are least likely to be misunderstood.
Although we cannot claim that Mahayina sitras are simple enough to be easily
r.rnderstoodby everyone, it is quitc obvious that they arc rclatively easierto under-
stand than the literature of Madhyamika and Zen. Furthermore, sutras are the
source of all Buddha-Dharmas; all Buddhist schools (including Madhyamika and
Zen) look upon thc.sitras as their guidc and final arbiter. This is why we have
qiven first priority to the translationofthe sutras.

SpecialCharacteristics
of the Maharatnakuta
Sutra

lrr rvorking with the Maharatnakita, we obscrvcd the following points:

1. We have found this work to contain a broad coverageof various subjects.
The topics discusscd range froin thc monastic prccepts (Vinaya) to intuitive wis-
:on Q;rajiia),from good deportment to the manifcsrarion of the Tarh,gata's lighr,
:rorrr illusion (mayA) and ingenuity @pAya)to the nature of consciousnessand the
i'urc Land practice. It can perhaps bc called a small encyclopcdiaof Mahiyana
3uddhism, which should bc useful to generalreadcrsas well as to scholars.
2. Emptiness, or iunyata,is thc oursranding,if nor uniquc teachingof Bud-
,:irsnr. It is the central pillar of the Mahay-na edificc, and every Buddhist school
r.ri its own way of dealirrg with this doctrine. Here in thc Maharatnakuta,we frnd
-..rboratediscussionson emptinessirr diffbrent settings,from diffcrcnt angles,and
.'.:thdifferent interpretations.It is perhapsone of the most claboratedocumentson
,:rptiness in tsuddhist literature. Through the introduction of Prajnaparamit-,
and Zen literaturc, the doctrine of emptinessis alrcady familiar i'
"lJdhyamika,
::!' West; neverthcless,we belicvc that this book will enhancethe undcrstanding of
::-.r'tcaching of emptincss and its far-reaching significance.
3. Thc modern reader will mosr likely find fault with the Maharatnakuta
\: Pnorocur

),'": :.r:t:i r!-pctitior.lsness, stereotypedformulas, and excessivenumcrical lists of

:--'.r.::::.: -\s iar as ltterarv styie is concerned,we are symPatheticto these criti-
,'..:::. L)r: rhc orh.'r hand, it should be noted that nany of theseshortcomings in
.::::=:-. .!r 1e arc nor $'ithout value for religious practice,becausethrough repeated
:."j:::i;r-il rnrndiulness, new religious insight can comc forth. It is common
B::jh:.r erpr-rience that realization can be engcnderedthrough long years of
rr:quenr rccrtationof sitras. Therefore, thc purpose of reading a Buddhist sltra is
:r.r onlv to grasp its meaning, but also to acquirc religious insight and experiencc.
To achievethis one should not just read the sitra once and digest the information
thcr.-in.but should read it again and again, even out loud, so that the words of the
sr.itrabecome totally absorbed into one's subconscious mind. This is tantamount to
letting the sutra takc over the mind and run its course to reachthe beyond. It is for
this rcason that the intcntional repetition in Buddhist scripturcs should not be
treated entirely as a defect, but rather as a constructive and bencficial method for
Dharma practice.
Neverthcless,to avail the modern readerswho may not be able to appreciatc
the volume of repetition in this sltra, we have adopted two ways of handling the
text:
a. The texts which we felt arc significant and readable were lcft intact.
b. We made some deletions in those sutras which have portions that are
extremely prolix, repctitious, or insignificant in our vicw. Most of thc deletions
involve only a few sentences;in a few casesa page or two wcre left out. All
deletions have bcen indicated by the insertion of thrcc ellipsis points in the appro-
priate hiatus.
we havc attemPted consistently to
4. In our translation of the Maharatnakuga
offer the closcst English rendcring of the original text. Howevcr, in those cases
where a technical term has too broad a meaning to be adcquately representedby an
equivalent English term, we have retainedthc Sanskrit word. The readeris urged
to consult the glossary at the end of this volume for all Sanskritterms, as well as
for a variety of English phraseswhich have a specialmeaning in Buddhism. A
numerical glossary has also been provided for thc standardlists of items of Bud-
dhist doctrine.

Texts
A Brief Introductionto the Selected

The Jlaharatnakuta Sutra in its present form as found in thc Chinese Tripitaka
corrsists offorty-nine sutras.l They are not grouped togethcr in diffcrent scctions

1. For a summary of the history of the Maharatnafrritatexts, see K. Priscilla Pederscn,

''\ores of Buddhist Studies,
on the RatndkutaCollection", Journal oJthe Intenntional Association
V o l . - 1 . N o . 2 ( 1 9 8 i ) ) : 6 t ) - 6 6F. o r a n a n a l y s i so f t h e v a r i o u s t r a n s l a t i o n so f t h e c o l l e c t i o n , s e e
R r c h a r d A . G a r d , e d . . B u d d h i s tT e x t I n J o n n a t i o tNr ,o . 2 0 ( J u n e 1 9 7 9 ) : l - 1 1 ; N o . 2 2 ( D e c e m b c r
19;9):;8; No. 28 (June 1980):!-i1; and following issues.
 Pnorocur x11l

according to their contents, nor to a chronological order. Why these sutras are
arranged in thcir present sequenceand form remains a ptzzle to us. Wc have
consultcd many scholarsbut failed to find a satislactorvanswcr. Our guessis that
the forty-nine sutras were collected haphazardlv throughout the agcs without a
premeditatedplan or scheme.Therefore, to facilitatecomprchensionwe have taken
thc liberty to re-group the selectedtwenty-t\\'o sutras into eight sections according
to their contcnts, and a ncw tablc of contentshas bccn providcd to substitutefor
the traditional Chincsc arranscmcnt. A few words of introduction to these sutras
are siven below.

Section I: On Maya and Miracles

This topic is elucidatedby the story of the magician Bhadra's contest of magic
power with the Buddha. The emphasishcrc is that thc Buddha's supcrior powcr is
not attained through spells, magic formulas, deity worship, or even meditation
power. It is attained, rather, through thc fuil rcalization of illusion (nayQ and the
cultivation of virtues and altruistic deeds. The central theme of Mahtyina tsud-
dhism, the cultivation and perfection of wisdom and compassion, is strcsscdherc.

Section II: On Emptiness

Nine sitras were selectcdto cover this teaching. Emptiness can bc illustrated by
one word, e.g., the vowel Al by onc stanza,e.g., the first githt of the Madhyami-
kakarika; by one shcet of papcr, e.g., the Heart Siitra, or through the innumerable
volumcs of Prajn-paramitl literature. The contents and depth of emptincss are
rcgarded by Buddhists as all-embracingand inexhaustible,and its teaching is the
basis of Madhyamika, Zen, and most other schools of Mahayana. It is our hope
that the nine sitras included herein may further understanding and apprcciation of
this all-important subject.

SectionIII: On the Light ofthe Tathagata

Anrong the twenty-two sutras presentedin this volume, The MdniJestationo-fLights
rs perhap: the most difficult one to comprehend. The central qucstion is: What is
this so-called"light"? Is it simply a certain kind of luminous entity such as rays or
beams of light, or is it the spiritual illumination, the so-called "mystical light"
rcstifiedto by many mystics?To give an cxact answer is difficult. Noticeably, the
lrghts trcated in this sutra seem to denote all thc dynamic aspectsof Buddhahood,
r.c., thc Sarhbhogakayaand Nirmanakiya, and all merits and functions of Tatha-
qatahood are cxpressedin terms of light. One even has the impression that all
r'ssentialprinciples of Mahayana Buddhism are given in terms of this light.
In general, religious experience and achievement are often linked with light.
'illumination,"enlightenment,"revelation,'
Words such as and so forth all imply
rhat these experiencesare somehow or other related to light. The Old Testament
sratesthat God is spirit and God is light. Buddha Amitabha means'Infinite Light.'
 Pnorocur

[ ': ian even qo so lar as to say that in Buddhism, all achievementsin meditation
,:. j :rirr,rrrrve-cosnitron
practice(iamatha-uipaiyana)can be appraiscdby the realiza-
::i:: oi ditGrent krnds or degreesof light. The exact meaning, implication and
:::nltlcance ofthc r-ariouslights reported in this shtra are perhapsbeyond our ken
lt Fresent.but u'e believe that the material here will be of importance to students
oi r.'ligrous srudiesin the years to come.

SectionN: On Consciousness
The readerwill find that the consciousness discussedin this sutra is in many ways
sinrilar to the Yogacira idea of the storc consciousness@layauijnana). It is our
belief that this s[tra is one of the forcrunncrs or germinal sources of the Mind-
Only philosophy of the Yogacira school. As is statedhere, "The consciousness is
devoid of form and substance, yet it manifests itself by feelings and conception,
. . it upholds all the dharmadhatu, . it is fully endowed with the power of
rvisdom and can even know events of past lives. Consciousnessis the seed
which can bring forth the sprout of various bodily forms as a result of karma.
Perception, awareness,conception, and memory are all comprised in the conscious-
ness. ." Here, we clearly seethe precursorofthe store consciousness theory. For
those who are interested in the Buddhist view on consciousness,this sutra should
be a useful referencc.

Section V: On Virtue and Discipline

Trvo short sitras were selectedto introduce the basic moral codes of Buddhism;
both texts are simple and routine. "fhe Dejnitiue Vinaya is a very significant sutra;
it expounds upon the fundamental principle and spirit of the Bodhisattva-path and
speils out the differenccs between the Bodhisattva's Vinaya and that of the Sra-
vaka. The moral principles of the Mahiyina are also set forth here. Abiding in Good
and Noble DeportmentSatra attempts to define the true 6ramana; it also gives de-
tailed descriptionsof various kinds of monks. To most people, thc required stan-
dard for thc perfect monk as set forth here may be too rigorous, even frightening,
but to those who are seriously interested in leading a monk's life, or in studying
monasticism, this sutra may serve as a valuable reference.

Section VI: On Pure Land

ln the Maharatnakuta,there are two surras concerning Buddha's Pure Land; both
are included here in our selection. Since the majority of people cannot successfully
perforn-r the meditation and intuitive observation practice, nor lead an ascetic mo-
nasric Lte, the alternativepath of Pure Land practiceis provided. By the power of
the original vorvs of Buddha, such a practitioneris assuredrebirth in a Pure Land,
s'hich is not consideredto be a heaven or celestialparadise,but rather an ideal
training ground for furthering one's journey toward enlightenment. According to
 Pnotocus

Buddhist tradition, there arc innumerable Buddha's Pure Lands in the infinite
universes. Two samples are described in the Maharatnakuta;onc sutra contains a
discussion of Buddha Amitabha's Pure Land in the wcsrern direction, and thc other
that of Buddha Aksobhya in the east.

Section VII: On GeneralMahayana Doctrines

The True Lion's Roar of Queen Srtmala Sutra is a short but quintessential text
covering many important teachingsof Mahayana Buddhism. There are already
several translations of it in English. Some passagesin this sfrtra are extremely
obscurc. We hope that our translation and notcs will facilitatc further studics of
this text.
The Sitra oJ AssembledTreasuresis the original Raunkita Surra. It gives
various admonishments to the followers of Mah-yana, expounds on thc right
observationof the Middle !?ay, and discusscsthe various kinds of 6ramanas.
Dialogue with BodhisattuaInjnite Wisdom.This sutra defines the rranscenden-
tal bodhicitta, deliberates on rhe mcrits and achievement of the ten stages, and
describesthe various visions acquired by the Bodhisattvas in the ten successive
stages.

Section VIII: On the Paramita of Ingenuitg

Upaya (fiffi) is difficult to translate into English propcrly. It has bcen rendered as
skillfulness,ingenuity, expediency,and so forth, bur none ofthese rranslarionscan
cover the broad implications of the word. In this sutra, the basic meaning and
specific implications of upaya are discussed.Since the advanced Bodhisattvas have
all perfected their up-ya, how can they ever make any mistakes or blunders?
A mcaningless or accidental act by an enlightened Bodhisattva is unthinkable.
Hence, the author of this sutra is compclled to explain every deed of Gautama
Buddha teleologically. When a religious leader is deified, new problems ensue.
This is perhaps universal. Wc believe that this sutra will be highly interesting to
those who are interested in the comparative study of religions and in the history of
thc development of Buddhist thought.

Garma C.C. Chang

University Park, Pennsylvania
On Maya and Miracles
 I &fiffiffireffi;d€
The Prophecyof the MagicianBhadra's
Attainmentof Buddhahood

Thus havc I hcard. Oncc the Buddha was dwcllins on Mount C.air.tui, n...
Rajagrha, accompanied by twelve hundred fifty great monks whci were Arhats
known to ali, and five thousandBodhisattva-Mahisattvaswho had achievedgreat,
miraculous powers to perfornr magical feats at will; had achieved the Realization
of the Nonarising of Dharmas; and had acquired dharalis. Thcy were led by
BodhisattvaLion, BodhisattvaLion Wisdom, BodhisattvaWonderful Sandalwood,
Bodhisattva Subduer, Bodhisattva Great Subduer, Bodhisattva Superior Light,
Bodhisattva Revealing Light, Bodhisattva Dignified Light, Bodhisattva Adorncd
with Light, Bodhisattva tsright Enlightenmcnt, Bodhisattva Assembly Leader,
BodhisattvaSubduer of SentientBeings, all thc Bodhisattvasof thc Worthy Kalpa,
Bodhisattva-Mahasattva Maitreya, the Dharma Princc MaijuSri, and others. They
were surrounded by the Four Great Deva Kings: Sakra; Brahmt, nraster of the
SaheWorld; and incalculablenumbers of gods, dragons,yaksas,asuras,gandharvas,
k i n n a r a s ,m a h o r a g a s a. n d s o f o r t h . l
The Tathagata, the !?orld-Honorcd One, was renowned throughout the
world as the Tathigata, the Worthy One, thc Supremely Enlightencd One, rhe
One Perfect in Learning and Conduct, the Well-Gonc One, the World-Knowcr,
the Unexcelled One, the Great Tamer, the Teacher of Gods and Humans, the
Buddha, the World-Honorcd One, the All-Knowing One, the All-Seeing Onc. Hc
had achieved the ten powers, the four fearlcssnesses, the four kinds of unimpeded
understanding, and the cighteen unique qualitics of a Buddha. He had grear kind-
ness and great compassion, possessedall the five kinds of eyes, and was perfect in

Sutra21, Taishoshinshudaizokyo31t),pp. 486-492;translatedinto Chineseby

Bodhiruci.
: L)\ \1-lr'.r .rsu Mrnacrls

: - : : : : : . r - r l L r l r s ; b r l r f i ' t o a d m o n i s h p e o p l e ,t o t e a c ht h e m t h e D h a r m a , a n d t o
. ' : , . - i : - - : , : : , - :p
1o , . . ' c r s . l
H: r.rr,rlJseron a hair's tip a billion-world universe,with ali its earths,cities,
:-'.:,j '.,.:. rr..s. iorests, Mount Sumerus, oceans,rivcrs, and celestialpalaces;he
=... --'-rlj rnakc rhe universeremain uplifted in spacewithout tilting or moving at
..- :,--:rr;.. kalpa, n-rorethan one kalpa, or as long as he wishcd.
-\r that time, thc king, ministers,brihmins, lay devotees,and subjectsin the
-'::'. ..iRalagrha all held the Tathagatain grcat csteemand respectfullyoffered him
'ntst
:i: beverages,food, clothing, bedding, and medicine.
In that city livcd a magician named Bhadra, who was well versedin hetero-
Jor doctrines, skilled at using spclls, and was the foremost magician in thc city.
Evcrvone in thc kingdom of Magadha was bewitched by him and believedin him,
cxcepr those who had realizedthe truth, and the laymen and laywomen of right
taith.
Learning of the merits and reputation of the Tathagata, the magician thought,
"Now, all the peoplein this city revereme, exceptSramarlaGautama,3who has not
,vct been converted to my way. I should go challenge him to a contest. If he yields
to mc, I will be even more respectedby thc pcoplc in the kingdom of Magadha."
At that timc, thc good seedsthe magician had sown in his previous livcs
r""'erematuring, and by thc blessing of the Buddha's awesome, virtuous power,
Bhadra left the city of R-jagrha for Grdhrakuta. There he saw the light of the
Buddha, which surpasscdhundreds ofthousands ofsuns; the handsomeface ofthe
Buddha, which was like a full noon; the pcrfcct body of the Buddha, which was
as well proportioned as a banyan tree; the white hair between the Buddha's eye-
brows, which was as pure as a brilliant pearl; and the Buddha's eyes, which werc
deep bluc, likc a blue lotus flower. The top of the Buddha's head could not be seen
even by thosein the Brahma Heaven. With his purc voice of sixty qualities,ahe was
prcaching the Dharma to the multitude.
Although the magician saw the extraordinary, awe-inspiring majesty of the
Tathagata,he remained arrogant. He thought to himself, "l should test him now.
If he is the All-Knowing Onc and thc All-Secing One, he will know my intention."
With this thought in mind, he approached the Buddha, prostrated himself
with his head at the Buddha's feet, and said, "May the Tathagata accept my
meager offering tomorrow. "
Seeing that the time had come for the good roots of the magician and thc
othcr scnticnt beings in the city of Rijagrha to mature, thc World-Honored One
acceptedthe invitation in silencefor the purpose of brir-rgingthose good roots to
maturitr'.
When the magician saw that the World-Honorcd One had acccptcd his
inr-itatron.hc thought, "Gautama does not know my intention; he is definitely not
an All-Knou'ing One." Then he bowed and took his leave.
The Venerable Maudgalyayana5was in the assembly at that time and saw
u'hat had happened.He approachedthe Buddha and said to him, "Bhadra intends
 Bnaora's ArrarNnENr oE Buoonanooo 5

to deceive the Tathigata and the monks. May the World-Honored One decline his
invitation!"
The Buddha told Maudgalyiyana, "Do not think in this way. Only those
who have desire, hatred, and ignorancc can be deceived, but I eradicatedthose
defilementslong ago, for I realizedthat not a single dharma ever arises.I have been
firmly abiding in right action for many kalpas.Hos' can anyone deceiveme?
"Now, you should know that the magiciandoesnot pcrform real magic, but
the Tathagata does. Why? Becausethe Tathagata realizeshere and now that all
dharmas are illusory. Even if all senticntbeings were as skilled in n-ragicas Bhadra,
all their magical powers combined could not compare with those of the Tathagata,
even if their powers were multiplied by a hundred, a thousand, or anv anlounr,
numcrical or figurative."
The Buddha asked Maudgalyiyana, "What do you think? Can thc magician
magically produce a billion-world univcrse and magr.rificentlyadorn all of it?"
Maudgaly-yana answered,"No. "
The Buddha said, "Maudgaly-yana, you should know that I can magically
produce magnificently adorned worlds, as numerous as the sands of the Ganges,
inside a hair's tip, and even this does not exhaust thc Tathigata's miraculous
powers.
"Maudgalyayana, you should know that there is a great wind wheel6 callcd
Brcakcr that can break a billion-world universe to pieces.
"There is another wind whcel called Great Hurricane that can ruin worlds
and then rebuild them.
"There is anothcr wind wheel called Propellerthat can revolve worlds.
"There is another wind wheel called SccureAbiding that can blow as high as
the Akanistha Heaven.
"There is another wind wheel called Scatterer that can whirl awav and
scatterMount Sumeru, the Black Mountain, and othcr mountains.
"Therc is another wind whecl called Fierce Flame that can blow ficrce flames
up to the Brahm5 Fleaven during the raging conflagration at the end of a kalpa.
"There is another wind wheel called Qucncher that can qucnch the raging
conflagration at thc end of a kalpa.
"Therc is another wind whecl called Cool that can causea cloud to cover a
billion-world universe.
"There is another rvind whecl called Universal Downpour that can pour
down heavy rains on thc worlds during the raging conflagration at the end of a
kalpa.
"Moreover, therc is a wind whecl called Drying Up that can dry up rhe
sprcadingflood at the end of a kalpa. There are so many wind wheels that I could
not finish enumerating them even if I spoke until the cnd of this kalpa. All this,
Maudgalyayana,you should know.
"What do you think? Car.rthe magician dwell securely in any of these wind
rvheels for a moment?"
 ON MAva auo MInacrr,s

Maudgalyayanaanswered,"No."
The Buddha told Maudgalyayana,"The Tathigata can walk, stand, sit' and
lie undisturbedin the wind wheels. The Tathagatacan also put those wind wheels
lnro a mustard seed and display their motions without the mustard seed either
erpanding or contracting, and without the wind wheels in the seed obstructing
ca;h other. Maudgalyayana, you should know that the feats of magic accom-
plrshedbv the Tathagatahave no limit."
When the Venerable Mah-maudgalyayana and the assembly heard the Tatha-
qara s u'ords, they were all overwhelmed by wonder and awe. They all bowed
dorr'n bcfore the Buddha and exclaimed in unison, "Because we have now met the
great Teacher who has these awe-inspiring miraculous powers, we arc greatly
blcssed. One who has an opportunity to hear of the wonderful miraculous powcrs
of the Tathagata, the World-Honored One, and generates profound faith and
understanding will certainly gain great blessings and bring forth a vow to attain
supremc enlightenment. "
That evening, the magician tshadra went to the lowliest and dirtiest place in
the city ofRajagrha and conjured up a very spacious, levcl, square site for teaching
the Dharma, adorned with banners and canopies of colored silk, pcrmeated with
the fragrance of flowers, and covered by a jewelled tent. He also magically pro-
duced eight thousand rows of jewelled trees. under cach jewelled tree was a
lion-throne. There were also numerous splcndid cushioncd seats. As offerings to
the monks, he further produced by magic hundreds of courses of the most deli-
cious food and drink, and five hundred servants dressed in whitc, ornamented
clothing.
'When
these magical feats had bcen performed, the Four Deva Kings came to
the site and told thc magician, "In order to make offerings to the Tathagata
tomorrow, you have nagically produced these innumerable, beautiful things. tse-
cause of this, you have achicved great mcrit. Now, in order to help you make
offerings to the Tathagata, we wish to produce by magic a second site for teaching
the Dharma. Will you allow us to do so?"
Hearing this, the magician felt curious, and he gave them permission at
once. Thereupon, the Four Deva Kings magically produced myriads of wondcrful
ornaments, twice as many as the magician had produccd.
Thcn Sakra, king of gods, together with thirty thousand of his celestial
subjects,came to the site and told the magician, "I, too, wish to adorn the site,
becauseyou are making offerings to the Tathegata."Astoundcd, the magician gave
hrm permission, too. Thereupon Sakra, for the sake of the Tathagata, magically
produced a hall as splendid as the palacc in the Heavcn of the Thirty-Three. He
also magically produced p-rijata trees,kovidara trees,Tand other beautiful, celestial
trces, arrangedin orderly rows.
Secing all thesc, the magician exclaimed in wonder and felt remorsc. He
q'ished to v"'ithdraw the things he had conjured up, but thcy remained as they
n'ere, i.n spite of all his spells. "This is very strange," he thought. "In the past I
could at will make my magrcalproductions appearor disappear.But now I cannot
 Bnalna's Atrarunarxt or BuooHanooo

make thesego away! This is surely becausethey are offerings for the Tathagata."
Reading the magician'sthoughts, Sakratold him, "yes, indecd. It is bccause
of the Tathigata that you cannot make your magnificent teaching site disappear.
Therefore, yo' should know that if one bri'gs forth even a single thought of the
Tathtgata, that good root will eventuallyact as a causeibr that person'sattainmcnt
of parinirvina. "
When he heard Sakra say this, the magician r1.asverv glad. The nexr morn-
ing, he went to the Tathagataand said, "World-Honored One , now I have finished
making all the preparations.Plcasebe so kind as to come."
Thus, on that morning, thc V/orld-Honored One put on his robc, took up
his bowl, and went into the city of Rijagrha ro thc magician's teaching sire,
together with the asscmblythat respcctfullysurroundedhim.
The heterodox, the brahmins, and others in the kingdom of Magadha who
wanted the Tathagatato be deceivedby the magicianall came to the srtehoprng to
sec that occur. At the same time, many monks, nuns, laymen, and laywomen also
came, becausethey all wanted to see the miraculous feats of the Tathagata and to
hear him preach in a lion's roar.
Then thc Tathagata,by his miraculous powers, causedthe magician, Sakra,
and the Four Deva Kings to seethe world-Honored one simultancouslyat eachof
the places they had adorncd.
Seeing this, the magician cast away his arrogance-and pride. He approached
the tsuddha, prostratedhimself at his feet, and said, "world-Honored one, now I
repent and confess my wrongdoing in thc presenceof thc Tathagata. Blinded by
ignorance, I have tricd to deceivethe Buddha by conjuring up various nragnificent
adornments. Although I now feel remorseful, I cannot makc my magical creatlons
disappear."
The world-Honored one told the magician, "All sentient beings and mare-
rial objects are illusory, like magic, conjured up by karma; all the monks arc also
illusory, likc magic, conjured up by the Dharma; my body is arso illusory, like
magic, conjured up by wisdom; a billion-world universe is also iliusory, rike
magic, conjured up by all senticnt beings as a whole; all dharmas arc illusory, like
magic, conjured up by combinationsof causesand conditions.
"Now you should offer to these people one by one the beverages
and food
you have produced by your magic."
Thereupon, the magician, the Four Deva Kings, Sakra. their rctirues, and
their magically produccd servants offered thc beveragesand food to the tsuddha
arrd the Samgha. Thcy provided fully for everyonein thc assenrbly.
Then Mahaka5yapaspoke in verse:

"Food is illusory:
Rccipients,too, are illusions.
When a giver comprehends their cquality,
His giving may be called pure."
\ ()\ \1.rr.\ .rNl Mtnacrls

\1.;.h:nraudgalvivanaspoke in verse:

"Seatsare illusorY:
Thosc seateduPon them, too, are illusions.
When a giver comprehendstheir equality,
His giving may be called Purc."

Sariputraspokc in verse:

"Servantsare illusorY:
The minds of those served,too, arc illusions.
When a giver comprehends this truth,
His giving may be called Pure."

Subhlti spoke in vcrse:

"Do not sec giving as giving,

Nor regard rcceiving as receiving.
If a giver can do this,
His giving may be callcd Purc."

Ananda spokc in verse:

"Gifts are empty, like sPace,

And no recipicnt can bc found.
.When
a giver is detached from bodv and mind,
His giving is purest."

Bodhisattva Banner of Light spokc in verse:

"All dharmas are illusory,

Like the adornmcnts
Conjurcd up by the magician.
But this is bcyond the awarcnessof fools."

Bodhisattva Adorned with Light spoke in versc:

"Scats and trees are all produccd

By an illusory mind.
What difference can there be
Between an illusory mind and empty space?"

Bodhisattva Lion spoke 1n vcrse:

 BnaonR's ArrarNuENr or BuooHaHooo 9

"A jackal is fearless

Before it hearsthe lion's roar,
And growls and howls among the trees.
But once it hearsthe lion's roar,
It will be at a loss to hide or run.

I t i sj u s t s o w i t h t h e m a g i c i a n :
Before he met the Tathigata,
He boastedto the heretics
Of his superiority over the tsuddha.

Though the magician can conjure up ob.jects,

His magical power is limited.
Not so with the magical power of the Buddha,
Which can never be exhausted;
No god or demon
Can know its bounds."

Bodhisattva Lion Wisdom spoke in verse:

"To know that food, drink,

Scrvants,and thosc who partakc
Are all illusory, like magic,
Is the best offering of all."

BodhisattvaMaitreya spoke in verse:

'Just
as a fire is intensified
When oil is poured upon it,
So the World-Honored One's magic
Is magnificd by comparison with the magician's."

Bodhisattva ManjuSri spoke in verse:

"All virtuous deeds done in this assembly

Have never come into being;
So it is with all dharmas:
Empty, and passedinto nought
In the forever unobtainable Dast."u

At that time, the World-Honored One, in order to bring Bhadra the magi-
cian to maturity, magically produced an elder approaching the assembly. The man
asked Bhadra, "What are you doing here?"
The magician answered, "l am making offbrings of food and beverages to
S.amanaGautama."
1fl ON MAYA aNo Mtnacles

The elder told him, "Do not say that. Right now, the Tathagata and the
nronks are taking thc food offered to them in the palace of King AjitaSatru."
Thcreupon, by the miraculous power of the Buddha, the magician was able to see
the Tathagata and the monks feasting there.
Then the World-Honored One rnagically created a second cider, who also
askedthe magician, "What are you doing here?"
The magician answered,"I am making offerings to SramanaGautama."
The second elder said, "Do not say that. Right now, the Tathagataand the
monks are begging for food in the streets where the heterodox believers live. " By
the miraculous powcr of the Buddha, the magician was able to see the Tathagata
and his venerablc followers making the rounds of the streets begging for food.
Then the World-Honored One produced magically a third clder, who told
thc magician, "Right now, thc Tathagatais teachingthc wonderful Dharma to the
four kinds of devotees in the gardcn of Jiva, the most promincnt physician."
Thereupon, by the miraculous power of thc tsuddha, the magician was able to sec
the Tathigata there.
Then the World-Honored Onc crcated by magic a 5akra, who canre to the
magician and said, "Right now, the Tathagata is tcaching the Dharma to the
assemblyin the Heaven of the Thirty-Thrcc. " The magician again saw the Tatha-
gata, this time teachingthe essenceof the I)harma to a host of gods.
Hc also beheld thc Tathigata, endowed with thc thirty-two auspicioussigns
and thc eighty minor oncs, sitnultaneouslypresentamong the trees, flowers, and
foliagc; upon countlesslion-thrones;amid the walled strcctsin thc city of Rtjagrha;
and in houses, halls, and other superior places. He also saw himself, in all the
placcsrvhere the Tathigata was, repenting and confcssinghis wrongdoings.
Then the magician saw nothing except thc tsuddha everywhere. He was
overrz,'helnredwith joy, whereupon he attained the Samadhi of the Recollection of
'
the -ljuddha-

Coming out of samadhi, he joined his palms toward the Buddha and spokc

"In the past, my conjurations

Were thought to bc unexcellcdin thc world,
But now I sce they cannot compare
With even a tiny part
Of the miraculous powers of the Buddha.

Now I know how inconceivable

Are the Buddha's miraculous powers.
He can at will produce
Manifested tsuddhas as innumcrable
As the sands of the Ganges.

All the Tathigatas that I see

Have the same auspicioussigrrs.
 -Bnaora's ArraruntNr or Buoonauoot 11,

mc t
#ilf:J:J,1"";li;*n:sh'w
I wish to make offerings
To [one of] thcse Tathigatas.
May the World-Honored One tell mc
Which will lead me ro reap the supreme fruit.

Ordinary people who do not esteemthc Buddha

V/ill forfeit peace and happincss.
Now, in the presenccof the World-Honorcd One.
I confessI have committed
The sin of foolishly resting rhe Tathagata.
I hope this misdeed will be forevcr annulled.

May Brahm-, Sakra, and the asscmbly

All bear witness for me:
In ordcr to deliver sentient beings, ;
I nou' make a solemn vow to strive for bodhr.

I s h a l lc n l i g h t e na l l b e i n g s
With the light of wisdom;
I shall give them the nectar of Dharma,
And fill thc entirc world with it.

How can a sensiblcperson not aspireto bodhi

When he seesthe Buddha perform
Such miraculous feats,
Hears his pleasantwords, and witnesses
His wonderful deedsand unimpeded wisdom?

May the World-Honored One show me

The way to bodhi and all purc deeds.

Pray show me the [superior] devotion

Which is beyond Srivakas and Pratyekabuddhas.

In what should one abide whcn practicing the Dharma? ,,' ..-t
How can one always win respect and offerings?
, How can onc be dignified in dcmeanor?
How should one remove doubts and regrets,
/ 1 - a.
Seek wide lcarning tirelessly,
And firmly establish oneself in it?

FIow can onc teach others the true Dharma

And causethem to delight in it?
How can onc teach without
Expecting material rewards?
12 ON MArA aNo Mrnaclls

Hon' can one be grateful and return favors?

Hos' can one always be
-\ permanent friend of selltient beings?
Hos' can one avoid bad company
And associatcwith good friends?

Hog' can one meet Buddhas

And make offerings without wearincss? i

What are thc right subjcctsof study

'' 'l
And how can onc csteemand sanctify them?
'What
are the essentialelementsto produce samldhi?
,i
How can one achieve a mind
In harmony with thc truth,
And cast away the mind
In discord with thc truth?
How can one acquirc right thought?
How can onc be free of timidity and wcakness
And become invulnerableto demons?

How should one contcmplatethe meaning of the Dharma?

How can one never forsake senticnt beings?
What is to bc preserved?
What should be embracedwithout clinging?

How can onc practiceright action

And be endowcd with ingcnuity?

' How can onc cultivate kindnessand compassion,

Achieve miraculous powers,
I Realizcunimpedcd eloquence,
Ii ^ A n d a c q u i r ed h i r a r r i s ?

How can one attain the realizationof the Dharma truthl()

And obtain pure eloqucnce?
How should one abandon what must be abandoned?
How can one penctratethc profound doctrines?
How can one fulfill vows and aspirations,
And gain nonregressionfrom thc paramitis?

I am willing to practicc
All Dharmas with diligence.
May thc Honored One of great compassion
Explain them for me."

Thc World-Honored Onc answeredin verse

 Bnaona's ArratNnrNr or Buoonasooo 13

"lf one knows that all dharmas

Are like magic and illusions,
He is able to produce magically
The bodies of ten billion Buddhas
And delivcr beings in millions of lands,
J u s t a s b y m a g i c B h a d r ac a n c o n ; u r eu p
Various things out of nothing.

Things do not ariseor cease;

Nor do they abidc, comc, or go.
The same is truc of thc monks
And the transformationbodiesrr of Buddhas;
They neither come into being nor perish,
Nor attain nirvana.
A1l thcsc arc the Tathigata's
Inconceivable miracles.

Troops mounted on elephantsor horses

Conjurcdup by r magician
Arc mistaken for real
By confused sentient bcings.
In truth, thesemounted troops
Hlvc no cnrity Jnd tlo rrotarisc.
S i m i l a r l y , t s u d d h a sh a v c n o r c a l a p p c a r a n c c :
They neither go nor come.

Those who hold a view of a self

Wrongly conceivean idea of the Buddha.
One cannot contemplate the Tathagata
According to appearance,caste,
Birthplacc, or purc voicc;
Nor can one discriminateBuddhas
By thc mind or consciousncss.

Thc Dharma-body of thc Buddhas

Transccnds all time.
It is by naturc frcc of all forms
And beyond all categoriesof dharmas.

Magically produced Tathlgatas

By nature do not arise;
Nor have they aggregates, entrances,or elements.l2
They do not dcpcnd on anything.
Similarly, the Dharma-body of the Buddhas
Cannot bc sccn with the five kinds of eyes.
1-+ C)x MAyA aNo Mtnacns

Ii vou claim you seea Buddha,

You seeno Buddha at all.
i Seethe Buddha as you seethc unseeable;
'
See him like the trace of a bird flying in thc sky

The Buddhas you see

And the others you do not
Are equal and like empty space.
They are identical,
Utterly indistinguishable.

All Tathagatas arc undifferentiated

In their merits of discipline,
meditation, wisdom, liberation,
And thc knowledge and views
Derived from liberation.l3
T h e y a l l a b i d ei n e n r p t i n e s s
And are detachedfrom all dharmas.
T h e y a r c i l l u s o r y ,l i k e m a g i c ,
Without a nature, and do not arise.

To make offerings to one Tathagata

Is to makc offcrings to countless tsuddhas,
For the Dharrna-body of all Buddhas
Is everywhere equal and undifferentiated.

Thereforc, all tsuddhas can confcr

Great blcssings and benefits.
Making offerings to any Tath-gata,
[Real or magically produced,]
Will yield great fruit.

Since all Tathagatas have realized

The equal, pure Dharma-nature,
Thcy are one. without any difference.

You askcd which is the truc Buddha;

Cast asidc your distractedmind
And heed my words.

Abide in the wisdom of right mindfulness

And observe all dharmas:
Nothing arises at all,
But dharmas are mistaken for real.

If form arose,then it would cease.

T a t h a g a t a sd o n o t a r i s ei n a n y w a y ,
 Bnaola's ArrarNntNr or BuooHanooo 15

And have never in the past ariscn;

Thereforc, they will not ceaseto be.

Contemplate the Tathigata in this u'ay-l

Seehim as you do the unseeable,
Then will you find that the Buddhas vou sec
Abide nowhere.

Upon the five.aggr"g"tes )

Do all ordinary men depend.
Contemplate thc aggregatcs
As you do the Buddhas!

Then will you find

That Buddhas, dharmas, and sentientbeings
Have as their form thc absenceof form;
Thcy depend upon nought.

If you take such a view,

You will soon realizc enlightenment.

No dharmas in truth cxist;

They arise from false discrimination.
Causes ancl conditions are cmpty rn essence,
For they lack a self which acts.
Onc who comprehcnds this
',
Will comprehend the unsullied, pure Dharma,
And seeTathagataswith the clear I)harma-eye."

When the magician had heard this, he achicved the Rcalization of Com-
','Lancewith the Dharma Truth. Also, fivc thousand
sentientbeings brought forth
:upreme bodhicitta,laand two hundred Bodhisattvasreachedthc Realizationof thc
\onarising of Dharmas.
After the world-Ho'ored one had taken his mcal, he again spokc in verse in
\)rdcr to fulfill the magician'swish:

"Giving without discriminating

A thing given, a giver, or a recipientl5
Is perfect giving."

Then Ananda said to the Buddha, "World-Honored One, wc hopc that the
Trthtgata, with his miraculous powers, will help the magician to make the mag-
nillcent things he has magically produced rcmain for seven days."
At the request of the assembly, thc Tathigata caused that teaching sirc to
r!-main well adorned for a full seven days.
76 ON MAyA AND MTRAcLES

Then thc Tath-gata, surrounded rcspcctfully by the monks, great tsodhi-

sattvas,gods, dragons, yaksas,gandharvas,and so forth, rcturncd to Mount Grdh-
rakuta to teacl-rthc I)harma to the assembly.
Later, thc nragiciancame to the Buddha again. He prostratedhimsclf with
his head at the Buddha's feet, circumambulated him three times to thc right,
s'ithdren' to onc sidc, and said, "World-Honored Onc, pleaseexplain the Bodhi-
samva-pathso that those who study and practiceindustriously may rapidly arrive
at the bodhi-sitc."
Thc tsuddha said, "Listen attentivelyand think well about this. I will explain
it to you."
The magician said, "Yes, World-Honored One, I will listcn with joy."
Thc Buddha said, "Good mall, there are four things that constitutethe path
of a Bodhisattva. By practicing them, a Bodhisattva will rapidly arrive at the
bodhi-site. What are the four?

(1) Never to retreat from or lose bodhicitta;

(2) nevcr to forsake sentient beings;
(3) to scck all good roots without beconing wcary or satiated;and
(4) most vigorously to protect and uphold the truc Dharma.

"Furthermore, there are four things which only Bodhisattvascan practice,

and which Sravakasand Pratyekabuddhascanrlot practicc. What arc thc four?

(1) To cultivatc cliryinal6without hoping to bc rcboru in thc dhyanahcavens;17

(2) to be ablc to rccognizc the profound doctrines;
(3) to havc grcat compassionfor sentientbeings;and
(4) to teach the Dharma without hindrance by using various kinds of elo-
quence.

"Furthcrmore, therc are four things that can causea Bodhisattvato become a
permanent fricnd of scntient beings. What are the four?

(1) To wear the great armor of paticncc;

(2) to benefit sentient beings without expecting any reward;
(3) never to regressfrom great compassion;and
(4) never to forsake evcn thosc who often annoy and hurt him.

"Moreover, there arc four things that can causea Bodhisattva to meet Bud-
dhas. What are thc four?

(1) To bc mindful of Buddhas constantlyand single-nrindedly;

(2) to praise the merits of the Tathagatas;
(3) to be completcly flawlessin observing the preceptsthat havc been taken;
and
(,1) to makc grcat vows with supreme aspiratlon.

"Furthermore, there are four things that are the essentialelementsto produce
samadhi. What are the four?
 Brraona's AnarxurNr or Buotsanoou 17

i1) To stayaway from noisy crowds;

12) to dclight in quietude and pcacc;
(3) to bc mcntally undistractcd;and
(-l) to increascone's good roots.

"Moreover, thcrc are four things that a Bodhisatrvashould cultivate wcll in

:-i:r ro have right thought. What are the four?

1) To suffer willingly the pain of sarirsarafor innumerablt kalpas, evcn for

the sake ofonly one sentientbcing;
(2) to know the different naturesand charactersofthc scnrienrbcincs before
rcaching them the Dharma to rid them of afflictions;
(3) to eradicatcall cvil, cultivatc all virtues, subdue the army of demons, and
realizesuprcmc enlightenmcnt;and
('1) to teach, with one pure voicc, the esscnceof the Dharma to the countless
sentientbeings in a billion-world universc.

"Furthcrmore, there arc four things that can frec a Bodhisattvafrom coward-
rce and weakness,and make him invulnerablc to demons. What are the iour?

(1) To view all dharrnasas illusory, like n.ragic;

(2) always to be in harmony with rhc truc, right wisdom;
(3) to make no distinctionsamong dharmas;ancl
(4) to bc clctachedfrom all forms.

"Moreover, therc are four things that can causea tsodhisattvato havc rnge-
nuity. What are the four?

(1) To placc beforc all other vows thc vow to attain enlightcnment, and ro
causeeven dcfiled personsto advancetoward suprcmc enlightcnment, let
alone those with virtuous minds;
(2) to vicw all scntient beings, evcll thosc who hold wror-rgviews, as worthy
to rcccive the Dharma;
(3) to understandthat no dharma has a self-naturc;and
(4) to cultivate liberation without beins atrachedto samidhi. . . .

"Furthermore, thcrc are four things that can causea Bodhisattva to obtain
Lrnimpededcloqucnce.What are the four?

(1) To follow thc meaning of thc doctrine, nor the lcttcr;

(2) to cor-rformto the Dharma, not to any person;
(3) to realizc that all dharmas are beyond words; and
(4) to teach untiringly, using the words that convey the ultimate truth.

"Furthermorc, there are four things that can cause a Bodhisattva not to
: cqrcssfrom the paramit-s. What are the four?

(1) tsy ingenuity, ro mastcr all paramitasby mastcring one piramita;

(2) by ingenuity, to know all scntient beings by knowing one senticnt being;
18 ON MAyA aNP Mlnactrs

(3) by ingenuity, to realize the purity of all dharmas by realizing the purity of
one dharma; and
(4) by ingenuity, to undersrand all Buddhas by undcrstanding one Buddha.
Why? Becausethings are not different in nature'"

when the Buddha taught thesc fourfold doctrines of a Bodhisattva, Bhadra

the magician gained the Realization of the Nonarising of Dharmas. In ecstasy, hc
rosc up in midair to a hcight o(s3v-e1 pi]m Jl.,e-s\
Then the World-Honored One smiled fiiciously, emitting fronr his face
innumerable lights, which illuminated all Buddha-lands and thcn returned and
entered the toP of his head.
Seeingthis, VenerableAnanda thought to himsclf, "There must be a reason
for thc smile of the tsuddha, the Worthy One, the Supremcly Enlightened One."
Thereupon, he rose from his seat,barcd his right shoulder,knelt on his right knee'
joincd his palms toward the tsuddha, and askedhim in verse:

"Omniscicnt, Honored One,

You are renowned throughout the three rcalms'
Your awe-inspiring virtue and wisdonl
Are inconceivable.
You have already reached
, The meritorious shore of enlightenment'
I Wtt"t is the reason for your smile just now?
I
The sentient beings of the fivc planes of existencc
In the tcn directions
Differ in thcir mcntal activities
And in thcir inclinations,
But the Tathigata fully knows them all.
Why did you smile just now?

The many wonderful voices uttercd

By humans and al1 eight divisions of divinitres
Cannot comParc in cxcellencc
With the siightcst sound
Of thc pure voice of the Tathagata.

The lights of the World-Honorcd One

Illuminatc all the countless tsuddha-lands
Throughout the ten dircctions.
The brilliance of the sun, thc moon,
Bright pcarls, and Brahma
Cannot bearcomParison
With the brillianceof the Tath-gata.
 Buaona's ArlatNnrur or Buoonauoon

You understandthc profound doctrine of emptincss

So that you hold no view of a sclf,
A personalidentity, or a sentientbeing.
You abandon the extrcme views
Of existence and noncxistence.
You knou' well that past, prescnt, and futurc
Are like the moon mirrored in water.

Now, who movcs toward the supremc vchiclc.

Inherits the Dharma, exrendsthc Buddha's lineaee.
And is reborn in the vastnessof thc ThreeJeu'cls?
Pleaseexplain thc reasonfor your smilc.

The lights of the Tathagata'ssmile

Move differently
According to which vehicle they concern.
If they vanish into the knec or shouldcr,
They concern Srivakas or Pratyekabuddhas.
Just now you emitted immcasurablelights,
All of which enteredthe top of the Tathagata'shead.
Whosc attainmcnt of enlightenment
Will the Supremc One among gods prophesy?"

The V/orld-Honored Onc asked Ananda, "Do you seeBhadra?"

Ananda answered, "Yes, I do."
Thc Buddha told Ananda, "This good man will become a Buddha, called
:"thegata King of Miraculous Feats,the Worthy One, the SupremelyEnlighte'ed
r:re. He will dwell in the Land of Great Ador'ment aftcr 'inety-two thousand
:..-ps56r,r. passed,during the Kalpa of Skillful Reforming.
"The pcople of his Buddha-land will be prosperous,pcaceful,secure,rich,
,:-J happy. The land there will be level, and as sofr as corton, with flowcring trees
.::j tiuit treesgrowing in orderly rows. Bannersand preciouscanopieswill adorn
'.-.,: land. and musical instruments
of all kinds will sound spontaneously.Every-
:::rc a wonderful fragrancewill pcrmeatethe air. Food and drink will appearas
- n as the need of them comes to a pcrson's mind. All thc enjoymcnts and
i-.ssities of lifc will be cxactly the same as those used rn thc Heaven of the
:::rr'-Three. Becauscof the rnany magnificent adornmentsin that tsuddha-land,
' ,.rl1 be called the Land of
Great Adornment. The pcople therc u,,ill all abide in
. . \lahiyana with deep, firm
faith.
"TathagataKing of Miraculous Featswill live for ten thousandyears,and his
'-.: l)harma will last in that world
for ten billion years. At the point of entering
,:::rrr'ina,l8 hc will prophesy Bodhisattva Renowned's attainmcnt of suprcme
::htcnment, saying:'You will be the next Buddha [of this land] in your future
 ON MAyA aNo MtnacLrs

lite. and r.ou rvill be callcd Tathigata SurpassingAll, the Worthy Onc, the Su-
prcnrclv Enlightcned Onc. "'
Havir.rgheard thc Tathagatathus prophesy, Bhadra desccndedfrom midair,
prostretedhimsclf with his head at the Buddha's fect, and said, "Now I take refuge
in the Tathigata, the Worthy One, the Supremcly Eniightened Onc; and also in
rhc Dharn-raand the monks." This he repcatedearncstlyagain and again.reThen he
::id. "The Buddha, the World-Honored Onc, sees that suchncssallows of no
disrinctions,and saysthat all dharmasare identicalwith suchtress-undifferentiated,
perfect, indistinguishable,nonarising, and inactive. I say tht: same about my pre-
s c n t t a k i t t go f r e f u g c . "
r Thcrcupon VenerabieAnanda said to Bhadra, "If your taking refugc is iden-
tical with suchness,as the Buddha has taught, thcn you must have obtained some-
thing from the Dharma-nature of the Buddha. Have you not done so?"
Thc magician answcred, "I myself am the Dharma-natureof the Tathagata.
Why? Thc Tathagata and I are not two, not differcnt, becauscall dharmas are
suchncss.Suchnessmeans that all dharmas are in nature undifferentiated.So is it
with sentient beings. Venerable sir, you shouid know this: when we speak of
nonduality, wc mean that nondiscriminationis nonduality. Why? Becauscit is the
wisdom of the -Buddhato know that all dharmas are namcs only."
Venerable Ananda approachedthc Buddha and said, "How strangt-it is'
World-Honored Onc, that Bhadra has such wisdom and eloqucncc!Previously, he
deluded and confused thc rvorld with his magic, but now he is doing so with his
wisdom."
The Buddha askedtshadra, "Good man, are you really doing that?"
tshadrasaid, "l delude and confuseothersjust as thc tsuddhadoes. Why do I
say so? Becauscthe Buddha, the World-Honorcd One, says that there are scntient
beings and life, though actuallyno self exists.This is most dcluding and confusing
to the world. Also, thc Tath-gata speaksof coming, going, and sarhsira,though
he has known cver sincc he realizcd supreme cnlightenment that there are no such
dharmas as coming, going, or sarhsara.In my opinion, thc Tathegatais thc only
onc who grcatly deludcsand confusesthc world."2{)
The Buddha said, "Good man, well said, well saidlJust as you havc said, the
BudChas, Tathagatas,say that thcre are sentient beings and so forth, in order to
conform to conventions, even though they know that there is actually no sclf,
sarirsara,going, or coming. There is no dharma that can be callednirvana, cither.
However, in order to Icauseothcrs to] realizethe Dharma leading to nirv-na, they
discourseon nirvana."
Having heard this, Bhadra approachcdthe Buddha and said, "l wish to lcave
the household lifc to become a monk."
Then the World-Honored Onc told B o d h i s a t t v a - M a h a s a t t v a M a i t r c y a , " Y o u
should shave off this good man's beard and hair and confer upon him the full
ordination."
 Bsaona's ArratNurNr or Buotnanoot 21

In accordancewith thc Buddha's instructions,BodhisattvaMaitreya allowed

Bhadra to leavc the household lifc and fully ordained him.
After becoming a monk, Bhadra said to the Buddha, "World-Honored one,
this renunciation of the household life is only so in appcarance; it is not true
renunciation of the household life. Only the Bodhisattvas rvho detach rhemselves
from all appcarancesand remain in the three realms to bring scntient beings to
maturity can be said to have truly renouncedthe householdlifc."21
When this was spoken, five thousandsentientbeings brought forth supreme
bodhicitta, and their minds were liberated from all defilements.
Then Ananda said to the Buddha, "World-Honored One, what shall we call
this Sutra? How shall \rre accepr and uphold it?"
The Buddha told Ananda, "This sutra will be called 'The Prophecy of the
Magician Bhadra's Attainment of Buddhahood,'or'The Doctrine of the Gradual
Realizationof Bodhi.'22 Sentientbeings who desireto seethe Tath-gata and to do
thc Buddha's work for others in the future should acccpt, read, and recite this sitra
and cxplain it extensivcly to others. V/hy? Becauseto do so is to see the Tathagata
rrrd do the Buddha's work for others. Thereforc. Ananda. to uphold, read. recite,
and circulatc this sutra is to pity, benefit, and gladden senticnt beings. Those who
aspire to advance toward suprcnre enlightenment should also study and practice
rhis sutra diligcntly. This sutra can cause [the seed of] suprcme enlightcnment
to gcrminate and to grow. Therefore, it can also be called 'The Discourse on
rhe Gcrmination and Growth of [the Seed of] Bodhi.' It should bc known that
tsuddhas abide within those who accept and uphold this sutra, let alone within
rhose who study and practiceit properly."
Then Bhadra said to the Buddha, "World-Honored One, this sutra is also
--alled'The Revelation of Good Roots.'Why? Becauscnow rhat I have heard this
.utra from the Buddha, all good roots are revcaledto me."23
When the Buddha had taught this sitra, the entirc assembly of Venerable
-\nanda, Bhadra, gods, humans, asuras,gandharvas,and so forth were jubilant
..r'er what the Buddha had taught, acccptedit with faith, and began to pracriceir
'.-.'ithvcneration.

NOTES

l . F o r e x p l a n a t i o n so f n a m e s , S a n s k r i tw o r d s , t e c h n i c a lt e r n r s .a n d t y p e s o f b e i r r g s , s c e
. r 5 s a r v .F o r n u m b e r e d g r o u p s , s e eN u m c r i c a l G l o s s a r y .
2. Anything in the univcrse can be rcgarded as a miraculous feat. Here, bcsides the
.'ldrng of magical powers, thc other two deeds of the Buddha-admonishing people and
22 ON MAyA aruo Mlnaclts

teaching the Dharma-are also said to be miraculous abilities. Thcse three deeds arc called thc
three kinds of tniraculous feats of the tsuddha.
3. A narnc of Sakyamuni Buddha.
4. The Buddha's voice is said to have sixty-four attributes. Thcy are listed in full in
the InrorrteiyabfuEsotericMahayana Sftra ( 4Bff&.tst*ffi ), and includc liquid, soft, agrec-
a b l c , p l e a s a n t ,c l e a r , I i k e a l i o n ' s r o a r , l i k e a p c a l o f t h u n d e r , e t c .
5 . L i s t c d i n t h c G l o s s a r y a s M a h l m a r . r d g a l y a y a n (a' G r e a t ' M a u d g a l y i y a n a ) ' K i 5 y a p a '
too, is sometimes called Mah5ka5yapa, and is so listed in thc (ilossary.
6. A wind wheel, in mythological tsuddhist cosmology, is a vast circle of air or
"rvind" upon which eachworld rests.
7. Plrijita is a flowering tree which blooms in Srkrr's gardcn. Kovidtra is another
k/nd of flowering tree.
8. Literally, "Aiways equalto the past."
9 . T h i s s a m i d h i i n v o l v e s t h r e e k i n d s o f d e v o t i o n : t o c o n t e n r p l a t cs i n g l e - m i n d e d l yt h e
a u s p i c i o u sp h y s i c a l f o r m o f t h e B u d d h a , t o c o n t e m p l a t er e a l i t y ( t h e D h a r m a - b o d y ) s i n g l c -
mindcdly, and to invoke the Buddha's name single-mindcdly. Thc achievement of this
s a m l d h i l e a d st o a m e n t a l s t a t ew h e r e i n a l l t h e B u d d h a ' s b o d i c s a r e r e v c a l e da s o n e r e r l i t l
10. I)harma truth: the suchnessor enlptiness of all dharnras
'incarnatcd
11. Transformation body (or, body'; Skt. Nirmanakaya):one of the three
bodies of the B u d d h a , n o t a r n a g i c a l l y p r o d u c e d Buddha. Scc Numerical ()lossary, "thrcc
bodiesofthe Buddha."
1 2 . S e c N u m e r i c a l ( i l o s s a r y , " f i v c a g g r e l l a t c s , "" t w e l v c e n t r a l l c c s , " a n d " e i g h t c c n
e l e m c n t s . " S e ea l s o G l o s s a r y , " a g g r e g a t c . "
13. Sometimcs these arc called "the five factors of the Dharrra-body," which here
does not refer to the Dharnrakiya of thc Mahayana.
1 4 . S e eG l o s s a r y , " b o d h i c i t t a . "
1 5 . S e eN u m e r i c a l G l o s s a r y , " t h r e e w h c e l s "
=Ei&
1 6 . W e r e n d e r E a s ' d h y a n a ' n o t ' s a m a d h i ' , h e r c a n d e l s e ' w h e r eF. o r = s t a n d
'samadhi'.
we use T h e r e a s o n sa r e a s f o l l o r v s :
a. Although E and =ffi are almost interchangeable i n M a h l y a n a s u t r a s ,t h e y a r e n o t
'thc four
so in every case. No translator rerrdcrs EEFE (the four dhyanas of form) as
'the
samidhis of form', or E{ft68 (thc four lormless dhyanas) as four samadhis without
form'. Therefore, for the sake of convention and uniformity, we distinguish the two terns.
=m in different
Although in some sutras the santc "trance" may be rcferred to as i€ and
placcs, we leave the rcsponsibility to such sltras thcmselves, and wc do not assunle thc
liberty of changing our rendering at wiil.
b. If we conpare the eight Hinayana dhyanas *'ith the mystical, dynamic Mahiyana
samidhis, we find a vast difference between thc two. To point up this distinction, we use
dhyana for E and samadhi for =ffi
c. From the etymological viewpoint, there is also a difference. Dhyana is derived from
'to 'to
the S a n s k r i t r o o t d h y a ,w h i c h m e a n s muse', c o n t e m p l a t e ' ,o r ' t o m e d i t a t e ' .T h e r e f o r e ,
t h e e i g h t H r n a y a n a " t r a n c e s " s h o u l d b e t r a n s l a t e da s d h y a n a s ,n o t s a n l i d h i s . T h e d h y i n a s
denote specific meditational states, while the samldhis of Mah-yina have various dynamic
tunctions.
d. The fifth of the Bodhisattvas'six paramitas(Skr' dhyana-parunita,Ch. fllFE.re'he )'
'the 'the piramiti of dhyana'. No trans-
paramitt of meditation', or simply
i s t r a n s l a t e da s
'the piramita of samtdhi'. Since E is an abbreviation of
lator so lar has translated this as
 Bnaona's ArrarNnarxr or Buoonanooo 23

# 8 , i t i s o b v i o u s t h a t w e s h o u l d f o l l o w t h e e s t a b l i s h e dr u l c i n r e n d e r i n g a l l t as,dhyina',
'samadhi'.
not
e. The fifth paramit-, dhyana-paramita, is translated in Tiberan as bsam-gtan(: dhyana)
t y i p h a - r o l - t u p h y i n - p a , n o t a s t i i t - i t e - ' d : l n ( : 5 x n . r ; 6 h | ) g y i p h a - r o l - t up h y i n - p a . T h i s i s
a n o t h e r r e a s o n t o t r a n s l a t ef f i E o r f t a s ' d h y - n a ' b u t n o t a s ' s a n t i d h i ' .
T o a v o i d l a t c r c o m p l i c a t i o n sa n d p o s s i b l em i s u n d e r s t a n d i n g s\,\ , c t r a n s l a t et h e s et w o
t e r m s o n t h e b a s i so f t h i s p r i n c i p l e .
M r . M i a o i s f u l l y a w a r e o f t h i s p r i n c i p l c , b u t d i s a g r c e su ' i t h r t s a p p l i c a t i o ni n C h a p t e r
1 2 . S e e " A D i s c o u r s eo n R c a d y E l o q u c n c e " b e l o w , n o t e 2 . ( G . C . )
1 7 . A c c o r d i n g t o B u d d h i s t t r a d i t i o n , a t t a c h m e n tt o t h e b l i s s o i r l e d i t a t i o p c a n l c a d a
n.rcditatdr to rcbirth in thc dhyana hcavens. Birth in the heavens is nor to be sought for
s e v e r a lr c a s o n s .O n e c a n n o t g a i n s u p r e m c e n l i g h t e n m e n ti f o n c i s a g o d i n h e a v c n . F u r t h c r -
r l l o r e , t h e r e w a r d s o f g o o d k a r m a a n d t h e p o w e r o f r n c d i t a t i o n w i l l s o n r e d a r ,b e c x h a u s t e d ,
and thc god must then suffcr the agony of dcath and possible rebirth in miserablc states.
F i n a l l y , a w i s h f o r b i r t h i n t h e d h y i n a h e a v e n s i s c o n t r a r y t o t h c s e l f l e s si d e a l s o f t h e
Mahiy-na. (V.S.B.)
18. Literally "nirvina."
1 9 . T h e o r i g i n a l r e a d s , " i n c a l c u l a b l eh u n d r e d s o f t h o u s a n d so f m i l l i o n s o f t i m e s . "
2 0 . E r n p l o y i n g s p c e c ha s s k i l l f u l m c a n s , t h e B u d d h a s p o k e m a n y s u t r a s ,w h i c h s h o u l d
onlv be taken as "the fingcr that points to rhc rnoon," nor the nroon itself. The Buddha said,
''I
h a v c n o t t a u g h t a s i n g l e w o r d d u r i n g t h e f b r t y - . i ' e y e a r so f n r y l ) h a r n - r ap r e a c h i n g . " T h e
srttras oftcn admonish us to rcly on nrcaning rather than on merc words. (See Numerical
( i l o s s a r y , " f o u r r e l i a n c c s . " )R e a d c r ss h o u l d b e a r i n m i n d t h a t i t i s n o t t h e r v o r d s
thcmselves
i ' u t t h c a t t a c h m c t r tt o w o r d s t h a t i s d a n g e r o u s .T h e c r u c i a l f u n c t i o n o f t h e s u t r a sa s a f i n g e r
l.ointing to the moon should bc upheld. (V/.H.)
2 1 . I n t h c M a h a y i n a , a l a y m a n n r a y b e ' s a i dt o h a v e " r c a l l y l e f t t h e h o u s c h o l dl i f c " i f
a c ' d o c s w h a t i s t a u g h t r n t h i s p a s s a g e .V r m a l a k r r t i , t h e l a y m a n w i t h g r e a t w i s d o m a n d
rrqenuity, is an illustriousexample.
2 2 . B h a d r a t h e m e g r c i a nf i r s t a t t a i n e dt h c S a m i d h i o f t h c R c c o l l e c t i o no f t h e B u d d h a ,
:rcn thc Realization of Con.rpliancer,vitl.rthc l)harma Truth, and finally the Rcalization of tl.re
\ o n a r i s i n g o f D h a r n r a s , w h e r e u p o n h e r e c c i v e dt h e t s u d d h a ' sp r o p h e c y o f h i s a t t a i n m e n t o f
i l u d d h a h o o d .( [ / . H . )
T h i s p a s s a g es u g g e s t st h c g r a d u a l r e a l i z a t i o na p p r o a c h .I t i s r n 1 'o p i n i o n t h a t t h e r e a d e r
' ; l o u l d t t o t r e g a r d t h e s o - c a l l e d " i t r s t a n t a n c o u s "r e a l i z a t i o na s s u p e r i o r t o t l i e g r a d u a l . W e .
' i r o u l c l b e a r i n m i n d t h a t m a n y Z c n B u d d h i s t s s t r i v c f o r i n s t a n t a n e o u sr e a l i z a t i o na l l r l - r c i r
.:\!-s and get nowhere. Thus, thc gradual approach is perhaps rnore solicl, steady, and
:rr,Jtical. With rcgard to rhc rlrur ctJ-prqifiA,instantancous rcalization (ffi6) nray be ntore
: ; r , r r o u g h a n d " s u p c r i o r " t o t h e g r a d u a l a p p r o a c h ;b u t f r o r n t h c p r a g m a t i c v i e w p o i n t , t h c
: r : J u a l r p p r o a c h s e e m st o b e p r c f c r a b l e .F u r t h e r r n o r e ,t h c t h r e e r c a l i z a t i o n sl J h a d r aa t t a i n e d
, r c o f a v e r v a d v a n c e ds t a g c . I n p a r t i c u l a r , t h e R e a l i z a t i o no f t h c N o n a r i s i n g o f l ) h a r r n a s i s
. : r p p o s c dt o b e a t t a i n e do n l y b y B o d h i s a t t v a so f t h e c i g h t h s t a g c . ( ( i . C l . )
2 3 . I n a n c a r l i e rp a r t o f t h e s t l t r a ( p . 4 ) w e f i n d : " T h e t i m c h a d c o m e f o r t h e ' g o o d r o o t s
: -t h c m a g i c i a n . t o r n a t u r e ".
 II
On-E*ptiness
 2 #ffix+€
The Demonstration
of the Inconceivable
Stateof Buddhahood

Thus have I heard. Once the Buddha was dwelling in the garden of AnithapiT-
dada, in the Jeta Gro,oe near-5.rarr.ii"r..o-panied by one rhousand monks, ten
thousand Bodhisattva-Mahrsattvas, and many gods of the Realm of Desire and the
Realm of Form.
At that time, Bodhisattva-Mahisattva Mafrju5ri and the god Suguna were
both present among the assembly. The World-Honored One told Manju5ri, "You
should explain the profound srate of Buddhahood for the celestial beings and the
Bodhisattvasof this assembly."
Manju6ri said to the Buddha, "So be it, World-Honored One. If good men
and good women wish to know the state of Buddhahood, they should know that
it is not a state of the eye, the ear, the nose, the tongue, the body, or the mind; nor
is it a state of forms, sounds, scents, tastes, textures, or mental objects. World-
Honored One, the nonstate is the state of Buddhahood. This being the case, what
is the state of supreme enlightenment as attained by the Buddha?"
The Buddha said, "lt is the stateof emptiness,becauseall views are equal. It
is the state ofsignlessness, becauseall signs are equal. It is the state ofwishlirrn.r.,
becausethe three realms are equal. It is the state of nonaction, becauseall actions
are equal. It is the state of the unconditioned, because all conditioned things are
equal."
Manju6ri asked, "World-Honored One, what is the state of tire uncondi-
tioned?"
The Buddha said, "The absence of thought is the state of the uncondi-
tioned."

Sitra 35, Taisho 310, pp. 56G"571;translated into Chinese by Bodhiruci.

28 ON EnprtNrss

ManjuSrr said, "World-Honored One, if thc statesof the unconditioned and

so forth are thc state of Buddhahood, and the state of the unconditioncd is thc
absenccoi thought, then on what basis is thc state of Buddhahood expressed?If
there is no such basis,thcn therc is nothing to be said;and sincc there is nothing to
be said. norhing can be expressed.Therefore, World-Honored Onc, the state of
tsuddhahoodrs inexpressiblein words."
The Buddha asked, "Maniu6ri, where should the statc of Buddhahood be
sought?"
Manju6ri answered,"lt should be sought right in the dcfilementsof sentient
bcipgs. Why? Becauseby nature thc defilemcntsof sentientbeings are inapprehen-
sible. [Realizationo1-lthis is beyond the comprehensionof Srivakas and Pratyc-
kabuddhas:therefore, it is calledthe stateofBuddhahood."
The Buddha asked Maniu5ri, "Does thc srate of tsuddhahood increaseor
decrease?"
"It neithcr incrcasesnor decreases."
Thc Buddha asked, "How can one comprehcnd the basic naturc of thc
defilements of all sentient bcings?"
,Just
as thc state of Buddhahood ncither incrcasesnor decreascs,so by their
nature the defilementsncither increasenor decrease."
The tsuddha asked, "What is the basic nature of the defilements?"
,,The
basic nature of the defilementsis the basic naturc of the state of Bud-
dhahood. World-Honored Onc, if the nature of the dcfilements wcre diffcrent
from thc naturc of the state of Buddhahood, thcn it could not bc said that the
Buddha abidesin the equality of all things. It is becausethe nature of thc defilc-
ments is the very nature of the state of Buddhahood that the Tathagatais said to
abide in equality."
The Buddha askcd furthcr, "ln what equality do you think thc Tathagata
abides?"
"As I undcrstand it, the Tathagata abides in cxactly thc same cquality in
which those sentientbeings who act with dcsire,hatrcd, and ignorancc abide."
The Buddha askcd, "In what equality do those senticntbeings who act with
the three poisons abide?"
and wishlcssness."
"They abide in the equality of emptiness,signlcssness,
The Buddha asked, "Manju6ri, in enptincss, how could thcrc be dcsire,
hatrcd, and ignorancc?"
Manju6ri answcred, "Right in that which cxists thcre is emptiness,wherein
desire,hatred, and ignorancc are also fourrd."
The Buddha asked, "In what existenceis therc emptincss?"
"Emptiness is said to exist [only] in words and language' Becausethere is
'Monks!
emptiness,there are desire,hatred, and ignorance.The Buddha has said.
Nonarising, nonconditioning, nonaction, and nonorigination all exist. If these did
not exist, then one could not speak of arising, conditioning, action, and origina-
tion. Therefore, monks, becausethere are nonarising,nonconditioning, nonaction,
and nonorigination, one can speak ofthe existenceofarising, conditioning, action,
 TnE INcoNcervanrr Srarr or Buoonanooo 29

and origination.' Similarly, World-Honored One, if thcre were no cmpriness,

signlessness, or wishlessness,one could not spcak of desire,hatred, ignorance, or
other ideas."
The Buddha said, "Man3u5ri,if this is thc case,then it must be, as you said,
that onc who abides ir-rthe defilemcnts abides in empriness."
ManjuSri said, "World-Honored One, if a meditator sccks emptinessaparr
from the defilcments, his search will be in vain. Hovg could there bc an emptiness
that differs from the defilements? If he contemplates thc defilements as emptiness,
he is said to bc cngagedin right practice."
The Buddha asked, "Manjuiri, do you detachyourself from the dcfilements
or abide in thcm?"
ManjuSri said, "All defilements are equal [in reality]. I have realizcd that
equality through right practice. Thereforc, I neither detach myself from thc defile-
ments nor abide in them. If a Sramanaor brahmin claims that hc has overcome
passionsand seesother beings as defiled, he has fallen into thc two extrcme vrews.
What are the two? One is the view of cternalism, maintaining that defilements
exist; the other is the view of nihilism, maintaining that dcfilements do nor exist.
'World-Honored
One, he who practiccs rightly secsno such things as self or other,
existenceor nonexistence.Why? Becauschc clearly comprchendsall dharmas."
The Buddha asked, "Manju6ri, what should onc rely upon for right prac-
tice?"
"He who practicesrightly relies upon nothing."
The Buddha asked, "Docs he not practiceaccording to the path?"
"If he practicesin accordancewith anything, his practice will bc conditioned.
A conditioned practiceis not onc of equality. Why? Bccauscit is not exempt from
arising, abiding, and perishing."
The Buddha asked Manjuiri, "Are there any categorics in the uncondi-
tioned?"
Mairju6ri answered, "World-Honored Onc, if there wcre categories in the
unconditioned, then thc unconditioncd would be conditionedand would no lonser
bc the unconditioncd."
The tsuddha said, "Ifthc unconditionedcan bc realizedby sainrs,thcn there
is such l thing as the unconditioned; how can you say there are no catclloricsin

"Things have no catcgories,and the saintshave transccndcdcategories.That

rs why I say thcre are no catcgories."
The Buddha asked, "Manjuiri, would you not say you havc attair-red saint-
hood?"
Manju6ri askedin turn, "World-Horrored ()ne, supposcone asksa magically
'Would
produccd person, you not say you have attainedsainthood?'What will be
his rcply?"
The Buddha answered Manju6ri, "Onc cannot spcak of the attainment or
nonattaillment of a magically produccd person."
Manju6ri asked, "Has the Buddha not said that all things are like illusions?"
 30 C)rvEiuPlINnss

The Buddha answcred, "So I have, so I have."

"li all rhings are like illusions, why do you ask me whcther or not I have
a t t a i n e ds a i n t h o o d ? "
The Buddha askcd, "Manjuirr, what cquality in the three vchicleshavc you
realizc'd?"
"l havc realizedthe cquality of thc stateof Buddhahood."
The Buddha askcd, "Havc you attaincd the statc of Buddhahood?"
"lithe World-Horrored One has attainedit, thcn I havc also attainedit."
Thereupon, Vencrable Subhnti askcd ManjuSri, "Has not the Tath-gata at-
tained thc stateof Buddhahood?"
Manju5ri askedin turn, "Havc you attainedanything in the stateof Sravaka-
hood?"
Subhnti answered, "The liberatiorrof a saint is ncither an attainment nor a
noltattainment."
"So it is, so it is. Likcwise, the iiberation of the Tathigata is neither a state
nor a nonstate."
Subhuti said, "ManjuSri, you are not taking carc of the novice Bodhisattvas
in teaching the Dharma this way. "
Manju6ri askcd, "Subhlti, what do you think? Supposea physician, in tak-
ing care of his patients, does not give thcm acrid, sour, bitter, or astringent
medicines.Is he helping them to rccovcr or causingthem to dic?"
Subhnti answercd, "He is causing them to suffer and dic instead of giving
them peaceand happiness."
Manjuiri said, "Such is the cascwith a teachcrof the Dharma. If, in taking
care of others, he fcars that they might be frightened, and so hidcs from them the
profound meaningsof the Dharma and insteadspeaksto them in irrelcvant words
and fancy phrases,then he is causing sentient beings to suffer [birth,l old age,
disease,and dcath, insteadofgiving them health, peacc,bliss, and nirvina."
When this Dharma was explair-red,five hundred monks were frced of at-
" t".h-.rlt to any dharma, wcrc clea,rsedof dcfilcments, and wcre liberated in mind;
eight thousand dcvas left the taints of the mundanc world far behind and attained
the pure Dharma-eye that seesthrough all dharmas; sevenhundred gods resolved
to attain supreme enlightenment and vowcd: "In the future, wc shall attain an
cloquencelike that of Manju(ri. "
Then Elder Subhnti askcdManju5ri, "Do you not explain the Dharma of the
S r a v a k a - v c h i c lteo t h c S r i v a k a s ? "
"l follow the Dharmas of all the vehicles."
Subhuti asked, "Are you a Sravaka,a Pratyekabuddha,or a Worthy One, a
Supremely Enlightened One?"
"l am a Sravaka,but my undcrstandingdoesnot come through the speechof
others. I am a Pratyekabuddha,but I do not abandon great compassionor fear
anvthing. I am a Worthy One, a Supremely Enlightened One, but I still do not
give up my original vows."
Subh0ti askcd, "Why are you a Srivaka?"
 Tur INcoNcuvasrr Srart or BuooHaHooo 3l

"Because I cause sentient beings to hear the Dharma they have not heard'"
"Why are you a Pratyekabuddha?"
,,BecauseI thoroughly comprehend the dependent origination of all dhar-
mes-
"Why are you a Worthy One, a Supremely Enlightencd One?"
"BccauseI reahzethat all things arc equal in the dharmadhatu." '
Subhuti asked, "Manjudri, in what stagedo you reall.vabide?"
"l abide in every stage."
Subhlti asked, "could it be that you also abide in the stage of ordinary
people?"
Manju6n said, "I definitely abide in the stageof ordinary people "
Subhuti asked, "With what esotcricimplication do you say so?"
"I say so becauseall dharmas arc equal by nature."
Subhnti asked, "If all dharmas are equal, where are such dharmas as the
stagesof Srivakas, Pratyekabuddhas,Bodhisattvas,and Buddhas established?"
Manjuiri answcred, "As an illustration, consider thc empty spacein the ten
directions. Pcople speak of the eastcrn spacc, the southern space, thc western
space,the northern spacc,the four intermediatespaccs,the spaccabove, the space
below, and so forth. Such distinctions arc spoken of, although the cmpty space
itself is devoid of distinctions. In like manner, virtuotls one, the various stagesare
establishedin the ultimatc emptirlcssof all things, although thc cmptinessitself is
devoid of distinctions. "
Subhuti asked, "Have you entercd the realization of sairrthood and been
forevcr separatedfrom sarhsara?"
"I have entcred it and emerged from it."
Subhnti asked, "Why did you emerge from it after you entered it?"
Manju6ri answered, "Virtuous onc, you should know that this is a manifes-
tation of thc wisdom and ingcnuity of a tsodhisattva.He truly cnters the realiza-
tion of sailthood and becomes.scparatedfrom sarhsara;then, as a method to save
senticnt beings, he cmerges from that realization. Subhnti, suppose an exPert
archer plans to harm a bitter enemy, but, mistaking his beloved son in the wildcr-
'l
ncss for the enemy, he shoots an arrow at him. The son shouts, havc dor-re
nothing wrong. Why do you wish to harm me?' At once, thc archer, who is
swift-footed, dashestoward his son and catchesthe arrow beforc it does any harm.
A Bodhisattva is like this: in order to train and subduc Sravakasand Pratyekabud-
dhas, he attains nirvina; howcver, he emcrges from it and docs not fall into
the stagesof Srivakas and Pratyekabuddhas.That is why his stage is called the
Buddha-stage."
Subhuti asked, "How can a Bodhisattva attain this stage?"
Manju5ri answered, "If Bodhisattvas dwell in all stagesand yet dwell no-
rvhere, they can attain this stage.
"lf they can discourse on all the stagesbut do not abide in the lower stages,
they can attain this Buddha-stage.
"lf they practice with the purpose of ending the afflictions of all sentient
32 ON EuprrNrss

beings, but [rcalizc] therc is no ending in the dharmadhitu; if they abidc in the
unconditiolcd, r'ct perform conditioned actions;if they rcmain in sarhsira,but re-
gard rt as a qarden arrd do not seek nirvana before all thcir vows are fulfilled-then
t h c r c a r ta t ( a i r t)h i s s t a g c .
"li thcv realizecgolessness, yet bring scntient beings to nraturity, they can
attair-rthis stage.2
'.li
thev achieve the tsuddha-wisdom yet do not gencrateanger or hatrcd
tos'ard thosc rvho lack wisdom, they can attain this stagc'
,'lf
they practice by turning the Dharma-wheel for those who seck the
Dharna but make no distinctionsanong things, they can attain this stage.
,,Furthcrmorc, if tsodhisattvasvanquish dcmons yet assumc the appearancc

of the four demons, they can attain this stage."

Subhnti said, "ManjuSrr, such practicesof a Bodhisattvaar(rvery difficult for
any worldly being to bclievc."
ManjuSri said, "so it is, so it is, as you sry. Bodhisattvaspcrform deedsin
the mundanc world but transcendworldly dharmas."
subhnri said, "Manju6ri, pleasetcll me how they transccnd the mundane
world."
ManjuSri said, "Thc five aggregatesconstitute what wc call the mundane
world. Of these, the aggregateof form has the naturc of accumulatedfoarn, the
apillregateof fceling has the nature of a bubble' thc aggregatcof conceptionhas the
nature of a miragc, the aggregateof impulsc has the naturc of a hollow plantain,
and the aggrcgateof consciousness has the nature of an illusion. Thus, onc should
know that the cssentialnature of the mundanc world is none other than that of
foam, bubbles, mirages, plantains,and illusions; in it thcre arc neithcr aggrcgates
nor the names of aggrcgatcs,neithcr sentient bcings nor thc namcs of scntient
beings, neither the mundane world nor the supranrutrdaneworld. Such a right
understandingof the five aggregatesis called the supreme understanding.If one
attainsthis suprcnle understanding,then he is liberated,as hc Iactuallyl always has
bcen.3 If he is so iiberated, he is not arrachedto mundanc things. If he is not
attachedto mundanc things, hc tratrscendsthc mundane world.
,,Furthermore,Subhnti, thc basic naturc of thc five aggregatcsis empttncss.

I f t h a t n a t u r e i s c m p t i n c s s ,t h e r e i s n e i t h c r ' l ' n o r ' m i n e . ' I f t h e r e i s n e i t h c r ' l ' n o r

,mine,'
there is no duality. If therc is no duality, thcrc is ncither grasping nor
abandoning. If there is neither grasping nor abandoning, thcrc is no attachmcnt.
Thus. frec of attachmcnt, one transcendsthe mundanc world'
"Furthermorc, Subhnti, thc five aggregatesbclong to causcsand conditions.
Ifthev bclong to causesand conditions, they do not belong to oncselfor to others.
If thcv do not belong to onesclfor to others, they havc no owner. If they have no
o\\,ncr, there is no onc who grasps them. If there is no grasping, thcre ls no
contention, and noncontcntion is thc practiceof religious devotees.Just as a hand
movilg in empty spacetouches no object and meets 1o obstacle,so thc Bodhi-
sattvas u'ho practice thc equality of emptincss transcend the mundanc world.
 THr lNcoNcuv,csrr SurL rtr lluoosanooo -]3

"Moreover, Subhnti, bccauscall the elemcntsof the fivc aggrcgatesnrcrgc in

the dharmadhltr.r,there are no rcalms. If there arc no rcalnrs,there arc no clcnrcnts
of earth, watcr, fire, or lir; thcrc is no ego, scnticnt bcing, or lifc; no Realnr of
I)esire, Realm of Fornr, or Rcahn of Formlessncss; no rcalnr of thc conditioncd or
realm of the unconditioned;no rcalrn of sarirsiraor realnrof nrrvina. When tsodhi-
sattvascnter such a domain Ifrcc of distinctions], thcv do not abide in anything,
though thcy rcmain in the nridst of worldly bcinss. Ii thcv do not abide in
anything, they transcendthc nrundanc world."
When this Dharma of transccndingthe world was explained, trvo hundred
monks becamc detachcd from all dharrnas, ended all their defilen'rents,and became
liberated in mind. Onc by one they took off thcir upper garner)ts to offer to
ManjuSri, saying, "Any pcrson who does not havc faith in or understand this
doctrine will achieve nothing and realize nothing."
Then Subhuti asked these monks, "Elders, have you ever achievedor real-
ized anything?"
The monks replied, "Only presumptuous pcrsons will claim they have
achievedand realizedsomcthing. To a humble religious devotcc, nothing is achieved
or rcalizcd. Hou', then, would such a person think of saying to himsclf, 'This I
have achieved; this I have realized'?If such an idea occurs to him, thcn it is a
demon's deed."
Subhuti asked,"Elders, accordingto your understanding,what achievement
and realizationcauscyou to say so?"
The monks replied, "Only thc Buddha, the World-Honored One, and Mair-
ju6n know our achievcmcntand realization.Most virtuous one, our understanding
is: those who do not fully krrow thc nature of suffering yet claim that suffering
should bc comprehendedare presunptuous. Likewise, if thcy claim that the cause
of suffering should be cradicated, that the cessationof suffbring should be realized,
and that the path lcading to the cessationof suffering should bc followed, they are
presumptuous.Presumptuousalso are those who do not really know the nature of
suffering, its cause,its cessation,or the path leading to its cessation,but claim that
thcy know suffering, havc eradicated thc cause of suffering, have realized the
cessation of suffering, and have followed the path lcading to the cessation of
suffering.
"What is the nature of suffcring? It is the very nature of nonarising. The
same is true concerning the characteristicof the causeof suffering, thc cessationof
suffering, and the path leading to the cessationof suffering. The naturc of nonaris-
ing is signless and unattainable. In it, there is no suffering to be known, no cause
of suffering to be cradicated, no cessationof suffering to be realized, and no path
leading to thc ccssationof suffering to bc followed. Those who are not frightcned,
terrified, or awcstricken upon hearing theseNoble Truths are not presumptuous.
Those who are frightened and terrified are the prcsumptuousoncs."
Thereupon, the World-Honored One praised the monks, saying, "Well said,
well said!" He told Subhnti, "These monks heard Manju5ri explain this profound
34 ON EllprlNrss

Dharma during the era of Ka6yapa Buddha. Because they have practiced this
profound Dharma before, they are now able to follow it and understand it im-
mediatelr'. Similarly, all those who hear, believe, and understand this profound
teachingin rlv era will bc among the assemblyof Maitreya Buddha in the future."
Thcn the god Sugula said to Mafijuiri, "Virtuous one, you have repeatedly
tauqht thc l)harma in this world. Now we beg you to go to the Tusita Heaven.
For a long tine, the gods thcre have also been planting many good roots. They
n'ill be-able to understandthe Dharma if they hear it. However, becausethey are
attached to the pleasures[of their heaven], they cannot [leave their heaven and]
conle to the Buddha to hear the Dharma, and consequently they suffbr a great
l o s s ".
Mair.juSri immediately pcrformed a miraculous feat that caused the god Su-
gurra and all others in the assembly to bclieve that they had arrived at the palace of
the Tusita Hcaven. There thcy saw gardens, woods, magnificent palacesand man-
sions with sumptuous tiers of railings and windou's, high and spacioustwenty-
storicd towers withjewelled nets and curtains, celestialflowers covering thc ground,
various wonderful birds hovcring in flocks and warbling, and celestial maidens in
the air scattcring flowers of the coral tree, singing verses in chorus, and playing
merrily.
Seeing all this, the god Suguna said to Manjuiri, "This is cxtraordinary,
Manju6rrl How have we arrived so quickly at the palaccof the Tusita Heaven to
seethe gardcnsand the gods hcrc?Manju5ri, will you plcaseteachus the Dharma?"
Elder Subhuti told Sugula, "Son ofhcaven, you did not lcave the assembly
or go anywhere. It is Manju6ri's miraculous feat that causesyou to see yourself in
the palaceof the Tusita Heaven."
The god Suguna said to the Buddha, "How rarc, World-Honored One!
ManjuSri has such a command of samadhi and of miraculous power that in an
instant he has causedthis entire asscmblyto appearto bc in thc palaceof the Tusita
Heaven."
The Buddha said, "Son of heaven, is this your understanding of Manju5ri's
miraculous power? As I undcrstand it, if ManjuSri wishes, he can gather all the
merits and magnificcnt attributesof tsuddha-landsas numerous as the sandsof the
Gar"rgesand cause them to appcar in onc Buddha-land. He can with one fingertip
lift up thc tsuddha-landsbelow ours, which arc as numerous as thc sands of the
Gangcs, and put them in the empty spaceon top of the Buddha-landsabove ours,
u.hich are also as numerous as the sands of the Ganges. FIc can put all the water of
thc four great oceansof all the Buddha-lands into a single pore without making the
aquatic bcings in it Gel crowded or removing them from the seas.He can put all
the Mount Sumerus of all the worlds into a mustard seed, yet the gods on these
rnountains will feel that they are still living in their own palaces.He can place all
sentientbeings of the five planesof existcnceof all the Buddha-landson his palm,
and causethem to seeall kinds of exquisitematerial obiectssuch as those available
 Tnr. IxcoNcrrvaslr Srarr or Buoonagooo 35

in dclightful, magnificcnt countnes. He can gather all the fires of all the worlds
into a picce of cotton. He can use a spot as small as a pore to eclipsecompletely
every sun and moon in every Buddha-land. In short, he can accomplishwhatever
he wishes to do."a
At that timc, Papiyan, the Evil One, transfornied himsclf into a monk and
said to the Buddha, "World-Honorcd Onc, we r".ish to see Manju6ri perform such
miraculous feats right now. What is the use of saying such absurd things, which
nobody in the world can bclieve?"
The World-Honored Onc told Manju5ri, "You should manifest vour mlrac-
ulous powcr right before this assembiy." Thereupon, without risrng from his seat,
Manju6ri entered the Samadhi of Perfect Mental Freedom in Glorif ing All Dhar-
mas, and demonstratedall the miraculous featsdescribedby the Buddha.
Seeingthis, thc Evil Onc, thc mcmbers of thc asscmbly,and the god Sugula
all applauded these unprecedented deeds, saying, "Wonderful, wonderful! Because
of the appearanceof the Buddha in this worid, we now have this Bodhisattva who
can perform such miraculous feats and opcn a door to the Dharma for thc world."
Thereupon, the Evil One, inspired.by Manju6rl's awesome power, said,
"World-Honored Onc, how wondcrful it is that ManjuSri possesscssuch great,
miraculous powcrl And the mernbcrs of this asscmbly, who now undcrstand and
have faith in the Dharma through his demonstration of miraculous feats, are also
marvelous. World-Honorcd One, cven if there were as many demons as the sands
of the Gangcs, thcy would not bc ablc to hinder thcsc good men and good
women, who understandand believein the Dharma.
"1, P-piyan the Evil One, have always sought opportunitics to oppose the
Buddha and to create turmoil among sentient beings. Now I vow that, from this
day on, I will never go nearer than onc hundrcd leagues away from the place
where this doctrine prevails, or where people have faith in, understand, cherish,
receive.read. recite. and teach it.
"However, World-Honored One, some of my kindred are determined to
distract the devotees' minds so as to destroy the Dharma of the Tathagata. I will
chant the following dhirali so that devotces can vanquish thcse demons. If good
men or good women read, write, and recite this incantation, or teach it to others,
the celesiial demons will benefit and will, in return, causc the teachers of this
Dharma to feel joyful in body and mind, to precticc vigorously, to possessun-
impeded eloquence and dharanis, and not to lack services,food and drink, clothing,
bedding, or medicine."
Thcn hc uttercd the incantation:

..TADYATHAAMALA VIMALE STHITATVE AKALAVANIR-

JITASATRU JAYE JAYAVATI BHUTAMATISAME SvRNnTI
APHUME BUSUME ADHIRE AGEMAKHE KHAKHEYISILE
AGAMEPHULELA PHULAPHULE PHASUME SUSUVA DHID-
36 ON EuprrNrss

HIRE ANAVANATE STHITATE KRITARATE KRITABHIDHYE

PIROCATANA SADDHARMABHANAKOSYA SUTRATRASY-
A D H A R I K A A B H R A B U G A T AI V A S U U R V N S V A H A . " 5

Then. Papiyan said, "World-Honored One, if good men or good women

accept this dharali wholeheartedly and chrnt it with conccntration, they will be
protected by gods, dragons, yakgas, gandharvas,asuras, garudas, kinnaras and
mahoragas,and no evil demons will be able to take advantageof them."
When Papiyan the Evil One spoke this incantation, quakes of six kinds
occurred in the billion-world universe.
The World-Honored One then told P-piyin the Evil One, "Wonderful,
wonderful! You should know that your eloquence is a manifestation of Manjujri's
mrraculous power.
When Manju6ri was revealing his miraculous power and Papiyin the demon
was chanting the dharali, thirty-two thousand gods resolved to attain supreme
enlightenment. . . .
When the Buddha finished tcaching this s[tra, the god Suguna, Elder Anan-
da, and all the humans, gods, dragons, gandharvas,asuras,and so forth, were
jubilant upon hearing what the Buddha had taught.

NOTES

1. Our text rcads, "Because I cause sentient beings to believe in and awaken to the
dharmadhltu." Howcver, this is irrelevant to the above qucstion. We have adopted another
version here (Taisho 340, p. 109), also translated by a tsodhiruci (who may have lived more
than 100 years before this Bodhiruci, or pcrhaps is the same person).
2 . T h i s r e n d e r i n g i s b a s e do n T a i s h 6 3 4 0 , p . i 1 0
3. This refers to the doctrine of original or inherent Buddha-nature which states that
we are all in an enlightened state-sarhsara is nirvana-but that our cnlightenmcnt is obscured
by veils of passionsand ignorancc, so we are not aware of it.
When one first becomes enlightened, he is usually astonishedat thc lact that he has not
realized anything new. He has been in the enlightened state all the timc. That is why certain
Mahiyana sutras and Zen texts say that at the time of Buddha's enlightenment, he exclaimed,
"How strange this is! All sentient bcings are already enlightened, yet are not awarc ofit."
4. These incredible feats are the consequencesofManju6ri's realization ofthe nonob-
structing aspectof emptiness (iinyatfl. One who has reachedthis stage is free of the bondage
of timc and space;therefore, hc is able to pcrform miraculous feats.
5. This matltrais transliterated lrom the Tibetan text, Peking cdition, which the editor
fi1ds is clcarer lor translitcration than the Chinese. Thc Chinesc rendering of thc Sanskrit
m a n t r ar s n o t b a s c d u p o n a t r a n s l i t e r a t i o ns y s t e m o r a l p h a b e t ,b u t u p o n t h e p r o t r u n c i a t i o no f
Chinese characrers.It is extremely difficult, if not well-nigh impossible, to accurately recon-
s t r u c t t h e S a n s k r i tl r o m t h e C h i n e s e . ( G . C . )
 3 ,Eiry
L@wfre
Flawless
Purity:A Dialogue
with the
Laywoman Gangottara

Thus have I heard. Once thc Buddha was dwelling in thc garden of Anathapil-
dada, in theJeta Grove neai Sravasti.'Atthat time, a laywoman namcd Gangortara
came from her dwelling in Srdvastito seethe Buddha. Shc prostratedhersclf with
her hcad at the Buddha's feet, withdrcw to one side, and sat down.
The World-Honorcd Onc asked Garigottari, "Where do you come from?"
The laywoman asked the Buddha, "World-Honorcd Onc, if someone werc
to ask a magically produced being whcre he came from, hor,r'should the qucstion
be answered?"
The World-Honored One told her, "A magically produced being neither
comes nor goes, neither is born nor pcrishes;how can onc speak of a placc from
which he comes?"
Then thc laywoman asked, "ls it not true that all things are illusory, likc
magic?"
The Buddha said, "Ycs, indeed. What you say is true."
Gangottari asked, "If all things are illusory, like magic, why did you ask me
where I came from?"
The World-Honorcd One told her, "A magically produced bcing does not
go to the miserableplanesof existcnce,nor to heaven;nor does he attain nirvina.
Gangottara,is that also true of you?"
The laywoman rcplied, "As I see it, if my own body were different from a
magically produced one, then I could spcak of going to thc good or miserable
planes of cxistence, or of attaining nirvana. I see no difference, though, betwecn

Sutra31, Taisho310pp. 5,{9-550;

translated
into Chineseby Bodhiruci.
38 ON EiupltNrss

my bodv and a magically produced one, so how can I speakof going to the good
or nriserrblc planes,or ofattaining nirvina?
"Furthermore,'World-Honored One, nirvina's very nature is such that it is
not reborn in thc good or miserableplanes,nor docs it cxpcricnceparinirvana. I
percel\'ethat thc same is true of my own naturc."
-Ihe
Buddha askcd, "I)o you not seekthe stateofnirvana?"
Gaigottarl asked in turn, "If this qucstion were put to one who had never
conre into bcing, how should it be answered?"
Thc tsuddha replied, "That which has ncvcr come into being is nirvina
"
itself-.
Gangottaraaskcd, "Are not all things identical with nirvina?"
The tsuddha replied, "So thcy arc, so they are."
"World-Honored One, if all things are identical with nirvana, why did you
'Do you
ask me, not seck the stateof nirvina?'
"Furthermorc, World-Honored One, if a magically produced being asked
'Do
another magically produccd bcing, you not seek the state of nirvlna?' what
u'ould the answer be?"
The World-Honored One told hcr, "A magically produced being has no
mental attachments[and thus seeksnothing]."
Gangottare inquired, "Does the Tathagata'svery question stem from some
mental attachmcnt?"
Thc World-Honorcd One told her, "l raisedthe questionbecausethere are in
this assembly good mcn and good wonen who can be brought to maturity. I am
free of mental attachments. Why? tsecausethe Tathagata knows that even the
namds of things are inapprehensible,let alone the things themselvesor those who
seek nirvana."
Gangottara said, "If so, why all the accumulation of good roots for the
attainment of enlightenment?"
[The Buddha replicd,] "Neither Bodhisattvasnor their good roots can be
apprehended,becausein the Bodhisattvas'minds there is no discriminativethought
as to whether they are accumulatinggood roots or not."
'no
Gangottaraasked, "What do you mean by discriminativethought'?"
The World-Honored One answered, "Thc absenceof discriminative thought
cannot be understood or grasped by means of thinking. Why? Becausein the state
fof no discriminative thought], even thc mind is inapprehensible, let alone the
mental functions. This state, in which the mind is inapprehensible,is called incon-
ceivable.It cannot be graspedor realized;it is neither pure nor impure. Why so?
Because,as the Tathegata always teaches,all things arc as empty and unimpeded as
space."
Gangottari inquired, "lf all things are like empty space,why does the World-
Honored One speak of form, feeling, conception, impulse, and consciousness;the
leighteenl elements;the Itwelve] entrances;the twelve links of dcpcndent origina-
tron; the defiled and the undefiled; the pure and thc impure; sarhslra and nirvina?"
 Flawrrss Punrrr 39

The Buddha told Gangottarl, "When I speak of a 'self,' for example, al-
though I express the concept by a word, actuallv the naturc of a 'self is inap-
prchensible. I speak of form, but in rcality the naturel of form is also inappre-
hensible, a'd so it is with the other [dharmas], up to nirvina. Just as we cannot
find watcr in mirages, so we cannot find a nature i' tbrm, and so it is with the
others, up to nirvlna.
"Gangottara, only a person who cultivatespure conduct in accordancewith
the Dharma, pcrceiving that nothing can be apprehe.ded, dcse-rr-es to be called a
real cultivator of pure conduct. Sincethc arrogant say thar thcv have apprehended
something, they cannot be said to be firmly establishedin genuinc purc conduct.
Such arrogant pcople will be terrified and doubtful when thcy hear this profou'd
I)harma. They will be unable to liberaterhemselvesfrom birth, old age, sickness,
death, worry, sorrow, suffering, and distress.
"Gangottari, after my parinirvana,there will bc some peoplc able to spread
this profound Dharma, which can stop the rounds of sarirsara.However, some
fools, becauscof their evil views, will hate those Dharma-masr(.rs,and will con-
trive to harm thcm. Such fools will fall to the hells for that."
Gangottaraasked, "You speakof 'this profound Dharma which can stop the
r o u n d s o f s a r h s i r a . ' W h a td o y o u m c a n b y ' s t o p t h e r o u n d s o f s a r h s a r a ' ? "
The World-Llonored One replicd, "To stop rhe rounds of sarirsarais [to
pcnetratcl reality, the rcalm of the inconccivable.Such a Dharma cannot be dam-
aged or destroyed. Hence, it is called the Dharma that can stop the rounds of
sarirsara."
Thcn the World-Honored One smiled graciously and emitted from his fore-
hcad blue, yellow, red, white, and crystallinc lights. Thc lights illuminatcd all
thc numerous lands, reaching as high as the Brahma Hcaven, thcn returncd and
enteredthe top of the Buddha's hcad.
Seeingthis, thc VenerableArranda thought to himself, "The Tath-gata, the
Worthy One, the Supremely Enlightened One, docs not smilc without a reason."
He rose from his scat, uncovcrcd his right shoulder, knelt on his right knee, and
joined his palms toward the Buddha, inquiring, "!(lhy did the tsuddha smile?"
The Buddha rcplicd, "l recall that, in the past, a thousand Tathigatas also
taught this Dharma hcre, and cach of those assemblieswas also led by a laywoman
named Gangottart. After hcaring this Dharma preachcd, the laywoman and all
the assembly left the houschold lifc. Iln time,] they cnrered thc nirvina without
rcsloue. -
Ananda asked thc Buddha, "What name should bc siven to this srltra and
how should 'vveaccept and uphold it?"
The Buddha said, "This sfitra is called'Flawlcss Puriry,'and you should
acceptand uphold it by that name."
During the preaching of this sutra, seven hundred monks a'd four hundred
nuns were liberated from defilements forever and their minds were set free.
At that time, thc gods of the Realm of Desire magically produced various
40 ON EiuprrNess

kinds oi s.onderful celestialflowers and scattercdthenr upon the Buddha, saylng'

"Rare indced is this laywoman, rvho can converscfearlcsslyr.viththe Tathigata on
cqual terlts. She must have scrved and made offbrilgs to countlessBuddhas, and
plar-rtcdqood roots of every kind in their presence."
Aitcr thc Buddha had filished spcaking this sitra, the laywoman Garigottarl
and all rhe gods, humans, asuras,gandharvas,and so forth wcre jubilant over
thc tsuddha's teaching. They acceptcdit with faith, and bcgan to follow it with
vcneratiorl.

NOTES

1 . T h e w o r d ' n a t u r e ' h e r c i s a t r a n s l a t i o no f t h e c h i n e s e c h a r a c t e r f f i , w h i c h i s m o r e
' s i g n " ' a t t r i b u t e " ' c h a r a c t c r i s t i c "' a p p e a r a n c e "' f o r m " e t c . H o w c v e r , i n
often rendercd as
'nature''
certain sutras, f,Elis sometimes also uscd to nlcan fl, which is properly translatcd as
2. Whethcr the Gangottari refcrred to herc is the sarne individual as the Gangottara
prescnt during the prcaching of this sutra is not clear from the text. Though she could bc
anothcr person with thc samc namc and similar karma, it is likcl-v that shc is the same pcrson'
The question mry arise, "l[ Gangottara lcft thc household life and entercd nirvtna without
r e s i d u el o n g a g o , h o w i s i t t h a t s h e a p p e a r sh e r e a s a l a y q u e s t i o n e r ? "
According to thc Hinayina doctrinc, this question is almost impossible to answer,
since that tradition assertsthat ifone cnters nirvlna without residuc, one ncver rcturns to thc
world. In Mahayina, howevcr, thc occasion of a Dharma prcaching is looked upon as a
drarna which may bc replaycd again and again, and a person rvho has entcrcd nirvallJ nlay
reappear in a body to bcnefit sentient beings.
T h e M a h a y a n a d c s c r i p t i o n o f n i r v a n a , c a l l c d " n o n - a b i d i n g n i r v a ' ] a , " s t a t c st h a t i t i s
possible to achicve libcration and yct remain in the world for univc-rsal salvation. Such a
p e r s o n a b i d e s n e i t h c r i n s a r h s l r an o r i n n i r v a n r . H o w e v e r , t h e n o n a b i d i n g n i r v i n e o f M a -
h a y l n a i s n o t c o n t r a d i c t o r y t o t h c H r n a y a n au n d e r s t a n d i n go f n i r v a n a . T h i s i s c l e a r l y d e m o n -
strated by the famous story of thc "tsuddha's silence" (see Ag4i-Vatthagottdsuttd,in l'B'
Horner, trans., The MfuldleLength Sayirr3-r(London: Luzac & Co, 1957), vol 2, pp 162-167)
when hc refuscd to answer the qucstion whethcr after parinirvina therc exists a being which
i s c o n s c i o u so f t h a t s t a t c . T h u s , e v e n a c c o r d i n g t o t h e B u d d h a ' s t e a c h i n g i n t h c P a l i t r a d i -
tions, one cannot say nirvana is annihilation, or that he who cnters nirvana will Ilcver rc-
turn to the world. The Buddha gavc neithcr an alfirnlative nor a ne€lative answer to this
problem. (G.C.)
 4 #{*HX?€
How to Kill with the Swordof Wisdom

Thus havc I heard. Once the World-Honored One was dwelling on Mount Grdh-
rakhta near the city of Rajagrha,accompaniedby sixty-two thousandgreat monks,
all of whom posscsscdgrcat virtue arrd wcre cndowcd with miraculous powcrs.
T h e m o n k s w e r c l c d b y c c r t a i ng r c a t S r a v a k a s .
Also in the assemblywere forty-two thousandBodhisattva-Mahisattvas,led
by Bodhisattva Maiiju6ri, Bodhisattva Lion Banner, Bodhisattva Maitreya-.Qo-
dhisattva Avalokite6vara, Bodhisattva Mahasthamaprapta,Bodhisattva Kingpf
Great Eloquence, . and othcrs.
Also in thc assemblyat that time wcrc sixty thousanddevas,led by thc Four
Dcva Kings; the deva kings of the Heavcn of the Thirty-Three; and Brahml,
master of the Sahi World. Present, too, wcre the devas Well-Abiding Mind,
Virtue, and Great Ease, leadcrs of thirty thousand devas who had long been
abiding in the tsodhisattva-path;twenty thousand asura kings; and sixty
thousand great dragon kings, all of whom had also been abiding in thc
Bodhisattva Path. In addition, innumerable gods, dragons, yaksas, monks,
nuns, laymen, and laywomen joined thc assembly.
When the World-Honored Onc, surrounded by the assembly of countless
hundreds of thousands, was teaching the Dharma, Bodhisattva-Mahasattva Maii-
ju6ri, in his dwclling place, had entered the Samidhi Devoid of Contention and
Mind, remaining quiet and motioniess. Then Manju5ri rose from the samadhi with
a calm mind, and at once six quakesloccurred in innumerable Buddha-lands in the
ten directions.

Sutra36, Taisho310,pp- 571-592;translated

into Chineseby Dharmagupta.
A'
ON EnprrNrss

Risine fronr the samadhi, Manju6ri thought, "In [each ofl those infinite,
innumerable u'orlds, only one Buddha, a Tathigata, a Worthy One, a Perfectly
EnlightenedOne, appears,and such a onc appearsas rarely as the blossoming of an
udumbara flos'er. Thereforc, the Tath-gatas, the Worthy Ones, the Perfectly En-
lightened Ones, are most extraordinary in the worlds and their appearanceis very
unusual, The Dharma they teach can end rebirth and [sarhsaric]cxistenceand lead
to the ultimate quiescenceof nirvina; this is inconceivable,apart from discrimina-
rion, very profound, incomparable, and difficult to comprehend or fathom. If
Buddhas did not come into the worlds, sentientbeingswould bc unable to hcar the
Dharma explained, and their sufferings would be interminabie. Thcrefore, now I
should go to seethe Tathtgata, thc Pcrfcctly Enlightcncd One, and ask him about
the l)harma, so that scnticnt beings may achievegood roots, and so that all those
rvho tread the Bodhisattva [-path] may havc no doubt about thc very profound,
inconceivableBuddha-Dharmas and may attain the cnlightcnmcnt of the Buddha.
Sincethe sentientbeings in the SahaWorld arc full of desire,hatred, and ignorance;
do not perforn-rwhite dharrnas;arc obtusc, deceitful, insetrsitiveto shane, ar-
rogant, and conccitcd; kccp Buddhas at a distance;and disobey the Dharma and
thc Sarhgha, I should cause them to hear the very profound, wonderful Dharma
cxplairredso that they may acquirc thc clcar wisdom-cye."l
Manjuiri thought furthcr, "Now I should call together a host of Bodhisatt-
vas from the ten directions, so that all of thcm may hear the wonderful Dharma-
door cxplaincd by the Tathagataand attain the realizationof profound Dharma."
With this thought, Manju6ri entercd the Samidhi of Adorning all with Un-
defiled Illumination. While in this samadhi, hc emittcd a great light which illumi-
nated tsuddha-landsin the eastas numerous as thc sandsof thc Ganges,so that all
those lands becamemild, lustrous, clean,clcar, spotlcss,and inexpressiblywonder-
ful. The light also illuminated worlds in the other nine dircctions: in thc south, the
west, thc north, the four intermediate directions, the zenith, and thc nadir. As a
result, all the dark, seciuded places, cliffs, forests, great and small mountains .
becamebright, limpid, and transparcnt.
At that time, all the Buddhas teaching the l)harma in thc worlds in the ten
directions as numerous as the sandsof the Gangeswere askcd by thcir respective
disciples,"World-Honorcd One, why does this great, auspiciouslight appcar in
the world? World-Honored One, we have never heard of or secn such a pure,
'World-Honored
subtle light. One, what light is this, which causcsus to be over-
whclmed by great joy and to be pure in mind? What is this light which also frees
sentient beings from desire, hatrcd, ignorance, and other defilements, so that they
stop doing evil? Worid-Honored One, who emits this light and by whose power
does it appcar here?" When the disciples2asked these questions, their World-
Honored Ones kept silent and gave no answcr.
At that time, in the worlds in the ten directions, all kinds of sounds, such as
the sounds of devas, dragons, yaksas, gandharvas,asuras; of humans and
nonhumans: of eleohants. horses. and other animals were hushed. The sounds of
 TnE Swonl or Wrsooir. 43

wind, fire, water, seawaves, ntusic, and the singing of hymns wcre also hushed by
the power of the Buddha. All was in silence.
Thcn, the disciples of the Buddhas in the worlds in the ten directions askcd
their respective Buddhas again, "'fi/orld-Honored one of great kindness, may
you, in order to show pity for and givc peace, happiness,and benefit to all
devas and humans, explain ro us the origin of this light and why it can ilru-
minate all Buddha-landsl"
The Buddhas in [the worlds ofl the tcn directio's gave the samc a'swer, in
thc same purc voice which is possesscdby all the Tathagatas,as numcrous as the
sands of the Ganges, of the worlds in the ten dircctions. They all answeredas if
only one Tathagataspoke. when the Buddhas answcred their respectivedisciples
in this wondcrful voicc, all tsuddha-lands quaked; hundreds of thousands of m.usi-
cal instrumcnts of devas, humans, and asurassounded simultaneouslyand spon-
taneously.
At that timc, the Buddhas, the World-Honored Ones in thc ten dircctions,
told their respectiveattendants and disciplcs, "Good men, you should nor ask
about these things. why? Because the occurrence of this light is beyond the com-
prehcnsionofall Sravakasand Pratyckabuddhas;ifl speakofit, all humans, devas,
and asuraswill become confusedand lost. Thcrcfore, you should not ask about it.
If Buddhas, the Tathigatas, account for this light, they will say, 'This light can
causeand fulfill inconceivable,supcrior good roots [ofsentient bcingsl. Also, from
these ir-rconceivablc,superior good roots can arisc such practicesas the peramitas of
giving, discipline,paticnce,vigor, meditation, and wisdom.'All such practices
[as
thc paramitis] are causedby this light and are also accomplished by it. Therefore,
cvcn if wc Buddhas, Tathigatas, praisethe merits of this light for lessthan a kalpa
or for an entire kalpa, wc cannot praise them all. Moreover, since this light is
cultivated through such good roots as kindness,compassion,joy, and equanimity,
it can causcbliss."
Then, the disciplesof the Buddhas [of thc innumerable worlds] in the ten
directions rnade thc same carnestrequest again and again, saying, "May the world-
Ho'ored one explain to us the occurrence of this light in ordcr to comfort, benefit
and show sympathy for all devas and humans, as well as to bring to maturity the
good roots of Bodhisattvas!"
when those Bodhisattvas had made this requcst, all thc Buddhas, the world-
Honored ones in the tcn directions, told their respectiveattendant disciples, "Good
men, you should listen attentively. I am going to explain it to you."
The disciples said, "Yes, World-Honored One, we shall listen with plea-
sure."
Thereupon, the tsuddhas told them, "Good men, there is a world named
Sahe. In that world, there is a Buddha named Sakyamuni rathagata, the v/orthy
One, the World-Honored One. He has appeared in a world of the five
depravities. The sentient beings there are afflicted with desire, hatred, ignorance,
and other defilements; they feel no respect and know no shame or remorse, and
44 ON EuprtNnss

most of their dceds are evil. However, Sekyamuni Buddha was able to attain
supreme enlightenmentin such a depravedworld. Now he is teachingthe Dharma
to the people around him.
"Good men, in that world, there is a Bodhisattva-Mahasattvanamed Mafl-
ju6ri, rvho is a great disciple of Sekyamuni Tathagata.He has great virtuc; he is
fully endou'ed with wisdom; he strives with vigor and courage; he possesses
a!\'csomemiraculous powers; he can causeother Bodhisattvasto acquireJoy, to
complete their Dharma practices, to increasctheir power, and to strive cour-
ageously and diligently; he understands well all expressionsof the Dharma; he has
reachedthe other shore3of unhindered wisdom; he has complctcly achieved unhin-
dered eloquencgi he has a free command of dharalis; and he has alrcady achieved
all the inconceivablcmerits of a Bodhisattva. Now hc is going to ask Sakyamuni
Tathagata, the Worthy One, the Perfectly Enlightened One, about a very pro-
found Dharma-door, in order to cause other Bodhisattvas to achieve good roots
and to cause those who follow the Bodhisattva-vehicle to sccure all the incon-
ceivable Buddha-Dharmas. Now, good mcn, Manju5ri emits this light to call
countless Bodhisattvas together from [the innum rable worlds] in thc ten direc-
tions, so that thcy may acquire the superior Dharma. For this reason, Manju6ri
emits this great light to illuminate all Buddha-lands."
The disciples of the Buddhas in the worlds of the ten directions asked their
respective Buddhas again, "World-Honored One, in what samadhi does ManjuSri
abide so that he can emit this light?"
The Buddhas in the ten directions told their rcspective attendant disciples,
"Good mcn, Mafrju6ri has entered the Samddhi of Adorning All with Undefiled
Illumination to give forth this light."
The attendant Bodhisattvas said to their respectiveBuddhas furthcr, "World-
Honored One, we havc never before seen a light so pure, a light that can make
body and mind so joyful."
The Buddhas said to the Bodhisattvas,"Is he not going to call together a
host of Bodhisattvas to teach them how to practice the Dharma? Is he not going to
summon a host of Bodhisattvasand explain a subtle sutra to them?". . .
The Bodhisattvas said to their respective Buddhas, "World-Honored One,
now vue wish to go to thc Sahi World to visit Sakyamuni Tathagata;we will pay
homage and make offcrings to him and attend him; and we will ask him about the
meaning o[ the truth. We wish to see Maflju6ri and the other Bodhisattva-
Mahisattvas as well."
Thereupon, the World-Honored Ones said to the Bodhisattvas,"Good men,
you may go, as you wish. You should know it is the timc."
After bowing down with their hcads at their Buddhas' fcct, countless hun-
dreds of thousands of [millions ofl billions of trillions of inconceivable, incalcula-
ble, immeasurablcmyriads of Bodhisattva-Mahasattvas Iin the worlds] in the tcn
directions disappearedfrom their respective lands and reappeared in the SahaWorld
as quickly as an able-bodied man strctches and bends his arm. All of them came to
 Tnr Swono oE Wtsoov 15

the World-Honored One, Sekyamuni Tathagata, the Worthy One, the Perfectly
Enlightened One; somc came scattcringvarious kinds of fragrant things, such as
perfumed ointmcnt, powdcred incense,and fragrant garlands;some canle strcwing
Iiowers, such as blue lotus flowers, rcd lotus flowers, s'hitc lotus flowers, . . . and
so forth; some came uttcring hundredsof thousandsof the nrost wonderful sounds;
some came extolling the merits of thc Buddhas in one. r'oicc hcard all over the
billion-world universe. With so many kinds of magnificcnt Iofferings], thcy came
to thc World-Honorcd One. Slkyamuni Tathigata, the Worthr-One, the Pcrfectly
Enlightened One.
When thosc Bodhisattva-Mahasattvas arriving from [thc u'orlds in] rhc tcn
directions gatheredin the SahaWorld, all the scntientbeings in this billion-rvorld
universe, including the beings in the planes of hell-dwellers, aninals' hungrv
ghosts, and thc domain of Yama, bccame tranquil, physically and mcntally peace-
ful and h"ppy, and frcc from desirc, hatred, ignorance, and other poisonous men-
talities,such asjeaiousy, deceit,arrogance,and ill temper. All those scntientbeings
became kind and extremcly joyful. Why? Becauscof the awesonle, miraculous
[blessing]power of thc great Bodhisattvasfrom Ithe worlds in] the ten dircctions.
When the infinitc Bodhisattva-Mahasattvas from thc ten directions
arrived at the dwelling-placeof thc World-Honored One, . they bowed down
with their heads at the Buddha's fcet and circumambulated him three times to the
right. Then, they asccndedin midair and enteredthe Samldhi of Invisibility. When
they wcre in the samadhi,sitting cross-leggedon hundredsof thousandsof various
wondcrfully colored large lotus flowers, . . . thcy hid themsclvcs from view and
did not appearagain.
Then the VenerableMahaka6yapaaskedthe Buddha, "World-Honored One
of great virtue, why is thcre such a subtle, wonderful light in the world? Why do
such clear, unpreccdcntcdar,rspicious signs suddenly appear?"
'lKa6yapa,'you
The World-Honored Onc answered Mahaka5yapa, should
not ask thesequestiorrs.Why? Becausethis rcalm is bcyt-rndthc conrprchensionof
Srivakas and Pratyekabuddhas.If I speak of the meaning of this light, all thc
humans, dcvas, and asuras will be afraid, doubtful, and confused. Thereforc, you
should not ask."
Mahak-5yapa cntreated the Buddha further, "May the World-Honored One
of grcat kindness explain the profound occurrencc of this light to benefit and
comfort all devas and humans.".
Thereupon, the Buddha told MahakaSyapa,"Ka(yapa, now Manju6ri is in
the Samadhi of Adorning All with Undefilcd lllumination, and, becauscof the
power of the samadhi, he is emitting this light to illuminatc Buddha-lands more
numerous than the sands of the Gangcs in the ten directions, calling countlcss
tsodhisattva-Mahtsattvasto thc Sahi World. Thcy have already arrived here, bowed
down with their hcads at my feet, and made threc circumambulations to my right.
Now they havc ascended in midair to the hcight of a palm trce, sitting cross-
legged on thrones of lotus t'lowers.
46 ()N ElrprrNrss

"Ka(,vapa,bccauseall thosc Bodhisattva-Mahtsattvasare in the Samadhi of

Invisibilitr'. no Srivaka or Pratyckabuddhacan sce them; only Buddhas and great
Bodhisatsas rvho abide in that realm can do so. ."
Mahlka5-vapaasked the Buddha further, "World-Honored One, what achieve-
ments should a Bodhisattva-Mahasattva attain, what good roots should he cultivate,
and l'hat mcnts should hc acquire in order to enter the Samidhi of Invisibility?"
The tsuddha answered KaSyapa,"If a Bodhisattva-Mahlsattvaachievesten
things, hc can acquire thc Samidhi of Invisibility. What are the ten?

(1) To bc gentle, peacefui,and to abide dccply in right laithl

(2) nevcr to forsake any sentient being;
(3) to achievea mind of great kindncss and great compassion;
(4) to understand al1 dharmas while rcmaining unattached to thcir forms;
(5) nevcr to grasp dclusively for any Buddha-Dharmas,in spite of his aspira-
tion to seek them all;
(6) not to aspirefor the wisdom of Sravakasor Pratyckabuddhas;
(7) to be capableofrenouncing ungrudgingly all mundane possessions, even
body and life, let alone other things;
(8) not to be contaminated by or attached to conditioncd dharmas, although
he may undergo countlcss afflictions in sarhslra;
(9) to cultivatc the immeasurabiepiramitas of giving, discipline, patience,
vigor, mcditation, and wisdom without making distinctionsamong them;
and
'l
(10) always to think, will establish all scntient beings in thc pursuit of
Buddha's enlightenment . and yet without conceiving any notion of
cnlightenmeno t r s c n t i e n tb e i n g s . '

Ka6yapa, the fulfilment of these tcn things enables a Bodhisattva-Mahtsattva to

obtain the Samadhi of Invisibility.". . .
Then the Venerable Mahak-Syapa said to the Buddha again, "World-Honorcd
One, now we are vcry eagerto seethose Bodhisattva-Mahlsattvas.Why? Because
it is a rare opportunity to erlcounterthem."
The tsuddha said to Kadyapa, "You should wait until Manju5ri arrives.
Thos" Bodhisattvas will rise fiom the samidhi, and after that, you may sce them.
Ki6yapa, now that you have acquiredcountlesshundreds of thousandsof samadhi
doors,a you should concentratcyour mind to discover where those Bodhisattva-
Mahasattvasabide, how they behave,and what they are doing."
As soon as he received the instruction of the Buddha, MahakaSyapaen-
tered twer-rtythousand differcnt samadhi-doors by the awesome miraculous powers
vested in him by the Buddha and by his own miraculous Powers, trying to dis-
cover rn'herethose Bodhisattvaswere and how they behaved. [He thought,] "Are
thel' walking? I cannot see them walking. Are they standing?I cannot see them
standing. Are they lying down? I cannot seethem lying down. Are they sitting? I
cannot see them sitting. What is more, I do not know they are saying, what
"l'hat
 Tnr Swono or Wrsool,t 47

activitics they are engaged in, where they come from, or where they are going."
He thcn rose from the samidhis and approachcd the Buddha, saying, "It is
strange, World-Honored one! It is strange, World-Honored One! I entered twenty
thousand samadhi-doorsto seck those Bodhisattvas,but I did not seeany of thcm.
World-Honored One, cven those Bodhisattvas, who have not yct realized all-
knowing wisdom, have obtained such a wonderful samadhi.What could be said of
thosc who havc attained supreme enlightenment! World-Honorcd Onc, it is abso-
lutely impossible for thc good mcn and good women who have witnessed this
miraculous feat not to bring forth supreme bodhicitta promptlv. World-Honored
One, even the Samadhi of Invisibility is so powerful that it is beyond ny compre-
h c n s i o n .l e t a l o n eo t h c r . I s u p e r i o r ls a m i d h i s . " s
The Buddha told KaSyapa, "lt is so, it is so, just as you say. Even Sra-
vakas6and Pratyekabuddhascannot comprehcnd this realm, lct alone other sentient
beings.". . .

II

At that time, ccrtain leading devas in the assembly,such as Well-Abiding Mind,

\ffonderfully Tranquil, and Humility, accompanied by nine billion six hundred
million devas, all of whom followed thc Bodhisattva-path, wcnt togcther to Mai-
juSri's dwelling placc. Whcn they arrived at his door, they made Seven circum-
ambulations to the right, and thcn causcd celestialflowcrs of the coral tree to rain
down. The flowcrs raining down spread out in space to form a floral net, [and
thcn accumulated,forming a floral] platform ten leaguesThigh, shapedlike a prc-
cious stupa.
Manju6ri picked up the floral platform and offered it to the World-Honored
One, and thcn, by his miraculous powers, he causcd the spaceover all thc lands in
the billion-world universe to bc spread with floral nets. The radiancc of the flow-
crs illuminated the whole billion-world universe, making it become clear and
bright throughout. Thcrc also rained down cclestialflowers of thc coral tree.
Then Bodhisattva-Mahisattva MairjuSri, graceful and serene, cmcrged from
his dwelling. By his miraculous powcrs, he further causcd a wonderful thronc
made of the seven treasures to appear spontaneously in that placc, a throne most
majestic and bcautiful. After adjusting his robe, ManjuSri took his seat on the
precious throne with a solemn look. As soon as he saw that Manju6ri had been
scated on the prccious throne, the deva Well-Abiding Mind bowcd down with his
head at Manju5ri's feet, and then stood to one sidc. The other devas all did the
samc.
At that time, ManjuSri thought, "Today, who can discuss the profound
Dharma with me in the presence of the World-Honored One? Who can be the
Dharma-vessel to take in statements that are inconceivable: statements that are
4t{ Or.r E,vprlNlss

most dilficult to realize;statementswithout a location,nbeyond attachrnent,and

be1'orrdplar--u'ords;statementswhich are inapprehensible,inexpressiblc,very pro-
f o u r r J .t r u e . u n h i r r d e r e d.,r n di n d e s t r u c t i b l es:t a t c n t c n t cs o n c c r n i n gc m P t i n c s ss. i g n -
lessness.and rvishlcssrless; stf,tclncntsconccrnttrgsuchncss,reality, and the dhar-
madhatu; statemcnts that arc intangible, and caunot be graspcd or abandoncd;
statcmentsconcerningthe Buddha, the Dharma, and thc Sarhgha;statencnts con-
cernrngthe fullnessof wisdom, the equality of thc three realms, the unattainability
of all dharmas, and thc nonarising of all dharmas; statemcntsof the lion;q state-
ments of valor; statementswhich arc no statemcntsat all? Who can hcar these
statemcnts?"
ManjuSri continued thinking, "Now, among the devas hcrc, only Well-
Abiding Mind has made offerings to many Buddhas, attained the realization of the
profound Dharma, and fuliy acquiredeloquence;hc alone can discussthe mcaning
of reality with me in thc prcsenceof thc World-Flonored One."
With this thought, Manju5ri said to Well-Abiding Mind, "Son of hcaven,
you have already attained thc realization of the profound Dharma and fully ac-
quired unhindercd eloquence.Shall we now go to sce the World-Honored One to
discussthe profound, subtlc doctrines?"
Well-Abiding mind answcrcd Manjuiri, "Great sagc, I would only discuss
[thcse doctrines] with a person who does not speak to mc, nor givc me any
discourse,question mc, or answcr me; or elsewith a person who saysthat there is
no Buddha, Dharma, or Sarhgha,that the thrcc vehiclesshould be put to an end,
that there is neither sarirsira nor nirvdna, that dharmas neithcr combine nor scatter,
that nothing is revealed or generated, that no sound is uttered, and that all words
should be put aside."
ManjuSri said to Well-Abiding Mind, "Son of hcaven, I would speakto one
n'ho can take in my Idiscoursc]without hearing, without rcading, without reclt-
ing, without accepting,without upholding, without thinking, without remcmber-
ing, without grasping, without abandoning, without percciving, without know-
ing, and without listcning to my words or explaining thcm to others.l{)Why?
Bccause the bodhi of all Buddhas is originally beyond ali letters, without mind and
apart from the mind, and devoid of enlightenment. Though enlightenment ts
spokun of with arbitrary names, thc names are also empty."
Well-Abiding Mind continued, "Great sage, now pleasediscourscto thcsc
devas. They are willing and happy to hear whatever you say."
ManjuSri said, "Son of heaven, I rvill not discourseto those who like to
listen, nor to those who accept what they have hcard. Why? Bccausethosc who
likc to listen and those who accept a discoursearc attached. To what erc they
attached?They arc attachedto a self, a personalidentity, a senticnt being, a life,
and a person. Bcing attachcd, they accept what thcy have heard. It should be
knorvn that those who acccptwhat they have heard abide in thrcc kinds of bonds.
What are thc three? Thc view of a self, the view of a sentient bcing, and the view
of dharmas. Son of heaven, you should know that those who hear the Dharma
 Tsp. Swonr or Wrslor'r

explaincd without being bound by thcsc threc viervs abidc in three kinds of purity.
What are the three? Not to see, distineuish. thrnk of, or pcrccivc orreselffas a
hcarer]; not to see,distinguish, think of, or pcrccivr-sonreoncas a teacher;and not
to see, distinguish, think of, or perceivcsomcthinq as bcrnq taught. These are the
thrcc kinds of purity. Son of hcavcn, if a person is able to hear irr this way, hc
hcars with cquality, not with incquality."
Well-Abiding Mind praised Manju5rr, saying, "Wtll s.ritl. q'cll said! How
wonderfully you have spoken! Great sagc, those who can speak thuslv u'ill cer-
tainly not rcgrcss."
Maiijr-r5risaid, "Stop, son of hcaven! You should not rhnk clclr,rsivelv
and
discriminativcly of the regressionof a Bodhisattva.Why? Becausciia iJodhisatn'a
evcr regresses,he will ncvcr bc ablc to attain sllprcmc cnlightennrcnt. Whr'? Ile-
causeirr bodhi thcre is no such thing as rcgressior-r."
At this, Wcll-Abiding Mind askcd, "Great sagc, if so, from rvhat docs
rcgrcssionarisc?"
Manju6ri answered, "Son of heaven, rcgrcssionarisesfrom dcsirc, hatred,
and ignorancc; from cravirrgfbr cxistpnce;from ignorancc up to birth and dcath-
thc twclvc links of dependentorigination; front causcs,vrc\\'s, namcs, and forms;
tronr thc Realm of L)csire, the l{calm of Fornr, and thc Rcaln-rof Formlcssncss;
fronr thc dccds of a Srlvaka and thc dccds of a Pratyckabuddhalfrom discrimina-
tion, attachnrcnt,signs, and clinging to signs; fronr the vicw of nihilism and thc
view of eternalism;from grasping and abandoning;lronr the thought of a scl1,thc:
thought of a senticnt bcing, the thought of a life, thc thought of a pcrson, and the
thought of a pcrsonal identity; from thinking, bondage, and pcrvcrsion; from thc
vicrv of a sclf and the sixty-two views bascd on the vie\4'of a sclf; lrom the [fivc]
covcrs; from thc [fivel aggrcgates,the [twclvc] entrances,and the [eightecn] clc-
nrents; from thc thought of thc Buddha, thc thougl.rt of thc Dharma, and the
thought of the Sarirgha;and from such thoughts as: 'l shall becomc a Buddha,''l
'l
shall tcach thc I)harma,' shall dcliver senticntbcings from sarirsara,''l shall dcfcat
. l e m o n s , ' a n d ' I s h a l l a c q u i r cw i s d o m ! ' T h c r c f o r e , s o n o f h c a v c n ,i f o n e d o e s n o t
discriminate thc Tath-gata's ten powers, four fcarlessnesses,and cighteen unrque
qualities;his roots, powers, enlightcnment,and path;ll . and docs nor discrimi-
rlete those who discriminateand rcgrcss-then hc is said to be nonrcgrcssing."
Well-Abiding Mind asked Mairju(ri furthcr, "Clrear sagc, if so, holr' can a
Bodhisattva achievenonrcgrcssion?"
MaiijuSri answercd, "Son of heaven, you should knou' that nonrcgression
can bc achicvcd fronr being conversantwith thc Buddha-u.isdon-r, ."vithemptincss,
s'ith signlcssncss,with wishlcssness,
with suchness,with thc l)harma-naturc, with
reality, and with equality."
Wcll-Abiding Mind said, "Grcat sage,according to what .vou say, discrimi-
nation and nondiscrimination arc not differcnt. Whv? Becausc thcv both arise
from thinking and discrinrination.In this scnsc,regressionmay be spoken of."
Thcn hc asked furthcr, "Is regressioncxistent or nonexistcnt?"
50 ON EnlprINEss

Marlr-r(ri answered,"Rcgressionis neithcr existcnt nor nonexistent'"

Well-Abiding Mind asked, "Grcat sagc,if so, how can one rcgress?"
\1ar1u5rr answcrcd, "To regard regressionas existent and to regard it as
lonerisrcnr arc both delusory grasping, pcrverted grasPing,and devious grasping.
I reter to regression in such a scnse that I do not grasp for [its existcnce or
ponerisrcnce,] nor do I not grasp. The so-calledrcgressioncannot be said to be
erisrent or nonexistent. Why not? Becausewhcther you say that regressionis
exrsteltror say it is nonexistent,in both casesyou fall into error. Why? Becauscto
sf,\' that regrcssioncxists is to err on the extremc of eternalism,while to say that
rcgressioncioesnot cxist is to err on the cxtremc of nihilism. Thc World-Honored
One says that onc should abide neither in eternalismnor in nihilism; that things
shouid bc regardcd neithcr nihilistically nor etcrnalistically.
"Son ofheavcn, if, in the way I havc describcd,onc considcrs[regression]as
unreal, ther his vicw is ncither nihilistic nor eternalistic.Son of heaven,this is the
Dharma-door of a Bodhisattva'sInon-] rcgression."
When this doctrine was spoken, ten thousand devas achieved the Realization
of the Nonarising of Dharmas.

III

Well-Abiding Mind said to Mairju5ri, "Great sage,now wc may go togcther to see

the Tath-gata, prostrate ourselveswith our heads at his fect, hear from him doc-
trines wc have not yet hcard, and raisc our questiot1sin accordanccwith thc
Dharma. "
ManjuSri said, "Son of heaven,do not attachyourself discriminativelyto the
Tathigata !"
Well-Abiding Mind asked, "Grcat sage,where is there any Tathagatato be
attachcdto?"
Manju(ri answercd, "He is hcrc now."
Well-Abiding Mind asked, "lf so, why do I not seehim?"
Manju5ri answered, "Son of hcaven, if you can sec nothing now, you rcally
see the Tathagata."
Well-Abiding Mind asked, "If the Tathagata is hcre now, why do you warn
me not to be attachedto him?"
Manju5ri asked, "Son of heavcn, u'hat is here now?"
Wcll-Abiding Mind answered,"The realm of voidncss."r2
Manju6ri said, "It is so. Son of heaven, the Tathigata is no other than the
realnr of voidness.Why? Becauseall dharmas are equal, like voidness.Voidness is
the Tathigata and the Tathagatais voidness. Voidness and the Tathigata are not
r\\'o; they are not different. Son of heaven, he who wishes to see the Tathagata
 Tnr Swono or Wrsoon 5l

should contemplatein this way. If hc comprehendsReality as it is, he will find that

nothing in it can be discriminated."
Then, by his miracuious powcrs, Bodhisattva-Mahisattva Mafrjusri pro-
duced from nothing thirty-two square, multistoried,jeu'eled halls furnished with
imperial carriagcs.. . . In the halls, there wcrc u.onderiul preciouscouchescovercd
with cxquisitc garrnents. On each couch sat a rnagicallv produced Bodhisattva
'
possessingthe thirty-two auspicioussigns of a grcar man.1
Having manifcstcd these magnificent things, Manju6ri left to see the Bud-
dha, together with the magically produced Buddhas and Bodhisattvassirting on
their lotus seats in jc'"veledhalls furnishcd with imperial carriages.Having
made seven circumambulationsto the right of thc Buddha and his monks, they all
leapt into midair and illuminated thc assembly at the Dharma-sirer+n,ith their
lights. Thcn they stood to thc four sides.
Though Manju5ri had set out later than Well-Abiding Mind, he hafl sud-
dcnly arrived at the Buddha's dwclling-place earlicr than the deva.
Well-Abiding Mind asked,you takc to arrive here so quickly?"
Manju6ri answered, "Son of heaven, even those who make offerings and pay
homagc to Tathlgatas as numerous as the sands of the Ganges cannot sec my
going and coming, advancing and stopping." . . .

The Venerable Sariput.a asked the Buddha, "World-Honored One, who has caused
this auspice?Who can cause . the magically produced Bodhisattvas sitting on
the lotus seats,and also those in the jeweled halls furnished with imperial carrrages,
to emit great lights illuminating the assembly, and cause such incalculable
billions of devas and innumerableBodhisattvasto come to ioin us?"
Thc Buddha answeredSariprtr.. "The awesomemiraculou, powers of Man-
ju5ri cause these wonderful, magnificent things to appear and the multitudinous
Bodhisattvasand devas to garher rogether. Why? Sariputra,becauseManju6ri and
the deva Well-Abiding Mind have led a great assembly here in order to ask me
about the Dharma-door called the Samadhi of Defeating Demons, and how the
inconceivable, profound Buddha-Dharma can bc fully achieved."
Then Sariputra asked the Buddha, "World-Honored One, if so, why do I
not see Manju5ri in the assembly?"
The Buddha answercd Seriput.r, "Wair a momenr. Manju6ri has gone to
cause all the demon kings and their subjects and palacesto undergo great ruin and
deterioration. His miraculous feats are awesome and rnagnificent. He is about to
come back, and you will see him yourself."
Meanwhile, ManjuSri had entered the Samadhi of Defeating Demons. Be-
 ON EuprrNrss

causcof the pou,er of this samadhi,ten billion demon palaccsin the billion-world
univcrse inrmcdiately becamedilapidated,old, and dark, and seemedabout to fall
ro rurn. After undergoing these changes,thc demons' palaccslost their splcndor
and n'cre no longer liked by the demons. The demons saw thcir bodies bccome
dull. dccrepit, r".eak, and cmaciated,and they had to waik with staffs; and the
celestialnaidensl5 were transformed into old hags. Seeingthcsc Ichanges],all the
denrons lelt vcry distresscd,and the hair on their bodics stood on end. Thcy each
thought fearfuliy to themsclves,"What bizarre events and inauspicioussigns are
these occurring inside and outside of my body? Has the hour of death comc and
mr, karmic reward bcen spent?Arc thesethe catastrophes hcralding the destructton
of the vu'orldat thc end of thc kalpa?"
Whcn the demons were thinking in this way, Manju5ri again uscd his mirac-
ulous powers to magicaliy produce tcn billion devas who appearedbcfore the
demons and told them, "Don't be worricd and afraid! Thcsc are not misfortunes
befaliing you, nor do they signify the end of the kalpa. Why? There is a nonrcgress-
ing, grcat Bodhisattvanamed Maiju6ri, who has great, awcsomc niraculous pow-
ers and excels worldly beings in virtue. Now he is entcring the Dharma-door
callcd the Samadhi of Defeating l)emons. It is bccauseof the awesome power of
that Bodhisattva'ssamadhi that all thesethings take place,not for other reasons."
When the magically produccd dcvas said this, all thc demon kings and their
subjectsbecamc morc learful on hcaring . . . the namc of BodhisattvaManju6ri; all
of thcm trcmbied and fclt i.nsccurc,and all of their palacesshook violently.
Thereupon, the demon kings begged the magically produced dcvas, "May
you be so kind as to saveus from dangcr!"
The magically produced devas said to thc dcmons, "Do not be afraid! Do
not be afraidl Now you had better go quickly to see Sakyamuni Buddha, the
'World-Honored
Onc. Why? Becausethat Buddha, the Tathigata, is very kind and
compassionate;sentient bcings will be easedof their worries and suffi:rings and bc
given pcacc and happiness if thcy go to take refugc in him when thcy are afflicted
with mclancholy and fcar."
Having uttcrcd thcse words, the magically produced dcvas disappearedsud-
dcnly. At that timc, all thc demon kings and thcir subjectswere ovcrjoyed at what
the rrlagicallyproduced dcvashad told them. Although so emaciatedand wcak that
they had to waik with staffs,thcy all wished to go. Instantaneously,they arrivcd at
the placc where Sakyamuni Buddha was and said in unison, "World-Honorcd One
r,vith great virtue, may you protect and savc us from the pain and pcril of this
bizarrc catastrophe!May you protect and savc usl We would rathcr acccpt the
names of hundreds of thousands of millions of billions of Buddhas than hear
BodhisattvaManjuSri's name alonc. Why? Becauseas soorl as we hear thc namc of
Bodhisattva Manju5rr mentioncd, wc feel gready terrificd, as if we werc going to
d i e ."
At this, the World-Honored One said to thc demons, "Papiyans,16why do
you say this? Whatever Bodhisattva Manju6ri teachcsis berreficialto senticnt be-
 Tnr Swonu or Wrsuou 53

ings. Hundreds of thousands of [millions of I billions of Buddhas never accon-

plished this in the past, nor arc thcy doing it at present,nor '"vrllthey do so in thc
future. It is Manju6ri alonc who has done, is doing. and will do this grcat feat for
sentientbeings.17After he has brought sentientbeinqs to nraturity, he leadsthcm
to liberation. Why do you, who are not distrcsscdor terrifled cvcn when hearing
'\l'c
the names of hundreds of thousandsof Buddhas, sar' arc horrified whcn wc
suddenly hear the name of Manjuiri'?"
The demons replied, "World-Honorcd One, rl'e utrcr thcsc n'ords becausc
we arc ashamedarrd afraid to becomc old and weak. World-Honorcd C)ne. from
now on we takc rcfugc in you, thc PerfectlyEnlightcncd Onc. Mal vou be so kind
a s t o r e s t o r eu s t o o u r o r i g i n a l . r p p c a r a n c e l "
The Buddha told them, "Wait a moment. Whcn Manjuiri rcrurns, he rvill
rid you of your shamc."
Having riscn from his samadhi, Manju(ri returned to the Buddl-ratogether
with incalculablehundreds of thousandsof devas,Bodhisattva-Mahisattvas,drag-
ons, yaksas,gandharvas,asuras, and so iorth. On arrival, thcy bowed
down with their heads at thc Buddha's fcct, made three circunrambulationsto his
right, and ther.rstood to onc sidc.
Thc World-Honored Onc askcd Maii.lu6ri, "Manjuiri, did you enter thc
Samidhi of l)cfcating I)cmons?"
'lYes,
Marijudri answered, World-Honorcd Onc, I dicl so for somc timc."
The -Buddha asked, "MaiijuSri, from what Br.rdclhadid y<-ruhear this sa-
rrradhi?How long did it takc you to cultivatc and achicvc it?"
Manyu(ri answercd, "World-Honored Onc, bcforc I brought forth bodhi-
citta, I had heard this samadhi liorrr a lluddl.ra."
Thc Buddha askcd, "Mairjuin, what $,as the name of that Buddha, that
World-Honorcd Onc, who explaincd this samadhi to you?"
Manju6rr answered, "World-Honored Onc, I rcmcmbcr that countlcss,in-
conccivable,incalculablcnumbcrs of kalpas ago, there r.vasa Buddha namcd Ta-
thagata Fragranccof thc Coral Trcc Flowcr, the Worthy Onc. He explaincd
thc Samadhi of l)efeating Dcmons when he appcarcdin the world. I hcard it therr
for thc first time."
Thc Buddha askcd Maniuiri, "How can one cultivatc and achievc this sa-
ntaonl a

ManjuSri answered, "World-Honored Onc, if a tsodhisattva-Mahlsattva

pcrforms twenty things to perfection, he can achievc this Samadhi of Dcfiatins
l)cmons. What arc thc trventv?

(1) To dcnounce desire and destroy thc mind of dcsrrc;

(2) to dcnounce hatred and destroy thc mirrd of hatrcd;
(3) to denouncc ignorance and destroy thc nrind of ignorance;
(,1) to denounccjcalousy and dcstroy the nrind ofjealousy;
( 5 ) t o d c n o u r - r c ea r r o g a n c c a n d d e s t r o y t h c m i n d o f a r r o g a r r c e ;
5.1 ON EuprINess

i(rt to clenounccthe [fivc] covers and destroy the mind blockcd by the fivc
co\' crs:
-
to rir-rlouncebuming passionsand destroy thc mind alflictcd with burn-
1I1qpasslolls;
S to denounccthoughts and destroy the thinking n'rind;
tlr to dcnouncevicws and dcstrov the mind holding to vicws;
,11))ro dcnounce discrimination and destroy thc discriminating mind;
111) to denouncegrasping and dcstrov the grasping nrind;
(12) to denounceattachmentand dcstroy the attachednrind;
(13) to denounceforms and destroy thc ntind attachcdto forms;
(14) to dcnounce thc cxistenccof dharmas and destroy the mind that belicvcs
in the existenccof dl-rarnras;
(i5) to dcnouncetherIvicw thatl dharmasare pcrmancnt and destroy the mind
that bclievesin thc permanenccof dharmas;
(16) to dcnoutrcethc [view of thel anlrihilation of dharmas and destroy thc
mind tl.ratbelicvcs in the anr.rihilationof dharmas;
(17) to denouncc the [fivc] aggregatesand dcstroy thc mind attachedto the
[fivc] aggregatcs;
(18) to denouncc the Itwelvc] cntrancesarld dcstroy the mind attachedto the
Itwclvc] cntrances;
(19) to denouncethc [eighteen]elemcntsand destroy thc mind attachedto the
[eightecn]clcments;and
(20) to denouncc the thrce realms and destroy thc mirrd attachedto the three
rcalms.

World-Honorcd One, a Bodhisattva-Mahisattva who fulfils thcse twenty deeds

r v i l l a c h i e v et h i s s r m . r d h i .
"Furthermore, World-Honored One, a Bodhisattva-Mahasattvawho culti-
vatcs four things to pcrfection can achievcthis sanradhi.What arc thc four?

(1) To be purc and gentle in mind and dccd;

(2) to be simpie, honest, and straightforward;
(3) to be mentally attachedto llothing and to penetrateinto thc rcalizationof
the profound l)harma; and
(4) to be able to give everything, intcrnal and extcrnal.l8

"Furthermorc, World-Honorcd Onc, a Bodhisattva-Mahasattva who accom-

p[shes four things can achievethis samadhi. What are the lbur?

rlt T o h a v ea p e r f e c t l yd c e pm i n d : r "
(2) to spcak honestly;
(3) to enjoy living constantlyin a sccludedplacc; and
(1) to be unattachedto forms.

"Furthermorc, if a Bodhisattvaaccomplishesfour things, hc can achievethis

samadhi. What are the four?
 THe Swono or Wrsoou 55

(1) To associateclosely with virtuous friends;

(2) to bc content always;
(3) to sit alone in meditation; and
(4) not to takc pleasurein noislzcrowds.

"Furthermore, if a Bodhisattvaaccomplishesfour thir-rgs,he can achievethis

samadhi. What are the four?

(1) To cultivate ernptinessand give up ego;

(2) to cultivate signlcssnessand be detachcd from all srgnsl
(3) to cultivate wishlessnessand get rid of all wishcs; and
(4) to abandon all possessions. ."

At this, the Venerablc Sariputrasaid to the Buddha, "How extraordinarv it

is, world-Honored onc, that Maiiju(ri couid achievc the Sarnadhiof l)efeating
Demons long, long ago and, by thc power of this samidhi, can cause papiyins
[demon-kings] and thcir dcmon subjecrsto become so dccrepit, grayhaired, and
weak in appearanceand r,',.i11."
The Buddha said to Sariputra. "What do you think? Do you say that Maii-
jusri has madc o'1y thc dcmons of this billiom-world universe so dccrepit?Sari-
putra, you should not think in this way. Why? tsecause,Si.ip,tt.a, now all the other
dcmons in the tsuddha-landsas nLlnlcrousas thc sands of the Gangcs in thc tcn
directions arc dcbilitatcd, too. This is conrpletely due to Mafrjusri's awesome
porvcrs."
Then the World-Honored Onc told ManjuSri, "Manju5ri, now withdraw
vour rniraculouspowers and restorc the demons to thcir original appearance."
Whcn he rcceived thc instrucrion of the Buddha, Manjuiri askcd the dc-
mons, "Kind sirs, do yor.rreally dctest this appearanceof yours?"
The dcmons answcred, "Yes, great sage."
Manju5ri said to the demo's, "If so, 'ow you should detest desire and not
attach yourselvcsto the three realms."
The dcmons said, "Yes, great sage.Aftcr we hear your good teachings,how
dare we disobey?May you use a little of your awesomc miraculous powcrs to free
us from this shamc and painl"
Thcrcupon, Manju5ri withdrcw his miraculous powers and restorcd the de-
nons to their original appearancc,so that they bccame as magnificcnt as beforc.
Then, Manju6ri said to the demons, "Papryins, take your eves for exam-
plc. What is the eyc? What is the thought of the cyc? Where is rhe atrachment
of the eyc, the form of the eye, the entanglemc'r of thc cye, thc hindrance
of the cye, the notion of the eyc, the cgo of thc cye, the reliance of the eyc,
thc joy of the eye, the piay-words of the cyc, the cgo-objects of thc eye, the
protection of the eye, the impression of the cye, thc grasping of thc eye, the
abandoningof the eyc, the discrimination of thc eye, thc contenplation of the eye,
the achievementof the eye, the arisi'g of the eye, thc cessationof the cye, and
so on, including the coming and going of the eye? All these notions cherished
56 Or EuprtNpss

irr I'our rnincls bcconre dcnronic decds and obstructions of your reahn. So it is
g'ith thc r..lr.r)osc,totlguc, body, and mind; forms, sounds,odors, tastcs,textures,
ap.l r.lharnras.All thesc notions chcrished in your mind bcconte dcnrotric deeds
and obsrructionsofyour realnr. You should knou. thern as thcy really are.
''Furthernrorc,Ptpryans, al1your cyes arc not cyes; thcy are no eycs' Thcrc

i: 1o thouqht of the cyc, no attachmentof the cyc, po form of thc cyc' ' ' [and so
onl. These dharmas are beyond your rcalm. You cannot be master of them; you
have no nlethod and no powcr to copc with thcm frecly; they are bcyorrd your
erasping. So it is with the car, nosc, tongue' body, and mind; fornrs, sounds,
odors, tastes, texturcs, and dharmas-all thcsc you should ktrow as thcy rcally
a r e ."
whel Manjuiri had explained this doctrirre in thc assembly, tctl thousat'rd
dcmor-rkings cngendcred supremc bodhicitta and eighty-four thousand demon
subjccts wcre frccd from defilcments and acquired the clcar Dharnra-eyc'

T'hcn the Vcncrable MahakiSyapasaid to the Buddha, "World-Honorcd Onc' we

will ask Manju(ri to allow us to see those Bodhisattva-Mahasattvas.Why? tse-
cause,World-Honored One, it is a rare opportunity to encoulltcrsuch lireat sagcs."
The World-Honorcd One told Mairju5ri at once, "You should know that
everyone in this asscmblyis now yearnirrgto seethe physicalfornrs of thc Bodhi-
sattva-Mahlsattvaswho have comc hcre from the tcn directions. Now it is time
for you to show them to us."
Having rcceived the instruction of the Buddha, Manju5ri told Bodhisattva
Dharma Whcel, Bodhisattva Moonlight, Bodhisattva Exorcising Demons, Bo-
dhisattva Wonderful Voice, Bodhi3attva Undcfiled, Bodhisattva Ultimate Quies-
cence,Bodhisattva Choicc, Bodhisattva Roaring of the Dharma King, and count-
lessother Bodhisattva-Mahesattvas,"Great sages,now you should rcveal yourselvcs
in yorrr respectivc palacesand manifcst the forms and shapcsyou havc in your own
lands."
Aftcr Manju6ri had said this, the Bodhisattvas rosc from thcir samadhi and
revcaled their physical forms for the whole assembly to scc. Sonle of the Bodhi-
sattvas' physical forms wcre as big as Mount Sumeru. Some wcrc eighty-four
thousand leaguestall. Somc were onc hundrcd thousandleaguestall; some. ninety
thousand, eighty thousand, sevcnty thousand, and so on down to ten thousand
leagues.Some werc onc thousand leagucs one hundred leagues ten
leagues and so on down to one league. Somc of thc Bodhisattvas'physical
forms were the height and size of the people in the Saha World.
At that time, the billion-world universe was so fully occupicd by the great
 Tur Sworl or Wrsnou 57

crowd that [it appcarcdto havc] no vacant space.not cvcn thc sizc ofthe head ofa
stick. All the Bodhisattva-Mahasattvas in the univcrsc rvcrc cndowed with subiimc
mcrits, profound wisdom, and awe-inspiring pou'er. Bl thcir miraculous powcrs,
they cmitted grcat lights to illuminate countlesshundrcds of thousandsof Buddha-
lands in the ten directions.
Then Manju6rr rosc lrom his scat, adjustedhis robe, bared his right shoul-
der, knclt on his right knee, joined his palms torvard thc lluddha, and said,
"World-Honored One, now I wish to ask thc Tathagara.the Worthy C)ne, the
Pcrfcctly Er-rlightcncdOnc, sonre questions.Will thc World-Honort'd Onc pcrnrit
me to do so?"
Thc Buddha told Manju5ri, "Thc Tathagata,thc Worthv One. thc Pcrfcctly
Enlightened One, permits you to ask your questions.Hc will cxplain rhe ansq.ers
t o y o u t o r e s o l v ey o u r d o u b t s a n d g i v e y o u j o y . " . . .
ManjuSri thcn asked, "World-Honorcd One, what is a Bodhisattva-Maht-
'Bodhisattva'?"
sattva?What is the nreaning of
The Buddha rcplicd to Manju6ri, "You ask what is a Bodhisattva l-Mahe-
'Bodhisattva.'A
sattval and what is the mcanirrgof Bodhisattva-Mahisattva1sonc
rvho can understandand rcalizc all dharmas. Manjr.rSrr,thc dharmas, all of lvhich
arc rcalizcd by a Bodhisattva, are spokcn of by mere rvords. Manju6ri, thc:
Bodhisattvarealizesthat the eye is by rlatureempty and, in spitc of this realization,
h c n e v e r h a r b o r sa n y s u c h t h o u g h t a s : ' I c a n r c a l i z c[ t h c e y e l . ' l - i k e w i s e ,h e r e a l i z c s
that thc car, nose, tongue, bodv, and mind arc cmpty by naturc, arrd in spitc of
this rcalization,hc never harbors any such thought as: 'I can realizcthcm.'Hc also
realizesthat fornr is by nature empty, and in spite of thc rcalization, hc ncvcr
'I
thinks discriminatively: can realizc [fornrJ.'Likcwisc, hc rcalized that sounds,
odors, tastcs, tcxturcs, and dharmas are by naturc cmpty, and irr spitc of this
rcalization, hc never thinks discrimirratively:'I can realize thcm.'These are the
rvays in which a Bodhisattva realizesall dharmas.
"Furthermore, Manjudri, horv docs a Bodhisattva-Mahasattvarealizedesirc,
I-ratred,and ignorance?Hc realizesthat dcsire is causcclbl discrinrination; that
hatrcd is causcdby discrimination, and that ignoranceis causedby discrimin.rtion.
Hc also rcalizes that discrinrination itself is cmpty, nonexistcnt, devoid of any-
thing, be;'ond play-words, incxpressible,and unrealizablc.Thcse are thc ways rn
r.vhicha tsodhisattvarealizesall dharmas.
"Manju5ri, how docs a Bodhisattva-Mahisattvarellize thc thrcc realms?He
rcalizcsthat the Realm of Desire is without a self and a pcrsorralidentity, tl-ratthe
Realm of Form is without action, that the Realm of Formlcssrrcssis cnrpty and
r.ronexistent, and that the three realmsare remotc and far arva,vIfrom him].2('Thesc
are the ways in which a Boclhisattvarcalizesall dharmas.
"Furthermorc, Manju5ri, how does a Bodhisattva-Mahisattvaundcrstand
the deeds of scnticnt bcings? He undcrstandsthat somc sentient bcings act from
dcsirc; some from hatrcd; some from ignorance; and some equally from desirc,
hatrcd, and ignorancc. After he undcrstandsand rcalizcsthis, he revealshis knowl-
5u ON EuprtNlss

cdge to sentient beings, then teachesand converts thcm, causing thcnl to achieve
liberation. Thcse are thc ways in which a Bodhisattvarealizcsall dharmas.
"Morcover, Manju5ri, how docs a Bodhisattva-Mahasattvaunderstand all
sc-rlrientbeings?He understandsall sentientbeings by knowing that thcy are only
nanres:that, apart from thc names, therc is no senticnt being; that, therefore, all
scnrienrbeings are no othcr than one sentiet-rt being and one sentient being is no
orhcr th.ln all sentient bcings; and that, therefore, scntient beings are not senticnt
berngs. If hc can practice nondiscrimination in this way, the tsodhisattva-Mahi-
sattva rcalizesall dharmas.
"Furthcrnrorc. how does a llodhisattva realizeall dharmas?lfa Bodhisattva-
Mahisattva can realizcthe path of enlightennlcnt,he realizesall dharmas.".

VI

Manju(ri askedthe Buddha, "'World-Honorcd One, the Buddha has spokerrof the
Bodhisattva-Mahasattva's initial generationof bodhicitta.2lWhat do you mean by
the initial gcncration of bodhicitta?"
The tsuddha answered,"If a Bodhisattvaviews the threc rcalms as equal and
gives rise to all thoughts, hc is said to bc initially generating bodhicitta. Manju5ri,
this is called the Bodhisattva'sinitial Fienerationof bodhicitta."
Manju6ri said to thc Buddha further, "Worid-Honored Onc, as I understand
the doctrinc taught by the Buddha, for a Bodhisattva, thc generation of desire in
his mind is the initial generation of bodhicitta; thc generation of hatred in his mind
is the initial generation of bodhicitta; the generatiotr of ignorance in his mind is the
initial generation of bodhicitta. World-Honored Onc, are these not the initial
generationof bodhicitta?"
Thcn, the dcva Well-Abiding Mind said to Manju5ri, "Great sage,if a Bo-
dhisattva's generation of desire, hatred, and ignorance is called the initial genera-
tion of bodhicitta, then all the ordinary people in bondage are to be called tsodhi-
sattvaswho have generatcdbodhicitta. Why? Becauseordinary pcople have always
been generating the thrcc poisons-dcsire, hatred, and ignorancc-in their minds,
from the [beginninglcss]past until now."
Manju6ri said to Well-Abiding Mind, "Son of heaven, you say that ordinary
peoplc have always been gencrating the thrce poisons in their minds, from the past
until now. That is not true. Why not? Because, their minds bcing weak and
inferior, ordinary people cannot generate desire, hatred, or ignorance. Only Bud-
dhas, World-Honorcd Ones, Arhats, Pratyekabuddhas,and Bodhisattvas who have
attained the stage of nonregrcssion can generate desire, hatred, and ignorance;
ordinary people cannot do so."22
Well-Abiding Mind said, "Great sage, why do you now say such things,
which may causethe assembly to feel ignorant and to fall into a terrible rrraze?"
 Tnr Swono or Wtsoona 59

Then, Manjuiri asked Well-Abiding Mind, "Son of heaven, what do you \ I

think? When a bird flying about in the sky leavcs no rrace in empty space,is it i
generatingmovement or not?"
Wcll-Abiding Mind answered, "We cannot sav that it is not generating
movement."
Manju6ri said, "It is so, it is so. Son of heaven,in this sensc,I say that only
Buddhas, Sravakas,Pratyekabuddhas,and nonregressineBodhisattvascan gener-
ate desire, hatred, and ignorance.23Son of heaven, you should knorv that to rely
on nothing is generationand that to be attachedto nothing is senr.ratiorr.'To rely
on nothing and to be attachedto nothing'is an expressionofnothinsness, rvhich is
callcd generation. It is an expressionof nondiscrimination,2awhich is callcd gen-
eration. It is an exprcssionof nonproduction, which is called generation. It is an
expression of insubstantiality, which is called generation. It is an expression of
noncntity, which is called gcneration. It is an expression of no coming, which
is called gcneration. It is an expressionof no going, which is called gcneration.
It is an cxpression of nonarising, which is called generation. It is an expresslon
of no entanglement, which is called generation. It is an expression of no realiza-
tion, which is called generation. It is an expression of no contention, which
is called generation. It is an expression of no thinking, which is called generation.
It is an expressionofindistructability, which is calledgeneration.It is an expression
of inexpressibility, which is called generation. It is an cxprcssion of unbreakability,
which is called generation. It is an cxpression of wordlessness, which is called
generation. It is an expression of no clinging, which is called generarion. It is
an expression of no abiding, which is called generation. It is an expression of no
graspi'g, which is called generation. It is an expression of no abandoning, which
is called generation. It is an expression of no eradication, which is called genera-
tion. Son of heaven, you should know that this is the Bodhisattva's initial gen-
eration ofbodhicitta.
"Son of heaven, if a Bodhisattva who brings forth bodhicitra does not atrach
himself to, nor think about, nor see, nor know, nor hear, nor recognize, nor
grasp, nor abandon, nor engender, nor eliminate any dharma, he has truly brought
forth bodhicitta.
"Son of heaven, if a tsodhisattva-Mahisattva can thus rely on the dharma-
dhatu, equality, reality, and ingenuity, he will generare desire, hatred, and igno-
rance. Ifhe can definitely rely on these, he will generatethe eye, ear, nose, rongue,
body, and mind; and will generate the attachment to form, feeling, conception,
impulse, and consciousness.In this way, he will gcnerate all views; he will gener-
ate ignorance and craving for existence;he will generatethe twelve links of depen-
dent origination; he will generate the five sensuous desires; he will generate at-
tachment to the three realms; he will generate the view of 'I'; he will generate the
view of 'mine'; he will gcnerate the sixty-two views based on the view of ,I'; he
u'ill generate the thoughts of the Buddha, the Dharma, and the Sarirgha; self and
others; earth, water, fire, air, space, and consciousness;he will generate the four
60 ON Enprlrsss

s,rong vie$'s: he rvill gcneratcthe four abodcsof consciousness;2s hc will generate

the tlve he
co\-L-rs; will generatethe cight the
er.ors,26 ninc and the ten
afflictions,27
cvil deeds.
"So1 of heaven,I say briefiy that Bodhisattvasshould generateall discrimina-
trons. all objectsof discrimination, all modes of exprcssion,all forms, all pursuits'
all aspirations,all attachments, all thoughts, all idcas, and all hindratrccs.You
should know them as they really arc. Son ofheaven, becauseofthis, ifyou are able
r-rotro atrachyourself to or think of thesedharmas, you truly gcneratethem. "28
The World-Honorcd Onc praiscd ManjuSn, saying, "Wcll said' well said,
ManjuSri! It is exccllent that you have fully cxplaincd for these Bodhisattvas the
meaning of the initial gcneration of bodhicitta.2eM"i]justi, it is becausein the past
you made offerings to innumerablc tsuddhas, world-Honorcd ones, more nu-
merous than the sandsof the Gangcs,that you can do this now "
The Venerable Sariput." asked the Buddha, "World-Honored O'e, is the
Bodhisattva's initial gencration of bodhicitta, as explaincd by Manju6rr' equal to
and not different from thc Bodhisattva's later] attainment of the Rcalization of the
N o n a r i s i n go f D h a r m a s ? " l t '
The Buddha answered, "It is so, it is so' just as you say Slriputra, in the
'Manavaka, you will be-
past, Diparhkara, the World-Honorcd Onc, predicted,
come a tsuddha namcd Sakyamuni Tathlgatr, the Worthy Onc, the Pcrfectly
E r r l i g h r e n e (d) n e , a f t c r i n c a l c r r l a b lneu m b e r so f k r r l p a si r r t h e f u t u r e . ' S i r i p u t r a . a t
that time, I achicvedthc Rcalizationof the Nonarising of Dharmas without parting
from [such a srare of] mind. Thcreforc, Sariputra, you should know that the
Bodhisartva's initial generation of bodhicitta is exactly what Manju6ri has said it is,
and not something else."
Manju5ri said to the Buddha, "world-Honorcd onc, as I understand the
doctrine taught by thc tsuddha, all Igenerationsofbodhicitta] are the initial gencra-
tion of bodhicitta. Why? Because,accordingto what the World-Honored One has
said, the initial generationis no generation,and no generationis thc Bodhisattva's
initial generation of bodhicitta. "
When this doctrine was spokcn, twenty-threc thousand Bodhisattvas attained
the Realization of thc Nonarising of Dharrnas; five thousand monks endcd thcir
dcfilenents and achicvcd liberation; and six billion devas werc freed from filth and
acquircd the clcar Dharma-eyc.
Then MahakaSyapasaid to the Buddha, "world-Honorcd onc, IVlanju6rican
do such a difficult deed as explaining this very profound Dharma-door for the
grcat bencfit of many scntient bcings."
Manju6ri said to KaSyapa,"Virtuous Kasyapa, actually I have ncver done
anyrhing that was difficult to do. Why? Becauseno deed31is done; nothing was, 1s,
or will be done. For this reason,Mahaki5yapa, I do not perform any deeds,nor
leave any decds undone. Ki6yapa, I do not delivcr sentientbeings from sarirsara,
nor do I let them remain in bondage. Why? Becauseall dharmas are nonexistent.
 TnE Swopo or Wrsoola 61

Ka(yapa, why do you say in the prescnccof thc World-Honorcd One that I can do
what is difficult to do? Mahiki6yapa, I do nothing; thcrcforc, bc carefulnot to say
that I can do what is ditficult to do. Mahaka(vapa.I really do not do anything.
Not only do I do nothing, but Tathagatas,Pratvekabuddhas,and Arhats also do
nothing. Mahak-6yapa, who can do what is difficult to do? Correctly spcaking,
only children and ordinary pcrsons can do what is dittrcult to do, and onc who
says so is callcd an able speaker. Why? Becauseno Tathaqata acquires,has ac-
quircd, or will acquire anything. Srlvakas and Pratvekabuddhasdo not acqulre
anything, cithcr. Only ordinary pcoplc acquireall things."
At this, Mahtkadyapa askcd Manjudri, "Grcat sagc, u'har do lluddhas not
acquire?"
Manju5ri answcrcd, "Buddhas do not acquirea sclf, nor a personalidenritv,
nor a sentientbeing, nor a life, nor a person, nor a view of nihilism or eternalism,
nor the [five] aggrcgates,nor the [twelve] entranccs,nor the [eightccn] elements,
nor name and form; Ithey do not acquirel the Realm of Desire, Form, or Fornless-
ness; [they do not acquire] discrimination, nor contemplation, nor mindfulncss,
n o r a n y t h i n g a r i s i n g f r o m c a u s c s .n o r p e r v c r s i o r r ltt h e y d o n o r a c q u i r c l d c s i r e .
hatred, or ignorance;[they do not acquirel this cra or ar]y orhcr era, nor the'l' or
'mine.'In
short, thcy do not acquirc any dharma whatsoevcr. Virtuous Ka6yapa,
not a singlc one of all the dharmas can be acquircd or lost. Thcre is no bondage
and no liberation; no attachment and no rclinquishmcr-rt; no approaching and no
dcparturc- Thus, KaSyapa,should you undcrstand this Dharma-door. tsuddhas,
thc V/orld-Honorcd Ones, attain nothing, while ordinary people, who acr agatnsr
the Dharma and lack learning, attain cverything. Thereforc, ordinary people can
do what is difficult to do, not tsuddhas, Pratyekabuddhas,or Arhats. This is
called the action ofordinary people."
Ka5yapaasked further, "What do ordinary peoplc do?"
Manju5ri answered, "They hold thc view of nihilism and the view of crerr-ral-
ism; become contaminated and attached;rely upon someont: or somcthiltg; re-
mcmber and think of the past; grasp and abandonthings; wield all play-words; and
discriminatethings as superior or inferior and act accordingly.Thcrcfore, Virtuous
Ka6yapa,the Buddhas, the World-Honored Ones, do not do anything. Thcv have
not done, Co not do, and will not do anything. Only ordinary pcople can do rvhat
is ditllcult to do."
Then Manjuiri asked thc Buddha, "World-Honored onc, r.vhatis thc so-
called Realizationof Nonarising? World-Honored Onc, r.vh,vis it also called thc
Realizationof the Nonarising of Dharmas? How can a Bodhisatn'a achicve this
realization?"
The Buddha rcplied to Manju5ri, "Actually, not a sinslc pcrson achicvcsthc
Realizationof the Nonarising Iof Dharmas] amid the dharmasrvhich arise.To say
that onc has achievcdit is nothing but words. Why? Bccausethe dharrnasthat do
not arise are unattainablcand beyond perccption, so that the Rcalization lof thc
62 ON Enpuunss

Nonarisinql of Dharmas is unattainable.T'o attain is not to attain; there is nothing

ro artain or to lose-this is calledthc attainmcnt of the Realizationof the Nonaris-
rng ot ])harmas.
''Furtherrnore,
MairjuSri, the Realizationof the Nonarising of Dharmas is to
rralize in this r.vay: no dharma ariscs; no dharma comcs; no dharma gocs; no
dharnra has a self, no dharma has a mastcr; no dharma is graspcd; no dharma is
abandoned;no dharma can be found; no dharma is real; all dharmas are supreme;
all dharmas are equal to the supreme;all dharmasare incomparable;all dharmasare
uncontaminated, like spacc; all dharmas are free from dcstruction, apart from
nihilism, undcfilcd, bcyond purity, empty, signless,and unsought; all dharmasare
apart from desire,hatred, and ignorance;all dharmas are no other than suchness,
the Dharma-naturc, and reality. Thus should one rcalize that all dharmas are
beyond discriminatiorl,responsc,menrory, play-words, contcmplation, action, and
power, and that all dhannas are fragile, false, and dcceptive,Just like illusions,
dreams, echoes, shadows, reflectionsin a mirror, [hollowl plantains, foam, and
bubbles on water. In that which is realized,there is nothing to be realized. The
realization is neither a dharma nor a nondharma; it is only by words that the
realizationis spoken of, yet thesewords are also irrappreherrsible, being devoid of
basic nature.
"If, concerning the realization thus explained, a Bodhisattva-Mahisattva has
faith, understanding,and aspiratior-r; is free of doubt, bewilderment, fear, horror,
vacillation, ar-rddepression; normally feels all kinds of sensationsthrough contact
without conceiving that there is a body or an abiding place; then, Man3u5n, he
attainsthe Realizationof the Nonarising of All Dharmas. He attainsit also because
there is no thought whatsoeveracting [in his mind]."
Then Manju6rr asked the Buddha, "World-Honorcd One, what is the so-
callcd realization? Is not that which cannot be damaged by external objects called
realization?"
At this, Well-Abiding Mind asked Manju6ri, "Great sage, what is that which
cannot bc damagcd by external objects?"
ManjuSri answcrcd, "Son of heaven,what damagesthe eye?Good forms and
bad forms damage the eye. Just as forms damage the eye, so sounds damage the
ear; [cdors, the nose; tastcs,the tongue; textures, the body;] dharmas, the mind.
Son of heaven, if a Bodhisattva sccs forms with his eyes, he will not be attached
to, indulge in, discriminate, conceptualizc, cravc, or abhor the forms, bccausc hc
knows that they are empty by nature. He has no thought of forms, so he is not
hurt by thcm. The same is true with the other sense-objects, including objects of
the mind.
"Son of heaven, if a Bodhisattva is neither bound to nor hurt by his six
senses,he abidesin the Realizationof the Dharma. Abiding in the Realizationof
the Dharma, he will do away with discrimination of all dharmas; he does not
discriminate or think of them as arising or nonarising, defiled or undefiled, whole-
 Tnr Swono or'V/rsoou 63

some or unwholesomc, conditioned or unconditioned, mundane or supramun-

dane. This is called the Realizationof the Nonarising of Dharmas."
When this doctrine was explained, sixty-three thousand sentient beings en-
gendered supreme bodhicitta and twelve thousand Bodhisattvas acquired the Real-
ization of the Nonarising of Dharmas.

VII

Well-Abiding Mind asked Manju6ri further, "Great sage, if people comc to you
and ask to be fully ordaincd as Sramanas,how do you answer them? How do you
teach them thc way to lead a monastic life? How do you confcr the precepts upon
them and teach them to keep the precepts?"
Manju6ri answered, "Son of heavcn, if pcople come to me to renounce the
houschold lifc, I teach them by saying, 'Good mcn, now you should not vow to
leave the household life. Ifyou do not vow to leavc thc household life, then I shall
teach you the true ways to lead a monasticlife.'Why? Because,son of heaven,one
who secks to lcavc thc household life is [unwittinglyl attached to32 the Realms of
Dcsirc, Form, and Formlessness. He is also attachedto the five sensuousplcasures
of the world, to karmic rcwards in the futurc, and so forth. If good people seek
sornething, thcy will not realize the L)harma-truth, and as a result they will ap-
prehcnd thc mind. On the other hand, son of heaven, if people grasp nothing,
they will realize the Dharma-truth, and as a result thcy will not apprehend the
mind. Not perceiving the mind, they will not need to leave the houschold life;
having no need to leavc the household lifc, thcir intention to leavc the house-
hold lifc will not arise; having no intention to leavc thc household life, they
will not vow [to leave the household life]; not vowing [to leave the household
lifc], thcy will give rise to nothing; giving rise to nothing, they will put an
cnd to suflcring; putting an end to suffcring, they will achieve ultimate exhaustion;
achieving ultimatc exhaustion, they will achicve nonexhaustion; achieving non-
exhaustion, they will bc bcyond exhaustion. What is beyond exhaustion is empty
space.33 Son of heaven, this is what I teach those good men.
"Furthermore, son of hcaven, if peoplc come to me and ask to leavc the
household lifc, I teach them, saying, 'Good men, do not vow to leave the housc-
hold life. Why not? Bccausethe vow docs not arise and cannot bc made. Do not
think otherwise and still intcnd to make such a vow.'
"Furthermore, son of heaven, if pcoplc come to me and ask to leave the
'Good
household life, I teach them, saying, mcn, if you do not shave your beard
and hair3anow, you have truly left the household lifc."'
At this, Well-Abiding Mind asked Manju6ri, "Great sage,why do you say
this?"
64 ON EuprlNlss

Manju5rr ansrvered,"Son of heaven, thc World-Honored Onc has said that

there arc no dharmas to bc severedand rcnounced."
\\'ell-Abiding Mind askcd further, "What is not to be severedand rcnounced?"
Nlanju5ri answered, "Son of hcavcn, forms are not to be severedand re-
nounced. nor arc feelings,conccptions,impulses, or consciousness.
"Son of heavcn,if someonethinks, 'Only after I shavcmy beard and hair arn
I a (ramana,'you shouid know that hc abidesin the notion of a self. Becauschc
abidcs in the notion of a self, hc docs not perceivc cquality. Also, bccausehe
pcrceives a sclf, he perceivcs a scnticnt being. Becausc hc pcrceives a sentlent
bcir-rg,he perceivesbeard and hair. Bccausehe perceivcsbcard and hair, hc cn-
gendersthc thought of shaving.
"Son of hcavcn, if one does not pcrceive the form of self, hc does not
pcrceive the form of other. As a result, hc is not arrogant. Becausche is not
arrogant, he does not hold the view of a self. Bccausche doesnot hold the vicw of
a self, hc does not discriminate. Becausehe does not discriminate, he does not
waver. Becausehe docs not waver, he does away with play-words. Becausche
docs away with play-words, he graspsnothing and abandonsnothing. Bccausehe
grasps nothing and abandons nothing, he is free of action and inaction, severancc
and nonseverancc,scparationand combination, dccrcascand itrcrease,gathering
and scattcring, thought and mindfulness, spccchesand words. Thus, he abides
sccurcly in the truth."
Well-Abiding Mind askcd, "Grcat sagc, what is the meaning of thc truth?"
Manjudri answered, "Son of heaven, the truth is no othcr than voidncss.15
Thus, voidncss may be calledthe truth. Voidncss is said to be thc truth becauscit
is without bcginning and end, without decreascand incrcasc.That [dharmas arc]
cmpty by naturc is the truth. Suchnessis the truth. The dharmadhatuis the truth.
Reality is the truth. Thus, such a truth is no truth [at all]. Why? In the truth there
is nothing to be obtained;thcrcfore, it is said to be no truth [at all]."
Then MafljuSri said to Well-Abiding Mind, "Son of hcavcn, if pcople come
'Good
to me and ask to leave the householdlife, I teachthem, saying, men, if you
can be unattached to a monastic robe now, I shall say that you have truly left thc
household life.' "
Well-Abiding Mind asked, "Grcat sage,why do you say this?"
Mafrju6ri answered, "Son of heaven, Buddhas, the World-Honored Oncs,
are attached to nothing. One should not grasp or be attached to anything they
teach.".
At that time, Well-Abiding Mind asked Manju6ri, "Great sage, who is a
monk who practices meditation?"
Manju6rr answercd, "Son of heaven, if a monk sclects one practice from all
Dharma-teachings, that is, the doctrine of nonarising, and thoroughly complies
u'ith it, he is said to truly practice meditation. Moreover, [if he knows that] therc
is not a single dharma that can be grasped, he is said to practice meditation. What
does he not grasp? He does not grasp this era or that era, the three realms, and so
 THr Swonl ot- Wtsnon

on, including ali dhannas. IAbidnrg in] such cquali6', he is said to practiccmedita-
tion. Son of hcaven, if one who practicesnlcditation docs not respond to any
dharma, neithcr unifying hinrself with it ltor scparatinshimsclf fron-rit, hc is said
to [trulyl practicemcditation." .

VIII

Well-Abiding Mind asked Mairju6ri, "Grcat sagc, will you allos. tnc to cultivatc
purc conduct Itogethcr with you]?"
Manju5ri answered, "Son of heavcn, I shall givc you pcrmission to do so if
you do not set your nrind on practicing, secking, or pursuing."
Well-Abiding Mir.rd asked, "Great sage,why do you say this?"
Manju6ri answcred, "Son of heaven, if there is action, purc conduct can be
spoker-rof; if there is no action whatsoever,how can thcre be anythirrg callcd pure
conduct? Furthermorc, son of heaven, if there is something apprehensible,purc
conduct can bc spoken of; if thcrc is nothing apprehensible,how can therc bc
anything cailcd pure conduct?"
Wcll-Abiding Mind asked,"Great sagc,arc you not cultivating purc conduct
now?"
Mairju6ri answcrcd, "No, son of heaven, I am not cultivating any pure
conduct. Why not? -Becauscthc so-calledpurc conduct is not purc conduct; be-
causcit is not pure conduct, I call it purc conduct.".
Manjuiri continued, "Son of heavcn, now, if you can takc the livcs of all
sentierlt beings without using a knife, a cudgel, a large stick, or a stonc, I will
cultivate purc conduct with you."
Well-Abiding Mind asked, "Grcat sage,why do you say this?"
ManjuSri answercd, "Son of heavcn, regarding sentientbcings, what do you
think of them?"
Well-Abiding Mind answercd, "l think that senticnt beings and all other
dharmas are nothing but names and arc all concoctcdby thoughts."
M-anju5risaid, "Son ofheaven, I thereforesay that now you should kill the
thoughts of a self, of a personal idcntity, of a senticnt being, and of a lifc, eliminat-
ing the thoughts cvcn of thesenames. You should kill in this way."
Well-Abiding Mind asked, "Great sagc, what instrunrent should one usc to
kill [in this way]?"
ManjuSri answered, "Son of heaven, I always kill with the sharp knifc of
wisdom. In thc act of killing, one should hold the sharp knife of wisdom and kill
in such a manner as to have no thought of holding the knifc or of killing. Son of
heaven,in this way, you should know well that to kill thc thoughts of a self and a
sentientbeing is to kill all senticntbeings truly. [If you can do that,lI will give you
permissionto cultivate purc conduct [with me]." . . .
bt) ON EnrpuNrst ijt /.t

IX Ctt&: *
Y1 fo
At that tinc. in the asscmbly there were five hundrcd Bodhisattvas who had
acl'uelcd the four dhyanas and thc five miraculous powers. Thesc Bodhisattvas
u'ere imnrersed in dhyana, whether sitting or standing. They did not slanderthe
Dharma, though they had not yet acquired the realizationof the Dharma-truth.
Posscssingthc miraculous power of knowing their past livcs, these Bodhisattvas
perceived their past evil karma-killing their fathers, mothcrs, or Arhats; dcstroy-
ing Buddhist temples or stupas;or disrupting the Sarhgha.Becausethey clearly
perceived their past evil karma, they were always obsesscd by profound mis-
givings and remorse, so that they could not realize or Pcnetrate the profound
I)harma. It was becausethcy discriminateda self and were unable to forgct their
past transgressions that they could not achievc the realization of the profound
Dharma.
At that time, in order to rid those five hundrcd Bodhisattvas of mental
discrimination, the World-Honored One inspircd Manju5ri with his miraculous
power; as a result, Manju5ri rose from his seat, adjustedhis robe, barcd his right
shoulder, and holding a sharp sword ir-rhand, advancedstraight toward the World-
Honored One to kill him.
Hurriedly, thc Buddha said to Maiijudri, "Stop, stop! Do not do thc wrong
thing. Do not kill me in this way. If you must kill me, you should first know the
best way to do so. Why? Bccause, MaiijuSri, from thc bcginning there is no self,
no others, no person; as soon as onc pcrceivesin his mind the cxistenceof an ego
and a personalidentity, he has killed me; and this is called killing."
Having heard the Buddha say this, the [five hundrcd] Bodhisattvasthought,
"All dharmas are illusory, like magic. In thcm thcre is no seli no pcrsonalidentity,
no sentient being, no life, no person, no human bcing, no youth, no father, no
mothcr, no Arhat, no lluddha, no Dharma, no Sarhgha.There is neither killing nor
killer; how can there bc falling [to the miscrablc planes of existencc]becauseof
killing? Why is this so? Now, Manjuiri is wise and intclligent, and his unrivaled
wisdom is praised by the Buddhas, the World-Honorcd Oncs. He has alrcady
achievcC the unhindered realization of the profound Dharma, made offerings to
countless . . . billions of myriads of Buddhas . . comprehcndcd well and in detail
all tsuddha-Dharmas,and can discourseon those true doctrines.He [used to] have
equal respcct for all Tathagatas.But now, he suddenly camc to kill thc Tathagata
'Stop,
rn'ith a sword, and the World-Honored Onc told him hurricdly, stopl Man-
ju6ri, do not kill me! If you must, you should know the best way to kill mc.'Why?
Becauseif therc were any real dharma that could come into existence through the
combination of various elements, so that it could be called Buddha, Dharma,
Sari-rgha,father, mother . . , and if these dharmas could definitely be grasped, then
they could never be demolished. Actually, all dharmas are without substance or
entity; they are nonexistent, unreal, delusive, perceived through wrong views, and

s.;'-.'.*''o" n":*tf&"ffi
Tlqq"
 Tnr Swono or Wtsootr.t o/

empty, like magic productions. Thcrefore, there is no sinner and no sin. Wherc is
the killcr to be punished?"
Having contemplatedand undcrstood this, the [fivc hundred] Bodhisattvas
immediately achievedthc Rcalizationof the Nonarising of l)harmas. Overwhelmed
with joy, they ascendcd in midair to the height of seven palm trees one upon
another. and sooke in vcrse:

"Al1 dharmas arc like magic;

They arise from discrinrination.
None of them can be found:
All of them are empty.

.Becauscof our pervcrted, delusivethoughts

And our ignorant, ego-graspingminds,
'We
broodcd over the most wicked
A m o n g o u r p a s tk a r m a s .
We committed grcat offenses
tsy killing ficlds of blcssings-
Parents, Arhats, and monks
Thcsc arc vile transgrcssiorrs.
For these evil karmas,
Wc should undergo great pain.

Senticnt beings caught in the net of doubt

Will be rid of their rcmorse and bewilderment
When they hear the Dharma explained.
The One with Great Renownl6
Has extracted poison from us
And resolved all our doubts.

We have bcen enlightened to the dharmadhatu

And know that no evils can be found.
Thc Buddha posscsscs ingenuity
And understands well our thoughts.
Hc skillfully ferries sentient beings over sarirslra,
And frees them from the bondaee ofdoubts.

Where are the Buddhas?

Where are the Dharma and the Sarhgha?
Nowhere can they be found!
From the beginning,
Thcrc are no father and mother,
And Arhats are also empty and quiescent.
Since there is no killing of them,
How can there be retribution for that deed?
68 ON Enprtxrss

Ali dharmas by nature do not artse,

Likc magical Productions.

Manju(ri is a person of grcat wisdom,

Who has penetratedto thc dharmas' source
Wielding a sharPsword,
He rushed to kill the Tathagata'
The sword and thc tsuddha
Are of one nature, not two;
Both are devoid of form and do not arise.
How can there bc killins?"

When this subtle Dharma-door of rvielding thc sword was spokcn, six quakes
occured in tsuddha-landsin the tcn directions, as numerous as thc sands of the
Ganges. Mcanwhile, in thc Buddha-lands in the ten directions, all thc tsuddhas
werc teaching the l)harma before thcir assemblies.Thc Buddhas' attendant disci-
plcs rose from their seatsand asked their respectiveBuddhas, "World-Honored
One, who performed thc miraculous feat that causedthe grcat earths to quake?"
Thc Buddha in the ten directionsanswercdtheir rcspcctivedisciples,"Good
men, there is a world named Sahi. In that land, there is a Buddha namcd Sekyanr-
uni Tathagata, the Worthy One, thc Pcrfectly Enlightened One, who is now
teaching the Dharma. In that world, there is an eminent Bodhisattva-Mahtsattva
named ManjuSri, who has not regressed from supremc cnlightenmcnt since the
remote past. In order to dispel thc nental attachmentof some novice Bodhisattvas,
h e h i m s e l f . w i t h a s h a r p s w o r d i n h a n d . r u s h c dt o k i l l S a k y a m u n iT a t h l g a t a a s a
means of revcaling thc profound Dharma. It is for this reason that the grcat earths
quaked. Becauseof this sword of Wisdom, that Buddha, thc World-Honored One,
explained thc profound Dharma to causcincalculablc myriads of sentient beings to
acquire the clear Dharma-cye, to achicvc mental liberation, or to attain the realiza-
tion of the profound Dharma, so that they all abide securely in [thc pursuit ofl
bodhi. "
When performing this great miraculous feat, thc World-Honored One, by
the power of ingenuity, causedall the novicc Bodhisattvasin thc assembly who
had few good roots, as well as the sentient beings who had not partcd with
discrimination and who wcre attached to forms, not to sec Manju5n wielding the
s w o r d . n o r t o h c a r t h e d o c t r i n ee x p l a i n c d . ' r '
At that time, the VcnerableSiriputra eskcd Manju6ri, "Great sage,now you
have pcrformed the most wicked karma. You attempted to kill the great Teacher
of gods and humans. When this karma comes to maturity, what retribution will
you receive?"
M a n l u i n a n s w e r e dS a r i p u t r r ." l t i s s o . v i r t u o u so r r c .j u s t a s y o u s a y : I h a v e
performed such a wicked karma. Howevcr, I really do not know how I shall
receive any retributiott. Setip.tt.r, in my opinion, I shall undcrgo it just as a
 Tue Swono or Wrstou

magically produced beirrg does whcn his illusory karma ripcns. Why? Becausethe
magically produced being makes r-rodiscrimination and has no thoughts, and all
lct me ask you somc-
dharmas arc illusory, like magic. Furthermorc, Saripr-rtra,
thing, and you may answer as you like. What do vou think? I)o you think that
you have really sccn the sword?"
Sariputraanswcrcd, "No."
Manju6ri asked, "Are you surc that the evil karn-radetlnitclv cxists?"
Srripnt." answered,"No. "
Manju6rr asked, "I)o you definitcly pcrccive a retribution tor th:rt cvil karma?"
Sariputra answercd, "No. "
ManjuSri said, "Thus. Sariputra. sincc there is tro sword and no karnra or
retribution, who performs that karnra and who will undcrgo the karnric retribu-
tion? Yet vou now ask me what rctribution I will reccivc."
Seriputraaskcd, "Great sage,why do you say so?"
ManjuSri answered,"ln my opinion. there is no such thing as the ripening of
a karmic result. Why? Becauseall dharmas are devoid of karma, karmic results,
and the ripcning of karn-ricrcsults."

Thc World-Honorcd One said to ManjuSri, "Manju6n, onc lr'ho hcarsthe explana-
tion of this sutra, this profound Dharma-door, is t'tot differcnt from onc u,ho lives
at thc time when a tsuddha appearsin the world. Manju5ri, otre who hears this
sfitra explained is not different from onc who realizestl-refruit of a Strcan-enterer,
of a Oncc-rcturner, of a Nonrcturner, or of an Arhat. Why? Becausethis sutra is
not diffcrcnt from suchtress.
"Manju5ri, onc who bclicvesand understandsthis sutra aftcr having heard it
explained is not diffcrcnt frorn a lJodhisattva in his last cxistctrcc, who will with-
out lail attain supreme enlightcnn.rcntsitting on the bodhi-sitc undcr thc bodhi-
tree. Why? Becausethis l)harma-cloor is thc csscr-rtial path of thc Buddhas, the
!?orld-Honorcd Ones, in thc past, present,and futurc."
At this, Manju6ri said to the Buddha, "World-Honored One, it is so, rt is so,
just as thc Buddha says. This sutra is not diffbrcnt lrom emptincss, signlcssness,
wishlessncss,suchness,thc dharmadhatu,reality, cquality, libcratior-r,and freedom
from passions."
Thcn, Manjuiri contirrued,"World-Honorcd OIre, may thc Tathagatapro-
tect and maintain this profound l)harma-door so as to causethis sutra to prcvail in
the world lbr five hundrcd ycars in the [coming] Last Era, so that all thc good nren
and good wonlen then will bc able to hear it!"
When Manjuiri made this request, cotlntlcssmusical instrumcnts sounded
spontancouslyin the billion-world univcrsc, all the treesburgconcd spontaneously,
l0 ON EnprtNlss

and all rhc tlorl'ers bloomed. Also, six quakes occurred in thc billion-r"'orld uni-
r-ersr'.(,rcat lights r,vereemitted to illuminate thc rvhole billion-world unlvcrse so
brightlr that sunlight and moonlight wcre outshone and scenno nlore.
Then. Maiijuiri askcd the Buddha, "\il/orld-HorrorcdOtre, docs this unusual
auspl6c portend that this l)harma-door will last forcver and prcvail all over the
s'orld in the future?"
The Buddha rcplied, "It is so, it is so. This good omcn is nranifestedsolely
ro shos'that this sutra will iast forever and prevail all over thc world.".
After the World-Honorcd One had f-inishedteaching this sutra, Man1u5ri,
Wcll-Abiding Mind, thc Bodhisattvasfrom the ten dircctions, all thc devas, the
Vcnerablc Seriputrr, the Vencrable Mahika5yapa, the monks. all the gods, hu-
mans, asuras,dragons, ghosts, spirits, and so forth were ovcrjoyed at hcarilg what
the Buddha had taught. They acceptcd it u'ith faith and bcgan to practice it with
veneration.

NOTES

'I
. See Numerical Glossary, "flvc kincls of eyes." A Strcam-enterer acquires the clear
Dharrna-cye, the enlightcne.d vision ll'hich clearly seesthe I)harma-truth-thc emptiness of
all dharn.ras.An Arhat or a Pratyekabuddha acquires thc clcar wisdom-eye, which enables
hin to redlize or pendrate the l)harma-truth. The differencc between the two is in their
degree of profundity, not in thcir naturc.
'l)isciplcs' 'srivakas'.
2. h e r e i s n o t a t r a n s . l a t i o no f A s i n d i c a t e db t ' l o w , m a n y o f t h e
d i s c i p l e sa r e B o d h i s a t t v a s .
'disci-
In this and many of the following passages,the Chincsc text alternately reads
'attendants',
ples', . e h a v e n o t a d o p t c dt h e t e r n l ' a t t e n d a n t s ' h
o r ' a t t e n d a n t d i s c i p l e s 'W , owever.
3 . . S e ea l s o " s i x p a r a m i t a s " i n t h e N u n t e r i c a l G l o s s a r y .
'
4. lsuch samidhis are called samidhi-doors becauscthcy lead to the countless samidhis
of Buddhas. (See Ta Chih Tu Lun, Chap. 22)
5 . T h e o r i g i n a l t e x t r e a d s :" W o r l d - H o n o r e d O n e , t h e B o d h i s a t t v a - M a h i s a t t v a sw h o
can achievc thc Samadhi of lnvisibility are nevcr apart lrom this wonderful samidhi in spite
o f t h e f a c t t h a t t h e y w e a r t h e a r m o r o f v i g o r i n o r d e r t o s a v e a l l s e n t i c n tb e i n g s . " A n o t h e r
rendering is: "World-Honored One, Bodhisattva-Mahasattvas who can acquire thc Samidhi
o f I n v i s i b i l i t y , a l t h o u g h t h e y i n t e n d t o b e v i g o r o u s a n d s a v ea l l s e n t i c n tb c i n g s , s h o u l d n e v e r
be apart from this wondcrful samadhi." Both translations do not fit the context. Thus we
have herc adoptedBodhiruci's version (Taisho 341, p.119).
a . M a h a k i s y a p ai s a S r a v a k r .
, e c a u s ew c c a n n o t f i n d a n e x a c t e q u i v a l e n t .
7 . W e t r a n s l a t et h e S k t . y o j a n aa s ' l e a g u e s ' b
A y o . i a n ai s s a i d t o b e t h e d i s t a n c eo f a d a y ' s m a r c h f o r t h e r o y a l a r m y .
8. I.e., inapprchensible.
9. In thc Chinese tradition, Maiiju6ri is symbolically associatedwith the lion. He is
 Tsr Swono or Wrsoorra 71

usually portraycd as riding a lion in Chincsc art. Thc lion symbolizes intrepidity, which
ariscs fron wisdom. In Part IX below, Manju6ri, n'ho is the cmbodimcnt of the wisdom of
all Buddhas, dauntlessly wiclds the sword of n'isdonr.
1 0 . O r i g i n a l l y t h i s s c n t c n c cw a s t r a n s l a t e d :" S o n o f i r e a v e n ,I w o u l d s p e a kt o o n e w h o
can tlke in my Idiscourse] without hearing, reading, recitinq. .lcccpting, upholding, think-
i n g , r e m e m b e r i n g , g r a s p i n g , a b a n d o n i n g ,p e r c e i v i n g ,k n o u ' i n s . ." From thc vicwpoint of
l i t e r a r y t r a n s l a t i o n , t h i s i s p r e f e r a b l ea n d l e s s c l u n l s y . H o * e v e r . t i o n r a r e l i g i o u s o r y o g l c
viewpoint it is better to repeat each negation, so that a devoted readcr can mcditatc on
emptiness while he reads the sutra. Thus our original translation u oulcl scrvc rvcll as a
c o n c e p t u a ln e g a t i o n o f t h c a c t i o n sl i s t c d ; h o w e v e r , i t f a l l s s h o r t o f b e i n s a n r e d i t a t i v ed e v i c e
t o p r a c t i c ee m p t i n e s s .( ( ; . C . )
1 1 . N a m e l y , t h c f i v e r o o t s , t h c f i v e p o w e r s , t h e s e v e n f a c t o r s o f e n l i g h t e n m e n t ,a n d
the eightfold noble path.
12. Or, "the realm of space,"
1 3 . T h a t i s , t h e t h i r t y - t w o a u s p i c i o u ss i g n s o f a B u d d h a o r a u n i v e r s a lm o n a r c h .
1 4 . T h e p l a c ew h e r e t h e D h a r n a i s t a r . r g h t .
15. Refers to the female demons who live in the Sixth Hcaven, which is the dwellinq
p l a c e o f c e l e s t i a ld e m o n s .
16. Pipiyan is the namc'of the demon king who rules the Sixth Hcavcn, thc highcst
heavcn in the Realnr of l)esire of a snrall world. Here the olural form rcfcrs to all dcmon
kings in thc billion-world universe.
1 7 . T h i s s t a t e n l e n ti s a n e x a r n p k :o f h o w , i n n r y o p i n i o n , t h e s u t r a sa r e s y m b o l i c a n d
peclagogical,ancl shoulcl not bc intcrprcted literally. Manjudri, who cmbodics thc wisdom of
all tsuddhas, is shown here as being of r.norebenefit to sentient beings than is thc Buddha.
The reason for this seeming ovcrstJt(-nrcnt is to stress the fact that only the transcendental
wisdom of prajiripiratnita, which ManjuSri embodies, can conquL.rdcmons, and not magical
f o r m u l a s , s p e l l s ,o r o t h e r t h a u m a t u r g i c a lt e c h n i q u e s .( G . C . )
ManjuSri has been referred to as the "mother" of the Enlightened Ones in the three
periods of timc. In a sutra called " ff ffif$ " the Buddha says, "l owe it to Mafiju6ri that I now
b e c o m e a B u d d h a . I n n u m e r a b l eB u d d h a s i n t h e p a s t h a d b e e n M a n j u 5 r i ' s d i s c i p l e s ,a n d t h o s e
w h o w i l l b e c o m e B u d d h a s i n t h e f u t u r e a l s o o w c t h c i r c n l i g h t e n n l e n tt o h i s a w e s o m ep o w e r .
Just as childrcn in thc worlcl havc their own parents, so Manju6ri assumesparenthood on the
tluddha-path. "
18. Following each list oF four is thc statement, "Fulfillment of these four things
enables a Bodhisattva-Mahasattva to achievc this samidhi." We onrit this reoetition lor
brevity's sake.
'Deep
19. m i n d ' s c c m s t o i m p l y t h e d e e p a s p i r a t i o nf o r t h c D h a r m a , t h e a s p i r a t i o nl o r
profound, supreme Buddhahood.
2 0 . T h e t w o C h i n e s e c h a r a c t e r s) E f f i m a y b e t r a n s l a t e da s ' f a r a p a r t . ' T h e y a r e t r a n s -
'detachcd'
lated as in othcr placcs. In this context, however, it scems to bc morc appropriate
'remote
to render them as and lar away'; taken in this sense,they imply that thc thrcc realms
are something forcver inapprehensible.
21. Here, the "initial generation ofbodhicitta" probably refers to the transcendental
bodhicitta (ffi**E,L'), s h a r e db y B o d h i s a t t v a si n t h e t c n s t a g c s .I t d i f f e r s f r o m t h e g e n e r a -
tion ofbodhicitta by a beginner tsodhisattva-
22. Dcsirc, hatred, and ignorance are utterly enrpty ofany self-entity. For this reason,
as Maiiju6ri explains below, only thosc who have true realization of emptiness can "generate"
l2 ON EupnNrss

o r e x p c r i c r r c et h c t h r e c p o i s o n s ( o r a n y o t h c r d h a r m a s )a s t h c y a r e - a s c n t p t . vo f s c l f - n a t u r c .
O r d i n a ; r ' p e o p l c v i c r v a n d c x p e r i e n c ct h c t h r e c p o i s o n s o n l v i n t h e i l 1 r - s o 1a1s' p c - cot f t h o s e
c l h r r n r a s .r s a p p r r c n t l y s e l f - c x i s t e n tc n t i t i e s . B u t w h e n a c o n r p l c t c i c l e n t i f i c a t i o no f d e s i r e ,
h a t r . - c l .a n d i q n o r a n c el v i t h c m p t i n c s sh a s b c c n m a d c , o n c c a l ) a t t l t a t n l o n l c l l t e x p c r i c n c et h . -
t h r r ' c p o i s o n si n t h e i r b a s i cn a t u r e . ( V . S . R . )
1 3 . T h o s e w h o h a v c r c a l i z e dc n t p t i n e s sd o i n d e c d c n c o u n t c r t h e p o i s o n s ( h e r c c o n r -
p a r e - dt o t h e m o v e m c n t o f a b i r d i n t h c s k y ) , b u t t h e v d o s o w h i l c d u ' e l l i n g i r r e n r p t i t r e s s
( c o n r p a r e dt o " l e a v i n g n o t r a c c i n e m p t y s p a c e " ) .
2 . 1 .N o t h i n g n c s s , n o n c l i s c r i n r i n a t i o na, n d s o f o r t h a r c a l l a p p r o x i m a t ec h a r a c t e r i s t i cosf
e m p t i n e s s ,t h c d y n a r n i c f u n c t i o t r o f w h i c h " g e n c r a t e s "e l l d h a r m a s .
2 5 . T h e a b o d c s o f c o n s c i o u s n c s sa r e t h c o b j e c t s r v h i c h t h c c o n s c i o u s n c s sa b i d c s i t r ,
relies on, and clings to. Thc other four aggrcgates-form, feeling, conce'ption,and impulsc'-
f,rethe fortr rhodcs of coltsciottsncss.
2 6 . T h c o p p o s i t c so f t h c c i g h t i t c . m so f t h c c i g h t f o l d n o b l e p a t h : w r o t r u v i e r v , w r o n g
thought, and so forth.
27. The ninc activitics (somctimes givcn as tcn) which thc tsuddha suflercd in this
w o r l d , f o r e x a m p l e , p r a c t i c i n g a s c e t i c i s mi o r s i x y c a r s , r e t u r n i t t g u ' i t h a l t c n t p t v b o r v l a f t c r
b c g g i n g f o r f o o d i n a v i l l a g c , c r c . F o r d c . t a i l ss, e e" o n t h e P i r a n r i t a o f l n g e n u i t l " ' ( c l h a p . 2 2 ) .
2 8 . M a f r j u i r i ' s r e m a r k h e r e a p p c a r st o n u l l i f y a l l g o o d a n d c v i l ' r i g h t a n d w r o n g ,
Dharma ancl non-I)harrla. and so forth, and thus to invalidate all tht- usual Ruddhist tcach-
i n g s ; h o w e v e r , f r o n r a h i g h e r v i c w p o i n t o f t h o r o u g h e m p t i n c s sa n d t h o r o u g h e q u a l i t y , i . c . ,
t h c t o t a l i s t i ca t - o r l e - n l e n to f a l l i n o n e a n d o n c i n a l l , t h e r c m a r k i s a n i n e l u c t a b l ec o r o l l a r y o f
t h c r : m p t i n c s sd o c t r i n e . I f o n e c a n t n r l y u n d c r s t a n dt l r c p r i l r c i p l e o f " f o r l r t i s e n r p t i n e s sa n d
e m p t i n c s s i s f o r n r , " h e s h o u l d a l s o b c a b l e t o r " r n d c r s t a ntdh a t a l l p a s s i o n - d e s i r eas r c b o d h i
i t s e l f - ,a n d t h a t t h c v i r t u o u s a n d t h e e v i l , t h e g o o d a n d t h e b a d , c t c . , a r e u l t i n r a t e l y e q u a l a n d
a t - o n c . H e r e , w e m a y w i t n e s s h o u ' T a n t r i c p h i l o s o p h y r s a n a t u r a l o u t c o l ' t l eo f t h e e m p t i n e s s
d o c t r i n e -( G . C . )
2 9 . T h i s , w c h e l i e v e , r e f e r s t o t h c i n i t i a l g c n c r a t i o n o f t h c t r a r t s c e n d c n t abl o d h i c i t t a
of the first stage.
30. Thcrc are different opinions as to at what stagc (0hrlnri)l Bodhisattva achievesthc
Ilcalizationof the Nonarising of Dharmas; some tcxts sev the first, but most texts say the
c i g h t h . T h e p a s s a g ch e r e o b v i o u s l y i m p l i e s t h e c i g h t h s t r g e. O n c b c s i n s t o a b i d e i n t h e f i r s t
stage when he initially generatcsthc true or transcendentalbodhicitta.
31. Literally, "dharmas."
3 2 . B a s e d o n B o d h i m c i ' s v c r s i o n ( T a i s h o 3 4 1 , p . 1 ' 2 7 ) .T h e o r i g i n a l r e a d s " s e e k s . "
3 3 . F o r m o r c e x p l a n a t i o n ,s e e " T h c M a n i l e s t a t i o no f L i g h t s " ( C h a p . 1 1 )
34. Literally, "sevcr and rcnouncc."
35. Litcrally, "ernpty spacc."
36. That is. the Buddha.
37. In order to protcct profouncl doctrincs lrom being clistorted, and to protcct ccrtf,ill
sentient beings from gravc rnisunderstanding, thc Bucidha sometimcs docs ttot revcal partic-
u l a r t e a c h i n g s t o t h o s e s c n t i e n t b c i n g s w h o a r c n o t y e t a b l c t o u l r d c r s t a n c lt h c n l . S u c h
doctrines arc called "csoteric."
 MffiTfr. ffiffi#€
on ReadyEloquence
A Discourse

'I'hus
havc I hcard. Once the Buddha was dwelling in the gardcn of Anithapir]dada
in the Jeta (lrove near Sravasti,accompanicdby the thousandgrcat monks. Except
fbr Ananda, those n-ronkSwcrc all Arhats. Having cndcd all thcir defilernents,thcy
no longer suffcrcd any afflictions. Thcy were at easewith everything. Thcy had
donc what they had sct out to do, laid down thc heavy burdcn lof sarhsira],
acquircd benefit for thcr-nseives,aud broker-rthe tics of existence. Through right
knowlcdgc, they had achicvcdliberation, both from passionsand from ignorance.
They were mcntally free; their minds, likc great elephant kings, were subdued.
Thcy had reachedthc othcr shore and had entcredthc cightfold liberation.
Also in the asscmbiy were twelve thousand Bodhisattva-Mahasattvas,all
adorncd [with merits] and kno.uvn to all, who had attained nonregression and
would achicvc Buddhahood in thcir ncxt lives. Among thcm were Bodhisatt-
va Precious Hand, Bodhisattva Treasury of Virtuc, Bodhisattva Adorncd r'"'ith
Wisdom Bodhisattva Wish-Fulfiller, Bodhisattva Avalokite5vara,Dharma Prince
Manju6ri, Dharma Prince PleasantVoice, Dharma Prince InconceivablcLiberative
Deeds, Dharma Prince Unobstructed Contcmplation of A1l Dharmas, Bodhisattva
Maitrcya, BodhisattvaGiver of Lighthcartcdness,BodhisattvaNo Deluded Views,
Bodhisattva Exempt from Miserable Realms, Bodhisattva No Dcluded Deeds,
Bodhisattva Free of Darkness, Bodhisattva Free fronr All Covcrs,l Bodhisattrra
Adorned with Eloquence, Bodhisattva Awcsomc Wisdom and Prccious Merit,
Bodhisattva Golden Flowcr of Brilliant Virtue, and Bodhisattva ljnobstructcd
Thousht.

S u t r a 3 3 , T a i s h o 3 1 0 p p . 5 5 G 5 6 4 ; t r a n s l a t e di n t o C h i n e s eb y N i e h T a o - c h e n .
/+ ON EupuNlss

One morning, eight great Srtvakas and eight grcat tsodhisattvas,wearing

monastrcrobes and holding bowls, enteredSrlvasti to bcg for food. They were: the
Virtuous Si.iput.., the Virtuous Maudgalyayana,thc Virtuous MahakaSyapa,the
Virtuous Subh[ti, the Virtuous Purnamaitr-yanrputra,the Virtuous Revata, the
Virtuous Aniruddha, the Virtuous Ananda, Dharma Prince Mairju(ri, Bodhisattva
No Deluded Views, BodhisattvaPrcciousForm, BodhisattvaExcmpt from Miser-
able Rcalms, Bodhisattva Free from All Covers, Bodhisattva AvalokiteSvara,Bo-
dhisattva Adorned with Eloquence, and Bodhisattva No Deluded Deeds. On the
u.ay, each of thcm had one thought in his mind and discussedit with thc others.
The Virtuous Se.ipt.t.t said, "When I reach Srivasti to beg for food, I will
cnter a dhy-na2 that will cause all the scnticnt beings in the city to hear the four
noble truths."
The Virtuous Maudgalyayana said, "When I reach Sravasti to bcg for food, I
will cnter a dhyana that will causeall the sentient beings in the city to bc frcc from
demons' influence. "
The Virtuous Mah-kiSyapa said, "When I reach Sravastito beg for food, I
will enter a dhyana that will causc all the sentient beings in thc city who give me
food to receiveendlcssrewards until they achievenirvana."
The Virtuous Subhnti said, "When I reach Sravastito bcg for food, I will
cntcr a dhyina that will causethe sentient beings in the city who see me to be
rt-born in heavenor as hurnans, to enjoy all pleasures,and to suffcr no more."
The Virtuous Purnamaitr-yaniputrasaid, "When I reach Srlvastr to beg for
food, I will cntcr a dhyina that will causeall those in the city who follow wrong
paths, such as brahmacarinsand naked ascetics,to acquireright view."
The Virtuous Revata said, "When I rcach Srivastr to beg for food, I will
cntcr a dhyana that will cause all the sentient beings in the city to enjoy the
pleasureof nondisputation."
Thc Virtuous Aniruddha said, "When I reach Sravastito beg for food, I will
enter a dhyana that will cause all the sentient beings in thc city to recognizc thc
retributions for karmas committed in past lives."
The Virtuous Ananda said, "When I reach Srivastr to bcg for food, I will
enter a dhyana that will causeall the sentient beings in the city to remembcr all the
Dharma thcy have learned."
Dharma Prince Maijuirr said, "l will causcall the doors, windows, walls,
implements, trees, branchcs, lcavcs, flowers, fruits, clothes, and necklacesin the
city of Sravasti to make sounds [teaching] emptiness, signlcssncss,wishlessness,
egolessness, nothingness,avoidanceof play-words, and the absenceof self-entity."
Bodhisattva No Deluded Views said, "l will causc cverything seen by the
scnticnt beings in Sravasti who deserve supreme enlightcnmcnt to become a Bud-
dha-image, and in this way I will cause them to attain supreme enlightenment
without fail. "
Bodhisattva Prccious Form said, "I will cause prodigious quantities of the
seven treasuresto appear in the housesof all the people in Sravasti.regardlessof
caste."
 Dtsc;ounsroN Rnaly EroqurNcE 75

Bodhisattva Exempt from Miserable Realms said, "l will causethe sentient
beings in Sravasti who arc dcstined to fall to the miserable planesof existencc [after
death] to undergo slight sufferings in their prcsent lives [instead] and to be liber-
ated quickly. "
Bodhisattva Free from All Covers said, "l wrll causcthe sentient beings in
Sravastito completely rid thcmselvcsof the five covers."
Bodhisattva Avalokite5varasaid, "l will causethc imprisoned sentientbeings
in Sravasti to be freed quickly, thosc who arc about to bc killcd to be saved, and
those who are frightened to become fearless."
Bodhisattva Adorned with Eloquence said, "I will cause all the sentient
beings in Sravasti who see me to obtain eloquence, so that they can exchange
qucstions and answcrs in wonderful verse."
Bodhisattva No Deluded Deeds said, "I will cause the sentient beings in
Sravasti who see me to have no delusive vicws and to attain supreme enlighten-
ment without fail."
Discussing their thoughts in this manner, the eight Sravakasand the eight
Bodhisattvasarrived at the gate of Sravasti.
At that time, King Prasenajit'sdaughter, named Pure Giving, was living in
the city. She was extraordinarily beautiful, though only eight years old. It was the
cighth day of thc sccond month, the day on which thc star Pusya3appeared.
Carryirrg a bottle of water in her hand, she went out of thc city together with five
hundred brahmins to bathe the deva-image. When the five hur-rdredbrahmrns saw
the monks standingoutside the city gate, they all consideredthe sight inauspicious.
Then the oldest of the five hundred brahmins, a man named Brahma who was one
hundred twenty years old, told Pure Giving, "These monks are standing outside
the gate. This is inauspicious; we had better go back to the city and not meet4them.
If wc meet them, it is not good for our sacrificial rites."
Thereupon Pure Giving spoke in verse to the brahmin;

" l hese men are all passionless

And most worthy of praise.
They can wash away all evils
From vast numbers of sentient beings.

These men are pure and immaculate,

For they thoroughly know the four noble truths;
But followers of wrong paths are impure ,
Shrouded in delusion and ignorance.

Innumerable rewards will accrue

To those who makc offerings to
The Honored One among gods and men,
The field of blessings.
'Whatever
is planted in this field
Will yield an inexhaustible harvest
76 ON EuprtNlss

h'r thc three rcalms.

Thc tsuddha, pure and pcrfcct in discipline,
Riscs unsullicd from the mundane mirc.
Hc lives in thc world as a skillful hcalcr,
Curing and saving sick scntientbcings.

In the world, thc Buddha is suprcme;

He is the king of all Dharmas,
'
A u d t h c s c m c n a r c t h c B u d d h a ' ss o n s . '
Some have attainedArhatship;
Others perform the Bodhisattvas'decds.

How can thc wise avoid thcm?

Those who perform such wondcrful deeds
Deservc the acclaim of the world.
Thesc wise men have long practiccdgiving.
Brahmaclrin, respectthcm,
And surely all will go wcll.

Let us'praiscthesemen
Who arc cndowed with a supcrior appearance.
[)urc in mind, they arc our cxcellentfields of blessir-rgs.
Brahmaclrin, believc rny words,
Arrd you will be.loyful and free of worry."

The Ioldcst] brahmacirin said to Purc Givirrg in vcrsc:

"Do not think likc a fool or an idiot!

Shun 6ramanas) when pcrforming sacrificialrites.
A scekerof happinessshould not come closc
To onc who is tonsurcd and dressedin a monastic robc.
Your parentswill not approvc of this,
And we, too, fccl shame for you.
I f y o u i r r t e n dt o g i v c t h c n r t h i r r g s .
T h a t i s a l s on o t a u s p i c i o u s .
Plcase,respectnot these monks."

Purc Giving said to the brahmacirin in verse:

I "Werc I to fall to a niscrable realm,

My parents,retinuc, wealth, jewels,
Or even my own courageand hcalth
Could not savc mL.

Except for thesemen of awcsome virtuc,

Who could rescueme?
 I)tscounss oN Rtaoy Er-oqulNcl 77

To honor the Buddha, Dhanna, and Sarhgha,

I will givc up life and limb. I
Thcrc is but one path to fbllou':
To veneratcthe ThrceJer','els."

Then thc Iclderly] brahmacarinaskedPurc Givi'rg, "You have nevcr seenthe

Buddha or the Sarirgha,nor have you heard thc l)harma. Hor,"'can vou have such
laith in them?"
Pure Giving replicd to thc brahmacirin, "Sevcn days altcr I u'as born, rs I
lay on a gold-legged bcd in the lofty palacc, I saw fivc l.rundredgods t1r'ing in thc
air, praising the countlcssmerits of the tsuddha, thc Dharma, and thc Sarhgha.I
heard their cvery word. Then a god, who had 'ever sccn the Buddha or the sarirgha
or heard the l)harma, asked thc other gods, 'What is the Buddha likc?' percerving
nry owrl thoughts, and wishing to give joy to the god who had asked the ques-
tion, the other eods answeredin vcrse:

'T'he
hair of the tsuddha is rcddish-blue,
Clcan, glossy, and curling to the right.
His face, like a full moon, is the color
Of a hr.rndrcd-pctalled lotus flower.

The snow-white singlc hair betwccn his eyebrows

Spiralsto thc right;
To all it is delightful to bchold.
His brows curvc over his eycs.
Likc black bccs surrounding bluc lotus flowers.

His jaws are like those of a lion;

His cycs rove like thosc of a king of cattlc;
His lips are thc color of a bright rcd gourd;
His teeth are white, closc, cven,
As ordcrly as a line of flying gccse.
His tongue is so broad atd long,
It could cover his face.

He spcaks with pcrfect clarity;

His voicc givesjoy to all who hear it.
It rescmblesthc song of a peacock,
A swan, a lute of lapis lazuli,
A kinnara's bell, a kalavinka bird,6
A cuckoo, ajivajivaka bird,7
Or a musical instrument of any kind.

His roar is like that of a lion; I

He soundly refutcs all arguments
78 Ott Emprtnr.ss

And eradicatcsall defilements.

His truthful words shatter cvcry wrong vlew'

Encirclcd by an assemblY'
Hc can resolve all queriesand doubts'
Never erroneous,but gcntle and flexible,
He gladdens and convinccs the audiencc'
Steering clear of the two extremes'
Correctly he teachesthe middle way'
'
He speaksin an cver-pleasantvoice,
To the delight of all who hear him;
He ncver flattcrs or distorts,
And from his sPeecheach hearer
Derivcs an understandingof his own'
The Buddha's rvords are adorned with wisdom,
Like a garland woven of wonderful flowers'

Hisneck is round;
Hisarms arc long and straight;
Hispaims arc flat and clearly marked with whcel-signs;
Hisfingers, long and slender,
Have coPPer-colorednails.

The Buddha's bodY is sturdY,

Balanced, ar-rdwell-rounded;
His waist is slender,
Incurving like that of a lion;
His navel, decP and round'
His malc organ is retractcd,
Like that of a stallion.
' Like a mountain of gold, his bodY
Is as robust as that of a dragon or an elephant'
From each pore a hair grows,
Pointing upward and spiraling to the right'

He has evcn hipbones and calves like a dccr's'

His ankles gcntly curve, with bones firmly joined'
His soles are fully rounded and clearly marked
With wheels of a thousand sPokes.'

,,Brahmacarin, at rhat time, the gods in the air praised the Tathegata thusly.
'The
They also said, Tathagata, the worthy one, ferries all sentient beings over to
the other shore. Hc protccts them with great kindnessand compassion'like a great
king of healers. He is not affected by aversion or attachment, just as a lotus is not
 Drscounsr oN Rraoy EroqutNcr 79

soiled by the mire from which it grows. What we have menrioned is only an
insignificant fraction of the merits of the World-Honored One.'
"Brahmacarin, seven days after I was born, I hcard of the true merits of the
World-Honorcd One. From that time on, I havc not slcpt, and I havc not felt at all
the stir of desire, hatrcd, or annoyance. From that rimc on, I have not been
attached to my parents, brothers, sisters,rclatives, u'ealth, treasures,necklaces,
clothes, citics, towns, gardens,or pavilions, or even nv own body and lifc. I have
been doing but one decd: remaining mindful of the Buddha. I go to any place
where thc Tathagatais teaching the Dharma, and listen attentivcl\'.8I absorb and
remember all he tcachcs,never missing a singlc sentencein lr,'ordor in meaning.
Brahmacirin, I seeBuddhas, World-Honored Oncs, day and night. Brahmacirin, I
never get tired of contemplating the tsuddha, never fr:el satiated with hearing the
Dharma, and never becomc weary of making offerings to the Sarhgha."
When Pure Giving had thus praised the Buddha, the Dharma, and the Sarh-
gha, all the five hundred brahmins, including the cldest, Brahma, brought forth
suprenrebodhicitta.
Thcn, Pure Giving got down from her carriagc and walked toward the
llodhisattvas a'cl Sravakas.whcn she reachedthem, shc bowed with her head at
the feet of each one. Thc' shc approachcd the Virtuom Sa.ipr:t.r with great
respect,and st..d bclbrc him, saying, "l am a girl; my intclligcnceis shallow and
rny alflictions grcat. I am unrestrained, indulge in rncan things, and am dominated
by dcvious thoughts. May thc Virtuous Se.iputra, out of compassion,explain the
sr.rbtlc,wonderful Dharma for me, so that afte-rhearing it, I may have benefit in
thc long night and cxperiencegreater peaceand happincss."
As she was speaking thus, King Prasenajitcame_ Hearing Pure Giving's
words, the kirrg askeclher, "Yor,r lack no pleasures;why do you look sad?Why do
yoLr not sleep,or cnjoy the amusementsof thc-world?"
King Prasenajit thcn spoke in verse to his daughter:

"You are as fair as a celestialmaiden;

After bathing, you anoint yoursell,
Arrd put on pcrfumed clothes;
Y o u h a v en e c k l a c ea
s n d c v c r y p r c c i o u so r n a m c n r
Why arc you so sad you cannot sleep?

Your country is rich and repletewith treasures;

Your parents' authority is absolute;
'What
troubles you, that you do not slecp?

You arc beloved by your kin

And adored by the people,
And I am a glorious king.
Why, then, are you nor happy?
q{) C)r'-E\lprtNrss

What have You sccn or heard

That makcs You so melancholY?
Oh. r'vhatis it that You wish?
Pleasetell me."

Thereupon, Pure Giving answeredher fathcr itl versc:

"Leading a householdlifc,
Your MajestY, do You not fcel
That the aggrcgatcs,elements,and sensc-orgat'ts')
Are all fragile?
Mundane existenceis like a magic trick;
Life flccs past without a momerlt's pause'

How can one slcep well after taking poison?

How can one be joYful whcn dYing?
How crn onc expcct to live whilc falling from a clifP
So it is to dwcll in the world of appcarancc'

If a pcrson lives among scrpcnts'

How can hc slecPor lust?
The lbur clemctrtsare like poisonoussnakes;
How can onc derivc pleasurefrom thcnl?
'Whcn
surrounded by enemics,and hungry,
How can one be haPPY?
When surrounded by hostile nations'
How can you, my fathcr, be at ease?

Ever sincc I sar.vthe World-Honorcd Onc,

I rcsolved to becornca Buddha.
1 Your Majesty, never have I sccn or heard
.Ihr,
1 a Bodhisattva rclaxes his effbrts for an instant "l()

II

Then Pure Giving said to Sarip.rtr", "Virtuous one, I r,l'ant to ask you onc qucs-
tion; may you take pity or1me and explail the answer to mc. Thc World-Honored
One says that you stand first in wisdom. Is this wisdom conditioncd or utrcondi-
tionecl?Ifit is conditioned, it is illusory and deceptive,not rcal. Ifit is an uncondi-
tior1eddharma, it does not arise, and a dharma which does not arisc docs not
originate. Bccause it does not originatc, virtuous ol1c, your wisdom does t-tot
c x i s t ."
 l)rscourisr oN Rraoy EloqulNcr 81

Sariputrawas renderedspcechless.
The Virtuous Maudgalytyana asked Serip.rt.", "Virruous onc, why do you
not answer Pure Giving's qucstion?"
Sariputra replied to Maudgalyayana,"This maiden does not ask about con-
ditioned things. She inquires about the ukimate trurh.rl The ultinratc trurh is be-
vond spcech.Therefore, I cannot answer in words."
Then Pure Giving said to Maudgalyayana, "Virruous one, the World-
Honored Onc says that you stand first in the wiclding of miraculous powers.
Virtuous one, whcn using your miraculouspowers, do you have senticntbeiugsin
n-rindor dharmas in mind? If you have senticnt beings in mind, r'our miraculous
powcrs cannot bc real, becausescntient beings are unreal. If you have dharnrasin
nrind, considcr that dharmas do not change [by thcir ultimate naturcl. Since thev
Llo not change, Iall dharmas, including your miraculouspowers,]are unattainable;
bcing unattainable,they are bcyond discriminations."
Thc Virtuous Maudgalyayanawas also renderedspeechlcss.
Mahaka6yapaaskedMaudgalyayana,"Virruous onc, why do you nor answer
PrrreGiving's qucstion?"
Maudgalyiyana replied, "This maidcn's questionabout miraculouspowers is
':.rscd
not on discrimination, but on the Tathagatas'cnlightenment,which defies
.,--rronand discriminat'ion.It cannot be answercdin words."
Thcn Purc Giving said to Mahiki6yapa, "Virruous one, thc World-Honorcd
L)nc sx.vsthat you starrd first in the practice of austerities.Virtuous one, aftcr
=::arningthe eightfold libcration, if you accept-or for an instant think of acccpt-
:::r-ofterings from sentient beings out of compassion for them, how do you
.::::ncl to repay such favors? Do you repay then with your body, or with your
::.:nd? If you fintcnd to] rcpay them with your body, you certainly cannot do so,
:. : the body is ncutral by naturc, and is not differerrtfrom grasscs,trees, walls,
:..,.. c,r gravel. If you [intend to] repay them with your mind, you also cannot do
.. . tor the mind charrgesincessantlyfrom momcnt to moment. Bcsidcsbody and
::'.:rJ. there is only thc unconditioncd. If all that remains is the unconditioned,
.,.ho rcpa,vsthe favors?"
MahakaSyapawas also rendercdspeechless.
The Virtuous Subhnti asked Mahaka6yapa,"Why do you not answcr Pure
' : ' .n g ' s q u e s t i o n ? "
Maheka5yapareplied to Subhuti, "This maidcn's questionis about the reality
: -:larrnas.It cannot bc answercdin words."
Thcn Pure Giving said to Subhuti, "Virtuous onc, rhe World-Honored Onc
:r\'s rhat you stand first among those who do not cngage in disputes. Docs the
i'rlctlcc ofnondisputation have the nature ofexistcnce or the natllre ofsuchness?lf
YOLrsilv it has the nature of suchness,consider that suchnessis charactcrizcdby
tt.tthcr arisirrgnor cessation.What is characterizedby neither arising nor ccssatlon
.;nnot be-diflerentiatcd.l2Whrt cannot bc differentiatcdis suchncssitself. What is
such'essirsclf is devoid of action. what is devoid of action is bevond specch.what
 Ow EltprtNrss

i-r bcvont'l speechis inconceivable.What rs inconceivabletransccndscxpression.If

\.1; -il\ nondisputation has the nature of existencc,consiclcrthat existenccis by
r;.ili;:i rlluson' and deceptivc. What is illusory and deceptiveis not practiccd by
s.lrlrts.
T1-reVirtuous Subhnti was also rendercd speechlcss.
Purrrarnaitrayantputraasked Subhuti, "Why do vou llot :llls\\ierPurc Giv-
lng s qLlestion?"
Sr-rbhhtireplicd to P[rnamaitrayaniputra, "It standsto reason that I should
sav nothing in reply, bccausekecping siler-rtis my only dciight. Furthcrmore, this
rnaiden'squestion is about the Dharna which is apart from play-words. Vhatever
ans\l/crI may give will bc wrong. To say nothing about the nature of l)harma is
the practicc of nondisputation."
Then Purc Giving said to Purnamaitrayanrputra,"Virtuous one, thc World-
Honorcd One says that yott stand first anlong the l)harma teachers.Whell you
teach, do you tcach the doctrine that there arc statesand rcalnrs, or thc doctrinc
that thcrc are l1o strtes or rcalms?Iiyou teachthat there arc statcsand rcalms, you
arc the same as an ordinary pcrson. Why? Becauseonly ordinary peoplc teach that
thcrc are statcsand rcalnts. In this regard, you do not go beyond thc doctrinc ofan
ordinary pcrson. If [you teach] thc abscnceof statcsatrd realms, [you teach that]
nothing exists.If nothing cxists,how can you be callcdthe first among the Dharma
teachers?"
Prlrnamaitriyaniputra,too, was rcndcred speechlcss.
Thc Virtuous Rcvata asked Pirr]amaitrayar]iputra,"Why do you not answcr
Pure Giving's qucstion?"
Purnamaitriyanrputra replied to Revata, "This maiden docs not ask about
conditioncd things, but about thc ultimate truth. The ultimatc truth is bcyond
speech.Thereforc, there is no way to answcr."
Thcn Pure Giving said to Revata, "Virtuous one, thc World-Honored Onc
says that you stand first among thosc who Practicemeditation. When you Practice
nrcditation, do you rcly on your mind or not? If you rely on your mind to enter
nreditation, thcn your mcditation is unrcal, since your n-rind is unreal, like an
ilLrsion. If you enter mcditation without relying on your mind, then such external
objects as grasscs,trces, branchcs,leaves,flowers, and fruits should also be ablc to
achicvc meditation. Why? Bccausethey too have no mind."
The Virtuous Revata was also rendcredspecchless.
The Virtuor.rs Aniruddha askcd Revata, "Virtuous onc, why do you t-rot
answer Pure Giving's qucstioll?"
l{evata replicd to Aniruddha, "This maiden's question bclongs in thc tsud-
dha's domain. A Sravakacannot answcr her."
Pure Giving said further, "Arc the l)harma of Buddhas and the l)harma of
Sravakas dilfcrent? lf thcy were diffcrcnt, then thc unconditioned would be split
into tu.o. All saintsand sagespracticethe unconditioned.An unconditioneddharma
does not arise. If it does not arise, it is not dualistic. If it is not dualistic, it is
 Discoursr oN REaoy EroqurNcr 83

suchncssitself, for suchnessis not dualistic. Therefore, Virtuous Revata, how can
).ou say that?"
Then Pure Giving said to Aniruddha, "Virtuous one, the World-Honored
One saysthat you stand first among those who have the dcva-eye.Virtuous one, is
an object seen with thc deva-eyc cxistcnt or noncxistcnt? If .vou regard what you
seeas existent, then you take the view of eternalism.Iivou reqard what you seeas
nonexistent, then you take thc view of nihilism. Apart fron-r the two extiemes,
vou see nothing."
The Virtuous Aniruddha was also rendcredspeechless.
The Virtuous Ananda asked Aniruddha, "Virtuous one, n'hv do 1'ou not
answer Pure Giving's qucstion?"
Aniruddha rcplied to Ananda, "This maiden's question is aimcd at destroy-
ing all arbitrary terms; therefore,it cannot be answeredin arbitrary terms."
Then Pure Giving said to Ananda, "Virtuous one, the World-Honored One
savs that you stand first among the learned. Is your knowledge that of the real
rlcaning of things, or that of words? If it is knowledge of the real mcaning of
things, consider that the real meaning is beyond speech.What is beyond speech
cannot be known through the auditory consciousness.What cannot be known
through the auditory consciousness cannot be expressedby speech.Ifyour knowl-
.'dqe is that of words, [it is meaningless,for] the World-Honored One says that
one should rely on the ultimate meaning of a discourse, not on mere words.
'fherefore,
Virtuous Ananda, you are not iearned, nor do you understand the
r,rltrmatcmeaning."
The Virtuous Ananda, too, was renderedspeechless.
Dharma Prince Manju6ri asked the Virtuous Ananda, "Virtuous onc, why
lo vou not answer Pure Giving's question?"
Ananda answered, "This maiden asks about the learning which has nothing
ro do with words; thcrcforc, it cannot be explainedby words. She inquires about
:quality. Equality is not the mind, bccauseit has nothing to do with mental
tunctions. This doctrine is beyond those in the stageof learning;13how can I say
rnvthing about it in reply? It is in the domain of thc other shore reached by
Tathigatas, the Dharma Kings."

III

I:cn Purc Giving said to the Dharma Prince ManjuSri, "The World-Honorcd One
...r's that \,ou stand first among thc Bodhisattvas of profound understanding.Is
. -.ur understandingprofound becauseyou understandthe profundity ofthe twelve
:::ks of dependent origination or becauseyou understand thc profundity of the
..-:rnratetruth?l4 If it is becauseyou understandthe profundity of the twelve links
. :-Jependent origination, consider that no sentient being can fathom the profundity
84 ON EnprrNlss

of the trvelve links of dcpendent origination.t5 Why? Becausethe twelve links of

dcpendent origination neither come nor go and cannot be known by the visual,
The twelve links
auditorr', olfactory, gustatory, tactile, or mental consciousnesses.
oi dependent origination are not activc phenomena. If your understanding is pro-
tound becauseyou understand the profundity of the ultimate truth, consider that
the profundity of the ultimate truth is no profundity, nor is there anyone to
a p p r e h e n di t . "
ManjuSri said to Pure Giving, "My understanding is [said to be] profound
becauseI know] the profundity of the beginning point of all things."
Pure Giving said to Manju5ri, "The beginning point of all things is not a
point; therefore, your knowledge is nonknowledge."
Manjudri said to Pure Giving, "lt is because the inapprchensible can be
rcalized by nonknowledge that I can speak of the beginning point of all things."
Pure Giving said to ManjuSri, "The inapprehensible defies spccch; it tran-
scends the means of speechand nothing can be said about it."
Manju5ri said to Pure Giving, "What is said is said in arbitrary words."
Pure Giving said to ManjuSri, "Thc enlightenment of Buddhas transcends
words and speech,hence it is inexpressiblc."
Then Pure Giving said to tsodhisattvaNo Deluded Views, "Good man, you
'Whcn
said, I rcach Srivasti, I will causeeverything seer.rby the sentient beings in
the city who deserve supreme enlightenmcnt to bccornc a Buddha-image, and in
this way I will cause them to attain suprcmc cnlightcnment without fail.' When
you see the Tathigata, do you see him by his physical body or by his Dharma-
body? If you see him by his physical body, then you do not see the Buddha, for
'Thosc
the World-Honored One says, who scck me by form or sound hold wrong
views;tnthey do not [really] seeme.'If you seethe Tathigata by his Dharma-body,
[you do not seehim, either, forl the Dharma-body is invisiblc. Why? The Dharma-
body is beyond the reach of vision and hcarirrg, and is intangible; therefore, it
cannot be seenor heard."
Bodhisattva No Deluded Views was renderedspeechless.
Bodhisattva Precious Form askcd Bodhisattva No Deluded Views, "Good
man, why do you not answer Pure Giving's question?"
BodhisattvaNo Dcluded Views replied, "Pure Giving asksabout the Dharma
apart from entity. The Dharma apart from cntity is inexprcssible. Therefbre, I do
not give an answer."
Pure Giving said, "Good man, I do r-rotask you about the l)harma apart
from cntity. The Dharma apart from entity cannot bc put into a question. When
1'ou have complcted your learning, you will be able to answcr my question with-
out hindrance."17
Thcn Pure Giving said to BodhisattvaPreciousForm, "Good man, you said,
'When
I reach Sravasti, I will causeprodigious quantities of the seven treasuresto
appear in the houses of all the people in Sravasti, regardlessof caste.' Is your
thought of giving treasuresto people defiled with attachment or not? If it is defiled
 Drscounsr oN Rraoy EroqurNcr 85

rvith attachmcnt, you are thc same as an ordinary pcrson. Why? tsccauseordinary
people have attachment.If there is no attachment,there is no giving of treasures."
Bodhisattva PreciousForm was renderedspeechless.
Then, Pure Giving said to Bodhisattva Exempt from Miscrable Realms,
''Good 'Whcn
man, you said. I r c a c h S r a v a s t r I. w i l l c e u s ct h c s e n t i e n tb e i n g si n
the city who are destincd to fall to the miserable planes of existence [after death] to
undcrgo slight sufferingsin their presentlives [instead]and be libcrated quickly.'
Now, the Tath-gata says that karmas are inconceivable.Can inconccivablekarmas
be eliminated quickly? To say that they can be eliminated contradictsthe Tatha-
gata'swords. Ifthcy cannot [evcn] bc known, then how can you causethe people
to suffer slight pain and have their karmas eliminated quickly? If .vou could climi-
nate a karma, you would be the master of a masterlessdharna [i.e., karma]; you
u'ould also be capableof not eliminating it."r8
Bodhisattva Exempt from Miserable Realms said to Pure Giving, "By the
power of nry vow, I can causethe people to suffer less for their karmas and to have
their karmas eliminated quickly."
Pure Giving said to Exempt from MiserableRealms, "All dharmasare such-
nessby nature; they cannot be affectcdby thc powcr of a vow."
.BodhisattvaExcmpt from Miserable Realms, too, was rendcrcd speechless.
Then, Ptrre Giving said to Bodhisattva Frcc frorn All Covcrs, "Good man,
'l
vou said, will causcthc scnticnt beings in the city of Srivastr to completely rid
themselvesof the five covers.' You thirrk that, after entering dhy-na, you can
c:rusethe sentientbeings not to be cnvclopcd in thc 6vc covcrs. When you are in
dh,vina,is it you or others who achievefreedom?If it is you who achievefreedom,
vou cannot impart it to others, as no such dharma is accessibleto another. Then,
hos. can you rerrove the five covers of others whcn you cntcr dhyana? If it is
othc-rswho achicvc frccdom. thcn vou cannot benefit them at all."
Bodhisattva Free from All Covers said to Purc Giving, "I can do that be-
causeI put kindnessfirst."
I'urc Giving said to Bodhisattva Free from All Covers, "All Buddhas prac-
trcc kindncss. Good rnan, is thcrc any Buddha who is not worried about the five
covers of sentient beings? However, there still arc scnticnt bcings afflicted by the
l l ' i rc j c o v e r si n s o r r r eB u d d h a - l a r r d s . " l ' l
Bodhisattva Free from All Covers was rendcrcd spccchlcss.
Thcn Purc Giving said to Bodhisattva Avalokiteivara, "Good man, you
'I
..rid, will causcthc irnprisoncd scnticnt bcings in tht- city of Sravastito be ficcd
quickly, those who are about to be killed to be saved, and those who arc fright-
tncd to become f,earless.'Now, concerning fear [and fearlessness, ctc.], do you
cling to thosc ideas or not? If you do, [you are not diflerent from] an ordinary
person, who also clir-rgsto them. Thcrefore, this cannot be. If you do not cling to
rhese ideas, you cannot give [the pcople fearlessness]. If you cannot givc thcm
tearlessness,how can you remove Ifcarl from thcm?"
Bodhisattva Avalokiteivara was rendcrcd soccchlcss.
u6' ON ErlprrNEss

Bodhisarn'a Adorncd with Eloquencc asked Bodhisattva Avalokite(vara,

"Good nran. u-hv do you not answer Purc Giving's question?"
Bo.lhisattvaAvalokiteSvarareplied, "This mardcn does not ask about things
therefore, I can give tto answcr."
that arl:e ancice'asc;
Pure Giving asked Bodhisattva Avalokite5vara,"Can one ask about things
rh.rrncrthcr arisenor ccase?"
BodhisattvaAvalokiteSvararepliedto Purc Giving, "Concerning what neither
rnscs nor ceases,there is no word or specch."
Pure Giving said to tsodhisattvaAvalokiteivara, "Whcrc thcrc arc no words,
thc rvisc-oncs coin arbitrary words without attachnerlt. Just as l)harma-nature is
unobstructcd, so the wise ones are not obstructcd by r.r'ords."
Then Pure Giving said to Bodhisattva Adorned vr''ithEloqucnce, "Good
'l
man, you said, will causethe sentientbcings in the city of Srlvasti who see me
to obtain eloqucnce so that they can exchange qucstions and ansr.versin wonderful
verses.'Good natr, conccrning this eloquenceyou intend to give, docs it arise
f r o m a w a r e n c s sl o r f r o m p a s : i o n l ?l f i t a r i s e sf r o n r a w a r c n e s si.t i s n o t q u i c s c c n t ,
as all conditioncd dharmas arisefrom awarenessand watchfulness.If it arisesfrom
passion,then what you give is illusory."
Bodhisattva Adorned with Eloquence said to Purc (iiving, "This was my
vow when I first brought forth bodhicitta: I wished that all those who saw mc
would obtain cloqucncc so that they could exchange questions and answers tn
marvelous vcrscs."
Pure Giving askcd Bodhisattva Adorncd u,ith Eloquence, "Good man, do
you still havc with you the vow that you madc whcn you first brought forth
bodhicitta? If you do, you cntcrtain a view of eternalisrn.If you do not, you
callnot give eloquenceto people. Therefore, your wish is useiess."
Bodhisattva Adorncd with Eloquencewas renderedspeechless.
Then, Pure Givirrg said to tsodhisattvaNo Dcluded Deeds, "Good man, yott
'I
said, will causethe sentient beings in Sr5vastiwho see me to havc no deiusive
vicws and to attain suprenle enlightenmer-rt without liil.'Does this enlightcnment
exist or not? If it exists,it is a conditionedenlightcnmetrt,aud you hold an extreme
vicw. If it does not exist, it is illusory, and you hold an extrenle view just the
same "
Bodhisattva No l)eluded L)eeds2o replicd to Purc Giving, "The propcr name
for bodhi is wisdorn."
Pure Giving asked BodhisattvaNo Deludcd Dccds, "Does this wisdom arise
but a conditioned
or not? If it arises,it is not thc product of proper cor-rtemplatior-r
awarcllessknown to ordinary peoplc. If it does t-totarisc, for that reasonit cannot
exist; if it does not cxist, it cannot bc distinguishedIas supreme enlightcnment].
Therc are no such distinctionsas thc bodhi ofBodhisattvas, the bodhi of Srivakas,
the bodhi of Pratyekabuddhas,and thc bodhi of Tathagatas. Ordinary people
discriminate about bodhi, while the wisc do not."
Bodhisattva No l)eluded Deeds was renderedspccchless.
 DtscttunsnoN RtaoY EroqurNcr, 87

Thcn, thc Virtuous Subhuti said to thc othcr virtuous Sravakasand the grcat
Bodhisattvas, "Virtuous or1cs,we had better go back. Wc need not go int<-tSri-
vasti to beg for food. Why? What Pure Givine says is thc Dharma-food of the
rvise. TodaJt, wc can enjoy Dharma-food and do g'ithout a nreal."
Pure Giving said to Subhuti, "It is said that all dharmas are devoid of
superiority or inferiority. Among such dharmas, tbr u'hat clo you go begging?
Virtuous one, the doctrinc of transcendingplay-u'ords is thc practicc of a monk.
I)o not delight in play-words. The doctrine of transccnding plav-rvords is the
doctrine of nonreliancc, beyond tl-redomain of thosc u.ho relv on things. Saints
and sagcspracticeit without regrcssion."
Therr the cight plrcatSrivakas;the eight great Bodhisattvas;the fir'c hur-rdred
brahmins, including the eldest, Brahma; Purc Giving; King Prasenajit;and othcrs
s'ent together to the Buddha. Whcn thcy arrived, they bowed down r'vith thcir
heads at the lluddha's feet, circumambulatcdhim three tinres to the right, u.ith-
rlrcrv t<.1onc side, and sat down. Pure Givirrg made seven more circumambula-
rions, bowcd down with ircr hcad at thc Buddha's feet once again, stood with hcr
p l l r n s j o i n c d . a n d a s k e dr h e t s u d d h ai t t v e r s c : l l

"I ask thc Pccrlcss,Honored Onc,

The Worthy One of infinite renown,
Thc L)nc who bestows thc arnbrosialjoy:
What is thc tsodhisattva-path?

Seatedundcr a bodhi-tree,
How can onc subcluedemons, thc torturcrs? .
May the Most Compassionate,Honored One
Explairr thc practicescompatiblewith bodhi. . . .

How does one cultivate

Pure, *'ondcrlul, supcrior samadhis?
IIow can one who practicesthe Dharma
Acquirc rniraculouspowers?
Now I entrcat thc World-Honored One
'l'o
explain to us the right practice. . . .

How can one acquire excellent fcaturcs,

And bc cndowed with wealth and wisdom? .

How can onc lcarn to recall

The past livcs of self and others?.

The World-HonorcdOne is omniscicnt

And knows thc past, present,and future.
May the most wise, Honored One of the World
Explain the practicesof a Bodhisattva."
88 ON EuprINsss

Then the World-Honored One praisedPure Giving, saying, "Excellent, excellent!

In ordcr to give peace,happiness,and benefit to sentient beings, and extend pity to
humans and gods, you ask the Tathagata questionsabout the practicesof great
Bodhisattvas. Listen attentively and think well about what I say. I will explain the
various answersto you."
Purc Giving and the whole assembly said in unison, "Yes, we will listen
with pleasure."
The World-Honored One then said, "If a Bodhisattva achievesfour things'
he can conquer demons. What are the four?

(1) Not to resent or envy others' gains;

(2) not to sow discord among people;
(3) to persuade as many sentient beings as possible to plant good roots; and
(4) to be kind to all beings."22

To repeat this doctrine, the World-Honored One spoke in vcrse:

"Be free of rcsentment and envY;

Sow not discord anong others;
Tcach many scntient beings
To plant roots of virtue;
Cultivate a heart of great kindness
That extends to all in the ten directions-
One who so oracticescan subduedcmons." .

The tsuddha continued, "lf a Bodhisattva achievcs four things, he can ac-
quirc samadhis. What are the four?

(1) To abhor sarhs-ra;

(2) constantly to delight in solitude;
(3) to strive perpetually for progress; and
(4) to accomplish his undertakings skillfully.

To repeat this doctrine, the World-Honored One spoke in verse:

"To dislike all forms of rebirth;

To live alone, like [the single horn]
Of a rhinoceros;
To be vigorous, as a good person should be;
And to accomplish one's endeavors-
The wise who can achieve these four superb things
Are close to bodhi.
 I)rscounsr oN Rranv EroqutNcE 89

. Onc who seeksthe supremc Dharma

And lives with a tranquil mind
Can acquirc various q1-qlidhis
And realizethe supreme bodhi,
Which is in the domain of Buddhas."

The Buddha conrinucd, "Pure Giving, if a Bodhisattvaachievcsfour things,

he can acquire the power to perform miracles. What are thc four?

(1) To feel lightnessin body;

(2) to feel lightness in mind;
(3) to be attached to nothing; and
(4) to regard the four elcmentsas space."

Then the World-Honorcd One spoke in verse to rePeat this doctrine:

"The wise are light in mind

As wcll as light in bodY.
They arc dctached from everything '
And rcgard the four elementsas siacc'

Having achicvcd these four things,

By their power to be anywhere
At will, instantaneously,
They can appear
In billions of lands in space,
And makc offerines to all the lJuddhas therc."

The Buddha continued, "Pure Giving, if a Bodhisattvaachievesfour things,

he will obtain exquisitc fcatures. What are the four?

(1) To eradicatethe fllth ofpassions and avoid actionsofanger;

(2) to enjoy cleaning the stipas and templcs of Buddhas, and offering them
beautiful ornamcnts;
(3) to maintain a respectabledeportment, kecp the prccepts at all times, and
givc greetings first; and
(4) not to mock Dharma tcachers,but to regard thcm as World-Honorcd
Ones."

The World-Honorcd One spoke in verse to repeat this doctrine:

"Be not angry with others,

And renounceimpure deeds.
Cleansc the templcs of the Vy'orld-Honored Ones,
And respectfully offer them precious decorations.
9() ON EuprrNlss

Ah.vays observe thc pure PreccPts,

And be thc first to give greetings.
Hinder not the l)l-rarmateachcrs,
But rcspcct them as if they were Buddhas.

lf you perform thcse fcrur good actions,

You are callcd a valiant otre,2'l
Atrd will havc the most cxcclletrtfcaturcs,
To tl.redelight of a1lwho seeyou.".

Thc Buddha continued, "Purc Giving, if a Bodhisattvaachievesfour things,

lic q,ill acquire grcat wisdom. What rrc the four?

(i) Not to bcgmdge the Dharma to others;

(2) to explain to others how to eliminate faults, so that thcy may bc frce of
misg'ivingsor rcgrcts;
(3) to persuadethosc who strivc hard for progrcssnot to stop their cxcrtions;
and
(,1) to clelightir-rpracticing thc doctrinc of cmptincss."

Thcrr, to repeatthis doctrine, thc World-Honorcd One spokc in verse:

"Bc not miscrly with thc true l)harma;

Teach othcrs, and thus rcnlove
Their rnisgivings and rcgrets;
Give constant guidancc to seutientbcings;
Follow the practiccsof cmptiness
Taught by the Buddhas.

A 'uviseperson who cnjoys pcrformitrg these four dccds

Can gainlwiidom and renowii...
Understanding well the words of Buddhas,
Hc rvill soon becomc an Honorcd One
Among humans and gods."

Thc Buddha continucd, "Pure Giving, if a tsodhisattvaachievesfour things,

hc will be able to rccall his own past livcs and those of others. What arc the four?

(1) To hclp forgctful peoplc to recall what they have learncd and recited;
(2) always to speak in a pleasantvoice, giving othersjoy;
(3) always to give thc Dharma, without ncglect; and
(4) to entcr dhy-nas with skill, as thc boy Sudhanadoes,24so that one may bc
liberatcd from sarhsaraand proceedtoward nirvina."

The World-Honored Onc spoke in vcrse to repeat this doctrine:

 I)rscounse oN lkaoy EloqutNce 91

"To causcothcrs to remember what they forget,

To speak always in a pleasantvorcc,
To be tirelessin tcaching thc Dharnra,
And to cultivatc dhyinas constantl\'-
One who accomplishcsthesc four thinss
Will be able to recall events
Countlesskalpasin thc past,
And soon apprehcndthe Buddha's don'rain.".

Then Purc Giving said to the Buddha, "World-Honored One, I shall follow
all the Bodhisattvas'practicesyou have taught. If I fail to follon' even one of the
practicesthat the World-Honored One has taught, then I will be deceiving the
tsuddhas now teaching thc Dharma in the ten directions."
Thereupon, thc Virtuous Maudgalyayanasaid to Pure Giving, "How darc
vou make a iion's roar in front of the Buddha! Do you not know that thc practiccs
of a Bodhisattva are difficult to follow? No one can ever attain supreme enlight-
erlment in a female form."
Pure Giving said to thc Virtuous Maudgalyayana, "Now I will make a
sinccrc dcclarationin thc prcscnccof the Buddha: if I shall unfailingly become a
tsuddha, a Tathagata, a I'crfcctly Enlightened One free of clinging, a World-
Honored One, a Tcacher of Gods and Humans, ther-rby virtue of my sincere
declaration, may the billion-world universe quake in the six ways, without dis-
rurbing the sentient beings therein. If all my life I can follow the Bodhisattvas'
practices that the World-Honored One has taught, may cclcstial flowers shower
irom the sky, nray hundreds of thousar-rdsof instruments give forth music spon-
taneously, ar-rdmay I be changed from a girl into a boy of sixteen, all becauseof
this sinccrc dcclaration."
As soon as Pure Giving made this sincere declaration, the billion-world
universe quaked in the six ways, celestial flowers showered from the sky, hun-
dreds of thousands of celestial instruments gavc forth music spontaneously, and
Purc Giving changcd from a girl into a boy of sixteen.
Then thc Virtuous Maudgaly5yar.rabared his right shoulder, knelt on his
right knec, joined his palms toward the Buddha, and said, "World-Honored One,
r-row I pay homage to all the Buddha's Bodhisattvas, whether they are novices or
already at the bodhi-site. How marvelous, World-Honorcd One, that this maiden
can have such awcsome merits and miraculous powers to make great declarations
and fulfil them right away!"
The Buddha said to Maudgalyayana,"So it is, so it is, just as you say. All
Bodhisattvas, whether they are novices or already at the bodhi-site, are wor-
shipped by gods and humans as the stipas and temples of the Buddha. Surpassing
all Sravakas and Pratyekabuddhas, thcy are the unexcelled fields of blessings for
humans and gods."2s
92 ON EuprrNrss

Aftcr that, the World-Honored One smiled graciously and, as all Buddhas
do when they smile, emitted from his mouth green, yellow, red, white, violct, and
crystalline lights. The lights illuminated innumerable, boundless Buddha-lands,
outshining the brilliance of the palacesof gods and demons, and the lights of suns
and moons. Then the lights rcturned and enteredthe top of thc tsuddha'shead.
Seeingthis, the Virtuous Ananda rose from his seat,adjustcdhis robe, bared
his right shoulder, knelt on his right knee, joined his palms toward the Buddha,
and spoke in verse:

"ln a voicc like that of dragons, gods, or Brahmi;

Like a lion's roar, thc song of a kalavinka bird,
Or a peal of thunder,
You eradicatedesire,hatred, and ignorance,
Giving joy to those who hear.
May the One who has the ten powers
Explain the causeof his smile.

The six quakeshave disturbed not a soul,

And the rain of celestialflowers
Brought joy to all who beheld it.
The World-Honored One vanquishcs
Followers of the deviant paths,
Just as a lion subduesjackals.
May the World-Honored Onc tell us
The reasor-rwhy he smiles.

The brilliancc of a trillion suns, moons, and pearls;

The brilliancc of gods, dragons, and Brahma-
All are outshone by thc purc lights
Emanating from the mouth of Sakyamuni Buddha.

The [singlc] curled hair between his eyebrows

Is as soft and impcccable
As a cclcstial garment,
A n d s h i n e sl i k e a j a d e - w h i t c 2 tm o . r n .

Thc whitc hair glows with a light

Illuminating countless Buddha-lands.
May thc Buddha explain the reason for this light.

The World-Honored One's teeth arc spotless,clean,

Even, well-aligned, close, and whitc as snow.
From the Buddha's mouth emanatelights:
Green, yellow, red, white, violet, and crystalline.
 Drscounsr oN Rraov Eroqunxcr 93

Worlds may decay,

And suns and moons may fall;
Heaven and earth may be filled,
Leaving no spaceto move;
Fire may change into water,
And water into fire;
And the great ocean may dry up-
But the Tathtgata's words
\Vill remain forever truc

If all the sentientbeings

In the ten directions
Became Pratyekabuddhasat the same instant,
Each with millions of different questions
Accumulated through billions of kaipas;
And if they came together to the Tath-gata
To question him simultaneously,
Each in a different language,
Thc Tath-gata could rcsolvc
Their innumcrablc doubts,
And arrswcrall therr qucstions
Immediately, in one voice.

The Supreme, Honored One

Who has achicvcdwisdom,
Arrived at the other shore,
Adorned himself with all-knowing wisdom,
A n d a c q u i r e dt h e t h i r t y - t w o a u s p i c i o u st i g n s
And grcat, awcsomc rnc'1i15-
May he explain why he smiles,
And whose Buddhahood he will prophesy.
This all gods and humans wish to hear.
May thc Tath-gata cxplain why hc smilcs."

Then the Buddha asked Ananda, "Did you see Bodhisattva Pure Giving
shakethe billion-world universeby her sinceredeclaration?"
Ananda replied to the Buddha, "Yes, I did."
The Buddha said, "Since she resolved to attain bodhi, Bodhisattva Pure
Giving has performcd deedsleadingto supremeenlightenmentfor eighty thousand
incalculablekalpas. Bodhisattva Purc Giving had been treading the Bodhisattva-
path for sixty kalpas whcn thc Dharma Prince Manju5ri resolved to become a
Bodhisattva. Ananda, to match thc mcrits and magnificent attributes of Bodhi-
sattvaPure Giving's [futurcl Buddha-land,it would take all the merits and magnif-
9"+ ON E,tuprINlss

rcent attnbutes of thc [futurel Buddha-landsof thc cighty-six thousand great Bo-
d h r ' r t r r . r : . i r r c l u d i n gM a n j u : i r i". r 7
Thereupon, the Virtuous Maudgalyayanasaid to Bodhisattva Pure Giving,
"\-rrruous nraidcn,2syou resolvcdto attain supremecnlightenmentlong ago. Why
tlo vou not changefrom a fcmale into a malc?"
BodhisattvaPure Giving said to Maudgalyayana,"The World-Honored One
savs that vou stand first in the achievementof miraculous powers. Why do you
r.rotchange from a male into a female?"
The Virtuous Maudgalyayanawas renderedspeechless.
Bodhisattva Purc Giving said to thc Virtuous Maudgaly-yar.ra,"One docs
not attain suprcmc enlightenment by mcans of a female body, nor a male onc.
Why? Bodhi docs not come rnto being; thcrcfore, it is beyond attainment."2e

Then ManjuSrr, Prir-rceof the L)harma, said to the tsuddha, "How extraordinary,
World-Honored ()ne, that -tsodhisattval'ure Giving can understand well the cx-
tremely profound Dharma and fulfil all her aspirationsby the power of her vows!"
Thc Buddha told Manju(ri, "It is so, it is so, just rs you say. Bodhis:rttva
['urc Giving has cultivatcd thc samadhi of cmptincss30undcr six billion Buddhas,
and the Realization of thc Nonarising of Dharmas undcr cight billion Buddhas.
She has asked three billion tsuddhas about the profound Dharma. She has offered
clothing, food, and drink to eight billion lluddhas, and questionedthem about the
Sarnadl-riof the Seal of Ready Eloquence for Differer-rtOccasions-
"Furthcrmorc, Marrju6ri, suppose a good n1ar1or a good women, for the
sake of bodl-ri,gives away precious treasuresenough to fill Buddha-landsas nu-
merous as the sandsof the (ianges. His or her merits are no match for those of one
who accepts, practices, reads, recites, and circulates this s[tra, and explains it
widely to others. Even writir.rgdown this sutra will result in thc highest, supreme
merits, let alone practicirlgit as taught. Why is this so?Becausea person who does
so can acceptand kecp thc Bodhisattvas'practicesleading to bodhi."
Manju6ri askedthe tsuddha, "World-Honored One, what should we call this
sltra? How shall we uphold it?"
The BLrddha told Manju6rr, "This sutra should be called 'A I)iscourse on
Ready Eloquence for Different Occasions,'or'A l)iscoursc on the Door to Sa-
m a d h i . ' Y o u s h o u l du p h o l d i t t h u s . "
When the Buddha had spokcn this sutra, eight trillion senticnt beings, in-
cluding gods and humans, resolved to pursuc suprcme enlightenment without
regression.
Thcn Bodhisattva Adorned with Eloquence asked the Buddha, "World-
Honored One, whcn will tsodhisattvaPure Giving attain supremeenlightenment?"
 I)rscoursr oN RrarrY EloqurNct 95

The Buddha told Bodhisattva Adorned rvith Eloqucncc, "Good man, Bo-
dhisattva Purc Giving, after she makes oiflrings to more tsuddhas for several
kalpas, will bcconre a Buddha named Tathlgata King of Pure Light, the Worthy
One, thc Perfectly Enlightened One, the Onc Pcrtcct in Learning and Conduct,
the Well-Gone One, thc World-Kno\r'er, the Unexcelled One, the Great Tamer,
the Teacher of Gods and Humans, the tsuddha, the Worlcl-Honored One. Hcr
[futurc] world will be called ImmeasurableMerits and Glories. In it there will bc
no Sravakas or Pratyckabuddhas.It will be rnore splendidlv adorned than any
cclcstialpalacc."
Hearing in person the Tathagata'sprophecy of hcr att.rinrncntof suprcmc
enligl-rtenment,BodhisattvaPurc Giving, her mind purc, was ovcrjovcd. Shc leapcd
into thc sky to a height of eight billion palm treesone above another, and emitted
a grcat light which illuminated hundreds of thousandsof Imillions ot'l billions of
Buddha-lands. Ovcr thc Worid-Honorcd One, the light was transformed into
cighty-four thousandpreciouscanopiescmbellishedwith various celestialgenrs. At
that momcnt, by hcr immcasurablc nriraculouspowcrs, Bodhisattva Purc Giving
paid honragc to countlcss Buddhas in thc tcn directions and olfcrcd thc canopics to
them. After that, shc returned to the tsuddha and stood to one side.
Aftcr hcarirrg thc prophccy of Ruddhahood bcstowed on Bodhisattva Pure
Giving, and sccing her miraculous fcat, thc fivc hundrcd brihmins, including thc
eldest, Ilrahr-r-rl,dar-rcedwith ioy and irr unison extollcd thc tsuddha in verse:

"Onc who rcspcctsthc Buddha

Will gain the greatest benefit in the world.
C)ne who rcsolvcs to attain supremc cnlightcnmcnt
Will become a tsuddha, with the highcst wisdom.

Wc did t'vil irr orrrprst livcsi

Therctbre, we have been born
sho hold wrong views.
I u f t a n r i l i ew
Whcn wc saw thc Buddha and thc Sarirgha,
We uttered abusivewords againstthcm.
'Wherr
we saw the worthy sons of thc Buddha,
W c s a i d t h c y w e r e a r ri n a u s p i c i o u s i g h t .
Now, we sincerely repcnt
Such vcrbal transgrcssions.

If we had not seenthe Tathlgata,

The Most Honored One among gods and humans,
Wc would havc rcccivcd thc human form in vairr
And taken food for humans to no avail.

We, together with Pure Giving,

Went out to offer sacrifice to the shrine.
96 Ott EuprtNrss

When she saw the Buddha's sons,

She praised them with veneration.

Hearing her praisethem so,

We reproached her as a fool.
Then we questioned her,
'Have you
ever seenthe Buddha?'
She said in reply,
'Seven
days after I was born,
I heard the gods extol the tsuddha'sname.'

Her praises of the Tathagata

Did not differ from the truth;
Thus, upon hearing them,
Wc made the supreme decision
To seek unexcelled bodhi.

Hearing the name of the Buddhal

We were awakened to our past karma.
At once, we came to salute
The Savior of the World
And to seek the supreme Dharma-

After we made homage to the Buddha,

We listened to the uncxcclled Dharma.
We see that the Honored Immortal among humans
Has forever parted from all sufferings,
And that thc Dharma taught by the tsuddha
Can truly deliver worldlings [from sarhsara].

We will learn the Dharma,

Becauseit is unexcelled.
We will listen to the practices of a Bodhisattva,
Becausewe wish to obtain the Buddha-Dharma.
We should also follow these practices,
So that wc may realize the Buddha's path.

You have discoursed on the essentials

Of the Bodhisattva-pathto emancipationl
W., too, will tread this path
I
I' So that we may win
The world's respectand admiration."

Knowing their sincere desire, the Buddha smiled graciously. Thereupon

Ananda said to the Buddha, "Pleasetell us why you smile."
The Buddha said to Ananda in verse:
 I ) t s c o u R s or N R r n o y E r o q u r N c l q7

"All thesebrahmins, including Brahmt, I

Will successively,in the same kalpa,
Attain supreme enlightcnment.
In their past lives they have made
Offerings to five hundred Buddhas.
Hereafter, duc to their marvclous deeds,
They will seebillions of Buddhas.
For eight billion kalpas,
No adversitics will befall them.
In each ofthese kalpas,
They will seebillions of Buddhas;
Then they will become
Supremc, Honored Ones among gods and humans.
I
Ihey will have the same namc, 'Pure Light,' I
And an idcntical life span:
Eight billion years.
Their lands, too, will be the same,
Each with a Sarhghaof eight billion bcings.

They will deliver countlessbeings;

Having benefited the worlds thus,
Thcy will enter nirvana,
And rcalize ultimate quiescence."

When the Buddha had spokcn this sutra, Bodhisattva-MahlsattvaPure Giv-

ing, .Brahm5, thc brahmaclrins, and peoplc in the assembly, the five hundred
Bodhisattvas,King Prascnajit,thc great Srivakas, humans, nonhumans, and the
eight divisiorrs of divinitics all rejoiced grcatly in the tsuddha's teaching.

NOTES

'l
. The five covers (scc Numerical Glossary).
2. Thc Chinese text reads E . Dissension should be noted concerning prof. Garma
Chang's decision (seeChapter 1, note 16) to translate € hcre as 'dhyana', bccausetwo other
Chinese versions (Taisho 338, p.89;339, p.98) use lffi , a transliteration of 'samtdhi', in thc
sameplace. (S.L.M.)
3. A star in the constellation Cancer.
4. Literally, "see."
5. This term usually is reserved for Bodhisattvas, but here it is applied to the group of
.
Srivakas and Bodhisattvas.
98 ON El.prrNtss

6 . A k . r l . r v i r i k ab r r d i s a b i r d d c s c r i b c da s h a v i n g a m e l o d i o u s v o i c c , a n d i s f o u n d i n
t h c ' r a l l c ' rs o i t h c H r m a l a y a s .I t i s s a i d t o s i n e i n t h e s h e l l b e l o r e h a t c h i l r g .
-.
. \ - 1 i r ' . r 1 i v a kbai r d i s s a i d t o b c a b i r d r v i t h t u ' o h c a d sa n d a s w c e t s i n g i n g t o n e .
I T h r s r p p e a r s t o c o n t r a d i c t t h e e a r l i e r s t a t e n l c n tt h a t P u r c ( ) i v i n g h a s n e v e r s e e nt h c
B u . l d h r . H o u c v c r , s h e i s e v i d e n t l y s p c a k i n g h c r e i n t h e s e l r s eo f r c v c l a t i o n , o r s . ' e i n g t h e
B u . l J h . r r n l p s v c h i c s t a t e . a s i s i n d i c a t c db c l o r v .
9 L r t e r a l l v , " e n t r a n c e s , " i . c - . , t h c s i x s e n s e - o r g a t r rsn d t h c i r s i x o b j c c t s . ( S e e N u -
r n c r i c a l( i l o s s a r y , " t w c l v e e n t r a n c e s " ) .
1 0 . A l t c r n a t e t r a n s l a t i o no f t h i s l i n c : " T h a t a B o c l h i s f , t t \ ' rq o c s a s t r a y f o r a n i n s t a n t . "
1 1 . S e e " T h e I n e x h a u s t i b l eW r s d o n r - S t o r e s "( C h a p t c r 9 b c l o u ' ) , n o t e 1 3 .
12. Litcrally, "is equal."
i r r t h t s : r t r r a .A t t r t t d . t . t r ' t l t c o t t l v u n c w h o
1 . 1 .A r r r o n gt h c c i g h t S r a v r k r , r p p c . r r i r r g
h a d n o t a t t a i n e dA r h a t s h i p , a n d s o * ' a s s t i l l i n t h e s t a g eo f l c a r n i n g .
1 4 . G e n e r a l l ys p e a k i n g ,t h c t w c l v e l i n k s o f d e p e n d e n to r i q i n a t i o n r e f e r t o p h e n o m e n a ,
ancl thc ultimate truth to nounrcna, but since in the ultimatc sensethc-v are not different, to
penetratc and lully understanclonc is to fully rcalizc-the other. The Prajiripirarniti litcrature
is full of tl-riskind of dialogue to foster the comprehension of nondistinctions rvithin distinc-
tions, and vicc versa, to reveal thc dccp-rooted clinging to dichotorly within the mind, and
t o i n d u c e d e v o t c e st o ' j u m p " t o a h i g h e r p l a n c o f u n i t y o r n o n d i s t i n c t i o n . ( G . C . )
15. Or: "Considcr that thcrc arc no scntient treingsor twelve links of dcpendcnt
origination which constitutc scntientbeings." The Tibetan tcxt hcrc is much simplcr and
rnore dircct: "lf it is bccausc the profundity of depeldent gencration is profound that you are
[ s a i d t o b e l p r o f b u n d , [ c o n s i d e rt h a t ] t h e r e i s n o d e p e n d e n tg e n e r a t i o na t a l l ! " ( G . C . )
16. Literally, "extreme views."
17. Herc is a clear statement concerning enlightencd beings who can answcr any
u n e x p c c t e do r a b s t r u s eq u e s t i o na b o u t e m p t i n e s s ,s u c h n e s so, r t h e I ) h a r n . r a - b o d yw i t h o u t t h e
s l i g h t c s th r s i t a t i o r ro r h i n d r a n c e ,a s m a y b e w i t n e s s e di n n t a n v Z c n s t o r i e s .
1 l J .A l t c r n a t e t r a n s l a t i o n :" l f y o u c o u l d e l i m i n a t ea k a r m a , y o u w o u l d b e t h e m a s t e ro f
t h c n r e s t c r l c s sd h a r r n a s .I f a k a r n r a c a n b e e l i r n i n a t e d .t h e n i t c a n a l s o n o t b e e l i m i n a t e d . "
T h i s p a r a g r a p hp o i n t s o u t t h e e b s u r d i t y o f e l r r n i n a t i n go r n o t e l i r n i n a t i n ga k a r m a , b y
q u o t i n g t h c l a t h l i g a t a ' ss t a t e n l e n tt h a t k a r n r a sa r e i n c o n c e i v a b l e N
. o o n e c a n b e t h e m a s t e ro f
what he does not know. To eliminate or not to elinrinate sonlething inconceivable is to take a
l o n g , a i r . r r l e sssh o t i n t h e d a r k , m a k i n g n o s e l l s ea t a l l . ( S . L . M . )
19. This sentLrnccis from a diffcrcnt Chincsc vcrsion (Taisho 339, p. 102), in which
thc prcccding qlrcstion clocs not appcar.
20. The Chinese here reads "No Deluded Views," which is thc name of anothcr
lJodhisattva who spoke earlier. We have changed the narne in accordancewith the preceding
paragraph.
21. Wc havc dclctcd many of the qucstions in this section. Sonre were not answered
in the full Chinese text; answers to others were deleted in our abridgcmcnt proccss.
22)\Ve have omitted the restatement of the category (e.g., "These four will enable a
Bodhisattva to defeat demons") which appearsat the end ofcach paragraph.
23. I.e., a grcat Bodhisattva-
-241'sudhana
is the name of an important character in the AuatainsakaSutra.Although
t h i s n a m e i s t h e s a m e , i t i s n o t c l e a r w h e t h e r i t r e l e r s t o t h e s a m e c h a r a c t e r .( G . C . )
25. The original text reads: "They are the unexcelled fields ofblessing tor all Sravakas
 Drscounsr oN Rralv EloqurNcr 99

a n d P r a t y e k a b u d d h a s . "H o w c v e r , f o l l o w i n g t w o d i f f e r e n t v e r s i o r r s( T a i s h o 3 3 8 , p . 9 6 ; 3 3 9 ,
p . 1 0 6 ) , w e h a v e a d o p t e d t h e p r c s e n tt r a n s l a t i o n .
26. Some varieties ofjade are pure n'hite.
27. Here the sltra eulogizes the futurc Buddha-land of Pure Giving as being superior
to nr.any future Buddha-lands, including that of Manju5ri. Horvevcr, in the sutra "The
P r e d i c t i o n o f M a i i j u S r i ' sA t t a i n n e n t o f B u d d h a h o o d " ( C h a p . 1 t i ) . M a n j u d r i ' s B u d d h a - l a n d i s
a l s o p r a i s e da s s u p e r l a t i v e .T h i s c o n t r a d i c t i o ns h o u l d b e r c g a r d c d a s O r i e r ) t a lh y p e r b o l e . I t i s
a n e x a m p l e o f h o w o n e s h o u l d n o t t r e a t f i g u r e s o r f i g u r a t i v e e x p r e s s l o n si n M a h i y a n a s u t r a s
a s p r e c i s e ,b u t r a t h e r a s r h e t o r i c a lo r s y m b o l i c e x p r e s s i o n sf o r a p e d a g o g i c a lp u r p o s c . ( G . C . )
2 8 . L i t e r a l l y , " G o o d m a n . " T h i s m a y b e b e c a u s eP u r e G i v i n e c h a n s e dh e r f o r n t i n t o
that of a boy, but Maudgalyiyana's question here indicates she has probablv returncd to her
female lorm.
29. This explanation improves upon the persistent idea in many Mahavana sutras
(inspired by Hinayana notions) that only a man can attain full Buddhahood and that a u'oman
must change into a male to become fully cnlightened. Here it is advanced that Buddha is far
beyond such discriminations as male or female; thus, male-oriented descriptions of the Bud-
dha, such as the thirty-two signs, are expedient and not to be misunderstood as de'scribing
the l)harma-body of a Buddha, which defies sex or any other characteristic.Furthermore, as
the goddess says in the Vimalaklrti S[rra, "While women are not women rn reality, they
appear in the lorm of women. With this in mind, the Buddhe said, 'ln all things, there is
neither nraie nor fenrale."'
In Tantrism, or Vajrayina, the malc-dominated Buddhist attitude changed further.
Tantric yogis follow a set of prcccpts that prohibit belittling women in any way. Tantric
Buddhas, moreover, are very frequently shown in embrace with their consorts, who are fully
cnlightcncdlcmalc Buddhas. (V.S.B.)
3 0 - T h e s a r n i d h i o f c m p t i n e s s :o n e o f t h r e e s a m i d h i s . T h c o t h c r t w o a r e t h e s a m a d h i
of signlessnessand the sam,dhi of wishlessness(cf. Numerical Glossary, "three doors to
l i b c r a t r o n" ) -
 #@
6 *.ffiiinffq
Manju6ri'sDiscourseon the Paramita
of Wisdom

Thus have I hcard. Once the Buddha was dwelling in the garden of Anithapil-
dada, in the Jcta Grove near Sravasti, accompanied by one thousand great monks.
Also preser-rtin the asscmbly were tcn thousand Bodhisattva-Mahisattvas, all of
whom had adorned themselves with great mcrits and wcre abiding in the stage of
nonrcgression. Among the great Bodhisattvas were Bodhisattva Maitreya, Bo-
dhisattva Manju(ri, tsodhisattva Unhindcred Eloquence, and tsodhisattva Nevcr
Abandoning Vows.
One day at dawn, Bodhisattva-MahtsattvaManjuSri came from his lodging
to the Buddha's dwelling place and stood outside thc door. Then VenerableSari-
putra, Venerable Purnamaitrayanrputra, Venerable Mahamaudgalyayana, Vener-
able Mahtka5yapa, Venerable Mahakrtyiyana, Vencrable Mahakausthila, and other
great Sravakas also came from their respective lodgings to thc Buddha's dwelling
place and stood outside the door.
When the Buddha knew that the entire assembly had gathered, he came out
of his dwelling, arrangedhis seat, and sat down. Then hc asked Siriputra, "Why
do you stand outside the door at this early hour?"
Seriprt., replied to the Buddha, "World-Honored One, it was Bodhisattva
ManjuSri who came and stood outside the door first. I camc later."
Then, the World-Honored One asked Manju6ri, "Did you really come here
first in order to see the Tathaeata?"

into Chineseby Mandra.

Sltra 46, Taisho310pp. 650-657;translated
 Drscounsl oN rHE PAraurrA or Wlsoou 101

ManjuSri replied to the Buddha, "Yes, World-Honored Onc. I did come

here to see the Tathtgata. Why? BecauseI rvish to bcncfit sentient beings with
right contcmplation. I contemplatethc Tathagataas characterizedby suchness,by
nondistinction, by immobility, by nonaction, bv neithcr arising nor ceasing,by
neither existing nor not existing, by being located neithcr in some placc nor
elsewhere,by being neither in the three phascsof rime nor orherwise, by being
neithcr dualistic nor nondualistic, and by having ncithcr purin' nor impurity. I
benefit sentientbeings with such right contemplationson the Tathigata."
The Buddha told Manju6ri, "If you can see the Tathlgata in this rvay, your
mind will neither cling nor not cling to anything, and it will neither accumulare
nor not accumulateanything."
Thcn Sariputrasaid to Manju6ri, "It is very rarc for one to be ablc to seethe
Tathagata in such a way as you dcscribe-to see thc Tathagata for the sake of all
sentient beings, with one's mind dctached from sentient beings. [It is also very
rarcj to tcach all sentientbeings to pursue nirvlna, with one's own mind dctached
from the pursuit of nirvana; and to don great adornnrentsl for thc sake of all
sentientbeings, with one's own mind dctachedfrom thc sight of adornments."
Thcn Bodhisattva-Mahesattva Manju(ri said to Siripurra, "Yes, indeed,what
you say is true. It is very rare for one to don great adornments for thc sakeof ali
scnticnt bcings, without ever having the notion of scntientbeingsin his mind. The
rcalm ofsentient beingsneither increasesnor decrcascs in spite ofhis donning great
adornmcnts for all sentient beir-rgs.Suppose one Bucldha dwells in a world for a
kalpa or more; and supposean infinitc numbcr of such Buddhas, as innumerableas
the sands of thc Ganges, succeedone another in dwelling in that Buddha-land,
eachfbr a kalpa or more, to teachthe Dharma day and night without interruption,
and to ferry ovcr to nirvana sentient beings as innumerable as the sands of the
Ganges-stiil, the realnr of sentientbeings will ncither ilcreasc nor decrease.It is
also true that if the Buddhas in all the Buddha-landsin the ten directionsteach the
l)harma, and each fbrries over ro nirvana senticnt bcrngs as innumerable as the
sands of thc Ganges, the realm of sentient beings will still ncither incrcasc nor
decrease.Why? tsecausesenticntbeings arc dcvoid of anv definitive er-rtityor form.
Thcrcfore, the realm ofsentient beings neither incrcascsnor decreases."
Siriputra asked Manju6ri, "If the realm of sentient beings ncither increases
nor decrcascs,why do Bodhisattvas,for the sakc of sentientbeings, scck supreme
enlightenment and constantly give discourseson thc Dharma?"
Manju6ri said to the Buddha, "Since sentient bcings are empty in nature,
Bodhisattvas do not seek supreme crrlightenmentor rcach sentient beings. Why?
Becausenothing in the Dharma I tcach is apprehcnsible."
Then the Buddha askedMafrjuirr, "lf no senrierltbeing cxists, why is it said
that there are sentientbeings and the realm of scntientbeings?"
ManjuSri answered,"The rcalm of sentientbcings is by naturc identicalwith
the realm ofBuddhas."
Then the Buddha asked, "Docs the sentientbeings' realm havc a scope?"
102 ON EuprINtss

Mairju(rr answercd, "Thc sentier-rtbeings' realm is idcntical in scopc with the

B u d d h a ' sr e a l n r".
Then thc Buddha asked,"I)oes thc scopeofthe senticntbeings' realm have a
locanon?"
ManjuSri answered, "The scopc of the scntient bcings' realm is inconceivable."
Then the tsuddhaaskcd,"l)ocs the rc-almof sentientbeingsabide anywhere?"
Mairju6ri ansu,crcd,"scntient bcings abidc norvhcrc,.lust likc space."
The Buddha askcd MairjuSri, "If so, how should onc abide in thc paramiti of
u'isdom whcn cultivatine it?"
ManjuSri answercd, "Abiding in no dharma is abiding in thc paramiti of
wisdom. "
Thc tsuddha asked ManjuSri further, "Why is abiding in. no dharma called
abiding in thc ptramita of wisdom?"
Manjuiri answcrcd, "Becauscto have no notion of abiding is to abide in the
p-ramita of w'isdom."
The Buddha askcd Maiijudri further, "lf onc thus abidcs in the paramita of
wisdom, will his good roots increaseor decrease2"
MafijuSri answcrcd, "lf onc thus abidesir-rthe plramiti of wisdonr' his good
roots will not incrcascor clecrcase,nor will ar-rydharma; nor will the paramit- of
wisdorn lllgpgascor decreasein rratureor charactcristic.
"World-Hon<lred Onc, one who thus cultivatcsthe p;ramitt of wisdom will
not reject the dharmas of ordinary people nor cling to the Dharma of saints and
sages.Why? Bccausein thc light of thc piramiti of wisdom, there arc no dharmas
to ciing to or rcjcct.
"Moreovcr, one who cultivatesthc piramita of wisdorn in this way will not
dclight in nirvana or detestsarhsira.Why? Ilccausehe rcalizcsthere is no sarirslra,
let alone rejection of it; and no nirvlna, let alone attachmentto it.
"One who tirus cultivatcs the peramita of wisdom will see ncithcr defile-
mcnts to rcjcct nor merits to cling to; for him, no dharma incrcasesor decreases.
Why? Bccausesuch a person realizcsthere is no increaseor dccreasein the dhar-
rnadhitr,r.Worlcl-Honored One, only onc who can do so can be said to cultivate
t h c p l r a n r i t ao f w i s d o n r .
"World-Honored One, to set:that no dharme ariscsor ccasesis to cultivate
t h e p J r a m i t ao f w i s d o n r .
"World-Honored One, to sec tirat no dharma increasesor decreascsis to
cuitivate tl-rep-ramita of wisdom.
"World-Honored One, to aspire to nothing ancl to see that nothing can be
graspedis to cultivatc thc paramit- of wisdom.
"World-Honored Orre, to sceneither bcautv nor ugliness,to think of rreithcr
supcriority nor inferiority, and to practiccncither attachnrentuor renunciationis to
cultivatc the paramita of wrsdom. Why? Becauseno dharma is bcautiful or ugly,
for all dharmas are devoid of charactcristics; no dharnra is supcrior or infcrior, for
all clharmasare equal in nature; no dharma can be grasped or rejected, for all
dharnrasabidc in reality."
 I)rscounsr oN THEPAnaurrA or Wrsoou 103

The Buddha askcd ManjuSrr, "ls not the Buddha-l)harma superior?"

ManjuSri answered, "I find nothing supcrior or infcrior. Thc Tathagatacan
testify to this, since he himself has alrcady rcalizcd thc cn'rptincssof all dharmas."
Thc tsuddha said to Manju6ri, "So it is, so it is. Thc Tathagata, thc Su-
prcnrely Enlightened One, has directly realizedtl-reenrptincssof dharnras."
Manju5ri asked the Buddha, "World-Honored Onc. in cmptincss, is thcre
any :upcriority or infcriorityto bc fourrd?"
The Buddha said, "Exccllcnt, cxceilent!Mairju6n, u'h.rt vou sav is thc true
l)harma! Thc uncxccllcd is thc Buddha-Dharma."
'Just
Manju5ri said, as thc Buddha says, the unexccllcd is the tsuddha-
l)harma. Why? Bccauscthc inapprchcnsibilityof dharmasis callcdthc uncxccllcd."
Manju5ri continued, "He who cultivatcsthc p-ranita of rvisdonr in thrs u'av
docs not think hinself able to practicethc Buddha-Dharma. If a pcrson does not
considcr thc paramita of wisdom as a Dharma with which to cnlighten orclinary
pcoplc, or as the lluddha-Dharnra, or as an advanccd Dharma, that pcrson is
cr"rltivatingthc paramita of wisdom.
"Furthermore, World-Honored One, when cultivating thc p5ramita of wis-
donr, onc finds rrothing to discriminateor contenplate."
Thc Buddha askcdManjuSri,"l)o you not contemplatethe Buddha-Dharma?"
Manju(ri answcrcd, "No, World-Flonored C)ne.If I contcntplatedit, I would
l1()tseeit. Furthermore. ()ne should r-rotmake such distinctionsas 'the dharmas of
o r d i n a r y p c o p l e , ' ' t h el ) h a r n r a o f S r a v a k a s , ' a n d ' t h eD h a r n r ao f P r a t y c k a b u d d h a s . '
Tiris is callcd thc uncxccllcd Buddha-Dharma.
"Furthermore, if a person, when cultivating the paramita of wisdom, has no
notion of ordinary pcoplc, nor a notion of Buddha-Dharma, nor docs hc pcrccrvc
a fi.rcd cntity in anything, that personis really cultivating thc paramita of wisdom.
"Furthcrmorc, if a pcrson, when cultiv;ting thc pirarnita of wisdom, docs
not secthc l{calnr of l)csirc, the Realm of Form, thc Realm of Fornrlessr.rcss,
or thc
realrrrof ultimate quiescence,becausehe seesno dharnracharactcrizcdby complete
cxtinction, thcn that pcrson is rcally cultivating the pararnitaof wisdonr."
"Furthcrmorc, if a person, when cultivating thc paramita of wisdon-r,per-
ccivcs ncithcr thc onc who docs favors nor thc one who returns favors, and thus
has no discrimination in his mind in dealing with thc two, that pcrson is rcally
cuitivating thc piramiti of wisdom.
"Furthermore, if a person, whcn cultivating the p-ramitl of wisdonr, does
not see any piramita of wisdom, ar-rdfinds neither any tsuddha-l)harma to grasp
nor any dharmas of ordinarv pcoplc to rcject, that persorris rcally cultivating the
paramita of wisdom.
"Furthermore, if a person, wherr cultivating the paramita of rvisdom, secs
neither any dharma of ordinarv people to be extinguishcd nor any Buddha-
Dharnra to bc rcalized,that pcrson is rcally cultivating the paramit- of wisdom."
Thc Buddha told ManjuSri, "Exccllcntl It is excellentthat you can explain so
wcll thc attributcs of thc profound piramita of wisdom. What you say is a sealof
the Dharma learncd by Bodhisattva-Mahasattvas. ."
10'+ ON EupuNlss

Thc Buddha told Manju6ri further, "A pcrson who is rlot frightened when
hc hears this Dharma has not merely plantcd good roots in the lands of one
thousand Buddhas; he has been planting good roots in thc lands of hundrcds of
thousandsof [millions of] billions of Buddhas for a long timc. ."
Manju5ri said to the Buddha, "World-Honored One, now I v"'ill continue to
erplain the paramita of wisdom."
The Buddha said, "You rnay proceed."
Manju6ri said, "World-Honorcd One, whcn cultivating thc paramit- of wis-
dom, one does not see any dharma in which one should or should not abide, nor
does he sce any state to cling to or reject. Why? Because,like Tathagatas,he sces
no stateof any dharma. He docs not seeeven thc statesof Buddhas, let alone those
of Sravakas,Pratyekabuddhas,or ordinary people. He clings ncither to the con-
ceivable nor to thc inconceivable. He does not see the varicty of dharmas. In this
manncr, hc realizedby himself the inconceivableemptinessof dharmas. ."
The Buddha asked Manju6ri, "To how many Buddhas havc you given offer-
ings?"
ManjuSri answered, "The Buddhas and I are all illusory. I sec neither a giver
nor a receiverofofferings."
Thc Buddha askecl Manju6ri, "Are you not now abiding in the Buddha-
vehiclc?"
ManjuSri answered,"As I think about it, I do not seea singlc dharrna. How
could I abide in the Buddha-vehicle?"
The Buddha askcd, "Manju5rr, have you not attainedthe Buddha-vehicle?"
Manju6ri said, "Thc so-callcd Buddha-vehiclc is only a nanle; it cannot be
attainedor perccivcd.Ifso, how can I attain anything?"
The tsuddhaaskcd,"ManjuSri, have you attainedthe unobstructcdwisdom?"
Manju5ri answered, "l am the unobstructed. How can the unobstructcd at-
tain the unobstructcd?"
Thc Buddha asked, "Manjudri, do you sit on thc bodhi-site?"
Manjuiri answered, "No Tathagata sits on thc bodhi-site; why should I
alonc sit on the bodhi-site? Why do I say this? Becauseby dircct pcrccptiorl I know
clcarly that all dharmas abide in reality."
The tsuddha askcd, "What is reality?"
ManjuSri answered,"Dharrnas such as the vicw of a self2 arc rcality."
The Buddha askcd, "Why is thc view of a self reality?"
MaiijuSri answered, "As to the reality of thc view of a self, it is neithcr real
nor unreal; neithcr comes nor gocs; is both self and nonself. Hence, it is called
reality.".. .
Manju5ri said to the Buddha, "One who is not afraid, horrified, confuscd, or
regretful at hearing this profound paramitt of wisdom secsthc Buddha.". . .
 Drscounsr oN THEPAnaurrA or Wrsoorr.r 105

II

Then Sariputra said to the Buddha, "World-Honored One, the pararniti of wis-
dom spoken by Manju(ri is bcyond the comprehensiot.t oirrovice Bodhisattvas."
Manju6ri said, "lt is incomprchcnsiblenot onll' to novicc Bodhisattvas,but
also to Sravakasand Pratyckabuddhaswho have alrcadv donc s'hat thcy set out to
do. No one can comprchcnd a teaching like this. Why? tsecauscthcrc is really
nothing knowablc about bodhi, which defiessccing, lcarning, attaining, thinking,
arising, ceasing,speaking, and hearing. Thus, being empty and quiescentby na-
turc and charactcristic,beyond realizationand comprehcnsion,and devoid of shape
or form, how can bodhi be acquircd by anyone?"
Seriputr" asked Manju5rJ,"Does the Buddha not realizesupreme enlighten-
ment through thc dharrnadhltu?"
Manju6ri answered,"No. Sariputra.V/hy? .Because the World-Honored One
is the dharmadhatu itself. lt is absurd to say that thc dharmadhitu realizes the
dharmadhitu. Serip.rt.r, the nature of the dharmadhitu is bodhi. Why? Because,in
thc dharmadhatu, therc is no trace of sentientbeings and all dharmas arc empty.
'fhe
emptincss of all dharmas is bodhi, becausethey are not two and are not
diffcrent.
"Sa.ipnt.a, where there is rro discrimination, there is no knower. Wherc
there is no knowcr, there is no speech. That which is bcyond spccch is neithcr
existent nor noncxistcnt; ncithcr knowable nor unknowable. So is it with all dhar-
n-ras.Why? Because no dharma can bc idcntificd, whcthcr by location or by
specificnaturc. ."
Then thc World-Honored One asked Manju5rr, "You call me thc Tathagata.
I)o you really think I am thc Tathigata?"
ManjuSri answered, "No, World-Honored Onc, I do not think you are the
Tathagata. Thcrc is nothing about suchnessthat distinguishesit as suchncss,nor is
there a Tathagata'swisdom capableof knowing suchness.Why? Ilecausethe Tatha-
gata and wisdom are not two. Emptiness is thc Tath-gata; thcrcfore the Tathagata
is only an arbitrary name. How, then, can I regard anyone as thc Tathegata?"
The Buddha asked, "Do you doubt the Tathagata?"
Manju5ri answered, "No, World-Honored One, I pcrceivc that the Tathi-
gata has no definitc nature; that he is neither born nor perishcs. Therefore, I have
no doubt whatsoever."
The Buddha asked Manju5rr, "Would you not say that the Tathagatanow
appearsin the world?"
Manju5ri answered, "If the Tath5gata appears in the world, all the dhar-
madhatu should also appear."
The Buddha asked Manju5ri, "Would you say that Buddhas as innumerable
as the sands of the Ganges have entered nirvana?"
Manju6ri answered, "All Buddhas have one characteristic:inconceivability."
 ON EraprrNrss

The Budclhasaid, "So it is, so it is. All Buclclhashavc one characteristic,that

o i i n c o n c c i v a b i l i t v" .
-\'Ianju(n askcd the Buddha, "World-Honorcd ()r'rc,clocsthe Buddha stay rn
tht n orld nou'?"
T h c B u d r l h aa n s w e r c d ," l t i s . o , i t i s s o . " r
Mair.lu(risaid, "lf thc tsuddhastaysin the r'r'orld,so shor.rldother Buddhas as
innunrerable as the sands of thc Ganges. Wh1'? Bcc:ruseall Bucldhashave one
idcntical characteristic:inconceivability.That rvhich is charactcrizedbv ittconcerv-
ability clocsnot arisc or cease.If thc luture Buddhas \\'crc to appcar in thc world,
all othcr tsuddhaswould appear,too. Why? BecausciIr the itrcot.rccivable thcre is
no past, prcscnt, or futurc. Howevcr, scntient bcings pronc to grasping still say
that a Buddha appearsirr the rvorld or that a Buddha cntcrs trin'lua."
The tsuddha said to Mairju(ri, "This can be utrdcrstood bv thc Tathigata,
Arhats, and nonrcgrcssingBodl-risattvas. Why? Becausethcsc three kinds of pcople
can hcar this profound Dharma without slandcringor praising it."
Manju(ri said to thc Buddha, "World-Honored ()nc, rvho could slander or
praisethis inconccivablel)harma?"
Thc Budclha saiclto Mairjuiri, "The Tathagatais inconccivable,and so arc
ordinary pcoplc."1
Mafr.1u(riaskeclthc Buclclha,"World-Honored ()ne, arc ordinary pcoplc also
inconceivablc?"
The tsuddira alrswercd,"Yes, they are also ir-rconccivable.
Why? Bccauseall
minds are inconceivablc."
ManjLr6risaid, "lt-, as you say, both thc Tathtgata and ordinary people are
incorrccivable,then thc coulltlessBuddhas who have sought nirvlua have worn
thcmsclves out for nothing. Why? Becausethe inconceivablcis nirvlna; thcy arc
identical, not different."
Manju5ri colltinucd, "()nly those good men and good wonlell who have
cultivatcd good roots arrd associatedcloscly with virtuous fricnds for a lorlg timc
can undcritand that ordinary people, as well as the Buddhas, are inconceivable."
The Buddha asked Manju6ri, "Do you wish to treat the Tathlgata as the
supreme onc among sentie-ntbcings?"
Manju(ri answercd, "I do wish to trcat the Tathigata as forcmost among
"
scntient bcings, but no attribute of senticntbeings is apprehensiblc.
The Buddha askcd, "L)o you wish to treat thc Tathagataas thc one who has
attainedthe inconccivablcDharma?"
Manju5ri answcrcd, "I do wish to trcat the Tathagata as the one who has
attainedthe inconccivableDharm!, but therc is no Dharma to be achievcd."
Thc tsuddha asked Manju5ri, "l)o you wish to trcat the Tathagata as a
teacherof the Dharma who convcrts sentientbeings?"
ManjuSri answered, "l do wish to trcat the Tath-gata as a teachcr of the
Dharma who converts scntierltbcings, but the Dharma teacherand thc listenerare
both inapprehensiblc.Why? Becauscthey both abide in the dharnradhatu,and in
the dharmadhatu scntient beings are not different from one anothcr.".
 Drscounsr oN THEPAneurrA or Wrsoou t07

The tsuddha asked. "Do you enter the Samidhi of thc Inconceivablc?"
Mairju5rr answered."No, World-Honorcd Onc.I am thc inconceivablc.I do
not sce any mind capableof conceivinganything; so. hou,'canit be said that I enter
the Samidhi of thc Inconccivable?when I first brought forth bodhicitta, I did
rntend to cnter that samadhi.Howevcr, as I rcflect on it norv, I seethat I enter that
samadhi really without thinking about it. Just as, aftcr lonq practice,one bccomes
a skillful archer able to hit thc target without thinking about it, so, as a result of
long practice,I am one with the Samidhi of thc Inconccivableat all tin'rcswithout
thrrrking about it, though I had to concentratcmy n-ri'd on one objcct when I
startcd to learn that samidhi. "
Sa.iput.a askcd ManjuSri, "Are therc other superior, wo.derful samadhisof
ultimate quiescencc?"
Manju6ri answered,"lf there were a Samadhiof the Inconceivable,thc' vou
might ask whcther or not there are other samadhisof ultimate quicscence.How-
cvcr, according to my understanding, evcn the Samadhi of the Inconceivableis
inapprchensiblc;how could you ask whether or not there are other samadhisof
ultimate quiescence?"
Se.ip.,tt" asked, "ls thc Samadhiofthe Inconceivableinapprehensible?"
Mafrju(ri answered, "A samadhi which is conceivable is apprehensible,while
a samadhi which is inconceivablcis inapprehensible.In fact, all sentient beings
have achievcd the Samidhi of the Inco'ceivablc. why? All minds are nonminds,
[and to have no mindJ is cal]ed thc Samidhi of the Inconceivablc.Therefore, the
characteristicsof all sentientbeings and those of the Samadhi of the Inconceivable
are identical and not different."
The Buddha praised ManjuSri, saying, "Excellent, excellent! Becauseyou
have bcen planting good roots and cultivati'g purc conduct in Buddha-lands for a
long time, you are able to discourse on the profound samadhi. Now you are
abiding securclyin the piramita of wisdom."
Manjusri said, "If I can give this discoursebecauseI abide in the piramita of
wisdom, thcn I have the concept of exisrenceand abide in the concept of a self, if I
abide in the conccptsof existenceand a self, then the paramita of wisdom has an
abodc. Howevcr, to think that the ptramita of wisdom abides in nothingness is
also thc concept of a self, and [abiding in nothingncss]is also called [having] an
abode. To steer clear of these two abodes,so'e should abide in nonabidanccas
tsuddhas do, and dwell sccurely i' ultimate quiescence,the inconceivablestate.
Only this inconccivablestatc is calledthe abode of the piramita of wisdom. " .
Manju6ri continued, "The realm of the Tathagara and the realm of a self are
not two. He who cultivatcsthe paramita of wisdom with this understandingdoes
not seek bodhi. why? Bccausedetachmenrfrom thc notion of bodhi is rhe para-
miti of wisdom. " .
Then the Buddha said to Maheka6yapa, "As an illustration, the budding on
a pirijita tree in the Heaven of the Thirty-Three givcs great joy to the gods there,
becausc it is a sure sign that the tree will soon come into bloom. Similarly,
the budding of faith and undersranding in monks, nuns, laymen, and laywomen
108 ON EuprrNlss

s'ho have heard the teachingof the piramita of wisdom is a sign that all Buddha-
Dharmas s'ill soon blossom forth from thesepcrsons.
"lf there are monks, nuns, laymen and laywomen in thc future who, after
hearing the paramita of wisdom, acceptit with faith and rcad and reciteit without
resret or confusion in mind, you should know that thcy have heard and accepted
this sutra in this assembly,and that thcy will also be able to ciaborateon this sutra
and crrculateit among people in cities and villages. You should know that thcy
r.r'il1be protectcd and remcmbered by Buddhas.
"Those good men and good women who believe and delight in this pro-
found p-ramita of wisdom and have no doubt about it, have lcarncd the doctrine
long ago from past Buddhas and planted good roots in their lands. For example, if
a pcrson who is stringing beads suddenly comes acrossan unexcelled,rcal wish-
fulfilling pearl and is jubilant, you should know that he must have seen such
a pearl before. Similarly, KaSyapa, if a good Inan or a good \\'omen, whilc
learning other doctrines, suddcnly hears the profound piran'riti of u'isdom and be-
comesjubilant, you should know that it is bccausehe or she has heard it before. If
there are sentient beings who can faithfully accept and take great delight in the
peramitt of wisdom when they hear it, it is bccausethose pcrsons have associated
with countlcss Buddhas and learned the piramita of wisdom from them prcviously.
"To illustratc furthcr, if a person who has previously seena city or a village
hears another pcrson praising the lovclincss and charm of its gardens, ponds,
springs, flowers, fruits, trees, and its male and female citizens, he will be greatly
delighted. He will then urge the person to rclate again the various adornments of
its gardens and parks, flowcrs, ponds, fountains, sweet fruits, various treasures,
and other cnjoyablethings. When the listencrhearsthesethings dcscribeda second
time, hc will be exhilarated again. Now, all this is becausehe has scen that placc
before. Similarly, if there are good men and good women who, after hearing the
paranritl of wisdom from somconc, acccptit with laith. take pleasurcin it. enjoy
hcaring it untiringly, and furthcrmorc urge that pcrson to rePeatit, you should
know that those persons have heard ManjuSri explain this profound paramiti of
wisdom before.". . .
Manju6ri then said to the Buddha, "World-Honored Onc, the Buddha says
that all dharmasarc actionless,signless,and ultimately quiesccnt.If a good man or
a good woman can understand this truth corrcctly and explain it to others as
taught, he or she will be praiscd by Tathagatas.What that person says will not
conflict with thc nature of dharmas, but will be the teachingof the Buddha; it will
be the radiance of the p-ramita of wisdom and the radiance of all thc Buddha-
Dharmas, which result from the penetrationof reality, the inconceivable."
The Buddha told Manju6rr, "When I was practicing the Bodhisattva-path in
the past, I had to [learn the p-ramiti of wisdom to] cultivatc good roots; I had to
learn the p-ramita of wisdom in order to abide in the stagc of nonregression and
achieve supreme enlightenment. Good men and good women should also learn the
p-ramiti of wisdom. One who wishes to achicvc the thirty-two auspicioussigns
. . . should learn the peramitt of wisdom. .
 l)rscounsr oN THEPAnanarrAor Wrsooru 109

"One who wishcs to know that all dharmas are equally comprised in thc
dharmadhitu, and thereby to free his mind from all obstructions,should lcarn the
p i r a m i t ao f w i s d o m .
"Onc who wishes to extend kindnessto all sentier)tbcings without rcstric-
tion and without entertainingany notion of sentientbeinqs should learn the para-
rniti of wisdom.
"One who wishes to know what is right and u'ronq. to obtain the ten
powcrs and the four fcarlcssncsses, to abide in the tsuddha's u'isdom, and to
acquire unimpeded cloqucnceshould learn the piranrita of uisdonr."
Then Manju5rr said to thc Buddha, "World-Honored One, in n'rv opinton,
the true Dharma is unconditioned, sigrrless,inapprehensible,not bcneilcial, non-
arising, nonccasing,noncoming, rrongoing, and without a knowcr, a pcrccrvcr,or
a doer. Neither the p-ramiti of wisdom nor its state can be seen, realized, or
not realized;the paramita of wisdom is dcvoid of mental constructionsand dis-
crimination.6Dharmas arc ncither exhaustiblenor inexhaustible;in them there is no
I)harma of ordir-rarypeople, no Dharma oI Srivakas, no Dharma of Pratyckabud-
d h a s , a r d n o l ) h a r m a o f B u d d h . r st:h c r c i s n c i t h c r a t t a i n m e n tn o r n o n a t t a i n m e n t .
ncither the renunciationofsarhsararror the realizatiorrofnirvina, neither the con-
ccivable nor the inconccivablc, ncithcr action nor nonaction. Thc characteristics
of Dharma being such, I do not scc why anyonc should lcarn thc piramit- of
rl.rsdom."-
Mairju6ri asked the Buddha, "World-Honorcd Onc, why is thc paran'rit-of
s.isdonr so called?"
The Buddha answered, "The pararniti of wisdom has no bound or border,
nanc or nrark; it is beyond thor,rght;it containsno refuge, flike a sea]without an
island or a sandbar;in it there is no offenseor blessilig,light or darkness;it is as
indivisiblc and limitlcss as thc dharrnadhitu. That is why it is callcd thc piranriti
of ',visdonr. lt is also callcd thc sphcrc of action of a grcat Bodhisattva. [Thc
so-calledsphere of action isJ ncithcr a sphcrc of action nor a sphcrc of nonaction.
All that belongs to thc Onc Vchiclc is callcd thc sphcre of nonaction. Why?
Becauselin itl thcrc is no thought and no activity."T
Manju6ri askcd thc Buddha, "World-Horrored One, what should one do to
ecquire s'ipremc cnlightcnmcnt quickly?"
Thc tsuddha ans'uvcrcd,"lf one follows thc teaching of the pararniti of
n'isdom, one can acquire suprenlc enlightenment quickly. Furthcrmorc, thcrc is
thc Single l)eed Samadhi: a good man or a good woman who cultivatcs this
sarnadhiwill also quickly acquirc suprcmc enlightcnnrcnt."
Manju5ri asked, "World-Honored One, what is the Singlc Decd Samadhi?"
The Buddha answcrcd, "To mcditatc exclusivelyon the onenessof the dhar-
m:rdhatuis calicdthe Singlel)eed Samldhi.* Thosc good mcn or good womcn who
rvish to cntcr this samadhi should llrst listcn to discourscson thc piramita of
rvisdom and cultivate it as taught. Then they can cntcr this samidhi, which, like
the dharmadhatu, is nonrcgrcssivc, indcstructiblc, inconceivablc, unobstructed,
:rnd sigr-rless.
t1() Ox EuprrNrss

"Those good mcn or good women who wish to cntcr thc Singlc Dccd
Sanradhishould livc in seclusion,cast away discr,rrsivethoughts, not cling to the
appcar,ncesof thir-rgs.concentratcthcir minds orr a Buddha, and recite his name
sn'rqle-mindcdly.The1, should kccp thcir bodies erect ancl, lacing the direction of
that tsuddha, nreditateupon him continuously. If thc,vcan maintain mindfulnessof
thc lluddha r,vithoutinterruption liom momcnt to nlonlcnt, tl-rcnthey will be abic
to scc all thc tsuddhasof the past, present,rrd futurc rieht in cach momcnt.'Why?
Bccauscthe nrerits of bcing mindful of one tsuddl-raarc as innumcrable and bound-
lcss as those of bcing nrindful of countlesstsuddhas,tor thc inconccivableteach-
ings of all Buddhas are idcntical and undifferentiatecl.All Buddhas achievc su-
prcme enlightenment by thc sanresuchness,and all arc cndou.cd q'ith urcalculable
nrerits and immeasurableeloqucncc. Thcrcforc, one rvho enters the Single Deed
Samadhiknows thoroughly that Buddhasas innuncrablc as thc sandsof the Ganges
are indistinguishablcin the dharmadhatu.
"Ar-nongall the Srivakasrvho hcar the Buddha-Dharmr, Ananda has achieved
the highest lcvcl of nrcnrory, dhara'li, cloqucncc, and wisdoml still, his achieve-
mcnt is limitcd and measurablc.Howevcr, onc u'ho has attained thc Single Deed
Samidhi will thoroughly, distinctlv, and rvithout any hindrancc undcrstandevery
Dharrna-door explaineclin thc sutras. His wisdonr and cloqucncc will ncvcr be
exhaustcd cvcn if hc discor.rrscs on thc l)harrna day and night, and Auanda's
crr.rditiorranclcloqucncc cannot cqual one hundretlth, or cven one thousandth part
'How
o1 his. A grcat Boclhisattvashor:ld think: shall I attain the Single Deed
Samadhi, thus gaining inconccivablemerits and immeasurablerenown?"'
Thc tsuddha continued, "A great Ilodhisattva sl.rouldkccp the Single l)ecd
and always strive energcticallytbr it without cver becoming lax
Samadhi in n-rir-rd
or lazy. Thus, learning gradually, he will be able to enter the Single l)eed Sa-
midhi, and thc inconccivablcnrcrits attaincd thcrcby will bear witncss that he has
entered it. However. those rvho slandcr or disbelievethc true l)harma and thosc
who are hindered by evil karma or gravc of-fcnscswill not bc ablc to cntcr that
- ,, lrr
s:rlradhl.'
"Furtherrnorc, Mairju6ri, as an illustration, suppose a pcrson who has ac-
quircd a wish-fulfilling pearl shorvsit to an cxpert in pcarls. Thc cxpert tclls him
that he has acquirccla pricclcss,rcal wish-fulfilling pcarl. Thc owncr thcn rcquests
thc expert to polish it for him r'''ithout darnagingits lustcr. Altcr bcing polished,
the pearl shinesr,'u'ith
lirll, translucerltlustcr. Similarly, Manju(ri, if a good man or
a good wonran cultivatcs thc Singlc Dccd Sarnidhi, he or shc u'ill penctratethe
phcnomena of all dharmas without obstruction, and i.vill gaitr inconccivablenrerits
and inrmeasurablcrcnown r.vhilcthat samidhi is cultivated.
"Manju6rr, just as thc sun can illurninatc all placcs without losing its own
brilliance, so onc who has acquircdthc Singlc I)ccd Samidhi can posscssall merits,
lacking nonc, and illuminatc the Buddha-Dharma.
"Mairju(ri, all the I)harmas I tcach arc of one taste-thc'taste of detachment,
liberation, and ultimate quicsccncc.What is taught by a good mall or a good
 I)rscoursp oN IHE PAnamrrArtr Wrsoola 111

\\'onrar1who has acquircd the Single l)ced Sanradhiis also of ong 6251g-thetaste
of detachmer-rt,liberation, and ultimate quicscence-and is uncrringly consistcnt
u'ith thc truc Dharrna.
"Manju6ri, a great Bodhisattva rvho has acquired thc Singlc Decd Sama-
dhi has fulfilled all thc conditiot-tsconducivc to his su'itt attainnent of suprcme
rnlightcnnrent.
"Furthcrmorc, Manju(ri, if a creat Bodhisatn'a sccs 'cither divcrsrry nor
r,urityin thc dl-rarntadhittr,he will quickly attain suprcme enliqhtennrcnt.He who
knorvs that the charactcristicsof supremc cnlightenrnclltare inconceir.ableand that
rhcrc is no rcachingBuddhahood in Ithc attainmcnt o1-]bodhi rvill ss'iftlv attarnsu-
prenlc cnlightenllrcnt. He q'ho bclievcsand recognizeswithout fear or doubt that
ell dharnrasarc the Buddha-Dhanna '"vill swiftly attain suprenrecnlightcnnrent."
Manju6ri askedthc Iluddha, "World-Ho'ored O'e, does one attain supremc
cnlishtenmcnt swiftly by such causcs?"
Thc Buddha said, "Sr.rpremcenlightennlcnt is achicvcd neithcr by a cause
nol rlot by a causc. why? Becausc thc realm of the inconceivablc is acquired
ncrthcr by a causcnor llot by a causc.
"lf a good ntan or a good woman does not relax his or hcr efforts after
ircaring this discourse,vou should know that hc or she has planted good roots in
thc latrclsof past tsuddhas.Therefbrc, if a nronk or a nun is not frightened aftcr he
or shc hears this profound parar'rti of wisdom, he or she has rcally left thc
houschold lifb to follow thc Budclha. If a layman or laywornan is not horrified
tt1'rtltl
hearitrqtltis proforrnd phrarnitl of r','isdom,hc or shc has found a true refuge.
"Mairju6ri, if a good rlan or a good wonlarl docs'ot practicc this profour-rd
r..rrar-nitiof r'visdom, hc or she is not follovn'irrgthe tsuddha-vehicle.Just as all
rrrcdicinalhcrbs rely on the grcat carth for llrowth, Mairjusri, so do all the good
r()otsof a grcat Bodhisattva dcpcnd on thc ptramit5 of wisdonr for growth lcading
t0 suprcnle cnlightenmcnt."
'I-he'
Manju5rr asked thc Buddha, "World-Hor.roredO'c, in which city or
r illaec of this world should tl.risprofound p-ramiti of wisdorn bc taughtr"
The tsuddha replicd to Mairju(rr, "lf a'yo'c- i'r this asscmbly, after hearing
rhr- tc'achingof the piranrita of wisdom, vows to conform constantly to thc pira-
Irrit:rof wisdorn in futurc livcs, l-rcwill in his futurc lives bc able to listen to this
:urr:l as a rcsult of this laith arrd understanding.You should know that such a
f.crson u'ill not bc born with srnall good roots. Hc will bc able to accept the
rcachingof this sutra and rcjoice whcn l-rearingit. . . ."
ManjuSri said to the Budclha, "World-Ho'ored Onc, if nr.nks, 'u's, lay-
nlcl1, or laywomen conle to ask nrc, 'why docs thc Tathlgata discourscon the
'All
F:lranritaof wisdonr?', I will ansr.',,er, the tcachir-rgs
of thc l)l-rarnraare bc-
'oncl clisputc. Thc Tathigata discourseson thc p-ranrit- of wisdom bccausehe
clocsr.rotscc any dharma that can conflict with rvhat he tcaches,or any sentrent
L.cinqswho catr undcrstand the pirarnita of rvisdom with their [discriminative
nrindi or consciousncss.'
t12 ON Ell.prrNEss

"\lorcover, World-Honored ()nc, I will furthcr cxplain ultimate reality.

\\'hr'? Bccausethe phenomenaof all dharmas are conrprisedin rcality. An Arhat
has no supcrior Dharma. Why not? Becausethe Dharnra of an Arhat and that of an
ordlnarv person arc ncithcr thc samc nor diffcrcnt. ."
ManjuSri continucd, "If pcoplc wish to lcarn the piramitl of wisdom, I will
'You
tell thcm, listcncrs should not think of anvthins or attach yoursclvcs to
anvthing, nor should you think that you are hearing or acquirir-rg something. You
should be as free of discrimination as a nragicalll,produccdbcing. This is the true
tcachingof the Dharma. Therefore, you listenersshould not cntcrtain the notion of
duality, should not abandonvarious vicrvs to cultrvatethc tsuddha-Dharma,should
not grasp the Buddha-Dharma, and should not rclect the dharmas of ordinary
peoplc. Why? Bccausc thc Dharma of thc Buddha ancl thc dharrnasof ordinary
people are both characterizedby emptiness,u.hererntherc is nothing to be grasped
or rejected.' If people ask nre about thc p-ranrit- oi rvisdom, that is how I will
answer; that is how I will console them; that is what I r','ill advocatc. Good mer-r
and good women should ask me about this and abidc bv mv answer without
regression.They should know that I tcach thc charactcristicsof dharmas rn ac-
cordanccwith thc paramiti of wisdom."
'I'hcn
the World-Honored C)ne praisedManju(ri, saying, "Excellent, excel-
lerrt! It is just as you say. A good man or a good wonlan who wishcs to scc
Iluddhas should learn this paramita of wisdom. One who wishes to associatewith
lluddhas closcly and makc offcrings to them properly should lcarn this ptramita of
wisdom.
"Onc who wishcs to say, 'Thc Tathagatais our'World-Honored One' should
'The
learn this plramiti of wisdom; one who says, Tathagatais not our World-
Honored One' should also learn this piramita of wisdom.
"One who wishes to attain suprcme enlightenment should learn this para-
rnita of wisclorn; onc who clocs not wish to attain supreme enlightenmcnt should
also lcarn this paramit- of wisdon.
"One who wishes to accomplish all samtdhis should lcarn this piramita of
wisdom; onc who does not wish to accomplish any samidhi should also lcarn
this paramita of wisdom. Why? Bccausc samidhi is not diflerent in nature from
nonartion, and no dharnra comcs or gocs. ."
The Buddha said to Manju5ri, "If monks, nuns, laymcn, and laywomcn
rvish to avoid falling into the miserable planes of cxistcncc, thcy should lcarn this
paramita of wisdom. If a good nlan or a good woman accepts,practices,reads,
and rccitcs only a four-linc stanza[of this paramita of wisdom], and explainsit to
others in accordancewith reality, he or she will without fail attain supreme en-
lightenmerrtand will live in a Buddha-land.
"Thc Buddha approvcs of onc who is not afraid or fcarful whcn hcaring this
paramita of wisdom, but instcadhas faith in it and undcrstandsit. Thc paramitl of
u'isdom is the Dharma-seal of the Mahtyina dcmonstratcd by thc tsuddha. If a
good man or a good woman learnsthis Dharma-seal,hc or she will rise abovc the
 I)rscounsr oN THL PAn,lvrrA or Wtslou l lJ

miscrablc planesof existcnce. Such a pcrson rvill not tbllorv the paths of Srlvakas
or Pratyekabuddhas,becauschc or shc will have transccrrdedIthose pathsl."
Then thc Thirty-Thrcc Deva Kings, led bv Sakra.scartcredupr.n the Tatha-
sata and Manjusri wonderful cclestialflowers, such as bluc lotuscs, whitc lotuses,
opened white lotuscs, and tlowcrs of thc coral tree; cclcstialsandalwood rnccnse,
other kinds of powdered incense, and various trcasurcs.Thc clevasalso playcd
celestialmusic, all as offerings to the Tathigata, to Marlu(rl. .rnclto thc piranrita
o t ' w i s d o m . A f t e r m a k i n g t h e o f f c r i n g s .S . r k r as a i d ." M . r r I o t t c r rI r c r r r h i s p . r r a n r i r a
oi wisdom, the Dharma-seal!May the good nrcn and good *'onren r' tl-risr.vorld
alu'ayshave opportunities to hcar this sutra, so that thcy may surclv belier.cin and
understand the tsuddha-Dharma; accept, practice, read, rccite, and cxplain it to
others; and thus be uphcld by all gods."
Then the Buddha told Sakra, "K.ruiika, so it is, so it is. Such good rncn and
qood womcn will surciy acquirc the enlightcnment of tsuddhas.".
Whcn the Buddha had finished teaching this sutra, rhe grcat Bodhisattvas
ar.rdthe four kinds of devotccswho had heard this ptramitt of wisdonr bcgan to
practiceit with greatjoy and vcncration.

NOTES

1. That is, virtucs which "adorn" a grcat Bodhisattva.

2 . L i t e r a l l y ," t h e v i c w o f a b o d y . "
3 . T h e t c x t r c a d st h u s , b u t t h e r e n r a y b c a t c x t u a l c o r r u p t i o n h e r e . L o g i c a l l y , i t s e e n r s
b c t t c r t o r e n d e r i t a s : " T h e B u d d h a a n s w e r e c l',N o . " ' H o w c v c r , s i n c et h c B u d d h a c a n a l s o b e
r c f r r t c c l .M r n j u S r i s f t - r l l o w i n g5 r J r e n r e r )i rs : p p r o p r i r t c .
'1. In this and the following four paragraphs, the Buddha and Maiijuiri expound
thc
d i s c o v e r y , a c c o r d i n g t o t h c M a h a y a n a t r a d i t i o n , t h a t t h c B u d d h a r . n a d ew h e n h e a t t a i n c d
e n l i g h t e n m c n t , v i z . , a l l b e i n g s h a v c r h e s a n r cn a t u r e , w h i c h i s t h a t o f B u d d h a h o o d .
5 . T h a t i s , e t e r n a l i s ma n d n i h i l i s m , u s u a l l y r e l c r r e d t o a s t h c r w o e x t r e n l c s .
6 . M a i r j u 6 r i h a s h c r c r e s t a t e dt h e e s s c n c co f t h i s s h t r a .
7. The Tibctan version of this passagc rcads qr.ritediflerently lrom thc Chinese, as
tollows:
M a f r j u s r i a s k c c lt l . r cB h a g a v a n ," w o r l d - H o n o r c d o n c , r v h y i s t h c p i r a n r i t a o f u , i s d o p r
so called?"
T h e B u d d h a s a i d , " M a n j u 6 r i , b e c a u s ci t n e i t h c r r r i s e s n o r c e a s c s ,i t i s c a l l c d t h e
p - r a m i t l o f w i s d o m . I t i s q u i e s c e n tl r o n r t h c b e g i n n i n g r v i t h o u t p r o d u c t i o n o r a c t i o n , b c -
c a u s e t h e r c i s n o t h i n g w h a t s o e v c r i n i t . T h a t w h i c h i s d e v o i d o f a n y c x i s t e n c co r b e i n g i s
c a l l c d t h e p a r a m i t a o f w i s d o m . A l l D h a r m a s a r e -l i n t h c l r c a l m o f a c t i o n ; t h i s
llacr] itsclfis the
r e a l m o f a c t i o n o f a B o c l h i s a t t v a - M a h i s a t t v aT. o a c t i n t h i s n r a n n c r i s t o c n t c r t h e r e a l m o f
a c t i o n o f a B o d h i s a t t v a - M a h i s a t t v a .T h c n o n s p h c r eo f a c t i o n i s t h c s p h e r e o f a c t i o n o f a l l
v e h i c l e s .T h i s i s w h y i t i s c a l l c d t h e n o n s p h e r eo f a c t i o n . " ( G . C . )
11-+ ()N ElaprrNrss

l . . - { l r . n l r t c t r a n s l a t i o n : " T o m c d i t a t c w i t h c o n c e n t r a t i o no n t h c o n e e s s e t r c eo f t h e
.l::inrlhrru r s c a l l e dt h e S i n g l c l ) e e c ' lS a I n a d h i . "
I r . - T r b e t r n t c x t r c a d s : " M a I r 1 u 6 r i ,t h e s o - c a l l c d S i n g l e l ) e c d l S a m l d h i ] i s s i n t p l y a
n(\nr.'n.irrrlr. of the nonarising Itruthl. Those good nren and goocl women rvho wish to
r ' : 1 r L 'rrh c S r n g l el ) c c d S a n r l c l h if i r s t s l i o r . r l dc a r c f u l l y s t u c 1 1t l' i e p l r a n r i t l o f w i s d o t . n . "
9. -fr=ffi . h c r c r c n d e r e d a s " t h e S i n g l c D c c r l S a n r i c l h i . "i s p c r h a p so n c o f t h e m o s t
l l l F o r t . l n r t o p i c s o f t h i s s u t r a . A l l t h e n r a j o r p r a c t i c c so i M a h a v a l r at s u d d h i s n t s c c r t t t o b c
u i c l u d c c li n t h i s s a m i d h i p r a c t i c e .H o l v e v e r , u ' i t h o u t a c a r c f u l r e ; r t l i t t go n c i s l i a b l c t o t t t i s u n -
. l c r s t a n r lt h e t e a c h i n g g i v e n h e r e . T h u s , b r i c f r c v i c u o f t h e p r a c t i c co f t h i s s a n r i d h i m a y b e
hcipful:
T h e e s s e - n cocr b a s i cn a t u r e o f t h i s s a m i d h i i s n o t t h e r c c i t : r t i o no t ' a l l u d d h a ' s n a n r e . f , s
i n s t r u c t c c li n t h i s p a r a g r a p h .T h c r c c i t a t i o n o f a t s u d d h a ' sn a r r r ca n d t h c c o n t i n u o u s m i n d f u l -
n e s s o f a B u d d h a ' s i r n a g c , a s p r u c t i c e d b v t l . r cC h r n e s e P u r e L a n c i S c h o o l a n d t h e T a n t r a
S c h o o l , a r e e x t r e r n c l v i n r p o r t a r ) ta n d n c c e s s a r va s p r e p a r f , t o r vp r a c t i c ( - st;h c y c a n n o t , h o w -
e v e r , s u b s t i t u t c f o r t h c r n a i n p r : r c t i c co f t h c S i n g l e l ) e e d S a n r i d h i , b c c a u s cb o t h a r e s t i l l
" f b r m - b o u n d , " i . c . , a t t a c i r e dt o c c ' r t a i nk i n d s o f f o r n r s .
T h c r . n a i np r a c t i c e o f t h c S i n g l e I ) e e d S a m l d h i i s t o n r c d i t a t co n t h e " o n e e s s e n c co f
thc dharmadhitu," or thc "nonarising enptincss," u'hich is beyolrd all thoughts and dis-
c r i r r i r r a t i o n sa n d t o t a l l y t r a n s c e n d e n t .
T o c n t c r t h i s s e r n a d h i ,o n e s h o u l d f i r s t s t u d y w c l l t l r c t e a c h i n s so f t h e P r a j n l p a r a n r i t J ,
t h c n r e c i t e a B u d d h a ' s n a m c s i n g l c r n i n c l e d l yM. ctlrtatlng thus continuously,onc rvill rcccivc
t h e b l e s s i n go f a B u d d h a . C o m b i n i n g t h i s b l c s s i n g w i t h o n c ' s i n s i g h t i n t o P r a j i r i p J r : n r i t 5 .
o n e c a n t h e n a p p r o a c ht h c S i n g l e L ) e e d S a r n n d h iw i t h o u t r t u c h h a z a r c l .
T h e s c q u c n c eo f p r a c t i c i n g t h c S i n g l c l ) c c c l S a r n l c l h ii s t h c r e l o r c a s f o l l o w s :
'1
. Study and conternplate rvell the Prajrlaparan-rit5tcaching.
2 . R e c i t e a t s u d d h a ' sn a n t c s i n g l c - t t t i n d c d l y .
3 . M e d i t a t e o n t h e o n e e s s e n c eo f t h e d h a r m a d h a t u ; i . c . , p c n c t r a t i n g l , vo b s e r v e t h e
e n r p t i n e s so f b e i n g , t h u s c a u s i n g a g r e a t " l e a p o v e r " t o t h e i n c o n c e i v a b l cd h a r m a -
d h a t r " r (. G . C . )
10. When the karmic results lbr such persons'evil actions or thoughts havc bccn
e x l i a u s t e d ,t h o s e p e r s o n sw i l l t h e n b e a b l e t o p r a c t i c et h e p r o f o u n c l s a r n a c l h i (. V . S B )
 Rffi#ffi€
The Prophecyof Bodhisattva
Fearless
Virtue'sAttainmentof Buddhahood

Thus have I heard. C)nce the World-Honored One was dwelling on Mount Grdh-
rakita near the city of Rajagrha,accompaniedby five hundred monks. Countless
Bodhisattva-Mahlsattvaswere also present, and eight thousand of thcm led the
rest. These leadcrshad all acquired samidhi and dhara'li; had penetratedwell into
emptincss, signlcssncss,and wishlcssncss-thc three doors to liberation; had ac-
quircd a good command of miraculous powers; and had achievedthc Realization
of thc Nonarising of l)harmas. Among them wcre BodhisattvaMcru,r Bodhisattva
Great Meru, Bodhisattva Constantly Entering Samadhi, Bodhisattva Ever-Vigor-
ous, Bodhisattva PrecionsHand, Bodhisattva Roots of ConstantJoy, Bodhisattva
V/orthy Strength, BodhisattvaPreciousForm, BodhisattvaRahu,2BodhisattvaSa-
kra God, Bodhisattva Water God, Bodhisattva High Aspiration, Bodhisattva Su-
perior Aspiration, Bodhisattva IntenseAspiration, and so forth.
During the World-Honored One's stay near the city of Rijagrha, the king,
princes, brlhmir-rs, elders, and lay devoteesall worshiped, praised, and made offer-
ings to the lluddha.
At that timc, thc World-Honorcd Onc was tcaching thc Dharma to the
incalculablehundreds of thousandsof millions of followers who surrounded him
respectfulIy.
Onc morning, in accordanccwith thc rulcs, numerous Srivakas, including
Venerable Siriputra, Venerable Mahamaudgalyiyana, Venerable Mahika6yapa,
Venerable Subhuti, Venerable Prlrnamaitrayaniputra, Venerable Revata, Venerable
A6vajit, VenerableUpili, VenerableRihula, and VenerableAnanda, all dressedin
monastic robes and holding bowls in their hands, went into the city of Rajagrha

Sutra32, Taisho310 pp. 550-555;translatedinto Chineseby Buddha6anta.

116 ON ElrprrNrss

ior rhc sole purposc of begging food from housc to house. Begging in this way,
rh.-scSravak;s gradually approachedthe palaccwhcre King Ajata5atrulived. When
rhL\ rrn\-ed rherc, thcy stood in silenceto onc sidc, without saying whether thcy
s'antc-dtood or not.
Krng AjataSatruhad a daughter named FearlcssVirtuc, a nraidcn incompar-
able in bcauty and grace. She had achicved the most distinctive mcrits [in the
s'orldl, although that year she was just twclvc. She u'as sitting rn'ith golden,
.1cu'elledshoeson hcr fect in her royal father'shall shcn slt.-saw thc Srlvakas. She
did not stand up to wclcome thenr, but sat in silcncc, not exchanging greetings
rvith them, saluting thcm, or askir-rgthenr to be scatcd. Sccing FcarlessVirtue
sitting silently, King AjitaSatru asked her, "Do you not know that thesemen are
all thc forcmost disciplesof Sakyamuni Tathigata? Do you not know that thcy
have achievedthe great Dharma, and are fields of blessingsin the world? It is out
of compassion for senticnt bcings that thcy beg for food. Now that you havc seen
thern, why do you not stand up to welcome them? Why not salutcthcm, exchange
greetingswith them, and ask them to be seated?Now, what on carth do you have
in mind that keeps you from standir-rgup to welcome thcm?"
FearlessVirtue askedher royal father, "Has Your Majesty evcr seenor hcard
that a universal nonarch star-rdsr.rpto welcome minor kings when he seesthenl?"
Thc king answcrcd, "No."
' "Flas Your Majcsty cver secnor hcard that a lion, the king of beasts,risesto
wclcomc jackals when it seesthem?"
"No."
"Has Your MaJcstycvcr sccn or hcard that Sakra reccivcs his cclestial sub-
jccts or that Brahrni saluteshis celestialsubjects?"
"No."
"Has Your Majcsty cvcr sccn or hcard that thc god of a vast occan pays
homage to gods of rivcrs and ponds?"
"No."
"Has Your Majesty ever seen or heard that the king of Sumeru, [the un-
equaledmountain,l pays homagc to kings of hills?"
"No."
"Has Your Majcsty cvcr sccn or hcard that gods of thc sun or thc moon
salutc fireflics?"
"No."
The n.raidensaid, "Therefore, Your Majesty, why should a Bodhisattva,
rvho in great kindncss and compassionhas vowcd to pursuc suprcnlc cnlighten-
nlcirt, pay homage to Sravakasof the Hinayana, who have neithcr €ircatkindness
nor great compassion?Your Majesty, why should orre who follows the path
lcading to supreme enlightenmer-rt,who is like a lion, thc king of bcasts, salute
those rvho follow the Hinayana, who are like jackals?r
"Your Majesty, if one is already engaged in a vigorous cffbrt to seck thc
 FrRuEss Vrnrue's Arr,trNurNr or BuprrrAttorto 117

great, pure path, should he associatewith Srivakas of small and fe'w good roots?
"Your Majesty, if a pcrson wishes to go to a sea of great wisdom to seek a
thorough knowledge of thc great Dharma in its entiret,v,does he bothcr to turn to
Sravakas,whose knowlcdgc, basedon thc tsuddha'soral tcachings,is as limited as
the warcr in a cow's hoofprint?{
"Your Majesty, if onc wishes to reach Buddhahood, Ithc spiritual] Mount
Sumeru, and acquire thc infinite body of a Tathagata,should hc p:ry homage to
Srivakas, who seekonly as nuch samldhi power as could bt- contlned ir-rthe space
o f a t i n y m u s t a r ds e e d ?
"Your Majesty, Ithe mcrits and wisdom ol-] Srivakas mav bc compared to
fthe light of] a firefly, bccausetheir illumination can orrly bcr-rcfitthcnrsclves,and
their understanding of Dharma comcs only through hcaring the Buddha's oral
teachings.If a person has alrcady learnedof thc mcrits and u,isdom of Tathigatas,
w h i c h m a y b c l i k c n e d t o s u n l i g h ta n d m o o t r l i g h t ,s h o u l d h e s a l t r t eS r i v a k a s ?
"Your Majesty, I will not pay homage to Srivakas cven aftcr thc Buddha
enters nirvana, let alone now, lvhen the World-Honored One still remains in the
world. Why?
"Your Majcsty, the reasonis: onc who associates closely with Srlvakas will
vow to attain Sravakajrood;onc who associates closely with Pratyekabuddhaswill
vow to attain Pratyekabuddhahood;one who associatcs closelywith the supremcly
cnlightenedonc will vow to attain supreme enlightcnment."
Aftcr saying this, FearlcssVirtuc spoke in verse to her father, King Ajata-
Satru:

"Likc a pcrson who ventures

[To scck a fortune] at sca
And yet returns with one coin only;
;,
S o . p r c c i s c l y .d o S r a v a k a sh e h e v e .
Having rcachcdthc grcat oceanof Dharma,
Thcy disrcgardthc trcasurcsof the Mahayana,
A n d c n g c n d e ro n l y t h e n a r r o w a s p i r a r i o r r
To follow thc Hinay-na path.

If e pcrson associrtesclosely with a king.

And enjoys free accessto the palace,
But asks that king for only one coirr,
His intimacyrvith the king is irr vairr.

If one, with a respectfulmind,

Kceps closc to a univcrsal monarch
And asks him for millions of taelsof gold
To help numerous poor people,
His intimacy r,vith the king is indeed fruitful.
I 18 ON EuprrNrss

To the person who asks for one coin

A Srivaka may be compared;
Insteadof secking true liberatior-r,
H e p u r s u c so n l y a m i r r o r n i r v i n a .

I f o n c e n g e r r d e ras n a r r o w a s p i r a t i o n .
Seekinghis own deliveranceonly, not others',
Thcn, just like a minor doctor
Who can only cure himself,
He deservesno respectfronr thc wise.

A great skillful healer,

With a kind and compassionateheart,
And a command of all methods of treatmcnt,
Can hcal vast numbers of the sick,
Winning respect'anda good reputation.
Simiiarly, those who bring forth bodhicitta
Can cure .rll beings' afflictions.i

Your Majesty, a €lrovc of castor-oil plants

Gives forth no flower's fragrance
And provides no good shade;likewise,
A Srlvaka docs not resolveto savethe world.
Howevcr, a Bodhisattva can bencfit all,
Like a huge trcc giving shclter.

Small brooks can be dried up

By the flames of the autumn sun
Before they rcach the ocean,
And so cannot nurturc rnyriad beings.6
The Srtvaka-path,like Ithe water in]
The narrow, lowly hoofprint of a cow,
Cannot eliminate the afflictions of scntient beings.

i Up"" a small hill

, One cannot acquire a golden-hued body;
It is upon Mount Sumeru
That everyone appearsgolden.T
Your Majesty, tsodhisattvasare like Mount Sumeru;
Bccausethey stay in the world,
Bcings can be liberated
And have bodics of the same hue.n

Bodhisattvasare endowed with all-knowing wisdom,

Which, like productive land,
 Flanrrss Vrnrur's ArrarNurNr or Bunrnanooo 119

Can support numberlessbeings;

But the wisdom of Srtvakas,
Who do not realizethe Dharma,
Is like the morning dew,
Incapableof moistening the world.'r

A Sravakais like a dewdrop on a flou'er.

Whilc a Bodhisattva is like a downpour
Or thc nurturinll water of a vast lake;1o
All those who associatcclosely with hinr
Will attain the great Dharma.

Mcn aud womcn do not erloy

Thc rhododcndron,
lfhich has no scent,
But all enjoy the wonderful fragrance
Of the campakaflowerlr
And the blue lotus.

A Srivaka is like a rhododendron flowcr;

His wisdorn cannot hclp sentientbeings.
A Bodhisattva is likc a campakaflower;
Out of his compassion,
He can convert numerous beings.

Your Majesty, do you know

Which is nrore unusual,
,1,
Onc who dweils in the wilderness {l'
{
Or one who benefitsmany people? i
To providc security to countless beings
And fcrry thcm ovcr [thc occan ofsarhsara],
You shouid bring forth bodhicitta^
And not follow thc path of the two vchicles.
Just as a good guide can show
The right way to people lost in the wilderness,
So can Bodhisattvas
[Guide others out of sarirs-ral.
Your Majesty, have you ever seen
A small raft sailing acrossa vast ocean?
Only a huge ship can do so,
Carrying numerous beings.
Your Majesty, while a Srivaka is like a ra[t,
A Bodhisattva is like a hugc ship;
After being permeated with the Dharma
1,20 ON ElrpuNtss

While cultivating thc Path,

Hc can ferrY scnticnt bcitrgs
Over the occan of hunger atrd thirst'

Your Majesty, have You cver secn

A man fighting a battle on a donkel'?
One can wrn a battle
Only on an elePhantor a horsc.
i A Sravakais like a donkeY,
'
Vy'hil. a Bodhisattvais like a dragorror atr clephant'
He defeats dernons undcr thc bodhi-tree
And delivcrs countlessbeings Ifron'r sarirsara]'

In thc nocturnal skv,

All thc stars fall into shadow
When thc full moon riscs
To illuminate every corner of the world'
A Sravakais like a star,
While a Bodhisattva is like the full moon;
Out of compassionfor sentientbeings,
Hc showsthem the wry to nirvana.

The light of a fireflY

Cannot helP a Pcrson work,
But when the sun illuminates the earth
All activitics can Proceed.
A Sravaka, like thc glow of a fircflY,
Cannot benefit manY,
But a Buddha, endowed with the light of liberation,
Has compassion for all beings.

A jackal cannot bY its howl

Frighten the king of beasts;
' But when the lion roars,
. Flying birds fall down with fear.

Your Majesty, Sravakasfail

To bring forth bodhicitta;
They eliminate afflictions,
But not to benefit sentient bcings.
Seeingthis, I do not vow to become a Srlvaka'
Since I havc already engendercd the great resolve,
Why should I now make a small vow?

Your Majesty, if one who is fortunate enough

To obtain a human bodY
 Franrrss Vrnrut's Arr,trNutNr or BuonHanooo 121

Can cherish the unexcelledresolve

T o s a v ca l l b c i n g s l r o m s a r h s J r a .
And givc up the Hinayana path,
i
Hc will havc a good humarr bodr',
And also good fortune.

It is best, if born in this world,

To bring forth thc unexcellcdresolve:
To seck the supremc path
And dclivcrall living bcings.

He who can help himself and others

Is well worth extollingt
H c w i l l a c q u i r cw o r l d l y r c n o w n
As well as the ultimate truth.

Thcrefore, I do not salutethe Sravakas."

Then, King Ajita6atru reproached FearlcssVirtuc, saving, "You arrogant

girl! How darc you not wclcome thesc Srtvak.rswhcn you seethcm?"
The maidcn said, "l)o nor say that, Your Majcsty. Your Majesty is ar-
ro!{ant! too. Why do you not welcomc thc poor of thc city of Rajagrha?"
Tl-rcking ansrvercd,"They are not my pccrs. Why should I welconrethenr?"
Thc maiden said, "A novice tsodhisattvais also likc that. No Srlvaka or
Pratyckabuddhais his peer."
The king asked his daughter, "L)o you not know that tsodhisattvasrespecr
all scnticnt beings?"
FcarlessVirtue answered,"Your Majcsty, a Bodhisattvarespectsthem all in
ordcr to save arrogant, iratc beings and make them turn thcir minds toward
enlightenment]. It is in order to augment sentient beings'good roots
Ir-rniversal
that a Bodhisattva cxtends rcspcct to all. However, Sr)vakas are lalready] lrcc of
anger and hatrcd and are ur.'ableto increasethcir good roots. Your Majcsty, even
though hundreds of thousandsof Buddhas cxplain thc wonderful Dharma ro thenl,
thcy will not improve in discipline,meditation, and samadhi.
"Your Majesty, a Sravaka is likc a piece of lapis lazuli Iunable to contarn
;urythingl, but a Bodhisattva is like a precious containcr. Your Majcstl', a bottlc
s'hich is full cannot take in cven a drop of rain lrom the sky. In the sanre\\ray, a
Srivaka, even aftcr hu'dreds of thousands of Buddhas, Tathagatas,explai' the
u.onderful Dharma to him, cannot be hclped to improve in disciplinc, meditation,
rvisdom, and so forth; nor can he causcsenticnt beings to aspire to all-knowing
rvisdom.
"Your Majcsty, a vast ocean can receivc thc water of rivers, rains, and so
torth. Why? Becauscit is an immcasurablccontaincr. Your Majcsty, whcn a grear
Ilodhisattva teachesthc Dharma, thosc who listen will be greatly helped a'd all
r22 ONr EllprnlEss

thr'ir qooL'lroots u'ill increasc.Why? Becausethc Bodhisattvasarc vesselscontain-

Lnq rntlnrtc krnds of [bcncficiall discourses."
Hcarins his daughter saying this, King Ajita(atru sank into silence.At that
rinrc. \'cncrablc Seriputra thought, "FearlessVirtue is so eloquent that she can
clclrvc-rthis boundlessdiscourse.Let mc stcp foru'ard to ask hcr a few questions;I
ri'ill tlnd out whether she has realizcdthc truth."
Thcrcupon, hc approachedthe nraiden and asked, "Do you abidc in the
;\ r-a -V a K J - v c h l c l c i

FearlessVirtue answcrcd. "No."

"Do you abidc in the Pratyekabuddha-r'ehiclc?"
"No."
"Do you abide in the Great Vchiclc (Maha1'tna)?"
"No."
:-_
Siriputra askcd furthcr, "Then, in what vehiclc do vou abidc that you are
ablc to rnakc such a lion's roar?"
The maiden answercd Venerablt' S;.iput.r, "If I r'ucrcabiding in anything
now, it would be impossiblc for me to make a lion's roar. SirrccI abide in nothing,
I can makc a lion's roar. However, S;tiputr.,, you asked:'In what vehicle do you
abide?'l)oes the l)harma rcalizedand achievedby yoLr,S;riputra. consisrofdiffer-
cnt vehiclcs, such as tht' Srivak.i-vehicle, thc Pratyckabuddha-vchicle,and the
Great Vehicle?"
Se.ip,rt.. said, "Pleaselisten to me. The Dharma I havc rcalizc-dhas no such
d i s t i n c t s i g n s a s ' v c h i c l c ' o r ' n o n - v c h i c l e , ' b e c a u s ei t h a s o n l y o n e s i g n , n a m e l y ,
signlcssncss. "
"Venerablc'Se.ipr.rt.",if the l)harma is signless,how can it bc sought?"
"FearlcssVirtue. what is the diffcrcncein excellencebetween thc Dharma of
Buddhas and the dharmas of ordinary persons?"
"What is the differencebetwccn cmptincssand quiescence?"
"There is no dif-ference."
"Sariputr., just as there is no diffcrcnccin cxcellencebetween emptincssand
quiescence,so therc is no differcnce in excellerrcebctwecn thc Dharma of Buddhas
and the dharmas of ordinary persons.Furthermorc, S;.iput.., just as space,while
cmbrrcing all fornrs, is not different from thcm, so thc Dharma of Buddhas is not
different from the dharmas of ordinary persons,nor can the two bc distinguished
b y s i g n s ".
Thcn Vencrable Mahamaudgalyiyara askcd FcarlcssVirtue, "What diffcrencc
do you scc bctween a Buddha ar-rda Sravaka that prcventcd you from stand-
ing up to wclcome thesc great Sravakas, grect thcm, and yield your seat to
them?"
FearlcssVirtuc replied to Mahamaudgalyiyana, "Srivakas arc like stars,
rvhich cannot illuminate anything clcarly even though they arc cvcrywhere through-
out a billion-world universe. Whcn Srivakas cnter dhyana, thcy have [enough]
wisdom to know something, but when thcy do not enter dhyana, thcy know
nothing. "
 Franrrss Vrnrur's ArrarNnatNr on Bulonanooo 123

"But it is impossible to know the minds of sentient beings without entering

dhyina!"
"Mahamaudgalyayana,a Buddha can, without entering dhyana, teach the
Dharma according to the inclinations of sentient berngs and libcratc them in worlds
as numerous as the sandsof the Ganges,becausehe is proficient in reading sentient
beings' minds. This marvelous deed of Buddhas, Tathagatas,is quite beyond
Srivakas, who may be likencd to thc weak lights of stars. Furthermore, Mahd-
maudgalyiyana, can Sravakasknow how many worlds are being fornred and how
many arc being destroyed?"
"No, thcy cannot."
" M a h a m a u d g a l y a y a n ac.a r rS r l v a k a sk n o w h o w m a n y B u d d h a sh a v e a l r e a d y
entcrcd nirv-na, how many will enter nirvina, and how many are entering nir-
val a?"
"No, they cannot."
" M a h a m a u d g a l y a y a n ac,a n S r a v a k a sk n o w h o w m a n y s e n t i e n tb e i r r g sa r e
espccially prone to desire, hatred, or ignorance, and how many are equally irone
to desire,hatred, and ignorancc?"
"No, they cannot."
"Mahamaudgalyayana,can Sravakasknow how many scnticntbcings accept
thc Sravaka-vehicle,I.row many accept the Pratyekabuddha-vehicle,and how many
acceptthe Buddha-vehicle?"
"No, they cannot."
"Mahimaudgalyayana, can Sravakasknow how many sentientbeings can be
delivered by Sravakas,how many can be delivered by Pratyekabuddhas, and how
many can be deliveredby Buddhas?"
"No, they cannot."
"Mahimaudgalyayana. can Srivakas know how many sentientbeings have
right vicw and havc decided to pursuc cnlightcnment, and how many have decided
to pursue heterodox tcachings?"
"No, they cannot."
Fearless Virtue said, "Mahamaudgalyayana, only the Tathagata, the Per-
fectly Enlightened One, understands the realm of sentient beings as it is and can
skillfully explain the Dharma to them. This ability is quite beyond the domain of
Sravakasand Pratyekabuddhas,let alonc other people. Mahamaudgalyayana,you
should know that this unique ability of the Tathagata results from his all-knowing
wisdom, which no Sravakaor Pratyekabuddhahas."
Then FearlessVirtue continued to Venerable Mahamaudgaly-yana, "The
World-Honored One often says that Mahamaudgalyayana stands first in mrracu-
lous powers. Mahimaudgalyiyana, can you, by your miraculous powers, reach
the world named Fragrant Elephant and witness that the trees there all exude a
most wonderful fragrance, like that of sandalwood?"
Mahamaudgalyayana answered, "This is the first time I have heard the name
of that world; how can I go there?" Then he asked the maiden, "What is the name
of the Buddha who teachesthe Dharma in that world?"
124 ON EupriNrss

The maiden answered,"The Buddha who tcachesthc Dharma there is named

TathagataEn'rittingFragranceand Light, the Worthy Orrc, the All-Knowing One."
N'lahimaudgalyayanaasked the maiden, "How can one seethat tsuddha?"
Thcrcupon, FearlessVirtue, rcmaining motionlcss on her scat' made this
declaration:"lfa mere novice Bodhisattvatruly surpasscsall Sravakasand Pratye-
kabuddhas,may TathagataEmitting Fragranceand Light, bccauscof my dcclara-
tion, appear here and causcthc Srivakas and Pratl'ekabuddhasPresentto see the
rvorld namcd Fragrant Elephant and to smell thc nost wondcrful fragrance,likc
that of sandalwood,exuding from the treesthcrcl"
After FearlessVirtue had made this declaration,Tathigata Emitting Fra-
granceand Light gave forth a light from his bodv and, becauscofthat light, all thc
Srlvakas [with FcarlessVirtuel saw thc Fragrant Elephant World. That Buddha
was sitting behind a silken nct and teachingthc Dharma to Bodhisattvasand others
who surrounded him. His prcaching could be heard clearly by those with Fearless
Virtue. By that Buddha's niraculous powers, thcy also smcllcd the fragranceof
the rrecsthere, which was like that of the most exquisitesandah,vood. Thc Buddha
in that world said, "So it is, so it is, just as FearlessVirtue said. Even thc initial
stageof a Bodhisattva is beyond the domain of Srivakas and Pratyckabuddhas."
Whcn this I)harma wrs bcing taught, Bodhisattva-Mahasattva Maitrcya, Ion
Mount Crdhrakhta,] asked [S-kyamunil tsuddha, "World-Honorcd One, why is
there such a wondcrful fragrance of trees?"
Thc Buddha said, "Maitreya, FearlessVirtue is discussingthe Dharma with
the Sravakasand has madc a declaration.Knowing this, the tsuddha of the world
calledFragrant Elephant, by his miraculouspowcrs, has causcdthis fragranceto be
perceivcd and has revealedhis land. The most wondcrful fragrancc, like that of
sandalwood, issuing frorn there is now pcrneating this billion-world universc'"
[n the palace,]Fearless Virtue said to Mahamaudgalyiyana,"lf a pcrson sees
such an inconceivable,superb deed, and still has thc narrow, infcrior aspirationof
a Sravaka, seeking only to deliver himself, thcn you should know that his good
roots arc vcry few and insignificant irldecd. Who would not bring forth bodhicitta
after seeing a Bodhisattva perform immeasurable meritorious decds?
"Mahamaudgalyiyana, do you know how far from herc is that Buddha's
world?"
Mahan'raudgalyayana answered,"No, I do r-rot."
FcarlcssVirtuc said, "Mahamaudgalyayana,it is absolutcly impossiblc to
know and see that Buddha's world with the aid of [ordinary] miraculous powers
even in hundreds of thousandsof kalpas. The Fragrant Elephant World is located
in a placc as many BuddhaJands away from here as there are recds and bushcsin
all the forestsin the world."
Thcn that Buddha withdrew his light, and as a result, Fragrant Elephant
World and its Tathagataboth disappearedsuddcnly.
Thereupon, Vcnerable MahikiSyapa asked FearlessVirtuc, "Did you see
Fragrant Elephant World and that Tathagata,thc Worthy Onc, the All-Knowing
One?"
 FEarr-Ess
Vnrur's ArrarNiusNl or- Bunorrasooo 125

The maidcn answered, "Mahak56yapa, can thL- Tarhigata bc seen? The

'Thosc
Buddha has said, who see me by forn or seek nrc by sound arc treading
t h e w r o n g p a t h a n d c a n n e v e r s e e t h e T a t h a g a t a . ' S i n c ct h c T a t h a g a t a s ' b o d i e s
arc no other than the l)harma-body, and thc Dharrna-bodv is bcyond thc rcach
of vision and hcaring, how can thc Tathagata be knon'n or sccn? The Buddha
will frecly nranilcst any corporeal form to suit cvcrv scnricnt bcins: this is only
his ingenuity.l2
"However, Mahaka6yapa,you asked me, 'Did ,vou scc that rl'orld and that
Buddha, thc Pcrfectly Enlightened Onc?' I see that tsuddha not u'ith n'rv ph1'sical
eye, becausehe is not a form to bc seenwith thc physical e.ve.l-tI seerhar Buddha
not with the dcva-cyc, becausehe is frcc of feeling. I seethat tsuddha not s'ith thc
rvisdom-eye,becauschc is detachedfrom conccptions.I seethat Buddha not rvith
the Dharma-eyc, bccausehe rises abovc impulse. I sec that Buddha not u.ith thc
tsuddha-eye,bccauschc is beyond consciousness. MahakaSyapa,I seethat Buddha
by purging the mind of ignorar.rce,craving, and [all] views, just as Venerablc
Mahaka6yapadocs. Moreover, I sec that Buddha [by climinating] the vicw of 'l'
'mine,' just
and as VenerablcMahakaSyapadocs."
Mahiki(yapa asked the maidcn, "If no dharma cvcr cxists, how can igno-
rance, craving, ar-rdthe 'l' and 'minc' arisc, sinceno senticnt bcing can be seen?"
FcarlcssVirtue askcd in turn, "If no dharma evcr cxists, how can anything
be seen?"
Maheka6yapaaskcd, "Is thc tsuddha-Dharmaalso ultimately nonexistcnrso
that it. too. cannot be seen?"14
FearlessVirtue then asked, "Do you see any growthls of the Buddha-
I)harma?"
Mah-k-6yapa answcrcd, "l do not cvcn know the dharmas of ordinary peo-
ple, let ak;ne the lluddha-Dharma."
FcarlcssVirtue said, "So, VenerableMahiktSyapa, rherc bcing no tsuddha-
l)harma, how can there be an interruption or resumption of it, as seen by those
who have not realizcd [Dharma-naturc]?Mahlki5yapa, all dharmas arc noncx-
istent, so they can ncvcr appear.If dharmas do not exist in the first place,how can
there be a purc dharmadhatu to be seen?Mahak-6yapa, if good men or good
wonlen u'lsh to seethc;rure Tathlgata, thcy should flrst purify their own minds."
Then, Mahika5yapa asked FcarlcssVirtue, "How can one purify well one's
own mind?"
FcarlcssVirtue answered,"MahlkaSyapa.i[ onc believesthat hc himself and
all dharmas are suchnessand are thereforcdevoid of action or loss.r('hen'ill seethe
purity of his own mind."
Mahak-5yapaasked, "What is thc substanceof onc's own n-rind?"
FearlessVirtuc answered,"It is emptiness.If one realizeshis rnind is empty,
he will believe in [the cmptiness ofl himself; as a resulr, he will also have faith in
the emptinessof suchness,bccauseall dharmasare by nature quiescent."l7
Then, VenerableMahika6yapa asked FcarlessVirtue, "From which Buddha
did you hear this doctrinc, so that you acquiredright view? The Buddha saysthar
126 ON EuprrNnss

thcrc arc t\\'o ways to obtain right vicu': by hcaring the Dharma cxplained by
othcrs. ar.rdbv thinking within oneself."
Thc nraidcn answcred, "Mahiki6yapa, I acquiredright view by first hearing
cxternal discoursesand afterwardsthinking wrthin mysclf.
"MahikiSyapa, without the help of others'verbal tcaching, how can a great
B t r d h i s a t t v aa b i d ei n u l t i m a t eq u i e s c c n c c ? " r "
MahakiSyapasaid, "Onc rcflcctswithin himself accordir.rg to the Dharma he
has heard; this is thc practicc of contemplation." Then MahlkaSyapa askcd the
maiden furthcr, "How docs a Bodhisattva retlect u'ithin hirnselP"
"Mahika6yapa, when a Bodhisattva joins othcr Bodhisattvas in prcach-
ing the Dharma and ir-r other Dharma activities. if he does not percerve arry
form of sentientbeings, then he succcedsin internal conternplation.MahSka6yapa,
all dharmas partake of the past, prcscnt. and iuture becauscall dharmas have
suchncssas their very substanceand arc manitcstcd in suchness.Hc who has
this insight is a Bodhisattva u'ho l-rasachievcd intcrnal contemplation. This you
should know. "
"How can one be in harmony with dharmas?"
"Mahiki(yapa, one should view them as suchness,without bcing attached
to them or libcratcd from thcrn."
"What kind of view is right vicw?"
"Mahaka6yapa,right view is free from the two extremes, is r-rcithcractive
nor inactivc, and therelbre is a view and yet not a view. Mahaka6yapa, the
l)harma is only a name. It is actually apart from the name, becauseDharma [itselfl
can never bc rcalizcd."l"
Then Mahaki6yapa askedthe maiden furthcr, "How should onc pcrccivc thc
' t ' ?"
'Just
FearlessVirtue answered, as VenerableMahika5yapa does."
Mah-ka6yapasaid, "l perccivc ncithcr thc 'l' nor 'mine."'
FcarlcssVirtue- said to Venerable Mahika(yapa, "One should perceive all
d h a r m a si n t h i s w a y , f o r t h e r e i s n o ' I ' o r ' m i n e . " '
'When
this doctrinc was spokcn, Venerable Subhnti was overjoyed-airil'saldto
FcarlessVirtue, "You must have attainedgreat insight to achievesuch eloquence."2o
FearlessVirtuc said to Venerable Subhnti, "Subhuti, are there such ilistinc-
'attainable' 'unattainable'
tions as and among dharmas, or is there anything that
can be sought? What causesyou to tell me that I havc well achieved such elo-
quence?In my opinion, I have eloquencebecauscI perceive nothing, internal or
external."
Subhnti at oncc askcdthe maiden, "What rcalizationor Dharma enablesyou
to have such ready, wondcrful eloquence?"
FearlessVirtue answcrcd, "I do not know by myself or with the help of
others the difference between wholcsome dharmas and unwholesome ones. Know-
ing dharmas in this way, I see nothing impure or pure, defiled or undefiled,
conditioned or unconditioned, mundane or supramundane. I do not see any dhar-
 Franlpss Vrnrut's ArrarNurNr or Buoouanooo 127
,lr
ma as a dharma of ordinary people, becauseeverv dharma is the Buddha-Dharma 1'i
in substance.Because I see no such distinctions, I have acquired the Buddha- '
Dharma without seeinga Buddha. Subhnti, those u.ho knou,' this and perceiveno
such distinctions will havc such eloqucnce."21
Subhuti asked, "What is eloquencer?"
FearlessVirtue answered, "Subhuti, it is the climination of all your atrain-
ments."
FearlessVirtue continucd to Venerable Subhnti, "Althoueh dharmas are
expressed,their substanceis neithcr heard nor attained.So it is u.ith eloqucnce."
Then FearlcssVirtue asked Venerablc Subhuti, "Can one abide rn the sub-
stancc of things? Can it increaseor decrease?[If not,] how can one havc clo-
quence?"
Subhuti at once answcrcd, "[One can have eloqucnce]if hc realizesthat there
is no diffcrcncebetweennondefilemerrtand Iallj dharmas,and that they are bcyond
argunlent and cxprcssion,sincc the substanccofdharmas is inexprcssible."ll
FearlessVirtue asked Vcnerable Subhuti, "All dharmas bcing so, u.hy did
'You
you say, must have gained great insight to achicvc such eloqucnce'?"
Subhnti asked in turn, "[Now, this very question of yours-] is it bccause
you have acquired cloqucncethat you are able to raiseit, or becauscyou have not
acquircd cloquence?"
FcarlcssVirtuc askcd VenerableSubhnti, "Do you bclicve that all dharmas
are like echoes,as the Buddha says?"
Subhuti replied, "I believeit."
FearlessVirtue asked, "l)oes an ccho have eloqucnceor not?"
Subh[ti rcplied, "It is bccausethcre is a sound in the valley that an echo is
l-reardoutsidc."23
FearlessVirtuc said, "Subhnti, becausethere is a sound, thcrc is an ccho.
L)oes an echo havc any entity or form? It has neither. Why? Bccausethat which
arisesfrom causesand conditions docs not [truly] arise."
Subhnti said, "All dharmas arisc from causcsand conditions."
FearlcssVirtue said, "No dharma arisesin substanccor by nature."
Subhnti asked,"If all dharmasare ultimately nonexistentin substanceand by
naturc, ho.v can thc Tath-gata say, 'sentient beings as numerous as the sands of
the Gangcs will attain supreme enlightenmentand become Buddhas'?"
FearlcssVirtue askcd in turn, "Can thc dharmadhatuarise?"
S u b h n t i r c p l i e d ," N c r , i t c a n n o r . "
FearlessVirtue said, "All Buddhas, Tathigatas, are the nature and form of
the dharmadhitu. "
Subhnti said, "I do nor perceiveany dharmadhitu."
FearlcssVirtue said, "The Buddha always teachcs'nonarising'2ain his dis-
courses, yet he says that sentient beings as numerous as the sands of the Ganges
will attain supreme enlightenment and become Buddhas. What does this mean?
Why does he say so? Actually all his discoursesare not discourses,becausethe
128 ON ErnrprrNrss

dharmadhitu neither arisesnor ceases-it is ultimately purc, for it is not an cvent;

rt rs bc-r'ondall words and cxprcssiorrsand apart from [mundanel reality."
Subhuti said, "How cxtraordinary you are! Although you lead a lay lifc, you
can explarn thc Dharma vcry skillfully and have inexhaustibleeloquence."
FearlessVirtue said, "Subhhti, a Bodhisattva'seloquencchas nothing to do
n'ith acquisitionor nonacquisition,learning or nonlcarning, rcnouncing the house-
hold lifc or not renouncing it. Why? Becausea Bodhisattva'swisdom comcs from
purity of mind, and along with his wisdom, eloquenceappears."
FearlessVirtuc said to Venerable Subhuti, "Norv, let us discussthc Bodhi-
sattvas'practices."
SubhUti said, "Speak, and I will listerr."
FearlcssVirtuc said, "Subhuti, if a Bodhisatn'a has achievedeight things, it
makes no differcncc whcthcr hc rcnounccs the household life or not. What arc the
eight?

(1) To acquire purity of body and dccp faith in bodhi;

(2) to have great kirldness and compassion, and ncvcr to forsake any sentient
bcing;
(3) to master all worldly affairs becauseof great kindness and compassron;
(4) to be able to givc up lifc and limb and achic-veingenuity;
(5) to be able to make infinitc vows;
(6) to consummatc the practice of the paramitt of wisdom and be detached
from all views;
(7) to havc grcat couragc and vigor to cultivate good karmas without satra-
tion; and
(8) to acquire unhindered wisdom as a result of attaining the Rcalization of
the Nonarising of Dharmas.

Subhnti, if a Bodhisattva has achieved these eight things, it makes no difference

whether he renounces the houschold life or not. He can abidc in bodhi without
hindrance, whether he walks, stands,sits, or lies down."
Then Venerable Rahula said to FearlessVirtue, "Your discourse is not pure.
You wear jewelled shoes and sit on a high couch while discussingthe Dharma
with these Sravakas. Have you not heard that one should not explain the Dharma
to those who are not sick while sitting on a high couch?"
Thereupon, FearlessVirtue askedRahula, "Do you really know what is pure
and what is impure? VenerableRahula, is this world pure?"
Rahula replied, "It is neither pure nor impurc, FearlessVirtue,2sthose who
accept and practice the precepts set forth by the Tathagata and then break them can
be said to be pure or impure, but those who never break the precepts are neither
pure nor impure."
FearlessVirtue said, "Stop! Stop! Do not say so. Those who practice the
Dharma as taught and the precepts as set forth can be said to be impure, [whether
they later break the precepts or notl. Rihula, those who have realized the undefiled
 Franlrss Vrnrue's AlrlrNvrNr or Butos,rnooo 129

Dharma can nevcr brcak the precepts, and theretbre thev arc neither pure nor
impure. V/hy so? Becausesuch Sravakashavc transcendedthe Dharma and the
precepts;it is for the Srivakas in the three realmsrvho arc srill in thc learning stage
that the Tathagata teachcs the Dharma, whilc those Srlvakas [who have tran-
scendedthe Dharma and the precepts]have also transccndcdthe thrcc realms. In
this sense,we spcak of transcendingor not transcendinqthc thrcc rcalms. Since
some people are ignorant of the [true naturc o1-lprecepts.pr,rritvand impurity arc
mentioned, Ithough thcy, like] empty space,are nothing but cxpressions.This can
only be seenby meansof wisdom. It is in this light that puritv and inrpurity can be
spokcn of."
Rahula askcd, "What is thc differencebetween purity and impuritl'?"
FearlessVirtue askcd in turn, "ls a picce of stainless,rcal gold used as an
ornament different from another piece not used as an ornamcnt?"
Rahula answcrcd, "No, it is not."
FearlessVirtue said, "Purity and impurity are different in name onlv, not in
other respects. Why? Becauseby naturc, all things are frcc from filth; the_vhave no
contamination or attachment."
FearlessVirtuc continued to Venerable Rahula, "You said that one should
not teach the Dharma whilc sitting on a high, broad couch. A Bodhisattva sitting
on a grassseatsurpasses those sitting on high couchesand Sravakasin the tsrahma
Heaven."
Rahula asked, "Why so?"
FearlessVirtue askcd in turn, "Rihula, on what kind of seat does a tlodhi-
sattva attain bodhi?"
Rahula rcplicd, "On a grassseat."
FearlessVirtuc said, "When a Bodhisattva sits on a grassscat. Sakra, Brah-
ma, the four dcva kings who protect the world, and other gods in thc billion-
world universe, including the gods of Akanistha Heaven, all come to pay homagc
to him with thcir palms joined; they come to him and bow with their hcads at his
feet."
Rahula said, "It is so, it is so."
Then, FearlessVirtue asked Rahula, "[Therefore,] does not such a Bodhi-
sattva, who sits on a grass seat, surpassothers sitting on high, spaciouscouchcs,
and Sravakas in the Brahma Heaven?"
At that time, King Ajata5atruaskedFearlcssVirtue, "Do you not know that
[Rahula] is thc son of Sakyamuni Tathagata and that he srands first in discipline?"
FearlessVirtue said to her royal father, "Pleasc, Your Majesty, do not say
that R5hula is the son of the Tathagata! Your Majcsty, have you cver seen or
heard that a lion gives birth to a jackal?"
"Never. "
"Your Majesty, have you ever seen or heard that a universal monarch pays
homage to minor kings?"
"Never. "
130 ON Er.rprrNess

''Your
Majesty, whcn thc Tathtgata, like the king of lions, turns thc great
Dharnra-s'heel.Sravakasgather around him. Your Majesty, rvho arc the true sons
oi rhc Tathigata? As far as thc truc Dharma is concertred,the answer should bc
'Bodhrsattvas.'Therefore,Your Majesty, do not say that thc Tathagatahas a son

or rlot. If rhc Tathagata has any true son, it is onc who brings forth supreme
b o d h i c i t t a".
When this doctrine was spokcn, twenty thousandladiesirr the palaceof King
A-jSta6atrubrought forth bodhicitta. Twenty thousand gods who were satisfied
u'ith the doctrine [FearlessVirtuc taughtl also brought forth bodhrcitta aftcr hear-
ing hcr make a lion's roar.
The king said, "These people are the sons of past, prescnt, and future Bud-
dhas. How can those who study thc Srivaka precepts to free themselvesfrom
afflictions be the true sons of thc Tathagata?"
Thcrcupon, the gods scatteredt"lowersaround the Buddha and all over the
city of Rijagrha as an offcring to the maiden FearlessVirtue.
Then, FearlessVirtuc stcppcd down from her couch and paid homage to
those Sravakar.26 Shc gave them various kinds ofdelicious, fragrant food and drink
as offerings, all according to thc rulcs. Aftcr making offerings, shc said, "l do not
kr-rowwhy you venerableSrlvakas leti the Tathagataand came here so early in the
morning. You should go out to beg for food only after hearing the Dharma
explair-red.Pleasego back. I shall be there in a moment."
Thereupon, FearlessVirtuc, together with her royal fathcr and mother and
surrounded by countlesspeople of Rajagrha,wellt to seethe Tathigata that morn-
ing. They all bowed with thcir hcads at the tsuddha's feet and sat down to one
side. The Sravakasalso rcturncd to the Buddha, bowcd with thcir hcads at thc
Buddha's feet, and sat down to one side.
Then, VenerableSariputrasaid to the Buddha, "World-Honored One, Fear-
lessVirtue is marvelous; she has acquired many blessingsand great benefits."
The l-luddhatold VenerableSariputra,"FearlessVirtue has [ong ago] brought
forth bodhicitta and has plantcd good roots in the presence of nine billion past
Buddhas in order to seek the supreme enlightenmentof the Buddha."
Seriputraasked, "World-Honored One, can she changeherselfinto a man?"
The Buddha said, "Sariputra. do you consider her as female?Do not take
such a view. Why? Becauseit is by virtue of his vow that this Bodhisattva reveals
himsclf in a female form to win sentient beings over to thc Dharma."
Thereupon, FearlessVirtuc made this declaration:"lf no dharma is mascu-
line or feminine, then, may I now change into a man in full view of all the people
here!"
After she said this, her female body changed immediately into a male one.
She ascended in midair to a height of seven palm trees one above another, and
staycd there.
Then, the World-Honored One asked Venerablc Siriputra, "Siriputra, do
you see Bodhisattva FearlessVirtue staying in midair?"
 FnanrEssVrnrur's ArrarNmtNr or Buoonanooo 131

S-riputra answered,"Yes, I do, World-Honored One."

T h e B u d d h a s a i d , " S a r i p u t r a . B o d h i s a t t v aF c a r l e s sV i r r u e w i l l a r t a i n s u -
preme enlightenment after seven thousand myriads of kalpas, and will be named
Undefiled Tath-gata, the V/orthy One, the All-Knorving One. His world will be
called Bright, and his life span will be one hundred kalpas. His true Dharma will
prevail for ten kalpas [after his parinirvila]. He will have an assembly of thirty
thousand monastic Bodhisattvas,all of whom have reachedthe stageof nonregres-
sion. The ground of his world will be made of clear lapis lazuli and adorned by
eight rows of magnificent lotus flowers. The names of thc miserable planes of
existence will be unknown there. His world will be full of gods. Siriputra, those
gods will enjoy wonderful pleasuresand the flavor of the supreme Dharma, as do
the gods in Tusita Heaven. "
Bodhisattva FearlessVirtue's mother, named Moonlight, had come to the
Buddha with King Ajita6atru. [After the Buddha had spoken,] she said to him
with hcr palms joined, "World-Honored One, I have gained great benefir: I was
prcgnant with this child for nine months, and now this good child makes a lion's
roar. I now dedicate my good roots to the attainment of supreme enlightenment,
so that I may attain suprcmc enlightcnment in the Bright world of Undefiled
'I'athlgata
in the future."
Thcrcupon, the Buddha asked Venerable Sariputra, "Sa.ipnt.r, do you see
this woman now?"
Sariput.a replied, "Ycs, I do."
The Buddha said, "Saripurra, rhis woman, Moonlight, will be reborn in the
Heaven of the Thirty-Three after death and will be named Inrense Light. when
Bodhisattva Maitreya attains bodhi, this god Intensc Lighr will be the eldest, most
prominent son of King other View. After the prince makes offcrings to Maitreya
Buddha, he will renounce the household life. He will be able to remember and
practice the Dharma taught by Maitreya Buddha from bcginning to end. He will
'Worthy
see all the tsuddhas of the Kalpa and make offerirrgs ro rhem one by one.
'fhen,
when Bodhisattva Fearlessvirtue attains supreme enlightenment and be-
comes Undefiled rathagata, the god Inrense Light will be an cmperor possessing
the seven treasures, named Holder of the Earth. After he makes offerings to the
Tath-gatas, he will also attain supreme enlightenment and bc named universal
Light Tathagata, the Worthy Onc, the All-Knowing One. He will establish a
Buddha-land exactly like that mentioned beforc."
Upon hearing this, Queen Moonlight was overwhelmed with joy. She took
off her exquisite necklace of prccious stones, which cost hundreds of thousands of
taels of gold, and offered it to the Buddha. V/ith the king's permission, she re-
ceived the five hundred preceprs [for nuns] and began to lead a pure life.
Then, Bodhisattva FearlessVirtue said to the Tathagata, "May Bodhisattvas,
by virtue of my vow, bc reborn by transformation wearing monastic robes when I
attain bodhi in the future! May the Tathegata, becauseof my vow, now give me
the appearanceofa young monk ordained for eight years!"
132 ON EnpuNrss

Inrnrcdiately after Bodhisattva FearlessVirtue uttered these words, she

chanqcd into a fully dignified monk drcssedin a monastic robe.
Then Bodhisattva FearlessVirtue suddenly changed back to her original
appearanceand said to her father, King Ajata(atru, "Your Majcsty, all dharmasare
like this: they arc apart from the forms causedby all discrinrinationsand thcy defy
all n-risconceptions. Now, Your Majesty, I have revealed myself again in thc form
of a maiden. Does Your Majcsty scc mc?"
The king answered,"Yes, I do, but I do not [know how to] sce you as you
ph1'sicallyappear, becauseI just saw you as a monk, befbre secing you now as a
maiden again."
The Buddha said to the king, "Your Majesn', rvhich form is the true one?
You should learn to abidc by right view regarding all dharmas. Sentientberngsarc
burning with afflictions becauscthcy do not understand the pou'er of Dharma.
Not understandingthe power of Dharma, they doubt u'hat should not be doubted.
Therefore, you should often keep close to the Tathagataand thc youthful tsodhi-
sattva Mafrju6ri, becausethe awe-inspiring power of that Bodhisattva'svirtue will
enablcYour Majesty to repent your misdeeds."
-I'hcn,
thc Buddha told Arranda, "You should acccpt and practice thc l)harma-
Door of the Prophecy of Ilodhisattva FearlessVirtue's Attainment of Ruddhahood.
Read and recite it and do not liorget it. Ananda, a good man or a good woman
may give to the Buddhas enough of the seven treasures to fill a billion-world
universe;however, another person will surpasshim in blcssingif he can acceptand
practice evell onc sclltcncc or stanza of the Dharma-Door of the Prophecy of
Bodhisattva FearlessVirtue's Attainment of Buddhahood aftcr hearing it explained-
not to mention those who read and recite the entire sfrtra, explain it widely to
othcrs, and practiceit as taught."
When the Tathagatahad spokcn thc Dharma-Door of thc Prophccy of Bo-
dhisattvaFearlessVirtue's Attainment of Buddhahood, Queen Moonlight, Fearless
Virtuc's mother; and all the gods, dragons, asuras,and so forth were jubilant over
the Buddha's teaching. They accepted it with faith and bcgan to practice it with
veneratron.

NOTES

'lofty'.
1 . A l s o a n a m e f o r M o u n t S u m e r u . I t h a s t h e g e n e r a lm e a n i n g o f
2. Also the name of a star, which is belicved to causeeclipsesof the sun and moon.
3 . T h i s p a r a g r a p hi s a l r e e t r a n s l a t i o n .S o m e a p p a r e n t l yi r r e l e v a n t w o r d s i n t h e o r i g -
inal text have been deleted. This and many other passagesin this sutra are extremely obscure
and difficult to understand. The translators had to resort to somewhat arbitrary interpreta-
tions and free translations for the sake of readability.
 Franrrss Vrnrut's ArrArNl,rrNr or Buoonrsooo 133

4. Free translation.
5 . T h c l i n e s i n t h c s e t w o s t a n z a sh a v e b e c n a l t e r e dr n s e q u e n c cf o r c l a r i t 1 , .A l s o , s o r . r . r c
rcdundantwords in the original have been deleted.
6. These two lines arc lreely translatcd.
7 . A c c o r d i n g t o t h e n r y t h , M o u n t S u m e r u h a s t b u r s r d e s .c - . r c h sidemade of a valuablc
s u b s t a n c e I. t i s s a i d t h a t o n c w h o a p p r o a c h e sa s i d e o f t h e n r o L u r t . r i nu i l l a c q u i r et h e c o l o r o f
t h a t s i d e ; e . g . , t h e b o d y o f o n e u ' h o a p p r o a c h e st h c s i d e n . r a d co i g o l d s i l l b c c o m e g o l d e n i 1
c o l or .
8 . T h a t i s , b e i n g s c a n a c q u i r e t h c " c o l o r " o f l i b e r a t i o n b v a s s o c i r t i n ! :s ' i t h l i b e r a t c d
Bodhisattvas.
9 . T h c s e q u e n c ci n t h i s s t a n z ah a s b c c n r e a r r a n g e d .
10. Litcrally, "occan."
11. A fragrant yellow flower.
1 2 . T h e o r i g i n a l t c x t o [ t h i s p a s s a g ei s c o m p l e x a n d o b s c u r e . W c ] r r r - c r c n d c r e c li t
freely.
1 3 . S c c N u m e r i c a l G l o s s a r y ," f i v c k i n d s o f c y c s . " H e r e e a c ht y p e o f e v e i s a s s o c i a t c d
rvith one of thc fivc aggrcgatcs.
1 4 . L i t e r a l l y , " l f a l l t h r : L l u d d h a - L ) h a r n - ri a s ultimatcly noncxistcnt, how. can ir be
seen?"
15. This could bc interprctcdto mean 'change'.
1 6 . ' f h r s r e f e r s t o t h c d o c t r i n e rt h a t w i t h i r . rt h e d h a r n r a d h l t u n o t h i n g i s a c t u a l l y d o n e ,
n o c h a n g eo c c u r s , a n d n o t h i n g i s g a i n c d o r l o s t , f o r a l l i s s u c h r r c s rst s c l f .
l 7 A l t r : r n e t c t r r n s l a t i o n : " l t i s e r n p t i n e s s .I f o n e r c a l i z c d e n r p t i n c s sa s a r e s u l t o f
b c l i c v i n g i n t h c q r t i c s c e r rnt a t u r e o l - h i r n s e l fa r r d a l l d h a r m a s ,h e w i l l b c l i e v c i n r h e e m p r i p c s s
o f s u c h n c s s".
1 8 . A l t c r n a t e t r a n s l a t i o n :" M a h i k a 6 y a p a ,a s r e a t B o d h i s a t t v an e i t h c r d c p e n d so n o r h e r s '
w o r d s , n o r o t t a n y v e r b a l t c a c h i n g :h o w c a n i t b c s a i d t h a t h c a b i d e si n u l t i m a t e q u i e s c e n c c ? "
1 9 . T h i s i s a t y p i c a l e x a n t p l c o f t h c l ) r : r j r i - p a r a m i t -e x p l a n a t i o no f " r h o r o u g h c m p t i -
n e s s " ;i . e . , t h c r c i s n o t c v e n s u c h a t h i n g a s " l ) h a r r n a " t o b c r c a l i z e d .
2 0 . l . i t c r a l l y , " Y o u m u s t b e s k i l l e d a t g a i n i n g g r c a t b c n e f l t t o a c h i e v es u c h c l o q u c n c c ".
'lhese
21. t h r c c s c n t e n c e sa r e f r e e l y r c n d e r e d ;t h c t c x t i s c o n f u s i n g .
2 2 . T h i s i s a I r c c t r a n s l a t i o n ;t h e t e x t i s n o t c l e a r .
2 3 . l . i t i : r a l l y , " B c c a u s eo f t h e i n n e r s o u n d t h e r c i s a n e c h o o u t s i d e . "
2 4 . L i t e r a l l y , " n o n d e f i l e n r c n t . "T h i s r n a , vb e a m i s p r i n t i n t h e C h i n e s c t c x t .
2 . 5 .T e x t h a s " F c a r l c s sV i r t u c s a i d , " w h i c h i s p r o b a b l y i n c o r r c c t , s o r v e h a v e c l c l e t e d
sr1d.
2 ( r . I t i s n o t c u / o r t h v t h a t t h i s t e x t a d v l s r - sp a v r n g h o m a g e t o H r n a v a n an t o n k s . ev c n i f
onc lollorvs thc Mahay-na.
 B v%tmrrl*Fr€
The UniversalDharma-Door
to the
T . ll
lnconcelvaDte

Thus have I heard. ()nce the -tsuddhawas dwelling on Mount Grdhrakfita near
Rljagrha, accompanied by eight hundred great monks and forty-two thousand
llodhisattvas. At that time, Bodhisattva Undefiled Store descendedfrom the sky,
surroundcd rcspcctfully by ninety-two thousandother Bodhisattvas.
Then the World-Honored One told thc assembly,"These Bodhisattvaswere
urged by Universal Flowcr Tathtgata, in the world called Every Pure Deed, to
come to this Saha World in order to hear and accept from me the Universal
Dharma-Door to thc Inconccivabic. Othcr Ilodhisattvas will also comc to this
assembly."
As soon as the World-Honored One had finished saying this, innur-nerablc
Bodhisattvas camc frorn this and othcr worlds and gathered on Mount Grdhra-
kuta. After prostrating thcmsclvcs with thcir heads at thc Buddha's fcct, they
withdrew and stood to one side.
Thcn Bodhisattva Undefiled Storc approachcd thc Tathigata, bearing in his
hand a thousand-petalledlotus flower made of the seven treasures.He bowed
down with his head at the Buddha's feet and said, "World-Honored One, Uni-
versal Fiower Tathigata in thc world called Every Purc I)ced offers you this
prcciousIlowcr and asksmc to convcy to you his infinitc good wishcs. Hc inquires
whcther you are enjoying good health, freedom from afflictions, and ease and
peaccin life." After saying this, the Bodhisattvaascendedin midair and sat there in
the position of meditation.
From among the assembly,Bodhisattva-MahlsattvaManju5ri rose from his

S u t r a 1 0 , T a i s h o 3 1 0 , p p . 1 5 8 - 1 6 3 ;t r a n s l a t e di n t o C h r n e s eb y B o d h i r u c i
 THn ljNrvrnsal DsannA-ooon 135

seat, bared his right shoulder, knelt on his right k'ce, joined his palms respccr-
fully, and said to the Buddha, "l rcmembcr that verv long ago I heard Universal
Lamp Buddha prcach the Universal Dharma-l)oor to thc Inconceivable.Right
then, I acquired eight hundrcd forty billion .ryriads of san.radhis,and could also
understandscventy-scvcntrillio'myriads of sanridhis. world-Honored one, may
you, out of sympathy for thc Bodhisattvas,explain this doctrinc to them."
Thereupon, the Buddha told ManjuSri, "Norv, hsren artcntively and think
well about this. I am going to explain it to you."
Manju6ri said, "Ycs, World-Honorcd One. wc shall gladlv listcn."
The Buddha said, "If a Bodhisattva wishes to learn this doctrine. hc should
cultivate thesesamadhis:the Form-Image Samidhi, thc Sound-lmagc Samadhi,the
Sce't-lmagc Sanidhi, the Taste-lnrageSanadhi, the Touch-lmage Samiclhi, thc
Mind-Objcct Samadhi,thc Wonran-lmagc Samadhi,the Man-lmage Samadhi, . . .
thc l)cva-lmagc Samidhi, . . . the Animal-lmagc Samadhi, . . thc Desire-lmage
Samadhi, the Hatred-lmagc Sarladhi, the Ignorancc-ImageSamadhi, the Samidhi
of Unwholesomc I)harmas, the Samddhiof fi/holcsome Dharmas, the Samidhi of
conditioned Dharmas, and the Samadhiof Unconditioncd l)harmas. Manju6ri, if
a llodh'isattvarcalizesall thesesamidhis, he has alreadylcarned this doctrr'e.
"First, Mailuiri, what is the Forrn-Image Sam-dhi?"
The World-Honored C)neexplainedin vcrsc:

"Consiclcr lbrrn to be just like foanr-

Dcvoid of substancc,
And thus inpossiblc to grasp.
This is called thc Form-Imasc Samadhi."

Thc Buddha conrinucd, "Mairju5ri, what is the Sound-lrnagcSamldhi?"

The World-Honorcd One explainedin verse:

"Regard sound as an ccho in a valley,

t1" I
I I n a p p r c h e n s i b lbcy u a t u r c .
I All dharmas arc like that,
Frec of essenccand differencc-
To know them all to be quiescent
Is called the Sound-lmase Samidhi.

"Furthermore, Mafiju5ri, what is the Scenr-ImagcSamtdhi?"

The World-Honored One explainedin verse:

'Just
as the ocean
lnsatiably engulfs all rivers,
So one caDsmcll various scerltsconstantly,
Evcn for hundreds of thousands of kaloas.
136 ON EuprtNrss

If thc scentswerc rcal,

One would soon have orre'sfill.
Yet, becausethey are nrere arbitrarl'nanles,
They have no reality to be grasped.

Just as scentscannot be graspcd,

The nose, too, has no [true] existence.
To know them all as cmpty
And quiescentby nature
Is called the Scent-lmageSanridhi.

"Moreover, ManjuSri, what is the Tastc-lmagc Samidhi?"

The World-Honored One explainedin vcrse:

"All that is tastedby the tongue,

Whether salty, sour, or of some other taste,
Arises from dependent generation,
And by nature does not [truly] exist.

To know that flavors arise

From a cornbinationof causesand conditions
Is to know the inconceivable..
This is called the Taste-hnageSamadhi."

The Buddha continued, "Manju6ri, what is the Touch-lmagc Samadhi?"

The World-Honored One explained in verse:

"Touch is rrothing but a name,

Inapprehensibleby nature.
Softness,snroothncss,and all other texturcs
Arisc from depcndent generation.

To comprehend that touch ariscs

From the combination of causesand conditions
And cannot ultimately be found
Is called the Touch-lmage Samadhi.

"Furthermore, ManjuSri, what is the Mind-Object Samidhi?"

The World-Honored Onc explained in verse:

"Even if, in thc billion-world univcrsc,

All the countlessscntient beings asscmblcd
And together sought the objects of thc mind,
They could not find them.
 Tsn UNrvrnsal-I)rren,rre-ooon 137

Mcntal objccts arc llot insidc or outsioc,

Nor can they be gatheredtogc-ther.
They arc merely varietiesof vcrbal phcnomena,
Fabricationsof arbitrary namcs.

They arc illusory, likc magic;

Ever flccting, thcy remain nowhere.
To know that they are cmpty by naturc
Is called thc Mind-Objcct Samidhi.

"Morcover, ManjuSri, what is thc Woman-lmagc Samtdhi?"

The World-Honorcd One explaincd in verse:

"A woman has no real existencc;

She is a mere assemblageof thc four elements.
However, ordinary men, thcir minds confused,
llelieve her to be real.

A wonran is illusory, like magic;

This fools cannot understand.
Dcccivcd by the sight of her,
They engcndcr attachment in their hearts.

Like a person nagically produced,

A woman has no reality;
Yet, in delusion,
Ignorant men grow desirousof her.

To know perfectly
That women have no sclf-entity
And are quiescentforms
Is called the Woman-Image Samadhi."

The Buddha continued, "Manju6ri, what is the Man-Image Samadhi?"

The V/orld-Honored One explaincd in verse:

"Men considerthemselvesto be men,

And other humans to be womcn.
B e c a u s co f t h c i r d i s c r i m i r r a t i o n ,
Lust is arousedwithin them.

However. from the beginning.

A lustful mind has never been.
No sign of [such al mind can be found
13U ON EuprtNnss

By delusive discrimination
One thinks of a physical form as malc.
I say it is, in fact, not a man,
But a thing likc a mirage.

To know that nran is quiescent by nature

Is callcd the Man-Image Samadhi. . . ."

The Buddha continued, "Manjuin, r,vhatis thc l)eva-Image Samadhi?"

The World-Honored One explainedin verse:

"Thosc lvho havc pure faith

And an abundanceof good karmas
Will be born rvith bodies of spccialbeautv
To enjoy superb rervardsin heavert

Prccious gems and palaces

Appear without work or effort.
Exquisite llowers of thc coral tree
Bloom, though no one plants thcm.

All such inconccivabiccvcnts occur

As a rcsult of kan-nicpower!
Just as myriad forms are reflected
In a pieceof clear lapis lazuli.

The gods' wor.rderfulbodies,

Palaccs,and other chings
All arisc from delusion.
This Irealizatior-rl
Is called the Deva-lmage Samadhi. . . ."

The Buddha continued, "Manju6ri, what is the Animal-lmagc Samadhi?"

The V/orld-Honored Onc cxplained in verse:

"Though clouds diffcr in hue and shape,

T h e y h a v en o s u b s t a n c e .
However, they delude and confuse
The ignorant.

Just as the clouds in thc sky

Have different colors and shapes,
So sentient beings appear
In various forms as animals.
 Ttrr [JNrvrnsar Dsanua-ooon t39

If one knows that karma is illusory,

He will be free of delusion.
To knor,l'that animals are intrinsicallv quicscent
Is the Animal-lmage Samadhi.

"Furthermorc, Manju5ri, what is the Desire-lmageSamidhi?"

The World-Honored Onc explained in verse:

"Desire is a mere figment of discrimination,

'V/hich
cannot be found.
It does not arise,does not appear,
And has no abode.

By nature, desire is like empty space,

Divorced from anything established.
Becauseof false discrimination, though,
The defilement of desire plagucs the ignorant.

The nature of all dharmas is not dcfilcd;

It is pure, like empty space.
Even if one searchesfor it
I'hroughout the ten directions,
No trace of it can bc found.

Onc who knows not this emptinesS ,

ls tcrrificd to meet desirc.
Hc fcars when there is nothing to fear-
How can he ever securepeaceandjoy?

A f<rol may be afraid of cmpty space

And flce from it in terror.
How can one escapefrom space
When spaceis everywhere?

The ignorant, being deluded,

Wrongly discriminate.
Desire is intrinsically unreal,
Yet they try to renounceit.
Their efforts are as vain
As the attempt to elude empty space.l

Every dharma, in its nature,

Is unattainable,like nirvlna.
Buddhas of the past, present, and future
All realize the natural emptiness of desire.
140 ON EnprtNess

Secure in this realization,

They never part from [desirc].

Although those who fear desire

Rack their brains secking liberation from it,
It rcmains forever intrinsically pure .
When I attaincd enlighter-rment,
I realized that all things are equal.

Some maintain that desire is real

And that it should bc abandoned.
The view that desireshould bc rcnounced
Arises from falsediscrimination.

There is, in truth, no abandoning;

It is only [the function]
Of a discriminativemind.
Desirc is inapprehensibleby nature,
So it cannot be extinguishedor destroycd.

In undiffbrcntiated reality,
There is ncithcr libcration
Nor discrimination.
If one could bc iiberated from desire,
One could also be liberatcd lrom ernpty spacc.
Empty spaceand dcsire
Are boundlcss and not differcnt.
If one seesany difference,
I t e l l h i n r t o f o r s a k eI d i s c r i n r i n a t i o n ] .

In truth, dcsirc ncvcr arises;

One perceivesit becauseof delusion.
Desire is empty by nature;
It is but an arbitrary name.
One should not engenderattachment
Becauscof such a name.
To rcalizc that desireis frcc of impurity
Is to realizeultimate emptiness.

Liberation is not reached

Through the dcstructionof desire.
Desire and thc Buddha-Dharma are equal;
T h i s [ r e a l i z a t i o nils n i r v a n a .

The wise should know:

To enter the realm of utter quicsccncc
 Tse tjNrvrnsu Dn.rRyr-loon 1.11

By realizing the quiescenceof dcsirc

Is called the l)esire-Imagc Sanridhr.

"Moreovcr, Manju5ri, what is the Hatrcd-Imaqc Sarnidhi?"

The World-Honored One explainedin versc:

"Hatred2 originatesfrom dclusion.

'l'
One clings to the
'I';
Whcn therc is no thus,
W h c n h c h c a r sn t a l i c i o u sw o r d s , r
Inter"rsehatred arises,
W h i c h i s l i k c a v i c i o u sp o i s o n .
The nraliciouswords-and hatrcd, toe
Ultimately cannot be found.

To start a fire by boring wood,

Many conditions must bc fulfillcd.
No fire can possibly ignite
If theserequired conditions are not met.

Likewise, speechunpleasantto the ear

Ultimately cannot be found.
If spcechis krrown to be enrpty bv nature,
No hatred will arise again.

Hatred is not in speech, I

Nor does it dweli in the body.
It is a product of many causesand conditions,
'V/ithout
whicl-r it carl ncver come to be.

Just as buttcr and chccscarc nradc

By a combination of milk and other agents,
So hatred, in itself, is unborn, 1
Though harsb speechImakes it scem to arise].
Fools cannot undcrstandthis,
So thcy ignitc ',vith thc hcat of angcr.

This one should know:

Ultimately, nothing can be fbund.
H a t r c d i s b y n a t u r cq u i c s r ' c n t :
I t i s b u t a n a r b i t r a r yn a m c .

Hatrcd is reality itself;

Bccauscof suchnessit ariscs.
Knowing hatred to be thc dharmadhitu
Is called the Hatred-Imagc Sanadhi."
142 ON EnaprtNrss

Samtdhi?"
Thc Buddha continued, "ManjuSri, what is the lgnorar.rce-Image
Thc \Vorld-Honored One cxplained in vcrse:

"lgnorance is cmpty by nature;

It has never by itself arisen.
There is not a singie dharma
That can be calledignorancc.

Ordinary people
Wrongly conccive of ignorancc
Vy'hiletherc is no ignorancc;
They arc attachcd
While thcre is nothinq to be attachedto.
It is as if they tr)'
To tie crnptv spaceinto a ktrot.

Strangeindeed are thosc fools!

Thcy do what thcy should not do.
There are no dharmas,
Yet they discriminate,
And thus engcnder myriad defilemcl'rts.

If one attcmpts to takc up lParts ofl space

Arrd put them togcther in a ccrtain placc,
Hc will ncvcr complete the task,
Even ir-rmillions of kalpas.
For innumcrablc kalpassince the beginning,
F o o l s h a v e a m a s s e d ' k n o t so f i g n o r a n c c , '
Yet, Itruly,l their ignorance
Has not increascdan iota.
Just as one who tries to movc cmpty spacc
Can never alter its magnitudc,
So clnc can ncver incrcaseignorattcc.
Though he may amassit for many kalpas.

Just as a bcllows takes in

Endlessamount of air,
So the ignorant attach thcmselves
Insatiablyto sensuouspleasures.
Howevcr, ignoranceis nowhere,
With ncither root nor abode.
Sinceit has no root,
How can it have an end?
Sincc it has no end,
Its bounds cannot be found.
 Tnr UNrvrnsal I)nanua-loon 143

For this very rcason, I can never finish

L i b e r a t i n gl i v i n g b e i n g s .
F,,-,. ;r ;,. ^,.., l-.,

I dcliver all thc beings

h-r a billion-worlcl universe,
C a u s i r r gt h c n r t o r e a l i z er r i r v a n a :
And for innumcrable kalpas
I do the same evcry day,
T h e r e a l n ro f s c r r t i e r rbt c i n g s I
C a r r n o tb c c x h a t r s t c d . i

The realnrsc;f ignoranceand of bcings

Arc both signlcss
A n d i l l u s o r y ,l i k c r r r a g r c .
So thcy cannot bc cxhaustecl.

Ignoranceand Buddhahood arc not diffc'rcnt,

But :rrc cqual by naturc.
If orrc discriminatcsa Buddha, ,i.' ' ,'
i
Ther-rhe dwells in dclusion. i
Ignorancc arrclall-knowing wisdom
Arc both emptv of self-entity;
Seutieutbeings arrd ignorancc
Arc entirely cqual.

lnconceivablearc scrrtientbcings;
Inconccivable,too, is ignorance!
Sincc both are inconceivable,
Ifow car-ra distinction be madc bctween thcm?
'l'his
mind of thoughta
Cannot bc rrcasuredor conceived.
lmmcasurable,toc'r,is ignorancc,
For it is boundless.

Sinceit has no bounds,

How can it arise?
It ariscs not ill its sclf-naturc,
And no sign of it can be four-rd.
Realizing that ignorance is sigr-rless,
()ne regardsthc Buddha in the same way.
I t s h o u l d t h r r sh c k n o w r L
l.'hat all dharmas are nondual.

Ignoranceis. fr<lnrthe beginrrirrg.

Still and quiesccnt;
l+t ON EuprrNrss

It is but an arbitrary namc.

When I rcalized cnlightenment,
I understood it as equal Ito bodhi].
To bc able to contcnplate thus
Is calledthe lgnorance-ImageSamidhi

"Furthcrmore, Manju6ri, what is the Samadhiof Unu'holcsonc Dharmas?"

The World-Honored One explainedin verse:

"Ali the mar-rifestations

O I d c s i r e ,h a r r e d .i g r r o r a n c c .
And the other defiiements
Are illusory and unreal.
To have this insight is called
The Samidhi of Unwholesome Dharmas.

"Moreover, ManjuSri, what is the Samadhiof Wholcsomc Dharrnas?"

Thc World-Honorcd One cxplaincd in verse:

"Al1 of you should know

That those with good will,
Though diflerent in dispr-rsition,
i j . i
Are the same in debd, ,
For they are all detached,
And know all dharmas
To be quiescentin nature.
This [insight] is called
Thc Samidhi of Wholcsomc Dharmas."

The Buddha continucd, "Manju6ri, what is the Samadhi of Conditioncd

Dharmas?"
The World-Honored One explaincd in verse:

"All of you should know

That no conditioned thing
Is createdby anyone,
Or can bc mcasurcd.

I see that phenomena

By nature cannot accumulate,
And that everything is quiescent.
This [insight] is called
The Samadhiof Conditioncd l)harmas.
 Tnl [JNrvtnser L)s.rnrl.r_loon i45

"Fi.rally, Manjusrr, wl.ratis the Samadhi of

U'corditioned l)ha'nas?',
The World-Honored Onc explainedin versc:

"(Jnconditioned things arc quiesccntbr, narurc;

Onc cannot cling to thcm,
N o r c a n o r ) c r e l r o u l r c ct h c n r .i
They are but artificial r.ramcs
Uttcred for clinging sentientbeings.
To rcach such a realization
Is called the Samadhiof Unconditioned l)harnras.,..

Then Bodhisattva MaiijuSri said to the lluddha, "May thc world-Ho'ored

one teach the Bodhisattvasthc names of other samidhis so that:

(l) their scnse-organsmay become kcen and sound;

(2) they nray acquire the wisdom to comprehendall dharr'as
and to become
invincibic to those with l,u.rongviews;
(3) thcy nay realizcand achievcthe four ki'ds of unhindered
cloquence;
(4) they car 'aster many la'guagcs by k'orvledgc of one particurar
ra.rguagc-,
and or-rcparticular lar-rguagc
by knowledgc of many languagcs;
(5) they nlay tcach the essenceof the l)hartrla to scntient
beinqs, and do so
skillfully and with boundlesseloquence;
(6) thcy rnay achicvethe rcarizatio' of thc profou'd Dharma;
a.d
(7) thcy may undcrstarrd in an instant all actions, as well as
thc infinite Ibrms
ar-rdvarictiesof each of them.,,

The Buddha said, "Manju:iri, there is a samadhi naned Boundless

Frcedom
tior-rr l).'filemcnts. A tlodhisattva who attains rt can appcar in
all ki.ds of pure
tir rnr s.
"Therc is a samadhi named Awesonrc Visage. A llodhisattva
who attarnsrt
n-ill havc an awesome light outshining the sun anclmoon.
"Thcre is a samadhinamed Flaming Light. A Bodhisattva
who artarnsit can
or.rtshine the awe-inspiring lights of all indras and brahmas.
"Therc is a samadhi named Renunciation.A Bodhisattva
who attarnsrr can
.ruse scntient beings to rid thcrrrsclvesofdesire, hatred, and ignorance.
" T h c r c i s a s a m 5 d h ir r r m c d U n h i r r c l e r c d
L i g h t . A t s o d h i r a t r v :wr h o a t r a i r r si t
-.rn illuminate all tsuddha-lands.
"Therc is a samidhi 'amed Unforgetting. A Bodhisattva
who attaursrr can
hold i' mind thc teachingsof all Buddhas and cxpound thcm ro others.
"There is a samadhinamed Thunderi'g voice. A Bodhisattva
who atta'rs it
;a' spcak well i' all languagesand to'es, includi'g thosc of the llrahmi
Heavcn.
"Thcre is a samadhinamedJoy. A Bodhisattva
who attainsit can fill sentient
L.crneswith joy.
t16 ON EttlprlNrss

"There is a samidhi named InsatiableDelight. People will not be tired of

seernqor hearing a Bodhisattva who attainsit.
"There is a samadhi named Inconceivablc Merits of Concentratlon on a
Singlc Object. A tsodhisattvawho attainsit can perform all miraculous feats.
"Therc is a samadhi named Understanding the Languagcs of All Sentient
Beings. A Bodhisattva who attainsit can speakall languageswith proficiency, can
e\press all words in onc word, and can understandthat all words are one word.
"There is a samadhi named Supreme Dhirani. A Bodhisattva who attains it
can thoroughly understandall dhiranis.
"There is a samidhi named Adornments of All Eloquence. A Bodhisattva
who attainsit will be well vcrscd in all writtcn and spoken languagcs.
"There is a samidhi named Accumulation of All Wholcsome Dharmas. A
Bodhisattva who attains it can cause sentient bcings to hear thc tcachings of the
Buddha, Dharma, and Sarirgha;of Srivakas. Pratyekabuddhas,and Bodhisattvas;
or of thc plramitas. Whcn he abidesin this samadhi, he can causesentientbcings
to hear theseteachingscontinuously."
Then ManluSri said to the Buddha, "World-Honorcd Onc, pleasebless me
and hclp me to obtain unimpcdcd eloquenceto proclaim the superb merits of this
I])harma-door. "
Thc tsudclhasaicl,"Exccllent! Your wish is granted."
Manju6rr saicl to the Buddha, "lt should be kr.rown that if a Bodhisattva
acccpts, practices)reac{s,and recites this Dharma-door without doubt, hc will
dcfinitely aquirc in his present life four kinds of cloquence; namely, ready clo-
quence, great eloquence, profound eioqucncc, and inexhaustible eloqucnce. He
will always rcmember to protcct scnticnt beings, and, by enlightening them, will
thwart those who irrtend to dcstroy the devotees'Dharma practicc."
Thereupon, the World-Honored One praisedBodhisattvaManju5ri. saying,
"Excellent, excellent! You understand this doctrinc vcry well. Just as thosc who
givc will surely gain irnmense wealth, and as precept-keepers will bc rcborn in
heaven, so those who accept and practicc this sutra will unqucstionably achieve
eloquence in this life. Just as sunlight can surely dispel all darkness, and as a
Bodhisattva will surcly attain suprcmc cnlightenment when he sits on the bodhi-
seat, so those who accept, practicc, read, and recitc this sfitra will achieve elo-
qucnce in this lifc without fail. Manju6ri, he who wishes to seek eloquence in this
iife should bclieve in, rcjoice at, accept, practice, read, and rccitc this sutra and
explain it to others without entertainingany doubts."
Then tsodhisattva Undefilcd Store said to thc Buddha. "World-Honored
One, after the [pari-] nirvana of thc Buddha, if any tsodhisattva, free of doubt,
accepts,practices,reads, and recitesthis Dharma-door and explainsit to others, I
n'ill hold him in my embraceand enhancehis eloquencc."
At that time, Papryan, the celestial demon, was strickcn with worry and
griei With tcarsin his eyes,he came to the Buddha and said, "When the Tathagata
rvas attaining suprene enlightcnment in the past, I writhed in worry and agony.
 Tss UNrvrnsar l)Hanna-noon 147

Now your preaching of this Dharma-door redoubles my pain, and I feel as if I

have been shot by a poisonous arrow. Sentient beings who hcar this sfltra will
dcfinitely not regress fronr their pursuit of supreme enlightenment, and will even-
tually enter parinirvlna. This will reduce my kingdom to nought. The Tathagata,
the worthy one, the Supremely Enlightenedone, can gi'e pcaceand happinessto
all living beings in distrcss.May the Tathagatabe so kind a'd compassionateas
not to bless this sutra, and thus give me peaceand security and eliminate all my
worry and pain."
The world-Honored one told Pipiyin, "Do nor \vorrv. I shail not blessthis
sutra, nor will sentientbeings enter parinirvlna."
Hearing this, P5piyin, the cclestialdemon, danced with joy; all his rvorries
and sorrow vanished.He suddenly disappearedfrom the presenceof the Buddha.
Then Bodhisattva Maiju5ri approachedthe Buddha and asked, ,.What was
the Tath-gata's implicit intentionjust now in telling p-piyan, 'I shall not blessthis
I)harma'?"
The Buddha a'swered, "Manjusri, I bless this Dharma by not bressi'g ir;
thus, I told him that. Becauseall dharmas are equal in reality, return to suchness,
are iderrticalwirh the dharrnadhitu. defy spccch.and transcenddualiry. rherc is no
blessi'g. BecauseI speakthc truth and not falsehood,this sutra will prevail wideiy
in thc world. "
A f t c r t h c w . r l d - l l o n . r e d o r r e l r a d s u i d t h i s , h c t o l d A n a r r d a ," T h r s s I t r a i s
narrredthc (Jniversal Dharrna-Door to the Inconceivablc. Acccpting and practicing
this sitra is not different from acccpring and practicing the cighty-four thousand
I)harma-doors.6vzhy? Becauscit was only after I becamcconversantwith it that I
was able to expound the eighty-four thousand Dharma-doors to all living beings.
Therefcrrc,Ananda, you should carcfully protect and uphold this sDtra and read,
rccite, and circulateit so that it may not be forgotten or lost."
whcn the Buddha had spokcn this srltra, Bodhisattva Maiiiusri, Bodhisatt-
r ' ; r U r r d c f i l c d s t o r t ' . V e r r e r a b l cA r r a n d r , h u m a n s . d e v a s ,a s u r a s ,g a n d h a r v a sa, r r d
othcrs were all jubilant over thc Buddha's teaching. Thcy acceptedit wirh faith
and began to practiceit with veneration.

NOTES

1. This inclicatesthat lrtlc renunciation of desirc can only be attained bv realization of

c n l p t i n e s s ,i . e . , b o t h t h e e r n p t i n e s so f o b j e c t s o f d e s i r c , a n d o f d c s i r e i t s e l f . O t h e r f o r m s o f
rcnuncr:rtion such as abstinellce may bc useful, but they are temporary and evcn discrim-
lnatory as thc tcxt implies here ancl bclow.
In certai' aclva.ced yogas, the yogi r'ay cvcn be advised to stir up desirc rnten-
ttonally, and apply the meditation of cmptiness to it by thoroughly iricntifying emptilless
148 ON EnaPuNrss

ri'ith desire and rvrth all else. See Garma C. C. Chang, Teachingso;f Tihetan Yoga (New Hyde
P a r k : U n i v e r s i t - vt s o o k s , 1 9 6 3 ) ,p . 4 4 . ( V . S . B . )
'anger', 'hatred',
2 . T h e C h i n e s e c h a r a c t e r st r E l i t e r a l l y m e a n but may also denote
' r e s e n t n l e n t ' , e t c . H e r e w e u s e ' h a t r e d ' t o b e c o n s i s t e n tw i t h o u r r e l r d e r i n g o f t h e t h r e e

POISOnS.
3. Literallv. "sounds."
.1. 'The mind of thought' (Ch. Effi,t') relers to the mental function of ordinary
m i n d s , w h e r e a sa B u d d h a ' s ' m i n d ' o r ' w i s d o m ' h a s n o t h o u g h t b u t d i r e c t p e r c e p t i o n i, . e . ,
4"8tr,.
5. Literally, "There is nothing to be attached to, nor anything to be dctached from."
6. A figurative exprcssion denoting all the various Buddhist doctrines.
 9 trffinffi€
The Inexhaustible
Storesof Wisdom

Thr.rshave I heard. ()r-rcethc Budclha was dwellrr-rgo' Mount Grdhrakuta near thc
city of Rajagrha, together with onc thousand grcat monks, all of whor' had
acconrplisheclsupcrb merits and could nrakc the lion's roar; and with five hundred
grcat llodhisattvas, all of whor-n had acquircd dhararris,attained unimpcded elo-
qucnce, achicvedthe Realizationof thc Nonarisirrg of l)harrnas, rcachcdthe stage
of .orrrcgression,acquired sarnidhis and a free command of r'iraculous Dowers.
and who knew well thc mentaliticsand irrclinationsof living beings.
The ljodhisattvas were headed by B'dhisattva-MahasattvasSu. Banner,
Moon Ran'er, ljnivcrsal Light, Moon King, Illuminator of peaks,So'of.the Sun,
Lion's wisdom, Prccio.rsLight of Merits, Rcalizationof All Meanings, Fulfillrncnt
of Previous Conclitions,Accomplishme.t of Vows and Dceds, wisdom of Empti-
rress,Equal Mind, Joy and Love, Foncl of Company, Victorious Fighter, Wise
Dcccls,Lightning Attainmenr, superb Eloquence,Lio''s Roar, wonderful Voice,
Alert, Dccds of Skillful Convcrsio', and l)ceds of Ulti.rate euicscence.
Also in the assenrblywere Irrdra; the four deva ki'gs; Brahma, rord of the
Sahaworld; a'd innumerableawc-inspirir-rg, virtuous gods, dragons, yaksas,sar-
dharvas, asuras,garudas,kinnaras,anclmahoragas.
At that time, Bodhisattva Lightning Attainment, seeingthat all thc cmilcnt
ones had gathered and that thc u,hole assembly was hushcd, rose fronr his seat,
bared his right shoulder, knelt on his right knee,joi'ed his palms, and said to the
Buddha, "world-llo'orcd o'c, I wish to ask you sonrc questio,s. pleasc grant
mc the opportunity."
The world-Ho'orcd ()nc said to Light'rng Attainme't, "The Tathagata,
thc worthy one, the Pcrfcctly Enlighter-red
one, grants your request. Ask what-
cvcr questronsyou wish, anclthe answerswill be explainedto you."

Sr.rtra
20, Taish0310, ppr.48(f486;translatedinto Chincscbv Bodhiruci.
150 ON EnprrNrss

BodhisattvaLightning Attainment askcdthe Buddha, "World-Honored One,

s'har should a Bodhisattva accomplishto be able to satisfy sentientbeings' desires
n.ithout being alllicted with defilements; to lead senticnt beings skillfully, accord-
ir-rgto thcrr particular inclinations, and prcvent them from falling to the miserable
plancsof existcnceafter death; to rcalizcwithout fail the equality Iof dharmas];and
ro renrain undcfiled by the world in which hc lives, just as a lotus flowcr is
unsoiled [by the muddy water from which it grows]? How can a Bodhisattva
travel frcely among tsuddha-lands without moving at all within the dharmadhatu;1
be always with the Buddha without seeinghim as he physically appears;abide in
the threc [doors to] liberation without entering the IHinayanal nirvina; adorn and
purify a Buddha-land in accordancewith the wishcs of sentient beings; and attain
supreme enlightenmentin an instant?"
Then thc Bodhisattva-Mahasattvarepeatcdhis questionsin vcrsc:

"Unexcelled, Most Honorcd of Men,

Master of Infinite Knowledge,
You abide in the dharmas common to all.
Y o u b c r r c f i tt h e w o r l d
And treat living beings with equality).
You arc thc haven of the world.

You revcal the right path to the heterodox,

So that thcy rnay attain ultimate peaceand joy.l
Thc supreme mcrits yott have accumulated
Arc likc a treasurc-trove-
May the sun of wisdom in the world,
The Worthy One in thc three reaLns,
Expound thc suprcmc vehiclc'
For the accomplishmcntof Bodhisattvahood.

Your countenanceis as clear as a full moon;

You arc fully proficient in Samatha:
You make manifest the Dharma of tranquillity
Which can extinguish all afflictions.
May you teach the Bodhisattva-path
For thc bcnefit of sentient bcings.

Purc arc the Buddha's lar.rdand life span,

His physical body and retinue,
His actions of body, speechand mind
And all his other attributes.

May thc Tathigata expound now

The pure practicesof a Bodhisattva.
How does a Bodhisattvaconquer dcmons?
 THg luexHausrrsrr Sronrs or Wrsoou r51
How does he teach the Dharma?
How does he become ever mindful?
Pleaseexplain this to us.

How does the courageous hero4

Plunge into sarhsira again and again,
While abiding securely in nonduality
And rcmaining unmoved by anything?

How docs he associarewith tsuddhas

And make offerings to rhem?
How does he observc the Buddha's physical body
While ultimately remaining detached from all forms?

How does hc refrain from entcring nirvina

Bcfore acquiring all merits,s
Though he has realized the three
[doors to] libcration
And is as free as a bird in the sky?
How does he know the inclinations
And desiresof sentient berngs,
Comply with them fearlesslv.
And thcreby bring those beings to maturity,
While hirrrselfremaining urrclefiled?
How does he first give rhem mundane delights,
And thcn persuade thcm to develop pure minds
To help them achieve supreme wisdom,
And attain supreme errlightenment?
Such doctrines, profound and subtle,
May thc Tathigata cxplain to us.',

Thercupon, the world-Honored one told Bodhisattva-Mahasattva

Light-
ning Attai.me't, "Excellcnt! It is excellent, good man,
that you can ask the Buddha
such questions in order to give bcnefit, pcace, and happiness
to numberless beings,
a'd to win over to the Dharma thosc gods and humans
of thc prcsent who will be
Bodhisattvas in the future. Therefore, Lightning
Attainmerrt, you should listen
carefully and think well about what I say. I am going
to explain this for you.,,
Bodhisattva Lightning Attai'mcnt said, "yes, world-Honored
one. I am
wrlling and glad to listen."
The Buddha told Lightning Attainmcnt, "A Bodhisattva-Mahisattva
has
five stores of wisdom,6 alr of which are great stores of
wisdom, incxhaustible stores
of wisdom, universally inexhaustible stores of wisdom.
once a Bodhisattva pos_
sessesthese stores, he wil be relicved from poverty forevcr,
achieve the superior
virtucs you have mentioned, a'd quickly attain supreme
enlightnment with littre
effort' what are rhe fivc? They are: rhe store of
wisdom for the rustfur. the
152 ON EuprrNess

srorc oi u'rsdom for thc angry, the store of wisdom for thc deluded, the store
oi s'rsdonr for thosc afflicted equally by all three defilemcnts, and the store of
n'isdonr oi the Dharma.
"Lightning Attainment, what is a Bodhisattva-Mahlsattva'sstorc of wisdonr
for thc lustful? When senticnt beings act out of lust, they are bound by wrong
vicn's: thcy make distinctionsamong all phenomcna:thcv clir-rgto and indulge in
tornrs, sounds, scents,tastes,textures, and dharmas. A Bodhisattva should havc
rruc knowledge of their mcntalitics: rvhat thel' delight in ancl rvish for, what
circumstancesaggravatc thcir habitual dcfilcments, u,hat faith and understanding
they have achieved,what kinds of good roots the\. have previously planted, what
vehicle'steachingswill arousethcir aspiratior-rsfor enlightenment,and how long it
rvill takc for thcir good roots to mature. The Bodhrsatn'ashoulclexamine all these
carcfully and provide the remedy neededto cut off those sentientbeings' passions
cornplctcly and causcthcn] to dcvclop wholesome minds contrnuously.
"Lightning Attair-rment,you should know that thc various inclinations and
activities of sentient beings are difficult to discern. They are not known to any
Sravakaor Pratyekabuddha,much less to ordinary people and thc heterodox. For
examplc, Lightning Attainmcnt, some living beings, euenthoughthey avsdttachedto
desires,utt neuerthelessbe broughtt0 mdturity and mn attdin supremeenlightenment.Some
cdn ntdture and thus attaifi supremeilluminatiott and liherationds soott ds they contact
desiredobjects,or talk aboutthem with a clrrupt mind.l Somc can bc nraturcd and thus
attain suprerrreillunrination ar-rdliberatior-rthrough the cessationof passionsand
deep contemplation on impermanence,which arisesfrom their awarenessof the
of thc bcautiful things they have seenand craved.
dctcrioratior-r
"Some nren do l1ot have any passionfor women at flrst glance, but when
they later recall a woman's charming appearance,they become mer-rtallycorrupted
ar-rdattachedto it. Some become lustful and absorbedin desire when they see a
beautiful woman in dreams. Some become enchantedwith women simply on
hcaring thcir voices. Yet, sometimes these men can be brought to n-raturity and
thus attain suprcme illumination and liberation merely during a tcnlporary ccssa-
tion of their craving.
"Therefore, Lightning Attainment, because the Bodhisattva thoroughly
knows all diseasesderived from lust and thcir curcs, and at the safirc time seesno
duality in the dharmadh5tu, hc engendcrs great compassion for all those who arc
ignorant of the dharmadhatu. Lightning Attainment, since lust, anger, dclusion,
and thc wisdom of the dharmadhatu are all inapprehensiblc,thc Bodhisattva thinks,
'As
I seeit, theseliving beings have lust, anger, and delusionregarding composite
things, which are devoid of forms, empty in nature, and which cxist only as
arbitrary names. I will examine this situation realisticallyand abidc in great com-
passion for these beings who are deluded by lust; I will fulfill my prcvious vows
by bringing them to maturity with eflortless wisdom, without becoming pcr-
turbed by any dharma.'
"lf a man considers a woman to be pure and becomes deeply infatuated with
 Tsr lNexrrausrrsrs SroRLsor Wrsuol,r 153

hcr, the Bodhisattva will transform himself into a *'oman of grcat beauty and
clcgance,adorncd with jewcls and necklaces,as dcsirablea cclcstialmaiderr as the
man has cver seen bcfore, arrd allou' him to lavish or hcr his passio'ate love.
When the man has indulgcd his passionto thc utnlosr. thc ljodhisattva will, using
mcans conlmensuratcwith thc man's capacity, pluck ollt thc poisonous arrow of
lust i' him. Ther-r,by his miraculous power, he rvill cha'ge back from thc fcmale
form and appcar before thc man to expound the Dharn-rator hinr until he has
pcnetratedthc dharmadhttu. After that, he will disappcartlonr sieht. In rhe cascof
a woman infatuatedwith a man, the tsodhisattvawill do the sanre-he rvill appear
to hcr as a man, pluck out the poisonous arrow of lust i' hcr, expou'd thc
Dharma to her until she has penetratedthc dharmadhrtu, and thr-' clsappcar.
"Lightnir-rgAttai'ment, Ithough sentientbeings are afflictcd br'] t*.e'ry-one
thousand actions of desire and othcr wrong deeds, [totalling] i' all eighrr.-four
thousand,sa Bodhisattva with effortlesswisdom can open up nrvriads of Dharma-
doors to icad them to liberatio', witl-rout co'ceivi'g a notion that he has ex-
poundcd certain doctrines for living bcings or that any being has becn liberatcd.
"Lightrri'g Atain'rcnt, for example, thc dragon ki'g
[of the lakej called
No Hcat,' by the powcr of his kar'ra, issucs forth four great rivers from his
palace to cool d.wn the summer heat for senticnt beings who live on land or
i. water; to nourish flowers, fruit trees a'd grains; and to give livi'g beings
pcacc and happiness.Howcver, hc clocs not conceive the notion that hc issucs,
has issued, or will issrreforth the-rivers; he sporrraneouslykeeps the four rivers
full for scnticnt beings' usc. Similarly, thc Rodhisattva fulfills his past vows by
cxpounding the four noblc truths with eftbrtlesswisdom in ordcr to eliminate
all the burnirrg distressesof sarirsrra,and to give the holy bliss of liberation to all
gods and humans. Howevcr, he does not conccivc thc notion that he is tcaching,
has taught, or will teach thc Dharma; he spontaneouslyabidcs i' great compas-
sion, obscrvcssentientbeings, arrd explainsthe l)harma according to their nccds.
"As a further exarrple, Lightni'g Attainment, Indra can re'rain unaffccted
whilc transforming himself into bodies numerous enough to satisfy separately
and simultaneously thc sensual desircs of his twclve myriad celestialmaidcns,
causing each of them to thir.rkthat shc alonc is sporting with Indra. Similarly,
thc tsodhisattva calr rcmain unaffected while bringing to maturity those bcings
who are capableof being delivered,in accordancewith thcir wishcs.
"Lightning Attainmcnt, to illustrate furthcr: thc sun, emergi'g from behind
a mountain, sheds its light all over thc world and causesthe various colors,
such as blue, yellow, red, and white, to appear wherc it shincs, ."vhilethc sun
itself remains one ur.rdifferentiatcd,single-colored light. Similarly, the Bodhisattva,
the sun of wisdom, illuminates the cntire dharmadhitu in thc samc manner by
rising above thc mountainous attachnlentsof sentient beings and teaching them
the Dharma accordi'g to their needs, whilc he himself sccs no duality in the
dharmadhitu.
"Lightning Attai'mcnt, this is what is meant by a Bodhisattva-Mahasattva's
ll+ ON EnpuNrss

storc oi u'isdom for the lustful. Once a Bodhisattva has acquired this store, he
can. ior a kalpa or more, transform himself into myriad bodies in accordance
u'rth sentientbeings'swishes and teachthe Dharma in various modes of expression
s'rthout seeingduality in the dharmadhatu.
"Furthermore, Lightning Attainment, as an example, real gold remains the
same in nature when an artisanturns it into various necklacesand other ornamcnls
bv his craft. In like manner, the Bodhisattva observcs thc dharmadhatu well,
transforms himself into myriad bodies in accordancervith scntient beings' wishes,
and cxplains thc Dharma to them in many diflcrcnt modcs of expression,but
he sees no duality in the dharmadhatu. This is [called] constant penetration of
the onenessof the dharmadhetu. Having acquired this storc of wisdom the Bo-
dhisattva can give various discourseson the Dharma to living beings, who, after
hearing them, will be enriched with inexhaustible holy treasures and be freed
frorn the povcrty of sarirsdraforever.
"Now, Lightning Attainment, what is meant by a Bodhisattva-Mahasattva's
store of wisdom for thc ar-rgry?Some living beings are prone to arroganceand
'l' 'mine'
conceit; they conceivc that thc and are real, and cling to discriminations
bctwccn sclf and othcrs. Sincc they never cultivatc kindness or patience, their
minds are corrupted with anger and other burning dcfilcrncnts;thcy are not mind-
fui of the .tsuddha, thc Dharma, or the Sarhgha; and, enveloped in wrath, they
become coufused about things. The Bodhisattva ncvcr harms or irritates these
ill-ternpered people, but thinks instcracl,'Strangc are these senticnt beings! Dcluded,
confused, and caught in wrong views, they become angry and rcscntful in spitc
of the lact that al1 dharmas are by nature quiescent, detached,undefiled, non-
composite, and bcyond contcntion.'Thinking thus, he will abidc in great com-
passion and sir-rcerclytake pity on those beings. In ordcr to subdue therr angry
actions,he will toleratesuch people with steadfastpatienceeven i[thcy dismcmbcr
his body. If all the innunrerable ill-tempered beings wcre to bctray each other
and bear grudges, thus dooming themselves to fall to the miserable plane of
serpents when that karma ripens, ther-rthe Bodhisattva who abides in patience
would use his merciful power to convcrt those beings, causing them not to fall
to the miserable planes of existence, but ir-rsteadto realize equality without fail.
Thus does a Bodhisattva with ingcnuity climinate sentient beings' acts of anger.
"Furthermore, Lightning Attainment, when the Bodhisattvaseesangry peo-
'A11
ple, he will think: dharmas are pure by nature. Because they do not under-
stand thc dharmas'naturc, thcsc living beings act according to the appcaranccof
things, vainly make discriminations, and feel anger, in spite of thc fact that all
dharmas arc cqual and bcyond contention. If they saw the nature of dharmas, they
would not bcar grudgcs against each other, but since they do not, they bccomc
angry.' The llodhisattva will then redouble his kindr.ressand abidc in great com-
passion fbr these beings. He will fulfill his past vows and cxplain the I)harma to
thern, revealirrg various teachings with effortless wisdom to put an end to their
angry actions. However, he will not think that he teachesthe Dharma to eliminate
 Tns INrxsausrrsrt Sronrs or Wtsool,r 155

the sentient beings' anger. why is this? Becausethe Bodhisattva has insight into
the nature of the dharmadhatu. This is how a tsodhisattvaabidessecurelyin the
undifferentiated dharmadhatu and eliminates defiled actions.
"Lightning Attainment, for example, the underlving narure of both darkness
and light is the same; they are both like undifferentiated empty space. Thereforc,
darknessis never really dispelled when Light appears,but it cannot be said that it is
not dispelled[in the phenomenalsense].Similarly, a Bodhisatn'awho relieson the
wisdom of nondifferentiation of the dharmadhitu can skillfully elucidate thc Dhar-
ma to eliminate the various angry actions of sentient beings, and at the same time
hc makes no distinctions in the dharmadhatu.
"Lightning Attainmcnt, just as sunlight is never separatcdfrom the sun
wherever it shines, so whatevcr the Bodhisattva teaches to subdue and destroy
sentient beings' angry acrions is the Dharma-wheel, [because]he docs not differen-
t i a t c a n y d h a r m a si n r h e u n i v c r s e .
"lThough senricnr beings are afflicted byl twenty-one rhousand angry ac-
tions and othcr wrong deeds, in all eighty-four thousand, a Bodhisattva with
effortlcss wisdom can reach the appropriate Dharmas to copc with therr angry
actions, withor.rt conceiving a notion that hc is teaching, has taught, or will teach
thc Dharma to then. This is what is meant by ^ great Bodhisattva's store of
wisdom for thc angry.
"Oncc a Bodhisattva has acquired this store, hc can, for a kalpa or more,
teach tl-rel)harrna skillfully in various terms to fulfil thc wishes of sentient beings.
Although sentient trcings' angry actions know no bounds, thc Bodhisattva'swis-
dom and eloquc'ce arc also inexhaustible.This is how a Bodhisattva who has
acquired che store ofwisdorn for thc angry expounds the undiffcrcntiated nature of
thc dharmadhitu skillfully.
"Now, Lightning Arrainmenr, what is meant by a Bodhisattva-Mahisattva,s
store of wisdom fbr the deluded? Lightning Attainment, it is a very difficult task
for Bodhisattvas to cope with thc deluded, because such peoplc pursue deluded
actions, feel malicc toward others, are wrapped up in thc shell of ignorance like
silkworrns wrapped in their own cocoons,arc unablc to adapt themselveswisely to
dharmas, are not kccn in observing a proper coursc of action, cling to the view of a
scli follo., wrong paths, are slow to progress, and are unable to extricate them-
selves from sarirslra.
"For thc sakc of such deluded bei'gs, thc Bodhisattva, soor after he engcn-
ders bodhicitta, makcs great, intensified efforts unriringly and ceaselessly.Hc
considershow hc should teach the Dharma, under what circumstances,and how
best to interpret it, all in order to cause deluded persons to follow the Bodhi-
sattva's practices and achievc liberation.
"A tsodhisattva who in the past has gained insight into the dharmadhatu will
abide in great compassion by virtue of his effbrtless wisdorn. When he encounters
sentient beings who arc ignorant of the dharmadhatu, he will subdue them by
explaining the Buddha's reachings accordirrg to their capacities, yet without con-
156 ON EuprrNEss

ceivinq a notiorl that he is teaching,has taught, or will teachthe l)harma. Because

oi the pos'er of his past vows, hc clearly seesthe concatention of all events in the
. and is able to open spontaneouslyhundrcds of thousandsof Dharma-
unir-erse
doors to prevent sentientbeings from performing karmas out of ignorance,and so
Iead them to liberation.
"Lightning Attainment, consider, for examplc, a good physician who is
prot-rcientat curing diseases.With his great knowledge of medical works, he can
diagnoseany diseaseas soon as he seesits symptoms, and then cure it with the
right spellsor medicines.In the same way, a Bodhisattvawho has insight into the
dharmadhatu can teach the Dharma with his effortless wisdom for habitually
deluded beings in accordancewith their various inclinations, causing them to
know hundreds of thousands of doctrines.
"Lightning Attainment, this is what is meant by a great Bodhisattva's store
of wisdom for the deluded. Once a Bodhisattva has acquired this storc, hc will have
deep insight into thc concatenationofall events in the universe, and can, for a kalpa
or more, teach the Dharma in many different tcrms for those deluded beings in
accordanccwith their inclinations and wishes. Whilc their delusions are boundless,
his wisdom and cloqucncc are also inexhaustible. A bodhisattva who has acquired
thc store of wisdom for the deluded can, in this manner, cxpound the Dharma
skillfully and without making distinctions. In order to eliminate the twer.rty-one
thousand deluded actions and other wrong actions, in all eighty-four thousand, a
Bodhisattva tcacheshundreds ofthousands ofdoctrines. This is the explanationof
the Bodhisattva's store of wisdom lbr the deluded.
"Now, Lightning Attainment, what is mcant by a great Bodhisattva'sstore
of wisdom for thosc afflictc,d cqually by all three defilements? As ar-rillustration,
consider a clean, crystal-clear n-rirror with four facets. When placed at the crossing
of two thoroughfares, it gives a true image of everything around it, but it does not
think of itself as being able to produce these images, which are naturally reflected
on it when it is well polished. In the same way, when a Bodhisattva has polished
the mirror of the dharmadhatu, he abides in effortless samidhi and teacheshun-
dreds of thousands of doctrines in accordance with thc different mentalities of
sentientbcings, so that they may gain a thorough understandingofthcsc doctrines
and attain liberation. Howcver, he does not conceivc any notions of Dharmas or
scntientbeings. Why is this? Becausethe Bodhisattvahas insight into the nature of
the dharmadhitu. He knows the real situation of senticnt bcings who are prone to
the four defiled states, and teaches them the Dharma according to their inclina-
tions. Yet, in accordance with reality, he vicws dharmas and sentient bcings
nondualistically-he clearly seesthat there are no differencesamong them.
"Lightning Attainment, just as one seesin spaceno distinguishablecharacter-
istics or constructions,so a Bodhisattvawho observesthe dharmadhatuwell real-
izes that all dharmas arc one. Due to the power of his past vows, he can explain the
Dharma in many ways according to sentient beings' propcnsitics, while he makes
no distinctions in the dharmadhitu.
 THE INrxnausrrsn SronEsor Wrsool.r 157

"Lightning Artainment, a Bodhisartvahas a clear insight into all the rwenry-

one thousand actions of those afflicted equaliy b1' all three defilements, as well as
other wrong actions, in all eighty-four thousand. He can teach the Dharma in
different ways by means of his effortlesswisdom, just as a good physician can
make a Propcr diagnosisand administer the right medicine tbr the disease.This is
what is meant by a great Bodhisattva'sstorc of wisdom for those afflictcd equallv
by all three defilements.
"Once a Bodhisattva has acquircd this store of wisdom, he can, for a kalpa
or more, skillfully teach the Dharma to sentient beings in difterent terms according
to their aspirations.Just as sentient beings' wrong actions are boundless,so are a
Bodhisattva'swisdom and eloquence.A Bodhisattvawho has acquiredthe store of
wisdom lor those alflicted equally by all three defilements can, in this manner,
skillfully teach nondifferentiation of rhc narure of the dharmadhatu.
"Furthermore, Lightning Attainment, whcn a Bodhisattvaachievessuch wis-
dom, he will thoroughly know the inclinations and wishes of sentierlt beings.
when he seessentiellt beings full of lust, he may, to subdue and curc ther', appear
as an ordinary person afflicted with dcsires and possessinga wife, children, prop-
r-:rty, and ncccssities of life, but he will rernain as undefiled as a lotus flower.
Sonrc scntient beings who are deluded and lack wisdorn cannot undcrstandsuch a
llodhisattva's ingcnuity, and think, 'How can a wisc rnan be so greedy to fulfil
desiresthat he is i'distinguishablc liom an ordinary pcrson?' Thus they consider
that tsodhisactva to be apart From lthe pursuit ofl enlightenment. Becausc their
minds are impure, they becornc a'gry with the tsodhisattvaand do nor rcspecr
him or believe in hi'r. l)uc ro this karma, they will fall to the great hells after
death. Howevcr, thcy will bc sccretly co'verred by that Bodhisattva, and they
without fail will rcalize the equality lof dharmas] aftcr the retribution for their
misdeedsis con.rpleted.
"For example, Lightning Attainment, just as a ragirrgfire can burn up all thc
trecs and grassesfcd into it, turning them all into fire, so thc Bodhisattva'sraging
wisdorn-firc can turn the lust, angcr, and dclusion of all the sentient beings hc
encountersinto wisdom whether they arc good or evil.1')This is called the unrque
quality of a llodhisattva.
"As a further illustratio', considerMount Sumeru, which has uniquc attri-
butes. Each of its four sides is made of a different ki'd of jewcl, and sc'tier-rt
bcings-whcthcr they are blue, yellow, rcd, or whitc-all assumethe color of lapis
lazuli when they draw ncar rhe sidc made of lapis lazuli, thc color of gold when
they draw 'car the sidc ofgold, a'd the color ofsilvcr or crystal rvhcn they draw
ncar those sides. In the sam.^way, if a Bodhisattvahas this unique quality, then
sentient beings-whcther they are lustful, angry, or deluded; whether thcy are
good or evil will all acquire the wisdom of the -tsodhisattva when thcy assocrate
with him. Some of thcsc beings, becauseof thcir impurc minds and evil decds,
rnay fall to the hells, to the rcalnr of hungry ghosts, to thc realm of animals,
or to the realm of Yana, yct after the retribution for their rnisdeedsis completed.
158 Olr EuprrNrss

thev u'ill attain supreme enlightenment without fail, by virtue of the Bodhisattva's
unique merits and the power of his vows. . .
"Lightning Attainment, just as of ail mountains Mount Sumeru is the high-
est. so of all kinds of wisdom the Tathigata's is supreme.Just as of all bodies of
\1'aterthe seais the deepest,so of all kinds of wisdom, the Tathagata'sis the most
proiound. Just as of all monarchs the universalmonarch is the most honored, so of
all kinds of wisdom the Tathlgata's is the highest.
"Lightning Attainment, becausethe Tathigata has achicvcd this kind of
wisdom, he can thoroughly understandthc lust, hatred, and dclusion of sentient
beings and every shift in their minds; he comprehends all these in an instant.
"Lightning Attainment, the Tathagata,who has achievedall-knowing wis-
dom, resembles a man who has clear sight: just as such a man can effortlessly see
with unquestionableclarity a mangc,Irheld in his hand, so thc Tathagatacan seethe
mental activities of all bcings and givc appropriatc discourses on the Dharma to
assemblies.
"In the immeasurable,countlesstsuddha-lands,there are sentientbeingswho
are prone to lust, who are inflamed with and pertrubed by lust, who waste their
timc day and night thinking of mcthods to gratify thcir lust, and who create
differcnt bodily and verbal karmas becauseof burning lust. All this the Tathagata
knows and sees.
"There arc scnticnt bcings who are smothered with anger and hatred, who
bear grudges against one anothcr, and who will fall to the Uninterrupted Hell
becauseof their malice. All this the Tathigata knows and sees.
"'I'here are sentient beings who are prone to delusion, who are shrouded in
ignorance, confused, obdurate, and who delight in following wrong views. All
this the Tathlgata knows and sees.
" S o r n e s e n t i e t r tb e i n g s . l r e c o n l p e t e n t ,s o m e i n c o m p e t e r ) tsi o m e a d v a n c e ,
some regress;some havc cultivatedgood roots for thc Tathigata-vehicle,l2 somc for
the Srivaka-vehicle, sone for the Pratyekabuddha-vehicle. All this the Tathigata
knows and sees.
"Becausethe Tath-gata has achievedthis kind of wisdom, he is able to know
the different mentalities of sentient beings in an assembly. When it is untimely to
'These
preach, he will remain silent and merely think: sentient beings are confused
about dharmas and cannot understandmy teachingright now.'
"Becausethe Tathigata is cquipped with supreme power and a skillful sense
of timing, he thoroughly knows who can be subdued, who has high aspirations.
rvho is endowed with patience, ar-rdwho can accept admonitions. Knowing this,
hc wins people over to the Dharma accordingly, and benefits them.
"When a Bodhisattvaseeslustful beings, he should think, 'lt is my fault that
they are so inflamcd with desirc.'When he seessentient beings inflamed with
'This
anqer or fbolish delusions, he should also think is my fault. Why? It is my
dutv to find medicinc and ways to hcal sick scntient beings when I see them. I
von'cd to rclieve them from their discases,but now [they are still sickl. I must
have lbrsaken them, so I am to blame.'
 Ttm lNrxneustrnn Sronrs or WIsoou 159

"[Lightning Attainment,] if a Bodhisatrva achieves such a mental state,

reflecting on his own faults and feeling great kindness toward sentient beings, he
will never take revenge on his offenders even if they dismember his body. Light-
ning Attainment, if a Bodhisattva thus engagesin right practice, his past unwhole-
some karmas will be eradicated completely, and no evil rvill arise in him in the
future.
"Lightning Attainment, numberless, incalculable kalpas ago, before the era
of Diparhkara Buddha, there was a Buddha named Tathtgara Born victorious, the
worthy one, the supremely Enlightened one, the one perfect in Learning and
conduct, the well-Gone one, the world-Knower, rhe (Jnexcelled one, the Great
Tamer, the Teacher of Gods and Humans, the Buddha, the world-Honored one.
He was born in a world named Brilliant Light, and lived in a foresr near the capital
city Secure Pcace.
"At that timc, there was a ferocious, bloodthirsty, irritable, merciless butch-
er named Horrible, whose hands were always smeared with blood, making a
fcarful sight. once he entercd his house to kill a cow tied there. The cow, seerng
him, becamc frightened and dashed out roward the forest where Tathagata Born
victorious lived, draggi'g thc ropes with it. while the butcher, knife in hand,
was chasing it, the cow panickcd and fell into a deep pit. Knowing death was near,
it moa'ed and bellowed in agony. At the sight of the cow, the butcher flew rnto a
rage, and immediately jumped into the pit ro kill the cow with the knife.
'Just
at that time, Tathagata Bor' Victorious, surrounded by a huge as_
sembly of numberless hundreds of thousands of devotees, was cxpounding the
doctrinc of dependent origination in detail, as follows:
"'on ig'orarrce depcnd actions; on actio's dependsconsciousness, on con-
sciousnessdcpend name a.d form; on name and form dcpend thc six sense-organs;
on the six sense-organsdepends contact; on contact depends feeling; on feeling
dcpcnds craving; on craving dependsgrasping;o'grasping dependsbecomrng; on
becoming depends birth; o. birth depend old age, death, worry, sorrow, misery,
and distress. Every link of dependent origination is only a great mass of suffbring.
"'The adjoining links of the circle, in order from ignorance and acrions, to
birth, old age, and death, and also in reverseorder, do not think ofeach orher, nor
are they a'.vareof each other. All these things arc inapprehensible by nature; they
have'o activitics,no thought, no "I," and no "mine." Each link is pure in its basic
nature and does not know the othcrs. Yet ordinary people, being ignorant of this
doctrine, insist that form is the self, that thc self has all kinds of form. and that
form belongs to the self; and they hold the same view about feeling, conception,
impulse, and consciousness.
"'Because they cling to thc "r" and "mine," thcy give rise to the four wrong
views-they take impcrmanence for permanence, suffering for joy, impurities for
purities, and egolessnessfor ego.
"'Becausc of their wrong views, they are confused by ignorance and fail
to
think correctly; they allow their minds to be defiled and cannot break through the
defilements; they are fcttered by their craving for existence, and thus continually
160 ON Enprrxrss

circlc in sarirsira.The wise, becausethey havc dccp insight into all phcnomcna,
scc no sL-lt-.no others, no sentientbeings, no lifc, birth, old agc, illncss, or dcath.
Thc'r' do not seeany bondage or killing.'
''Liqhtning
Attainment, when the butcher Horrible heard the voice of the
Tathaqatateachingthe Dharma from a distance,he r.vassuddenly enlightened,and
hrs intcntion to kill ceasedat oncc. Casting asidc his knife, hc camc out of thc pit,
\\'cnr to the Buddha, and bowed with his head at the Buddha's feet. He withdrew,
'World-Honored
stood to one side and said, One, I u'ish to lcavc thc houschold
lifc and seek the path through the tsuddha-Dharma.'
"Thc Buddha said,'Very goodl Welcome. monk,'and the butcher im-
mediately becamea fully ordaincd Sramana.
"Then TathagataBorn Victorious, knowing thc butchcr's mind was grad-
ually coming to maturity, extensivelyexplainedthe practicesof a Bodhisattva for
him. After hearing them, Horrible attained the Realizationof the Nonarising of
Dharrnas and never afterwardsregressedfronr the Buddha-Dharnra.
"As for thc cow, it enjoycd hcaring the wonderful voice of the Tathagata
expourrding the doctrirre of deperrderrtorigination. Consequently, after death it
was reborn in the Tusita Heaven, where it saw Maitreya and attainedright faith.
"Lightning Attainnrent, the activities of sentient beings arc vcry compli-
catcd, subtlc, and difficr,rlt to recognize and understand. Thcrcfore, Lightning
Attainmcnt, a Bodhisattva in pursuit of supreme enlightenmcnt should try to
know thoroughly thc capacitics and actions of sentient beings. He should keep
an impartial and ur.robstructedmir.rd toward all beings, and be detached from
alldharmas....
"Now, Lightrrirrg Attainmer-rt;what is a Bodhisattva'sstore of wisdom of
the Dharrna? It is this: thc Bodhisattva clearly sccsall forms as thcy really are; he
knows that they are uncreated from the beginning and purc in sclf-naturc. Bccausc
the Bodhisattva has a thorough understarrdir-rgof forms, hc can achieve the four
clements of unimpeded eloquence. What are the four? They are: the unhindered
understandingof meaning, the unhinderedknowledge of dharmas, thc unhindered
use oflanguagc, and thc unhindered ability to discourse.
"The unhindered understanding of meaning is the perfcct undcrstanding of
the meaning of all forms. What is the meaning of forms? It is the same as the
ultimate truth.13 What is the ultimate truth? It is the inapprehensibilityof forms.
Acquiring an understanding of this ultimate truth is called the unhindcrcd undcr-
standing of meaning.
"The unhindcrcd knowledge of dharmas is thc thorough knowledge of all
forms, which results from accurate observation of them.
"The unhindered use oflanguage is the skillful usc oflanguagc in prcsenting
forms in all ways, with unobstructedwisdom.
"The unhindered ability to discoursc is the ability to reveal and discourse
upon all forms to scnticnt bcings according to their propensities without being
attached or affected oneself. After achieving this understanding, the Bodhisattva
 Tur INrxsausrrrLr Sronls or Wrsoov 161

can, with his cffortlcsswisdom, expound thc Dharma propcrly to all thc deluded
beings who cling to forms. Hc does this in accordancevvrth their naturcs and
desires,while he himsclf has no dualisticview of rhe dharmas.Fle can also explain
the Dharma in the sanrcway to those deludcd berngsrr'ho are attachedto sounds,
scents,tastes.textures. and dharmas.
"Lightning Attainmcnt, this is what is meant bv a qrcat Bodhisattva'sstore
of wisdom of the Dharma. In order to subduc sentient beines de-ludedby scnse-
objccts, a Bodhisattva who has acquired this store of rvisdont can, for a kalpa or
more, use various terms to teachthc tv,'elveentranccsskilltullv in accordancewith
their wishes. While their [attachmentto] thc twelve entranccsis rnfinite, his wis-
dom is inexhaustible,becausehe never deviatcsfrom the nondual, undifferentiated
dharrnadhatu,but always conforrns to it. This is a Bodhisattva'sskilltul erposirion
of thc nondifterentiationof all dharmas.
"C)nce a Bodhisattva acquircsthis storc of wisdom of the Dharma, he can
teach the l)harn-rato sentiellt bcings properly, causing thcm to possesslulli, the
inexhaustibleDharma treasurcsand be free frorn thc povcrty of sarhsirafbrever.
"Lightrring Attainment, thcsc are a Bodhisattva-Mahisattva'sfive stores of
wisdom, which arc great stores of wisdorlr, inexhaustiblcstorcs of wisdom, uni-
versally irrexhaustiblestoresof wisciorn, and bor-rndless
storesof wisdom. If a Bo-
dhisattva acquiresthese fivc storesand prclccts supreme virtues, he can attain su-
preme enlightenmentquickly and witbout much effort."
Whcn this doctrine of the storesof wisdom was explained,tsodhisattvaLight-
ning Attainmcnt achieveddhlrarlr, five hurrdrcd other Bodhisattvasachicvcd the
Lightning Samadhi,and thirty-six thousandgods brought forth suprenrebodhicitta.
At that timc, Bodhisattva Moon Banner said to the Buddha, "World-
Honorccl One, you have mentioncd cflortlesswisdom. What docs it mean?"
Thc lluddha said, "If a Boclhisattva,inclincd in body and mind ro practice
wholcsorrrc dharmas, clings to onc thing aftcr another while pcrforming those
[dharrnas],that is called etTort.A Bodhisattva is said to possesseffortlesswisdon.r
if he can do the following: remain flexiblc in body and mind; be free of thought;
rely on nothing; manifest no sign of practice;makc all kinds of manifestationsin
thousands of Imillions of-] billions of tsuddha-landsby mcans of the wisdom result-
ing from the fulflllment of his past vows, whilc remaining unmovcd in thc dhar-
madhatu; teach thc Dharma constantly without entertaining any notion of thc
Dharrna; employ thc four inducements to bring selltierlt beings to nraturity with-
out thinking that therc are any beings to be libcratcd; bcautify and purify all
Buddha-landswithout regarding ar.ryBuddha-land as impurc;14bc always mindful
of tsuddhaswithout seeingthem as rhey physically appcar; and traverseall tsud-
clha-landswithout moving in the dharmadhatu. By achieving such wisdom, a
Bodhisattva can satisfy all thc wishcs of sentientbcings without being attachedto
what he does." .
Then the World-Honorcd Onc told Bodhisattva Lightning Attainment, "The
Tathagatas,the Worthy Ones, thc Supremely Enlightcncd Ones of the past re-
162 ON ErrlprrNEss

vealed and explaincd this doctrine here, and future Buddhas will also appear here
in the u'orld to expound this doctrine. The present Buddhas, Tathagatas,in the
numberless,incalculableworlds are now shedding this great light to celebratethe
continurtv of this doctrine."
Thereupon Venerable Ananda rose from his seat, bared his right shoulder,
knelt on his right knee,joined his palms, and askedthe Buddha, "World-Honored
One, what shall this sitra be named and how should we uphold it?"
'The
The Buddha told Ananda, "This sutra is named InexhaustibleStoresof
W i s d o m ' o r ' A D i s c o u r s eo n t h e N o n d i f f e r e n t i a t i o no f A l l D h a r m a s . ' T h e s e a r e
the names by which you should uphold it."
When the Buddha had spoken this sutra, BodhisattvaLightning Attainment,
Venerable Ananda, the four kinds of devotees, and all the gods, humans, asuras,
gandharvas, and other beings of the world were jubilant. They acceptedthe sutra
with faith and began to practice it with veneration.

NOTES

1. Alternate translations: "While remaining unmoved by dharmas," or "while remaln-

i n g u n a f f e c t e di n d h a r m a d h i t u . " ' D h a r m a d h i t u ' i n t h i s c h a p t c r m a y s o m e t i m e s b e u n d e r -
'dharmas'.
stood simply as For example, "to make no distinctions in the dharmadhitu" may
be construed to mean "to make no distinctions among dhaimas."
2 . T h c s c t w o l i n c s m e y a l s o b c t r a n s l a t c d :" Y o u r e v e a la l l p a t h s a s r i g h t o r w r o n g / S o
that all rnay attain ultimate peaceand joy." The text is ambiguous.
3- The Great Vehicle, or Mah-ylna.
4. I.e-, a great Bodhrsattva.
5. Although the text reads this way, it could be misleading. A Bodhisattva who
accomplishes all the tsuddha's merits will "enter" the nonabiding nirv-la *Eig# , which
means to abide neither in sarhsaranor nirvila. (G.C.)
'store 'store'
6. The term we have translated as of wisdom' literally means simply or
'treasu'y'.
Because the content of these treasuries is exactly wisdom, we have rendered the
term freely.
7. (ltalics mine) These two sentencesseem to be Tantric in view, implying rhatakleia,
'defilement' 'passion',
rendered as or is not necessarily something to be eradicated, but
instcad to be identified with Buddha-nature. According to this view, it is possible for enlight-
enment and liberation to be attained by associationwith the kleias, rather than avoidance of
them. (G.C.)
8. We believe that these figures are not necessarilyprecise; they are simply meant to
convey numcrousness.
'No
9. Anavatapta, literally Burning Afflictions', is the name of a mythical lake
located in the center ofJambudvipa. The four rivers of which it is said to be the source are
the Ganges, Indus, Oxus, and Sita. The lake nray be the modern Manasarowar.
 Tur INrxrtausrrsrsSronrsor Wtsoou 163

10. A somewhat free translation.

1 i . T h e o r i g i n a l r e a d s" f i v e m a n g o e s . "
12. The Tathagata-vehicle and the Bodhisattva-vehicle are really the same; the vehicle
is called the Tathagata-vehicle when viewed in the aspect of fruit or achievement, and is
called the Bodhisattva-vehicle when viewed in the aspect of cause or practice.
'transcendental
13. Chinese H-*, literally'the first truth', is a synonvm ior frB*# ,
t r u t h ' . T h e T i b e t a n t e x t h e r e a l s o r e a d sd o n - d a m - p (a' u l t i m a t e t r u t h ' ) . ( G . C . )
14. For example, the tsuddha-land in which we live, the Sahi World, is said to be an
irnpure one, subject to the five depravities.
 10 k ykgmrrlffiFd€
Attainment
The Predictionof MafljuSri's
of Buddhahood

Thus have I heard. Oncc thc Buddha was dwclling on Mount Grdhrakfita ncar the
city of R-jagrha. He was accompar.riedby one thousand great monks; eighty-four
thousand Bodhisattvas, led by the Bodhisattvas Maiiju5ri, Avalokitcivara, and
Mahasthama. . . .
At that time, in thc city of Rajagrha, the king, his ministers, the four kinds
of devotees, gods, dragons, yaksas, humans, nonhumans, and so forth offered
clothing, food and drink, bedding, medicine, and othcr ncccssiticsof life to the
Tathigata with respectand esteem.
()ne morning, the World-Honored Onc, drcsscdin his robc and holding his
bowl, walked toward the palaccof King Ajita5atru in the city of Rijagrha, sur-
rounded by hundreds of thousandsof monks and gods. By the awesome miracu-
lous pcwers of thc Buddha, hundrcds of thousandsof lights of various wonderful
colors shone forth; hundreds of thousarrds of musical instruments sounded to-
gether; and exquisite flowers, such as blue iotuses,white lotuses, and giant white
lotuses, showcrcd down itr profusion. Then, by the awesome miraculous powers
of the Tathagata, precious lotuses, each as big as a cart wheel, sprang forth from
thc ground on which he walked. The stems of these lotuses werc silver, the leaves
were real gold, and the pistils were lapis lazuli. On eachlotus seatwas a magically
produced Bodhisattva sitting in the position of mcditation. Without rising from

Sutra15, Taisho3lt), pp. 336-350;translatcdinto Chincscby Siksananda.

 MaNluSnr'sArr.qrNurNr or BuooHasooo 165

these magically produced Bodhisattvas circled the city of Rejagrha

!|gtt ::rrt, /
dbven)timesto the right and spoke [to the citizcnsl in verse:

"The Worthy One of the Sakya Clan,

Like a great merchant leader,
Benefits and gladdensscntient beings, and n-rakesthem sccure.
He has great, awesome virtue and a pcacefulmind:
Upon him may mankind rely.
Now he will cntcr the city.

Those who dcsire freedom

From the sufferingsof old age and death,
Those who wish to enjoy heavenly palaces,
And thosc who want to dcfeat the demon-hordes
Should kccp close to the wondcrfully eloquent
Lord of mankind.

Just to hear his namc is rare, and now he appears!

He has cultivated Ivirtuous] pracrices
For hundreds of thousandsof kalpas,
And has appearedin the world out of great compassion.
The Honorcd Onc will enter thc city.

Hc has practiced giving

Immeasurably, boundlessly;
Givirrg even his childrcn, wife, thronc,
Hcad, cycs, L-ars,nosc, hands, and legs,
Let alone clothing, food, and drink.
Hc has cultivated incalculablemerits by giving
And has realized uncxcelled all-knowirrg wisdonr
By giving, he has subdued his mind
And strengthencdhis virtuous practices.

Greatestof men, he upholds pure discipline

And has achieved ir-rnurnerablerncrits by patience.
The ever-calm onc will enter thc city.

H c h a s p r a c t i c c dw i t h s u p r e n r cv i g o r
For millions of kalpas:
Out of vast conccrn for suffcring sentient beings,
FIe forgets all weariness.
He has perfcctcdimmeasurablc,peerlessmeditatron;
The one with thc pure voice will enter the city.

His wisdom is immeasurable,unrivaled,

And as limitless as spacc,
166 ON EuprINrss

-\s is the discipline

Obscn'ed by the Supreme Honored One of humans.

He cultivatesall [virtuous] practiceswith pure rl'isdom;

Hc can defeatdemon-hordesand rescuescntietrtbeings;
He can abide in the carefrec,immovable statc;
He, the unequaledDharma king, turrrs the I)harn-ra-rvheel.
Thc Lion of the Sakya Clan will crlter the cit)'.

Those who wish to become Buddhas,

And to appearin the world
Adorned with the thirty-tu'o signs,
Should cngender suprcme bodhicitta
And make offerings to the Tathigata.

Those who wish to abandor-r

Desire, hatred, and ignoranceforcver.
And bc free lrom all afflictrons
Should at once keep close to the Lion of thc Sik.va Clan
Arrd rnake all kinds of offerings to him

Those who wish to becomc Sakrasor brahmas soon,

Attcnclcd by a retinuc of thousands,
And to cnjoy ncver-ending amuscmcntsin heavenly palaces
Should keep close to the Lion of the Sikya Clan.

One who wishes to be a grcat univcrsal monarch

Rulirrg over the four contincnts,
Posscssingthc seveutreasurcs
f'o his heart's content,
And having a thousand bravc, robust sons,
, Sl-rouldn-rakeof-feringsto thc Supreme Honorcd Onc.

Thosc who wish to bc clders or rulers of cities,

With immense, even imrncasurablewealth,
And houschold nrembersunrivaled in beauty,
Should make oI-fcringsto the Lion of thc Sakya Clan.

Becauseof hcaring thc Buddha's tcaching

On thc quiescelrtl)harnra,
sentientbeings havc achievedliberatior-r,
IInr-run-rerablcl
And othcrs will do so in the future.
To meet thc Supremc Onc is an opportunity nlost rtrc,
So wc should hcar him teach the nectar-likeDharma,
Which can eascour worrics."

Afier hearing thcsc vcrscs,countlesspcoplc in thc city of Rajagrha,malc and

fcrnalc, voung and old, all becameenlightcncdl and went to [the outskirts of the
 MaiquSnr's Arrahrl4rNr or Buoosanooo t67

city to wclcome] the Tath-gata with incense, flowers, precious canopies, banners,
and many musical instrumcnts. They paid homage to him with all their hearts,
danced for joy [to seehim], and respectfullymade offerings to him.
When the World-Honored One stepped on the threshold of the city, the
earth quaked in six ways, exquisite flowers rained down from the sky, and musical
lnstruments instantly sounded togerher. The blind regained thcir sight, the deaf
regained their hearing, the lunatics regained their sanity, the naked gained clothes,
the hungry gained food, and the poor gained wcalth. [The citizens]u,ereno longcr
oppressedand vexed by desire, hatred, ignorance, and arrogance;they ,lvereas
kind to one another as a father is to his son. They spoke in verse to thc accom-
paniment of music:

"Thc greatestman, who has thc ten powcrs,

The Suprer-neOnc among humans,
The Lion of the Sakya Clan,
Is cntering the capital city
In ordcr to benefit scntient bcings
By giving thcm peaccand happiness.

Now, the blind regain thcir sight,

The cleafregain their hcanng,
T h e l u r r a r i c sr r . g a i nt h c i r s a r r i t y .
The naked gain clothcs,
The hungry gain dclicious food,
And the poor gain wcalth.

In the sky, hunclrcdsof rhousarrdsof billions of gods

Play rnusical instruments as an offering to the tsuddha.
'I'hc
IIonored One, endowed with virtues and the ten powers,
Is enterirrg the city now

In thc city, the earth quakes in six ways-

'l'he
universal quake and so fbrth
But not a singlc scntient being is afraid;
R.ather,all of them are overjoyed.

Now thc sentient beings in thc city

Are not afflicted by desirc,
Hatred, ignorancc, avarice,or jealousy;
Thcir hearts are full ofjoy,
And they arc kind to one another.

May thc tsuddha cnter the city quickly

To give pcaccand happinessto scnticnt beings.

As thc World-Honored Onc entcrs the city,

He cmits great lighrs,
168 ON EupuNess

And hr-rmansand gods play musical instruments

\\'ith cheerfulhearts.
\liraclcs likc this are varicd and innumcrable.
C'o.is.humans, and asurasall rcvcrc thc Enliehtcncd One."

-\r that time, a Bodhisattvanamed Destrot'rne Vice, the son of an elder, was
-:'.'::rqin Ralagrha. Standing in an alle1'. he sas' from a distance the World-
Honorr-d One, who possessedthe thirty-tr"-o u'ondcrlul, auspicioussigns and thc
crqhtv minor ones. The Buddha's face rvas handsonic, and his eyes clear and
bright. All his sense-organswere pcrfectly calm. He \\'asan ever-plcasantsight to
thosc who saw him. He abided in Samatha,holding hrnrsclfin perfect control. He
guarded and protccted his sense-organslike a u'ell-tamcd clcpharrt. His mindful-
ncss was correct and undisturbed,like a clear deep pool.r
Whcn hc saw thcsc characteristicsof the Tathigata, BodhisattvaDestroying
Vice felt great respect for him and purc faith in him. Hc \\rent to the Buddha,
bowed with his head at the tsuddha'sfeet, circumambulatedhim thrcc timcs to the
right, and then stood to onc side. At the same time, incalculablehundreds of
thousandsof sentientbeings gathcrcd around the Buddha. Gods without numbcr
remained in midair, joining their palms and bowing down with veneration.
Thcn, Bodhisattva Dcstroying Vice askcd thc tsuddha, "World-Honored
One, how can a -Bodhisattvf,attain supreme errlightenment quickly and adorn and
purify a Buddha-larrd as he wishes?"
The World-Honorcd Onc, bccauseof his wish to subduc sentientbeings and
his compassior-rfor Bodhisattva Destroying Vice, then walkcd to thc marketplacc
and told him in the presenceof the crowd, "Clood nran, if a Bodhisattva achieves
one thing, he will attain suprcmc e-nlightenmentquickly and adorn and purify a
Buddha-land as he wishes. Good mar.r,what is that thirrg? It is to engender bodhi-
citta with superior aspiration in order to show great compassiorrfor senticnt beings.
"What is it to cngender bodhicitta with superior aspiratior-r? The answer is:
those who errgenderbodhicitta should not do any evil, not even thc slightcst
amount-
"What evils should they not do? Thcy should kccp far away from desire,
hatred, and ignorance. If they are lay pcoplc, thcy should maintain dignified de-
portment and avoid flirtation. If they arc monks or nuns, they should not long for
fame, profit, or respect, but abide in the practice of those who have left the
household lifc.
"What is that practice?It is to comprehend all dharmas as they really are. . . .
By contemplating, for example, that the five aggregatesare -:ill and empty, like
nonexistent illusions. When one comprehends them in this way, he does not
consider himself as comprehending anything, nor does he feel anything or think of
anything; all discriminationsarc cxtinguishedin his mind. If a person comprehends
the five aggregatesin this way, he comprehends all things. This is thc practicc of
those who have left the household life.
 Mar(tluSni'sArrarNnlNr or Bulou.rHoctl 169

"Wherr a Bodhisattva cultivates this practicc, he does not forsakc any sen-
tient bcing. Why? Becauscthe tsodhisattvaexplainsthis L)harnrato scntientbcings
according to his own insight, without attachmentto thc l)harnra hc explarnsor to
thc scntient bc'ingswho hcar it. Good man, a Bodhisattvau'ho fullllls this will bc
able to attain suprcmc enlightenmcnt quickly and to pcrlcct a Buddha-land."
Whcn this doctrine was spokcn, Bodhisattva Desrrovinq Vice achievcd thc
Realization of the Nonarising of Dharmas, danced u.ith 1or. and ascendedin i
midair to a height ofseven palm trees placedone above anothcr. In the asscnrbly,
two thousand senticlrtbcings cngenderedbodhicitta, and iourrccn thousand gods
and humans frecd thcmseivesfron defilementsand acquircd the clcar L)harma-eye,
capableof pcnctrating all dharnras.
When thc World-Honored Onc and the monks arrived at thc palaceof King
Ajatadatru,thcy arrangedthcir scatsand sat down in due order.
The king then personally offcred various kinds cf fbod and drrnk to thc
World-Honored Onc and the n.ronksuntil hc had fully providcd for thcm. He also
off-eredthe finest garnrentsto the Tathegata.Thcn, in front of thc lluddha, he took
an inferior scatanclaskcclhirn, "World-llonored One, what is the origin of hatrcd,
anger, ar-rdvL-xation?How can dclusion and ignorancebe eliminatcd?"
Thc Buddha replicd to the king, "Hatrcd, anger, and vcxation arisefrom the
'l'and'minc.'Those
w h o d o n o t k n o w v i r t u c s ,f a u l t s ,a n d t h e ' I ' a n d ' m i n e ' h a v e
uo wisdom. Those wl-ro truly know the 'l' and 'minc' are beyond wisdom and
l1ol1-wisdom.Your Majesty should know that all phcnomcna comc from nowhere
and go nowhere. Ifthey neither corne nor go, thcy ncithcr arisenor cease.Ifthey
rreither arise 11orccasc,thcrc is neither wisdom nor non-wisdom. Why? Ilecause
there is rlothing whatsocvcr which can know arising and nonarising. If one can
t r a n s c e n d ' t l - r awt h i c h k n o w s , ' h e i s s a i d t o h a v e t r u e k n o w l e d g e . "
Thcn, King AjataSatrusaid to the Buddha, "The World-Honorcd Onc is
most extraordinary!Thc teachingof the Tatl-r-gata,thc Worthy One, the Pcrfcctly
ErrlightenedOne, is nlost wonderful! Now I would rather die ir-rthe course of
hcaring the Dharma explainedthan continue to live in vain!"
Having ir.rstructedand illurninatcd King Ajata5atru,and gladdenedhim, the
World-Honored Onc rosc from his seatand returnedto Mount Grdhrakhta.Thcre,
thc WorlC-Honorcd Onc arrangedhis seat,washed his feet, arrd sat clown to enrer
sarnidhi.
Later in thc afternoon that day, the Tathigata cmcrgcclfrorn his samidhi in
order to preachthe l)harma, and the great Bodhisatrvasand Srivakas also emerged
fron-r samidhi. At that time, ManjuSri, accompanied by fortv-tn'o thor.rsandgods
who followt-d tl.re Bodhisattva-path; Bodhisattva Maitreya, accompanied by fivc I
thousand Bodhisattvas;Bodhisattva Lion of Thundering Voicc, accompaniedby '
five hurrdred Bodhisattvas-all thcsc Bodhisattvas,many Srlvakas. and King Aja-
ta6atru,all surrounded by thcir retinues,arrived at the Tathagata'sdwelling place.
They bowed down with their hcadsat the Buddha's feer, and then sat to one side.
Also, innumerablc hundreds of thousands of other scnticnt beines went from
1 - rI O N EnpuNsss

ii,. =t:h"r ro Mount Grdhrakuta. When they arrived, they all bowed with their
: - : . : i : : t h ( - Buddha'.sfeet, and then sat to one side.

II

Then Bodhisattva Lion of Thundering Voice3 rose from his seat, barcd his right
shoulder, knelt on his right knee,joined his palms roward thc Buddha, and said,
"Bodhisattva Manju5ri, the youthful Dharma Prince, is always praised by Bud-
dhas, World-Honored Ones. When will he attain supreme cnlightenmcnt? What
kind of Buddha-land will he acquire?"
The Buddha said, "Good man, you should ask Manjuirr yourself."
Thereupon, Bodhisattva Lion of Thundering Voice asked Bodhisattva Mafl-
ju5ri, "Virtuous One, whcn will you attain supreme enlightenment?"
Manju6ri answered, "Good man, instead of asking me whether I progress
toward enlightenment, why do you ask me when I shall attain it? Why do I ask
this? Becausc I do not even progrcss toward enlightenment; how thcn can I attain
it?"
Bodhisattva Lion of Thundcring Voice asked, "Manju6rr, Virtuous Onc, do
you not progress toward enlightcnment for thc bcnefit of sentient beings?"
Mafr1u5rranswered, "No. Why not? Becausesentient bcings are inapprehen-
sible. If there were senticnt beings, I would progress toward enlightcnment for
their benefit. Since neither a scntient being, nor a life, nor a personal idcntity
exists, I do not progress toward enlightcnmcnt, nor do I regressfrom it."
Bodhisattva Lion of Thundering Voice asked, "Manju6ri, Virtuous One, do
you progress toward the Buddha-Dharma?"
Manju6ri answered, "No, good man. All dharmas progress toward the Bud-
dha-Dharma. Why? Because they are devoid of defilemenr, bondage, shape, or
form. As thc Buddha abides in suchness,so do all dharmas.
"Good man, you asked me whether I progress toward the Buddha-Dharma.
Now I am going to ask you some questions and you may answer as you like.
What do you think? Does form seek cnlightenment? Or does the basic narure of
form, the thusness of form, the selGentity of form, the emptiness of form, the
absenceof form, or the I)harma-nature of form seek enlightenment? Good man,
what do you think? Does form, the basic nature of form, thc thusnessof form, the
self-entity of form, the emptiness of form, the absenceof form, or the Dharma-
nature of form attain enlightenment?"
Bodhisattva Lion of Thundering Voice answered, "No, Maiiju6ri. Form
does not scek enlightenment, nor does thc basic nrture of form, the thusness of
form, the self-entity of form, the emptiness of form, the absenccof form, or the
Dharma-nature of form. Form does not attain enlightenmcnt, nor does the basic
nature of form, the thusncss of form, the selGentity of form, thc emptiness of
form, the absenceof form, or the Dharma-nature of form."
 MaNlu5ni's ArrarNrtarNr oF BUDDHAHooD 171

Manju6ri asked, "What do you think? Do fccling, conception, impulse, anci

consciousness[or any of the other categoricsl up to the Dharma-naturc of con-
sciousnessseek enlightenment? Do feeling, conception, impulse, and conscrousness
attain enlightenment? Or does the basic nature of feeling, or any of the other
[categories],up to the Dharma-nature of consciousness, artain enlightenment?"
Bodhisattva Lion of Thundering Voice answered, "No, Manju6ri. None of
them seeksenlightenmentand none of them attainsenlightenmcnt."
ManjuSri asked, "What do you think? Is there an 'l' or 'mine' apart from the
five aggregates?"
Bodhisattva Lion o[Thundering Voice answered,"No."
Manju6ri said, "It is so, it is so, good man. Then, what else can seek and
attain er-rlightenmellt?
Bodhisattva Lion of Thundering Voicc said, "Manju6ri, Virtuous One, [usu-
allyl your words are sincerely believed by people, but now you say not to seek
enlightenment, not to attain enlightenment. Novice Bodhisattvas will certainly be
frightened at such statements."
MairjuSri said, "Good rnan, there is nothing to be feared, nor is there fear in
reality. It is fbr those who have no fear that thc Tathagata teaches the Dharma.
However, thosc who fcar things will loathe them. Those who loathe things will
renourlce desire for them. Thosc who renounce desire for things will be liberated.
Those who are liberated do not need enlightenment. Those who do not need
enlightenment will not abide in anythir.rg.Those who do not abide in anything will
not €jo. Those who do not go will not come. Those who do not come will have no
wishcs. Thosc who have no wishcs will not regress.Those who do not regresswill
regress. From what will they regress?They will regress from attachment to a self,
a sentient bcing, a lifc, a personal identity, nihilism, eternalism, appearance,and
discrimination. Those who regress from these will not regress. From what will
thcy not regress?They will not regressfrom emptiness, signlessness,wishlessness,
reality, or the Buddha-Dharma.
"\)Vhat is the tsuddha-Dharma? It is neither detachment nor arrachment. It
grasps no object, enters nowhere, cmerges from nowhere, practices nothing, and
defies expression. It is a name only, empty and nonarising. It neither goes nor
comcs. It is neither defiled nor pure; it is beyond stain and stainlessness.It is
egoless and nondiscriminating; it is not composite or clinging. It is equality and
noncontradiction.
"Good man, the Buddha-Dharma is neither a dharma nor a nondharma.
Why? tsecausethe Buddha-Dharma arises from nowhere. If a novice Bodhisattva
hears this statement and becomes frightencd, he will eventually attain enlighten-
ment. Observing this, one may think, "I must first bring forth bodhicitta and
abidc in [deep] realization; then I can attain Buddhahood. Otherwise, if I do not
bring forth bodhicitta, I can ncver attain Buddhahood.'[However, actually one
should not evenl harbor this kind of discrimination, becauseboth bodhicirta and
Buddhahood are inapprehensiblc. If they are inapprehensible, how can they be
observed? If they cannot be observed, the realization will not be possible. Why
172 ON EuprrNrss

not? Becausewithout observation,realizationwould have no [germinating] cause.a

"Good man, what do you think? Can empty spaceattain enlightenment?"
BodhisattvaLion of Thundering Voice answered,"No."
\1ar1u6ri asked, "Good man, has the Tathagata rcalizcd that all dharmas are
the same as empty space?"
tsodhisattvaLion of Thundering Voice ansu'ered,"Yes, he has."
Manju5ri said, "Good man, enlightenment is like empty spaceand empty
spaceis like enlightcnmcnt. Enlightcnment and empty spaceare neither two nor
different. If a Bodhisattva knows this equality, then therc will be neither' that
which he knows Iand seeslnor that which he does not know or see."
When this doctrine was spoken, fourteen thousand monks ended their defile-
ments and became mentally liberated; twelvc myriads of nonks were freed from
impurity and acquired the clear Dharma-eye which secs all dharmas; ninety-six
thousand sentient bcings engendered bodhicitta; and fifty-two thousand Bodhi-
sattvas achieved the Realization of the Nonarising of Dharmas.
Then, Bodhisattva Lion of Thundering Voice asked Manju6ri, "How long
ago did you engenderbodhicitta?"
Manju6n answered, "Stop! Good man, do not entertain any dclusive thought!
'l
Irr regard to the Dharma, which does not arise, if a person says, engender
bodhicitta. I pcrform thc dccds of cnlightcnmcnt,'hc holds a vcry wrong view.
Good man, I do not see any mirrd which is engendered to seek enlightenment.
BecauseI seeneither rnind nor enlightenment,I engendernothing."
BodhisattvaLion of Thundcring Voicc askcd, "Manju6ri, what do you mean
'seeing
by no mind'?"
'seeing
Mafrju6ri answered,"Good man, no mind' mcans cqualitJ'."
Bodhisattva Lion of Thundering Voice asked further, "Why do you say it
mcans cquality?"
Manju6rr answered,"Good man, it meansequality becauseno nature of any
'ode
kir-rdexists and all dharmas are oi one trrte.j The taste' means there rs rro
attachment, no contamination, no purity, no nihilism, no eternalism,no arising,
no cessation,no grasping, no abandoning, no sclf, and no sensation.He who
explains the Dharma in this way does not consider himself to be explaining any-
thing, nor does he discriminatc anything. Good man, to practice Dharma [in the
spirit ofl this dharma of equality is called equality. Good man, if a Bodhisattva
pcnctratcs such cquality, he does not see any realm, whether it is the realm of one
or the realm of many. He sees no equality in equality and no contradiction in
contradiction, becausethey are both originally pure by nature."
Then Bodhisattva Lion of Thundering Voice said to the Buddha, "World-
Honored One, Manju(ri will not say how long ago he engenderedbodhicitta, but
everyone in the assemblyis eagerto hear it. "
The Buddha said, "Good man, Manju5ri has achievcd the very profound
rcalization of truth. In the very profound realization of truth, neither enlighten-
nlent nor mind is to be found. Ilecause both are inappreherrsible,he does not say
 Mafr tuSni'sArrarNucNr or BuooseHooo 173

how long ago he engenderedbodhicitta. However, good man, now I am going to

tell you how long ago ManjuSri engendered bodhicitta.
"Good man, in thc past, as many kalpas ago as the incalculablesands of ,
seven hundred thousand GangesRivers and morc, a Buddha named Thund..o.,, I
Voice Tathagata, the Worthy One, the Supremell' Enliehtcned One, appearedin
the world. At that time, in the east, seventy-two mvriads of Buddha-landsaway
from here, there was a world named Nonarising, u'here Thunderous Voice Tath,-
gata taught the Dharma. There were eight billion four hundrcd milliorr myriads
of Sravakasthere, and twice as many Bodhisattvas.
"Good man, at that time, there was a king named LJrriversalEnfoldrng. He
was a universal monarch who possesscdall thc sevcn treasuresand ruled the four
continents in accordancewith the True Dharma. For eighty-four thousand vears,
he respectfullyoffered wonderful clothing, food and drink, paiaces,torvers, par.il-
ions, scrvants, and scrvicesto Thunderous Voice Tathigata and his Bodhisattvas
and Srlvakas. His emprcss,royal relatives,maids of honor, princcs, and minisrers
did nothing but make offerings, and never tired of it, though they made offerings
fbr years.
"Afler that, thc king thought alonc in a quiet place, 'I have already accumu-
latcd many grcat good roots, but I have not yet decided how I shall dedicate I
them. Do I seek to be a 5akra, a brahma, a universal monarch,n a Srivaka, or a
Pratyekabuddha?'
"After he thought thus, the gods in thc air said to him, 'Your Majcsty, do
,
rrot cngcndcr such a narrow, inferior aspirationlWhy? Bccause,having gatheredso j
rlrany blessingsand virtues, Your Majesty should engendersuprcmc bodhicitta.' i
"When King Univcrsal Enfolding heard those words, he was very glad and 1
'From
thought, now on, I shall most definitely not rcgrcssfrom bodhicitta. Why?
Bccauscgods know my mind and comc to remind me.'
"(lood man, therl the king, together with morc than cight billion myr-
iads of othcr scnticnt beings, went to Thunderous Voice tsuddha. On arrival, thcy
all prostrated themselveswith their heads at the tsuddha's feet, made,'sevencir-
cumambulations to his right, bowed rcspectfully, and joined thcir palms toward
thc Buddha. Then King Universal Enfolding spoke in verse:

'Now
I shall ask the Supreme One a question.
May he answer it for mel
How can one bccome a Supremely Honored One among humans?
To thc Refuge of the world
I have made offerings for a long time,
But, wavcring in mind, I did not knou'
How to dedicate rny rncrits.

[Alonc, I thought,]
"I have cultivated great blessirlgsand virtues;
l7-l ON EuPrrNsss

How shall I dedicate them?

Do I seek to be a brahmi, a Sakra,
Or a universal monarch?
Do I seek to be a Srivaka
Or a Pratyekabuddha?"

When I thought in this way,

The gods in the air told me,
"Your Majesty, engender not
A narrow, inferior asPiration
As you dedicateYour merits!
For the sake of all living beings,
Your Majcsty should make a great vow.
In ordcr to benefit the world
Your Majesty should engenderbodhicitta."

Now I beg the Worid-Honored Onc,

Who has free command of dharmas,
'I'o
tell me how to engender bodhicitta,
So that I shall attain Ienlightcnmentl
As the Muni has.
Mly thc Honored Or-reamong gods and humans
Lxplain this for n-re!'

"Thcn Thurrderous Voice Tathagataspokc to King Ur.riversalEnfolding in

verse:

'Your
Majesty, listen attentivcly.
I am going to explain this to you point by pornt.
All dharmas result fiom causcsand conditions
i And can accord with one's inclinations;
One can acquire the resultsone wishes.

Ll my past livcs, I also cngcnderedbodhicitta,

Wishing to benefit all sentient beings.
In accordanccwith my wish and n-ry bodhicitta
Engcnderedin the past,
I attaincd enlightcnnrcnt quickly
And never regressedfrom it.

Your Majesty should earnestly

Cultivate all lvirtuousl deeds;
Thcn you will attain
The great, suprcrncenlightcnment of Buddhahood.
 MaNyuSrr's ArrarNr'lnNr or Buoosanooo 175

"When King Universal Enfolding heard the Buddha's teaching, he rejoiced

as he never had before. He made a great lion's roar in the presence of the as-
sembly, speaking in verse:

'Now,
in the prcsenceof the entire assembly,
I bring forth bodhicitta
For the sake ofall sentientbeings.

I vow to involve myself in sarhsira countless times

To bring great boons to living beings
Until the end of the future.

I shall cultivate all thc Bodhisattva's deeds

To save living bcings from their sufferings.

From this moment on, if I brcak my vow

And becomc grccdy, miserly, or resentful,
I shall be deceiving the lluddhas in thc tcn directions-

From today until thc day

I attain enlightcnmcnt,
I shall always folow the Buddhas
In cultivating pure conduct;
I shall observe the pure precepts
And commit no misdceds.

I shall not cherish the idea,

Of attainirrg Buddhahood in haste,
But until the end of thc future,
I s h a l l b e n e t l ta l l l l v l n g b c r n g s .
And adorn and purify incalculable,
Inconceivable tsuddha-lands.
My nanre shall bc hcard
Throughout the worlds in the ten directions.

Now I prophcsy on my own behalf

That I shall without fail become a Buddha.
Becausemy aspiration is supcrior and pure,
I have no doubt of my achievement.

I shall purify my words, thoughts, and deeds

And lct no tracc of evil arisc.
In accordanccwith this sincerevow,
I shall Ieventually]become a Buddha,
An Honored Onc among human beings.
I /() ON EuprlNrss

If my vow is truly sincere,

May the six kinds of quakesshake the great carth!
If my words are genuine and not false,
May musical instruments sound spontaneouslyin thc air!
I am free of flattery or resentment;
If this is truc,
May flowers of the coral trcc rain dorvn!'

"When King Universal Enfolding had spoken this versc, the six kinds of
quakes shook billions of Buddha-landsin the ten dircctions, musical instruments
sounded in the air, and flowers of the coral tree rained down, all becauscHis
Majesty's vow was sincere. At that timc, two billion of the king's attendants
rejoicedin ecstasy.They said to themselveswith dclight, 'We shall arrainsupreme
enlightenment,'and thus followed the king's cxample by engendcringbodhicitta."
The Uuddha said to the assembly,"Who was King Univcrsal Enfolding of
that time? Hc was no othcr than Bodhisattva Manju5ri of today. h.r thc past, as
many kalpasago as the incalculablesandsofscven hundrcd thousandClangesRivers
and more, he cngcndcrcd bodhicitta fcrr the first time. Then, after kalpas as nu-
merous as the sandsof sixty-four GangcsRivcrs, he achievcdthc Realizationof the
Nonarising of Dharmas, attainedall the ten stagesof a Bodhisattva, and acquired
the ten powers of a Tathagata.Hc perGcted every Dharma of the tsuddha-stage,
but he ncvcr thought: 'l shall become a tsuddha!'
"Good man, thc two billion people of that tir.rrewl.ro attendcd on the king
and er.rgenderedbodhicitta in thc presenceof Thunderous Voice Ruddha were all
persuadedby ManjuSri to practice [the piramitas ofl giving, discipline, patiencc,
vigor, meditation, and wisdorn. Now they havc all attained supreme enlighten-
nrcnt, turned the great Dharma-wheel, and, aflterfinishing the Buddha-work, have
entercd parinirvdna. Manjudri has made offerings to all those Tathtgaras and pro-
tected and upheld their Dharmas. Now only onc Buddha [of the two billion]
remains, whose namc is Mount Earth-Holdcr. The world of that Buddha is named
Earth-Holder, and lies in the lower directiorr, as many Buddha-lands away from
here as the number of thc sands of forty Ganges Rivers. There are countless
Sravakas there. The life span of that Buddha, who is still alive, is immeasurable."
When Manjudri's past was related, sevcn thousand sentient beings in thc as-
sembly engcndercd supreme bodhicitta.

III

Then Bodhisattva Lion of Thundering Voice asked Maiijuiri, "Virruous One,

since you have attained the ten stages of a Bodhisattva, fully acquired the ten
 MaNluSni's Arr,ulrlrNr rtr Bur;lrr.rsoon 177

powers of a Tath-gata, and accomplishcdall Buddha-l)harnras,why do you nor

attain supremc cnlightenment?"
Maiijr,rSrianswered, "Good nran, no one realizcsenlightcnment after he has
achicved perfection irl allT tsuddha-Dharmas.whr'? Because,if one has achieved
perfectionin all Buddha-Dharmas,he need not realizeanvthinq more."
Bodhisattva Lion of Thundering Voice asked,"Hos. can onc achievcperfec-
tion in all Buddha-Dharmas?"
ManjuSri answcrcd, "To achicve perfcction in thc Buddha-l)harnras rs to
achieve perfcction in suchness.To achieve pcrfcction in such'css is to achicve
perfectionin cmpty spacc.Thus, thc Buddha-Dharmas,suchness.and cnrptl, space
are [all] one and the same. Good man, you ask, 'How can one achicr.cpcrfr'ction
in all Buddha-l)harmas?'Just as a pcrson can achieve pertcction in tbrrn, fecl-
ing, conception, impulse, and consciousness,so he can achieve pcrfcctron in all
Buddha-Dharmas."8
BodhisattvaLion of Thur-rderingVoice askcd, "What docs it mcan to achicve
perfecticln in form and other dharmas?"
Manju5ri askcd in turn, "(iood r.rran,whar do you think? Is the firrm you see
p c r n l J n c n to r r m p c r n r a r r e r r t ? "
tsodhisattvaLion of Thunderirrg Voice said, "lt is ncither."
Manjudri asked, "Good man, if sorncthing is neithcr permanent nor irnpcr-
manent, does it increascor decreasc?"
Bodhisattva Lion of Thundering Voice answered,"No."
Mairju(rr said, "Good man, if you realize that things do not incrcaseor
dccrcasc,you are said to achieve perfection in thcm. Why so? If you do not
thoroughly understandthings, you will makc discriminationsamong them. If you
thor.r.rghly understandthings, you will not rnake discriminationsanong them. If
things are not discrimirrated,they d. 'ot increascor decrease.If they do 'ot
increaseor decrease,tl-rcyarc equal. Good ma', if you see cquality i' form, you
achicve perfi'ction in form. The same is true with fccling, corlccption, impulsc,
consciousness, and all othcr dharmas."
Therr, Bodhisattva Lion of Thundering Voice asked Manjuirr, "Virtuous
One, since you achievedthc Realizationof the Nonarising of l)harmas, you have
ncvcr harbored a notion [in your mind] of attaining supreme enlightcnment. whv
do you now urge others to progrcsstoward cnlightenmer-rt?"
MaiSu6ri answered, "l really do not urgc any sentient beings to progress
toward cnlightenment. v/hy? Becauscscntient bcings are nonexistent .rnd dcvoid
of sclfl-cntity.If ser-rtient
bei'gs were apprchensible,I would causcthem ro pro-
gress toward enlightcnment, but since they are inapprcl-rcnsible,I do not urge
them to do so. why? Becausccnlighte'menr a'd scnticnt bcings are equal and
not diffbrent from each other. Equality cannot be sought by cquality. In equality,
nothing originates. Therefore, I oftcn say that one should observe all phenomcna
as coming from nowhere and goi'g nowhcrc, which is called equality, that is,
178 ON EupuNrss

r'mpliness. In emptiness, there is nothing to seek. Good man, you said, 'Since
.,..u achreved the Realization of the Nonarising of Dharmas, you havc never
h,rlored a ltotion [in your mind] of attaining supreme enlightenment.' Good
:.iian.do vou seethe mind? Do you rely on the mind ro attain enlightenment?"
Bodhisattva Lion of Thundering Voice said, "No, Manju6ri. Why nor? Be-
rause the mind, unlike form, is invisible, and so is enlightenment.They are arbi-
'mind' 'enlightenment'
trarv names only. The names and do not exist."
Mafrju6ri said, "Good man, there is an esotericirnplicationin your statement
that I have never harbored a notion [in m1, mind] of attaining enlightenment.
Why? Becausethe mind has never comc into being. Sincethe mind has never come
into being, what can it apprehendor realize?"
Bodhisattva Lion of Thundering Voicc asked, "What does it mean to realizc
equality?"
Manjuiri answered,"To be detachedfrom all dharmasis to realizeequality.
The so-calledrealizationmcans the subtlc wisdom, which neither ariscsnor ceases,
is identical with such.ess, and cannot be discriminated. If a Dharma-cultivator
with right view comprehends the truth that in equality there is nothing to be
attained, ar-rddoes not attach himself either to multiplicity or to oneness, thcn he
has rcalized equality. If a person rcalizesthat all dharmas are signless,comprehends
that signless'ess is their sig', and does not cling to his body or mi'd, then he has
perltectly rcalizcd cqr.rality."
Bodhisattva Lion of Thundcring Voice asked, "What is 'attainment'?"
ManjuSri answcrcd, "'Attainment' is a conventionalexprcssion.In fact, what
saintsattain is incxprcssible.why? Becausethe Dharma restsupon nothing and is
bcyond spccch. Furthermore, good ma', to rcgard nonattainment as attainmcnt,
and as ncither attainment nor nonemainnlenr,is called Ithe truc] attainment."e
Ther.r,Bodhisattva Lion of Thundcring Voice said to the Buddha, "World-
Honored Onc, may you tcll us about the Buddha-land which ManiuSri will
achicve!"
'fhe
tsuddha said, "Good man, you should ask Manjuiri, yourself."
At this, Bodhisattva Liorr of Thundering Voicc asked Manju3rr, "Virtuous
One, what kind of mcrits and adornments will vou achieve for vour Buddha-
land?"
Maiiju6ri, said, "Good man, if I sought enlightcnment, you could ask me
what kind of Buddha-land I shall achicvc."
lJodhisattva Lion of Thundering Voicc asked, "Virtuous One, do you not
seek cnlightenment?"
Manju6ri answcred, "I do not. Why so? If onc seeksanything, he is tainted
and attached.Ifone is tainted, he has craving. Ifonc has craving, he takesbirth. If
one takcs birth, he has lmorel craving. If one has craving, he will never be
'l'herefore,
hberated. good man, I do not seek enlightenment. Why not? Because
cnliqhtenment is unattainable.Becauseit is unattainable,I do not seek it. Good
man, )'ou asked me what kind of Buddha-land I shall achieve, but I cannot tell
 MaNtuSni'sArrarNunNr or Buoosasooo 179

you. Why not? Becauseif a Bodhisattva spcaksof the merits and magnificenceof
his future Buddha-land in the presenceof the Tathagata, the All-Knowing One, he
i s p r a i s i n gh i s o w n v i r t u c . "
The Buddha told Manju6ri, "You may tell them bv rvhat kind of vows you
will adorn your Buddha-land, so that the Bodhisattvashearing those vows will
resolve to fulfil them also."
Thus instructed by the Tathagata, Manju5ri rose from his seat, bared his
right shoulder, knelt on his right knee, joined his palms, and said to the Buddha,
"World-Honorcd One, now, by the miraculous powers vestedin me by the Bud-
dha, I am going to speak of my vows. Those who wish to seek great enlighten-
ment should listcn attentively, study them according to the truth, and fulfill them
after hearing them set forth."
When Manju5rr knelt on his right knee, the six kinds of quakes shook Bud-
dha-landsas innumerable as the sandsof the Gangesin each of the ten dircctions.
Manju5ri addressedthe Buddha, saying, "Hundreds of thousands of [mil-
'lf
lions ofl billions of myriads of kalpasago, I vowed: all the Ifuturel Tathlgataslo
in countless Buddha-lands in the ten directions, whom I see with my unhindered
dcva-cyc, are not persuaded by me to engender bodhicitta or taught by me to
cultivate giving, discipline, patience, vigor, meditation, and wisdom and to attain
suprcrnc enlightenment, I shall not attain bodhi. Only after the fulfillment of this
vow shall I attain supreme enlightenment."'
At that tirne, thc Rodhisattvasin thc asscmbly all thought, "How many
Tathigatas can Maiiju5ri sec with his unhindereddeva-eyc?"
Knowing what all those Bodhisattvasthought, the World-Honored One said
to Boclhisattva Lion of Thunderring Voice, "Good rnan, suppose this billion-world
universcwcrc brokcn into tiny dust-motes.What do you think? Could the number
of thcsc dust-motes be known through courlting?"
Bodhisattva Lion of Thunderine Voice answered. "No. World-Honored
One. "
The .Buddha said, "Good man, MaiijuSri with his unhindcrcd dcva-cyc sees
more Buddhas in thc cast than the number of such dust-motes.The same is true in
the south, in the west, in the north, in each of thc four intermediate directions, in
the zenith and in thc nadir."
Manju6ri then said to the Buddha, "Furthermore, World-Honored One, I
have vowed to combine the worlds of Buddhas as innumerableas the sandsof the
Gangesinto a single Buddha-land and to adorn it with incalculable,intermingled,
exquisitejewels. If I cannot do this, I shall never attain supreme enlightenment.
"Furthermore, World-Honored One, I have vowed to causemy land to have
a bodhi-tree as big as ten billion-world universes;that tree will shed a light all over
my Buddha-land.11
"Furthcrmorc, World-Honored One, I have vowed not to rise from my seat
undcr thc bodhi-trcc from the time I sit down upon the seat until I attain supreme
enlightenment and enter nirvlna, [and during that time] to teach the Dharma by
180 Ou EuprINrss

magicallv produced bodies to sentientbeings in incalculable,numberlcssBuddha-

lands in the ten directions.
"Furthermore, 'World-Honored One, I have vowed to causemy land to lack
rhe name'woman,'and to be inhabited by numerous Bodhisattvaswho arc frcc
trom the filth of afflictions, who cultivate pure conduct, and who are sponta-
neously born dressedin monastic robesand seatedwith crossedlegs. I have vowed
to causemy land tol have no Sravakasor Pratyekabuddhas,even in name, excepr
those magically produced by the Tath-gata to explain the doctrines of the three
vehiclesto sentientbeings [of other Buddha-lands]in the ten directions."
Then, tsodhisattva Lion of Thundering Voice asked the Buddha, "World-
Honored One, what will be Manju5ri's name when he becomes a Buddha?"
The Buddha answered,"Good man, when Manju6ri becomesa tsuddha, he
will bc namcd lJniversal Sight. Why? Bccause that Tathegata will make himself
visible to all the sentientbeings in innumerable hundreds of thousandsof billions
of myriads of Buddha-lands in thc tcn dircctions. The sentient beings who see that
tsuddha will certainly attain supreme enlightenment. Although [the future] Uni-
versal Sight Tathtgata has not yet become a Buddha, all those who hear his name
mentioned, either when I still live in the world or after I enter parinirv-na, will
also attain supreme enlightenment without fail, except those who have already
attained thc stagc of nonrcbirthl2 and those who have a narrow, ir-rferioraspiration."
Mairju5ri said to the Buddha, "Furthermore, World-Honorcd Onc, I have
vowed that, just as the inhabitants of Amittbha Buddha's land have joy in thc
Dharma fbr food, in my land the Bodhisattvas will all have in their right hands a
bowl full of delicaciesas soon as they think of food. After a momerlt, they will
'Under
thirrk, no circumstanceswill I eat any of this myself before I have offered it
to the Buddl-rasin the ten directions arrd given it to poor, suffbring sentient beings,
such as hungry ghosts, until thcy arc satiatcd.'After thinking this, they will obtain
the five miraculous powers, enabling them to fly in space without hindrance; and
then will go to offer the delicaciesto thc Buddhas, Tathagatas. and Srivakas in
numberless Buddha-larrds in the ten directions. The Bodhisattvas from my land
will give the food to all the poor, distressedscntient bcings in all those Buddha-
lands and will cxplain thc Dharma to them so as to frec thcm from the thirst of
desirc. It will take the Bodhisattvas only an instant to accomplish all this and come
back to their own land.
"Furthermore, World-Honored One, I have vowed that when they arejust
born, all the tsodhisattvas in my land will obtain at will in their hands whatever
kinds of precious clothes they need, clean ar-rdfit for Srananas. Thcn thcy will
'l
think, shall not use these myself until I have offered them to the Buddhas in thc
ten directions.'Thereupon, they will go to offer their precious clothes to thc
Buddhas of countless Buddha-lands in the ten dircctions and thcn return to their
own land, all in a moment. Orrly after this will they enjoy thc clothing themselves.
"Furthermore, World-Horrored One, I have vowed that thc Bodhisattvasrn
 MaN;uSni'sArrarNlarNt or BuooHauooo 181

my land will offer their wealth, treasures, and necessitresof life to Buddhas anC
Srivakasl3 before they themselves enjoy them.
"Furthermore, I have vowed that] my land u-ill be frce lrom the eight
adversitics,unwholesome dharmas,wrongdoing and prohibrtion, pain, annoyance,
and unhappiness."
Then, BodhisattvaLion of Thundering Voice askedthe Buddha, "What will
that Buddha-land be named?"
The tsuddha answered, "That Buddha-land u'ill bc namcd Wish-Fulfilling
Accumulation of Perfect Purity."
Bodhisattva Lion of Thundering Voice asked, "ln u'hat direction u.ill that
Buddha-land be located?"
Thc Buddha answered."In the south. The SahaWorld rvill also be contained
in it."
ManjuSri continued speaking to the Buddha, "Furtherrnorc, I havc vo\\'!-d
that my Buddha-land will be formed of incalculableamounts of wonderful jeu'els
and adorned with innumerablc, interlaced, exquisite pearls. These pearls rvill be
exceptionally rare and difficult to find in the tcn directions; their names will be so
numerous that no one could finish rccounting them, cven in millions of years. My
land will appearto be made of gold to the Bodhisattvaswho wish it to be made of
gold, and will appearto be made of silvcr to the tsodhisattvaswho wish it to bc
rnadc of silver, without affecting its goldcn appcaranccto thosc who wish it to be
made of gold. According to the Bodhisattvas'wishes,it will appearto be made of
crystal, lapis lazuli, agate, pearls, or any other treasurewithout affecting its ap-
pearanceto others. It will also appear to be n-radeof fragrant sandalwood, of
l-ragrantalocwood, of rcd sandalwood,or of any other kind of wood, all according
r o r h e B o d h i s a t t v a sw
' ishes.l4
"My land will not be illuminated by thc brilliance of sur.rs,moons, pearls,
stars, fire, and so forth. All the Bodhisattvas there will illuminatc hundreds of
billions of myriads of -tsuddha-landswith their own lights. In my land, it will bc
daytime when flowers open and night when flowers closc,lt arrd thc scasonswill
changeaccording to the tsodhisattvas'wishes. There will be no cold, heat, old age,
illness,or death.
"lf they wish, Bodhisattvas in my land may go to any other land to
attain [suprt:mrc] eniightennent; they will attain it aftcr dcsccnding fronr thc
Tusita Heaven when their lives come to an end there. No one in mv Buddha-
larrd will enter nirvana.l6
"Though thcy will not appcarin thc sky, hundreds of thousandsoi nrusical
instrunents will be hcard; their music will not be the soundsof areedl, desire,but
the sounds of the paramitas,_the.Buddha, the Dharma, the Sarhgha,and the doc-
trines of the llodhisattvaf canon. Tl.re Ilodhisattvas u'ill bc able to hear the
wondcrfui Dharrna in proportion to thcir undcrstanding. If thcy wish to scc
'Iath5gata
the tsuddha, they will see lJniversal Sight sitting ur.rder the bodhi-
182 ON EuprINEss

rree as soon as they think of seeing him, wherever thcy are, whcther walking,
srrrips. or standing. Bodhisattvas who have doubts about the Dharnra will
brc-akrhe net of their doubts and comprehend the in'rport of thc Dharma at the
sieht oithat tsuddha, without receiving any explanation."
Then, in the assembly, incalculablehundreds of thousands of billions of
ntvriads of Bodhisattvas said in unison, "He v"'ho hears the name of Universal
Sight Buddha will obtain excellcnt benefits, let alonc those who arc born in his
land. If a person has an opportunity to hcar the doctrine of the Prediction of
ManjuSri's Attainment of Buddhahood explained and thc I'rameof Maiiju6ri men-
tioned, he is meeting all Buddhas face to face."
Thc Buddha said to those Bodhisattvas,"lt is so, it is so, just as you say.
Good men, supposea person keeps in mind hundreds of thousalds of billions of
Buddhas' nanles. And supposeanother person kccps in mind thc name of Bodhi-
sattva Mafrjuiri. Thc blcssingsof the latter outnumber those of thc former, let
alone the blcssingsof those who keep in mind the namc of Universal Sight Bud-
dha. Why? Becausccven the bcnefits which hundreds of thousandsof lmillions ofl
billions of myriads of Buddhas givc to sentientbcings cannot conPare with those
which Mafr.1uSri givcs during onc kalpa."
Thcrcupon, in the assembly,innumerablehundrcds of thousandsof billions
of myriads of gods, dragons, yaksas,gandharvas,asuras,garudas,kinnaras, ma-
horagas,humans, nonhumans, and so forth said in unison, "We take refuge in the
youthful Bodhisattva Mafrjudri. Wc take refugc in (Jniversal Sight Tathigata, the
'Worthy
Or.re,the Supremely Enlightened Onc."
After saying that, eight trillion four hundred billion myriads of senticnt
beirrgs enger-rderedsuprcme bodhicitta. Incalculable numbers of sentient beings
brought their good roots to maturity and gained nonrcgression from the three
vehicles.l7
Manjudri again said to thc Buddha, "Furthermore, I have vowed to filI my
tsuddha-land with all the nrerits and magnificence of the lands of the hundrcds of
thousandsof [rnillions ofl billions of myriads of Buddhas, World-Honored Ones,
whom I have seen bcfore. Howevcr, my land will lack the two vehiclcs, the fivc
depravities, and so forth. World-Honored One, if I myself enunleratc the merits
and n-ragnificenceof my Buddha-land, I cannot finish doing so evcn in kalpas as
innumerable as the sandsof the Gangcs.Only the lluddha knows the scopeof my
vow- "llt

Ihc Buddha said, "lt is so, MaiijuSri. The Tathagata can know and see
everything in the past, present, and futurc without limit or hindrar-rce."
'Ihcn,
in the asscmbly, sone Bodhisattvas thought, "Will the mcrits and
magnificence of the tsuddha-land achieved by ManjuSri be equal to those of Ami-
tabha'sBuddha-land?"
The World-Honored Onc, knowing these Bodhisattvas' thoughts, immc-
diately told BodhisattvaLion of Thundering Voice, "Supposca person splits a hair
into one hundrcd parts and, with one part, takes a droplet of water from a vast
 MafrruSni'sAttatNurNt or Buotsasooo 183

ocean. If he compares the droplet of water to the magnificence of Amitabha's

Buddha-land, and the remaining water of thb vast ocean to the magnificence of
Universal Sight Tathagata'sland, the contrast will still not suffice. Why? Because
the magnificenceof (Jniversal Sight Tathagata'sland rs inconceivable."
Bodhisattva Lion of Thundering Voice asked the Buddha, "World-Honored
One, is there any Buddha-land as magnificent as that Buddha-land in the past,
present, or future?"
The Buddha answered, "There is one, good man. In the east, there is a
Buddha-land named Abiding in the Unexcelled Vow, which is so far away that to
get there one must pass worlds as innumerable as the sands of ten billion Ganges
Rivers. There is a Buddha there named King of (Jniversal, Eternal Light and
Meritorious Ocean. The life span of that Buddha is immeasurable and infinite.
He always teachesthe Dharma to Bodhisattvas.Good man, the merits and mag-
nificence of that Buddha-land are exactly likc those of Universal Sight's Bud-
dha-land." . . .
Then, Bodhisattva Lion of Thundering Voice asked the Buddha, "World-
Honored One, when will Manjudri attain supreme enlightenment? How long will
that Buddha live; how many Bodhisattvas will he have?"
The Buddha answered,"Good rnan, you should ask Manju6ri yourself."
At this, Ilodhisattva Lion of Thundering Voice asked Manju5ri, "Virtuous
One, whcn will you attain supreme enlightenment?"
Mafrju6ri answered, "Good man, if the realm of spacecould become a phys-
ical body, I could attain supreme enlightenment. If a magically produced person
could attain enlightenment, I could attain it. If an undefiled Arhat could be no
other than suprcmc cnlightenment, I could attain it. If a dream, an echo, a reflec-
tion, or a magically produced being could attain enlightennent, I could attain it. If
it could be daytime when the moon shines and nighttime when the sun shines, I
could attain supreme enlightenment. Good man, you should ask your question of
those who seek enlightenment."
Rodhisattva Lion of Thunderi'g Voice asked, "Virtuous One, do you not
seek enlightenment?"
Mafrlu6rr answered, "No. Why not? Because Manju6ri is no other than
'Manju5ri'
errlightenmcntand vice versa. Why? Because is only an arbitrary name
ancl so is'supreme enlightenment.'Furthermore, the name is nonexistent and
cannot act; thereforc, it is cmpty. Thc naturc of cmptiness is no other than
enlightenment."
Then, thc Buddha askcd BodhisattvaLion of Thundering Voice, "Have you
ever seen or heard the Sravakasand Bodhisattvasin the assembly of Amitlbha
'f
athagata?"
Bodhisattva Lion of Thundering Voice answered,"Yes, I have."
The Buddha asked, "How many are there?"
Bodhisattva Lion of Thundering Voice answered, "Thcir number is in-
calculable and inconceivable."
18-1 ON EnrprrNrss

Thc tsuddha said, "Good nlan, compare one kernel taken from a bushel of
linsc.-Jtrom tl-rekingdom of Magadha to the numbc-rof thc Sravak.rsand Bodhi-
srtrvas in Amitibha Buddha's land, and compare thc kenrels remainirrg in the
br,rshelto the numbcr of thc Bodhisattvasin MailuSri's asscmbly whcn hc attains
srlprenlc enlightcnment-even this contrast is ir"radcqr.r.rtc. r"
"Good man, if one compares the number of thc tiny dust-motes in this
billion-r.vorld universe to the numbcr of kalpas for .,vhich lJr.rivcrsalSight Tathi-
qara '"vill live, one will find that thc formcr, even multiplicd by or.rchundrcd thou-
sand billion, or by any amount, numcrical or figurative, is still lcss than thc lattcr.
You should know that thc lifc span of Univcrsal Sight Tathlgata is incalculable
and limitless.
"Supposea person breaksa billion-r.vorlduniverseinto tiny dust-motes,and
another person does the samc, and so on [up to ten persons].Then one ofthem
takes all the tiny dust-motes [from one billion-world universe] ar-rdgoes toward
thc cast, dropping onc dust-motc aftcr hc passcsthrough woricls as numerous as all
the dust-moteshc carries.After he passesagainthrough the samenumber of worlds,
hc drops anothcr dust-motc. Hc docs so until hc has droppcd all thc tiny dust-
rnotcs. Anothcr pcrson [of thc tcn] walks toward thc south [and does the same].
This corrtirruesuntil the same is done in the west, the north, each of the four
intermediate directions, the zenith, ancl the naclir. Good man, can anyone know
thc numbcr of thcscrworlcls that havc bccn thr.rstravcrscd?"
l3odhisattvaLion of Thundering Voicc answcrcd, "No."
The tsuddha asked, "Good man, supposethcsc tcn pcrsons break into tiny
dust-motes every world in the ten dircctions that thcy passthrough, u'hcthcr thcy
drop a dust-note there or not. What do you think? Can anyonc know thc numbcr
of thcsc dust-motcs through counting?"
Bodhisattva Lion of Thundcring Voicc answcrcd, "No, World-Honorcd
One. Anyone who tries to count them will become confused and will not be able
to know their numbcr."
Thc Buddha said, "Good rnan, all Buddhas, Tathagatas,can know the num-
bcr of thosc tiny dust-motcs. Evcn a greaternumbcr than this is knowable to the
Tathigatas."
Then Bodhisattva Maitreya said to the Buddha, "World-Honored One, in
order to attain such great wisdom, Bodhisattvasshould never give up the pursuit
of it even if they go through extremely grievous sufferings in vast hclls for in-
calculablebillions of kalpas."
Thc Buddha said, "Maitrcya, it is so, it is so, just as you say. For who
rvould not dcsirc and cnjoy such grcat wisdom, except those who are lowly and
inferior and those who are lazy ar-rdlethargic?"
When this wisdom was explained,ten thousand sentientbeings engendered
bodhicitta.
Thcn thc Buddha said to Bodhisattva Lion of Thundcring Voicc, "Good
man, what do you think? Manju6ri will follow the Bodhisattva-path for kalpas as
 MaNruSni'sArr,ttNurNt or BuI>ott.tttooo 185

numerous as the tiny dust-motesin the worlds in thc ten dircctions whereir] those
ten persons pass. Why? Bccauscinconccivablcarc Marlr-r5ri'sqrcat vows, his dc-
termination and pursuits; so are his lifc span and asscmblvoi Bodhisattvasaftcr hc
attainssupreme enlightenment."
BodhisattvaLion of Thundering Voice said to the tsudclha,"World-Honored
One, Manju5ri's aspirationis very great, and so are the practiccshe has cultivated.
Never has hc wcaricd of thcm. cvcn for kaloasas nunlcrous as thc tinv dust-mores
mentioned before."
Manju(ri said, "lt is so, it is so, good man, just as vou sa\'. What do you
think? Does the realm of spaceconceivethe idea that it endurcs tbr davs, nights,
months, seasons,years, and kalpas?
-BodhisattvaLion of Thundcring Voice answered,"No."
Manju6ri said, "It is so, good man. Those who comprchcnd that all clharr-nas
are [in reality] equal to spacehave nor-rdiscriminating, subtle i.r'isdonrand do not
t h i n k , ' l e n d u r e f o r d a y s , n i g h t s , m o n t h s , s e a s o r - ryse, a r s ,a n d k a l p a s . ' W h r ' ?t s e -
cause they have no thought of dharrnas. Good man, thc rcalm of spacc ncvcr
thinks that it fccls tircd or afflicted. V/hy? Because,evcn after kalpas as innunrcr-
ablc as thc sandsof the Gangcsclapsc,thc rcalm of spaccwill not arisc, nor u'ill it
be consunredby trre ar-rdruirred; it is indestructible.Why? Becausethe realnr of
spaccdocs not cxist. Therefore, good man, if a tsodhisattvaunderstandsthat no
dharrrraexists, he will have no burning afflictions and no weariness.(lood nran,
thc namc'spacc'is lrec from destructionby fire. It is devoid of burning afllictions,
and leels no fatigue. lt does not movc or altcr. It ncither ariscsnor ages.It neither
c o m e s n o r g o e s . T h c s a m c i s t h c c a s cw i t h ' M a n j u S r i . ' W h y ? B e c a u s ea n a m e l s
dcvoid of sclf-naturc."
When this doctrinc was spoken, the four grcat dcva kings, Sakra, Brahma,
gods ofnriesome virtue, and others all said in unison, "Thc sentientbcings who
hear this doctrine explained will ccrtainly acquire good, great bcncfits, let alone
those who accept, practice, read, and rccitc it. It sl-rouldbe known that thc good
roots they achievewill be very extensivcand grcat. World-Honored One, wc shall j
accept, practicc, rcad, rccitc, propagate,and circulatethis profbund doctrine, be-
causewe want to protect and uphold it."
Thcn, tsodhisattvaLion of Thurrderirrg Voice asked the Buddha, "World-
Honored One, suppose a pcrson, after hearing this doctrinc cxplained, acceprs,
practiccs,rcads, and rccitcs it; pon_ders
upon it; and resolvesto adorn a tsuddha-
land with mcrits. What degreeof blcssingwill he acquire?"
The tsuddha answered, "Good man, the Tathagataseesnlanv Buddhas and
their lands with his unhindered Buddha-eye.Supposca Bodhisatn';roifcrs to each
of these Tath-gatas wondcrful treasuresenough to flll all thesc Tatl-rigatas'lands
until the end of the future, abides sccurcly in the pure preceprs, and treats all
scnticnt beings with impartiality. Supposeanother Bodhisattva acccpts,pracrices,
reads,and recitesthe doctrine of [Manju6ri's] Adorning a Buddha-Land with Mcr-
its, and vows to follow thc path Manju(rl has trodder-r,even for as little time as it
186 Orq -EuprrNrss
r ll
,\
takes to walk (sevenisteps. The merits of the former, even multiplied by one
hundred, or by any amount, numerical or figurative, will still be lessthan those of
r h e l a t t e r ".
Then Bodhisattva Maitreya asked the Buddha, "World-Honored One, what
should we calledthis Dharma-door? How should we uphold it?"
'The
The Buddha answered, "This Dharma-door is called Buddhas' Frec
'The 'Maiiju6rr's
Command of Miraculous Powers,' or Fulfilmcnt of Vows,' or
Adorning a Buddha-Land with Merits,'or'GivingJoy to BodhisattvasWho En-
gender Bodhicitta,'or'The Prediction of ManjuSri'sAttainment of Buddhahood.'
You should acceptand uphold it by thesenames."
In ordcr to makc offbrings to this doctrine, the Bodhisattvas who had come
from the ten directions caused many flowers to rain down, and praised the Bud-
dha, saying, "The World-Honored One is most cxtraordinary! How fortunate we
arc to have such an cxccllcnt opportunity to hcar this inconceivable, magnificent
doctrine explained by Manjuiri with a lion's roar!" After utterilrg these words,
they returned to their respectivelands.
When this doctrine was spoken, Bodhisattvas as innumcrable as the sands of
thc Ganges gained nonregression and thc good roots of countless sentient beings
came to maturity.
Then Maiiju5ri irnrnediatelycntcrcd thc Samadhiof the Bodhisattva'sEmit-
ting Lights to Reveal Ali Dharmas as lllusory. Aftcr hc cntcrcd the samadhi, he
causcd thc asscmbly to scc all the Tathagatasin all the incalculablc tsuddha-lands in
thc tcn dircctions, and a Maiju6ri relating the merits and magnificence of his
tsuddha-land in the presence of each Buddha. After the assembly had seen this,
they all believedthe sublime, €geatvows of Manju5n to be extraordinary.
Whcn thc Buddha had cxplaincd this sutra, thc Bodhisattvas,monks, nuns,
laymen, laywomen, gods, dragons, yaksas,gandharvas,asuras,garudas,kinnaras,
rnahoragas, humans, and nonhumans all rcjoiccd at thc Buddha's teaching, ac-
cepted it with faith, arrd began to practice it with veneration.

NOTES

1 . l n w h a t s e n s et h c s c p c o p l c b e c a m c e n l i g h t e n c d i s n o t c l c a r i n t h c t c x t . D o c s
'enlightenment'
here mean the realization of emptincss or suchncss, or mcrcly a kind of
awakening to certain truths? Did these people all reach the same degree of enlightenment or
n o t ? T h e t e x t d o e s n o t s a y . H o w e v e r , i t i s r n y o p i n i o n t h a t t h i s a n d t h e s u b s e q u e n tm i r a c l e s
r n t h i s p a r t o f t h e s u t r a s h o i r l d b e c o n s i d e r e dt o b e s y m b o l i c ( G C . )
2 . ' I ' h c p h r a s c " H i s b o d y w a s a d o r n c d w i t h t h e t h i r t y - t w o a u s p i c i o u ss i g n s , " a l r e a d y
s t a t c c la b o v e - w a s o m i t t e d h e r e i n o u r t r a n s l a t i o n .
 MairtuSni's ArrarNurNr on Buoonanool 187

3. Literally, "Lion o[Darting Thunderbolt."

4. Although this paragraph appearsto contradict the preceding statements,they should
be understood to be on different levels. The previous statements describe the very nature of
the ultimate truth, which is beyond discrimination and observation. On the other hand, from
the point of view of Dharma practice, observation is necessarvto iurther one's realization at
certain stages. It is said that prior to full realization one must penetratingly observe the
emptiness of mind to rid oneself of subject-object dichotoml'.
T h i s p a r a g r a p hi s e x t r e m e l y o b s c u r e . T h r e e v e r s i o n s ( T a i s h o 3 l f ) , p . 3 4 5 , b y S i k s a -
n a n d a ;T a i s h o 3 1 8 , p . 8 9 6 , b y C h u F a H u ; T a i s h o 3 1 9 , p . 9 1 2 , b v A m o g h a ) d i f f e r w i d e l y i n
their renderings of this paragraph. Alternate translation:
"Good man, the Buddhal)harma is neither a dharma nor a nondharma. Why? Be-
cause the Buddha-Dharma arises from nowhere. If novice Bodhisattvas are horrified at
hearing this statement, they will attain enlightenment quickly; if they discriminate, thinking,
'Now
I a m g o i n g t o a t t a i n e n l i g h t e n m e n t , ' t h e y w i l l e n g e n d e rb o d h i c i t t a , a i n i a t i m m e d i a t e
r e a l i z a t i o n ,a n d a t t a i n e n l i g h t e n r . n e nat s a r e s u l t . I f t h e y d o n o t e n g e n d e rb o d h i c i t t a , t h e y r v i l l
nevcr attain cnlightcnmcnt. Without the above discrimination, enlightenment and bodhicitta
are both inapprehensible. What is inapprehensible is beyond discrimination. What is beyond
discrimirration has rrothing to do with imrlediate realization. Why? Becausethere is no object
o f i m m c d i a t c r c a l i z e t i o n".
'one 'of
5. -4 nreans iiterally taste' or the same taste'. ln meaning it connotes
s i n r p l y ' t h c s a n r c ' , ' i d c n t i c a l 'o, r ' a t - o n c - m c n t ' .
6. That is, to become a universal monarch again in his next life, as he was in that life.
7 . L i t e r a l l y , " i s c o r n p l e t ew i t h . "
8. That is, the aggregatcs arc by nature identical with Buddhahood.
9. Although this sentenceis rather curnbersorne, we havc choscn to rcndcr it litcrally,
since it is philosophically important.
1 0 . T h a t i s , t h o s e w h o a r e n o w o r d i n a r y s c n t i c n t b c i n g s , w i l l b c T a t h a g a t a si n t h e
future.
11. Another possible rendering: "Furthermore, World-Hor.rored One, I have vowed to
causerny land to have as many bodhi-trccs as thc worlds in ten billion-world universes; those
trccs will shcd a light all ovcr my tsuddha-lancl."
1 2 . T h i s s c c m s t o d e n o t e H r n a y a n aA r h a t s w h o h a v e c n t e r e dp a r i n i r v l n a .
13. This relers to Srivakas in other Buddha-lands. as there will be none in Universal
Sight Tathigata's land.
i 4 . T h e s e s t a t e m e n t ss u g g e s tt h e m i n d - o n l y d o c t r i n e ; i . e . , e v e r y t h i n g i n t h e e x t e r i o r
world is a ;rere projection or reflection of one's own mind.
15. This implies that the land will be so brilliantly illuminated by thc Bodhisattvas'
lights that the opening and closing of flowers will be the only indication of dav and night.
1 6 . T h i s i s p r o b a b l y t h c m o s t i m p o r t a n t " a d o r n m e n t " o f M a r i j u 6 r i ' sf u t u r e t s u d d h a -
land, showing how profound is his intention to save sentient beings before attaining supreme
enlightenment himself. (VSB.)
1 7 . A r . r o t h e rv e r s i o n , T a i s h o 3 1 9 , p . 9 1 5 , r e a d s :" g a i n c d n o n r c g r c s s i o nf r o m s u p r e m e
b o d h i ."
18. Here even the eioquenle of Bodhisattva Manju5ri cannot express the profound
wonders of his futr.rreBuddha-land.
19. In this sirtra, ManjuSri's land is described as incomparably superior in time, space,
188 Ou EuprrNsss

: : r ' : : i : . e t . . . t o o t h e r B u d d h a - l a n d s ,s u c h a s t h a t o f A m i t a b h a . O n c s h o u l d n o t r e g a r d t h i s t o
i ' r : s r n c t c o m p a r a t i v e s t a t e m e n ta b o u t t w o B u d d h a - l a n d s ,b u t i n s t e a d a s e m p h a s i z r n gt h e
j : r : : r - . c r r o nb e t w e e n t h e p u r e l a n d o f N i r m i n a k i y a a n d p u r e l a n d o f S a r h b h o g a k a y a M. afr-
-:in s land is that of Sarhbhogakiya, which is eternal and infinite, and is a reflection of
3 m p t r n e s s ro r t h e D h a r m a k a y a . S e e N u m e r i c a l G l o s s a r y ," t h r e e b o d i e s o f t h e B u d d h a . "
 III
On the Light of the Tathagata
 11 H
TheManifestation
of Lights'

Thus have I heard. Once the Buddha was dwelling on Mount Grdhrakuta near
Rajagrha, accompanied by five hundred great monks, all of whom had achieved
great fieedom; eighty myriad tsodhisattva-Mahlsattvas who were to reach llud-
dhahood in their next lives, headed by Bodhisattva Maitreya; and forty myriad
other great Bodhisattvas, headed by the Dharma Prince Maiiju6ri; and others.
At that time, Moonlight, a boy in the assembly, rose from his seat, bared his
right shoulder, knelt on his right knee, bowed down with his head at the Buddha's
feet, then joined his palms reverently and said to the Buddha, "World-Honored
One, what deeds did the Tath-gata perform to obtain thc Absolute Light;2 the
Embracing Light; the Creating Light; the Manifesting Light; the Multicolored
Light; the Single-Colored Light; the Narrow Light; the Wide Light; the Pure
Light; the (Jniversal Pure Light; the Undefiled Light; the Utterly Undefiled Light;
the StainlessLight; the Gradually Increasing Light; the Sparkling Pure Light; the
Very Sparl.ling Pure Light; the BoundlessLight; the Utterly BoundlessLight; the
Immeasurable Light; the Utterly Immeasurable Light; the Infinite Light; the Ut-
terly Infinite Light; the Swift Light; the Very Swift Light; the Nonabiding Light;
the Light of No Abode; the Blazing Light; the Illuminating Light; the Light of
Dclight; the Light of Reaching the Other Shore; thc Unimpeded Light; the Im-
movable Light; the Straightforward Light; the Light of Abiding in the Infinite; the
Light of Color and Form; the Light of Various Colors and Forms; the Light of
Innumerable Colors and Forms; the Light of tslue, Yellow, Scarlet, and White; the
Red-Colored Light; the Crystalline Light; and the Light of the Color of Void

Sutra11, Taisho310,pp. 161195;translated

into Chineseby Bodhiruci.
192 ON rnr Lrcnr or tse TarlrAcara

Space?Each of these lights appcarsmixed with a light of five colors, and each of
the lights of five colors-such as blue, yellow, red, white, and so forth-appears
mixed n'ith innumerablekinds of lights of diffcrent colors."
In reply, the World-Honored One spoke to Moonlight in verse:

"By inconccivablegood karmas,

I haverid myselfof delusions
And havc achievedvarious lights.

By all kinds of [virtuous] practiccs,

I abide sccurelyin the Buddha's parh;
By the wisdom of emptinessand nonaction,
I emanatcintcrmingled lights.

Empty, cgolcss,inactive,
And devoid of thought
Arc cxtcrnal things; and yet
Thcy can manifest different forms.

Errrpty, egoless.and inactive

ls tlrc body, and yct
It can produce various sounds.

In the samc way, through the [wisdom of] nonactron,

I can manifest innumcrable colored lights '
To satisly thc wishes of all sentier.rtbeings.

Sometimes one light can producc two colors,

Each radiating three [bcams]:
Higher, r.niddle,and lowcr.

Sometimesone light can producc five colors,

Each radiating three [bearns]:
Highcr, middle, and lower;
This resultsfrom pure karma.

Sometimes one light can produce six colors,

Each radiating three [beams]:
Highcr, middle, and lower;
This resultsfrom ingenuity... . .

Sometimcs one light3 can produce fifty colors,

Each radiating thrce [beams]:
Higher, middle, and lower;
This rcsults from dhyina.
 Tsr MaNrrrsr.{rroN or Lrcsls 193

Sometimesonc light can produce sixn' colors,

Each radiating three Ibearns];
Higher, middle, and lower;
This results from wisdonr.

Sometimesone light can produce a thousand colors,

Each radiating three [bcams]:
Higher, middie, and lower;
This results from a thousand merits.

Sometimesone light can produce tcn thousand colors.

Each radiating three [beams]:
Higher, middle, and lower;
This rcsults from the spiritual provision of mcrits.

Lights of many kinds

Shine from my pores.
I will now tcll you
Thc diffcrcnt names of these lights.

I havc a light callcd The Clotidsaof Purc Illumination;

It arisesfrom the innumerablegood roots
I havc accunrul;tcd.
ln the past, w.|cn I saw scnlient beings ,
Afflicted with many kinds of disease,
I gave thenr medicinesout of pity
To rcstorc thcir hcalth,
And thereby I obtained that light.

Anothcr light, callcd Pure Eye,

I obtained by offering lamps to Buddhas.

A n o t h e r l i g h t , c a l l e dP u r c E a r ,
I obtaincd by offcring nlusic to Buddhas.

Another light, calledPure Nose,

I obtained by offering perfumcs to Buddhas.

Another light, called Pure Tongue,

I obtained by offering delicaciesto Buddhas.

Another light, called Pure Body,

I obtained by offering clothing to Br,rddhas.

Another light, called Pure Mir.rd,

I obrained by ever believirrg
And delighting in lluddhas.
194 ON rnr Lrcnr or rnr TarsAcara

Another light, called Pure Forms,

I obtained by making colored paintings of Buddhas.

Another light, called Pure Sounds,

I obtained by constantly praising the Dharma.

Another light, called Pure Scents,

I obtained by continuously revering the Sarhgha.

Another light, called Pure Tastes,

I obtained by fulfilling sentient beings' needs.

Another light, called Pure Touch,

I obtained by offering perfumed ointments.

Another light, called Pure Phenomena,

I obtained by embracing all dharmas.

Another light, called Pure Earth,

I obtained by cleaning and swccping the ground
For the Buddha and the Sarhgha. . . .

Another light, called Pure Aggregates,

I obtained by offering my body to tsuddhas.

Another light, called Pure Elements,

I obtaincd by continuously cultivating kindness.s

Anothcr light, called Pure Truth,

I obtaincd by ncvcr uttcring false words. . . .

Another light, called Revealingthe Meaning of the Truth,

I obtaincd by comprehending emptiness.

Another light, called Understanding Women,

I obtaincd by rcmaining detached
From the female appearance.

Another light, called (Jnderstanding Men,

I obtained by remaining detached
From the male appearance.

Another light, called The Awesome Power of Vajra.

I obtained by having pure wisdom and pure karma.

Another light, called Unfolding Emptiness,

I obtaincd by revealingkarmic resultsto the world.6

Another light, called Awakening to Reality,

I obtained by parting with wrong views.
 THr MaNrrrsrArroN or LrcHrs 195

Another light, calledElucidating the Buddha's Words,

I obtained by piaising the dharmadhatu.T

Another light, called Free from Faults,

I obtained by praising superior understanding.

Another light, called (Jniversal lllumination of Adornments,

I obtained by praising the offering of lamps.

Another light, called Forsaking Affection,

I obtained by praising meditation and wisdom.

Anothcr light, callcd Parting with Habit,

I obtaincd by praising thc knowledge of past [states].

Another light, called Free from Attachment,

I obtained by praising the wisdom
Of the nonarising [of dharmas].

Another light, called Not Falling to Any Plane of Existence,

I obtained by praising the wisdom of nondefilement.

Another light, called The State of Renunciation,

I obtaincd by praising the knowledge of suffering.

Another light, called The Buddha's Miraculous Feats,

I obtained by praising miraculous powers.

Another light, called Transcending Play-Words,

I obtained by praising all-knowing wisdom.

Another light, called Manifesting Forms,

I obtained by praising
The power to perform miracles.

Another light, called Delight in Spiritual Friends,

I obtained by praising the nature of enlightenment.

Anothcr light, calledThe Ultimate Exhaustion of the Eye,8

I obtained by praising nonexhaustion.

Another light, calledBeing,

I obtained by praising nonbeing.

Another light, called Indestructible,

I o b t a i n e db y p r a i s i n gt h e n a t u r eo f c e s s a t i o n . o

Another light, called Limitless,

I obtained by praising the unlimited.
196 Oru rnr Ltcsr oE tsr TarnAcara

Another light, called Formless,

I obtained by praising the unconditioned.

Another light, called Unvarying,

I obtained by praising nondifferentiation.

I have a light called Beyond Expression;

It can bring all sentientbeings to maturity.

I have a light called

The Basic Nature of Dharmas;
It can shake one million [Buddha-] lands.

I have a light called Subduing Dcmons;

Its awe-inspiring power can terrorize demons.

I have a light called

The llanner of Blessing;
Onc who holds its name meets no dangers.

I have a light called Powerful Banner;

One who holds its rtanre
Suffersno bittcr antagonism.

I have a light callcd Tranquil Banner;

One who holds its name has no dcsire.

I have a light called

The Banr.rerof Dhyina;
Onc who holds its narne performs no misdeeds.

I havc a light callcd

The Banner of Pure Discipline;
One who holds its namc breaksno precePts.

I havc a light callcd

Thc Banner of Wonderful Fragrance;
Onc who holds its r-rame
Is frec from filth and stench.

I havc a light called The Profound l)harma;

Onc who holds its name harbors no doubts.

I have a light called Nonabidirrg;

One who holds its name
Is not attachcd to any forn-r of existence.

I have a light called Free from I)iscrimination;

One who holds its name clings to nothing.
 Tsr MaNrresrATroNor Lrcsrs t97

I have a light calledMount Sumeru:

One who holds its name cannot be srr'aved.

I have a light calledEsoteric Practiccl

One who holds its namc has no attachmL'nts.

I have a light calledActs of Liberationl

One who holds its name is frcc from bonds.

I have a light calledWell Subdued;

One who holds its name
Becomcs gentle and tender.

I havc a light called Immovable;

One who holds its namc
Is not defiled by desire.

I have a light cailcd Wcll Disciplined;

One who holds its name
Observcs thc prccepts pcrfectly.

I have a light callcd All Good Dccds;

Onc who holclsits namc is defiled by norhing.

I have a light calledMuch l3encfit;

Onc who holds its name is free from fault.

I have a light called Supcrior Knowlcdge;

Onc who holds its name is not bewildcrcd.

I have a light called

Sccking to Benefit ISelf and Others];
C)nc who holds its name harbors no hatred.

I have a light calledJoyful Mind;

Onc who holds its namc
Gains pcaccand happiness.

I have a light callcd No -BurningDesire;

Onc who holds its name undcrstandsemptir-rcss.

I have a light calledEmpty of Self-Entity;

Onc who holds its namc
Transccnds all play-words')

I havc a light called Nor.rreliance;

One who holds its name remains unshakable.

I have a light called Free from Pcrplexity;

()ne who holds its namc does not vacillate.
198 ON rsE LIcnt or rns TarnAcara

I have a light called No Abodc;

One who holds its name is free from ignorance.

I have a light calledWeary of the Body;

One who holds its name
Does not take rebirth.

I have a light calledNo GrasPing;

One who holds its name
Is not bound by written words.

I have a light called No lgnorance;

Onc who holds its name
Is detachedfrom spoken words.

I havc a light called Going Nowhere;

Onc who holds its nanle forseesthe future.

I have light callcd Reaching all Limits

One who holds its name bcholds thc pastlo.

I have a light called Frcc from Stain;

One who holds its narnc
ls not etlveloPed in ciarkilcss.

I have a light callcd No Amorous Captivation;

Or-rcwho holds its name is apart from reliance.

I have a light callcd The Most Honored One;

Onc who holds its name gains.uninlpeded wisdom

I havc a light called Swift;

One who holds its name
Becomcsan accomplishedmonk.

I have a light callcd Symbolic;

Onc who holds its narnc
I1
Con-rprehendsthe profor'rnd L)harma.

I have a light calledBcyond Symbols;

()ne who holds its narne abandon, arrog"ttce.l2

I have a light callcd Nonarisir.rg;

One who holds its name
A t t e i r r st h c r t o t t a t t a i t r m e n t .

I have a light called Rccollccting Buddhas,

Wl.richis'exaltcdby thc Tathagatas.
This light I obtained by cultivating
Rigl.rtpracticesin many Buddha-lands.
 Tnr MaNrrtsrArroN or Lrcsrs 199

The lights emanating from the Buddhas' bodies

Are as numerous as the dust-motes
In countlessmillions of Buddha-lands,
Lands as numerous as the sandsof the sca.

Each of these lights,

As numerous as those dust-motes,
And has a retinue [of lights].
All of them
Reach all tsuddhalesslands,
Where each is transformed
Into a pure body of a Tathagata
To expound the subtle, profound Dharma
And to establish scnticnt beings in patience.

I havc a light called tsuddha;

It can lead sentient beings
To abide in thc Buddha's path.

I have a light called Dharma;

Its radiance is clean and pure,
Without flaws or taints.

I have a light called Sarhgha;

It is always acclaimedby -Buddhas,Tathigatas.

I have a light called Purity;

It is most superb and rare.

I have a light callcd Blossom;

It can bcncfit and ripen sentient beings.

I h a v c l i g h t s c a l l e dB r a h m a , S a k r a ,
Deva, Moon, Dragon, Yaksa,
Asura, Garuda,
King, Lady, Girl, and Boy.
Each of these various lights
Can by wholcsome dharmas
Convert those beings designatedby its namc,
Causing infinite millions of sentient beings
To achieveenlightenment.

I have lights called Wisdom, Precepts,

Kindness,Joy, Compassron,
Lamp, Perfume, and Musrc.
Each of these lights is named for its function
And was achievedby receiving
20() ON rrir Lrcsr oE rsl TarsAcara

Innumerablescntient beings
Into my following.

I havc a light callcd Esteem,

Praisedby Buddhas, Tathagatas.
I achievedit as a result
Of cver revering thc Buddha's tcachirrgs.

Each porc of the Buddha gives forth lights

As numcrous as the scntientbeings rvrthin his sight;
And each of theselights is surrounded
By its own retinue Iof lights].

Blesscdby thesetsuddha-lights,
Sentientbcings are brought to maturity,
Each in accordancelvith his inclinations.

If onc rcjoices and brir-rgsforth deep aspiratton

Upon hearing thcse lights describcd,
He must have heard this sutra in past lives
In Iother] Buddha-lands.

I have a light called Supreme,

With a retinue of cighty million [ights].
This I achieved
By praising a tsuddha with one versc.

I havc a light called Frcc from Worry,

With a rctinuc of eighty myriad [lights].
This I achievedby upholding the Dharma
Expour.rdedby a Tathagata.

I have a light called Utter ['urity,

With a retinue of eighty million lightsl.
This I achieved
By cultivating one samldhi.

In the past appeareda Buddha namcd Supreme,

Whosc life span was immcasurable.
When he attained enlightenment,
Thcrc were eighty myriad people
In his first Dharma-assembly.

At that time, in the world,

There was a king r.ramedJoyful Voice.
He had fivc hundred sons,
 Tsr MaNrrrsrATroNor Lrcsrs 201

All handson-re,
well-formcd,
And pleasingto the beholdcr.

A man of dignity and authorin',

Thc king dccply and joyfullv
Bclicved in thc ThrccJcwels.
He offered to tsuddha ISupremel
All his supcrb, magnificcnt gardens.

Out of pity for thc king, his sons,

And the others in the asscmbly,
'Sutra
Buddha Suprcmc preachedthis of Absolr-rtcLights.

Upon hearing it taught,

Thc king was ovcrwhelrned with joy.
He chanted countlessvcrses
In praiseof that Tathlgata,
And offered to him
Eighty millior.rwonderful, jewelled canopics.
Each canopy was ornamcntcd
With pcarls around its nct.

The tasselsof cach canopy were again made

Of eighty million pearls,
Lustrous and luminous,
Shcdding lights clay and night.
Each light rcachcda hundred leagucs
And outshonc-thc sun anclmoon.

At that time, all scnticnt bcings,

Even those in thc Akanistha Heaven,
Came to the T'athagata'sdwelling place
To hear this sutra.

Upon hearing it taught,

Devas, dragons, yaksas,gandharvas,
Mahoragas, asuras,and othcrs
Were all overwhelmed with joy.
They chantedhundrcds of thousandsof verses
L.r praise of the Tathagata
And brought forth bodhicitta.

The devas, dragons, spirits, and asuras,

With sincereand purc minds,
Showcrcd flowers of the coral tree, pearls,
And variousjewels from the sky
As offerings to the Buddha. . . .
202 ON rnr Lrcnr or rnp TarsAcara

You, Moonlight, should know:

King Joyful Voice, who made
Various offerings to that Tath,gata,
Was no other than you [in a previous life].
Since you heard this sutra in the past,
You now ask me aboutit onceagain.

r**

Only those who havc pure faith in my teachings

Can expound this sutra widely
After my parinirvana, when the Dharma-wheel
Is about to ceaseits turning.

One who expounds this sutra in thc future

Is the protcctor of my Dharma,
Just as a good leader of a caravan
Is the guardian ofthe valuables.

In the coming Last Era,

Onc who hears this sfltra
And enjoys it at once
Should know he is inspired
By the tsuddha'sawesome powcrs r
And the blessing of Manju5ri.

Merely hearing this sutra

Is tantamount to meeting many Buddhas,
Who bestow upon the hearer
Secretinstructions, and wisdom as well.

One who is gentle and straightforward,

Always makes offerings to Buddhas,
Practicesthe teaching of no-sclf,
And is kind and paticnt
Will delight in this srltr;.

One who bearsmalice,

Insatiably sccksselfishgains.
And has no aspiration for peace and tranquillity
Will rrot delight in this sutra.

One who makes offerings to Tathagatas,

Comprehends the profound, wonderful Dharma,
And has pure faith in the tsuddha's true wisdom
Will delight in this sutra.
 Tns MaNrrr.srArroN
or Lrcurs 203

One who is distractedand impure in mind,

Is enslavedby evil passions,
Indulges in killing,
And is hard to subdue
W i l l n o t d e l i g h ti n t h i s s l t r a .

One who enjoys living alone in a hermitase

V/ith peace of mind,
Detached from worldly gain and kinsfolk,
Will delight in this sutra.

One who follows bad company,

Corrupts his own and others' wholesome dharmas,
And loses dhyana and precepts
Or regressesfrom thcm
W i l l n o t d e l i g h ti n t h i s s r l r r a .

One who has very pure aspirations.

Often obscrves dharmas with wisdom,
And is guarded by spiritual friends
Will delight in this s[tra.

One who is attached l

To his friends, kinsmcn, or household members.
Providing fruits and Ilowers to pleasethem,
And has a mind not straight, but devious,
Will not dclight in this sutra.

One who always recalls the Buddha's bounty,

Cherishes all wonderful good roots,
And sincerely dedicatcsthem
To the attainmenr of enlightcnment
Will delightin this s[tra.

If one is infatuated with a woman

Who bedecks herself with splendid artire,
And longs to play with hcr,
He will not delight in this sutra.

Onc who is earnest,

Relies on nothing,
ls not dcfiled by any passions,
And never flatters for the sake of food and drink
Will delight in this sutra.

One who teachessentient beings

That carnal desire is not full of faults.
ON rnr LIcnr or rHs TarnAcara

And who slanders the Buddhas

Of the past, present,and future
Will not delight in this sutra.

One who holds fast to his faith and aspiration,

Seeksthe Dharma vigorously,
And is never weary or negligent
Will delightin this sfitra.

Onc who is enthralledby women,

Always thinks of scx,
And does not cultivate rvisdom to bcnefit others
Will not dclight in this sutra.

One who sits quietly in a mountain grove

Attaining purity by cultivating wisdon'r,
Without craving for food, clothes, etc.,
Will delight in this sutra.

Onc who is bewildered and docs not understand

The past and futurc statcsof the eyer3
Is a fool entanglcd in dcnrons' meshes
And will not delight in this sutra.

C)nc who clearly understands

The past and futurc statcs of the eye
Is frccd from demons' meshes
And will delight in this srltra.

One who is bewildcre'dand docs not understand

The existcncc and noncxistence of the eye
Is a fool entangledin denrons' meshes
And will not delight in this sfitra.

Onc who clearly undcrstands

The existenceand nonexistenccof the eye
Is freed from demons' meshes
And will dclight in this sutra.

One who is bewildered and does not understand

The formation and dcstruction of the eye
Is a fool entangledin demons' meshes
And will not delightirr this sutra.

Onc who clearly undcrstands

Thc forrnation and destruction of the eye
Is frc'ed from demons' meshes
And will delight in this sutra.
 Tnr MaNrnrsrArioN or Lrcnrs 205

As it is with lthe eycl.

So it is with the ear,
Nose, tongue, body, and mind;
Forms, sounds, sccnts,tastcs,
Texturcs. arrd mental objcctsl
Earth, watcr, fire, air, substance,and nature:
Events, sentient bcings, and suffering;
Aggregatesand elcments;.
Desire, hatred, ignorance,
Conceit, craving, pretensc,and arrogance;
Miscrliness,jcalousy, flattery,
Deceit, and resentment.

One who is bewildered and does not understand

Thc ultimate exhaustion of the eyc,
Falls to thc level of ordinary men,
And will not delight in this sutra.

One who clearly undcrstands,without confusior-r,

'l'he
ultimate exhaustionof the eye
Has riscn above thc actions of ordirrary men,
And will dclightirr this strtra.

Onc who is bewildercd and does not undcrstand

Thc ultimate quiescenccof the eye
Falls to tire level of ordinary men,
And will not clelight in this sutra.

One who clearly urrderstands,without confusion,

The ultin-ratequiescenccof the eye
Has risen above thc actionsof ordirrary men,
A r r d w i l l d e l i g h ti r r t h i s s u t r a .

C)ne who is beu'ildcredand does not understand

That thc cye does not come or flo
Falls to thc level of ordinary mcn,
And will not delight in this shtra.

One who clearly undcrstands,without confusion.

That the cyc does not come or go
Has risen above thc actionsof ordinary mcn,
A n d w i l l d e l i g h ri n r h i s s r r t r a .

()ne who is bewildered and does not understand

Thc nonself of the eye
And the-nature of its ultimate exhaustion
206 ON rnn Ltcsr or rnr TarnAcara

Falls to the level of ordinary men,

And will not delight in this sutra.

One who clearly understands

The nonself of the eye
And the nature of its ultimate exhaustion
Has risen above thc actionsof ordinary men,
And will dclightin this sltra.

One who is bewildercd and docs not undcrstand

The naturc of the cye's ultimate exhaustion
And the eye's emptincss
Cannot acquire thc wisdom of dhiranrs
And wili not delight in this sutra.

One who understands

'lh(r
naturc of the eye's ultimate exhaustion
Will achieve the wisdom of dharalis,
And the peerlcss,unattachedwisdom,
And will thcrcforc delight in this sutra.

Orre who does not dclight in this sr.rtra

And is bewildered
's
tsy thc nature of thc cye ultimate exhaustion
Will suffer rcgrcssion fron-r dhyirras
Or tl-reirloss.
It will bc hard for hinr tc'rrealize peerlesswisdom.

O n c w h o d c l i g h t si r r t h i s s l t r a
And clearly undcrstands
f'hc rraturcof tht' cye's ultimate exhaustion
Will achieveall dhyanas
Ancl easily realizepccrlcsswisdonr.

One who diligently pondcrs, day and night,

The nature of the eye's ultimate exhaustion
W i l l a c h i c v ed h l r a n i s a t t . lc l o q u c n r c
And will always be ablc to tcach this sltra.

Onc wl-ro mcditates on this srltra

And achicvcsthe wisdom of rnaniftstirrglights
Will have the Tathagatasrcvcalcdbeforc him
And realizethe emptinessof the eyc.

If or-rcrnakes of-ferings
For countlessn-rillionsof kalpas,
lo all the scntictrt beings seer-r
by tsuddhas,
 THr Mar.rrnrsrArroN or Lrcnrs 207

Serving them as Tath-gatas,

His merits cannot compare with those of one
'Who
acceptsand practicesthis sutra.la

Ifone accepts,upholds, and expounds

Only a four-line verse of this sutra,
He should be revered [by all]
As a Supreme, Most CompassionateLord.

For hundreds of thousandsof kalpas,

In the three realms of sarhsaricexistencc.
I made offbrings to Buddhas
For thc sake of [hearingl this sr]tra.

To master it, somctimes I offered

To the Great Tcachers
Countlessthousandsof lamps,
With wicks as long as a league;
Somctimes I offered to Buddhas' stupas
Variorrs kinds t-rfllowers,
Carlands, barrners,arrd canopies.

I fulfilled thc wishes

Of those in need:
I gave them flowers, frr.rits,garder-rs,and groves;
I gavc them bridges, wells, and drinking water;
I gavc then-rsnow-white elcphants and unicorns;
I gavc thenr precious steedsand beautiful maidens;
I gave them gold bcds and jeweled curtains.
I practicccl these kinds of giving untiringly,
Hundreds of thousandsof times,
For thc sake of [hearing] this sltra.

II.

"ln thc past, for the sake of [hcaring] this sutra,

I kept the pure-preccpts,
Cultivated meditation and wisdom,
And gave charity to senticnt beings.

In the past, for the sake of [hearing] this sfitra,

I took pity on
Villairrs who scolded rue
lnstead of harming them.
208 ON rnn Lrcnr or rnr TartrAcara

In the past, for the sakc of Ihcaringj this sutra,

I tulfillcd thc wishes
Of thosc who came to ask for favors,
And madc thcm happy. . . .

Moonlight, you should know:

In scarchof this sutra,
I have, for innumcrablc kalpas,
C u l t i v a t c ds o m a r ) y a u s t e r i t i e s
That rro onc could finish countin€ithcm,
Evcn in a hundred thousandkalpas. . .

If monks and nuns

Feel great cnotion ancl shed tears
U p o r r h c a r i n gt h i s s u t r . r .
Thcy will meet the Most Honored Onc;
This I prophcsy.

Moonlight, you should know that

The Ruddhas, witl-rthcir rniraculuouspowers,
'lhoroughly
know thc purity or impurity
Of a pcrson's rr-rinrl,
Ancl his faith and r.rnderstandingas well.

You sl-rouldcxpouncl ttrc unexcelled Dharma

With a firm mind,
And transrnit this subtlc sr:tra
I o t l r , -k' i r r d l r c a r t c d .
-fhis,
Moonlight, you should know:
Just as a clever person
Can skillfully handle flre
To cook various dishes
Without being burned by it,
Whilc a clumsy fool
Burns his palm with the fire;
And just as one who becomesstupefiedand derangcd
Aftcr taking poison
Can be cured
, Cy burning out the poisorr with fire1s-
So it is witl.r the wisc.

tly means of tl-remind,

They realize that the mind is cnlpty,
So they are able to abide ir-rsari-rsara.
By means of the eye,
 Tsr MaNrrrsr.{rroN or Lrc;trts 209

Thcv rcalizc tl-rattl-reeyc is voic1,

And do not attach thenrselvesto it.
If onc knou's this truth,
Hc can usc his eyes
Without afllictions.
By rcalizing thc cnrptinessof thc cvc.
Onc can achievetruc wisdom,
And thereby can cnrarlateIvarious] lights.

C)ne u'ho realizesthe enrptincssof the c1'r-

Can eradicatedcsircslbrcvcr;
Frec of dcsirc,
Hc can cmanatc various ligl-rts.

As it is with desirc,
So it is with hatrcd,
Ignorance, clinging to the.ego,
Prctensc,distrcss,avaricc,
Jealousy,shamelcssncss, intole'rance,
(lorrceit, pride, arrogancc,
Flattery, deccit, sclf-indulgencer,
Fraudulcncc,and so forth.

One who acquirestruc rvisclom

W i l l r c a l i z ct h c c y c ' s u l r i m a r eq r r i e s c c r r c t ' .
And will thcn bc rblc to enranatclights.

Onc who acquires truc rvisdor-n

Will abiclcin thc essenccof thc tsuddha-l)harma
And will then bc ablc to cmanatc lights.

Onc rvho acquircstruc wisdom

Will abidc in thc Br:dclha'singcnuity,
Ancl will thcn bc able to cmar-ratel'ights.

Ncver havc I seenanyorre

Ablc to cmar-rate lights
Who has not crrltivatcdtrue lvisdonr
And Ithcre'by] lrcccl himself frrrcver
From hinclrancesand afflictions.

Onc who cultivatestrue wisdonr u'ith cliligcnce

W i l l t i c c h i m s e l ft b r c v e r
From hindrancesand afflictiorrs;
Hc who contplies r,vith tl-rispracticc
C)anernanate'ligirts.
1., ON rue Lrcsl or rsl TarsAcara

To seek the supremc practice,

One should study this sfitra
And make offcrings to Tathagatas;
Then one will acquire true vn'isdomand ingenuity.

()nc who knows not

T h e u l t i m e t c r ' 'n a t u r co f t h e e y ' c
Cannot know the ultimate Inaturcl
Of the arising of the eye.
He is not olle
Who can cnanate lights. . . .

The samc is truc

With the ear, nosc, tonguc, body, and minci;
Forrns, sounds, sccllts,tastcs,
Textnres, and mcntal objccts;
Earth, water, fire, :urd air. ."

At that time, young Moonlight, having hcard the Dharma explained, fclt
hc praiscd the Tathagatain verse:
greatjoy. In the presenccofthc tsuc1dha,

"The Tath-gata can display his pure wisdom

Ilccauschc realizesthc ultirlatc cxhaustiottof the eye.
tscing ablc to display purc wisdom,
Hc is cndowed with the lJucldha'sl7purc lights.

Thc Tathagatacan utter purc voiccs

l3ccausche understancls that the cyc has no self.
I l e i n g a b l et o u t t c r P u r cv o i c e s .
He is endowed with the lluddha's perlcct voices.

Thc Buddha can utter pure spcech

Ilecausehe has benefitcd sentientbeings.
With thc ability to utter pure specch,
IIc can bcncfit innunrerable rvorlds.

The Tathtgata can achicvcthc wisdom of dhtratli

lJecausehe realizersthat the eye
Is empty by naturc.
lleing ablc to achievcthc wisdom of dharanr,
Hc can nranifestthe Buddha's infinite lights.

The-Tathagataknows the variationsof differcrrtcycs

And thcir unlirnited, varied nar-nes.
Knowing countle-ssnanles,
Hc can emit the Buddha's infinitc iights.
 THr MaxrnrsrArroN or Lrcurs 211

Knowing the varietiesof words and languagcs,

The tsuddha realizesthat the eye
Is empty and beyond words.
Thereforc, he can emit the Buddha's int'initelights.

If one ponders
That the eye is devoid of sell,
He will kr.row that the Buddha speaksthc truth:
One who knows that the Buddha speaksthe truth
Can manifest the Tathagata'sabsolutelights.

Having achievedthe supremc miraculous powcrs,

The Tathigata realizesthe destruction
Of infinitc numbcrs of cycs.
Bcing ablc to rcalizc the destructionofeyes,
He can benefit all worlds.

Thc Suprcrncly Honorcd One among humans and gods,

T h e O r r e o f g r e a tc o r r r p a s s i o n .
T h o r o r r g h l y r c a l i z c st h c a r i s i r r g ,
Of infinite numbers of eyes.
','
May I, too, soon rcalizc thc cyc's arising, I
A s t h e R r r d d h ad o c s . I

So rnay it be with the ear,

Nose, tongue, body, and mind;
Forms, sounds, scents,
Tastes,textllres, and mental objccts. . . .

l'he Supremely Honored One among humans and gods,

T h e ( ) n e o f g r e a tc o m p a s s i o n .
Has attained the paramita of giving.
May I soon attain thc ptramitt o(iuitrg;
As the Buddha has.

The Supremely Honored One among humans and gods,

The one of grcat conrpassion.
Has attainedthe paramiti of pure discipline.
May I soon attain the paramitl of pure disciplir-re,
As the Buddha has.

Thc Supremely Honored One among humans and gods,

The One of grcrt conrpassion,
Has attained the paramita of patience.
May I soon attain the peramitt of patience,
As the Buddha has.
212 ON rur LrcHr or rsr TarsAcara

The Supremely Honored One among humans and gods,

T h e o n c o f g r c a tc o m p a s s i o n .
Has attainedthe paramiti of vigor,
May I soon attain the paramita of vigor
As the Buddha has.

The Supremely Honorcd Onc among hurnansand gods,

T h e O n e o f g r e a tc o m p a s s i o n .
Has attainedthe piramita of dhyana.
May I soon attain the paramiti of dhvaua,
As the Buddha has.

The Supremely Honored One among humans and gods,

T h c O n c o f g r c a tc o n r p . r s s i o r r .
Has attainedthe paramita of wisdom.
May I soon attain the paramiti of wisdom,
As the Buddha has.

The Supremely Honored Onc among humans and gods,

T h e L ) n e o t ' g r e a tc o m p a s s i o n ,
Has attainedthe perlcct Dharma-body.
May I soon attain thc pcrfcct Dharma-body,
As thc Buddha has.

Thc Sr.rprcmclyHonorcd One among humans and gods,

'fhc
One of grcai compassiorr,
. Is er-rdowedwith infirrite, pure fornrs.l8
M"y I, too, soon acquirepure forms,
..
As the Buddha has.

Thc Suprcmcly Honorcd Onc among humans and gods,

Thc Onc of grcat cornpassion,
Has achievedthe pure, limitless mind.
May I soon acquire the same pure nrirrd
As the Buddl.rahas.

Thc Suprcrncly Honorcd Orrc arnong humans and gods,

T h c ( ) n c o f g r c a tc o n r p a s s i o n .
Can utter inflnrte, pure voices.
May I soon attain thc sarncpurc voiccs
As the tsuddha has.

Thc Suprcrncly Honorcci Onc among humans and gods,

Tlre Onc of grtat conrplssiorr.
Accomplishes infinite, grcat, niraculous fcats.
May I soon accomplishthc sarncfcats
As the Buddha does.
 Tsr MaNrrrsrATroNor Lrcsrs 213

The Suprcnely Horrored Onc anronq hunratrsand gods,

The Onc of great compassr.orl,
l)wells in thc three realms of c'xistctrcc
In ordcr to convert scllticnt bcings.
May I soon collvert scnticnt beings,
As the Iluddha docs.

The Suprcmcly Honored Oue among hunratts.rnd qods.

T h c O r r e o f g r c . r tc o m p a s s i o r .
Has transcendcdthc countlessdeedsofsarhslra.
May I, too, sooll transccndthose deeds,
As the Buddha has.

Having transcendeddesire,
Thc Tcachcr bcnefits all
"vorlds.
Miiy I, too, achicvcthe wisdorn
To bcncllt all worlds,
As the lluddha docs.

Having transcendedhatred Iand igr-rorancc],

The Teacher benefitsall worlds.
May I, too, achievethe wisdom
To beneflt all worlds,
As the Buddha does.

With surpassingwisclorn,
'fhc
Tathigat:r knorvs clcarly
All karmic resultsof thc world.
May I also achicvc such wisclom
To bcncfit all worlds.

With surpassingwisdonr,
Thc Tathigata knows clcarly
All tlrc particular raturcs
Of all things irr thc worlcl.
May l, too, achicvcsuch wisdonr
'I'o
benefit all u.orlds.

With surpassingwisdon-r,
The Tathagataknows clcarly the modes of practicc
Leading to various plancsof cxistcncc.
May I, too, achievesuch wisdom
To bcncfit all worlds.

With surpassingwisdom,
Thc Tathagataknows clearly
The various dispositionsof all bcings.
211 C)N rsr LrcHr or rr]E TaruAcara

Ma,v I, too, achievesuch wisdom

To benefit all worlds.

With surpassingwisdom,
The Tathagataknows clcarly
Thc practicc of mc'ditatiol.
May I, too, achievcsuch wisdom
To bcncfit all worlds.

With surpassingwisdorn,
The Tathagataknows clcarly
T h c p r a c t i c co f l i b e r . r t i o r r .
May I, too, achicvesuch wisdom
To benefit all worlds. . . .

I h c l a r h a g a r ar c a l i z c st h a t b y n a t r r r c
'
All dharmas arc like illusions, drcams, and mrrages.
May I, too, achievesuch wisdom
To benefit all worlds.

I The Tathagatathorougl-rlyunderstancis
All cor-rvcntional
words, written and spoken-
May I, too, :rchicvcsuch wisdom
To benefrt all worlds.

W i t l r s ur p . r s s i r rcgl o q u c n c t ' .
The Tathagatarevealsthc ;rrofound, srrbtleI)harrna
May I, too, achievesuch wisdom
To bencfit all worlds.

Thc Tathagata'sbody, speech,and mind

Are weil subducd;
He acts on wisdonr alone,
May I, too, achievesuch wisdom
To bcne-fitall worlcls.

Knowing well thc three phasesof tinre,,

The Tatl-ragata.isfrcc
From grasping, attachment,and hindrances.
May I, too, achievesuch wisdom
To benefit all worlds. . .

Thc Tathigata knows the whole world thoroughly,

And seesclearly all plarresof existence.
May I, too, achievethe wisdonr
f'o know thcsc rcalms without doubt.
 TnE MnNrrrsrArroN or Lrcnrs 215

Fully realizing the ultimate exhaustion

Of [the dharmas'] arising,
The Tathagatais not perplexedat it.
May I, too, achievethe wisdom
To know such truth without doubt.

Fully realizing quiescence,

The Tathagatais not perplexcd at it.
May I, too, achievethe wisdom
To know quiescencewithout doubt.

Fully rcalizing the flux of sarirsara,

The Tathigata is not perplexedat it.
May I, too, achievethe wisdom
To know the flux of sarhsSrawithout doubt.

Fully knowing thc past and future states,

Thc Tathagatahas attaincd self-taughtwisdom.
May I, too, achieve the wisdon-r
To know the past and future stateswithout doubt.

Fully rcalizing transmigration,

The Tathigata has attainedself-taughtwisdom.
May I, too, achicvc rhc wisclonr
To know transmigration without doubt.

Fully knowing the past and future statcs

'I'hc'l'athagata
docs not hold
To a nihilistic or eternalisticlviewl of tl.reeye.
May I, too, achicvcthe wisdom
To know thc past and future stateswithout doubt. . . .

If onc docs not understand

The past and future states,
He is doomed to be fetteredby desire.
Since tlre Tathigata realizes
Thc past and futurc states,
He is not defiled by desirc.

If one does not understandbcing and nonbcing,

He is door.rredto be fettered by desire.
Since the Tathlgatr realizcs thcm both,
He is not defiled by desrre.

lf one docs not understand

Ultimate exhaustior-rand nonexhaustion.
216 ON rrrr Lrcur ornrr TarnAcara

Hc is doomcd to be fcttered bv dcsire.

Sincethc Tathlgata rcalizesthcnr both,
He is not defiled by dcsire. ."

At rhat time, knowing young Moonlight's earncst thouchts, the !ilorld-

Horored onc smiled graciously a'd shed a golden light u'hich illun'ri'atcd i'-
nurncrable Buddha-lands, and, after rcndcring bcncfit to thenl all, circled thc
Buddha threc timcs and entcred thc top of his hcad. Thcreupo', Bodhisattva
Maitrcya rose from his seat, barcd his right shouldcr, kr-rcltupo' his right kncc,
bor"'ed with his head at the Buddha's fcct, thcn joi.cd his palms reverc'tly and
spokc ir-rversc, praisir-rgthc Buddha and questioninghinr:

". . . The Tath5gatarvill take no further birth;

He embraccsall rvorids with grcat compassron.
May the Dhrrma king,
The Supremely Honorcd One of rncn,
Tell us why hc smilcd.

Now, innumcrablc great IJodhisattvas

And many au'e-inspiringgods
Are all in thc air holding wonderful canopres,
Whilc the great earth is shaking.

In thc presenceof past Tathigatas,

'Who
practiccd wholesome l)harmas in thc long night?
May the impartial, dclightful
Lord ol- grcf,t compJssiol')
Tell us why hc srnilecl.

Who in the past madc offerings to rhe tsuddhas

And rejoiced at hearing this tcachingcxpoundcd?
May the Teacher, thc Supremcly Honorcd One of men
Tcll us why he smiled. . . .

The Supren-relyHonorcd One among humans and gods,

The L)rreof grcat courpassion,
Fully knows thc wishcs of sentier-rt
bcrngs.
He has obtaincd thc wonderful, unimpcded eloqucncb.
May he tell us why hc snrilcd.

The Tathigata has reachcdthe other shore;

Hc is cndowed
V/ith thc three insightsle
And the six miraculous powers,
And he manifesrsinfinite, pure lights.
May he tcll us why he smiled.
 Ttrr MaNtrrsrATIONor Ltcttrs 217

Thc lluddha, for inrmcasurablckalpasin the past,

Servedand made offcrings
To hundreds of thousandsof World-Honorcd Oncs.
Such decds do not go unrequited.
May he tcll us why hc sn'riled.

The Buddha, for imnreasurablekalpasin thc past.

Abided in subtlc, wondcrful samidhis;
And he realizesthc arising
And ultimatc exhaustionof the eye.
May hc tell us rvhy he snriled.

Thc Grcat Teacherknows evcrything

lrr the p.rst.prcscut. arrd [ururel
His purc wisdom is uninrpededand inconceivable.
May he tcll us why hc srnilcd."

'l'hercupon,
arnid thc asscmbly, thc World-Honorcd Onc strokcd Moon-
light's head with his golden-huedhand and then spoke in verse:

"Lacl, listcn carcfully!

I now entrust you
With this tc:rchirrgof cnlightcnnrcnt,
Thc Shtra of thc Manifcstation oi Lights,
So that in tl-relater depravedage,
When thc Dharna is about to perish,
You m:ry rcvcal and cxpouncl it to scnticnt bcings.

N u m b c r l c s sk a l p a sa g o ,
Thcrc u'as r ljr,rclclhanamecl Diparhkara.
I, as thc rsi Mat,avaka,
()flercd flowcrs to him.

Thereupon, he prophcsicd
That I would beconrea -tsuddhanamcd Sikyamuni
And would sit at thc I)harn-ra-site
To expound this sfitra.

You wcrc thcn a boy.

Hcaring thc prophccy about my future,
You felt joy, and becamepure in mind.
You vowcd r'"'ithpalns.1oined,
'If
Mirlavaka bccomcs a Buddha,
I w i l l . r s s i sht i r r r i n p r e r c h i n g .
And will protcct and uphold his Dharma
After his parinirvana.'
21u ON rnE Llcnr or rur TarsAcara

When Diparhkara Buddha explained

Thc Sltra of the Manifestationof Lights,
Both Manavaka and the boy
Listened, and held it dear.

Once, in the past,

I offered blue lotus flowers to that Buddha.
You were prescnt on that occasion.
Ancl vowed to acccptand uphold this sutra
And preach and circulateit u.idclv
In thc Last Era of nry l)harma.

One who, r.rponhcaring this doctrinc.

Does not fcel avcrsion,
But acccpts,upholds, reads,and recitesit
Is indeed a man of virtuc.
You should in later agcs
Uphold this scldom-heardteaching
And clucidatcits rneaning widcly
F o r a l l s c n t i c r r bt c i n g s - . "

When thc Workl-Honorcd C)nc finishcd teachingthis sutra, the boy Moon-
lieht and evcrvonLrirr thc asscnrbly,inch,rdingthe gods, hurnans, asuras,gandhar-
las, and so forth in thc *'orlcl, were all jubilant over the tsuddha'stcaching. They
acceptcdit with faith arrd began to practicc it with veneration.

NOTES

1 . A r n o n g t h c t n ' e n t y - t w o s u t r a s p r c s c n t c c li n t h i s v o l u m c , " T h e M a n i f e s t a t i o n o f
Lights" is perhaps the most difficult onc to cornprchcncl. Thc central question concerns the
r n e a n i n go f t h r s s o - c a l l e dl i g h t . I s i t s i m p l y a k i n d o f l u m i n o u s e n t i t y s u c h a s r a y s o r b e a n r so f
l i g h t , o r i s i t s p i r i t u a l i l l u r n i n a t r o n - t h e m y s t i c a l l i g h t r c p o r t c d b y m a n y m e d i t a t o r s ?T o g i v e
a n c x a c t a n s w c r i s c l i f f i c u l t . N o t i c c a b l y , t h c l i g h t s t r e a t e di n t h i s s u t r a a p p e a rt o d e n o t ea l l t h e
d y n a m i c a s p e c t so f t s u d c l h a h o o d i,. e . , S a r i r b h o g a k a y a n d N i r m t r l a k i y a ; a l l n . r e r i t sa n d f u n c -
t i o n s o f T a t h a g a t a h o o d a r e e x p r e s s e di n t e r m s o f l i g h t . l n f a c t , a l l t h e e s s e n t i apl r i n c i p l e so f
M a h - i r i n a B u d d h i s m s e e n l t o b e e x p r e s s e di n t e r n r s o f t h i s l i g h t .
I n a b r o a c ls c n s c ,w c r n a y a s s o c i a t c" m y s t i c a l L g h t " w i t h t h e D h a r m a k a y a . H o w e v e r ,
rhe lights clcscribcd in this sthtraarc not of the Dharmakaya, but of the Rupakaya ('bodv of
f o r n r ' ) , w h i c h i s t h e f r u i t o r d y n a m i c n r a n i f e s t a t i o no f D h a r m a k a y a .T h e " r n y s t i c a ll i g h t " c a n
b e r e g a r d e d a s p r e l i m i n a r y t o a t t a i n n l e n t o f D h a r r n a k - y a , u ' h e r e a st h c l i g h t o f R u p a k 5 y a i s
\ r ' q u e n t t o i t . T h i s , h o w e v e r , d o e s n o t i n a n y s e n s eu n d e r r a t el ) h a r n r a k a y a ,f o r t h c d y n a m i c
h q h t s o f R u p a k a y a c a n o n l y b e b r o u g h t l o r t h t h r o u g h t h e r c a l i z a t i o no f e m p t i n e s s ,a s i s
. l c r r l v s t a t e di n t h i s s u t r a . ( ( 1 . C . )
 Tnr MaNrrr,srArroNon Ltcsrs 219

2 . T h i s m a y a l s o b e t r a n s l a t e da s ' D c c i s i v e L i g h t ' , o r ' C c - r t a i n L i g h t . '

'cvcnt'. 'Light'
3 . T h e C h i n c s c t e x t r e a d sS , lt is obviouslv a tcxtual error. is mcant
here.
'Clouds'here
4. doesnot refer to thc clouds in the skr'. It is a common ternr in sutrJs
, o u n t i f u l n e s s ,m u l t i t u d c . l a r e e q u a l r t i t y , g a t h e r i n g ,a c c u m u -
t o d c s c r i b ep r o f u s i o n , h u g e n e s s b
lation, and so forth.
5. Since mind and body are interrelated, psychological tirnctions can alfcct the body
a n d v i c e v e r s a . A n g e r c a n p r o d u c c b a d p h y s i c a l e f f e c t s ;k i n d n c s s ( i . e . , t o b e s t o w j o y u p o n
others) can producc beneficialand purifying eflects on thc bodr. Hence, b-v cultivating
k i n d n e s si t i s h e l d t h a t o n e a u t o m a t i c a l l yp u r i f i e s t h e m i n d - b o d v c o r n p l c r . ( G . C . )
( r . R e a l i z a t i o no f e m p t i n e s sa n d u n d c r s t a n d i n go f t h e l a w o f k a r n r r a r e i n t e r d e p e n d c t r t .
H e r c , b y r e v e a l i n g t h e k a r r n i c p r i n c i p l e t o t h e w o r l d , i t i s i m p l i e d t h a t o n e s r c a l i z a t i o no f
e m p t i n e s si s e n h a n c e d .
7 . T h e T a t h 5 g a t au t t e r s t r u t h f u l w o r d s , w o r d s f r c c o f d e c e p t i o n ,* o r c l s i n a c c o r d r n c e
w i t h s u c h n c s s ,b e c a u s eh i s w i s d o r n i s n o o t h e r t h a n r e a l i z a t i o no f t h c d h a r m a d h i t u .
8 . T h e u l t i r l a t e e x h a u s t i o r ro f c o n d i t i o n e dd h a r m a s ,e . g . , t h e c y c , r e l e r s t o t h e s t a t eo f
thorough libcration tiom sarirsaricattachmcnt to clharrnas.This is acconrplishedb1' cultivating
thc unclerstanding and rcalization of the unconditioned dharmas such as emptiness and de-
pendent llcncration. These unconditioned dharmas constitute not a dead void, nor an an-
nihilation of things, but rathcr thc nonclinging, lacking in self-naturc, inexhaustible flow of
events in the mtrltidimcnsional dharmadhatu.
9 . C e s s a t i o no f - t h c c a u s co f s u f G r i n g ; i . e . , t h e s t a t eo f n i r v a n a .
1 0 . O n e w h o g o e s n o w h c r c a n d r c a c h c sa l l l i m i t s t r a n s c e n d st h c l i m r t s o f t h c t h r e e
phasesof tirnc; thcrelore, he beholds the past and foreseesthe future.
1 1 . t s u d d h i s ts a g c sw c r c k c c n l y a w a r e o f t h e i m p o r t a n c eo f s y m b o l s , t h r o u g h w h i c h a
rnalor portion of Dharma teaching is understood. This becomcs especially evident in thc
doctrincsofTantrism.
1 2 . ( ) n e w h o n a i n t a i n s t h a t t h e r e i s s o m e t h i n g a t t a i n a b l ei n e m p t i n e s si s a r r o g a n t ,
while one with true realization seesnothing attainablc in cmptiness and is naturally lree lrom
arrogancc.
1 3 . H c r c , a s i n o t h e r p l a c e st h r o u g h o u t t h e t e x t , t h e d i s c u s s i o no f t h e e y e i s o n l y a n
examplc which can also be applied to the ear, nose, etc., and all conditioned dharmas, as
e x p l a i n c db c l o w -
14. No matter how innumerablc arc thc scnticnt beings to whom one q.rakesolferings,
thc merits of such decds arc finite, but those who truly practice this sitra can realize such-
n e s s ,a n d t h u s l y a c q u i r c i n f i n i t e m e r i t s .
15. Perhaps refers to moxibustion or cautcrization.
1 ( r .L i t e r a l l y , " l i m i t . "
17. Literally, "Tathigata's," here and below.
18. Seems to refer to thc purc, pcrfcct Sarirbhogakiya, the bod,v of iorrn. See Nu-
mcrical Glossary,"three bodiesof the Buddha."
19. The three insights: first, the insight of past lives, w'ith which one knows the past
livcs of sclf and others; second, the insight ofbirth and death (otherrvise called the insight of
the deva-eye), with which one knows the conditions of future births and deaths oF self and
others; third, the insight of nondcfilcmcnt, with which one knows one's present suffering
and knows whether all his dcfilements are ended.
 N
On Consciousness
 12 ^*ffiffitrs
The Elucidationof Consciousnessl

Thus have I heard. Once the World-Honorcd One rvas dwelling in the bamboo
grove of ElclerKaranda, in thc grcat city of Rijagrha, togcthcr with twelve hun-
dred fifty great monks r,r'ho were all Arhats. These monks had crrdcd thcir dcfile-
fi1ents arld were no longer subject to afflictions. Thcy had acquircd ease and
achievedliberation front passionsand from igrrorancc.They perccivcdthc past, the
prescnt,and thc future without hindrancc.These grcat dragonsl had, in accordancc
with thc Buddha's tcaching, dorrc what they had sct our to do and abandonedthe
great burden [of sarirsara].Thcy had gaincd bencfit fbr themselves.They had
already freed thernselvcs from thc sr,rtTcringscaused by cxistcnce in sarhsara. By
thc power of right wisdor-n,tl-reykncw wcll scrrtientbeings' propcnsities.These
;.,
g r e a t S r a v e k a sw e r e l e d b y E i d c r S a r i p u r r l .
Also in the asser-nbly were innurncrablcBodhisattva-Mahasattvas.
At thrt rinre, at the dwelling placc of thc World-Honorcd C)ne, most of the
monks felt tirecl and lcthargic. Thcy looked listlessand could not dcport thenr-
selvesproperly. Thereupon, thc face of the World-Hor-rorcdOnc beanredlikc an
opened lotus ll<>wcr. All the monks then becamc ftully alvakc ancl straightcned
themselves up with dignity. They thought, "Now thc Buddha, thc World-
Honorcd ()r-re,en-ritsbright light fror-n his Iacc. What Dharnra will he rcach ro
beneflt Iser-rtient
beingsl greatly?"
At that time, Wise Protcctor, a yourh, . joincd his palnrs rcspcctfully,
borvcd down with his l-readat the Buddha's fcet, and said to hin-r,"World-Honored
Onc, you always takc pity on all scnticr-rtbeings and hold thenr ir.rvour cmbracc
and protection. I wish to ask a few qucstions.May thc World-Hor-rorcdOne grant
me permission."

Sutra39, Taisho347,pp. 178-186;

translated
into Clhinese
by Divikara.
tf 1
ON CoNscrousNrss

Thc tsuddha said to Wisc Protector, "Your rcqucst is granted. You may
Frcscnt your doubts and I will answcr them with detailcdcxplanations."
Wise Protector asked the tsuddha, "World-Honorcd ()nc, although scnricnt
bcings know that consciousness exists,they cannot undcrstandit thoroughly ifit is
not cxplained clcarly,just as no onc knows that tl-rereis a rrcasureif it is lockcd up
in a box. World-Honoreci One, what fornr docs tl-reconsciousncss assume?Why is
it called consciousncss?Whcn scntient beings arc dying, thcv franticallyjcrk their
hands and li:ct, thcir cyes change color, thcv arc constrictcd and cannot move
ticcly, thcir scnse-organsfunction no lnorc, and tl-rcirIfcrurl clcrncntsdisintegrate.
After the consciousness lcavcs thc boclv, rvherc docs it go? What is its sclfnaturc?
What form docs it takc on? Hou,' does it lcave thc old bodv to reccivc a new body?
Hor.v can it leave onc body hcrc, and, taking all thc:cn:c-llcldst rvith it, bc born
agair-r
and again in various other bodics to undcrgo karnric results?Worlci-Honored
Onc, how can scnticnt bcings prodr.rccsenseorsans agair.ralter thcir bodics dccay
and clisiutegrate?How carl one bc rcu'ardcd in future lives tbr meritorious deedsper-
formed in this lifc? How can a futurc body cnjoy thc rcs'ards of meritorious
actiolls perfornrcd by thc prcscnt body? How can thc consciousness bc r-rourished
and grow in the body? How can the consciousnesschangc ancl rnodify itsclf in
a c c o r d . u r cw
c ith thc body?"'
'l'hc
IJucldhaanswcrcd, "Marvelous, marvelous!Wisc Protector, your qLrcs-
tions arc cxccllcnt. Listcn attcntivcly and think wcll about this. I will explain it to
you."
Wisc Protector said to thc Buddha, "Yes, World-Honored One, I will acccpt
your teaching with rcspcct."
Thc l3r"rddhatold Wisc Protcctor, "The consciousuessntoves and turns,
transmigratcs5and cxpircs, arrdcorrresanclgocs likc thc u'ind. Wind has no color or
shape and is irrvisible, yet it cen [gcncratc and] stir up things and causethcm to
take or.r ditTerent shapcs. It r-r-ray
shakc trccs so violcntly that they brcak or split
u,ith a loud crack. It nray toucl.rscnticnt beings' bodics with cold or heat and makc
them fbel pain or pleasurc.
"Thc wind has no hands, no feet, no face, no cyes, and no sl-rapc;it is not
black, white, yellow, or red. Wisc Protcctor, the sanrc is truc of consciousness.
Conscicusncssis without color, shapc, or light,6 and cannclt be manifestcd. It
shows its various functions only when Iproper] causcsand conditions arc met. The
samc is true of the elc:mentsof t-eeling,awarcncss,and dharnras.rThcsc clcments,
too, are devoid of color and sh:rpc:rncldependon [propcr] causcsand conditions to
display thcir functions.
"Wisc Protcctor, when a senticntbcirrg dics, the elements of lccling, aware-
ncss, and dharmas, togcthcr with corrscioi:sness, all lcavc thc [old] body. Taking
the elementsof feeling, awareness,ar-rddharnraswith it, thc consciousness is born
. r q a i nr n a n e w b o d y .
"As ar-rillustration, when the wind passcsovcr cxquisite flowcrs, the flowers
 TnE ErucroarloN oF CoNsr;rctusNrss

remain where thcy arc, whilc thcir fragrancespreadstar and widc. Tl-resubstancc
of the wind docs not takc in a fragranccof thc cxquisite1'lo.,vers. The substanccsof
thc fragrance,the wind, end thc org.ln of touch* havc-neither shapcnor color, but
the fragrancc cannot sprcad far away without the pou'er of the lvind. Wisc Pro-
tector, in thc samc way, aftcr a sentient being dies. his consciousncsswill take
birth again togcthcr with thc clements of feeling, a\\'arcr)css.and dharmas. Ac-
companied by the elementsof feeling, awarcncss,and dharnras.the consciousness
is rcincarnatcdthrough [thc union of] its parents, r.','hoarr' thc conditior-rsof its
rebirth.
"By virtue of Isweet] flowers, the nosesmellsfragrance;bv virtuc of thc sense
of smell, thc fragrancc is cxpcricnced;by virtue of a wind, \\'e sec and f ccl thc
effect of the wind, whose powcr spreads the fragrance far and s'ide . Sir-nilarlr.,
liorn thc consciousncss comcs fccling; fronr feeling conlcs awarcncss:trorn awarc-
nesscome dharmas;and as a result, one can tell good from evil. .')
"Wise Protcctor, when a sentientbeing dies at thc exhalrstionof his karrnic
results[for that lifel, his consciousness is still bound by karmic hindrances.lAt thc
nloment of death,] the consciousness leavesthc body and its elementsto takc birth
in anothcr body, just as thc consciousnessof an Arhat who has entcredthc dhyina
of ultimate quiescencedisappearslrom his body. However, by the powcr of nrcm-
ory, the consciousnessknows both thc idcntity of thc clcceasedand all hc has
clonc in lifc, which occur clearly to thc dying pcrson and prcss him mcntally
anclphysically.
"Wisc'Protector, what is the'mcaning of consciousncss?Consciousness is thc
seedwhich carrbrirrg fbrth the sprout of various bodily fornrs as a rcsult of karma.
Pcrception,awarcness,conception,and mcmory are all comprisedin the conscious-
ucss, so th:rt it can tcll joy frorn pain, good from cvil, and wholcsonc statesfrom
unwholcsorr.rconcs. For this rcason.it is calledconsclousness.
"You ask how the consciousncss lc-avcsthc body and Itakc-sbirth] again to
undergo other karmic results. V/ise Protcctor, the consciousnessmovcs into a
bodl' as a faceappearsin a mirror, or as the lettersofa sealrevealthcnrsclvcsirr thc
mud. Whcn thc surr riscs, darkncss disappearswhercvcr thc sunlight reaches.
Wher-rthe sun setsand there is no light, darkncssrcappears.I)arkncss has no fornr
or substancc,and is ncither permanent nor impernrar"rent; it is nou'here to be
fbund. Tl-resame is true of consciousncss:it is devoid of form and substancc.r'ct it
manifcstsitsclf by fcclings and conceptions.Thc consciousness in the bods is just
like the substanceof darkness;it cannot be sccn or grasped.
"A rnothcr cannot know whether the baby shc has conccivedis a bov or a
girl; black-, white-, or yellow-skinncd; with complete or inconrpleteorgans;with
wcll-ftrrmcd or dcformcd organs;or whether its hands, feet, ears,and eyesresem-
ble hers. Whcn the mother eats or drinks something hot, horvever, her baby
moves [in her won-rbl and she feelspain. Similarly, scrlticnt bcings come and go,
bend and stretch, look arrd wink, talk and laugh, carry heavy burdcns, and do
226 ON CoNscrousNlss

other things. Through theseactivitiesthe consciousness manifestsitself, but no one

can tell exactlv where it is except that it is in thc body, and no one knows what it
looks like.
"Wise Protector, the consciousness, in its self-nature,11)pervades
everywhere
[in the body] but is not tainted by any part. Although it dwells in thc six scnsc-
organs, the six sense-objects,and the five aggregateswhich are defiled, it is not
stainedby any of them; it only functions through them.
"Wise Protector, a wooden puppet strung up somewhcrc can give a varicty
of performances, such as walking, prancing, .1umping, throwing, playing, and
dancing. What do you think? By whose power can the wooden puppct do so?"
Wise Protector said to the Buddha, "l an not intclligent enough to know the
answer."
The tsuddha told Wise Protector, "You should know that it is by the powcr
of the puppeteer. The puppeteeris out of sight; only the opcration of his intelli-
gencecan be seen.Similarly, the body does everything by thc power ofconscious-
ness. Rsis, gandharvas,dragons, gods, humans, asuras,and other bcings in the
various planes of existence all depend on the power of cor-rsciousness to act. The
body is cxactly likc thc woodcn puppet. Consciousnessis devoid of form and
substance,but it upholds all in the dharmadhttullr it is fully etrdowed with the
power of wisdom and can even know eventsof past lives.12
"Sunlight impartially illumir.ratcscvildocrs and such filthy things as stinking
corpseswithout being taintedby thcir foulncss.Sirnilarly,consciousness may reside
in a pig, a dog, or a being of another n.riscrablcplane who eats dirty food, but
is stainedby none of them.
"Wise Protector, alter leaving thc body, the consciousness Itakesbirth againl
with its good and evil karm:rs to undergo othcr karmic rcsults. The wind becomes
fragrant if it cntcrs a grovc of lragrant campakaflowersl-tafter coming out of a deep
valley. However, if the wind passesthrough a stinking, dirty placewhere there are
cxcrcmcnt and corpscs, it catchesan offensive smcll. If the wind passesthrough a
placc which is pcrmcatcd with both a fragrant odor and an of-fensiveone, it carries
good and bad odors at the same tirne, but the stronger of the two prcdominatcs.
The wind is devoid of form or substancc.Fragranceand stench, too, have no
shape' however, the wirrd can carry both fragrance and stench far away. The
consciousnesstakes good and evil karmas with it from one body to anothcr to
undcrgo diffcrcnt karmic rcsults.
'Just
as a person who is dreaming seesmany images and events without
knowing that he is lying asleep,so, when a blesscd,virtuous pcrson is dying and
his consciousness departs,he is peacefuland unaware [ofhis deathl; he passesaway
fearlessly as if he were dreaming.
"Thc consciousncss docs not leavefrom the throat or any other orifice.laNo
one knows where it departsor how it goes out."
The Elder Wise Protector bowed down with his head at the Buddha's feet
and asked him, "World-Honored Onc, the egg-shell of hen, a goose, or the like is
 Tnr Eluctr,qrloN oF Carrs<-rousNrss 227

airtight all around rvhen thc egg has not hatched.Hou' can the consciousncss gct
into it? If the embryo dies in thc egg and the egg-shclldocs not break, how can thc
corrsciousncss get out of the egg-shell,wl-richhas no opening at all?"
Thc Buddha ansu'ered,"Wisc Protector, aftcr bcing pcrfunred by campaka
flowcrs, castorl5beansyicld a fragrant oil callcd campakaoil. u'hich smclls rnuch
bettcr than ordinary castor oil. By itself, castor oil is not tr.rgrantl it becomcs
fragrant only bccauscthe bear"rs havc been perfumed bv canrpak:rflolvers. The
fragrancedoes not get into or out of the beansby breaking thcnr. Thor-rehit is in
thc oil, the fragrancc has rro form or substance.It is the [-.on'crof causesand
conditions that moves thc fragranccinto the oil to makc it aronratic. Lr thc samc
way, the consciousncss of a chickcn or gosling cntcrs and lcavcs thc eqq.
"The consciousncsstrannligratcs [into a ncw body] iust as thc sr.rnshcds
light, as a pearl shincs, or as wood produccs firc. lTransrnigrationl is also likc thc
sowing of a seed.After a sceduncicrgocstrlnsformation in thc soil, sprouts. stems,
-fhcn
and leavescmerge. comc flowcrs of various colors, such as r.vhrteor red,
manifcsting a varicty of powcrs and sccntsat nraturity.
"This sar-r-re
great earth provides l-lutrientscomposed of all the four clements
to nourish plants, but diff-crentsecds will producc diffcrcnt crops. In thc sanrc
way, from the same consciousness that upholds the entire dharmadhitu come all
thc sarirsaricbcings with bodies of difftrcnt colors, such as white, black, yellow,
and rccl; and with cliffi:rcntclispositions,such as !{cntlcncssrncl irascibility.r''
"However, Wise Protector, consciousness has no hands, no fcet, no nlem-
bers, anclno languagc.
" T l t c p o r v c r o f t t t c t t t o r yi s v e r y s t r o r r gi n t h e d h a r r r r a d h a t u . l ' s ow l r c n t h c
conscrousncsslc;rvcs a scnticnt bcing's bocly at his dcath, it conrbincs lvith the
power of memory to become the seedof his r-rextlife. Apart from conscrousness,
thcrc is no dharrnadhatu,and vicc vcrsa.
" T l r e c o r r s c i o r r s n ei s sr e i n c a r n . r t t t' d
u g , c t l l ew
r i t h t l r t 'p r a r . r r - c l c n r c r r ta, rl "r dt h u
elementsof subtle memory, lbeling, and dharnras."
Wise Protector askedthe Buddha, "lf so, why does the World-Honored C)ne
say that consciousness is formless?"
Thc Buddha answered. "Wisc Protcctor. form is of tu'o kinds: onc rs ur-
tcrnal; the other, external. Visual consci.ousnessis intcrnal, while the elc is c.r-
ternal. Similarly, auditory consciousnessis internal, while the ear is extcrnal;
olfict<>ryconsciousness is internal, while the nose is external;gustatorv consclous-
nessis internal, while the tongue is external;tactileconsciousncss is intcrnal, rvhile
the body is cxternal.
"Wise Protcctor, supposc a man born blind seesa bcautiful woman ln a
dream.le Her hands, feet, and featuresare all extremely pretty, so in the dream the
blind nran bccomcs grcatly dclightcd with hcr. Whcn hc'wakcs up, therc is rlothing
to bc sccn. In thc daytirnc, among thc crowd, thc blind man spcaks of thc pleasant
'I
event in his dream, saying, saw a gorgeous woman in a magnificent garden,
together with hundreds of thousar.rds of people, all well-adorned and making merry.
2t8 ON CoNscrousrurss

Hcr skin was lustrous, her shouldcrsplump, and her arms long and round like the
rrunk of an elephant. ISccing thcsc] in the dream, I was fillcd with joy, comfort,
and admiration.'
"Wise Protector, this man, blind fronr birth, has nevcr seenanything in his
lrte. How can hc seethose forms in the dream?"
Wise Protector said to thc Buddha, "May you explain this to mcl"
Thc tsuddha told Wise Protector. "Thc forms seenin the dream are the in-
ternal objectsofthe eye. It is through the discriminationofintellect, not the physical
cye, that the intcrnal objectsof the eye are sccn. Bccauscof the power of memory,
thc internal objectsof thc cyc appearfor a moment in the drcan-rof the blind man.
Also becauseof the power of memory, thc blind man renretnbersthem when he
wakes up. Thus do the internal lbrms rclate to the conscrousness.
"Furthermore, Wise Protector, u'hen a body dics, the consciousncss leaves
thc body to be reir-rcarnated. As an illustration, considera seed:after being sown tn
the soil ar-rdsupported by the four clcments, it will gradually grow into sprouts,
stems, branchcs, and lcavcs. In like manner, the consciousnesslcaves the dead
body to bc reincarnatedundcr thc control of four things-t-ncr-norv, fceling, wholc-
some dharmas, and unwholesome dharmas."
Wisc Protectr>raskcd thc tsuddha, "World-Honorcd Onc, how do wholc-
sornc and unwholcsonre dharmas control the consciousncss?"
Tl-reBuddha answered, "Wise Protector, as an illustration, a piece of pre-
cious crystal looks white or black accordingto whcthcr it is put in a whitc or black
leavesthe dead body to be reincarnated
placc, Sirnilar'ly,wherr the conscior.rsness
arrd undergo difftrcnt karmic results, it will become virtuous or nonvirtuous ac-
cording to whcthcr it is controllcclby wholcsornc or unwholesome dharmas."
Wisc Protector further asked tl.reBuddha, "ln what way is the body con-
nected with the consciousness?"
The Buddha answered."Wise Protector. consciousness does not accumulate
or gr()w. As an illustration, thcre will be no sprout if thc sccd docs not grow or if
it rots. It is when the seed changesand undergoestransformation that thc sprout
efilerges.Wise Protector, what do you think? Where does the sprout abide?In the
sced, branch, stcm, lcaf, or thc top of thc tree?"
Wise Protcctor answercd thc tsuddha, "World-Honored One, the sprout
does r-rotabide in any part of the tree."
[The Buddha said,j "Similarly, Wise Protector, the consciousness does not
abidc in any part of the body. It abides ncithcr in thc cyc, nor in thc car, nose,
tongue, nor body. The time wher-rthc consciousness gains slight awarenessmay be
compared to thc timc u'hcn thc sccd sprouts; the time when the consclousness
acquires fbeling may be compared to the time when buds appear; arrd the time
during whicl-rthe conscionsness has a body nray be compared to the time during
r','hich thc flowcr blossoms and the tree bears fruit.
"From consciousllcss the body arises,ar-rdconsciousncss covers all the body
and its lin'rbs. V/hcn we look for conscior,rsncss in thc body, wc cannot find it
anywhere; yet without consciousness, the body cannot live.
 Tug ErucloarroN oF CorscrousNtss 229

"Thc tree bears the seedsof futurc trees whcn its fruits are ripe, not when
they are unripe. In the same way, when the body dics as the karmic rcsults [of one
life] are scttled, the consciousncss-seed appears.Bccause there is conscrousness,
there are sensations.Becausetherc are sensations,thcre is craving. Becauscof the
bondageof craving, memory occursand is absorbedbv the cotrsciousness. Through
thc union of thc parents, and in accordancewith its good and evil karmas, the
consciousnesstakes birth again togethcr with the elementsof prir-ra,perceptions,
and mcmory.
"A mirror can reflect a person's facc, but if thc mrrror is 'ot clca' and
bright, the face will 'ot be reflected.only whc' rhe mirror is bright can the image
of the facc appear.A pcrson'simage in the mirror has no fccling or memory, but it
bc'ds, stretchcs,looks up ar-rddown, spcaks,comcs, goes, advances.stops, and
pcrforms other actsjust as the pcrson does. wise Protector, by r.l'hoscporvcr does
the image appear?"
Wise Protector answered the Buddha, "lt is by the power of that person:
-Because there is thc face, thcrc is the image of that face.Thc image and the faceare
the samc in color, and the image is exacrly like thc face, with or without completc
organs."
Thc Buddha said, "The facc is the causcof the image, and thc mirror is rhe
condition of it. Through the combination of the causeand condition, thc image is
produccd. f)ue to the consciousness[scrving as the causeof thc body], there are
feelings, conceptions, inrpulses, and other mcntal functions. Thc parents are the
condition [of the body]. Through the cornbinationof the causeand condition, the
body is produced.
"The image in thc mirror will disappearwhen thc body moves away, yer rhe
body's image may be reflectedin water or in other places.In the samc way, after
lcaving the body, the consciousness takcs birth again rogether with good and evil
karmas to undergo othcr karmic rcsults.
"Furthermore, as an illustration, consider the scedsof banyan and udum-
bara. Though srnall, thcse seeds can engender huge trees, which will in turn
producc seeds.Thc new seedswill leave the old trces to produce new trees. In
time, the old trees will becomc weak, sapless,withered, and rotten. Similarly,
after leavin-g its small body, the cor-rsciousness
of a small sentient being mav takc
on a big body of some kind, according to its karmas.
"Moreover, considcr barley, wheat, castor-oil plants, soybcans,grccn len-
tils, and so forth: thcir sprouts, stems, flowcrs, and fruits grow and ripen bccause
of their seeds.Similarly, bccausethcy have a consciousness, sentient beings who
are subjcct to transmigration havc awarencss.Becausethey have awarencss,they
have feelings, and as a rcsult, the consciousnesstakes on different bodies tosether
with good and evil karntas.
"As a furthcr example, a bee rests on a flowcr and becomes attachcd to it.
The bee sucks the nectar of the flowcr to nourish itself, and then leavcs the flower
to rest on another onc. It may fly from a fragrant flowcr to a stinking one, or from
a stinking onc to a fragrant one, and it becomes attached to whatevcr flower
13() ON CoNscrousNnss

:i rests upon. Similarly, bccauseof meritorious karmas, the consciousnessmay

may lose
acquirethe body of a god to enjoy superior bliss. Then thc consciousness
the body of a god and, becauseof [prcvious] evil karmas, bc reborn as a hcll-
drvcller to undcrgo many sufferings. Thc consciousnessis thus born again and
again in various bodies.
"The consciousness is like the seedof a tulip, of a rcd or blue Ilotus] flowcr,
or of a giant white lotus flowcr. The seedsof thcse flowers are all white. If you
break them, you will find no sprout, no flou'er, and no colors [other than white].
Yet when sown in thc soil and moistenedwith water, thc seedswill sprout and, in
due time, produce abundant flowers and fruits, rvhich arc red, whitc, or other
colors. Thc colors, sprouts, and so forth are not within thc sccd, but they cannot
lc-aves
be produced if thcrc is no seed.ISimilarly,] after thc consciouness the body,
no features, sensc-organs,or scnsc-fieldsof the bodv are to be found lvithin the
consciousness.By wonderful vision, wonderful hcaring, sound, texturc, taste,
dharmas, nlemory, and the sense-fields,thc consciousness knows thc good and
evil karmas it has donc and will acquire a [ncw] body according to those karmas
whcn proper causesand conditions combinc.
'Just
as a silkworm makes a cocoon in which to wrap itself and then leaves
the cocoon behind, so consciousncssproduces a body to er-rvelopitself and then
leavesthat body to undergo othcr karnric resultsIin a new body].
"Becausc thcrc is a seed, there are the color, fragrance, and flavor [of a
lcavcsthc body, the sense-organs,
plantl. ISimilarly,] after the consciousness scnse-
objccts, feeling, and thc clcmcnt of dharmasgo whcrcver the consciousrtess goes.2')
"Whcrc thcre is a wish-fulfilling pearl, there are con-rfbrts;where therc is the
sun, there is light. The saure is true with the conscrousness: feeling, awarcncss,
conception, the element of dharmas, and so forth go wherever tire consciousttess
goes.
"When the consciousness lcavcs thc body, it carriesall the body's attributes
witl-r it. It assumes an [ethcrcal] form as its body;2r it has no body of flesl-rand
bones. Because it has the senses,it has fcelings and subtlc mcmory and can tell
good from cvil.
"The fruits of datc, pomegranate,mango, bimba, Persian date,22kapittha,
and so on are pungent, bitter, sour, sweet, salty, or astringcnt. They differ not
only in taste,but also in their capacityto quench thirst. After the fruits [ripen and]
decay, thcir l"lavorsgo with the seedsno tnattcr where the seedsare sown. In the
same way, fgqling, mcmory, and good and evil [karmas] go wherevcr thc con-
sciousness-seed becauseit knows that it has left one
goes. It is calledconsciousness
body to receiveanothcr one, knows the good and cvil karmas [it has performed],
knows that it is accompaniedby the karmas, and knows that it will be reincarnated
togcthcr with the karmas to undergo duc karmic results.It is called consciousness
becauseit knows all that the body has done.
"Thc element air has no form to be graspedand no substanceto be held.
Hor'"'ever, when propcr causesand conditions combinc, it can manifest its exis-
 Tnr ErucroarroN oF CoNsctousrurss ZJI

tence in many ways; it can carry cold and heat, waft fragranceand stench, sway
trees, and blow violently to destroy things. In the sanrr-rvay, consciousness
has no
form or substance,and cannot be seenor heard. Horve'cr, r.vhc' propcr causcsand
conditions combinc, all its attributcs appear. Maintaincd bv consciousness,the
body fccls pai' and pleasure,looks healthy, goes ancl comcs. advancesand stops,
speaksand laughs, cxperienccsloy and sorrow, and pertbrms clcarly visible ac-
tions. ISeeingthese,]one knows thcrc is a consciousncss.
The Buddha said to Elder True Moon, ". Truc Moon. in the body born
of parents, solid matter is of the clement carth, fluid is oi thc elemcnr warcr,
warmth is of the elcment firc, and motiorl is of the elenrcnt air: that rvhich
is aware of and remembcrs sounds, odors, tastes, tcxtllres, and so fbrth is thc
consciousness. "
True Moo' asfcd the lluddha, "world-Ho'ored onc, r'"'hena senricrlrbeirg
is on thc point of dcath, how can the consciousncss leavc thc bodr'? Ho,, can it
move into another body? How can it be aware of its own lcaving thc bodv?"
The tsuddha replied to Truc Moo', "whcn a scntientbei'g rs rcu,ardedrvith
a body according to.his karnas, thc consciousncss will maintain that body u'ithout
intcrruption, likc a strearn. when the scnticnt being's life comes to arl end and his
body dics, ttrc consciousness will lcave his body to take birth agair-rtogethcr with
his karmas.
"As an illustratiorr,consider a nrixture-of watcr and milk: when it is boiled
ovcr a firc, rnilk, watcr, and cream will all scrparate.
Sirnilarly. True Moon, whcn
the lifc of a sentic't bcing comcs to an end, his body, consci<.rusncss,sense-()rgans,
and ser-rse-objectswill ell dispersebccausethe power of karrrrais cxhaustcd. The
consciousness will thcrr beconrcthc only rclianceIof the ethcrealnrind-body com-
plcxl23and will cor-rtact various objccts, rnakc up Iall sorts of] notions about thcm,
and bc reincarnated,rogcther with the good and evil karmas, to undergo other
karnric results.
"True Moon, ;rsan illustration, considcr the'grcat auspiciousbutter.'2aIt is
preparcd by boiling a cornbination of various good mcclicinestogether with thc
buttcr. Thc attributes of ordinary butter all vanish; instead, the buttcr beconrcs
saturatedwith thc powers of thc good mediciners and their six flavors: acnd, bittcr,
sour, salty, astringcnt, and sweet. It nourishes thc body and givcs it a sansr-rinc
Iook and a pleasar-rtodor. Sirnilarly, after lcaving thc {deadJbodv, thc conscrous-
r-resswill takc birtl-r agairr to undcrgo othcr karn-ricresults, toeethcr u.ith the
clcnrcrrtof dharmas and good and evil karrnas.
"True Moor-r, the esscnccof such butter is like thc bociv. Buttcr combines
with thc mcdicinesto become the great auspiciousbuttcr, just as rhc sense-orqans
cornbinc with dharma-objectsto produce karmas. Karmas nourish the conscious-
nessin the sanlc way as the rncdicinesf1avorblltter to nrakc it the grcat auspicious
buttcr. whcn nourishcd with tl-risbuttcr, o'e bcarnsand bccomes flll of c'ergy,
peaceful,and frec lrom all discascs;similarly, when nourishedby good karmas, the
consciousncss accluircsblisslul rewards. When lcd with improper butter, one turns
 Or.rCoNscrouswrss

Falc instead of acquiring a rosy conrplexion; similarly, whcn nourishcd by cvil

karn.ias.thc consciousncss sufferspainful retributions.
"True Moon, though having rro hand, foot, or eyc, tht: prccious great aus-

F1.1oLl5buttcr can absorb the colors, fragrances,flavors, aud powcrs of good

nrcJicrncs.In a sinrilar nranner,after leaving thc body and scnsc-organcomplex.2l
rh.'conscrousness can takc up thc clcnrcnt of dharmas,fi'cling, and good karmas to
rs5Linrr'thcintcrmediatc existencebctwecrrdcath and rcincartrationanclacquirethe
s'onclcrfulrncmory of a god.l'' lt rvill seethc six hcavcnsof thc I{calm of Desire and
the sixrccn hclls. lt will seeitself as havinq a body u'ith shapclylimbs and beautiful
'This
scnse-organs.Whcn it secsthe dead body it has lcft, it will say, rn"'as
the body
o f m y p r c v i o u sl i l c . '
"It will also sec a cclcstialpalacc,r.vhichis high, inrposing and full of dc-cora-
tiorrs. There are flowcrs, fruits, plarrts,and trccs cnt:rnqlcdu'ith vir-rcswhich have
tcndrils as shiny as ncw gold chains inlaid rvith various qcms. The sight will filI
Ithc consciousness]with exultation. tleirrg vcry fond of thc palacc, it will takc
birth thcrc.
"For a pcrson u'ith €joodkarmas, to give r.rpone bodv and receiveanother is
con-rfirrtableand painless,Just like a rider's dismounting from one horse and
mounting anothcr. As an illustration, whcn a bravc man skillccl in fighting sccs
cncmy troops corrrir.rg,hc will put or) strong arnror and ride on a brave horse to
mcct them fearlessly.Similarly, whcn a pcrson cndowcd with good roots brcathcs
his last, his consciousncsswill lhappilyI leave thr: loldI body and scnsc-organ
cornplcx2Tarrclt;rkc birth again in the -tsrahml Heaven, or cvcn in thc Akanistha
Heaven, to cnjoy worrdcrful plclsurcs."
At that tin-re, Prir-rcc(ireat Mcdicine rose from his seat in the assembly,
3oincd his palnrs, arrclaskcd thc tsudclha,"World-Honorcd L)nc, what fornr does
takc afier leaving thc Idead] body?"
the corrsciousrrc'ss
The Buddha answercd, "Marvclous, marvelousl Great Medicine, what you
rrow ask conccrns thc great, prolbund state of thc tsuddha. No one except thc
'l'ath-gata
carruncicrstarrdit. "
At this, Wisc l'rotcctor saic'lto thc Budciha, "Thc qr-rcstionraiscd by Princc
(lrcat Meclicineis indccd profound. lt shorvshis subtlc wisdom and quick mind."

Sccirrgth.rt tluJdha r'vasbcnisn ar-rdthat his facc r.vasbcaming with joy like
an arltul-r.l11 lotus llorn'crin lirll bloom, Princc (lrcat Mcdicinc bccamcjubilant. He
joined his palms and said r,vholehcartedly to the tsuddha, "World-Honored Onc, I
lovc tl-rcprolbund l)harn-ra;I thirst aftcr thc profound I)harn'ra.I arn in constant
ti'ar of thc Tath-gata's cntcring parinirv-na, bccauscI r.r,illhavc no chanccto hcar
hir-ncxplain thc true l)harma. I will thcn be lelt among the senticnt beings of the
live depravitics,r.vhoceasele'ssly renrain in safirsirato underqo sut-feringsbecause
thcy arc confusccllncl too igtioraut to ktrow good lionr evil, rvholcsome from
u r r ul r o l c s o r r r co. r p c r l c c t l r u r r r i l t r p c r f t c t . '
 Tur ErucrrarroN oF CoNscrousruEss 233

Princc Grcat Mcdicine than asked the Budclha Iagain], "World-Honored

One, what is thc form of thc consciousness? Pleasccxplain it for me."
The Buddha told Princc Great Medicine, "lt rs hkc one's imagc in watcr.
Such an inragc is ungraspablc.It is ncithcr existentnor noncxistcnt;and it changes
s h a p cw i t h t h e w a t e r .
"Thc 'shapc' of good and cvil karmas ar-rdthe tbrnr oi thc consciousncss
are
invisible. Just as a person born blind cannot scc sunrisc or \un\r't. day or night,
brightness or darkness, so we cannot scc thc consciousncss.Tl-rerc arc thirsty
desires,feelings, and thoughts rvithin oncself, but thesc arc also invisiblc. How-
ever, all thc Ifourl clcmcnts, the Itwelve] entranccs, and thc Itivc] aegrcgates
rvhich constitutc onc's ,elfl8 arc nranifcst.rtionsof thc consciousness.Both the
rt1pas,2esuch as the eye, ear, nose, tonguc, body, fbrm, sound, odor. tastc, and
tcxturc, and the non-rupas, such as thc cxpcricnccs of pain and plcasurc. arc
ImarrifcstationsofI thc consclousncss.
"Great Medicine, when a pcrs()ntastesfood with his tongue, hc knorvs the
food to bc swcct, bittcr, acrid, sour, salty, or astringent.The tongr.rcand the food
arc visible and tangible, whilc thc tastc is not. Furthermorc, bccauscof bones,
nrarrow, flesh, and blood, a persoll can bc awarc of scnsations.Bones and so forth
are tar-rgible,but sensationsare not. The sanrc is truc with knowing u'hethcr a
consciousness is nourished by blessings3"
or rrot."
Then, bowing with his head ar the Buddha's fect, Wise Protector askcd thc
Bucldha, "Is it possiblcfo know whcthcr or not a consciousncss
has blcssings?"
The Buddha answered,"Listen attcntivcly! No onc can seethc conscrousncss
unless he has seen the truth. Unlike a nlango in the hand, thc consciousnessrs
invisiblc. It is not within the eye or othcr scnse-organs.If the consciousness
were
within thc eye or other sense-organs,it could be seen if thc cye or other sense-
organs wcrc disscctcd.Wisc Protcctor, I, like all otherBuddhas,as numeyous as the
sandso.fthe ()anges,seethat the consciousness has noJorm. T'he ronsciouyrcss
rannotbe
seenby ortlinarypeople; it can he tlescrihcd
only throughparables. .31
"Suppose a god, a ghost, a spirit or other being possessesa pcrson.
Wl.rat do you think? Can wc find its cntity insidc the person's body?"
Wise Protector said to thc Buddha, "Certainly not, World-Hor-roredOne.
W h e n a g o . l , a g h o s t , o r a s p i r i t p o s s ( ' s s (a' sp e r s o r l .w e c J n l r o ts c c i t s c r r r i t vc v c r ri I
wc scarch for it inside and outside the person's body, becauseit is formlcss and
shapelcss. "
"\X/iscProtcctor," said thc Buddha. "ifa person is possessed bv a grcat god
with sr.rpcriorrncrits, thcn fragrant flowers, supcrior inccnsc, dclicious lbod and
drirrk, arrd clean quarters must be offcrcd to him, and the offerings rnust all be
n-ragnificer-rt
ar-rdur-rsullied.In the same way, a consciousnessnourishcd b1' blcss-
ings will be rewarded with nobility and comfort. It will be rcborn as a king, a
mirrister, a nobleman, a very rich n1an, a chieftair-r,
or a great mcrchant. It may
acquire the body of a god to enjoy wonderful celestialbliss. A person whose
234 ON CoNscrousNrss

consciousness is nourished by blessingsacquiresblissful rewards,just as a pcrson

possessedby a god with superior merits should be given cxcellcnt flowcrs and
incense, as well as delicious food and drink, which will makc him happy and cure
him of his illnesswhen he is sick.'r2Thereforc, onc should know that those of high
standing or great wealth acquire such blissful rcwards solely becausetheir con-
sciousncsses are nourished by blessings.
"Wise Protector, when a person is possessed by a lowly, evil ghost or spirit
. . . he will be fond of excrement,putrid things, nrucus,saliva,and so on; if offered
such filthy things for relief, he will bc happy and cured of his illness.Owing to the
power of the ghost or spirit, the person delightsin such impure, stinking things as
excrement,just as the ghost or spirit delights in thcm. Similarly, a consciousness
pervadedby sin will bc born of poor parents,or in miserableplanesof existcncc,
such as the plane of hungry ghosts or thc plane of animals which eat dirty food. If
one's consciousness is pervadedby sin, he will undergo painful karmic results.
"Wise Protcctor, thc po*.rrt of a superior god who possesses a person has
no substanceand no shape,but it can Imake the possessed pcrsonl obtain fragrant,
pure offerings. In thc same way, a consciousness nourished by blessingsis shapc-
less,but it can [make the person it residesin] acquire wondcrful, blissful rcwards.
Inf-crior,evil ghosts causcthc pcoplc tircy posscssto takc irnpurc, bad food.
Similarly, a consciousness pervaded by sin will lcausethe persor-rit residesin tol
undergo painful rcrributions.
"Wise Protector, this you shoulclknow: thc consciousncss is devoid of form
o r s u b s t a r r c e . y e t . a c c o r d i r r gt o w h e t h e r i t i s n o u r i s h e db y s i n o r b l e s s i n g si.t
will Imake the person it residesinl receivepainful or joyous rcsults." .
Great Medicine askedthc Buddha. "How does the consciousness take on the
form of a god or a hell-dweller?"
The tsuddha rcplicd to Great Medicine, "The consciousness has subtlc vision
regarding thc element of dharmas. This subtlc vision does not depend on thc
physical cyc in order to see. When this subtlc vision cncounters a blissful realm and
sccs pleasures and merry-making in cclestial palaces, the consciousnessbecomes
delighted and attachedto them, thinking,'I shall go there.'This thought of dcfiled
attachment is thc causcof existence[in sarirsaral.Seeing the dead body forsaken in
'This
a cemrtary, thc consciousnessthinks, corpsc is my good friend. Because it
has hoarded good karmas, I am now rewarded with rebirth in heaven."'
Grcat Mcdicine asked the Buddha, "World-Honored One, since the con-
sciousness still has an attraction to the corpsc, why does it not return to the
corpsc?"
The tsuddha asked in turn, "Great Medicinc, can hair and beard, though
black, lustrous, and fragrant, be inserted into the body to grow there again after
being cut and discarded?"
Grcat Medicine answered the Buddha, "No, World-Honored Onc. The hair
and beard which have been cut and discarded cannot be inserted into the body to
grow there again."
 Tttt ErucloarroN oF Consr;tclt-'sNrss 235

Thc Buddha said, "Similarly, Grcat Medicirrc, thc consciousrlesscannot rc-

turn to the castoff corpsc to undergo karn'ricrcsults."
Great Mcdicine asked the Buddha, "World-Honorc-d One, consciousness rs
indeed subtle and abstrusc.It has no substanccto be qraspedand no forn to be
recognized.How can it maintain the body of a big scnricnrbeing likc an elephant?
How can it get into a strong body as hard as a diamond? Hou' can it maintain the
body of a strong man who even can tame nine elephants?"
Thc Buddha replied, "Great Mcdicine, take the rl'ind ior instance. It is
dcvoid of form or substance,. . . yet it may become ficrcc enouqh to blorv Mount
Sumeru to dust-motes. Grcat Mcdicine, what is thc form anclshape of thc lvind,
which can even dcstroy Mount Sumeru?"
Great Medicine said to thc Buddha. "The wind is subtle and rvithout tbrm
"
or substance.
The tsuddha said, "Great Medicine, the wind is [indccd] subtlc and rvithout
fbrm or sllbstance.Thc consciousness
is also subtlc and without form or substance.
yet it can maintain any body, u'hether big or small. It can takc on the bodv of a
mosquito, ancl it can aiso take on thc body of an clcphant. As an illustratron,
considcr a lamp with a subtle flame. Wher-rput ir1 a room, thc lamp can dispcl all
the darkness of the room, whether the roon is largc or small. Similarly, thc
cor-rsciousness
can maintain a big or a srnall bocly according to its kannas "
Great Medicine asked the Buddha, "World-Honorecl Onc, what arc the
char;rctcristics of karrnas? What causcs and conditions enable them to manifest
themselves?"
The Buddha replied, "Great Mcdicine, it is bccauscof his Igood] karmas that
[a senticnt bcing] is rcborn in heaven, enjoying delicious food, peace,and happi-
ncss. Supposc t$,o thirsty personswalk in the wilderness;one finds cool, sweet
watcr, but thc othcr finds nothing and has to suffer from thirst and fatigue. No
one gives the former cool watcr or hindcrs the latter from obtainir-rgit. They
acquire their fruits, blissful or painfrrl,accordir-rg
to their karmas.
"As an illustration, consider a seed which is sown in the soil; aftcrrvards,
fruits appearat the top of thc trcc. Howcvcr, the seeddoes not go from branch to
branch anclfinally rcach the top ofthc trcc. The seedis not found even ifthe trunk
is clisscctcd.No onc puts it into any branch. When the tree grows up and the roots
bccomc firm, thc sccdcannot be found. Similarly, all good and cvil karmas rely on
the body, but no karma is found when the body is examined. Bccauscof the seed,
there are flowers, but within the seedno flowcr is found; becauseof t'lorvcrs, there
are fruits, but within the flowers no fruit is found. . . . Similarlv, becauseof the
body, there are karmas, and bccauseof karmas, thcre is the bodr'. bur no karmas
are found within the body and no body is found within the karmas.
"Fruits do not appearuntil flowers fall down at maturitv. Similarly, the fruit
of karma does not ripcn until the body dies at life's end. Just as thc seedis the cause
of the flower and fruit, so the body is thc causeof karmas, good and evil
"Karmas have no form and give no sign of ripening. As an illustration,
236 ON CoNscrousNrss

consider a person's shadow, which is insubstantial,unimpcdcd, ungraspable,and

unattachcdto the pcrson. It advances,stops, goes, and comes as the person docs,
vet it is not seen to come out of the body. In the same way, wherc thcrc is thc
body, there are karmas, yet karmas are not found within the body or apart from it.
"A dosc of good mcdicinc, whcther it tastcsacrid, astringent,or bitter, can
curc a sick pcrson's discascand givc him comfort and a good complexion. When
pcople see that person, they immediatcly know that hc has takcn fine medicine.
The flavor of thc mcdicinc can bc tasted, but its thcrapeuticfunction cannot be
seen. Though invisible and ungraspablc, [thc mcdicinc's potency] can bring a
good complexion to thc pcrson who takes it. Similarly, though without form or
substance,karmas can influencc a pcrson. Undcr thc inllucncc of good karmas, a
person has abundant, splendid food and drink, clothing, and other internal and
external ncccssitics.Hc has shapcly limbs and handsome features.He has sump-
tuous houscs and a hoard of wish-fulfilling pearls, gold, silver, and other trea-
sures. Hc is peaceful,h.ppy, well-amused, and satisfied.It should bc known that
all these are the mar-rifestationsof good karmas. To be reborn in a lowly, distant,
poor region, to lack the necessities oflife, to envy others'happiness,to have coarse
food or no foocl, to be shabby and ugly in appearancc,to stay in inferior places-
all thesc, you should know, arc the manifestationsof evil karmas.
"A clear mirror reflects the beauty or r.rglincssof a facc, but the image of the
face in the mirror is insubstantialarrd ungraspable.Simiiarly, under thc influence
of good or cvil karmas, thc consciousnessis born in a plane of humans, gods,
hcll-dwcllcrs, animals, or othcrs. Great Medicine, y()u should know that karmas
stay with the consciousness when it leavesone body for another.".
Grcat Mcclicinc asked. "World-Honored One. how can this soft. subtle con-
sciousncsspcnctratc a hard forrn?"
The tsuddha answcrcd, "Grcat Medicine, water is extremely soft, yet tor-
rcnts and cataractscan piercc mountain rocks. What do you think? How soft is
water and how hard is a rock?"
Great Medicine said, "World-Horrored One, a rock may be as hard as a
diamond, while water is soft and plcasantto thc touch."
[The Buddha said,j "Great Medicine, the same is true with the conscious-
ncss. It is cxtrcrncly soft and subtlc, but it can pcnctratcinto a hard, big body in
which to undergo karmic results.".
Great Medicine askedthe Buddha, "World-Hor-roredOne, how can the form-
lessconscionsncss givc birth to a form by virtue ofcauses and conditions?. . ."
The Buddha replied, "(lreat Medicine, two piecesof wood rubbed together
can producc firc by friction. The fire cannot bc found within thc wood. Flowcvcr,
*'ithout the wood. there would be no fire. The fire arisesfrom the combination of
causcs and conditions; without sufficient causes and conditions, no firc is pro-
duced. No onc can find thc form of the firc within the wood. but the 6re which
comes from the wood is visible to all.
"ln the same way, Great Medicine, the consciousncssgivcs birth to thc
 Tsr ErucroarroN oF CoNscrousNrss 237

corporeal body through the union of the parents. However, thc conscrousness
cannot be found either within the corporeal bod1,or rpart from it.
"(lreat Medicine, before the fire is built, rro attributesof fire appear,such as
warmth and so on. Similarly, Great Medicine, u'ithout the body, there would bc
no appearanceofthe consciousnesses, feelings,conceptions,or in-rpulses.
"Great Mcdicine, thc sun shincsbrightly, but ordinarv pcoplc are unable to
know whether the substanceof the sun is black. u'hite. r'cllorv. or red. bccausc
they have not sccn it. However, from thc functions oi the sun, such as its giving
forth light and warmth and its rising and sctting, ther, knou' that thc sun exists.
Sinrilarly, Jrom thefunctionsoJthe consciountess
, it is knou,trthat thert i-ra rorr-sri "
orrsness.
Great Medicine askcdthc Buddha. "What are thc functronsoi the con:cious-
ness?"
The lluddha replied, "Grcat Medicine, feeling, awareness,conceptron,lm-
pulsc, thought, grief, sorrow, and distress-all these are functions oi thc corr-
sciousness.The good and evil karmas, which have become seeds sorvn in thc
consciousnessby pcrvading it rcpcatcdly, also reveal the consciousnessb1 their
functions.".
Whcrr thc Buddhas had explaincd this sutra, all those in the assembly, in-
cluding Elder Wise Protector, Prince (lreat Mcdicinc, thc n'ronks, Bodhisattva-
and so forth, were jubilant over thc Bud-
Mahlsattvas, gods, asuras,gar-rdharvas,
dha's tcaching and bcgan to practiceit with veneration.

NOTES

1 . B u d d h i s r n d o e s n o t u s u a l l y t r e a t c o n s c i o u s n c s sa s a n i n d i v i d u a l u n i t y , b u t a s a
group ofclilferent consciousnesses.Howevcr, in this sutra thc totality ofdiffcrent conscrous-
nessesis viewed as a unity, This consciousnessdiffers lrom thc various component con-
sciousnesses,strch as the eye- or visual consciousness,the ear- or auditory consciousness,and
so forth.
This sutra seems to be one of the forerunners or germinal sources of the Mind-Onlv
philosophy ofthe Yogicara school. Thc rcadcr will find that the consciousnessdiscussedhere
i s i n m a n y w a y s s i m i l a r t o t h e Y o g a c l r a i d c a o f t h c ' s t o r e c o n s c i o u s n e s s( 'a l a y a r l i l , r r r a )f.h e
s t o r c c o n s c i o u s n c s si s a l s o c a l l c d t h c ' f u n d a m e n t a l c o n s c i o u s n e s s 'r,v h i c h s t o r e s o r u p h o l d s
n r e m o r y , i m p r e s s i o n s ,a n d k a r m i c p o w c r . S o m e B u d d h i s t s b e l i e v e t h a t r v i t h o u t i t . t h e d o c -
t r i n e s o f r e i n c a r n a t i o n ,k a r m a , s u p r e m e e n l i g h t e n m e n to f B u d d h a h o o d . a n d . u l t r n r a t e l r ' ,t h e
a l t r u i s t i c d e e d so f a B o d h i s a t t v a w o u l d n o t b e p o s s i b l e .( G . C . )
2. A tcrnrofrcspcct.
3 . L i t e r a l l y , " c n t r a n c e s " ( a y a t a n a ,C h .
) . A s p e c i a lt c r m d c n o t i n g t h e s i x s e n s e -
organs and the six sense-objectsor sensations,rnaking up tu'elve entrancesto perccprion.
Here the text reads, "taking all the sense-fieldswith it." However, wc should not
interpret this to mean that thc consciousnesscarries the biological sense-organs or their
objects with it. Instcad, it may be prcsurned that this refers to the consciousness'scarrying
238 ON CoNscrousNrss

with it the impressions and habits of the former lifc's sense-organand sense-objectcomplex,
thus creating a new, cornplete, ethereal mind-body complex of the intcrmcdiatc existence
between death and reincarnation (Tib. bar-do).(G.C.)
4 . T h e s e q r r e s t i o n sa n d o t h e r s r a i s c dl a t e r a r e n o t a l l c l c a r l y a n s w c r e di n t h e t e x t b e l o w .
However nonc of the major points of explanation of the consciousnesshave been ot.nitted in
our translation.
5. The text herc readsS , literally meaning to move lrom one place to another, which
w o u l d t r a n s l a t ea s ' t r a n s m i g r a t i o n ' .
In certain passagesof thc tcxt, Thc Questionso.l Kittg Milinda, the conccpt of transmi-
€ i r a t i o ni s s e v e r c l yc r i t i c i z e da n d r e f u t e d ;i n s t e a do f ' t r a n s m i g r a t i o n ' t h a t s u t r a s a y st h a t ' r e i n -
carnation' should be used. However, this rnay onl,v bc a problenr of semantics. As long as
o n e d o e s n o t c l i n g t o a n e t e r n a l ,u n c h a n g i n g , i n d i v i s i b l e s u b s t a n c co f ' s c l f ' t h c r e w i l l b e n o
conflict with the basic Buddhist rto-self (anannarr)doctrine. (lonsciousness can transnligrate
without being considercd as an eternal and indcstructible self-.Furthernrore, the problerrr of
transrnigration and reincarnation can bc trcatccl on two differcnt levcls. On the rrtunclane
l e v e l , t h e e x i s t e n c co f a c o n s c i o u s n e srsv h i c h t r a n s m i g r a t e sc a n b c a d n r i t t c d . H o w e v e r , o n a
h i g h e r l e v e l , e v e n t h i s c o n s c i o u s n e siss w i t h o u t s u b s t a n c co r c n t i t ) ' . ( G . C l . )
6. It should bc noted that in other contcxts ancl Buddhist scripturcs, purc conscious-
ness is said to have light.
7 . C h . * . E t ' E n - T h e s e c o n di t c m i n t h c s c r i e s ,E , i s h e r c t r a n s l a t e da s ' a w a r c n c s s ' .
T h e u s a g e o f E h e r e i s r a t h c r u n u s u a l ; i t i s n o t l b u n d i n t h c r c g u l a r n t t n r c r i c a l s e r i e si n
Buddhist terminology. i*4 is not uscclin thc usual senseof dharrnaditu.
'dharmas' (if)
Thc word hcrc is also used in an unusual sense(seethe Glossary for its
ordinary meaning). It probably relcrs to the impressions and habits lcft in thc conscrousness.
It is not clear to me whethcr i*F (dharma-rcalnt) hcrc rcfcrs to thc univcrse or to the
r e a l m o f e n t i t i c s .( G . C . )
8 . B o t h t h e A b h i d h a r r n a a n d Y o g a c l r a s c h o o l ss e e m t o b e l i e v et h a t w i t h i n o r b e h i n d
cach of the five sense-orlaansthere is a correspotrding pure organ of lorm ( H€tR ). These
organs arc invisible to ordinary hur.nan beings, and only those with the deva-cvc can see
thern.
H e r e t h c t c x t r e a d s ," t h e o r g a n o f t o u c h " ( 4 & ) , b u t t h e o t h e r v c r s i o n o f t h i s s u t r a ,
t r a n s l a t c db y J i r a n a g u p t a( T a i s h o3 1 0 , c h a p t e r3 9 , p . 6 1 0 ) , r e a d s" t h c o l f a c t o r y o r g a n , " w h i c h
i s m o r c a p p r o p r i a t e .( G . C . )
9. Here the text reads, "From consciousnesscon.rcslccling. . . ." This seenls to mean
that lrom fundamental consciousness-the forerunner of thc concept of store consciousncss-
all fcclings, or sensations,can arise. That is to say, without the fundamental consciousness
serving as a sLlbstratumto uphold the views and impressions inrpinging upon the sense-organ
complex, no feelings could possibly arise.
"Frorn feeling comes awareness"presumably mcans that from pleasant,unplcasant, or
n e u t r a l l e e l i n g sc o m c d i f f c r c n t k i n d s o f a w a r e n e s s ,i . e . , p a i n , p l e a s u r e ,a n d s o f o r t h .
'seed'
"From awareness come dharmas" seems to suggest thc Yogicira idea of the
( 6 E ) o r ' h a b i t ' ( € k ) o f c o n s c i o u s n e s sM . e m o r y i s o n l y p o s s i b l e w h e n a n i m p r e s s tonts
plantcd. Impression is not possible without awareness, for impression simply means thc
awarenessofobjccts (dharmas) being impressed upon the consciousness.This, pcrhaps, is the
significance of thc statement "from awareness come dharrnas." However, it can also be
intcrpreted to nlean that when the consciousnessof a person leaves the dead body, it takes
 Tur ElucrlarloN oF CorscrclusNlss 239

a l o n g w i t h i t t h e i m p r c s s i o n s a n d h a b i t s r e g a r d i n g d h a r m a s . T h e s e i n t p r e s s i o n sa n d h a b i t s
r v i l l s e r v e a s t h e s e e do f h i s c h a r a c t e ri n t h e n e x t l i l e . ( S c ca l s o n o r e 7 a b o v c . )
I m p r c s s i o n si n c l u d e m o r a l i m p r e s s i o n sa n d j u d g m e n t s ; t h u s , " o n e c a n t c l l g o o d f r o n . r
evil." (G.C.)
'Self-nature' (Ei4)
10. hcre does not implv the quaiin oi clinging to sclf-narure
( s u d b h a u a )b,u t s i m p l y d e n o t e st h e p a r t i c u l a r n a t u r e o f c o n s c i o u s n e sas s s c n t i e n t b e i n g s p e r -
celvelt.
11 . S e eG l o s s a r y .I n t h i s s u t r a i t i s d i f f i c u l t t o i d c n t i f r , u ' h r c h n r c r n i n q ( o r n r e a n i t r g so) f
'dharnradhatrr'
arc intcndcd.
1 2 . H e r e r v e c l e a r l y s e e t h e e m e r g e n c eo f t h e c o n c e p to i t h c s t o r c c o n s c i o u s n e s s .
13. A kind of lragrant yellow flower.
1 4 . I r r o t h c r s c r i p t u r e s ,s u c h a s t h c L l a h d y i n a s a f u g r a hSaa s t r ar,i c d o t l n d s r . r r r ' m c n ttsi r a t
t h e c o t . t s c i o u s n e sl csa v c s t h c b o d - v t h r o u g h a s p c c i f i c o r i f i c e . F o r i n s t a n c e . r i t h c b e i n g r s
d e s t i n e dt o t a k e r e b i r t h i n h c a v e t r ,t h e c o n s c i o u s n c sns ' i l l l e a v e t h r o u g h t h c " p u r e o r i i l c e " o n
the headl if the being u'ill lall to hell, thc consciousncsswrll leave throueh rhe anus or teet,
etc, (G.C.)
1 5 . P r e c i s et r a n s l a t i o no f t h r s p l a n t ' s n a m e i s u n c e r t a i n .
16. In the previous paragraph the consciousncssis conrpared to a seed fronr rvhich
s r o w s a p l a n t ; i n t h i s p a r a g r a p hi t i s c o m p a r e d t o t h e e a r t h w h i c h n o u r i s h c sa l l p l a n t s . T h i s
s c e m st o i n c l i c a t ct h a t ' c o n s c i o u s n e s s ' a su s e d i n t h e s [ t r a c e n r n c : l n e i t h e r t h c c o n s e i o u : n e s s
o f a s e n t i e n t b r : i n g , o r t h c c o s m r c c o l l s c l o l l s n e s su n d e r l y i n g a l l s c n t i e n t b e i n g s , o r b o t h .
((].C.)
1 7 . T h c t c x t r e a d s ." H E S # f , / : d 4 ; t . " T h e C l l i n e s e i * 4 h e r c s c c n r sn o t t o c l c n o t c
'elenrent
the o f c l h a r t r t ; r sw' i t h i n t h e e i g h t c c n d h a t u s , b u t i n s t c a d i t s t r o n g l y s u g g e s t st h e
c l h a r m a d h , r t uo f t o t a l i t y w h i c h i s e m b r a c e d b y a n d i d e n t i c a l w i t h t h c r o o t - c o n s c i o u s n c s s
( f E ^ , # ) A g r i n , w c s c c a g e r m i n a l i c l c ao f Y o g - c i r a p h i l o s o p h v .
'lB.
I h e C h i n e s e w o r d E \ m a y t r e t r a n s h t c c lc i t h e r a s ' u ' i n d ' o r ' a i r ' . I p r e s u n r et h a t
herc it is the equivalerrt of fr which trarlslf,tcs the Sanskrit praqta. This rcrm can mean
v i t a l i t y , s p i r i t , v i t a l b r e a t h , o r a i r . A c c o r d i n g t o t a n t r i c d o c t r i n c , t h e c o n s c i o u s n e s so f a
sL-ntiL-n b tc i n g c a n n o t I i v e i n d e p e n d e n t l vo f p r a n a . M r n d a n t l p r i n a l b r n t a t w o - i n - o n c u n i t y .
Mintl is thc firnctional awareness, r,','hereasprina has thc function of- activity and porvcr.
A t t h e t i n r e o f c l c a t h , w h c n t h e c o n s c i o u s n e s lse a v e st l i e o l d b o d y a n d t r a n s n r i g r a t c sc l s e -
u ' h c r c , i t c a r r i e st h c s u b t l c p r l n a l v i t h i t . ( G . C . )
1 9 . C o m m o t . t s e n s et e l l s u s t h a t a r r r a n b o r n b l i n d c l o c sn o t s e e c o l o r s o r s h a p e si n
d r e a n t s . H o w c v c r , t h i s p a s s a g cr r t a y r e t i r t o o n c w h o c a n r e m c n r b e r h i s p a s t l i v e s . I t i s
t h r o u g h h i s r r 1 s 1 1 1 so1fy p a s t l i v c s t h a t t h c m a n b o r u b l i n d c a n s e c f o r r t r si n : r d r c a r n .
20. This clocs not mean that the actual sense-organsantl sense-otrjcctsgo \\'ith the
c o r . r s c i o u s n e sSsc. e n o t e 3 a b o v c - .
2 1 . L i t c r a l l y , " i t h a s t h e c a u s eo f f o r n r a s i t s b o r l y . "
2 2 . T h c t r a n s l a t i o n s ' b i m b aa' n d ' P e r s i a nd a t e 'a r e u n c c r r a i n .
2 3 . T h i s r e f c r s t o a s e n t i e n tb c i n g i n t h e i n t c r m c d i a t es t a t e( T i b . l a r - d o ) .r n u h i c h t h e r c
i s a n e t h e r e a lb o d y w i t h o u t t a n g i b l c b i o l o g i c a l c o n s t i t u e n t s .
2 4 . T h e t r a n s l a t i o no f # a s ' b u t t c r ' i s u n c e r t a i n .
25. Litcrallv, "elements."
2 6 . T h i s p a s s a g eo n l y r e l e r s t o t h e c o n s c i o u s n c s os f a s e n t i c n t b e i n g w i t h g o o d k a r -
nras, who is destined to bc born in heavcn.
2,10 C)N CoNsctousNess

27. Literally, "clcmentsand entratrces."

28. Literally, "the bodY."
, R i p a ' m a y b c t r a n s l a t e de i t h c r a s ' f o r r n , ' w h i c h m e a n st h e o b j e c t o f v i s i o n , o r r t
29.
'objcct' or 'matter', which rcfers to altv phcrlomenal thrlrg. ln tlrc fornrcr usagc, rup.r is otlc
i n d i c a t e di n t h c
o i t h e s i x s c n s e - o b j e c t sI.n t h e l a t t e r s c n s e ,r u p a c o n t r a s t su ' i t h t h e n l i n d , a s
C l h i n e s cp h r a s e € ' L ' : i * , ' t r v o d h a r m a s o f r h p a a n d m i n d '
Sanskrit
30. Thc Chinesc r,vord nA is an abbreviation {br crther fiE# or nFffi Thc
' v i r t u e , ' ' l u c k ' , ' f o r t u l c ' , ' a u s p i c i o u s t r e s s' b
" lcss-
cquivalcnt i s p u t t y a ,w h i c h c a r tn l e a n ' n r e r i t ' ,
A l t h o u g h r v e t r a nslatc
i n g s , , c t c . S i i l c e t h e n r c a n i n g i s v c r - vb r o a d , i t i s d r f f i c u l t t o t r a n s l a t c .
' b l e s s i n g s ' ,i t s h o u l d n o t b c u n d c r s t o o d i n t h e t h e o l o g i c a l s c n s e . l t h a s b e c n
it hcre as
n c c c s s a r yt o t r a n s l a t et h i s r v o r d a s ' r n c r i t ' o r ' v i r t u e ' i I r o t h e r c o n t c x t s '
3 1 . T h i s p . l s s J g c5 t a t ( . o s n c o f r h r . c e n t r J l n l c s 5 J H co. f t h e \ u t r J . v i z . . t h . t t c o n s c i o u s -
ordinary
ncss has no fornr, and yet it can manifestall tbrms; cannot be sccn or known by
p c o p l e ; i t s p r o f u n d i t y a n d r v o n c l e ra r c b e y o n c l t h e c o n r p r e h c n s i o o
n f t h e o r d i n a r y m ind, and

it thercforecan be clcscribcd o n l y b v p a r a b l c s .
3 2 . T h i s s c e n t st o r e l c r t o t h c s i c k n c s sr e s u l t i n g l r o m p o s s c s s i o l l '
3 3 . L i t e r a l l v , " c n t i t Y ."
On VirtweandDiscipline
 13 #lrmsffi€
Bodhisattva
Surata's
Discourse

'fhus
have I heard. ()nce the Ruddha was dwellirg i' the gardc' of Anithapin-
dada, in the Jeta (lrove .car Srivasti. rcspectfully surrounded by frve l-ru'dred
Sravakas,ten thousandBodhisattvas,and others.
At that tinre, a Bodhisattvanamcd Suratawas living in Srivasti. In his past
livcs, hc had planted good roots of all kinds in tl.rclanc'lsof innumcrablc Buddhas,
had served and n-radcofferings to thosc tsuddhas,and had attair-red nonrcgression
lrorn thc pursuit of supreme enlightenment. Dwclling in great kindness, he was
frcc of angcr or resentmcntat heart. l)welling in great cornpassion,hc ncvcr tired
of saving others. Dwclling in grcat .1oy, he was always in harnrorry with thc
dharmadhatu. Dwelling in grcat equanimity, he saw the equality of misery and
happincss.l Hc atc sparirrgly ar-rdat the propcr time, had feu'desires, and was
content. Senticnt beings were always glad to scc him. Out of his compassionfor
the people in the city, hc consranrlytaughr rhem thc five lay preceptsand the eight
spccialprccepts,and urged them to cultivatc lthe piramitas ofl giving, discipline,
paticnce, vigor, mcditation, and wisdom; also kindness, compassion,.1oy, and
equanimity; and pure conduct.
Onc day, Bodhisattva Surata,surroundedby an assemblyof scntientbcines,
was about to lead them to seethe Buddha and hear thc Dharma. Sakra, king of the
gods, saw with his clear deva-eyc that Surata cultivated austeriticsand observed
the pure precepts, both with remarkable diligcnce, and that he r.r'asfirnr in his
efforts to dclivcr sentientbeings. Sakra thought ro himsclf, "surata never neglects
to cultivate pure conduct. Does he not intend to usurp my thronc? Is he not greedy
for kingship and pleasures?"
With this in mind, Sakra conjurcd up four srrong nten, who wcnt to the
Ilodhisattva and abusedhim with all kinds of foul language,bcat him with sticks,

Sutra27, Taisho310, pp. 536-540;translatedinto Chineseby Bodhiruci.

111 ON VIn'rue aNo DtscIPuNr

hr,rrthim with knivcs, and thrcw tiles and stonesat hinr. Howevcr, abidirrgin the
pou'cr of kindr-ressand patiencc,the tsodhisattvaendured all this without fceling
anger or hatrcd.
Then Sakra conjured up four ntorc men, rvho went to thc Bodhisattva
and said, "Surata, those wickcd men scoldedand insulted you with evil languagc,
and harmed you with tiles, stoncs,knives, and sticks,for no rcasonat all. Why not
lct us avcnge you? We will kill thosc mcn for you."
Surata said to them, "Good men, do not say such things! Killing is evil
karr-na.Evcn if somcone should cut mc into as m.anypieccsas thc leavcsof a date
tree, I would not think of killing hinr. Why? Becausca killer will fail to thc plane
of hcll-dwellers, hungry ghosts, or aninrals Even if he gains a hunran body, he
will always bc dctcstedby pcople, and even his oq'n parcntswill not lovc him.
"Good mcn, all dhan-nasnray gcnerally be groupcd into two catcgories:
wholesome and unwholesomc. (Jnwholesone dharmaslead to rcbirth in the miscr-
able plancs of existcncc,while wholesome dharmaslcad to benefit and blessing."
Then llodhisattva Suratarcpcatcd this in vcrse:

"As in planting, happinessarrd miscry

Resuit frorn thc dceds performed.
How can a bittcr seed
Yicld a sweet fruit?

Sccing this univcrsal truth,

The wisc shouid think:
Evildoing brings painful results,
Whilc good deedsalways lcad
To pcaccand happincss."

Hcaring this, the nretrwhom Sakrahad conjurcd up rcalizedthat thcy would

ncver bc ablc to causeSuratato kill, and they at oncc disappeared.
Then Sakra magicaily produccd a huge amount of gold, silver, and other
treasurcs,alolg with some men! who brought thc treasuresto the Bodhisattva,
saying, "You may take thcsc trcasuresif you like. They arc at your disposal."
At this, Surata told them, "Good men, do not say such things. Why not?
lJccausethe karma of stealing can make senticnt beings poor, lowly, inferior, and
helpless.Evcn if I wcrc so poor that I could not maintain my life, I would never
takc anything r-rotbelonging2to -.. You should know that ordinary people arc
silly, ignorant, and envelopedin desire.How can a wisc person take anything not
belonging to him?"
Then Bodhisattva Surataspoke in verse:

"One who accumulatesbillior-rs

And is greedily attachcd[to his wealth],
 Bopntsarrva Sunara's Dtscounsl 245

Unable to give it awaY,

Is said by the wise
To bc r man ever poor in thc rvorld.

A pennilcss man
Who will readily give whatever hc has
Is said by the wise
To be the noblest and richest on carth.

The wise, being free from all cvii,

Have forms of pcrfect magnificence;
But fools, due to their transgressiotrs,
Arc ugly from head to foot.

The wise pcrsuadcothers to do good;

Fools arc always for evil.
It is better to be scoldedby the wise
Than to be praisedby fools."

Whcn thcy hearcl this, the men corrjured up by Sakra wcnt away disaP-
poir.rted.Thcn Sakrahimsclf wcnt to test Surata.Taking with him a great amount
of gold, hc approachcdthc Bodhisattva at-rdsaid, "I have been in contention with
some people in Srlvastr [in the court of] King Prasenajit.I nced someonc to give
f)lse testimony for rnc. If you can be my witness, I will givc you all this gold'"
The Bodhisattva told Sakra, "Virtuous one, you should know that it is evil
karma to lie. A liar lics to himself as well as to gods, dragons, yaksas,gandharvas,
asuras,garudas,kinnarasand mahoragas.Lying is the origin ofall evils; it leadsto
rebirth in thc miscrable plancs of exister-rce,to breach of the pure preccpts, and to
corruption of the body. A liar's mouth will often reek, and his words will be
scorned ar-rddespised."
Thcn Bodhisattva Surataspoke in vcrse:

"A liar's mouth will give off a stench.

He will fall to the miserable realms,
Where no onc can rescuehint.

A liar lies not only

To gods, dragons, mahoragas,and others;
He also lies to himselt-.

Know that lying

Is thc origin of all evils;
It destroys onc's pure disciplinc
And brings one to rcbirth
In the thrcc rniserable realms.
216 ON Vrnrur aro DrscrplrNr

Even if you gavc mc cnough gold

To fill the entire world,
Never would I tcll a lic. "

^ l

Hcaring this, Sakra disappcarcdat oncc. Then hc ordered thc goddessesr

Saci. Survaprabha,Pafrcacuda,and others to go to Surata to tcst him again, by
trving to make him break thc precepts.Along with five hundrcd young goddesses,
Sacr and the others anointed thcir bodies rvith perfumed ointment and adorned
themselveswith flowcrs and other beautiful ornaments. Thcy wcnt to the Bodhi-
sattvalatc at night, saying, "Wc are lovc-l\'n'omen in the primc of life. Wc wish to
shareyour pillow and bed so that \'ve mav cnjoy cach othcr."
Looking at those wonen with his stainlesscvcs, Suratasaid to them, "You
are relatives and friends of hell-drvellers,animals, beirrgs of thc Yama Realm,
lunatics,evil-minded people,and atrocionsriksasrsJthar gorgc rhcnrselves
on stink-
ing, filthy pus and blood and indulge in impure lovc. You do not belong to thc
purc family of gods'."
Thcn thc Bodhisattva sooke in verse:

"Confuscd anci full of impure thoughts,

Fools arc attachedto the stinking, filthy body
Filled with pus and blood.
All that they desire.though,
Will quickly pcrish
Ancl passinto nought.
Thcn, sucl.rfools will fall to hell,
The rcalnr of Yarna. and there renuin.

Even if all the won-ren in the world

Wcrc translbrmed into goddesses
As lovcly as you,
My mind would remairrpristine,
Innocent of evcn thc subtlcst dcsrre.
I would regard them all
As drcarnsor cnemies."

Saci and thc othcr goddessesflirted to thc utmost, but the Bodhisattva was
not in thc lcast stirrcd to passion.They returned to the celestialpalaceand told
Sakra,"We lbund Suratato be resolute.No doubt he will attain supremecnlightcn-
ment. Why? Becausehe is free of cvcn thc slightcst craving for us. He abhors us
a l l ."
Although Sakrahcard this, hc was still worried and upsct and fclt as though
hc had becn shot by an arrow. Again and again he thought, "No doubt hc will
ruin me and deprive me of what is mine. I must now test him once again to
determine his true purpose."
 BooHrsarrv,r Sunara's l)rscounss 247

With this in mind, Sakra went to Surata. Giving up his conceit and ar-
rogance and prostrating himself with his head at the tsodhisattva'sfeet, he asked
ln verse:

"Virtuous one, you are most diligerrt

In cultivating pure conduct.
'What,
then, is your aim?
To be a sun-god, a moon-god,
An indra, or a brahma?
I)o you strive for the throne
Of any king in thc three realms?"

Bodhisattva Surataanswcrcd in vcrsc:

"To mc, thc rcwards of being a sun-god,

A rnoon-god, an indra, or a brahml;
Or of bcing a worldly king
ln the three realms
Arc all impcrmanent and insubstantial.
How can the wise seek these?"

Hearing this, Sakra inqirircd, "lf you speaktruly, what thcn do you seek?"
The Bodl-risattvaanswcrcclin vcrsc:

"l covct not u'orlclly pieasure,

But scck only that bodys
Subjcct to ncither birth nor death.
TirelesslyI cultivate ingcnuity
To dclivcr scnticnt bcings,
So that toqether we nray trcad
The path to enlightenment."

When he heard this, Sakra felt happy and securc, and was surc ar lasr rhar
Surata clid rlot strivc for his throrrc. C)verjoyed, he praised thc Boclhisattvarn
VCTSC:

"You say you rvish to save sentientbeings

Crcat is yt-ruranrbitit-rn-
Indeed, it is unequalcd.

May you dcf'catthc der-non-hordes

And rcalizc the ambrosial [)harnral,
And thcnceforth turn forcvcr
Thc sublime Dharma-whccl."
2-1tt ON Vrnrut aNr l)tsctPt-tNn

Aftcr hc spokc this vcrsc, Sakra rcspcctfully circumanrbulatcdSurata,pros-

treted hinrself with his head at thc Bodhisattva'sfect, and then disappearcdirr an
instant.

The ncxt nrorning, when Bodhisattva Suratarn.asmakirrg his rourrds tcach-

ine pcople in the city of Sravasti,hc found a gold beJlmadc at thc beginning of the
kalpa, which was worth morc than thc world itself. Thc Bodhisattvahcld the gold
bell in his hand and called out at thc mairl crossroadsof thc city, "Who is thc
poorcst in thc city of Sravastr?I sl.rallgivc l.rinrthis bcll."
whel thc oldcst eldcr of thc citv heard this, hc canre running and said to
Surata, "l am thc poorest it-rthe cit-v.Yott nlav givc nlc that bcll."
Surata told the clcler,"You arc 11orpoor. whv do I say so? Ilccausein the
city there is a good man who is the poorcst of tl-rcpoor. I shall givc him thc bcll."
The eldcr askcd. "Who is this nran?"
Surataanswered, "King Prasena-jit is thc poorcst in thc cit.v."
The elder said to Surata, "Do not say so. Why? -Becausc Kins Prasctrajitis
very rich and rroble; his trcasury is ovcrt'lowing r.vith r.vealthand precious things
that will ncver be exhausted.Why do you say hc is the poorest of thc poor?"
Surrourrded by thc assembly [hc had been tcaching], the Rodhisattva an-
swcrcd itr verse:

"lf one has a trcasury of billiotrs

And yet, duc to grccci,is still ur.rsatisfled,
He is likc a great occan,
Which nevcr has cnough
Of thc nryriad strcamsit swallows.
Sucl-ra fool is the poorest of thc poor.

If such a fool allows his grccd

'I
o grow, sprcad, and PcrPettlate,
He will alr.vaysbe nccdy
In his prcsent and future livcs."

Aftcr spcakiug this versc, tlodhisattva Suratl wcnt rvitl-rtl-rt-assclnbly to see

King Prasenajit.At that tinrc, the king, with llve hundrecl clcicrs,r'vascountinll
and chccking the valuablesin his treasury. The Bodhisattvaapproachcdthe king
and said, "Tl-rismorrrirrg wthcnI was nraking my rounds teachingthe pcople in thc
ci6', I found a gold bcll nrade at thc bcginning of thc kalpa, which is worth more
'l
than thc world itsclf. At that time, I thought to nryself, should takc the bell and
'Thc
qivc it to thc poorest person in the city.'Then I thought, poorestin the city is
Hrs Majcsty.'Now I want to offer the bell to Your Majcsty. SinceYour Majesty is
the poorcst, pleascacceptit fron-rme."
Having said this, thc tsodhisattvaspoke furthcr in vcrsc:
 Boonrsarrva Sunara's l)rscounsn 249

"Such a senseless rnar.r

Who is nlonstrously grccdy
And amassesriches ir-rsatiably
Is callcd the poorest of all.

Yor"rrMajesty, you'lcvy harsh taxcs

And punish the innocent for no rcason.
I n l a t u a t e dw i t h y o u r s o v c r c i g r r i r y .
You ncvcr hcccl
Thc future effectsof your karmas.

While you cnjoy powcr in this world,

You do not piotect your subjects,
Ar-rdhave no pity
For thc poor and srrffering.

You indulge in womcn's company

Without any fear of lalling
To thc' miserablcplancsof existencc.
You arc not even conscious
Of your outragcouswickedness
Arc you not poor?

If one practiccs mir-rdfulnessdiligerrtly

And dclights in self-control,
Hc is callcd rich and noble,
And his wcalth of goodncssu.ill bring him
Etenral peaceandjoy.

As a roaring conflagratior-r
Never has enough wood to consunrc,
So, O King, your avarice
Is nevcr satiated.

As the watcr can always engulf rnorc clouds,

And tl-rcoccan ncvcr ovcrflows with water,
So arc you, O King,
Ncvcr satiated.

As thc sun arrd rnoon

Incessantlycourse through spacc,
So you, O King, will nevcr rcst
lrr all your life.

A wise person, though,

Like roaring flamcs
250 ON Vrnrul aNl DrscrptrNn

Insatiably devouring wood,

Never ceasesto do good.

As the water can ever engulf morc clouds,

And the occan never overflou's with water,
So a wise man is never satiated
With his ever-increasinggoodncss.

Although the throne gives por,vcr,

It is, after all, impernranent.
All such things arc impurc;
The wise should abandon thcm."

Whcn hc hcard this, King Prascnajitfclt shame and rcmorse, but he said to
Surata, "Well said, virtuous onc. Although you are vcrv pcrsuasive,I still do not
believe you. Is all that you have said merely your own opinion? Can sornconcclse
bear witness to its truth?"
The Bodhisattva replicd, "The Tathagata,the Worthy Or.re,thc Supremely
Enlightcned One, who is endowecl rvith all-knowing wisdorn, is now dwclling
near Srdvasti in thc garden of Arrithapindada in the Jeta Grovc, toBcther with
countlessgods, humans, gandharvas,asuras,ar-rdso forth. L)o you not know that?
Hc will bcar witncss that Your Majcsty is a poor man."
The king said, "Virtuous one, if what you say is rruc, thcn I will go with
you to see the Tathigata, listen to his teaching, take rcfugc in him, and rnake
offerings to him."
Thc Bodhisattva said, "Your Majcsty should know that the state of the
Tathagata cannot be fathomed by ignorant, ordinary pcrsons. He is frec of all
afflictions and arrogancc, and has great compassion for sentient bcings. He knows
thc prcscnt anclthe future through his saintly wisdom. He will protect anyone who
has good roots and superior aspirations,cven if he is far away. If he knows that I
wish to convincc Your Majesty, hc will surcly come here and be my witness."
Then, in the presenceofthc king, Suratabared his right shoulder,kflt on his
right knee, respectfully joincd his palms, and with this verse invited the Tathigata
to aFpear:

"The Tathigata, with truc wisdom,

Has compassionlbr sentientbcings.
May hc disccrn the depth of my mind
And bc so kind as to be mr{witncss."

The moment the Bodhisattvafinishedspeaking,the ground suddenlyquaked

and burst open, and the Tathagata sprang from the chasm, surrounded by five
hundrcd Sravakas;ten thousand Bodhisattvas;brahmas, Sakras,gods, dragons,
spirits, and countlessother sentientbeings.
 Bolsrsarrva Sunara's I)rscounse 251

Bodhisattva Suratathe' approachcdthc Buddha with his palms rcspectfully

joincd, and said, "world-Honored one, this morni'g whc' I was teachi'g peoplc
in the city, I found a gold bell made at thc beginni'g of thc kalpa, which is worth
more than the cntire world itselt-.I thought, 'l shall civc this bcll to thc poorest
person in thc city of Sravasti.'Ther-rI thought, 'King Prascnajitis the pooresr in
the city.'Why? Presumptuously resting on his thro.e, His Malcsty has no sym-
pathy for senticnt beings. He oppresses,exploits, cheats. a'd robs them, a'd
harms them unreasonably.He is wrapped in insatiablcgreed a'd passion.Thcrc-
forc, I consider him to be thc poorest of men and wish to givc hinr thc gold bcll.
"His Majesty asked me, 'You say that I am the poorest. Who can provc it to
be true?'
"I lnswcred, 'The Tathigata, thc Grcat Master, the Worthr. ()ne, thc Su-
prcrncly Enlightcned one, is lrce of rll afflictions, without thc slightest rrace of
hatrcd, and treats all sentient bcings irnpartially. He will prove thc trurh of mv
statcnlcnt.' May thc world-Flonored one instruct, benefit, and gladdcn usl"
Thereupo', wishirrg to subdue King Prasenajit,the Tathagata told hinr,
"Your Majesty should k.ow that from one viewpoi't, Surata is poor but your
Ma.lestyis rich. From another vicwpoint, Your Majcsty is poor but Suratais rich.
why? Being enthroncd, Your Majesty has worlcily powcr, and your trcasury is full
of'gold, silver, pearsl, sapphires,and corals. In this rcspect, surata is poor but
Your Majesty rich.
"Howcver, Surata cultivates purc conduct diligently, dclights i' thc pure
precepts, has lcft the household life, has acquired great learning, shuns self-in-
dulgencc, and tirelesslydeliverslarg6 nr.rnrbers
of people by teachingthem thc five
lay prcccpts a'd the eight specialprcrccpts.Any one of thesc rnerits is enough to
show that Your Majesty is poor but Suratarich. your Majesty should know that
all the wcalth and treasuresof thc scntient bcings in the kingdonr of Kosala6cannot
cqual one hundredth, onc thousandth, or one millionth of Surata's[treasury of']
firmnessand purity i'kecping the five lay preceptsand the eight specialpreccprs."
Flearing for himself thc true teaching of the Tathagata, King prasenajit aba'-
doncd all his conccit and arrogance.Looking up at surata atrenrivcly,hejoined his
palms and said in verse:

"How wonderful!
You have thwarted my arrogance.
You will acquirc
The suprcmc body of a Tathigata.
I will abdicatemy thronc in your favor
And wish to remain forever
Among your er-rlightenedassembly.

I am irrdeedpoor, but you are rich.

Now I know your words arc true.
t5l ON Vrnrur ANn Dtsctpt-tNr

A thronc is or-rlya causeof great suffering,

Compclling onc to act againstgood doctrincs
And bc rcborn in thc miserableplancsof existcnce."

After speaking this vcrse, King Prasenajitsaid to the tsuddha, "World-

Honorcd One, I now vow to attaitr sttprcnrcc-nlightenment.I wish that sentrent
beings may bc secure,h"ppy, and frcc fronr thc bondage of sarirsara.
"I will now dividc all my wcalth and trcasuresof gold, silvcr, and so forth
into thrcc parts. Onc portion l will offer to thc Tathtgata, the World-Hor-rored
Onc, and to thc assembiy of monks. Another portion I will give to the poor,
distressed,and hclplcss peoplc-in thc city o[ Srivasti. Thc third portiorl will be
rcserved for state use. I will offer all r-ny gardet-rs,ponds, flowcrs, and fruit
trccs to the Supreme Tathagata and to thc asscnrblyof mor-rks.May the World-
Honored One be so kind as to acccptthem!"
Seeing this occur, fivc hundred elders of Kosala all cngendercd supreme
bodhicitta.
Thcn Bodhisattva Surata said to thc Buddha, "World-Honored Onc, may
the Tatiragatateach thc cssenceof the Dharma to thc asscmblyso that those who
havc nct thc Tathagatanlay not have met him in vain!"
Thc World-Honorcd One told thc asscrnbly,"Good people, there are threc
provisions of immeasurablc nrc-rits,.rrerits which cannot be fully cr-rumcratedevcn
'I'athagatas,
by lct alone by Sravakasor Pratyekabuddhas.What arc the three?To
protect ar.rduphold thc true Dharma, to bring fortl.r bodhicitta, and to Persuade
others to make uncxccllcd vows.
"Furthermore, there are thirty-two l)harmas that good men and good women
in order not to have met the Tathagatain vain:
1-nustpracticc industrior-rsly

(1) To have indestructiblefaith in Tathegatas;

(2) to protect and uphold the true l)harma so that it rnay endure;
(3) to cstcerr tlre rnembers of the Sagha and never to slight them;
(4) to rcspectand closely associatewith Arhats;
(5) to have an equal mind toward what is lovable or hateful;
(6) always to be lbnd of hearing thc trr'rc Dl.rarma and to respect it;
(7) to abide securely in quietude and tranqrrillity and to shun noise and
disturbance:
(8) to teach the Tathagata-vehiclc untiringiy;
(9) to tcach the Dharr-rra,but not for thc sake of famc or profit;
(10) to strive for thc truth and practiceassiduouslyin accordancewith it;
(11 to practicegiving;
(12) to observc discipline;
(13) to havc paticnce;
1 l - 1 )t o s t r i v c w i t h v i g o r ;
(15) to cultivate meditation;
 Boontsarrva Sunara's Dtscounsr 253

(16) to develop true wisdom;

(17) to takc good care of sentientbeings in accordanccu'ith their wishes;
(18) to bring all serltient bcings to maturity, so that they may not fall away
from the l)harmal
(19) always to subdue oneselfwell;
(20) to subdue others by skillfuily making use of the csscnceof the Dharma;
(21) not to be contaminatedby any defilements;
(22) ro dclight in lcaving the household life;
(23) to live in a forest hermitage;
(24) tc>rejoicc in cultivating the four noble practices;
(25) to practiceausteriticsdiligently;
(26) to give up unwholcsonre dharmas;
(27) to bc firm in one's great vows;
(28) to lead the lifc of a forest-dweller conscicntiously;
(29) to plant good roots;
(30) always to abidc itr scl{'-control:
(31) to abandon thc vicws of the two vehicies;and
(32) to praisethe Mahlyina."

When thcy heard this doctrine prtached, five hundrcd monks were freed
from defilcrncnts and achieved the pure Dharma-eye; twelve thousand sentient
bcings resolveclto attain suprenleenlighterrment.
After bcr.rcfiting sentient beings by preaching the Dharma, the World-
Honorcd One, togethcr with tl.remonks and others who had appeared [with him
in the king's trcasury], suddenly disappcared.
Having sccn all this, King Prascnajit was jubilant. He gavc Bodhisattva
Suratatwo garmcnts, cach of which cost one hundred thousandtaelsof gold, and
said, "Wondcrful, virtuous onc! Plcascbc so kind as to accePtthese."
Bodhisattva Suratatold thc king, "Your Majcsty should know that I should
not take these two garments. Why so? BecauscI have a patche'drobc, which I
oftcn hang on a branch in lieu of a closet. No one has ever thought of taking it
away from me by fraud or by force. Purc arc thc gifts given by those who
arc not orrly free of avarice thernselves,but also causeothers not to bc attached
to anything."
At this, King Prasenajitsaid, "lf you do not accept them, please,for my
sakc, trcad upon them to bring nre the benefit of peace and happir-ressin the long
night [of sarirsira]." For the king's sake, Suratatrod upon the two garments.
King Prasenajit then told the Bodhisattva, "Now you have personally ac-
ccptcd the garments. What is thc usc of them to me?"
Bodhisattva Suratatold the king, "Takc thc garmentsto the poor, distressed
pcoplc in the city who have no one to depend on."
As instructed by the Bodhisattva, King Prasenajit called the poor people
together and gavc them the two garments. When they touched the clothes, the
251 ON Vtnrur aNn DisctprtNr

lunarics regained their sanity, the deaf regained thcir hearing, the blind regained
their sight, and the deformed werc made whole again, all becauseof Surata's
a\\'esomemiraculous power.
The people said in unison, "What can we offer tsodhisattvaSuratain rcturn
for his kindness?"
A voice from thc sky told them, "Know that you cannot rcpay his kindness
b,v offering him flowers, incense, food, or beverage; you can do so only by
i m m e d i a t c l yc n g c n d c r i n gb o d h i c i t t a . "
When thc fivc hundred poor people hcard this voice from the sky, they all
spoke in verse:

"Now we resolvc to attain bodhi.

We shall bccome perfectly enlightencd
Ar-rdteach thc superb doctrines,
To givc pcaccandjoy to sentientbeings.

We delight in bodhi,
For we havc obtaincd the Buddha-Dharma."

Then King Prasenajitsaid to turata, "Wondcrful, virtuous onc. Pleasetell

me whcn you will go to seethe Tathigata. I shall follow you."
Boc'lhisattvaSurataadvisedhim, "Your Majesty should know that it is very
rarc to meet a Buddha and hear thc truc Dharma. Your Majesty should not go
alone. Irrstead,be a good fricnd to sentientbcings and order all thc people in the
city of Sravastr to follow you tl-rcrc. Dccrce that anyonc who disobeys your in-
structions will be punishedaccordir-rgto the royal ordinancc.Why? IJecausc just as
a Bodhisattva is adorned by the retirruesurrounding hin, a king should also be
thus adorned."
King Prasenajitaskedthe llodhisattva, "What is the retinueof a Bodhisattva?"
Surata replied, "To pcrsuadesentient beings to cngender bodhrcitta is the
retinue of a Bodhisattva, becauscit causesthem to be enlightencd.
"To persuade sentient beings to scc thc Tathagata is thc rctinue of a tsodhi-
sattva, bccauscthcy will then not be misled.
"To persuade sentient beirrgs to hear the truc Dharrna is the retinue of a
Bodhisattva, becauscit causesthem to havc grcat learning.
"To persuadesentient bcings to see the noblc assenrblyTis the retinue of a
Bodhisattva, bccauscit enablesthem to have virtuous fricnds.
"The four inducementsare the retinue of a Bodhisattva,becausethey attract
scnticnt bcings [to the Buddha-Dharmal.
"The six piramitis are the retinue of a Bodhisattva,becauscthcy enhancethe
sro\\-th of cnlightenmcnt.
"The thirty-seven ways to enlightenment are the retinuc of a Bodhisattva,
becausethev lead to the bodhi-site.
 Boosrsarrva Sunara's DrscounsE 255

"Adorned and guarded by such a retinue, a Bodhisattva can dcfcat the demon-
hordes, make the lion's roar, and ascendto the supreme state."
At this, King Prasenajitand the entire assemblywere overjoyed. Nine thou-
sand sentient beings were freed from defilements and obtained the clear [Dharma-]
eye.
A f t e r t h e B u d d h a h a d s p o k e nt h i s s l t r a , 8 B o d h i s a r rar S u r a r a K
. ing l)rasenajit.
the gods, humans, gandharvas,asuras,and so forth u.erejubilant over the Bud-
dha's teachingand began to practiceit with veneration.

NOTES

1 . K i n d n e s s , c o r . n p a s s i o nj o, y . a n d e q u a n i r r r t y a r e c a l l e dt h e f o u r i r n r n e a s u r a b l e s .
2. Literally, "givcn."
:.,
J. Lc., )rRrr \ ('0Irsorls.
4 . R a k s a s a sa r e d e m o n i c , t e r r i f y i n g s p i r i t s d h a t a r e s a i d t o d e v o u r h u r n a n b t - i n g s .
5. This probably refers to tl.rel)harnra-body of the Bucldha.
6 . T h e c i t y o f S r a v a s t iw a s l o c a t e d i n t h e k i n g d o m o f n o r t h e r n K o s a l a ( U t t a r a k o s a l a ,
t h e m o d e r n O u d e ) , o v e r w h i c h K i n g P r a s e n a j i tr e i g n e d . " K o s a l a " i s s o r n c t i n r c s s p c l l c d
"Ko:iala" irl othcr texts.
7. I.e., the Sarirgha.
'6. Although Surrte
p r e a c h e dm o s t o f t h i s s r l t r a , t h c t r a d i t i o n a l c o n c l u s i o n h a s b e e n
r c t a i n c d .O n c m i g h t s a y t h a t S u r a t a ' sp r e a c h i n gw a s i n s p i r e db , vt h c B u d d h a a n d h i s t e a c h i n g s .
 L4 f,ts.€k's
Sumati's
Questions

Thus l-raveI heard. ()nce the Iluddha was dwelling on Mount Grdhrakhta near
Rijagrha, accon'rpanicdby twelve hundred lifty great monks lnd tcn thousand
llodhisattva-Mahlsattvas. I
At that timc, an cldcr's daughtcr tt:rrncclSurnati, who was only eight years
olcl, was living in the city of R-jagrha. She had graccful lcaturcs and was cx-
quisitcll, bcautiful. -Bccauscof hcr bcauty and gracc, shc was adored by evcryor-re
who saw hcr. Irr hcr past lives, shc had associatedclosely with innumcrablc tsud-
dhas, hacl nradc offerirrgsto them, and had planted good roots of every kind.
One day this young girl wcnt to visit thc Tatl-rigata.Whcr-rshc arrived, shc
paid hornagc to the Br.rdcliraby bowing down with her head at his 1-eetand
circumambulating hirn thrcc tiures to thc right. Tl-ren,kneeling with her palms
joined, she spokc to thc Buddha in versc:

"Uncxccllcd, Pcrfcctly Enlightcncd One,

Cireat,brillant light of the world,
Pleaselistcr-rto my questions
About thc Dracticcsof a llodhisattva."

The tJuddhatold Sumati, "Ask whatcvcr questionsyou wish. I will explain

the answersto you and rcsolvc yor-rrdoubts."
Thcn Surnati asked thc Buddha in versc:

"How does one obtain graccful fcatures,

Or great wcalth ancl nobility?

S h t r a 3 ( ) . T a i s h o 3 1 0 , p p . 5 4 7 - 5 4 9 ; t r a n s l a t c ciln t o C l h i n e s eb y B o d h i r u c i
 Suuarr's QursrroNs 257

What causesonc's rebirth

Among harmonious relativcsand friends?

tsy what ncans may one be born ethercally,

Scatcdupon a thousand-petaledlotus,
To worship thc Buddhas face to facc?

How can onc obtain a free contnand

Of superb, miraculous powers,
And thr.rsjourney to countlesstsuddha-lands
To pay homage to myriad Iluddhas?

How can one be tiec frorn ennity

And causeothcrs to believeone's words?
llow may all hindranccsto Dharma be removed
Ancl cvil decdsforcver cast away?

At thc cnd of onc's life,

How may one seenrany Buddhas,
And therr,free of pain,
Hear thern prcach the pure Dharrna?

Most Conrpassionatc,Supremely Honored Orrc,

Pleasctr:Il rnc all this."

The Ruddha said t. thc you.g girl Sumati, "Exceller.rt,excellert! It is good

tl-ratyou raisesuch profouncl qLrestions.Now, listerrcarefully and think well about
this. I will tell yorr."
Sur.natisaid, "Ycs, World-Honorcd One, I will listen with plcasurc."
Thc- Brrddha said, "Sumati, if a Bodhisattvaachicvcsfour things, hc will be
cndowcd with a graceful appearancc.What arc thc tour?

(1) Not to be ar.rgry[evcn] with a bad fricnd;

(2) to havc great kir.rdness;
(3) to rcjoicc in the truc Dharma; arrd
(4) to make irnagcsof Buddhas."

The World-Honorcd Onc rcpeatcdthis in verse:

"Harbor no hatred, which dcstroys good roots.

Rcjoice in thc Dharma, be kind,
A n d m a k e i m a g e so f B r r d d h a s .
Thcsc will givc you a well-formcd body,
An ever-delightfulsight ro all."

The lluddha continued, "Furthermore, Sumari, if a Bodhisattva achieves

four things, he will be endowcd with wealth and nobility. What are the four?
258 ON VIntur aNo DtscrPuNe

(1) To give timely gifts;

(2) to give without contempt or arrogance;
(3) to give cheerfully; and
(4) to expect no reward."

The World-Honored One repeated this in verse:

"To give timely gifts without contempt or arrogance,

To give gladly without expecting a reu'ard-
One who diligently practiccs thesc
Vrill be reborn with wealth and nobilitv."

The Buddha continucd, "Furthcrnrorc, Sumati, if a Bodhisattva achieves

four things, he will have harmonious friends and kinsmen. What are the four?

(1) To avoid using words that causcdisagrccncnt;

(2) to help those witl.r wrong views to have right view;
(3) to protect the true L)harma from extinction, causing it to endure; and
(4) to teach sentientrbeingsto pursue the Buddha's enlightenment."

The World-Honorcd Onc rcocatedthis in vcrsc:

"Sow no discord, help uproot wrong vrcws,

Protcct thc truc Dharnra from cxtinction,
And bring all beirrgswithin the secureembraceof bodhi.
For this you will have harmonious friends and kinsmcn." .

The Buddha continued, "Furtherrnore, Sumati, if a Bodhisattva achieves

four things, he will be able to live among people without enmity. Wl.rat are the
four?

(1) To be closc to virtuous fricnds without using flattcry;

( 2 ) n o t t o e n v y o t h e r s 's u p c r i o r i t y :
(3) to rejoicc whcn somcor-rewins a good reputation; and
(4) not to slight or defarne the practicbsof a Bodhisattva."

f'hc World-Honorcd Onc rcpcatcd this in vcrsc:

"If one does r-rotwin friends by flattery,

Is not jealous of others' superiority,
Always rejoiccs when othcrs gain fame,
And never slandersa Bodhisattva,
He will be free of enmitv."

The Buddha continued, "Furthermore, Sumati, a Bodhisattva'swords will

be trustcd if hc practiccs four things. What arc thc four?
 Suualr's QursrroNs 259

(1) To be consistentin word and deed;

(2) not to conceal one's cvil from friends;
(3) never to find lault with the Dharma one hears:and
(4) not to fostcr malicc againsta teacherof thc l)harrna."

The World-Honored One repcatedthis in vcrse:

"One who is consistentin word and dccd.

And ncver hides misdeedsliom lriends.
Nor finds fauluwith a sfitra or its preachcr
Will havc his words believcd."

The Buddha continued, "Furthermorc, Sumati, if a Bodhisattva achic'es

fbur things, hc will mcct no obstaclcsto [his practicc of] thc l)harma and r.vill
quickly gain purity. What are thc four?

(1) To embracethe three rules of conductr with deepjoy;

( 2 ) r r o t t o d i s p a r a g ep r o f b r r n ds I r r a s w h e n h c a r i n gr h e n r :
(3) to treat a newly avowcd Bodhisattva as ar-rAll-Knorn,ing One; and
(4) to bc equally kind toward all beings."

The Worlcl-Honorcd ()ne repeatcdthis in vcrse:

"lf one, with dccpjoy, en-rbraccs

rulcs of conduct;
[Jnderstandswith faith thc profound discourses;
Honors a novicc as a -tsuddha;
And is equally kind toward all-
Then such a person'shindrar-rceswill vanish.,'

The Buddha continucd, "Furthermore, Sumati, if a Bodhisattva achicves

four thirrgs, hc will be protected from dcmons. What are the four?

(1) T'o understandthat all dharmas are equal in nature;

(2) to strive vigorously for progrcss;
(3) to rccollect the Buddha continually; and
(4) to dedicateall good roots [to the univcrsalattainment of ellighrenmt-1r]."

The World-Honored One repeatcdthis in verse:

"If one knows that all dharmas are cqual in nature,

Constantly makes energeticprogress,
Is ever mindful of the Buddha,
And dedicatesall roots of virtue
[To the atrainmenrof Buddhahood by all],
No dcmon can devisea way to attack him."
16rI C)N Vrprur auo l)rscrpr-rNr

Thc Buddha continued, "Furthcrmorc, Sumati, if a Bodhisattva achieves

tirur thinqs. Buddhas will appear to him at the timc of his death. What are the
tbur?

(1) To satisfy those in nccd of charity;

(2) to understandand deeply believein virtu'ouspracticcs;
(3) to provide Bodhisattvaswith adornmcnts;and
(,1) to make frequent offcrings to the ThreeJe'"vels."

The World-Honored One repeatedthis in verse:

"One who fulfills the needsof a scekcr,

(Jndcrstandsand bclievesin the profound Dharma,
FurnishcsBodhisattvaswith adornments.
And makcs frequent offerings
To the ThreeJewels, the fields of blessing,
\'
Will see Buddhas when he dies." . . .

Then Mairjr,r5ri,the Dharna Princc, askcd Sumati, "ln what L)harma do you
abide, that you are able to make such a sinccrcvow?"
Sum:rti rephed. "Manju(ri, this is not a propcr qucstion. Why? -tsecause
thcre
is no abiding in the dharmadhatu."
"What is bodhi?"
" N o n d i s c r i m i n a t i ( ) ins b o d h i ." )
"Who is a Bodhisattva?"
"One who knows that all dharmas havc the same nature as empty spaceis a
tsodhisattva."
"What arc thc cnlightcncd deedsIof a -tsodhisattval?"
"Deeds that are like mirages ar-rdechocsare the enlighteneddeeds."
"Upon what esotericteachingdo you bascyour statcncnt?"
"l do not seeanything in this that is csotcric or otherwise."
"lf that is the case,every ordinary person should be an Enlightened Ole."3
"Do you think an ordinary person is different from an Enlightcned One?aDo
not take such a vicwl Why? Becar.rsc they both sharethe sante nature, that of the
dharr-nadhatu;there is nothing in eithcr to grasp or abandon, to accomplish or
dcstroy."
"lJow many people can understandthis?"
"Thc illusory bcings who undcrstandthis are equal in numbcr to the illusory
n r i r r d sa n d m c r r t a lf u n c t i o r r s" .5
Mairju5ri said, "lllusions do not cxist; how can thcrc be minds and mental
functions?"
"They are like the dharnradhitu, which ncithcr existsnor does not exist. Thc
same is true of the Tathacata." . . .
 Suuau's QursrroNs 261

NOTES

1. The threc mles of conduct may reler to the thrcc rulcs for protecting onc from evil,
n a m e l y , d i s c i p l i n e , m e d i t a t i o n , a n d t r a n s c e n d e n t au
l 'isdom. They may also reler to the
B o d h i s a t t v a s 'p r e c e p t s ,w h i c h i n c l u d c t h r c c b r a n c h e s :t h e d i s c i p l i n eo f p u r e c o n d u c t ( P r a t i -
m o k s a ) , t h e d i s c i p l i n co f a l t r u i s t i c d e e d s ,a n d t h e d i s c i p h n eo i c m b r a c r n g a l l v i r t u o u s d e e d s .
2 . L i t e r a l l y , " T h e D h a r m a o f n o n d i s c r i m i n a t i o ni s b o d h i . "
3. Literally, "every ordinary personshould be bodhi."
4. An Enlightened One: literally, "bodhi."
'rnental
5. The Chinese tcrm ,L'ffi is hcrc rcndercd as functions'. but it can also mean
the oualitics and conditrons of mind.
 15 @w.ffie
The DefinitiveVinava

Thus have I heard. Orrce the Buddha was dwclling in thc gardcn of An-thapi'l-
clada,in thcJcta Grovc ncar Srivastr, accornpanicdby twclvc hundred fifty great
monks ar-rdfivc hundrcd thousand Bodhisattva-Mahisattvas.
The World-Honored One cast his eyes upon the assembly and surveyed it
like a king of dragons or elephants.Then he asked thc tsodhisattva-Mahlsattvas,
"Good men, which one of you can, in thc Last Era, protect and uphold the true
Dharma?"Which one of you can cmbrace the Dharma leading to supreme cnlightcn-
rnent thc Dharma which took thc Tathagatair-rcalculablc hundrcds of thousands
of Imillions ofl billions of myriads of kalpas to accumulate-and abide securely in
thc csoteric [tcachings] to bring scnticnt bcings to maturity by various skillful
means?"
Then tsodhisattva Maitreya rose irom his seat, bared his right shoulder,
knclt on his right kncc, joincd his palms, and said, "World-Honored One, I can, in
the Last Era, protect and uphold the Dharma leading to supremeenlightenment-
thc Dharma which took the Tathigata incalculablehundreds of thousandsof [mil-
lions of] billions of myriads of kalpasto accumulatc."
Bodhisattva Lion Wisdom said, "I can abide securelyin the esoteric[teach-
ingsl and bring sentientbeings to maturity by various skillful means."
Bodhisattva Infinite Thought said, "l can libcrate inexhaustiblc rcalms of
scnticnt bcings by my great vows."
llodhisattva Worthy said, "l can causeall sentient beings who hear my name
to rttain maturity without fail." . . .1
tlodhisattva Ren-roving Obstruction said, "I can releaseselltient beings from
the shacklesof defilements."

Sutra24, Taisho310,pp. 514-519;translated

into Chineseby Bodhiruci.
 Tnr DtrrNrrrvl VrNaya 263

BodhisattvaWisdom Banner said, "l can rid sentienrbeinqs of the shroud of

ignorance."
Bodhisattva Sun Banner said, "l can constantl,vbring scnticnt bcings ro
maturity by giving them pcaceand joy." . . .
Bodhisattva Good Eyc said, "l can give senrienrbcings the pcacc and hap-
piness that arc in their self-nature."
Bodhisattva Avalokitc(vara said, "I can exrricatc se-ntientbcinss from the
miserableplanesof cxistcnce."
llodhisattva lJnivcrsal Virtue said, "I can causesenticr)tbcings to libcrate
thcmsclvesby remembcrir-rgthe suffcringsthey cndurcd in the past."
Bodhisattva Wonderfully Pliant said, "l can brinq to nraturirv the lou'ly,
inferior beings who have littlc rvisdonr." .
Bodhisattva Great Might said, "I can close thc doors to all the n-riserablc
pianesofexistcncc for scntient beings." . . .
Bodhisattva Moonlight said, "I can givc sentient beings ultir-r-rate
peacc and
h . r p p i n ses ."
Bodhisattva Sunlight said, "l car-rbring to maturity those scntient beings
who have not yet nraturcd."
Rodhisattva Unclefiled said, "l can causc sentient beinqs to fulfil all thcir
aspirations.".
Bodhisattva Fearlesssaid, "l can attract sentierlt beir-rssinto the Buddha-
l)harma bv praising and benefiting thcm."
-BodhisattvaImt-neasurable said, "I can show sentient bcir-rgsthe uncondi-
tioncd truth that underliesall dharmas."
.BodhisattvaFcarlesssaid, "l can r-nakewhatcvcr kinds of maniti.stations
s c n t i c n tb e u r g sw i s l r . " .
'I'rove
BoclhisattvaTrcasurc said, "I can delivcr scnticnt bcinss from all
hindranccs." .
Ilodhisattva l)ianrond said, "l can rcvcal to senticnt beings the right path."
BodhisattvalllessedAppcarancesaid, "l can liberatcsentientbcings by plcas-
ing them." . .
Bodhisattva Undefiled said, "l can love and protect all sentient bcinss and
thcrcby bring thern to rnaturity."
,Bodhisattva(iolden Light said, "l can appcar in various corporc:rltbrms to
bring sentier-rt
bcings to rnaturity." .
Thc youthful [tsodhisattva] Net of Light said, "l can manitt'sr lieht lbr
sentientbeings to eliminatc thcir afflictions in thc Last Era."
When Sariputra heard thc Bodl-risattvas valiantlv nrakc thcsc srcat vows to
bring senticntbeings to maturity, he marvclcd at this unprccccler.rted cvent and said
to the Buddha, "Most extraordinary, World-Honored ()ncl Thcse Bodhisattvas
are inconceivablc.They arc filled with great compassionand ingcnuity; thcy adorn
themselveswith valor and vigor. Thcy cannot be fathomcd or corrupted by any
being, nor can they be outshone by any brilliance. World-Honored One, I will
261 ON Vrnrul aNt l)rs<;tpull

crrol thc crtrlordinary feats of thc Bodhisattvas:they can lrcclv givc anything
rhcr' h,rvc to anyone who asks for it, including their heads, cycs, cars, rloscs,
boJrcs. hands, ar-rdfeet. World-Honored C)nc, I ofien think that if a llodhisattva is
nor atraid or fainthcartedevcn whcn forccd to givc up all hc has, external and
inrcrnal. then he must be an inconccivablc,libcratcd IJodhisattva."
T h c B u d d h a r o l d S l r i p r r t r , r ". l t i s s . r . i t i s s . r .j u s r a s y o u s ; r y .N o S r i v r k a o r
l)ran'ckabr,rddha can know thc statc of .,visdonr,ingenuity, and sam5dhi in which
thcsc Bodhisattvasdwcll.
"siriputra, thcsc grcat Bodhisatn'as,like Buddhas, can pcrform miraculous
teatsto satisfythc dcsircsof sentientbeings, rvhilc thcir nrinds remain unnovcd by
ant' dharma.
"lf senticnt beings are lbnd of thc houschold lifc, haughti', and unrestrained,
these Ilodhisattvas can appear as qrcat laynrcl-rof arr"'csonrc
virtuc to teach those
senticnt bcings thc Dharnra, so that thcy nray bc brought to nraturity.
"lf sentient beings with great strength become arroqant, thc Ilodhisattvas
can appearin the form of a gigantic Nlrayana and explain the l)harnra to thcrn, so
that thcy may be subdued.
"lf sentient beings wislr to seek nirvina, thcsc Boc'lhisattvas can appcar as
Sravakas ar-rdexplain the l)harr-na to thcl-r-r,thcreby liberating thcnr.
"lf ser-rtientbeir-rgslike to contcnrplate dependent origination, thc Ilodhi-
sattvascan appear as Pratyckabuddhas'ar-rd explain thc l)harnra to thosc scnricnt
beings, thercby liberating thcrn.
"If scntictrtbcings wish to attain suprenrccnlightcnmcnt, thcsc Bodhisattvas
can appearas Buddhas and lead thenr into thc Buddha-wisdom, thereby libcrating
them.
"Thus, Sr.ip,ttrr, thcse Bodhisattvasemploy various skillful nlearlsro per-
le'ct scnticnt bcings and causethcm all to dwell securelyin the Buddha-Dharnra.
'l'athagata's
Why? tsecauseonly thc wisdorlr can result in libe-ratior-r
and ultimate
nirv-rra; there is no other vehiclc that can carry onc to salvation. It is for this
rcasorl that the Tatl-r-gatais called a Tathigata. Bccausc the Tathlgata knows
thusnessas it is, he is called a Tathigata Ia Thus-Conrc Onc]. Bccausehe can do
arrything that scnticnt bcings wish, hc is callcd a Tathlgata. Ilecausehc has pcr-
lected the root of all wholcsomc dharmas and cut off the root of all unwholcsomc
dharrr-ras, he is calleda Tathagata.Bccausc- hc can shor,vscnticnrbcings the parh to
libcratiol, hc is callecia Tath-gata. IJccausehe can causcscnticlrt bcings to avoid
\\'ron!l paths and rcnrain on the right path, he is calleda Tath-gata. Becausehe can
cxplairrthe true'meaning of tl-reenrptincssof all cihlrmas, hc is callcCa Tathigata.
"Siriputra, a Bodhisattva knows thc various aspirationsof scntient bcings,
.rnd bv preacl-ringthc l)harnra to thcnr accordingly, hc libcratcsthcm. l'{e reveals
tnrc u'isdom to ignorant peoplc. He carr producc all kinds of illtrsory splcndors
n'rthout af-tcctingthc clharnradhatu,and crusc scnticnt bcings to niove uradually
t r ' \ \ . r r dr l t , r h , r r t t' r l ' n i r v a n a .
"Furthcrniorc, St.iput.", a lav Bodhisattva who dwells in kindncss and
 THI l)ruNrrrvl VrN,qya

harmlcssncssshould practicc two kinds of giving. What arc thc two? The first is
thc giving of Dharma; the secondis the giving of rnaterial possessions.
"A Bodhisattva who has left thc householdlife should practicc four kinds of
giving. What arc thc four?

(1) To give pens [with which to copy sutras];

(2) to givc ink;
(3) to give scriptures;arrd
(4\ r' -o rb '' -i v e i r r s r r r r c r i oilnr t h c l ) h e r r r r a .
\'/

"A Bodhisattvawho has achievedthe Realizationof the Nonarising of Dhar-

nras should always bc rcady to givc in thrce ways. What arc thc thrce? To qive his
throne; l-riswifc and sorr;and his head, cycs, and lin-rbs.To givc thus is srcat, rnost
rvonde-rtulgiving. "2
Sariputra asked thc Br,rddl-ra,"World-Honored Onc, arc these lJodhisattvas
not :lfraid of dcsirc, hatrcd, and ignorance?"
'I'he
Buddha answcrcd. "S-ripLrtra, all Bodhisattvas should guard against
two breraches of discipline. What arc thc two? First, to break thc disciplinc out of
hatred; second, to brcak the disciplineout ofignorancc. Both are qravc breaches.
"sariputra, if a breach of disciplineis comrnitted out of desire, it is a finc,
srrbtlefault, but hard to eliminatc; if out of hatred, it is a gross, seriousfault, but
easy to eliminatc; i[ out ofignorancc, it is a very gravc, decp-seatcdfault and very
harcl to clirninate.
"Why? Desire is the seed of all kincls of existencc;it causesonc to be
involvcd in sadrsira cncllcssly.For this rcason, it is fine and subtle, but hard to
scvcr. Onc who breaksthc prcccptsout of hatred will fill to thc miserablcplancsof
cxistcncc,but rnay quickly get rid [of hatredl. Onc who breaksthc prcceptsout of
ignorance will fall to thc cighr grcrrt hells.r and have grcat difficulty in being
r c l c a s c dI f r o n r i g r r o r a r r c cIl .
"Furthermore, Sirip.rt.a, if a Bodhisattvahas commirrcd a pirijika,s he should
carncstly and sincerely confbss his misdecd to ten pure monks (bhiksus).If a tso-
dhisattvahas cornmitted a sarhghave6esa,('hc should earncstlyconfcsshis misdccd
to fivc purc monks. If a Bodhisattvais affcctcdby a woman's passion,oris attractcd
to her becausethey have exchangcdglances,he should carnestlyconfesshis mis-
dccc'lto one or two purc monks.
"slriputra, if a tsodhisattvahas conrmitted onc of the five grave oti'enses,a
partjika, or a sarirghivaiesa;or has dorre harnr to sttlpasor nronks: or has com-
mrtted some other crime, l-rcshould sincerely rcpcnt in solitudc dar. and night
bcforc thc thirty-five Buddhas, saying:
"'1, so-and-so, takerrefugc in the Buddha, the Dharnra. ancl the Sarhgha.
NamoT Sikyamuni Uuddha; namo IndcstructibleDiamond Buddha; namoJewelled
Light Buddha; nanlo Noblc Dragon King Buddha; namo Vigorous Soldier Bud-
dha; namo Joy of Vigor Buddha; namo Precious Flamc Buddl-ra;namo Precious
Moonlight Suddha; namo Manilbstillg No Ignorance Buddha; namo PreciousMoon
266 ON Vrnrul aNr DrscrprrNr

Buddha; namo StainlcssBuddha; namo Unsullied Buddha; namo CourageousGiv-

inq tsuddha: namo Pure Buddha; namo Pure Giving tsuddha; namo Sa-Liu-Nan
tsuddha: namo Water Deva Buddha; namo Firm Virtue Buddha; namo Sandal-
s'ood Merit tsuddha; namo Infinite Quantities of Light Bud{h-a; namo Brilliant
Virtue tsuddha; namo Confident Virtue Buddha; namo-.$iiiiyana Buddha; namo
Flon'er of Merit Buddha; namo Performing Miracles with Lotus Light Buddha;
namo Wealth and Merit Buddha; namo Virtuous Thought Buddha; namo Good
Reputation and Merit Buddha; namo King of Red, Flaming Banner Buddha; namo
Roaming Wcll in Merits Buddha; namo -Battle-Winningtsuddha; namo Good
Wayfarer tsuddha;namo Surroundedby Glorious Merits Buddha; namo Roaming
among PreciousFlowers Buddha; namo King Residing Well among PreciousLot-
uscs and SalaTrees Buddha.
"'May all these and other Buddhas, World-Honored Ones of all the uni-
verses,stay in the world forever. May thcy havc conrpassiotrott nrc.
"'I now reperrt all the transgressionswhich I have committed by myself,
abettcdothcrs to commit, or been glad to sceothcrs comnrit, in nry presentlife, in
my past lives, and cvcr since my involvement in beginninglcsssarirsira.
" ' l r e p e r r tt h t ' c r i r r r c s o f s t e a l i r r gf r o m s t u p a s .f r o m m o n k s . o r f r o n t t h e
common possessions of thc Srrhghain thc four quarters-crirrrcs'whichI havc conr-
mittcd by mysclf, abcttcd others to comnit, or been glad to scc othcrs commit.
"'l rcpcnt thc fivc grave offenseswhich I have committccl by mysclf, abetted
othcrs to commit, or been glad to seeothers contrnit.
"'I repent the ten evil deeds which I have comn.rittedby myseli abetted
others to commit, or been glad to seeothers commit.
"'l repent thc crinres I have committed, which, whether I hide them or not,
will cause me to fall to the miserable planes of existence-the planes of hell-
dwcllcrs, hungry ghosts, and animals-or causeme to be reborn in the frorrtiers;as
a lowly, infcrior being; or in a land of barbarians.May the tsuddhas,the World-
Honorcd Oncs, be rny witnessesand take care of me.
"'In thc presenceof the Buddhas, the World-Honorcd Oncs, I will further
say: if in my presentlifc or other lives I have planted any good roots, such as the
good roots of giving, even giving only a handful of food to an animal; of kccping
the di"cipline; of leading a purc lifc; of helping sentient beings; and of cultivating
enlightenment and thc uncxcelled wisdom-then, I will gather up all thcsc good
roots, calculate them, neasure them, and dedicate them to [the universal attain-
ment of] supreme enlightcnmcnt. I will make the same dedication as that made by
all the Buddhas of the present, past, and futurc.

"'All my transgressions I now repent.

I rcjoice in all othcrs' blessings.
And in the virtues of Buddhas.
May I achieve the unexcelled wisdom
 Tnn I)prrNrrrvr VrNay,q

The Buddhas of thc past, prcsent! and fururc

Arc suprenrcamong all bcings.
I now take refugc in and pay hontagt-to
The lmmcasurablc Oceansof Vrrtue.'

"Thercfore, Sr.ip.rt.r, the llodhisattva should first oi all contcrnplatcthose

thirty-five Buddhas singlc-mi'dedly, then pay homagc ro all Tarhrgatas,and rhus
rcpcnt with a pure mind. If his transgrcssions have bccn purit-icd,thc Buddhas will
immediately appcar belbrc hinr.
"Furthcrmore, in order to dcliver scntientbeings, IJodhisattvasu.ill. without
affccting thc dharrnadhatu, manifest tl-renrsclvcsin diffcrcnt fbrn-rs to lultll thc
various wishes of scnticrltbcings, thcreby liberating thcrn.
"Seripnt.r, if a Ilodhisattva entcrsthe Samadhiof Great Co'rpassion, hc can
appcar in thc realrnsof hclls, animals, or Yarna to bring scntientbeir-rgs to nlatur-
ity. If he enters the Samidhi of Great Magnificc'ce, he ca' appcar as a' cldcr t<r
bring sentient bcings to maturity. If he enters thc Samadhi of Supremacy, he ca'
appcar as a universalmotrarch to bring scntientbeirrgsto maturity. If hc cntcrs the
San-radhiof Awcsornc Effulgcncc, he car-rappear in thc wondcrful form of a (akra
or a brahn-rito bring scrlticntbeings to maturity. If hc cntcrs thc Samadhi of Orre
l)irectiorr, he can appcar ls a Sravakato bring serlricntbeings to maturity. If he
cntcrs the Samadhi of Purity, hc can appcar as a Pratyekabuddhato bring scntient
bcirrgs to natlrrity. lf he entcrs the Samidhi of Tranquaillity, he can appear as a
tsuddha to bring scnticnt bcirgs to maturity. If he entersthc samldhi of the Free
commarrd of All Dharrrras,hc carr manifcst all kinds of forrns as he wishcs to
br.ittgscutrentbcings tcr matr:rirr'.
"A Bodhisattva may appearas a 6akra,a brahmi, or a universalmonarch in
order to bring scntient beings to maturity, but hc does not aflcct the dharmadhitu
in doing so. !7hy? Becauscalthough he appearsi'all forrns to comply with
Ithe
desiresofl senticnt beings, hc sccsno bodily forrn a'd no se'ricnt being, for both
arc inapprehensiblc.
"Serip.rtr", what do you think? Can a snralljackal roar like a lion?"
Sa.iprrtraanswered,"No, World-honored One."
"Car a donkey bear thc sane hcavy burdcn borne by a large elephant?"
"No, World-Honored Onc. "
"(lan a poor, humblc person bc as awe-irrspiringand free as a jakra or a
DrannlJ i
"No, World-Honored Or-re. "
"Can any small bird soar like a powerful, golden-wingcd garuda, the king of
birds?"
"No, World-Honored One. "
T h e B u d d h a s r i d , " s i r n i l a r l y , S e r i p u t r a ,b y t h e i r w i s d o r n o f r e n u n c i a r i o n ,
tsodhisattvas who have good roots and courage can purify their transgressions,be
 l(rft ON Vrnrup AND L)IScIPLINE

tice oiuorrv atrd rcmorse, and thcrcby seeBuddhas and achievesamidhis. How-
tvcr. ordinan'peoplc, Srivakas, and Pratyekabuddhascannot rid thcmsclvesofthe
hinlranccs causedby thcir transgressions.
''Ii
a Bodhisattva repeatsthc names of thosc tsuddhasand docs the three
thrn!:s nrentioncd aboveeday and night, he can eradicatehis offcnses,be free from
norrv and remorsc, and achievesamadhis."
At that time, Upali cmcrged from concct-ttrationand werlt to see the Bud-
.1ha.After bowing with his hcad at the Buddha's feet ar.rdcircumambulating thc
tluddha three times to his right, he stood to onc side and said to him, "World-
'When
Honorecl One, I thought,
as I was sitting alonc in a quiet placc r-t'reditating,
the World-Honored Onc was cxplainine thc Pritinroksa-the pure disciplirre-to
Sravakas,Pratyekabuddhas,and Bodhisattvas,hc said, "You should rather givc up
your body and life than brcak thc prcccpts."'World-Horrored ()nc, what should
bc the Pritimoksa of Srivakes and Pratyekabuddhas,ar.rdwhat should bc thc
Pritimoksa of Bodhisattvas, rvhilc thc Buddha stays in thc world and after he
entcrs parinirv[r]a? The Worid-Honored C)ne says I an-r forcmost in preccpt-
kccping. How should I understandthe subtlc mcaning of the Vinaya? If I pcrson-
ally hear it from thc Buddha and acccpt and practiceit until I achievefearlcssness,
then I can cxtcnsivcly cxplain it to othcrs. Now that tl-reBodhisattvasand monks
lrom all placeshavc gathcrcclhcrc, may the Buddha discourseextensivelyon the
" defirritivcVinaya to resolvc our doubts."
Thereupon, the World-Honored One told Upali, "Now, Upili, you should
kr-row that the purc precepts observed by Bodhisattvas and thosc observed by
Srivakas are diffbrent both in aim and in practice.Upali, a purc precept observcd
by Sravakasmay be a great brcach of disciplinefor Bodl.risattvas. A pure precept
observedby Bodhisattvasmay be a great brcach o[discipline for Srlvakas.
"What is a pure prccept for Srdvakasbut a grcat brcach of discipline for
Bodhisattvas?For cxample, Upali, not to engender a single thought of taking
flrther rebirth is a pure precept for Sravakasbut a great breach of discipline for
Bodliisattvas. What is a pure precept for tsodhisattvasbut a grcat brcach of dis-
cipline for Srivakas? For example, to lbilow the Mahayina doctrine and to tolcrate
rcbirths, without abhorrence,for an incalculablcnunber of kalpasis a pure precept
lbr Bodhisattvasbut a grcat breach ofdiscipline for Sravakas.
"For this rcason, the Buddha tc-achcs Bodhisattvaspreceptswhich need not
bc strictly and literally observed, but teachesSravakasprcccpts which must bc
srrictly and litcrally observcd; hc tcachcsBodhisattvasprcccptswhich are at once
pcrnrissiveand prohibitive,l0 b.tt teachesSravakasprcccptswhich are only prohibi-
tive; he teachestsodhisattvaspreceptswhich are for the dcpth of thc nrind, but
t!'achesSravakaspreceptswhich guidc thcnr step by step.lr
"Why do thc Bodhisattvas' precepts not need to be strictly and literally
obrcrvcd rvhile thosc for Srlvakas must be strictly and literally observed?Whcn
kecp.vlqthe pure precepts,Bodhisattvasshould comply with sentient beings, but
Sravakasshor-rldnot; therefore,the tsodhisattvas'prcccptsneed not be strictly and
 Tnr DrrrNrrrvs VrNaya 269

literally observcd while those for Sravakasnlust be strictly and literally observed.
"why do Bodhisattvaskecp preccptswhich arc at once permissivea'd pro-
hibitivc, while Sravakaskeep prcceptswhich arc only prohibitive?
"lf a Bodhisattva who has resolved to practice the Mahtyana breaks a pre-
ccpt in the morning but does not abandon his detcrmination to seek all-knowing
wisdom at midday, his discipline-bodyr2remains undestroycd.If hc breaks a pre-
cept at midday but docs not abandonhis detcrminationto seekall-knowing wisdom
in the afternoon, his discipline-body remains undestroyed. If he breaks a precepr rn
the afternoon but docs not abandon his determination to seek all-knowing wisdom
in thc cvening, his discipline-bodyremains undestroyed.If he breaks a preceprin
the evening but docs not abandon his determination to seek all-knowing wisdom
at midnight, his discipline-body remains undestroycd. If he brcaks a precept at
midnight but does not abandon his dctcrmination to seek all-knowing wisdom
before dawn, his discipline-body remai's u'destroyed. If he breaks a precept be-
tbre dawn but docs not abandon his determinationto scck all-knowing wisdom in
the morning, his discipline-body remains undestroyed.
"For this reason, people who follow the Bodhisattva-vehiclekeep precepts
which arc both permissiveand prohibitive. If they violate any precepr,they should
not becomc dismayed and afflict themsclves wirh unnecessarygrief and remorse.
"However, if a Sravakabreaks any precept, he destroyshis pure discipline.
'[/hy?
Because Srivakas, to eradicate their dcfilements, must keep the preceprs
with such inte'sity as if they wcrc saving their heads from fire. They aspire
to nirvana only. For rl.risrcason, they kcep preceptswhich are prohibitivc only.
"Furthermore, Upali, why do Bodhisartvaskeep preceptsfor the depth of
thc mind, while Sravakaskeep preccptswhich guide them step by step?
"Eve' if tsodhisattvas enjoy the five sensuous plcasures with unrestricted
freedom for kalpas as numcrous as the sands ofthc Ganges, as long as they do not
givc up their bodhicitta, they are said not to break thc precepts.Why? Because
Bodhisattvasarc skilled in protecting their bodhicitra,and dwell securelyin it; they
are not afflictcd by any passions,even in dreams. Further, they should gradually
root out their defilcmcnts instead of exterminating them all in one lifetime.
"In contrast, Sravakasriper-rtheir roots of virtue as hurriedly as if tney were
saving thcir heads from fire. They do not likc to entertain even one thought of
taking furthcr rebirth.
"For this reason, followers of thc Mahayina keep precepts for the depth of
the mi'd, prcccpts which are both permissiveand prohibitive and which need not
bc strictly and literally observed;while Srivakas keep preceptswhich gurde them
step by step, which are prohibitive only, and which must be strictlv and literally
observed.
"Upeli, it is very hard for those who pursuethe Mahiytna to attain supreme
enlightenment; they cannot achieve it unless they are equipped with great, magnif-
ice't [virtucs]. Therefore, Bodhisattvas never feel abhorrence even if they are
constantly involved irr sarhsira for an incalculable number of kalpas. This is why
270 ON Vrnrur aNl I)rscrprruE

rl-rcTathaqata.through his observation,finds that hc should not always teach thc

doctrinc of rcnuncrationto followers of the Mahayana, nor should hc always teach
rhcnr rhc \\'r.\' to realizenirvana quickly. Instcad, thcv should bc taught the pro-
t,runl. u'onde-rtul,undcfiled doctrine which is in unison r.vithkindnessandjoy, the
.ltrirrlnr oi detachment and freedom from gricf and remorse, the doctrinc of
unhindc-redcmptincss, so that after hearing it, the Bodhisattvaswill not tirc of
t'L-1ng involved in sarhsaraand will attain suprcmc enlightetrmcntwithout fail."
Then Upali asked the tsuddha, "World-Honorcd One, suppose a Bodhi-
satn'abrcaks a prccept out ofdesirc; another doesso out ofhatred; and still another
docs so out of ignorance. World-Honorecl One, u-hich one of thc three offensesis
the most serious?"
The World-Honorcd One ansn'eredUpili. "lf, while pracricing the Maha-
yana, a Bodhisattva continucs to break preceptsout of desirdlbr kalpasas numcr-
ous as the sands of thc Ganges,his oifcnsc is still minor. If a Bodhisattva breaks
preceptsout of hatre{ evcnjust once, his offcnseis very serious.Why? Becausca
-tsodhisattvawho breaks preceptsout of desire [still] holds senrienrbeings in his
embrace, whereas a Bodhisattva who breaks precepts or.rtof hatrcd forsakes sen-
tient beings dltogether.
"Upali, a Bodhisattva should not be afraid of the passionswhich can help
him hold sentient beir-rgsin his embrace, but hc should fear the passionswhich can
causehim to forsakc scnticnt beings.
"Upali, as the Buddha l.rassaid, dcsircis hard to give up, but is a subtle fault;
hatrcd is casy to give up, but is a seriousfault; ignoranccis difficult to give up, and
is a very serious fault.
"Upali, when involved in dcfilcments,Bodhisattvasshould toleratethe small
transgressions which are hard to avoid, but should not toleratethe grave transgres-
sions which are easyto avoid, not even in a drcam. For this rcason,if a follower of
the Mahayana breakspreceptsout of desire,I say he is not a trans€lressor; but if he
brcaks prcceptsout ofhatred, it is a grave offense,a gross fault, a scrious,degener-
ate act, which causestremendoushindrancesto the Buddha-Dharma.
"Upili, if a Bodhisattva is not thoroughly conversantwith the Vinaya, he
will be afraid when he transgressesout of desire, but will not be afraid when he
transgrcsscsout of hatred. If a Bodhisattva is thoroughly conversant with the
Vinaya, he will not be afraid when he transgressesout of dcsire, but will bc afraid
when he transgresses out ofhatred."
Then, from among the asscmbly, Manju5ri, Prince of the Dharma, asked the
Buddha, "World-Honorcd One, all dharmas are ultimately Vinayr,. Why arc reg-
ulations necessary?"
The Buddha answered ManjuSri, "lf ordinary people knew that all dharmas
are ultimately Vinaya, thc Tathagata would not tcach them the regulations, but
becausethey do not know that, the Tathagata gradually teachesthem the rules to
enlighten them."
Upili said to the Buddha, "World-Honorcd One, the Tathasata has dis-
 Tsr DtnNrrrvr VrNava 271

coursed on the definitive Vinaya, but Manju5ri has not said anything on this
subjcct. May thc Worid-Honored One command Manju(ri to explain it breifly."
The Buddha told ManjuSrr, "Now you should expound the subtlc meaning
of the Ultimate Vinaya. Up5li will be happy to hear it."
Manju5ri, the I)harn-raPrincc, said to Upili, "All dharmas are ultimately
quiescentwhen the mind is quiesccnt;this is calledthc Ultimatc Vinaya.
"No dharma is found to have a self-entity whcn the mind is not defiled or
attached;this is called thc Vinaya of No Regret.
"All dharmas are purc by nature when the mind is not confusedIby wrong
vrcws]; this is called thc SupremeVinaya.
"All dharrnasare suchnessitsclf when the mind is dcvoid oiall viervs:this is
callcd the Pure Vinaya.
"No dharnra comes or goes whcn the mind does not discriminatc; this is
callcd thc InconccivablcVinaya.
"No dharma abides or clings when thc mind ceasesfrom monlcnt to mo-
nrcnt; this is callcd thc Vinaya of the Purification of the Planesof Existencc.
"All dharmas abidc in emptinesswhcn the mind is lrec of all signs; this is
called therVinaya oi Intrinsic Transccndcnce.
"Dharmas have no past, present,or future, for they arc inapprehensiblc;this
is called the Vinaya of thc Equality of the Thrce Phasesof Timc.
"No dharma can be cstablishedwhen thc mind is lrec from discrimination:13
this is called the Vinaya of thc PcrmanentResolutronof l)oubt.
"Upeli, this is thc Ultimate Vinaya of thc dharmadhatu,by which tsuddhas,
World-Honorcd Oncs, have attained tsuddhahood. A good man who does not
observethis wcll is far from keeping the pure prcceptsof the Tathigata."
Thcreupon, Upali said to thc tsuddha, "World-Honored One, the doctrines
Manju6rr cxpounds are inconccivablc."
The World-Honorcd Onc told Upili, "Manju5rr cxpounds rhe Dharma on
tl-rebasis of inconccivablc, uninrpeded libcration. For this reasorl,whatever doc-
trine he preachesenablesone to be frcc from mental forms, which is the liberation
of mind. He causesthe arrogant to give up thcir arrogance."
Up-li asked the Buddha, "What corrstitutcsrhe arrogancco[ a SrJvakaor a
Bodhisattv,?"
The Buddha replied to Up5li, "lf a monk thinks he has eradicatccldesire, hc
is arrogant. If hc thinks he has cradicatedhatred and ignorance, hc is arrosant. If
he thinks that desireis diffcrent fron'r thc Dharma of Buddhas, hc is arrosant. If he
thinks that hatreciis diffcrcnt from the l)harma of Buddhas, hc is arroeant. If he
thinks that ignoranceis diffcrent from thc Dharma of Iluddhas, hc is arroeant.laIf
he claims to have gained something, he is arrogant. If hc claims to have realized
something, hc is arrogant. If hc claims to havc attainedliberation. he is arrogant.
If he claims to perceive emptiness,signlessness, and rvishlessness, hc is also ar-
rogant. If he claims to perceivc nonarising and nonaction, he is arrogant. If he
claims to perceivc the existenceof dharmas, he is arrogarrt. If hc claims to pcr-
l-l ON Vrtrur aNo DtscrplrNr

'What
-eivc thc impermanenceof dharmas, he is arrogant. If he savs, is thc use
,i sincc all dharmas are empty?'hc is also arrosant. Upali, these con-
f.ractice,
- : : : u t ( t h c s r r o g a n c co f a S r d v a k l .
"What constitutesthc arrollanceof a Bodhisattva?If a Bodhisattvathirrks hc
.:r.-uld resolvc to seek all-knowing wisdonr, he is arrogant. If he thinks hc should
'Only
::,1.ucr the six paramitas,hc is arrogant. If hc savs. thc pl'amitt of wisdom
-'.,:rbc dcpendedupon to achicvclibcration; thcrc is no other way out Iof the threc
:rrlnrsl,'thcn he is arrogatrt.If hc saysonc doctrinc is very profout-rdand anothcr
:: not. he is agair-r arrogant. If hc saysotre doctriuc is pure and anothcr is not, thcn
'This
hc is arrogant. If he says, is thc doctrine of lluddhas; this is tl-redoctrine of
Pratvekabuddhas;this is the doctrir-rcof Srlr'.ikas.'he is also arrogant. If he says,
'This 'This
s h o u l db e d o n c a n d t h a t s h o u l dn o t , ' h c i s a r r o q a t r t I. f h e s a y s , doctrinc
is profound and that is not,' hc is arrogant. If hc sa)'s onc doctrinc is close [to
'This
cnliqhtcnmcnt] and another is not. he is arrogant. If he savs, is a right path
'Catr
and that is a wrong otie,' hc is arrogant. If hc asks, I attain supremc cn-
'All
l i q h t c n n r e n tq u i c k l y o r n o t ? ' h e i s a r r o g a n t .I f h e s a v s , d h a r n r a sa r e i n c o n c e i v -
.rblc and only I can understand thcm,' then hc is arroqatrt. If hc thinks of thc
inconccivablcsupremc cnlightenmcnt and becomcsgrcatlYatt4chcdto it, then he is
thc arroganceof a Ilodhisattva."
Jrrogant. Thcsc cor-rstitute
Upali asked the Buddha, "World-Honored Onc, how can r monk bc free
ti-om arrogance?"
Thc tsuddha atrswerredUpali, "If he is not attached to any doctrrnc, no
mattcr how irrconceivableit is, he is completeiy free from arrogancc."
tn.r., to cxplain the teaching furthcr, the World-Honored Onc spokc in
u.rr.,

"A11play-words arise from thc nrind;

should be made
No discriminatior-r
Bctwecr-rwhat is dharnra and what is trot
He who secsthe dharna as inconccivable
Will always dwcll happily in the world.

Bcing dcluded, ordinary mcn

Arc turned by their o'uvnminds;
For kalpas, thev circlc and circle
I r r t h c v a r r o u sr r ' l l n t s o f s a r i t s i r r .
It is truly inconccivablc
To know that tl-rellaturc of dharmas
Is no naturc.

If a rnorrk stays mindful of the Buddhas,

His thought is not proper
Ar-rdhis mindfulnessnot right;15
 Tttr DerlNtrtvr VtNava 273

Vainly making distinctions about Buddhas,

FIe seesno truth whatsoevcr.

Onc who thinks about thc teachingof emptincss

Is a fool, lingering on thc wrong path;
Expianationsof emptincssare mere words;
Both words and emptinessare inapprehensible.

One who contcmplatesthe teachingof quicsccnce

Should know the mind is cmpty and unboru.
The mind's reflections and observations
Arc all futilc and meaningless.
To havc no thought [and makc no distinctions]
Is to scc all dharrnas,
For all dlrarrrrasxre apart frorn thought,
And all thoughts and ideasare empty.
Onc who cnjoys colltenplatioll on emptincss
Should transcend even the statc without thought.

Dharmas, like grassesand trees,have no awareness;

Apart frorrr the mind they are inappreher-rsible.
Scrrticnt beings are devoid of selGcntity;
So are all dharmas.

The eye can seewhile there is sunlight,

But it sccs nought when night falls.
If the eye could seeby itself,
'Why
should it rely orr corrditions to act?
It is cntircly due to various lights
That thc cyc can scc all coiors.
Since sight dcpcnds on conditions,
It is obvious that by itsclf thc cyt) cannot see.

A pleasantsound vanishesas soon as it is heard;

One knows not whcrc it goes.
It is due to discrimination-
That the concept of sound arises.

All dhannas arc but thc sounds of words,

And thc words are merely arbitrary fabrications.
Not knowing that these sounds
Are neither dharmasnor nondharmas,
Orclinary persons vainly cling to thenl.
/.' '\
Ii praise)giving,for the sake of the world,
B u t g i v i n g i s i n t r i n s i c a l l ye m p t y .
274 ON Vrnrus auo l)rsctpuNn

I teach, though there is nothing to teach;

Inconceivableindeed is the Buddha-Dharma!

i I often praisethe observanceof pure prcccpts,

But no bcing ever breaks any precepts.
Prcccpt-breakingis empty by naturc.
And so is prcccpt-keeping.

I s a y i t i s s u p c r bt o b e p e t i c n t ,
But paticnceis apart from views
And by nature does not arise.
Thcrc is really nothing to causeanger-
To realizcthis is called supremepatiellcc.

I say it is unexcelled
To work vigorously day and night,
And to remain alert even in sleep.
Yet, even if one has practiced[vigor]
Diligently for kalpas,
His cfforts do not incrcaseor decreaseanything.

I teach rncditation, liberation, and samadhis

To show the world thc cloor to truth;
Yet, the Dharma-nature is never stirred from the bcginning,
And meditation of all kinds is fabricated
Merely to comply [with scnticnt beings].

That which obscrvcsand comprehendsis calledwisdom;

One who understandsall dharmasis called wise.
Yet, dharmas bv lature do not exist,
And there is no one who obscrvesor comprchends.

I often praise austerepracticcs

And extol those who delight
In such ways to tranquillity-
But only those who know
That all dharmas arc inapprehcnsible
May really be called pure, contcnted ones.

I describe thc sufferings in the hells,

So that countless people may abhor
Falling to the terrible realms after dcath;
But, in reality, there arc no such miscrable places.
No one can produce thercin
Knives, cudgels, or similar means of torture;
It is discrimination that causesone to see them
And to suffer immeasurable tortures put to him.
 Ttrn DluNtrlvr VtNaYa 275

Gardenscovered with various lovcly flowcrs

And palacessparkling with numerousjcwcls-
Thesc things [of heaven] are crcatedby no one;
They all arisc from the discriminating, delusivemind.

The world is dcceivedby fictitious dharmas

'Which
confuse one who is attached to them.
However onc discriminatesamong mlragcs,
Whether acccptingor rejecting them,
They arc empty just the same.

I say it is supreme to ber-refitthe worlds

By resolving to pursue enlightcnment;
But, in truth, enlightenment is inappreher.rsibie,
And there is no one who resolvesto attain it. l
The mind by nature is ever pure and bright;
U n s u l l i c d b y f a l s e h o o do r p a s s i o n i.t i s t r u e.
Ordir-rary pcrsons discrimrnatc
And engcndcr attachment;
Yet, from the beginning,
Their dcfilemcnts arc enpty.

Al1 dharmas are aiways quiescent in thcir sclf-naturc-

How can there bc dcsire,hatred, or iguorance?
One who secsnowhere
To gencratcdcsirc or rellor.lr'rcc passton.
I s s a i dt o l t a v c r t t l i r r e d n i r v l t r a .
Bccauscone's mind is never [truly] defilcd,
One is able to achievcgreat enlightcnrtent.

Srriving for various Dhrrrrr.r practices

For countlesskalpas,
I havc dclivered myriad sentientbeings,
Yet scntictrtbeings thcmselvesarc inapprehensible;
Irr reality no bcings are evcr delivered.

If a great magician produces

A rnagic crowd of a billion beings,
A n d t h t ' n d e s t r o y st l r c r t ta g r i n .
No harm or good is cver done
To thcse magic creaturcs.

All beings are illusory, likc magic;

No bordcrs or lir-n'itscan be found.
One who knows this abscnceof linits
Will never tirc of living in the world.
276 C)N Vtnrut aNl DrscrprrNn

To one who knows the rcality of all things,

Constant involverncnt in sarhslrais nirvSna;16
Amidst dcsires,he is not dcfiled;
It is only to subdue sentientbcings
That hc speaksofthc renunciationofdcsires.

The Most CompassionatcOnc benefitsall beings,

But there is actually no pcrson or life.
To benefit senticnt bcings yet 5gcthsm nog-
This is difficult indecd, a grear wonder.

One may solacca child with an cmptl' fist,

Saying it containssomething for him,
T h o u g h t h c c h i l d r r r a yc r v a g a i n
When thc hand opens and rcvealsnothing.

Likewise, thc inconccivabletsuddhas

Subdue sentientbcings skilllully.
While thcy know dharrna-naturcis empty,
Thcy fabricatcnanlcs for the world's sakc.

With great kindncss and compassionthey urge you:

'In
my L)harma is supremc happiness.
Lcave your houscholds
And abandorryour loved ones!
You will then attain thc superb fruit
S o u g h tb y a i r a n r a ' l a . '

Aftcr onc lcavesthe houschold life

And practiccsthe Dharma rn earncsr,
He attairrsnirvina at lf,st through his practicc.
I{e then reflectsat length
Upon thc truth of all dharnas.
To his wonder, hc discovers
That no fruit whatsocve-ris thcre to attaill.

No frr.rit,and yet rcalizationis achicvcd!

[Awcstruck,] he begins to marvcl:
'How
wonderful it is
That the Most CompassionateLion of Men
Is so skillful in tcaching the Dharma
In compliancewith reality!
All dharmas are like enlpty spacc,
But hc establishcsnunlerous namcs, words, and doctrines.

He spcaksof meditation and liberation;

[Je speaksof roots, powers, and enlightenmcr-rt;
 Tnr DrrtNirtvr VINaYa 277

But, from the beginning,

These roots and powers do not arise,
Nor do meditation and enlightcnment exist.
Formlcss, shapeless,and ungraspablc,thesethings
Are only skillful means to illuminate living beings''

When I speak of the practicc that leadsto realization,

I mcan detachment from all forms.
If one claims to havc achievedanything,
Hc is far from realizing the 6ramana'sfruit.
No dharma has a scllentity;
What is there to rcalize?
The so-called rcalization is no attainment at all:
To ur-rderstandthis is called attainntent.

Those who have obtained the fruit

Are said to be superior,
But I say all beings are unborn fronr the beginning.
Since there is no sentient bcing in the first place,
How can there be anyonc achicving the frr,rit?

If no secd is sown,
How can any sprout come forth,
Even from a fcrtile field?
Whcnce can realization cornc
If there is no sentient being?

All beings are by naturc quicscent.

Arrd rro one can find their origin.
One who understands this doctrine
V/ill be in parinirvana forcvcr.

Of the countlcssBuddhas in the past,

None could dcliver sentient beings.
If scntient bcings were truly existent,
No one could have achieved nirvlna.

All dharmas are quicsccnt and empty;

Never has a dharma arisen.
He who can see all dharmas in this way
Has already transcendedthc three realms.

This is the unhindcrcd enlightenment of Buddhas-

Yet, ultimately, nothing exists therein.
lf one knows this doctrinc,
I say he is free from desires."
 278 ON VrnruE aNo Drscrpurr

when thc world-Ho'ored one finished speaking in versc, two hundred

arroqarltmonks cnded their defilementspermanentlyar-rdbecamelibcratedin mind;
an!-l sixtv thousand Bodhisattvas attained the Rcalization of thc Nonarisine of
Dharnras.
Then Upali askedthe Buddha, "what should this sfitra be cared?How shall
u'c uphold it?"
The Buddha told Upali, "This sutra is called'The Dcfir.ritiveVinaya,,or
'The
Elimination of the Mind a'd consciousness.'you should acceptand uphoid
i t b v t h e s en a m e s . "
When thc Buddha had taught this sfitra, the vcnerablc Up5li, thc monks,
Manjuiri, the great Bodhisattvas, humans, gods, asuras,and so forth wcre ex-
ceedi'gly joyful over the Buddha's tcachi'g. Thcy acceptedit wirh faith and bcgan
t o p r a c t i c ei t w i t h v c n c r a t i o n .

NOTES

1. For brevity, wc have omitted several dcclarations irr this sectiol. C)rnissions arc
indicated by ellipsr-s.
2. This passageis relevant to the qucstions concernir.rgthe Bodhisattvas' practices of
e x t r c m c c h a r i t y , s u c h a s t h c g i v i n g o f o n e ' s e y e s ,l i m b s , k i n g d o m , e t c . , m e n t i o n e d i n r n a n y
Buddhist tcxts. Herc, it is stated that only those Boclhisattvaswho havc attaincd the Realiza-
tion of the Nonarising of Dharnras arc able to practice extrcme charity; for other peoplc, this
practice n'ray serve no purpose and even harm themsclves and others.
3. Thc cight grcat hells are:

( 1 ) the Reviving Hell, where after great sufferi.g, the ofli'der is coolcd by a wind
and rcvives,only to be tortured again;
(2) the Black Rope Hcll, whcre' the sufferer is bound with black chains and choooed
or sawedasunder;
(3) the converging Hell, whcre many implen.rentsof torrure converge upor one;
(.1) tire Wailing Hell;
(5) thc Grcat Wailing Hell;
(6) the Scorching Hell;
(7) the Crcat Scorching Flell; and
(8) the Uninterrupted Hell, whcrc sullering is continuous.

4. The soundness of translating ffi as 'ignorancc' here may be scriously qucstioned.

I{norancc ofthe basic truth or no-self (andttnan)or emptiness causesone to wander in sarhsira,
: : : ' ' l u d r n gb o t h h c a v e n a n d h c l l . H o w e v e r , i g n o r a n c e( S k t . c r i d y a l a l o n e c a n n o r b e t h c c a u s e
: i r l h n g t o a h e l l . T o b e i g n o r a n t o f a c e r t a i nt r u t h o r l a w ( o r s i m p l v t o l a c k k n o w l e d g e o f a
.-:::::r brrnch of scicr.rce)cannot bc considcred a great ollense against moral principles,
,-l'Mni one to lall to a hell. Herc ffi probably inrplies serious wrong views, such as nihilism
' : : h . i r r i d a ) a n d s o f o r t h . A l t h o u g h ' w r o n g v i e w ' i s a m u c h b e t t e r r r a n s l a t i o nh e r e . t o
 Tnr I)rrrrrrrvr VrNava 279

compll' with thc cstablishedformula and sequencc,we are forccd to translate *i as ignoralrce.
T h e r c a d e r sa r c r e m i n d e d t h a t ' i g n o r a n c c ' h c r c d o e s n o t n l c a n ' l a c k o f k n o w l c d g e ' , b u t r a t h c r
' r v r o n g v i e w s ' o n f u n d a n r c n t a lI n o r a l a n d r c l i q i o r ' r sp r i n c i p l c s . ( G . C . )

5 . P e r a j i k ai s t h e r l o s t s e r i o u st y p c o f o f f e n s e f o r m o n a s t i c s .F o r n t o n k s , t h c r e a r e f o u r
( l i s t e d i n t h e N u m e r i c a l ( i l o s s a r y a s t h e " f o u r h c a v l ' t r a l r s g r c s s i o n s " )s: e x u a l i n t c r c o u r s e ,
, nd lying.
s t e a l i n g ,n r a n s l a u g h t e r a
6 . A s a r i - r g h i v a i e si as a r r o f l e n s c s c c o n d i n g r a v i t v t o a p i r i j i k a . I f a n r o n k d o e s u o t
purily the offcnse through repentancc and confession, hc Itrat' be expcllcci.
7 . N a n o i s d e r i v c d f r o m t h e S a n s k r i tn a n , m c a n i n g ' b o u t o ' o r ' p a v h o n r a g et o ' .
8 . T h e C h i n c s c r e a d s* t s $ , b u t t h e n r e a n i n g a n d o r i g r n : r lS a n s k n t a r e u t r k n o n ' n t o
thc translators.
9 . ' l h e t h r c c a r e : c o n t e n r p l a t i o no f t h c thirty-fivc Buddhas, paving horlagc to all
T a t h i g a t a s , a n c lr e p e n t i n g r v i t h a p u r e m i n d .
1 0 . T h c I l o d h i s r t t v a p r e c e p t sp r o h i b i t u n n ' h o l c s o m c a c t i o n s , b u t t h c v p c r r n i t t h o s e
Jctions irr certain circurnstarrces.In Yogtrfirya-Bhini-Sasfta, attribtrtcd to MaitrcYr. \'c tlttd
r h c f o l l o r v i n g p a s s a g e( T a i s h o 1 5 0 1 ,p . 1 1 1 2 ) :

T h o s e B o d h i s a t t v a sw h o o b s e r v c t h c p u r e B o d h i s a t t v ap r e c e p t su ' e l l n r a \ ' . a s
a s k i l l f u l m e : r n st o b e n e f i t o t h e r s , c o r n m i t s o m e m a j o r r n i s d c c d s .l n d o i n g s o , t l i e v
c l o n o t v i o l a t e t l r c l J o d h i s a t t v ap r e c e p t s ;i n s t e a d ,t h c y g e n c r a t cn r r t r v r t t c r i t s .
F o r c x a m p l e , s u p p o s ca l 3 o d h i s a t t v rs e c st h a t a v i c i t t u s r o b b e r i n t c n d s r o k i l l
n l a n ) p e o p l cf o r t h c s , r k cu l w e a l t h :o r i r r t e r r dtso l r r r r r tr i t t t t , , t t sS r a r a k . r sP. r t r v e k a -
huc{dhas,or L}odhisattvas;or ititends to do othcr things that w'ill causchint to fall tcr
t h r - L J n i n t c r r u p t e dH e l l . W h e n s e e i n gt h i s , t h e B o d h i s a t t v aw i l l t h i n k , " 1 1 - Ik i l l t h a t
p e r s o n , I w i l l f a l l t o t h e h c l l s ; i f I d o n o t k i l l h i m , h e w i l l c o r r r r n i tc r i n r e sw h i c h w i l l
lead him to thc Unintcrruptcd Hcll, rvhcre he u'ill suffcr greatly. I rvotrld rather kill
hirr and fall to the hells m1'sclf th:rn let hirn underqo grt-at sul-fcring in tl.re'Un-
intcrruptcd Hell."
T h c n , d c e p l y r e g r e t t i n g t h e n e c e s s i t yf o r t h i s a c t i c r r ,a n d w i t h a h e r r t t u l l o f
c o m p a s s i o n ,h c r v i l l k i l l t l l a t p c r s o n . L r d o i n g t h i s , h e d o c ' sn o t v i o l a t e t h e t s o d h i -
s J t t v ap r c c c p r 5i:n s t c r J . h e H (r r r 'rrl ( \ t t t r t t r t l l c r i t s .

1 1 . T h e l i t e r a l t r a n s l a t i o n r c a d s : " b u t t e a c h c sS r l v a k a s t h c g r a c i u a lp r c c c p t s . " T l r i s
.tplrcltrsto contradict thc text below, rvhcrc it is statctl that thc Hinavina follorvers are lll a
grcat hr.trry to cxtr-rminatc all their defilements in one lifl'timc. It may rncan that thc llodhi-
s J t t \ : a s 'p r c c . p t s p e r t a i n d i r c c t l y t o t h e m i n d , w h i l e t h e S r i v a k a s ' p r e c c p t s m o s t l V r e g u l l t c
( ) u t c r a c t i o u s ,l e a d i n g s t e p b y s t c p t o m c n t a l w h o l e s o n l c n c s s .
1 2 . A c c o r d i n g t o c e r t a i n H i n a , v a n as c h o o l s , s u c h a s t h e S a r v a s t i r ' : r c l i r rrsv. h c t r o n e
obtainsthc &hifrsu p r c c e p t si n f b r n r a l o r c l i n a t i o n ,h e a c q u i r e sa " d i s c i p l i n e - b o d v . " f h r s b o c l v ,
r h o u g i i i n v i s i b l e t o o r d i n a r y p e o p l e , i s s a i c lt o b e v i s i b l e t o t h o s c u ' i t h t h t - d c v a - c v e .T h ( ' t c r n l
nra)' alsobc interprctcdto nlean sinrply one's own discipline.
13. Literally, "is equal."
l . t . C l e a r l y , t h c t s u c l d h ai s s p e a k i n gn o w o n a h i g h e r l e v e l t h a n h i s c a r l i e r d i s c o u r s co n
precepts.
'Buddhahood'
1 5 . E v c n t h e c o n c e p t so [ ' B u d d h a ' a n d are enrptl', and must be re-
lrrrquished if one is to attain full enlightcnmcnt.
16. An irnportant Mahtyana concept of nirvlna, radically diffe rent lrom Hinayana
J o c t r i n e s . S e eG l o s s a r v , " n i r v l n a . "
 16 H%w@
Abidingin GoodandNobleDeportment

'I'hus
have I heard. o'cc the Buddha was dwelling o' Mount Grdhrakurancar thc
city of Rijagrha, acconpanied by cight thousand great monks. At that tirnc, six-
teen thousand rlodhisartva-Mahisattvaswho did not regressfrom pursuit of su-
preme er-rlightenntent,and who were dcstined to become tsuddhasin thcir ncxt life-
tinrcs, came from dilfcrcnt lluddha-lar-rdsin the ten directions to join thc assembly.
-fhat
day, Mahaka(yapaaskedthe tsuddha,"The World-Honorcd One speaks
of Srarrranas.What is a iramana?"
The tsuddha replied to Ka6yapa,"A Sramanais one who can:

attain ultimate quiescence;

keep himsclf undcr control;
a. -(- (- 'c. r l r rr ln- -e rr -e^ r-cL :n. -l. n g 5 i
obscrvc thc pure prcccpts;
enter dhyinas;
acquirc wisdom;
strive for liberation by undcrstandingthc nrear:ingoi reality;
havc no doubts about the three doors to liberatiou;
abide securelyin the practiccsof saints;
skillfully cultivate the four mindfulncsses;r
avoid all unwholesome dharmas;
sccurelydwell in the four right efforts;
.relcptlycu]tivatc thc four basesof miraculous powcrs;

Sutra44, Taisho310,pp. 63&64t3;

translated
into Chineseby Ven. Tao Kung.
 AsrorNc rN GooD AND NoBLE DrponrulNt 281

achieve the five roots-to have firn faitir in the Buddha, the l)harma, and
the Sarhgha;not to believc in any doctrinc other than the Buddha-
I)harma; to strive to eradicateall defilementr.l avoiding all unwholc-
somc dharmas but cultivating all r",'holcsonlconcs in accordancc with
the truth; to know thoroughly the skilltul mcans to acquire right
knowledge and right mindfulncss, keeping r'"'holesomedharmas tn
mirrd exclusivcly;and to know well the skilliul mcansto attain dhyana
and wisdom;
achievethe five powers so that he is not disturbcd bv env afflictionsl
cultivate well thc scvcn factors of enlightenment lso that] he thoroughly
knows the skillful means to oerceivethe causcsand conditions of all
dharmasl
know well the skillful nrcans to follow thc lcightfold] noblc path, rvhich
includes right vicw and right conccntration;
obtain the power of thc four kinds of Iunhindered]eloquencc;
disbelievein heterodox doctrines;
rely on thc mcar-ring[of thc Dharma] rathcr thar-rwords, on [intuitivc]
wisdom rathcr than intellect, on thc sutraswhich convcy thc ultimatc
truth rather than the shtras which do not, and on the I)harn-ra rather
t h a r rt h e p c r s o r rl t c r c h i r r gi t l l r
be apart lrom the fcrur demons;
thoroughly undcrstandthc fivc aggregates;
uproot all afflictions;
reach the last lifetime Ibefore nirvana];
s h r r nt h e w a y s l e a d i r r gt o s a r i r s i r a :
bc frcc frorn all craving;
perseverein comprehending suffbring, stopping thc arising of suffering,
rcalizing thc ccssationof suffering, and cultivating thc path leading to
thc ccssatiorrof suf-fcring,thus perceivingclearly the four noble truths;
rcjcct all hctcrodox doctrincs after taking refuge in the -tsuddha-l)harma;
.rcconrplisw h hlt hc sct out ro acconrplish:
c l i m i n a t ca l l d e f i l c m e n t s ;
c u l t i r a t c t h c c i g h t f o l dl i b c r r t i o r r :
be praisedby 6akrasand brahmis;
from the beginning devote himself to the practiceof the path;
delight in living in a secludedforcst;
establishhimself securelyin the noblc Dharma;
rcjoicc in Buddhist ritcs;
b e m e r r t a l l yu n d i s t u r b e d :
avoid closc associations,cithcr with rnonks and nuns or r.vithlaypcoplc;
errjoy beirrg alone, like the single horn of a rhinoccros;
be alraid of bustling crowds;
errjoy living by himself;
282 ON Vrnrul aNo DrscrprrNE

alrvavs fear the three realms;

achicvc the true frr-ritof a Sramana;
havc no longing for anything;
shun the eight worldly dharmasa-gain, loss, praisc, blame, fame, ridicule,
pleasure,and pain;
be as steadfastand immovable in mind as the great carth;
guard againstany conflict of will betwccn himsclf and others;
be serene;
c u l r i v a t er i g h r p r a c t i c c s l
achievca mentality [as pure] as space;and
have a mind rvhich is not tainted by or attachedto forms and appearances,
just as a hand moving in empty spaccis not hindered by anything.

KaSyapa,if a pcrson can accomplishthese,he rcally is a (ramana."

Then MahikaSyapa said to thc tsuddha, "World-Honored Onc, the Tatha_
gata's skilllul discourseon the meritorious decds of a iramana is extraordinary.
world-Honored one, if Sramarras in future agesfalsely clainr to bc true jramanas
or to practice pure conduct, then thcy havc trespassedon the supreme cnlighten-
nrcnt cultivated and perfectedby thc Tathagatafor countlcsskalpas."
Thc tsuddha said to Ka5yapa, "The offense of trcspassi'g on rhe suprene
enlightenment of the Tathagata is so monstrous that no one could ever finish
dcscribing it. Ka6yapa,after I cnter nirvina, you and my other great discipleswill
also enter nirvana, and thc great Bodhisattvas of this world will go to other
Iluddha-lands. At that time, irr my ordcr, therc will be deceitful monks (bftiftsris)
who will do everything with crooked ninds. Kaiyapa, r'row I am going to cxplain
the corruption of a Sramana;that is, the faults and transgressio'sof a sramana.
"K-5yapa, in the coming Last Era, thcrc will be mo'ks who will not culti-
vatc morality or disciplirre, nor will they cultivate their minds or wisdom. They
will bc as ignorant as children; thcy will move toward dark'css unaware. Because
they will not subdue rhcir rni'ds, they will be corrupr 6ramanas.Kadyapa,what is
the corruption of a Sramana?
"Ka5yapa, the corruption of a 6ramana is of thirty-two kinds. or-re who has
renounced the houschold lifc should keep them all at a disrance. What arc the
thirty-two?

(1) To feel desire;

(2) to fccl hatred;
(3) to feel annoyance;
(4) to praise oncself;
(5) to defame others;
(6) to seek matcrial gains;
(7) to seek profit for its own sake;
(8) to spoil orhers' blessings resulting from almsgiving;S
 AsrorNc IN Gooo aNo NosL! L)rponrusxr 283

(9) to concealone's own misdeeds;

(10) to be intimatc with lay peoplc;
(11) to be intimate with monks or nuns;
(12) to take pleasurcin noisy crowds;
(13) to seek by devious means material gains not belongirrgto otreself;
(14) to long for the material gains of others;
(15) not to be contcnt with one's own material posscssions;
(16) to envy others' matcrial possessions;
(17) always to find fault with others;
(18) not to seeone's own errors;
(19) not to keep strictiy the preceptslcading to liberation;
(2{i) not to have a senseof shamc and remorsc;
(21) not to rcspcct others, but insteadto be arrogant, unrcliablc, and shame-
lessi
(21) to arousc onc s passiorrs;
(23) to contradict the twelvc lir.rksof dependent origination;
( 2 4 ) t o h o l d e x t r e m ev i e w s ;
(25) not to be tranqui'land frcc of passions;
(26) to dclight in sadrsara,not in nirvana;
(27) to enjoy hctcrodox scripturcs;
(2tt) to be errvelopcd in the five covers so that afflictions arise;
(29) to have no faith in karn-ricresults;
t(]O; t" fear thc thrcc doors to liberation;
(3i) to slander the profound, subtle Dharma instcad of cultivating the prac-
ticcs lcading to rrltimate quiescence;and
(32) to havc no respectfor the Thrcc Jcwels.

All dreseare corruptions of a Sramana.If a iramana can cleansehimself of thcsc

kinds ofcorruption, he is a true iranrana.
"K-6yapa, furtherr.nore,cight thirrgs can destroy the lgoodl deedsof a (ra-
nrana. What are the eight?

(1) Not to bc rcspectfuland obcdicnt to tcachcrsand supcriors;

(2) rrot to esteenrthe l)harma;
(3) not to havc proper thoughts;
(4) to slandcr the l)harma aftcr hcaring it cxplaincd for the first tirle-;
(5) to bccorne frightened whcn hcaring the l)harlna lvhich teachesthe non-
existenceof scnticnt bcings, sclfl,life, and personaliclcntitr':
(6) to undcrstand only cor-rditioncddharn-ras,not urrconditionedones, even
aftcr hearing that no phenomenaever arisefrom thc bcslinninq;
(7) to fall into thc huge, deep pit" after hearing thc graclr,ral
doctrinc;7and
(8) to bc perplexed and confuscd to hear that no dharma arises,has a self-
entity, or goes anywherc.
28't O N V t x r u u A r . r pD l s c l p r r t l

Ka5yapa,thcsc cight thirrgs can dcstroy the Igoodldeedsof a Sranana. A Sramana

who has left thc household life should shun thcsc cight things.
"Kadyapa,I do not say that those who shavetheir headsand dressin nonas-
tic robes are Sramanas;I say that thosc who are fully endowed with virtues and
good deportment arc Sramanas.
"Ka6yapa, a Sramanadrcsscdin a nronasticrobe should kcep his mind far
away from dcsire, hatred, and ignorancc. Why? BecauseI allow only those who
havc no desire,no hatrcd, and no ignorancc to dressin monastic robcs.sKaSyapa,
Sranranas who arc dressedin monastic robes but have desire,hatrcd, and rgnorancc
irr mind and do not keep thc prcceptsare burning their monasticrobes, whilc those
who observe the prcccpts single-mindedlyarc not. Why? Ilecauscrronastic robcs
should bc worn by thosc who have thc attributes of a saint, dwell in r.rltimate
quicsccncc,practicekindnessand compassion,and arc lrce from passions.
"Ka5yapa,now, listen to me . There are twclvc signs of a saint. What are the
twelve?

(1) To observethe discipline;

(2) to develop mcditation;
(3) to cultivate wistlorn;
(4) to achicvc libcration:
(5) to acquirc the knowledge and awarenessderived from libcration;
(6) to comprehcnd the four noble truths;
(7) to comprehend the twelve links of dependentorigination;
(8) to fulfill thc four imrncasurables;
(8) to practice the firr.rrdhyanas;
(10) to pract'icethe four dhyin:rs of thc Rcalm of Fornrlcssncss;q
(11) to errtcr right concentration,leading to the four fruits [ofthe Sravaka-
vehiclel:1{r and

(12) to eliminatc all onc's dcfilcments.

K-iyapa, thcse are the twclvc signs of a saint. Ka6yapa,I say thc monks who are
not filly cndowed with thc twclvc signs of a saint yet dressin monastic robes do
not cultivatc thc Buddha-l)harma or approach nirvina, nor do they procccd to-
ward ultimate quiescencc;ir-rstcad, they perforrn cvil, sarhsaricdeeds.They do not
cross [thc sca of] sadrsSra,but are caught by demons; they do not maintain thc
true L)harma, but fbllow wrong doctrines.
"Thcrcforc, Kaiyapa, a monk who has lcft thc householdlife but has not yct
achieved the fruit of a Sramanashould esteem in eight ways thc monastic robe
u.hich he wears. What arc the eight? When he wears a monastic robc, he should
brins forth:

, I ) t h c t h o r r g h to f a s t u p a :
r r t t h e r h n r r o h ro f t h e W o r l d - H o n o r c d O n c '
(3) thc thought of ultimate quiescence;
 AgrorNrcrN Goor aNo Nosrr Dpponrusrut 285

(4) thc thought of kindness;

(5) the thought of respecting[the robe] as a Buddha;
(6) thc thought of shame;
(7) the thought of remorse; and
(8) the thought that the robc will free him of desire, hatred, and ignorance
and will causchim to fulfill the right practicesof a 5ramanain future lives.

Ka6yapa,a monk should esteema monastic robe in thcsc eight ways.

"K56yapa, if Srantanasarc not content with the four noble practices,but
violate the right practicesof a 6ramana,and do not estccnla monasticrobe in these
eight ways, they are falsc 5ramanasand will fall to minor hells. Ki5yapa, false
Sramanassuffer pain in hell: their clothing, bowls, and bodies are all ablaze;the
places where they sit or sleep arrd the things thcy use burn intenscly, like big
furnaces. Falsc dramanasundergo such sufferings. Why do they fall to such a
nriscrablcstatc?Bccausethey havc committed impure deeds,words, and thoughts.
"Ka6yapa, suppose a precept-brcaking monk falsely claims to be a true 6ra-
mana and to practice pure conduct. When meritorious, prcccpt-keepingpeople
make offerings to him and respectfully circun-rambulatehim, he accepts all this
without even knowing his own wickedness.That wicked monk will, bccauseof
this evil root, reap eight contemptiblc attributes [in a futurc life]. What are the
cight?

(1) To bc foolish;
(2) to bc mutc;
(3) to be short in staturc;
(4) to have such ugly, distorted lcatures rhar anyonc who seeshim laughs at
him;
(5) to be born female and work as a poor servant;
(6) to be weak, emaciated,and die young;
(7) to bc notorious instead of respected;and
(U) not to encountertsuddhas.

K-Syapa, if a precept-brcaking monk allows precept-keeping people to pay hom-

agc and make offerings to him, he will have these eight contemptiblc attributes [in
a futurc life]. K55yapa, a precept-breaking mor.rk should, after hcaring this ex-
plained, not accept the homage and offerings of a precept-kccping monk.
"Ka5yapa,if a precept-breakingmonk falselyclaims to bc a true 6ramanaand
to practicepure conduct, hc docs not deservea spacewide enough for him to spit,
let alone a spaceto raise and lower his feet, to go here and there, to bend down, or
to stretch out. Why? Becausein the past, grcat monarchs oflercd large tracts of
land to virtuous precept-keepersto serve as thcir dwelling-places while they pur-
sued the path. Kt6yapa, a precept-breaking monk is not worthy of any offerings
given by faithful donors, not even a space to raise and lower his feet, let alone a
place with rooms for resident and visiting monks, or a place to take walking
286 ON Vrnrue aNo Drscrpr-rNr

exercise. He is not worthy of any offerings given bv faitl-rful donors, such as a

house, a bed, a garden, a garment, a bowl, bedding, or mcdicine.
"Ka5yapa, now I say that i[ a precept-brcakingmonk falsely claims to be a
true Sramanaand to practice purc conduct, hc cannot rcquite thc kindness of
faithful donors, not even with a blessingas riny as rhc rip of a hair. Why? Like
the vast ocean,noble ficlds of blessingsare suprcmc and most wonderful. A donor
who, out of purc faith, sows a sccd of giving in the ficlds of blcssingsmay think
that he has made an immeasurablcgift. Ka6yapa,when a wicked, prccept-breaking
monk acceptsfrom a faithful donor any offering, even as little as onc hundredth of
a split hair, hc will causchis donor to forfcit blisslul rcrvards thc size of thc vast
occan;such a monk cannot repay at all thc kindnessol'his donor. K-6yapa, thcrc-
forc, a monk should have a pure mind rvhen acceptine an offering from a faithful
donor. Ka(yapa, this you should learn."
At that time, in the assembly,two hr.rndredmonks u'ho wcre pure ir-rdeed,
had few desires, and wcrc free from Ithe fbur] yokcs *'ipcd a$.ay thcir tears aftcr
they had heard this doctrinc cxplained, and saicl,"World-Honorcd One, now wc
would rather die than acccpt even one meal from a faithful donor without first
having achicvcd thc lruit of a iramana."
Thc Buddha said, "Exccllcnt, excellelrt!Good men, sincc you lecl shamc and
renlorsc, ariclyour lear of futurc lives is as strong as adanrant,you nay bc com-
pared in this lifc to necklacesof preciousjewels. Good me'n, I say now that in the
world therc' arc only two kinds of people worthy of offerings givcn by faithful
donors. What arc thc two? ()ne is those who cultivate fthc Dharnta] with vigor;
the othcr is those who have achievedlibcration."
Thc Buddha told thesemonks, "If a nronk has achicvcdliberation, pracuces
wholcsornc dharmas, strictly keeps the prcccptsas I havc taught, contemplatesall
phenomenaas impermanent and pairrful and all dharmasas devoid of sclf, and also
contemplatesthe ultirnate quiesccnccof nirvina with a desirc to attain it-thcn,
everr if he accepts frorn faithful douors a pile of offbrings the sizc of Mount
Sumcru, hc will surely be ablc to reward the donors with cornrnensuratcblcssings.
"lf such a monk acceprsoffcrings lrom a faithful donor, hc will causc thc
donor to obtain great ber-refitsand great rcwards. Wh1'? tsecauseblessingsalways
result lrom thrcc things: constant giving of food, building tcmplcs and mon-
asteries,and the practice of kindness. Of these thrce, the practice of kindncss
resultsin thc supreme blessings."
The tsuddhacontinued. "If a monk entcrsthe immcasurablcdhy-nalr after he
acccptsclothing, a bowl, bcdding, food and drink, or medicinc from a donor, he
can causehis donor to obtain lirnitlcssblissful rcwards. Ki(yapa, all the vast oceans
in a billion-world universe may dry up, but the blissful rc',vardswhich the donor
rhus acquires cannot bc exhausted.KaSyapa,you should knor.v that a precept-
brcaking monk damagcsthe blessingsof a donor. If a monk pertbrrns misdeeds
atter he acceptsofferings from a faithful donor, hc will wastc the donor's olfcrings.
"Ki(vapa, thereforc I discourscon the corruption of a 6ramana,the faults
 AuorNc rN Cloou AND NoBLE l)rponrurNr 287

lnd transgressions of a Sramana, the dc'ceit anci crookedncss oi :r Sranrana, and thc
thievery among Sramanas.
"Ka6yapa, a precept-keeping n-ronk should be sinqle-rnincled and rcmlin lar
arvav from all those unwholcsomc dharn-ras.Ka(r'apa, a (ranrana is onc who docs
not lct his cycs, cars, noscr, tonguc, body, or nrind bc attr:rcted by anv objects.
C)nc who protccts his six scnsc-organs from bcinq attracted Ito ob.lccts], compre-
hends the six nriraculous powers, concentrates on the six nrindfuhrcsscs,lr ebidct
s c c u r e l y i n t l - r es i x k i n d s o f r e v e r e n t h a r n r o n y i n a n r o n a s t c r . . l t .rr,.lpr.lcticcs thc six
r.aluable dharmas'a is callccl a 5ramana."

II

Then tl-reBuddha told Ka6yapa, "Onc who can dcstroy his aft'lictionsis callcd a
nronk. Onc who can break up the thoughts of sclf, a scnticnt bcing, a pcrsonal
idcntity, a nran, or a wonlan is callcd a nronk. Furthermore, Ka(yapa, one lvhcr
cultivatesdisciplineand wisdom is calleda monk. Furthcrnrorc,Kaiyapa, onc who
is fc':rrlcss;
cxtricatcshimsclf frorn the thrcc rcalnrsarrdthc four currcnts,l- rcct thci.
faults and distresses,and avoids thcnr all; and situatcshimself securclr,on tl-repath
of f earlessr-ress
is called a monk.
"Ka(yapa, if a nronk does not frrllll this or othcr soocl doctrincs dcspitc his
knowledge of thenr, but givcs up all good doctrincs and treaclsdiffcrcnt paths, hc
is not my disciple anclI am not his tcacher.
"Ki(yapa, there arc nrany rvickccl rnonks who do harm to my l)harnra.
Ki(i'apa, it is not the ninety-five kinds ofhctcrodox dcvotccs,"' nor othcr kinds of
heterodox devotees,but the igr-rorantpersonsin nry ordcr lr'ho cau cJcstroynly
Dharma. For example, Kaiyapa, after a lion, thc king of beasts,dies, no trgcr,
ri'olf^,bird, or other bcast can eat its flcsh; Ior-rlvlthe wornls living in its body can
r-at its flesh. Kadyapa, in my ordcr, thcrc are wicked monks *'ho arc grccdv tor
materia'lgains and overu'helmed by avarice.They do not climinatc unu.holcsortre
clharmas, do not cultivatc wholesome dharmas, ar-rddo not cease to tcll lies.
Ka61'apa,it is thcsc monks who can destroy my I)harma.
"Ki5yapa, a monk who harbors lour things is wickcd. What are the iour?

(1) Dcsirc;
(2) hatrcd;
(3) ignorancc; and
(4) arrogance.lT

"Furthermore, therc arc four attributes oi a u'ickcd rnonk. What are the
tbur?

(l) To be corrceited;
(2) to be insensitiveto shame;
 28U ON Vtnrur aNo DrscrpuNr

(3) not to feel remorse; and

(4) to be carelcssin speaking.

"Moreover, thcre are four deedsof a wickcd monk. What are thc four?

(1) To be unstable;
(2) to look down on others;
(3) to seek material gains grecdily; and
(4) to pcrform misdccds frequcr.rtly.

"Furthcrntore, thcrc are four [other] deedsof a wickcd monk. What are the
four?

(1) To be villainous and deceitful;

(2) to delude and confusc others;
(3) to earn a livelihood in an iniproper way; and
(4) to use abusivelanguage.

"Moreover, thcrc are four [other] deeds of a wicked nronk. What are the
lbur?

(1) To acceptfavors from othcrs without rcturning favors to them;

(2) to clo small favors for others and expcct great rcwards;
(3) to forget favors prcviously bestowcd by othcrs; and
(4) to do harm to rclativcsand friends.

"Furthermorc, there arc four Iothcrl deedsof a wickcd monk. what arc the
four?

(1) Not to requite the kindnessof faithful donors with blcssingsa1d rewards
after acceptirrgthcir offerings;
(2) not to protecr thc disciplinc well;
(3) to despisethe preceptsone has receivcd;and
(4) not to keep the prcceptsstrictly.

"Morcover, a monk who gives discoursespreaching four doctri'cs is a

wickcd monk. What are the four?

(1) That there is a self;

(2) that thcre is a scntient beirrg;
(3) that there is life; and
(4) that thcre is a pcrsonalidentity.

"Furthermorc, therc are four

[other] decdsof a wicked monk. [/hat arc the
I OUT:

('1) Not to respectthc tsuddha;

(2) not to respectthe Dharma;
(3) not to rcspect the Sarhgha;and
(4) not to respecrthe discipline.
 AtrorNc tN (looo aNl Nonrt DrponrutNr 289

"Moreover, thcre arc four [othcr] deeds of a wicked monk. What are the
four?

(1) To bc unhappy whcn there is harmony rvithin the Sarhgha;

(2) to dislike living alorre;
(3) to enjoy being in crowds; and
(4) to talk of worldly affairs all the rime .

"Furthermore, thcrc are four [other] deedsof a wickcd nronk. What arc the
four?

(1) To strive for material gains;

(2) to pursue grcat fame;
(3) to form many acquairltances; and
(4) not to abide in the Ifour] noble practices.

"Moreover, thcrc are four [other] deeds of a wicked monk. What are the
tbur?

(1) To bc bound by demons;

( l ) t o b e p e r v e r r e db y d e r r r o r r r :
(3) to indulgc in Icxccssivc]sleep;and
( 4 ) n o t r o c r r j o y p r a c t i c i r r gv r r rr r t . .

"Furthermore, there arc four [othcr] dcedsof a wicked monk. What are the
tbur?

(1) To causcthc -tsuddha-l)harmato degcncrate;

(2) to bc a sycophant at heart;
(3) tt-rbe harmcd by defilenrerrts: and
(4) not t() pursue the liuit of a Sramana.

"Moreover, a ntonk who burns with four things is a wicked monk. What
are the four?

(1) To burn with sexual desire;

(2) to burrrwirh hatrcd:
(3) to burn with igtrorance;and
(4) to burn with any othcr defilemcnts.

"Furthermore, there are four [other] deedsof a wicked monk. What are the
tor-rr?

p) fo visit brothels frequcntly, without knowing thc harm it does;

(2) not to bc content;
(3) not to be content in spite of having much learning;l8and
(4) to bc always rniserly and not to sharenecessities
with others.
"Moreover, there are four [othcr] deeds of a wicked morrk. What are the
fo u r ?
 ON Vrnrur aNo DrscrplrNe

(1) To go from darknessto Imore] darkncssand from ignorance to [rnore]

(2; to doubt thc four noble truths insteadsf nerceirrirroth.'m'

(3) to be always bound by sarirsira;and
ro closc rhc door to nirvina.
1-1.1

"Finally, a monk who is deceitfulin four ways is a wickcd rnonk. What arc
the four?

(1) To be deceitfulin body;

(2) to be deceitful in speech;
(3) to bc deceitful in mind; and
(4) to be deceitfulin manner.

"What is it to be deceittulin body? To bc dcceitful in bocly is to [preter.rd

to]
walk with composurc. To be deceitfirlin body is to [pretcnd tol look ncithcr to the
right nor to thc lcft. To be dcccitful in body is to [prctend to] look only a fcw fcct
away if one looks right or lcft. To bc dcccitful in body is to dress in a nronastic
robe while relyir-rgotr improper mcans of livelihood; to live in a secludedplacc in
order to gair.rpraise, without fulfilling the purpose of living rhere; to beg for food
in ordcr to gain praisc, without contemplatirrgthe reasonsfor food-begging; to
w-cara garnlcnt of cast-off rags in order to gair-rpraisc,without knowing that it is
meant to €lerlerate
hurnility; to live in a cavc or under a tree in ordcr to gain praisc,
witlrout studying thc twclvc links of dcpcndcntorigination; to takc stale,discardcd
nredicincitr ordcr to gain praisc,without scekingthc an-rbrosial I)harnra-nrcdicine.
Ka(yapa, all this is callcd bcing cleceitfulin body.
"Ki6yapa, what is it to bc deceitfulin spccch?[It is to say:] 'He knows me';
'He 'l 'l
invites me'; obtain what I seek'; do not seek material gains, but l-regivcs
'l
theirl to rnc'; havc acquired every fine, wonderful offcrirrg, and grcat matcrial
'l
gains as wcll'; oftcn practicc wholesome dharmas, so offcrings should bc rnadc
'l 'l
to mc'; arn good at debating'; knorv the forms of the dharmas in direct ordcr
and in inverted order';1e'l know the right and wrong trcanings of all dharmas';'lf
he asks me this, I can answer him, convince him, and silence him with my
'By
alrswer';or spcaking,I can pleasecveryone, and I can also nrakc pcople admire
and praiseme. I can make them invite me [to their homes], make offcrings to me,
and ask me to return often after I acccptthcir offerings.'Ki(yapa, if a person docs
not control his speech and says cvcrything contrary to propriety, he is deceitful in
speech. Ka6yapa, this is called being deceitful in spccch.
"Ka6yapa, what is it to be deceitful in mind? To be deccitful in mind is to
'I
sav, do not want such material supports as clorhing, bowls, bedding, food and
drink, and medicinc,'whilc one's mind is [reallyl concernedwith nothing but the
pursuit of these. It is to say falsely that one is content while actually one is seeking
nany things."
Then the World-Honored One spoke in verse:
 AstoINc tN Gooo aNo Nosrn l)rponrueNt 291

"lf a person seeksmaterial gains

A n d p u r s u c st h e m i n a n i m p r o p e r w a y .
While claiming hc is content,
Thcn hc is forever miserable.

Being falsehearted,
This person is dcceitful to all;
His mind is utterly impurc.

Gods, dragons, spirits,

Thosc who have the deva-eye,
And lluddhas, the World-Honored Ones,
All know and see this.

"Ka5yapa, sr,rchr wicked mor-rk is apart from wholesome dharmas and be-
havior, and earns a living 'in an improper way; he will fall to thc thrcc miscrable
planesof cxistence."

III

The Buddha told K5Syapa,"What is the outcastca)of irarnanas?Ka5yapa,an out-

casteoften g()esto a graveyard looking for a corpse, and is glad to sce onc. He
rreats sentient bcings without kindness or compassion. Similarly, KaSyapa,the
outcasteof Sramanashas no kindncss. Hc goes to a donor's housc with cvil inten-
tions, ar-rdvalues highly what hc obtains. He does not teach his dorrors thc Bud-
dha-Dharr-r-raar-rddiscipline after he accepts material offerings from them. He as-
sociatesclosely with laypeople fbr thc sakc of material gains, not for thc sakc of
f)harma. He has no kindnessand always seeksmaterial possessions. KaSyapa,this
is what is meant by the outcasteof (rarnanas.
"Ki6yapa, all pcoplc, including ministers, elders, prir-rces,warriors, brlh-
nrins, and ccmmon people, dissociatcthcmsclvcsfrom atr outcaste.Evcn thc ntost
lowly slavcs avoid his presenceat-rdacquaintance.Similarly, Ki(yapa, all people,
including virtuous, respectcdprcccpt-kccpcrs,monks, nuns, laymcn, lavu'omen,
qods, dragons, ghosts, spirits, and gandharvaskeep aloof fronr the outcaste of
Srarnanas,becausethey know that he breaks the preceptsand practicesevil dhar-
nras. KaSyapa,this is what is meant by the outcasteof Sramanas.
"Ki5yapa, an outcastc'sclothing, food and drink, and the things hc uscs are
shunnedby virtuous people. Similarly, Ki5yapa, the outcasteof Sramanasprocurcs
his rnonasticrobe, bowl, and other necessitiesof life by breaking the prcccpts;by
perforrning irnproper decds with body, speech, and mind; and by practicing flat-
tery. Precept-keeping Sramanasand brahmins shun the things which the outcaste
292 ON Vrnrur .tNr I)rscrpr-rrr.

of Sramanashas procurcd impropcrly; they havc Ionlyl pity for him. Kaiyapa, this
is what is meant by the outcastcof Srama!as.
"Ki5yapa, an outcastcshamcfully begs for food with bowl in hand. Simi-
larly, Ki5,vapa,an outcastcof 6ramanasshamcfully entcrs his own room, others'
homcs, or the prescnceof peoplc;he gocs to the Buddha shamcfully; hc sharnefully
pays hornagc to the sthpa ofthe Tathigata; he comes and gocs, bcnds and strctches
shancfully; and he walks, stands,sits, a'd lies dow' shamefully. To summarizc,
hc does cverything shamefully bccausehe concealshis cvil dharmas.
"Ki6yapa, an outcastenever goes to a good placc, no matter wherc he goes.
Why? Becauschc practicescvil dharmas hinrself. Similarly, Kajyapa, rhe outcaste
of (ramanasdocs r-rotgo to any good plane of cxistence,no mattcr where hc goes,
becausehe performs nany bad dccdsand actionslcading to rcbirth in thc miserable
planesof existcncc.K-5yapa, this is what is mcant by the outcasteof Sramanas.

"Ka6yapa, what is a corrupt Sramana?Ka5yapa,thc sedimcnt of wine which

rcmains at the bottom [of a jar] aftcr the good, sweet winc has been takcn out rs
uselessand is clcspiseclby pcoplc. Similarly, KiSyapa, a corrupt Sramanawho gives
up the flavor of thc Dhanna and insteadclings to the dregs of afflictionsis useless
and is abhorred by people. Hc srnells thc offensive odor of afflictions, not the
fragrance of disciplirre. He can benefit ncither himsclf nor others, no matter whcrc
l-regocs. Kaiyapa, this is what is meant by a corrupt Sramana.
"K-Syapa, corruption may be compared to the transformation of food into
durrg, which is fctid, impurc, and disgusting.Thus, Kaiyapa, a corrupt 6ramanais
like dung, bccausche is impurc in decd, word, a'd thought. Kaiyapa, this is what
is meant by a corrupt Sramana.
"K-Syapa, a spoilcd seed sowrr in the grcat earth will not sprout or bear
fruit. Sirnilarly, KiSyapa, a corrupt 5ramanancither plants good roots nor achieves
thc fruit of a 6ramana,though he takcs rcfuge in thc Buddha-I)harma. Ka6yapa,
this is what is meant by a corrupt 5ramana.

"Ka5yapa, what is a box-6ramana?KtSyapa,just as an ornate box madc by a

skilllul craftsman may be fillcd with stinking, dirty things, so, Ki5yapa, a box-
6ramanaoutwardly acts as a Sramanashould act; inwardly he is full of filth and
practicesevil deeds.KaSyapa,this is what is meant by a box-6ramana

"KiSyapa, what is an amaranth-Srlmana?KaSyapa, an anaranth is vcry

prcttv, but its substanccis as hard as wood or stone and its odor as offbnsive as
du'g. Thc wise will not come close to or touch an amaranth, and avoid even the
sighr of it, while fools who do nor know its defectsapproach and smcll it when
actslike a (ramanain appear-
thel' seeit. Sir'ilarly, K5(yapa, an anlaranth-6ramana
ance, though actually he is rude, indelicate,proud, conceited,filthy, and impure.
 AstotNc;rN Gooo aNo Nosrr l)rponrinrNr 293

He breaks the prcccpts, deports himself very badlv, and docs nor hold proper
views. Kl5yapa, thc wise do not associateclosely with an amaranth-Sramanaor
respectfully circumambulate him to his right; furthcrmore, thcy keep far away
from him, becausehc is an evil man. Ka6yapa, only those as silly as childrcn
associateclosely with him, make circurnambulationsto his right to honor him,
and accepthis words with faith, just as a stupid person gocs to pluck an amaranth.
K-Syapa, this is what is meant by an amaranth-Sramana.

"Ki6yapa, what is a profit-sccking 5ramana?KiSyapa, a flatterir.rg,deceitful

pcrson is always rniscrly and wrappcd in desire. When he seesanother pcrson's
property, he is so eagcr to stcal it that he docs not feel shameor rentorsc for using
a sharp knife or a cudgcl to attain his goal. He has no pity, and ahvays harbors
harmful intentior.rs.When walking by a desolatemarsh, in a forest, or in a village,
he is intent on stealing othcrs' property, so he often l-rideshimsclf.
"Similarly, Ki5yapa, a profit-sccking iramana is always miserly and chokcd
by desire. He is never contellt with his own gains, but always covets others'
property. Hc gocs to a city or a village for the sake of matcrial gains, not for
the sake of wholesomc dharmas, but he concealshis evil ways. Thinking that
good monks know hc brcaks the prcccpts and that, when they discourscon dis-
cipline, they may act on their knowledgc by clriving him away from the order,
a profit-sccking irarnar.rabecomcs vcry learful of good monks. Insidc, he is flat-
tering and deceitful;but outside, he behaveswcll.
"All gods, dragons, ghosts, spirits, and tl-rosewho havc the deva-cyc know
this nror-rkfor what he is: whcn hc comes, hc comes as a thief; whcn he goes, hc
soes as a thief; and similarly, as a thicf hc-walks, sits, lics down, riscs, takes his
robe, puts on his robc, enters a village, leavcsa village, eatshis meal, drinks, and
sh:rvcshis hair.
"K-6yapa, thc going, conring, and all other actions of this fbol are known
and seenby gods, dragons, ghosts, and spirits. They rcbukc this evil monk wher-r
'It
thcy see what hc docs, saying, is such bad men who destroy the Dharnra of
S-kyamuni Buddha.'Whcn the gods, dragorrs,ghosts, and spirits seea Sramanaor
brahmin who keeps the prcceptsand cultivatespure conduct, thcy will belier.ein,
'Such
honor, and csteemhim, saying, a persorrdcservesnaterial offcrings accord-
irrg to thc Buddha-l)harnra.'Ki6yapa, though a profit-sccking Sramanaleavesthe
houschold life to take refugc in thc Buddha-Dharma, he cannot generareevcn a
single thought of ultimatc quiescenceor a passionlessmind, lct alone acquirc thc
fruit of a Sramana.It is absolutclyimpossiblc for him to acquirc it. Ki6r'apa, this is
rvhat is meant by a profit-seeking :irarnana.

"Kaiyapa, what is a darnel-5ramana? Ka6yapa,the darnels in a wheat-field

look exactly like wheat, so a farmer says that all the plants are good wheat, but
later, when the kernelsof whcat cmerge, hc knows that he was wrong to say that.
 ON Vrnrur aNo Dlscrpr-rxr

Ki6yapa, similarly, a darnel-Sramana in a group with other 6ramanasseemsto be a

virtuous precept-keeper,and when a donor sccsthe group, he saysthat all ofthem
are Sramanas.However, actually that fool is not a Sramana,though he says hc is.
He does not cultivate pure conduct, though he says he does. He is corrupt from
the outset and does not keep any precepts.He does not belong to thc order, either.
He lacks the vital wisdom of the Buddha-Dharma and will fall to the miserable
planes of existence after death. He is likc the darnels among good whcat.
"In thc futurc, whcn gods, dragons, and those who have the deva-eyesee
'This
that fool fall to a hell, they will say to eachother, fool looked like a iranrana
in the past, but he performed unwholesomc dharmas.Therefore,now hc has fallcn
to a great hell, as he deserves.From now to the far distant future, he will not be
able to achicvc thc virtuous dccds or thc fruit of a iramana. He is like darnels
among good whcat.'Kaiyapa, this is what is meant bv a darnel-dramana.

"Ka(yapa, what is an undeveloped2lSramana?K-5yapa, undcvcloped rice

plants are so calledbecausethey are not mature yet. They arc not firm, so they are
blown away by the wind. They are rlot strong or sturdy. They look like rice, but
actually they are not yet rice. Ka(yapa, similarly, an undcvclopcd :(ramanalooks
like a Sramanain appearance,but no one has taught or correctedhim. Becauschc
lacks the power of virtue, he is blown by thc wind of demons. He has no vigor
and lacks the power of discipline.He learns littlc and his rrrcditationlacks power.
He has no wisdom and cannot destroy the theives of afflictions.Such a Sramanais
mean, inferior, and powcrless, and is bound and controlled by dcmons. Hc is
subrncrgcd in alflictions and blown by the wind of dcmons, just as undeveloped
rice plants are blown by the wind.
"Ki6yapa, just as undcvclopcd ricc plants havc no scedsto be scatteredir-ra
ficld and sprout, so undcvelopcd :(rarnanas have no seedsof the path to scattcr in
thc ficld of thc Buddha-Dharma, and cannot liberate themselvcslrom sari-rsiraby
thc doctrincs of sagcsand saints. Kaiyapa, Sramanaswho break the preceptsand
do evil are called undeveloped6ramanas.

"Kaiyapa, what is a falseiramana? Ka(yapa, a skillful smith gilds a picce of

copper so that it is the color of gold, but thc copper articleis dif-fert'ntfrom golcl in
valuc and pcoplc will know by rubbing it that it is not gold. Similarly, a false
5ramana likes to adonr hinrself. Hc bathcs oftcn, dressesneatly, and conducts
hrmself strictly in accordancewith the rules of a Sramana,rvhcthcr going, conring,
bending, or stretching.Howevcr, he is always plagucd, not onlv by desire,hatred,
and ignorance, but also by greed for material gains, rcspcct, and praisel :rnd by
p.ridc. rrrogancc, and ali other defilements.Although hc is highly esteemedby
pcopie, he in flct is not worthy of esteemat all. l-le constantlyand carelully decks
his bod1,r'ith ornaments. Hc longs for good food and drink. Hc docs not scck thc
noblc Dharrna, and has no fcar for future lives. He may win temporary honor, but
 AntlrNc rN Goor aNr Noslr l)rpontivrNr 295

not lasting honor. All hc gains is weight. He depcndson materialsupports, not on

the Dharma, and is entanglcd in various bonds. He handles his property as-
siduously, like a layman. He thinks like a layman, and as a result hc reactslikc onc:
he feels pain and plcasurcas a layman does, and he is plagued by attachmentand
aversion. He has no intention to practicethe lau' of a (ranranacxcept in ritcs and
nanners. Hc will dcfinitelv fall to thc miserableplanes of hcll-dwellers, hungry
ghosts, and animals, becausehc is not a 6ramanain realitv, cannot be qualificd as
one, and does not deservethe nanc. Ka5yapa, this is n'hat is rncanr by a false
Sramana.

"KtSyapa, what is a bloodless6ramana?K-5yapa, a ntan, \\'oman. bov, or

girl whose blood has been sucked by ghosts rn'ill becorne cmaciatcd and rveak,
becauseof the loss of blood. Ki6yapa, dcprived of blood, hc or she cannot bc
curcd by any medicine, spell, knife, or cudgel22and will dcfinitclv die. K-:ivapa,
similariy, a Srarnanais calleda bloodlessSramanaif he lacks thc blood of disciplinc,
meditation, wisdom, liberation, ar-rdthe knowledgc and awarenessdcrived from
libcratiorr;thc blood of kindness, compassion,joy, and cquanimity; tl.rcblood of
giving, sclf-control, and thc guarding of his bodily, verbal, and nrcr.rtalacrions;rhe
blood of abidirrg sccurcly in the fbur noble practices;the blood of good dcport-
nreut; anclthe blood of purc dccds, words, and thoughts.
"K-5yapa, though hc acccpts thc l)harn-ra-medicincsof the Tath.rg.lrr, a
bloodlessSranranacannot savc hinrsclf. I he l)harma-medicinesare:

to contcruplatcthe impurity of thc body when or-refeelscarnal dcsirc;

to practicekindnesswhcn one feelshatred;
to observe thc twclve links of deper-rderrt
origination whcn onc is deludcd;
to ponder afflictions rightly;
to give up fondnessfor crowds;
to rcnounce everything onc has; and
to takc care of three monastic dharmas, namely, to be pure in discipline,
to subdue or-re'smind, and to bc conce-ntrated
and not distracted.

Ki(yapa, though bloodlessSramanastakc thc Dharma-mcdicincsr','hichI prescribc

and allow thcrn to takc, thev canllot save themselves.KaSyapa,[thcsc l)harnra-
rncdicirrcslarc supramundancdoctrincs:

the conternplationof emptiness,signlessness,and nonaction;

thc knowlcdgc of thc lfivc] aggrcgatcs,thc Icighteenl elcnicnrs. and thc
Itwclvc] entrances;
the four noblc truths: and
the-twelve links of dcpendentoriginatior-r.

Kaiyapa. bloodlessiramanas cannot savc themselvcscvcn by taking these Isupra-

nrunclanc]Dharma-rncdicincs.Kaiyapa, 6ramanasof this kind are stinking, filthy,
end impure. Becausethcy brcak the preceptsand have few blcssings,they will be
 ON Vrnrur aNo ])rscrpr-rNr

born in thc lowliest domains. Becauseo[ thcir arrogancc, after death thcy will
surely fall to the great hells, and nowherc clsc.Just as pcoplc who losc their blood
will dcfinitcly die, sc.rSramanasof this kind will certainly fall to the hells after
death. K-(yapa, this is what is mcant by a bloodlcss(ramana."

Whcn these doctrincs had bccn spoker-r,flvc hundrcd monks abandonedthe

nlonastic preccpts and returned to the lay lifc. At oncc, othcr monks rebuked
tl-rcnr,saying, "It is not good or propcr for you to regressin the -Buddha-Dharma
and return to thc lav life."
The Buddha told the monks [rvho blamed the five hundred monks], "Do
not say so! Why? I-]ccausewhat they do is rn complarrcc lvith the Dharma. If
nronks rctunr to thc lay lif-e becausethey do not wish to accept offerings from
faithful dorrors, they complv with the l)harn-ra.Thosc rnonks feel repentant bc-
cause of their faith in and understandingof the I)harma. Whcn they hcard my
'Vy'c
tcachings,thcy thought: probably did inrpurc dccds, and thcn acceptedoffbr-
ir-rgsfrom faithful donors. Wc should fccl rcpcntant and return to thc lay life.'
"K-6yapa, now I say tl-ratafter death those monks will be reborn in the
Tusita Heaven, whcre BodhisattvaMaitreya dwells, and when Maitreya Tathagata
appearsin the world, thcy will bc among thc members of his first assembly."

IV

Therr Mahaktiyapa askedthe Ruddha, "World-Honorcd Onc, what kinds of n-ronks

niay take charge of aftairs?"
The Buddha replied to Kaiyapa, "l allow tu'o kinds of monks to take chargc
of aflbirs. What are the two? ()nc kind is a monk who can kccp thc purc prccepts,
and tl-re other is a monk whose fear of luture livcs is as strong as adamant.
Furthermore, therc arc two othcr kinds of monks who nray take chargc of affairs.
Wl-rat arc thc two? Or-rekind is a nronk who is aware of karmic results and the
othcr is a rnonk who is rcpcrltant ancl sensitivcto shanrc.Furthcrnrorc, the'rc arc
two other kirrds of monks who may takc chargc of affairs.What arc thc two? One
kind is a nronk who l-rasattainccl Arhatship and thc othcr is a monk who can
cultivate thc cightfold libcration. Ki(yapa, I permit thesekinds of monks to take
charge of affairs. Why? Bccausc,Ki6yapa, thcy arc blamclessthenrselvesand con-
sidcrateof others, which is a rare achicvcment.
"Kt(yapa, there arc many kinds of peoplc who havc left the householdlife tcr
rake refugc irr thc Buddha-l)harma. Thcy diflcr in naturc, mcntality, libcration,
anrl thc craclicationof passions.Sornc arc forcst-dwcllcrs, sorllc practice begging
r i ' r ' t o o d . s . l n r cl i k c t o l r v c r r r m o u n t a i r rg r o v e s .s o n r ce r r . l o ys t a y i n gn c a r e v i l l a g c .
5onlc arc purc in clisciplinc,sonlc can frcc thcrnsclvcsfrom the lbur yokes, some
 AsrorNc rN Gooo aNo Nosrt L)rponrurNr 297

are diligent in learning much, somc debatcdoctrines,some keep the preccptswell,

somc behavethcmselvcswell accordingto the vinaya, and some tcach thc Dharma
to people in cities and villages. The administrativemonks must well discerp the
varlous tempcramentsof all thesekinds of monks.
"Ka6yapa, a monk who dwells in a secludcdforcst needsto have rcisure,so
thc administrativemonk should not assignhim anv *'ork. If it is a forest-dwelling
nronk's turn to do a job, the administrativemonk should do it for him if he can;
otherwisc, he should ask another pcrson to do it. Hc should not order a forcst-
dwelling monk about, but may give him a small task to do if the nronk is not
engageclin thc practicc of the path.
"Ka5yapa, thc admi'ristrativc monk should give good food to those who
practice food-bcgging. Hc should give monks who can free thenrsclvcslrom the
four yokes anything they 'ccd, such as clothi'g, food and dri.k, bcdding, and
mcdicirrc. He should not shout loudly himself or allow othcrs to shout loudlv lear
the dwelli'g-placcs of rnonks free frorn the four yokes, in order to protcct them.
Thc administrative monk should cxtend respectto such monks, regard thern as
world-Honorcd oncs, and think, 'Thcsc monks can be the pillars of the Buddha-
Dharma, and I should givc thcm anything they nccd.'
"Kajyapa, if there are 'ronks who are dilige't in learning much, the ad_
nrinistrativc rnonk should encouragethem, saying, 'you virtuous ones diligently
pursue kr-rowledgc,and read and recite so as to havc thorough comprehcnsion.I
should bc at your service.You virtuous, crudite ones arc like necklacesofprecious
stonesalrlorlg tire monks. Y<tu can ascendto high seatsand elaboratcon the true
l)harma, and also gcneratcwisdon-rof your own.' The admirristrativernonk should
not ask them to work at wrong times but should help them so that they can devote
themsclvcsto extcnsivelcarning.
"Ka5yapa, the administrative nro'k should afford everything to a monk
who
teachesthc Dharma, should accornpanyhin to cities and villagcs and persuade
people to hear hirn cxplain the I)harma. Hc should providc a teaching site and
make a high, cushioncd seat for him. If any monk interrdsto hurt thc Dharma-
rnastcrby forcc, the administrativcmonk should make pcacebetween the two. Hc
should also go frcquently to the l)harma-master to of-ferhis praise.
"K-Syapa, thc admir-ristrativemonk should often visit the monk rvho keeps
thc pure prccepts well, and who undcrstandsthe mcaning of the Vinat,a, saving,
'How
should I n-ranagcthings, s. that I n-raycommit no misdecdsand do no harm
to myself or othcrs?' The monk who undcrstandsthe meaning of the Vinaya
should observethe mind of the administrativemonk and teach him the.Dharma in
accordanccwith his managcrialdutics, advising him hor,vto act.
"The administrativemonk should with all his heart havc faith in, pay hom-
ase to, and rnakc offerings to those who kccp the preccpts.At the proper times, he
should give monks thc things they need and are cntitled to, and should lot conceal
thosc things. whe' he distributcs things, he should not do so with an evil mind,
nor in an improper \ ray, nor with a mind full of desire,hatred, ignorance,or. fear.
 Or.r Vrnlur AND I)IscIPLINE

"The administrative monk shoulcl act in accordanccwith thc laws of the

Sarhgha,not in accordancewith thc laws of thc laity. Hc should act according to
the rcgulations of tl-reSarirgha,not according to his ou'n rcgulations. Hc should
not bc free with the things which bclong to thc Sarhgha.Hc should consult other
monks even on trifling nrattersand not dccidc n'rattersarbitrarily by himself.
"As regrrds the articlesuscd, r"ramely,thc resident nrotrks' posscssiorrs,
thc
Buddha's possessions, the administrativemonk
and thc visiting monks' posscssions,
should diffcrentiatethem. Thc residentnronks'belongings should not bc given to
thc visiting monks, and vice vcrsa; and thc and rcsidcnt monks' posses-
"'isiting
sions should not be mixcd up. The rcsidcrrtand visitir-rgnrotrks' things should not
be mixed up with the Buddha's things.
"lf the residentmonks'bclongirrgs are plcntiful and thc visiting rnonks need
somc of then-r,the administrativc rnotrk should sunrmoll the residcnt monks and
ask them to give away some of thcir thngs. If thc,v agrec, tl-renhc should give
some of their belongings to the visiting tnotrks.
"Kt(yapa, if thc stupa o[thc Tathigata ncedssomc rcpair or is going to ruitr.
arrd the residcnt and visiting nronks have many posscssions,thc adnrinistrative
monk shoulcl sunlntolt the monks anci ask thcm to votc whcthcr to give awal'
'The
sorne of thcir things, saying, tsuddha's st[Pa is goirrg to ruitr, and ueeds
rcpair, while the monks' posscssions are plcntifr.rl.Virtuous t-uonks,it is timc lbr
you to conselltto my requcst. lf you consentto givc away thc tl-ringsyou obtained
fronr donors, I shall takc and usc thcrn, whcther thcy bclong to the residentmonks
stupa.' If the monks vote for it, the
or the visiting monks, to rcpair tirc Buclcll-ra's
adnrin'istrativemonk should use [the procccclsfroni selling] thc nronks'possessions
to repair the Buddha's stupa. If the rnonks votc against it, thc adnrinistrativemonk
sirould persuade lay devotccs to contributc nloncy to repair the Ruddha's stupa.
"K-6yapa, Ihowever,] if thc tsuddha'sthings arc plcntiful, the adninistrative
rnonk shoulcl not distribute then-rto thc resident or visiting monks. Why not?
Becausehe should rcgard the Buddha's things as the World-Honored Onc. Every-
thirrg belonging to the Buddha, cvcn a piece of thread, has been givcn to the
Buddha by faithful donors. Therefbre, gods and humans considcr cvcn such [triv-
ial] things to be the tsuddha's stupa, lct alone precious things. If a garment has
been .-rfferedto thc Buddha's stalpa,it is better to let the llarment be blown by the
wind, rained upon, and worn out than to cxchangeit for a prcciottsthing. Why?
[First,l becauseno one can fix a price on anything in the Buddha's stllpa; and
second,becausethe tsuddha needsnothing.
"Ktiyapa, a good, pure administrativemonk should not mix up the belong-
ings of the ThrecJcwcls. Furthermore, he should be constantlycontent with what
he himsclf possesses and not think that the bclongings of thc ThrceJewels are his.
"Ki6yapa, if an administrativemonk, out of hatrcd, arbitrariiy orders about
and crnploys as servantsvirtuous precept-keepers,whonr people resPectfullycir-
cumambulate, he will fall to a great hell bccauseof his hatred. lf he is born as a
 AerorNr;rN G<ton aNo Noslr ])npclRrurNr 299

human, hc will be somcone'sslavc,rvill bc put to hard labor by his rnastcr,and will

be whippcd.
"Furthcrmore, Ki6yapa, i[ an administrativc monk arbitrarily makes new
regulations stricter tl-ranthe ordinarv regulationsobcl'cd b1' thc monks, upbraids
and punishes monks [according to his own ncu' resulations], and makes thcm
work at unnecessarytimes, he will fall to thc mir.rorhell of manv nails bccauseof
tl.ris bad root. When hc is in this hell, his body rvill be prcrced by hundreds
of thousands of nails, and will blaze with fire, enittins ereat llames like a big
furnacc.
"lf the administrativenronk frightcns virtuous prcccpt-kecpcrsuith serious
matters or speaksto thcm n'ith hatrcd, he will be born in a hcll u'irh a ronque
'lcagucs
five hu'drcd long- His torlguc rvill bc picrced bv hur-rdrcdsoi thousa'ds
of nails, each of whicli will givc forth great flames.
"Kidyapa, if the adn-rinistrativcmonk bcgrudses or hidcs tl-renror-rks'be-
longirrgs, or distributes thenr at the wrong times, unwillinglv, bitte.rlv, lcss thar-r
he should, not at all, or to s()me and not to othcrs, the' bccauseof this bad
root he will fall to the niscrablc planc of hungry ghosts aftcr dcath, and will
have only pills nraclc of dung to eat. At that tinrc, other huugrv ghosts will
show him lbod without givi'g it t. hir'. Longing to procure thc food, hc will
gaze at it so inteDscly that his cycs will not blink at all. Hc will be hungry
arrcl thirsty, but u'ill have nothing ro cat or drink for hundreds of tlrous:rnds
of years. After tl-rat,hc will sometirncsobtairr food, but thc foocl will soon changc
i'to cl''g or bioody pus. why? Becausehe abuscclhis authority by making it
dilllcult fbr respectcdprecepl-kcspgrsto obtain from hin-rtl-reirrightful posscsslons.
"Ka6yapa, the admirristrativel-Ilonk will receivc a very painful karnric rct-
ributiorr for a kalpa or nrorc if hc himsclf useswithout distinction the possessions
of thc resident monks, the visiti'g mo'ks, or the lluddha. why? Ilecausche has
encroachcdon the possessions of thc Threc Jcwcls.
"Kaiyapa, if an administrativcnonk hcarssuch transgressior-rs explaincdand
knows thcy are transgressio's,but is recalcitrantand hates the preccpt-keepers,I
say that hc cannot bc rcformed eve' by the Buddhas, thc world-Honored o'cs.
"K56yapa, therefore, rn administrarivemonk should guard well his dccds,
q'ords, and thoughts aftcr heari'g such tra'sgressio's cxplained. He should pro-
tect both hirnsclf and others.
"Ki(yapa, an administrativemorrk should prefer to eat his os,n tlesh rather
than use without distinction thc bclongings of the Threc Jcwels, such as clothrng,
bowls, food, anclclrink."
Mahakaiyapathen said to thc Buddha, "World-I-lonorcd O'c, cxtraordi'ary
are these doctrines, which the Tathagata teachcsout of kindncss. Hc speaksof
sharnclcssnessto those who are inscnsitivcto shameand speaksof rernorscto those
who are sensitivcto shame."
-lr )0 ON Vrnrur RNo l)rscrpltrl

Then Mahakaiyapa asked thc Buddha, "\)7orld-Honorcd Onc, some monks de-
clarc themselvcsto be forcst-dwelling monks. World-Honored Orre, how should a
monk act to be callcd a forest-dwclling monk? How should a monk act to bc called
a food-begging monk? How should a monk act to bc called onc who wears a
qarnlcnt of cast-off rags? How should a monk act to bc called one who dwells
undcr a tree? How should a monk act to be callcd one who wandcrs in a grave-
-vard?How should a monk act to be calledone who livcs in the open air?"
Thc Buddha replicd to KaSyapa,"A forest-dwclling monk must delight in a
secludcdforest and livc in it. KaSyapa,a secludedplace is a placc where thcrc are
no loud noises and no dcer, tigcrs, wolves, flying birds, robbers, cowherds, or
shepherds.Such a placc is suitable lbr a Sramaua'sl)harn'ra-practice.Therefore,
such a monk should dcvotc himself to L)harma-practicein a sccludcdplace.
"A monk should think of eight things if he wishcs to livc in a secludcdplace.
What arc thc eight?

(1) To renouncc the body;

(2) to renouncc lifc;
(3) to rclinquish matcrial possessions;
(,1) to leavc all bcloved places;
(5) to dic on a nlountain, like a deer;
(6) to perform thc dceds of a forest-dweller when in a secludcd place;
(7) to live by thc Dharma; and
(8) not to abidc in afflictions.

K-Syapa, a monk who wishes to live in a sccludcdforest should contemplatethese

eight things, and thcn hc should go to a sccludedplace.
"Kidyapa, after a forcst-dwclling monk arrivcs at a secludedplace,he should
follow thc Dharma of a fbrest-dweller arrd perform eight dccds to show kindness
for all scntient beings. What are the eight?

(1) To benefit scntient beings;

(2) to gladdcn scntient beings;
(3) not to hatc sentient beings;
(4) to be straightforward;
(5) not to discrin-rinateamonll senticnt beings;
(6) to be compliant with scntient beings;
(7) to contemplateall dharmas;and
(8) to be as pure as spacc.

KJivapa, a forcst-dwelling monk should perform thcsc eight deedsto show kind-
:::ss tbr al1scntient beings.
"Ki(r'apa, when a forest-dwelling monk arrivcs at a secluded place, he
 AnrorNc;rN Gooo aNo Noers I)pponrurNr 301

should think, 'l have come to this rcmotc placc alonc, with no companion. No one
teachcsor rcbukes me, whethcr I practicc virtue or nonvirtue.'Hc should think
further, 'However, therc are gods, dragons, ghosts, spirits, and Buddhas, the
!7orld-Honorcd oncs, who know that I apply mv mind c'tircly to devotion.
They ca' be my witncsses. Now I am herc to practice s'hat a forest-dweller
should. If I bear malice, I shall not be free and at easc.Now I a'r i' this remote
place all alonc; I associatccloscly with no one and have nothing to call my own. I
should 'ow bcwarc offeelings ofdesire, hatred, annoyance,ard so forth. I should
not be likc those who are fond of crowds or arrachedto villages.If I anr, I shall be
dcceiving the gods, dragons, ghosts, and spirits; and the lluddhas will 'ot like
to seeme. If I now follow the right practiceof a forest-dwellcr,the gods, dragons,
Flhosts,and spirits will not upbraid me,,and thc Buddhas will be glad to see me.,
"K-Syapa, when a forest-dwelling mo'k livcs in a secludedplacc,
he should
practicethe right actions of a tbrest-dwellcr:

to persist, with all his heart, in keeping the prcceptslcading to liberatron;

to maintain well the preceptsof evcry category, and purify his ow.r dceds,
words, and thoughts;
not to practiceflattery or lraud;
to eanr his livclihood in a proper way;
to kcep his mirrd ir.rclir.red
to dhylnas;
to memorize thc Dharma hc has heard;
to cultivate right tl.roughtdiligcntly;
to rlovc toward passiorrless, quiesccnt,and ccssativenirvJna;
t o b e a f r , l i do f s a r i r s J r r ;
to rcgard thc five rggregrtcs :rs cncrnies, the four elenrentsas porsonous
snakes,and thc six sensesas uninhabitcd villascsl
to be adept in devising skilllul means;
to contemplate the twelve links of depender-rtorigination in order ro parr
with the views of cfcrnalism and nihilism;
to contemplatc the crnptinessof a senticnt bcing, of a self, of a personal
identity, and of a lite;
to undlrstand that the dharmas are clevoidof signs, and to practicc signlcss-
ness;
to decreasehis actions gradually and to practiccnonactior.r;
to fear the activitics of the three realnts:
always to practicc thc Dharma diligc'tly, as if to save his head rronr bcing
burncd:
always to strive with vigor and never regress;
to contcmplate the reality of the body, thinking anclcontemplating so as to
know the origirr of suffering, to severthe causcof suffcring, to realize
the ccssatiorrofsufferirrg, and to cultivateassiduouslythc path leadirrg
to the ccssation of suffcrinq;
302 Otv Vrnrur auo DtscrPI-tNl

to practicekindness;
to abidc securcly in the four mindfulnesses;
to avoid unwholesomc dharmas and enter thc door to wholesomc dharmas;
to establish himself in the four right efforts;
to nlaster the four basesof miraculous powers;
to protect the five good roots and to have a command of the fivc powers;
to be awakened to thc seven factors of enlightenment;
to practicethe eightfold noblc path industriously;
to develop dhyina ar.rdsamadhi; and
to discriminateall thc forms of dharmasby virtue of wisdom.

"Kadyapa,a forcst-dwelling monk adorns himsclf with such doctrines.Hav-

i1g adorned himself in this way, he should live in a mountain grove, and diligently
cultivate the various practices even it-tthe early and late parts of the night without
sleepingthen.23He should always bc eagerto attain the supramundaneDharnra.
"Ka5yapa,a forest-du'ellingmonk should constantlycultivatc the path wher-
evcr he is; hc should not decoratc his body with flne clothes; he should gather
withered grass to cushion his scat; he should not takc things lrorn rcsiderlt or
visiting monks. In a secludcdplace, a forest-dwelling monk shouid, in ordcr to
practicethe noble path, bc content with any garment which can covcr his body.
"Kadyapa, if a forcst-dweiling n'ronk goes to a city or a viilage to bcg for
'I
food, he should think, have cor.neto this city or village from my secludedplace
irr order to beg for food; my mincl should be r-reitherdeprcsscdrror elated, whether
I obtain food or not. Indced, ifI am not givcn food, I should bc c()ntentand regard
it as the karrnic retribution [for dccds] in nry prc'viouslives, and from now on I
should cultivate virtuous dceds industriously.' Furthcrnrore, he should remembcr
that even the TathSgata did not always acquire lbod rvhcn he bcggcd for it'
"A forcst-dwelling monk should adorn himsclf with the I)harma bcforc he
begs for food in a city or a village, and should go to bcg only after hc has done so.
How does he adorn himself with thc Dharma? He should not bc contarninated
with or attached to thc sight of pleasantforms, nor be angry at thc sight of
unpleasantforms, and likewise with pleasantor unplcasantsounds, odors, tastcs,
tcxtures, and dharmas. He should protect his scnse-organslrorn being attracted,
and should gazc no farthcr than severalfcet ahcad. He should control his mir-rdr,vell
and kccp in rnind the Dharma he has contemplatcd.He should practiccbegging for
food without defiling his n'rind with lbod. Hc should bcg for food fron door to
door without feeling attachment to a place where he is givcn food or leeling
aversiontoward a place where he is not. If hc obtains rlothillg aftcr beggirl€iat ten
'Thcse
or nlore houscs, hc should not be worried, and should think, eldcrs and
brlhnrins do not give me food for many reasons.They have ncvcr evel1thought of
n1c.not to speakof giving me food.'Ka(yapa, a forest-dwelling nronk will not bc
atraid u'hen begging for food if hc can think in this way.
"Kl5,vapa, if a forcst-dwelling monk seesnlen, wonlerl, boys, girls, or an-
 AstorNc rN (lo<to aNo Nosr.t DrponrlreNl 303

imals when begging tbr food, hc should have kind'ess and compassiontoward
them and think, 'l strivc with vigor so that I can make thc vow thar scntientbcinss
who see me and those who givc me food rvill all bc reborn in heavcn.'
"K56yapa, aftcr a forcst-dwclling monk obtai's iood, whcther it is coarseor
of high quality, he should look for poor pcople in thc crtv or village a'd sharehalf
the food with them- If hc does not see any poor pcople, he shouid think, .l
Imentally] give the best of thc food I obtain to the scntier-rt bcrpgsr,",homl do not
seewith my eycs. I am the donor and thcy arc the recrpients.'
"Ki6yapa, a forest-dwelling mo'k should returr to his secludeddwelling-
place with the food giveu to him and v,'ashhis hands and fce-t.Accordilg ts thc
purc rules of dcportmer-rtfor a Sramana,he should arrangca scat n'ith qrrss he has
gathered, sit cross-lcggcdon the seat, and cat without artachmcnt.pridc, hatred,
or distraction. when hc is about to eat, he should think, 'ln nry boclr., thcrc are
cighty thousand worrrs which will be securca'd happy when thcy obtai' thc food
I eat. Now I attract rhcse rvorms to my following with food; but rvhen I attain
supreme enlightenment, I shall attract thcm to my lbllowing with the l)harnra.,
"Ki3yapa, when a forest-du'elling monk does 'ot havc enough to eat, hc
shoulcl think, 'Now that my body is light, I ca' cultivatc parie'cc, purity evils,
and have less excremc't and urine. My mi'cl is light when my body is light.
Therefore, I can slecplittlc ar-rdhave no clcsirc.'Hc should think i' this way.
"Kiiyapa, if a forest-dwclli.g r'o'k is giverr much food, hc shourd gladly
put a handtirl of-it on a cleanrock, thinking, 'l give this to thc birclsand beaststhat
can cat it. I am the donor and thcy are the recipients.'
"Ki6yapa, after cating, a forest-dwclling monk should wash and
dry his
bowl and rinse his hanrls a'cl nouth. He should put away his patched robe a'd
walk near his secludcdplacc, pondrrirrg rhq forms of dharmas.
"Ki6yapa, a forcst-dwclling monk who is still an ordinary nlan and has not
yct achicvedthe'fruit of a iramana may bc approacl-red at times by tigers or rvolvc-s
as hc cultivatcs the practicesof a forcst-dr.r.cllcr.wherr he secs thesc bcasts. he
should not fear thcnr, but should think, 'Sincc I camc to this secludeclplacc, I have
relinquishcdmy body and life; thcrcforc, insteadof being afraicl,I shor.rlcl clltiyatc
kindnessand rid nryself of all cvils and fears.If tigers or wolvcs kill nre and car rpr.
flcsh, I should tl.ri'k that I am greatly be'efitcd, for I shall gct rid of rnv iracilc
body and gairra stablcorte.24I have no fbod to give to thc tigcrs or wolves, bLrtrl-rcr,
will bc cornfortableand happy after thcy cat my flesh.'Ka(yap:r,a lbrcst-du'cllinq
monk shoulcl re'li'quish his body and lifc in this way whe' hc follo*.s the right
practicc of a fbrest-dwclicr.
"Kaiyapa, when a forcst-dwclling mor-rkfollows thc right practiceof a forcst-
dwcllcr, n.nhumars rnav co'e t. his place in eirhcr beautilul or uglv forms.
Toward such nonhumans, hc should gcneratcneither love nor hatc.
"Ka3yapa, if the gods who have rnct thc Buddha conle to thc placc of a
forcst-dwelling monk and bring up many questions,thc monk should explain to
thcn as best hc can the doctrincs which hc has studied. Ifhc cannot sive an answer
30,1 ON Vnrun aNo l)tsctprtNr

to a diificult qucstiorrwhich a god puts to him, hc should l1ot becomc arrogallt,

'l
but sl-rouldsay have not lcarned much, but do not despisemc. From trow ou l
shall cr,rltivateand stuCy thc Buddha-Dharnra morc diligently, so that one day I
rnal- bc Ithoroughly] conversantwith the Buddha-l)harma aud ablc to atrswcr all
q l l e s t i o n s . ' H c s h o u l d a l s o u r g c t h c g o d s I t o p r e a c h ] ,s a y i n g , ' P l e a s ec x p l a i n t h e
'May
I)h:rrnra to me. I shall hear and acceptit.'Hc should also say gratcfuily, you
not refuse my rcquest!'
"Moreovcr, Ka(yapa, a forcst-dwelliug mor-rkwho follorvs the right practice
oi a forcst-dwellcr should cultivatc u,cll thc thoughts of a forcst-dweller: Just as
grass, trees, tiles, alrd stoncs have no [innerl mastcr, selt, or owncr, so it is with
thc body. There is rro sclf, no litc, no pcrsonal idcntity, no scntient bcrng, no
coltclltion. The body arisesfrom thc combination of conditions. If I contemplate
it rvcll, I shall scver all u'rong vieu's.'A forcst-drvcllingrnonk should always think
of tl-redoctrine of en-rptincss, signlcssncss,atrd uotractiotr.
"Kaiyapa, when a forcst-dwellingmorrk follows the right practiccof a forcst-
dwcllcr, he will find that fiuits, herbs, grass,and trccs arisc fronr the combinatiou
'['hcsc
of conditions and ccasewith thcir dispersion. external things havc tro mas-
'l' thcy arisc naturally and ceasenaturaily, yet
tcr, no or'nrine,'and no cotrtcntiotr,
there is no entity that ariscsor ccascs. Ki6yapa, just as grass, trees,tilcs, and stones
have no [irrncr] self, nraster, or owner, so it is with thc body. Therc is no sclf, no
life, no 1-rcrsonal iderrtity, t-tosentient bcing, no colrtentiolt. All dharmas arise from
thc combinatiorrof conditions and ceasc with their dispcrsion. h-rreality, no dhar-
nra arisesor ceases.
"KaSyapa, a fbrcst-dwclling rnonk should cultivate this doctrir-rewhen hc
stays in a secludcd place. K-5yapa, a forest-drvelling monk who practiccs this
doctrine will achicvc thc fruit of a Sranranaquickly if hc lollorvs the Srivaka-
vchicle. If l-re'is hindered frorn achicving thc fruit of a Sranranain this life, he will
without fail end all his dcfilcrncntsafter sccitrgotrc Buddl-ra,or two, or at nlost
thrcc. If he follo',vsthe llodhisattva-vchicle,hc will obtain in this lifc the Rcaliza-
tior-rof the Nonarising oII)harnras and thc l)harn-raof Nonobstruction, see future
Buddhas rvithout fail, uid attaitrsuprcmc enlightcnmentquickly."
Wherr this discourscon the forcst-dwclling monk was spokcn, five hundred
monks elirninatcdall their dcfilenrentsand achievcdmcntal liberation.

VI

Thc Buddha told Ki6yapa, "What is a food-begging monk? Ki(yapa, if a nronk

abidcs sccurelyin his past vow to lead a monastic lifc practicing begging for food,
hc n'ill be single-mindedand will not usc llattcry or dcccit, will declinc all invita-
r1orlsto dinncr, will acccpt no food olfercd to a community of monks, and will
adorn hirnself witl.r dignity.
 AnrorNc rN GooD AND NoBLE l)EponlurNr 305

"A food-bcgging monk should not think of the flavor of any dishes. When
he is given delicacies,he should warn himself, thinking, 'I am like an ourcasre.It is
nry body and mind which should bc pure, nor my food and beveragcs.Why?
Because all delicious food, when eatcn, will change into stinking, filthy, and
irnpure excrcmcnt. I should not seek any finc food.'
"Having subdued his mind in this way, a food-begging monk should not
think when he begs for food from door to door in a city or a village: 'lt is a man,
not a woman, who gives me food'; or 'It is a wonlan, not a mal1, who gives mc
'It
food'; or is a boy, not a girl, who gives mc food'; or 'It is a girl, not a boy, who
'l
gives mc food'; or should bc given delicacies,not coarsefood'; or 'l should be
given good food, not bad food'; or 'It is the time to givc me lbod'; or 'lt is not thc
time to give me food'; or 'lt should bc casy, not difficult, lbr me to obrain food';
'I
or should bc given food quickly, not slowly'; or 'l should bc respectcdarrd not
despisedwhen I cnter a villagc'; or 'l should be given freshly cooked food, not
'I
lcftovc'rfood'; or should acquiref<rodfrom the rich, not from thc poor'; or 'Men
and womcn should wclcome me.' Ka6yapa,a food-bcgging monk should not have
theseunwholcsonrc idcas.
"Ki(yapa, a fbod-beggirrg r.nonk shor.rlcladorn himself with the rules of
tbod-bcgging: whcn begging frrr fbod, he should not feel sad orjoyful, whether he
is given food or .ot; he should not considcrwhether thc food he is givcn 1scoarse
or of high quality. [ihy? Becausemany sentientbeings perforrn evil dc-edsowing
ro their attachmeutto dclicacies,and as a rcsult they fall to the miserableplanesof
hell-dwellers, hungry ghosts, or animals. Thosc who are content are not grccdy
fi>r delicacies.Therefbre, a food-begging monk should not seek high-quality food
but acccpt coarse food. He should not lct his senscof taste become attachedto
dciicacies, but should feel conte't v"'ith ary kind of food. Evcn when he is given
the coarsestfood, he should be conterlt with it. Thus, hc will be reborn in heaven
or as a human after death and, if he is reborn in heaven,hc will Ithen] have celestial
dclicacies.
"Ki5yapa, a food-bcgging monk should subdue his mind by dctachment
lrom delicacies.He should not be unhappy evcn if he eats nothing but beans for
'!ilhy?
scvcn days. Becausehe should ear lonly] to livc. Hc is ablc to cultivatc the
path aftcr eating; he should eat for this reason.
"K-6yapa, if a food-begging mor.rkobtains a bowl of food in a proper rvav,
it is a proper material support. Thc monk should share it with thc monks q.ho
cultivatc purc conduct.
"Ki6yapa, when a food-begging monk is sick and has no food ro eat bccause
he has no attendantto beg food for him, he should subduc his mind in this way: 'I
am alone without any companion, for I havc left the houschold life. Thc Dharma
is my companion, so I should keep thc l)harma in mind. No'uv I suffer from
illness.I should thir.rkof the Dharma I have heard before, fbr the World-Honored
()ne said that monks should keep the Dharrna in mind. What should I think of? I
should contemplate the body as it is. Having contemplatcdthe body as it is, it is
306 ON Vrnrun aNo DrscrpuNr

qurte possiblethat a wise person can achievethe tirst dhyanaif he is singlc-minded.

Those rvho acquire thc joy of dhyana can live on dhyina and bccome cheerful in
mind ior one day, two days, or cvcn sevendays [without food].'
"Ka5yapa, if a food-bcgging monk does not achievedhyana whcn hc prac-
ticcs in this way, hc should practice more diligcntly and abidc securelyin whole-
some dharmas. As many people know, gods, dragons, and spirits will offer food
to such a person as a result of his frecdom from the yoke [of attachmentto food].
"Ka6yapa,when a food-begging monk cannot go out to beg for food bccause
of heavy rains or strong wind and dust, he should live on kindncss and adorn
himself with it; he should abide securely in and ponder upon the Dharma hc
'There
practiccs. If he has nothing to eat for two or three nights, he should think,
arc many sentierlt beirrgs who tlll to the plane of hungry ghosts becausethey have
performed evil karmas. They are miserable; for a hundred years they do not even
have salivato wet their throats. Now, I abide sccurelyin Dharma-doors. Although
physically and rncntally I am weak, still I can bear hunger and thirst. I should
cultivate the noble path industriously and not regressfrom it.'
"Ktiyapa, a food-begging monk should not associatccloscly with laypcople,
whether they are men, women, boys, or girls.
"Ka(yapa, if a foocl-begging r-r-ronkasks a lay dcvotec to rcmovc dirt from
his food, the nrorrk should teach the l)harma to him while sitting there, until the
food is clean and givcn back to him. Thcn hc should rise from his seat and go
away.
"KiSyapa, a food-beggirrgmonk should not be preter.rtious. How may he be
'Today
pretentious?He is pretentiousifhe saysto others, the food I have begged is
coarseand inadequate, arrd yct I am sharing it with many people. Therefore, I have
eaten little, and bcing hungry and thirsty, I will become emaciated and weak.'
Kadyapa,a food-begging monk should avoid such pretension.
"Kaiyapa, a food-begging mor.rk should be detached fiom all things. He
should, without feeling unhappy or glad, accept arly food put in his bowl, whethcr
coarse or of high quality, little or much, pure or impure. He should always purify
his mind and contemplate the forms of dharmas. He accepts food in order to
survivc and practice the noble path.
"Ki5yapa, if a food-beggir.rgmonk is not given any food and leaveswith his
empty bowl in hand after he begs food from door to door in a city or villagc, he
'Even
should think, thc Tath-gata, who has grcat, awcsomc virtuc, who re-
nounced the throne of a universal monarch and left the household life, and who
has eradicated all evils and fulfilled all wholesome dharmas, left a village with his
empty bowl in hand after he had begged for food. How can I, who have few
virtues and do not plant good roots, not come back with my bowl empty? There-
fbre, I should not be grieved. Why? tsecauseit is absolutely impossiblc that thc
monks who do not plant good roots can obtain food, coarse or of high quality.
Norv, I am not given any food, probably becausedemons or their messengershave
prevented brahmins and laymen from giving me food. Thercfore, I should be
 AnrorNc rN (looo aNo NogLr l)sponruEur 307

diligcnt in cultivation so as to stay away front the four dcmons and eradicate all
defilements. If I cultivate the path assiduously,neither Pipiyan, thc king of de-
mons, nor demons' messengerscan gct in my way.'
"Ki5yapa, a food-begging monk should uphold the noblc practicesin this
way."

UI

The tsuddha told K56yapa,"A monk who wcars a garmcnt of cast-off rags should
'l
think whcn he picks up rags, pick up cast-off rags lrorn garbagebccauscI am
sensitiveto the shanlc [of nakedncss],not becauseI want to adorn nrvself r.vitha
garmcnt; bccauseI have to protect mysclf lrom thc wind, thc sun, mosqurtos,
gnats, and harmtul objects; and becauseI abide securelyin the teachingsoi the
tsuddha, not bccauscI scck anything purc and finc.'
"l:le should engcndcr two kinds of thoughts when he is picking up rags.
What are the two? One is the thought of contentmentand the other is the thought
of convenient support.
"Furthermore, he should engendcr two [othcr] kinds of thoughts: onc is thc
thought ofgiving up arroganccand thc other is the thought ofupholding the noble
practlces.
"Moreovcr, hc should engender two [other] kinds of thoughts: one is the
thought of not adorning thc body and thc othcr is thc thought of purifying thc
rnind.
"Furthcrmorc, rf a monk who wcars a garmcnt of cast-offrags stops picking
up rags from a rubbish heap when he sees his relativcs or frierrds arrd thir-rks,
'Perhaps
thcy will scold mc, saying, "You are a dirty person,"'Ki6yapa, I say that
this rnonk is not pure in conclrtct,Why? l3ecauscthe rnincl of a monk who wears a
garmcnt of cast-off rags should be as firm as a rock, so that nothing cxtcrnal car-r
penetratcor movc it.
"Ki6yapa, a monk who wears a garment of cast-off rags should wash the
cast-off rags until thcy arc clean, dye them after they are washed, and thcn makc a
patchedrobe with them. He should patch them up well and wear the patchedrobe
carefully so that it will not burst at thc scams.
"Ki5yapa, to fiee himself tronr desire, a monk who wears a garnrcnt of
cast-off rags should wear it with constantcontcmplation upon thc inrpuritv Iot'thc
bodyl. To free himself from hatred, hc should wear it with kindness. To lrec
himself fiom ignorancc, hc should wear it with contemplation upon the trvelve
links of dependentorigination. To eradicateall afflictions, he should rvear it with
right thought. To kr.row the [nature of the] six scnscs,he should vr'earit while
protccting his sensc-organsfrom bcing attractcd. f'o rnakc gods, dragons, and
spirits happy, hc should wear it with no flattery or deccit.
3()u ON Vrnru: aNo l)rscrpuNr

"Kl6yapa, why is such a garment calleda garment of cast-off rags?Kadyapa,

lust as a repugnant corpse that no one wants to own is usually abandoned,so is a
q e r m L - not f c a s t - o f f r a g s I. t h a sn o t h i n g t o d o r v i t h I t h c n o t i o n so f ] ' I ' a n d ' m i r r e . ' I t
is casv to obtain. lt was acquircd in a proper way, not by bcgging or currying
tavor n'ith othcrs. It was discardcd as rubbish and docs rlot belong to anyone.
Thcrcibrc, it is called a garment of cast-off rags.
"Ki6yapa, a garment of cast-off rags symbolizes the Dharma-banncr, be-
causcit is the sigrr of thc Grcat Rsi; it symbolizesonc's caste,becauseit is thc sign
oithe castcof saints;it symbolizcsonc's nraintenanccof a noblc nature, bccauseit is
the sign of the noblc practices;it symbolizcs one's conccntrated[right] thought,
becauseit is the sign of wholcsome dharnras;it syn-rbolizes onc's skillful protccrion
of precepts, becauseit is thc sign of disciplinc; it symbolizcs that one r-noves
toward the doors Iof libcration], bccauseit is thc sign of dhytna; it symbolizesthat
one's mind abides securcl,v,bccar.rse it is thc sign of wisdom; it symbolizes that
onc's body bclongs to nothing, becauseit is thc sign of libcration; it symbolizcs
one's compliance with the Dharnra, becauseit is thc sign of the knowledge and
awarenessd rived liom liberation.
"Ka5yapa, thus, monks who wear laarmetltsof cast-off rags achicve great
'lhcy
blcssings. do not lon!! for anything. They are not grccdy:rnd arc attachcdto
'I'hey
nothirlg. can free thcir minds from pride ar-rdabandon the heavy burdens [of
af{lictions].
"K-6yapa, becauscof his contcntment, gods, dragor-rs, ghosts, and spirits all
like to see a monk who wcars a garment of cast-off rags.
"Ka5yapa, if a rnonk who wcars a garment of cast-oflfrags enters dhyana,
then Sakra, Brahrna, and thc lbur deva kings will kneel upright before him, join
thcir palrns, arrd bow with thcir headsat his feet, let alonc other, minor gods.
"Kaf yapa, if an evil monk strives to procurc a garnent to bcdcck himseli
outwardly nranifestingpure conduct but inwardly bcing full of desire,hatred, and
iguorancc, thcn thc gods, dragons, and spirits will not go to his placc to pay
homage and make offerings to him. Why? Because they know that this monk
strives to acquirc a garment to bedcck himself insteadof Istriving to] climinate the
filth of his mind and mental faculties;knowing this, they avoid hirn.
"Ka5yapa, you saw that Srimancra
Qdnda picked up impure, stinking, and
dirty cast-offrags [for his garmentl and, after having beggedfor food, wcnr ro thc
Lakc of No l}urning Afflictions in order to wash the rags thcrc. At that time, gods
ri.ho livcd by the lake canlc to greet hirrr and bowed with thcir l.readsat his fcet.
Thosc gods all like to be clean and pure, but they took fronr SrarnancraCunda thc
inrpure cast-offragshc had picked up and washedout thc dirt for hinr, thcn bathed
s'ith thc same water. Those gods krrew that Cunda kept thc pure precepts,could
L-nr.r various dhySnas, and had great, awesontc virtue; thcrcforc, they came to
\ \ L l , u n l ca n d s a l u t ch i m .
"Ki6_vapa,you saw that when Brahmacirin Virtue desircdto go ro thc Lake
oi No Burning Afflictions after having begged for food in a purc, clean garment,
 AnrorNc rN Gooo a,NoNoslr I)eponrusnr 309

the gods who lived there stood five miles2s from the four sides of thc lake and
prevented him from coming near it, for fear that he might defile the lake with his
impurc leftover food.
"K-5yapa, now you have seen these things. Becauseof his saintly right
action and awesome virtue. SramaneraCunda receivedthis rcward: the gods took
his unclean cast-off rags and washed them, then bathed with the samc watcr.
However, those same gods stood five miles from the lake to prevent Brahmacarin
Virtue from coming close to it. K5(yapa,'wholwill not cultivate and study the
noble Dharma aftcr hcaring of thcsc cvcnts?Both gods and humans bow with their
heads at the feet of the saints and pay homage and make offerings to them.
K-Syapa, it is in order to seek such saintly virtue that monks wear garmcnts of
cast-off rags.
"Kaiyapa, a monk who wears a garment of cast-off rags should sccurely D
l:
abidc in the noble practicesand should not be worried. [Seeing] his garmcnt of
cast-off rags, he should gcncratcthc thought of a stupa, the thought of the World- q
Honorcd One, the thought of the renunciationof the world, and the thought of
'I'and'mine.'Only
the nonexistcnccof after such contemplationshould he wear a , {
garnrcnt of cast-off rags and subduc his rnind accordingly. Bccausche is pure in l I

rnind, hc is purc in body; it is not truc that bccauschc is purc in body, he is pure in 1
nunc1. KaSyapa, a monk should thcrcforc purify his mind and not decorate his
body. Why? In light of thc Bucldha-Dharma,it is due to mental purity that a monk
is said to have cultivated pure conduct.
"Ka6yapa, if a rnonk who wcars a garmcnt of cast-off rags can lcarn in this
way, he is following in my footstepsand yours also.
"Ki6yapa, as you can wear such a coarsegarment, you are content with the
culrivation of the noblc practices.
"Ki5yapa, when you take walking cxcrciscin your uppcr garment, leaving
vour patched robe on a couch or a seat, hundreds of thousands of gods pay
homage to your patched robe, which, though used to cover the body, is oierrted
by [the fragrance ofl discipline, dhyina, and wisdom. Ka5yapa, you should know
that even your robe is so highly esteemedand honored, let alone yourself.
"Ka5yapa, I renouncedthe throne ofa universalmonarch and left the house-
hold life to fcllow the path. Before, I wore garments made of the most wonderful
silk and cotton, but now I am content with following the noble practices.For the
sakeof others, I gave up my fine clothesto wear a garment made of rags picked up
in graveyards.Future monks should follow my example, when they hear of this
deed of mine.
"K-Syapa, you formcrly had a finc, golden, silk garmcnt, and u'hen I asked
vou for it, you gave it to me. Ke5yapa, it was out of compassion for -vou that I
.lcceptedyour garment, not becauseI covetedyour garment or becauseI wanted to
h e d e c km y b o d y w i t h i t .
"Ka(yapa, thcrc arc evil monks who follow neithcr my way nor yours.
Engulfed in dcsirc, thcy collcct many monastic robcs and bowls, hoard food and
-11| ON Vrrrur AND DrscrplrNE

drink s'ithout giving anything away, and accumulategold, silver, lapis lazuli, ricc,
co\\'s. goats, chickens, pigs, donkeys, carriagcs,and farm tools. They seek and
hoard articleswhich a lay family nceds.
"The wise can increasetheir wholcsome dharmas,cvcn if they lcad a lay life,
but the ignorant can never achieveany wholesome dharmas,even if thcy lcave the
householdlife. How can wise laymcn increasethcir wholesome dharmas?Ka6yapa,
some monks put their monastic robes around their necks, do not perform thc
deeds befitting a Sramana,are occupicd with many secularthings and bound in
various ways, and seek fine food and clothing. After they don their monrstic
robes, lay devoteessaluteand respectthcm on sight; givc thcm clothing, food and
drink, bedding, and mcdicinc; wclcome them whcn they arrive; and see them off
when they leave. Kadyapa, lay dcvotees can do such wholesome things, while
those monks cannot. Why? Becausethose monks scck many things thcy do not
need and give nothing to others.
"[However,l Ka6yapa,in rhe futurc thcre will be mor-rks,who own man.,
robcs, bowls, and other things and are saluted,estccmcd,and praiscd on sight by
lay devotees.Why? Bccausc[in that agel thc lay devoteeswill think, 'The monks
havc bccn given many things by others, and they n-raygivc-nre sonrc of thcm fror.r
tirnc to timc.'
"K-5yqpa, [in the futurc] there.will [also] be monks who keep thc preceprs.
Seeing the faults and evils of thc world, they will cultivate wholesome dharmas
assiduously and rid themselves of all defilcrrlcnts as urgently as if to savr- their
heads from being burr-red;they will bc contcnt and seldom engage in r,,orldly
activities; thcy will practicc the Dharma diligently for their own benefit ar.d break
with all peoplc who arc attachedto thc sourcesof evil. Nevertheless,not a singlc
lay devotee will go to scc those virtuous monks, associateclosely with them,
salutc, cstccm, or praise them. Why? Because the lay dcvorees [thcn] will bc
flippant and shallow. They will see only the benefit of this life, not that of future
'I
lives. They will think: can gct no profit from these virtuous monks. Why should
I associatecloselywith them, or salute,revere,and extol them?' Only poor pcoplc,
those who have some good roots, and those who arc bound to rcvcrc them
becauscof a connectionin their past lives will associateclosely with thcsc monks,
salutc, revcrc, and extol them, and considerthem as good fricnds.
"K-Syapa, two kinds of pcrsonswill be pleasedwith what I havc said
Iin this
sutral. What are the two? Those who perceivethe four noblc truths and those who
pcrccivc thc faults and evils of sarirsara.Furthermore, there are two [other] kinds:
those who strive to free themselves from the four yokes and thosc who wish to
achicvethe fruits of a Sramana.Moreover, there are two Iother] kinds: thosc who
contemplatekarmic results wholeheartedlyand those who wish to understandthe
mr'anir-rgof the forms of dharmas.
"Ki5yapa, now I closc thc door on all lazy pcrsons;namely, those who are
arvarc ncither of karma nor of karmic results; those who have no good dcport-
ment, those u'hose blindness to [consequent]faults and cvils in future lives is as
 AsrorNc; rN Gooo aNo Noslr l)lponrl.tNr 311

immutable as adamant;thosc who perceivconlv bencfitsfor this lifc, not for futurc
lives; and thosc who have not a single thought to lnovc tou'ard thc doors to
liberation.
"Ki6yapa, nou,' I say that cvil monks should rrot rvish to hear this doctrinc
explainedor to comc acrossit, Ibccausel'"vhcnthcy hear it cxplair-rcd, thcy, know-
ing their orvn [cvil] deeds, will not understand the profor-rndnreaninq of it but
instcad will slander it, saying, 'lt is not what the Buddha tcachcs.It is concocted
by a commentator or spokcn by demons'; and they vu'illalso trv to convincc others
of this. In this way, thosc cvil monks will hurt and dctlle both thcnrselr.csand
others, and they cannot benefit anyonc."
Then Mahikiiyapa said to the Buddha, "World-Honorcd Onc. our ot'conr-
passionas grcat as that of all tsuddhasIcombined], the Tath-gata has in this sutra
dcscribcd how the motrks who have devotcd thcmselvcs to culrivltror.rloi thc
I)harrrra]achievccornnranclof all dharnras.World-Hor-roredC)ne,if sentrcntbcings,
aftcr hcaring tiris sutra explaincd, believe,comprchcnd, read, and rccite it, and arc
inclincd to fbllow the real l)harnra, it should bc knolr,n that the FJuddhashavc
already acccptcdthern into thcir following."
'I'hcn
thc -tsuddhatold Ananda, "li scntir-ntbeings can accept ancl uphold
this strtra,it is bccausethev havc alrcady planted good roots i' thc prescnccofpast
lluddhas. Now, rf such goocl nren and good women wish to rcad anc'lrccite this
sutra with thorough comprchetrsiotrin ordcr to achicvcliberatior-r, thcy rvill surcll'
bc ablc to eradicatcall thcir dclllemcr-rts and attain nirvlna by this doctrinc, rvhcther
r l r c y s r r r d yi r a s r l r c r r r b t . rus[ t l r c o r c l c ro r : i s l a y p c o p l c . "
Ananda said to tl.rclluddha, "World-Hor.rored Onc, I wish to uphold this
sr.rtra.What should it bc-nanrccl,and how should it be upheld?"
T h c B u d d h a t o l d A r r e r r d . r",T h i s s i r r r ei s n r m c d ' l h c C h o i c c o f A l l l ) h . r r -
rna-Jcr,vels,' or'Abidirrg ir-rGood and Noble Dcportnrcnt,' or'Acccptinu Preccpt-
Kccpers into the Order,' or 'An Analysis of Precept-Brcakers,'or 'Thc l)rccious
B r i d g c s , ' 2o6r ' A C o l l e c t i o r or f T r c ' a s u r c s , ' o r ' T h eT r c a s u r c - S t o r e , ' . r ' T h cP r t c i o r s
l)harn-ra])oors. "'
After MahlkaSl'apa finished askilg Ithc tsuddha abogt] "1'hc Strtra of thr.
Prccious Bridgcs of thc Mahayina," the monks u'ere ovcrjoyccl to hcar u'hat thc
Budclhahad trught and bcgan to practiceit with veuerarion.

NOTES

1 . T h i s g r o u p a n t l t h o s c -r n t h c l o l l o w i n g l i s t ( u p t o a n d i n c l u r l i n e t h c c r e h t t o l d n o b l e
p a t h ) m a k c u p t h e t h i r t y - s e v e nw a y s t o e n l i g h t c n m e n t .
2 - T h e p h r a s e" c u l t i v a t c w e l l t h e s c v c n f a c t o r so f e n l i g h t e n r n e r l t " o c c u r s h e r e , b u t i t i s
i v i d e n t l y m i s p l a c e di n t h i s g r o u p i n g a n d i s r e p e a t e dl a t c r . W e h a v e o m i t t e d i t .
312 ON Vtnrur aNo I)tsclprtNr

3 . T h e s c a r e t h e f o u r r e l i a n c e sw h i c h g u i d e a B u d d h i s t . S c c N u m e r i c a l G l o s s a r y .
4 . A l s o c a l l e dt h e c i g h t w o r l d l y w i n d s .
5 . A s c x p l a i n e d a r l c n g t h b e l o w , i f a r e l i g i o u s p c r s o n a c c c p t so l l c r i n g s l r o m d o n o r s
b u t d o c s n o t o b s c r v e t h e p r e c c p t s ,t h e k a r m i c b l c s s i n g st h a t w o u l d h a v c a c c r u e dt o t h c d o n o r
( h a d t h e r e c i p i e n tk e p t t h c p r e c e p t s )a r c l o s t .
6. Probably, thc nirvana ofthe tu'o vchicles.
7 . P r o b a b l y , t h e t e a c h i n g so f t h e t w o v c h i c l e s .
8. This is probably a hyperbole.
9 . I ) h y 5 n a i n t h c s t a t c o f i n f i n i t e s p a c c ,i n t h e s t a t c o f l i m i t l e s s c o n s c i o u s n e s si ,n t h c
s t a t c o f n o t h i n g n c s s ,a n d i n t h e s t a t eo f n c i t h e r t h i n k i n g n o r n o n t h i n k i n g
1 0 . T h c y a r e : S t r c a n r - e n t e r e r( i r o t i p a n n n ) ,( ) n c e - r c t u r n c r ( : a k r d n . g i n i t t )N. o n r c t u r n e r
( a n a g d n i u ) ,a n d A r h a t . S c e G l o s s a r y .
1 1 . T h i s p r o b a b l y m e a n s d w e l l i n g i n t h c f o u r i m m c a s t t r a b l cc i l i y a n e s .
12. Thc six thoughts to dwell upon: the tsuddha, the l)harma, thc'Sarhgha, the
p r c c e p t s ,g i v i n g , a n d t h e . j o y s o f ' h e a v c n .
1 3 . T h e s i x k i n c l so f r e v c r c n t r r n i t ; i n r n r o n J s t e r y :b o d i l - vu n i t y i n w o r s h i p , o r a l u r i t y
i n c h a n t i n g , n r e n t a l u n i t y i n { a i t h , m o r a l u n i t y i n o b s c r v i n g t h c p r c c e p t s ,d o c t r i n a l u n i t y i n
v i e w a n d e x p l a n a t i o n ,a n d c c o t t o r n i cu n i t y i n t h c c o n t n l u t t a l g o o d s .
1 - 1 .l ' r o l r a b l yt l r e s i x p a r a m i t a s .
1 5 . A l s o c a l l e dt h e f o u r y o k e s . S c c N u m e r i c a l G l o s s a r y .
1 6 . S o r r r es a y n i n e t y - s i x : a l l c g c d l y t h c s i x f o u n d e r s o f h c t c r o d o x s c h o o l s , e a c h w i t h
fiftccn strb-schools, Thc cclitor confesseshis ignorance of the trames and doctrincs of the
n i n c t y - s i x s c h o o l s ,a s h c h a s n e v e r e l l c o u n t e r e da n y s o u r c c p r o v i d i n g t h i s i n f o r m a t r o n .
1 7 . I n t h i s a n d t h e f o l l o u ' ' i n g 1 5 p a r a g r a p h s t, h c o p e n i n g s e n t c n c ci s r c p c a t c cal t t h e e n d
o f t h c p a r a g r a p h .I n t h c i n t e r e s to f c o n c i s e n e s sw, c h a v c e l i n r i n r t e d t h e r c p c t i t r o r r .
1 8 . T h i s r e f c r s t o l c a r n i n g w h i c h d o e s n o t f u r t h e r o n c ' s w i s d o n r o r c o m p . r s s i o r t o, r
w h i c h i s n o t c o n c l u c i v et o d e v o t l o n o r c n l i g h t e n n r e n t .
1 9 . T h i s p r o b a b l y r e f e r s t o t h c s c q u e n t i a la n d r c v e r s e o r d e r s o f t h c t w e l v e l i n k s o f '
deper.rdentorigination.
2 0 . I n t h i s s e c t i o n , r h e t s u d d h a , w h o s c t e a c h i n g so f c q u a l r t y s t r i d c n t l y c o n t r a d i c t t h e
p r c v a l c n t c a s t es y s t e r l ro f I n d i a , e x p e d i c n t l y u t i l i z e s t h a t v c r y s y s t e n l t o n r a k c a p o i n t a b o u t
e v i l S r a r . n a n a sT.h e B u d d h a w e l c o m c d m c r n b c r s o f a l l f o u r c a s t e sa n d o u t c a s t e si n t o h i s
l o l l o w i n g . w i r l r o u td i : c r i n r i n a t i o n .
21. Literally, "ncw-borIr."
2 2 . A k n i l e i s o b v i o u s l y a n i n s t r u n l c n t w h i c h c o u l d b c u s c d f o r s u r g i c a lp u r p o s c s .T h e
a p p l i c a t i o no f a c u d g e l f o r l n c d i c a l t r e a t m e n t , t h o u q h c x t r c n r c l y r a r c , s e c n t sa l s o t o e x i s t i n
lblk mcclicinc.
2 3 . T h e n i g h t i s d i v i d e d i n t o t h r c c p c r i o d s o f t h r e e h o u r s c a c h . A f o r e s t - d w e l l e r ,i n
l i n e w i t h t h i s p a s s a g e s, h o u l d s l e ' c po n l y d u r i l r g t h e n r i d d l c p e r i o d .
2 4 . T h i s p r o b a b l y d e n o t c st h e a d a m a n t i n cI ) h a r r r a - b o d y .
25. Litcrally li,9. T h e C l h i n e s e1 l i s r n u c h s h o r t e r t h a n a r n i l c , b u t l a c k i n g a n e x a c t
e q u i v a l c n t ,w e h a v e u s c d t h c r v o r d ' n r i l e ' h e r c .
2 6 . " B r i d g c s " l c a c l i n gt o t h e o t h e r s h o r c , I r i r v i n a .
 VI
On PureLand
 L7 r"ffirux€
of PraisingTathagata
The Dharma-Door
Merits
Akgobhya's

Thus have I heard. Once the tsuddha was dwelling on Mount Grdhrakuta near
R-lagrha, together with an assen.rblyof twelvc hundrcd fifty great monks. All
these monks wcrc wcll-known Arhats who had cxtinguishcd all dcfilemcnts and
suffcrcd afflictions r1o nlore. They were liberated in mind and in wisdom,l and
were as frcc and unhindercd as grert dragons. They had donc what should be done
and abandoncdthc hcavy burdcns. They had bencfited themselvesand severedall
bonds of existence.Thcy were convcrsantwith thc truc teachingand had rcachcd
t l r c o t l r c r s h o r e . l A r r r o r r gt h e r r t . l o r r l yA n a n d a r e r t r a i n e di r r r h e s r a g co f l c a r n i n g .
At that time, the VenerableSariputrarose from his seat,uncovcred his right
shoulder, knclt on his right knee, joined his palms toward the Buddha, and said,
"World-Honored One, how did Bodhisattva-Mahisattvasof the past resolvc to
pursue suprenrc cnlightcnncnt, cultivatc all purc dccds, and wcar thc arnror of
vrgor, aclornirrgthcrnsclvcswith rncrits?How did thosc Bodhisattva-Mahisattvas
u'ear thc armor of vigor, which cnablcd thcrn to attain nonrr'gressiontiorn the
pursuit of suprcrnc cnlightcnnrcnt?May thc utterly kind World-Honorcd One
reveal and expound their dccds, thcir vows, and thcir cngcndcring of bodhicitta.
World-Honored One, those tsodhisattva-Mahlsattvas,for the benetlt, peace,and
happincssof gods and humans, exerted themselvesto cultivatc all purc-deedsand
s'ore the armor of vigor; thereby they rer-rdered
bcncfit, pcacc,and happir-rcss
to all
sentientbeings, and illumir-ratedthe Buddha-Dharma for Bodhisattvasof'the pre-

SItra (r, Taisho310,pp. 101-112;translated

into Chrnese
by tsodhiruci.
316 ON Punr LaNo

sent and future. By praising merits and obtaining good roots, thcy caused thc
BodhisattvasIof the presentand future] to lcarn ar.rdcultivatc diligcntly Ithe insight
intol suchncss,the Dharma-nature, and to attain supremc cnlightenment without
fail after hearing the Buddha-Dharma cxplained."
The Buddha said, "Excellent! k is excellent,S"riputra, that you can ask me
about past2 Bodhisattva-Mahasattvas'purc dccds, their illumination, thcrr great
arnlor, and their praising of merits for the sake of cmbracing Bodhisattva-
Mahisattvas of the futurc. Now, listen attentivelyand think in accordancewith the
truth. I will cxplain this to you."
S..iput.. said, "Ycs, World-Honorcd One, I am willing and glad to listcn."
Thc Buddha told Sariputra."A thotrsandworlds from here to thc cast, there
'I'athtgata
is a Buddha-land named Wondcrful Joy, where Great Eyes, thc Worthy
Onc, the Perfectly Enlightencd One, oncc appcaredto expound the subtle, won-
derful Dharma to Bodhisattva-Mahisattvas,beginning with thc six piramitas.
" SJdrrpurrd, -r +
ar L-
rrrat
;-;*,,r-, time, a monk rosc from his scat, uncovercd his right
shoulder, kr.rclton his right kncc, joined his palms toward thc tsuddha, and said,
'World-Honored ()ne,
I am determincd to follow thc wav of thc tsodhrsattvaas
t a u g h tb y t h c B u d d h a . '
"l'hat lluddha said, 'Now, good rnan, you should know that the way of the
IJodhisattva is vcry difficult to follow. Why? Rt-causea Bodhisattva bears no
nralicc againstscntient bcings.'
"Thereupon, thc rnonk saicito thc Buddha, 'World-Honored Onc, I now
engendersuprenlebodhicitta. I will scck all-knowing wisdom by doirrg away with
crookednessand dcccit, and by invariably speaking the truth. If I bear malicc
egainstsentierltbcings from now until my attainmentof supremc cniightenmcnt, I
will be disobcying all the Buddhas, Tathagatas,who are now expounding thc
l)l-rarmain numbcrless,countlcss,boundlessworlds.
"'Worlcl-Honorcd One, now I have resolvedto pursue all-knowing wisdom
and dcdicate myself to this. lf, during this pursuit, I fecl any inclination to be a
Sravakaor Pratyckabuddha,I will be deceivingall Buddhas.
"'World-Honorcd One, now I have rcsolvedto pursuc all-knowing wisdom
and am dedicatcd to this. If I gcnerate any desire, hatrcd, or ignorance toward
scnticrltbeings, or arn pronc to stupor, arrogance,or misdccdsfrom now until my
attainmcnt of supreme enlightenment,I will bc dcceiving all Buddhas.l
"'World-Horrored One, now I havc resolvedto pursuc all-knowing wisdom
and am firr-nly dedicated to this goal. If I generate any doubt, any intention to kill
or stcal, any wrong view or impure dccd; or if I am pronc to lying, duplicity, or
hersh languagc;or if I hurt others in othcr ways fronr now until my attainment of
sr.ifrrcnle
cnlightcnrncnt, I will bc dcceiving all tsuddhas.'
"Sr.iput.r, at that tinre, certain othcr monks thought,'After hc has first
L.rolrsht lbrth bodhicitta, this Bodhisattva-Mahdsattvawill wear thc armor of
vrqor. and will never be moved by hatrcd or thc like toward any sentientbeing.'
Siriputra, then, becauscof their thought, the Bodhisattvawas calledAksobhyaaof
 PnarsrNcTarnAcara ArsocHya's Mnnrrs 317

the Land of Wonderful Joy. V/hen Tath-gata Great Eyes, the Worthy One, the
Perfectly Enlightened One, saw that this Bodhisattva had obtained rhe name 'Akso-
bhya,'he rejoiced over the name and acclaimcd it as exccllent. Thc four deva
kings, Sakra, and Brahml, upon hearing his name, also rejoiccd over it.
"Se.ip.rt.r, in that Buddha's prescnce,Bodhisartva-MahisartvaAksobhya
'World-Honored
continucd, One, now I havc resolved to pursue all-knowing
wisdom and am dedicated to the attainment of suprcme enlighter-rment.If my
practice, from now until my attainment of supreme enlightennrcnt,is evcr con-
trary to thesewords, then I will be deceivingall the Buddhas, the Tathagaras,who
expound the Dharma in numberless,countlessworlds.
"'World-Honored C)ne,now I have made this great decisionarrd have dedi-
cated myself to it. If I say anything that is not in harmony with the recollcction of
thc Buddha or with all-knowing wisdom from now unril my attainment of en-
lightenment, therr I will bc dcceiving all Buddhas.
"'World-Honored One, now I have brought forth this aspiration and am
dcdicatcd to it. If I remain in the household lifc instead of renounci'g ir in any
lifetin-re from now until nry artainmcnr of supreme enlightenment, then I will be
disobeyirrgall Buddhas.
"'World-Honored One, now I have rcsolved to pursue all-knowing wis-
dom. If I leave the houschold life in cvcry lifetime, but do not beg for food, take
only onc mcal a day, practicc temperancein eating, . . . limit my clothing to the
thrcc garrrrents,5wear garments of cast-off rags, sit anywherc, practice never lying
down, live in a secluded forest, rcst under a trcc, sit in the open air, or live among
gravcs from now until my attainn-rerrtof suprcme enlightenment, then I will be
deceiving all Buddhas.
"'World-Honored One, now I have resolved to pu.rsuc great enlightenment
and am so dedicatcd. If I cannot attain unin-rpeded'eloquenccto expound the
wonderful Dharma from now until my attainment of all-knowing wisdom, then I
will be deceiving all Buddhas.
"'World-Honored One, now I have thus resolved.If I do not remain digni-
fied in standing, sitting, and walking from now up to my atrainment of supreme
enlightenment, then I will be deceiving all the innumerable Buddhas.
"'World-Honored One, now I have thus resolved. If I commit anv maJor
offenseagainstsentientbeings, or lie, or speak iq_aworldly or boisterousmanner,
or have any inclination td defeat others in argument from now until m-v attainment
of all-knowing wisdom, then I will be deceivingall the countlessBuddhas.
"'World-Honored One, now I have resolvedto pursuc all-knou'ing u.isdom
and am firmly dedicated to the attainment of supreme enlightenment. If, when
cxpounding the Dharma to women, I do not keep in mind inrpermanence,suffer-
ing, cmptiness,or thc absenceof self, but am attracredby the womcn's appearance
and smile broadly, then I will be deceiving all Buddhas.
"'V/orld-Honored One, I have now resolvedto pursue all-knowing wisdom
and am firmly dedicated to the attainmenr of supremc enlightenmcnt. If I look
318 ON Punr LaNp

around and gesture frivolously when expounding the Dharma, or do not regard
other Bodhisattvas as grcat mastcrs whcn I scc thcm, thcn I will be dcceiving
numberlessBuddhas.
"'World-Honored One, now I have resolved to pursuc all-knowing wis-
dom. From now until my attainment of supreme enlightenment,if I sit down to
listen to [heterodox] doctrincs or pay homagc to hctcrodox 6ramanasand brah-
mins, instead of flistening to the Dharma and paying homage to] Buddhist Sra-
manas and dcvotees,then I will be deceivingall Buddhas.
"'World-Honored One, now I have brought forth this great aspiration.
From now until I attain supreme enlightenment, if, when practicing the giving of
matcrial things or the giving of the Dharma, I am partial or discriminate anlong
the recipients of my offerings, then I will be deceiving all Buddhas.
"'World-Honored One, now I have resolved to pursue all-knowing wis-
dom. From now until I attain suprene enlightenment, if, wherr seeingcriminals
about to bc punishcd, I do not savc thcm cvcn at thc risk of my own lifc, thcn I
will be deceiving all Buddhas.'6
"Sr.iput.r, from the time when this Bodhisattva began to cultivate such a
great practice up to his attainmcnt of suprcmc enlightenment, not a single sentient
being about to be punished for some crime was not rescued by him.
"Sa.iput.a, at that time, a monk thought, 'The Tathagatawill be the witness
for this Dharma-practictioner,as will thesegods, humans, asuras,and so forth.'
"Sirip,rt.a, thereupon, perceiving what the monk thought, Tathigata Great
'So
Eyes, the Worthy One, the PerfectlyEr-rlightened One, told him, it is, so it is;
the Tathigata, the Worthy One, the Perfectly Enlightened Onc, will be his wit-
ncss, as will these gods, humans, asuras,and so forth. Monk, any Bodhisattva-
Mahasattva who thus wcars the armor of grcat vigor to pursuc supremc cnlight-
enment will surely attain it.'
"Sa.iprt.r, after that, the Bodhisattva-Mahasattva Aksobhya further said to
'World-Honored
thc Buddha, One, now I have resolved to pursue all-knowing
wisdom. If I mention any offense committed by, or any dissensionamong, monks,
nuns, laymen, or laywomen from now until my attainmcnt of suprcmc cnlight-
enment, then I will be disobeying all Buddhas, the Tathigatas. World-Honored
Or-re, I will devote myself to the practice of this vow until I attain supreme
cnlightenment, so as to make my [tsuddha-] land vast and pure and the Srivakas
there all faultlcss.
"'World-Honored One, from now until my attainment of supreme enlight-
enment, if I, who have resolved to pursue all-knowing wisdom, have any sensual
desire resulting in an ejaculation,even in a dream, then I will be disobeying all
Buddhas, the Tathagatas.World-Honored One, I will follow this practiceuntil I
realize supreme enlightenment, so as to makc the monastic Bodhisattvas rn my
larrd free fronr ejaculations.even in drcams.T
"'World-Honored One, I have resolvedto pursue all-knowing wisdom. If,
however, lvhen I have attained supreme enlightenment, the women in my Bud-
 PnarsrNt;TaltrA<;lra Axsr)sHyA'sMrnrrs 319

dha-land have the same femalc faults as those of womcn in other lands, then I will
relinquish suprcme enlightcnment.If I do not relinquishit, then I shall bc cheating
all tsuddhas.'. . .
"Sa.iput.a, at that timc, Tath-gata Great Eycs prophesiedBodhisattvaAkso-
bhya's attainment of supreme cnlightenment, saying, 'Good man, in a future life
you will become a tsuddhanamed TathagataAksobhya; the Worthy O'e, thc per-
fcctly Enlightened one, thc one Pcrfecti' Learning and co'ducr, thc well-Gone
One, the World-Knowcr, the Unexcellcd One, thc Great Tanrer, the Tcacher
of Gods and Humans, thc Buddha, the World-Honored Onc.' Thc prophecy
was similar to l)iparhkara Buddha's prophccy of my attainment of suprenrc cn-
lightcnrncnt.
"Siriput.", when lJodhisattvaAksobhya reccive-dthe prophco,, rhcre was a
grcat light that illuminatcd the whole world, and the carth quaked rn the six u-avs,
as did thc billion-world univcrse u,'herrI realizedall-knowing wisdom.
"Furthermore, Sariput.", at thar tinrc all thc tlowers, trees, a'd.junglcs of
the billion-world univcrsc leancd toir"'ardthat Bodhisattva,just as all the srasscs
and treeslcancd toward mc rvhen I realizedcnlightenmcnt.
"Furthermorc, Srrip,rtr., when BodhisattvaAksobhya receivedthc prophccy
lrorn thc -tsuddha,all the gods, rlrasons, yaksas,asuras,garudas, kinnaras, and
mahoragasof that billiorr-world univcrscjoincd their palnrs anil prostratedthcm-
selveswith their headsat thc Bodhisattva'sfeet to pay honragc to him, just as all
the gods, dragons. a'd so forth of thc Sahaworld did to me whcrr I rcalizedercat
crrlightennrenthere.
"Furthcrnrorc, S,riputra, at the momc't when Bodhisattva Aksobrrya re-
ceived thc pr'phccy, all the pregnanr wonrc. in the world gave birth to rhcir
childrcrr safely and pcace{ully, u'ithout travail or difllculty; the blind rccovercd
their sight and the deaf restorcd their hcaring, all just as ir was whcn I attaincd
Buddhahood.
"Furthcrmore, Si.i1-tut.., at the tw() moments-whe' thc Ilodhisattva-
Mahasattva Aksobhya resolved to pursuc suprcme enlightenr-nc't,and n,hcn Ta-
thagatirGreat Eycs, the worthy o'c, rhc Perfcctly Enlightencd o'c, prophcsicd
his attainnrentof enlightenmcnt-no scntientbeing died an unnatural dcath, jr-rsr.rs
it was when I realizcclall-knowing wisdom.
"sariputra, when Bodhisattva Aksobhya receivcdthc prophecy, the scrtient
bcirrgsof thc ll.calm of Dcsire brought superb dclicaciesto him and plavcclcclcstial
music tbr him, as oflerings.
"Se.ip.rt.", such arc thc mcrits achieved by thc Bodhisattva-Mahisattva
Aksobhya alter hc receivedthe prophccy."
Therr the Venerable S..tpr,t.a said to the tsuddha, "Worlcl-Honored One,
most extraordinary is thc Tathagata,the Wortl-ry or-rc, the Pcrlcctly Enlightened
orrc, who is so skillful i' cxplai.i'g the inconceivablestatcs of tsuddhas, the
inconceivablcstatesofdhyinas, the i'conceivablc statesofdragons, and the incon-
ccivable karmic rcsults. world-Ho'orcc'l one, whcn the Bodhisattva Aksobhya
32() ON PupE Lauo

abidc-din the initial generation of bodhicitta, he embraced the before-mentioned

mcnts: u'hen hc rcccivcd the Tathagata'sprophecy, he perfectedthose great, in-
conccivablemerits."
T h e B u d d h a t o l d S a r i p u t r a ," S o i t i s . s o i t i s , a s y o u s a y . "
Then thc VenerableAnanda saidto Sariputra,"Most virtuous onc, thc World-
Honorcd One has explained only a small portion of that novice Bodhisattva's
nrcrits of wearing thc armor of vigor, not all of them."
Sa.iput., said, "So it is, so it is. Thc Tathtgata has only touched upon thenl
briefly. Why? Becausc when that Bodhisattva first brought forth bodhicitta and
donned thc armor of vigor, he achievedinconccivablc,immeasurablemerits."
Sa.ipnt., said furthcr to thc Buddha, "World-Honored Onc, now you have
praised briefly tsodhisattva Aksobhya's superb merits of wearing the armor of
vigor. May the World-Honoreci ()ne elaborateupon thcm for thc sake of gathcr-
ing in Bodhisattvasof thc prcscnt and futurc."
The Iluddha told SJriputra. "lnconcervableare thc merits of Ilodhisattva
Aksobhya whcn hc first brought forth bodhicitta and donncd the armor of vigor.
Now I will further relate to yorr a small portion of them. Listen attclltively and
thirrk wcll about thcrn."
Sa.ipr.tt.,said, "Yes, World-Honored One. I am willirrg and glad to listen."
'Evcn
Thc Buddha said, "Thc tsodhisattvaAksobhya oncc madc this vow: if
cmpty spacechangcs,I shal1not withdraw from my grcat,vows.'Bccausc of this
vow, IJodhisattva Aksobhya acl-rievedall merits quickly. S-ripr.rtra, I cannot find
any Bodhisattva in thc Worthy Kalpa who wcars thc arrnor of vigor as Bodhi-
sattva Aksobhya did. S5.ip.rt.r, thc practiccscultivatcd by Bodhisattva Precious
Banrrer were less than a small part. or everl an infinitesimal part, of those culti-
vated by Bodhisattva Aksobhya.
"Si.iput.r, in wcaring the armor of vigor, Bodhisattva Aksobhya had no
peer among countlcss thousandsof other -Bodhisattvrs.Siriputra, with his firm
vows, Bodhisattva Aksobhya has realizedsupremc cnlightenment. Now he is liv-
ing in the World of WondcrfulJoy and is named TathagataAksobhya, the Worthy
Onc, the Perfectly Enlightened One. ."

II

At that time, Sariputrasaid to the Buddha, "World-Honorcd Onc, the tsuddha has
cxplained the merits acquircd by Tatl.ragata Aksobhya when he was cultivating the
Bodhisattvapractices.I hope that the World-Honored One will reveal and elabor-
atr- Lr[]ol1the merits and magr-rificenceof the present land of Tathigata Aksobhya.
\\'hr'? So that sentientbeings who follow the Bodhisattva-pathmay dclight in the
rncrits of that land after hearing them and desire to scc, worship, and make
ot-teringsto thc Buddha thcrc; and so that scntientbcings in thc Srlvaka stagewho
 PnRrsrNcTarnAcara AxsosHya's Mlnrrs 321r

have realized Arhatship may also wish to worship, makc offcrings to, and servc
that Tathagataafter hearing of the merits and magnificcnccof his land."
Thc Buddha told Siriputra, "Well saidl It is cxcellent that you can make a
requcst of such significance. Now listen attentively and think well about this; I will
explain it to you in detail."
Setiput." said, "Ycs,'World-Honored One, I am willing and glad to listen."
Thc Buddha told Sariputra. "Whcn Tathigata Aksobhya, the Worthy One,
the Perfectly Enlightcned Onc, realizcd all-knowing wisdom. he emitted a great
light ovcr thc entirc billion-world univcrsc. At the same time, thc earth quaked in
the six ways. Knou'ir.rgthat TathagataAksobhya had realizedsupreme enlighten-
ment, the sentient beings of that world did not think of food, hungcr, thirst,
fatigue, a resting place, or sleep for seven days and nights; thcy telt only peace.
happiness,joy, love, and kindness. At that time, all sentient beings irr that land,
including the gods in the Realm of l)esire, were rid of sexual desire. Why wcrc
those sentier-rtbeings ablc to errjoy such blessingsin that lifetime?It was bccauscof !

the powcr of that Tathagata'soriginal vows. Sariputra,when TathagataAksobhya,

thc Worthy One, the Perfectiy Enlightcncd Onc, realized all-knowing wisdom, all I

the sentient beings in that land joined their palms with utmost sincerity toward I
hirn. Duc to this carncst aclnrirationfor the lathagata, they were able to cnjoy
such innumerablc blcssinss in that lifctimc.
"Furthermore, Sa.i-put.r,that tsuddha-larrdis peerlessin merit and magnifi-
cencearnong the innumerableBuddha-lands.Sariputra,that Tathigata has achieved
a supcrbly adorncd Buddl-ra-landbccauschc made those great vows when follow-
ing the Bodhisattva path, just as I have now achievedwhat I originally vowed to
achicvc.
"Sa.iput.a, when Tathagata Aksobhya, tl.reWorthy One, thc Perfcctly En-
lightcncd Onc, rcalizcd suprcmc enlightenment, at that instant, at that very mo-
ment, all the sentient beings of that billion-world univcrsc, with or without the
dcva-cye, could see Tathtgata Aksobhya. S5riprt.", it was also the fulfillment
of that Tath-gata's original vows that caused the sentient beings to attain this
blessing.
"Morcover, Sr.ipnt.r, whcn TathagataAksobhya rcalizcd supreme enlight-
enment while sitting orr the bodhi-site, Papiyan, the king of demons, did not try
to hinder him. Also, innumerablehundredsof thousandsof gods made offerings to
the Tathagata with fragrant flowers and celcstialmusic; and each one brought firre,
powdered sandalwood to sprinkle over the tsuddha. The powdered incenseand
garlands of flowers formed a canopy in thc air. Seriputrr, all this was made
possibleby the power of TathagataAksobhya's original vows.
"Furthermore, Sariputra,when that Buddha attainedenlightenmenr,a grear
light illuminated the whole billion-world universe, outshining the lights of the
sun, moon, and heavens.The appearanceof this auspicioussign was also due to
thc fulfillment of TathagataAksobhya's past vows."
At that time, Siriputra said to the Buddha, "World-Honored One, when
-)zz ON Punc LaNo

BodhisattvaAksobhya was following the Bodhisattvaparh in thc past, hc wore the

great armor of vigor and was thereforeablc to rnake those grcat vows. Becausehe
had cultivated the practicesand vows of a Bodhisattva,he could causcinnumcrable
hundreds of thousandsof sentientbeings to plant good roots leading to suprcmc
enlightenment. He further dcdicated those good roots to thc attainment of su-
premc enlightenment and of a pure Buddha-land, which were both fulfilled throush
the power of such a vow of dcdication."s
The tsuddha told Sariputra, "Morcover, in that Buddha-land, thcre is a
bodhi-tree made ofthe seventreasures,one leagucin height. The trunk ofthe tree
is half a milee in circumferencc;the shadeof its branchesand lcavcs, onc leaguein
circumfercncc. Under thc tree is a platform, four leagucs in circumference, with
stepsleading down to thc ground. That tsuddha u'as seatedon the platform when
he realized enlighter-rmer-rt.Around the bodhi-tree are rows of palm trecs and
jasmine trees, which, in thc gcntle breeze,gave lorth a harmonious ar-rdelegant
sound surpassingall worldly nrusic.
"Furthermorc, Siriput.a, that Buddha-land docs not have the three misera-
blc plancsof existcnce.what are the thrcc?They are: the plane of hcll-dwellcr, the
planc of animals, and the rcalm of Yama.ro All ser-rtient beingsin that Buddha-land
have accomplishedthe te' good deeds. f'he ground is as flat as a palm and the
color of gold, with no gullies, brarnblcs,or gravcl; it is as soft as cotton, sinking as
soon as one's foot stepson it and rcturning to its origirralstateas soon as the foot is
liftcd.
"Se.iprtrr, that Buddha-land is free of three ki'ds of sick'css. what are the
three?Thcy are: the discasescauscdby wind, coldness,a'd phlcgm.11Se.iputra,i'
that lluddha-land, ali scntientbeingsare free from lying, an ugly appearance,a bad
odor, and filth. Thcy have little desire,hatred, and ignorancc.There are no jails or
prlsoners.
"S5.iputr., i' that Budclha-land,no one lcar's or follows hcterodox doc-
trines. Thc trees thcre are always laden with flowers and fiuits, and thcrc is also a
spccialkind of trcc named kalpataru,which producesfine garments of five colors.
The garments remain bright, beautiful, fresh, clean, and cxtraordinarily fragrant all
the time. Just as celestialflowers give forth various kinds of fragrance,so do the
garmcnts. The fragrance issuing from the bodies of those who wear these gar-
ments is exactly thc same as that issuing fron-r the garmcnts. Thc sentient beings in
that land, likc people in this world who are rich and happy, have plenty of
wonderful garments to wear as they please.
"Se.iprrt.r, the sentient beings in that land, like thosc in thc Heaven of the
Thirty-Three, obtain rhe food and drink they need whenever they wish; and they
do not discharge excrement, filth, or anything impure.
"Se.ip,.ttt", the palaces and towers of that land are all decorated with the
sevcn treasures and surroundcd by many ponds filled with the watcr of eight
meritorious qualities, to be enjoyed at will. There are also many gardens and
pavilions, all pure and clean. The sentient beings there all live with joy in the
Dharma.
 PnarsrNcTarnAcara Arsossya's Mgnlts 323

"Sariput.r, in that ,land, there is no jealousy antong human bcings. Every

woman is bctter than thc best in this world, and has achievedcclestialmcrits of
which earthly merits arc less than o'e hundredth, one thousandth, onc hundred
thousandth, onc of a hundrcd thousand million myriad parts, onc of any numbcr
of parts, numerical or figurative, down to one inflnitesinralpart.
"Sa.ip.rt.r, the people of that land possesslavishlv decoratcdcouchesmade
of the seven trcasures,in accordanccwith their karmic results.when thcy sleepor
rcst, thcy usc pillows madc of cotton floss. All thesc splcndid things arc achieved
by virtuc of TathagataAksobhya's past vows.
"siriputra, the food ar-rddrink of thc people in that land arc thc sanre as
those ofthe gods ir color, fragrance,and taste.Justas thc pcoplc ofUrtarakurur2
have only o'e ki'g, so thc peoplc of the Land of wondcrfulJov havc only Trtha-
gata Aksobhya as tl-rcirDhrrma-Lord; rnd just as the gods of the Hca'cn of thc
Thirty-Thrce attend o' Sakra. so thc pcople of the Land of wo'clcrfr.rl loy all
'I'athagata
attend on Aksobhya.
"Sr.iput.r, you should know thc r.neritsand magnificence of Aksobhya
Buddha's land. Sariputra, none of thc sentie't bei.gs of that land arc mentally
unrestrained-why? It is also becauscof the por,l'erof TathagataAksobhya's orig-
inal vows."
At that timc, hearing the Iluddha praise thc mcrits of the Buddha-land of
TathagataAksobhya, a nronk becamegreedily attacheclto it and said to the Bud-
dha, "Y/orld-Ho'orcd c)nc, now I wish to be bor' i' Aksobhya lluddha's land."
The Buddha told the rnonk, "With your lbolishnessand delusion, how can
you be born there?Why? Recauseonc with any passionor attachment cannot be
born in that tsuddha-land. o'ly thosc who havc planted good roots and cultivated
pure conduct can be born there."
T h e r r h e a d d r c s s c dS t r i p u t . r a g a i n . " F u r t h e r n r o r c .S i r i p u t r : r ,i n t h a t l a n d . i f '
the sentient beings wish it, a clean pond will appcar at their thought, filled with the
water of cight meritorious qualities,fit for drinking, rinsing the mouth, washing,
and bathing. If anyone dislikesit, it will immediately disappear.
"Sarip.ttrr, in that Buddha-land, there is a fragrant brcczc, gentle, agreeable,
antl plcasantto everyonc'smind. The fragrant brccze carriesfragranceto all gods
and humans who likc it, but not to those who do not likc it. Seriputra, all these
mcrits and splendors are brought about by the powcr of rathigata Aksobhva's
original vows.
"Furthernrore, i' that land, mothcr and child are safe a'd u.sullied. from
conception to birth. How can this be? All this is duc ro the pou'cr of Tathigata
Aksobhya's original vows. Siriputra, in rhat Buddha-land, thcre is such peaceand
bliss.
"Sa.iput.a, in thc land of TathagataAksobhya, the Worthy One, the per-
fectly Enlightened one, there is neithcr trade nor trader, neither farms nor farming;
there is happiness at all trn-res.
"Sariputra, in that Buddha-land, singing and playing do not involve sexual
dcsire. The sentient beings there derive their joy exclusively from the Dharma.
321 ON Pune LaNo

"Sariputra, in that Buddha-land, therc arc rows ofjasrnine trccs and palm
trccs, which, when stirred by a gcntle breezc, rvill give forth a harmonious and
clegant sound that surpassesevcn thc celestialmusic played by gods.
"Sariputra, any Bodhisattva-Mahasattvawho intends to acquire a tsuddha-
land should accumulate such merits, adornments, and purity for his tsuddha-
land as Tathagata Aksobhya did for his wher.r he was following the Bodhisattva
practices.
"Sa.iputra, therc is no darkncssin that Buddha-land. It has sur-rs
and moons,
but they do not givc out light. Why? BecauseTathagataAksobhya has an ever-
shining light which illuminates the cntire tsuddha-land.
"Si.ipr..,t.r,if a wish-fulfillir.rgpearl is put in rhc cenrerof a high, large rower
with its windows and doors closcd tightly, the sentient beirrgstherein will scc a
brilliant light day and night. Lr thc same manncr, the sentient beings of that
Buddha-land always scc thc radianceof the Tathigata. Siriputra, thc large tower
standsfor the world of wonderful Joy; thc wish-fulfilling pcarl standsfor Tathi-
gata Aksobhya; the light of thc wish-fulfilling pearl, the light of tl.ratBuddha; and
thc scnticnt beings within the tower, the sentientbeings in thc World of Wonder-
ful Joy.
"Se.iputra, wherever Tathagata Aksobhya walks or stands, a thousand-
pctalcd lotus appcarsspontaneouslyto support his [cet. The flowcr is goldcn in
color; there is rrothing like it in this world. Sariputra,this is also achievedby the
supcrb powcr of the vows of TathagataAksobhya, thc Worthy Onc, the Perfectly
EnlighterredOne."
Thcrcupon, S"ripr.lt., asked the tsuddha, "World-Honorcd One, whcn Ta-
thagataAksobhya enters_aroom, will a golden lotus support his feet or not?"
Thc BLrddhatold Siriputra, "Why do you bother to ask such a trivial ques-
tion? When that tsuddha, the World-Honored Onc, cnrcrs a village or a house, a
thousand-petaledlotr,rsappearswith him. If any good man or good women thinks,
'V/hcn
the Tathigata condescendsto enter this roonr, may the lotus beneath his
feet close its pctals,'the flower will do so immediately. If anyonc wishes the lotus
to stay in the air, the flower will also do so immediatcly. All this is due to that
Tath-gata's awcsome power.
"Sariputra, the lotus which holds the feet [of thc Tathagatal will then be
given to the people, and they will build a stfrpa for it and make offerings to it.
"S.rip.rt.r, that Buddha, the V/orld-Honored Onc, travels through the whole
billion-world universe to expound the Dharma; and whcrcver he goes, a flower
appearswith him. Moreover, in whatever land that Tathigata manifests himself, in
that land golden lotuses also appear. By the awesomc power of that Buddha, his
cntire billion-world universeis adorncd with thousand-pctaledgoidcn lotuses."
 Pn,trsrNG
TarsAc;ara Axsosnva's MERrrs 325

III

"Furthermore, Sa.iput.r, when Tathigata Aksobhya cxpounds thc Dharma, he

can skillfully subdue countlesssentientbeings, rnaking thcm all attain Arhatship;
numerous are those who will dwell in the mcditation of thc cightfold liberation.
"Sa.iputrr, Tathigata Aksobhya, the Worthy Onc, thc Pcrfectly Enlightened
One, has a host of Sravakasincalculablein number. I cannot fir-rdany arithmetician
or any arithmetician'sdisciple able to compute how manv hundreds of thousands
of millions of billions of trillions of Sravakasthcrc arc ir.rthc host. Siriput.a, ,,o
onc can asccrtain thc total numbcr of the Srlvakas in ternrs oi thosc figurcs.
Si.iput.", just as the nun-rber of good men r,vho have attained thc fruit of e
Strcanr-enterer,thc fruit of a Oncc-rctunler, or the fruit of a Nonrcturncr irr ury
land is difficult to asccrtain, so is thc nurnbcr of good men r,r,hohavc attair-rcdthc
fluit of an Arhat in that land.
"striputra, [irr my land,] indolent people can attain thc lruit of a Strcam-
cnterer. They will bc born as humanp'scvcrr'irnorc timcs and bc further taught the
Dharrna bcforc thcy can attairr thc supcrior fruit [of an Arh:rt]; thercfbrc, I call
';reople
tl-rer-r-r of seven rebirths.' Siriputra, Iin thc land of Tathigata Aksobhya,j
inclolcnt pcoplc can attain thc fruit of a Stream-entercrat Tathlgata Aksobhya's
first discourseon the l)harnla, thc fruit of a Or-rcc-returner
at the secondcliscoursc,
thc fruit of a Nonrcturncr at thc third discoursc,and the fruit of an Arhat at the
fourtl-r discourse. They are said to be indolcnt bccauscrthcy lail to cnd all their
detllen-rents at one sittirlg.
"Sa.iput.a, ir-r that tsuddha-land, those who have attained thc fruit of a
Strcam-cntcrcrwill bc clcanscdof all dcfilcmentsin one lifetime, unlike the Stream-
enterersof this world, who have to go through scvcn morc births. Those who
have attained the fruit of a Once-returner will be frecd frorn all suffcring in onc
lifctimc, unlikc thosc calicd Oncc-rcturncrsin this world, who have to EJothrough
one more birth. Thosc who have attained the fruit of a Nonrcturncr r".ill bcconrc
Arhats in one lifetime, unlike those callcd Nonrcturncrs in this world, who have to
be born in thc uppcr rcalms Ibeforc they are liberated],though thcy will not rcrurn
to this carth. .13
"Furthcmrorc, Sa.iput.a, in that Buddha-land, thcre art: stcps rnadc oi thrcc
precious materials-gold, silvcr, and lapis lazuli-extending from Janrbudvipa to
the Hcaven of thc Thirty-Thrcc. Siriputra, when the gods of thc Heaven oi the
Thirty-Threc desirc to sec TathagataAksobhya, to worship and nrake oittrinqs to
him, thcy can dcscendthc prccious stcps to thc Iluddha's place. Whcn thc,v find
that the peoplc of [that] Jambudvipa are rich, prospcrous. and have cvcrything
'Wc
thcy need, they will become dcsirousand say, gods havc thc good fortune of
gods, and the people ofJambudvipa have the good fortune of human beings. Now
I seethat thcir fortunc is as excellentas ours. What is morc, thc pcoplc ofJambu-
dvipa have a good fortune even surpassingours: Tath-gata Aksobhya is expounding
 ON Punr LaNo

of the true Dharma there. This is why we gods always prefer the human world.'
"Saripntr", the pcople of that Jambudvipa havc no dcsireat all to be born in
'ln
the heavens.Why? Because[they think,] the human world, Tarhigata Akso-
bhya constantly cxpounds the true Dharma to benefit us, and our good fortune is
not different from that of the gods. The gods of the Heaven of the Thirty-Three
are no match for us.'
"Sariprtr", in that land, by the Buddha's divine power, gods and humans
can see each other. Just as the people of this Jambudvipa scc the moon and stars,
so, Sa.iputra, the people there can look upward and see thc palacesof the gods
above. Sariputra, this is also achievcd by the power of the original vows which
Tath-gata Aksobhya made when he was cultivating the Bodhisattvapractices.
"Se.ip,rt.", the voice of the Iluddha expounding thc Dharma spreadsovcr
thc cntirc billion-world universe, and is heard everywherc by the four kinds of
devotees.
"Sa.ipnt.r, the Sravakasthere wish for no othcr food than Dharma-food.
When listening to thc Dharma, they are singlc-minded and calm; they do not fecl
tired physically or mentally, whether sitting or standing. Siripurra, Tathagata
Aksobhya stays in midair whcn cxpounding thc l)harma to rhc assembly. The
Sravakas, whether or not they themselveshave miraculous power, all stay in
rnidair by thc awcsomc power of the Buddha when they listen to the essenceof the
Dharma, bcaring thcrnsclvcswith dignity in thc three deportnrerrts.What are the
t h r e d ?W a l k i r r g .s t a r r d i r r ga, n d s i t t i n g .
"When these Srivakas intcnd to enter parir-rirvlna,they sit cross-leggedand
then immediately enter it. At that ntoment, the earth quakcs. After thcir parinir-
vlna, all gods and hurnans conle to makc offcrings to them.
"When the Arhats arc rcady for parinirvana, they producc fire fron-r their
bodies to cremate themselvcs;or become extinct spontaneously,lcaving no relics
behind; or roam in thc' sky like clouds of fivc colors, and thcn disappearin an
instant, without leaving a trace; or stand in thc sky and then vanish like rairr falling
to the ground.
"Se.iput.r, this is also because,while cultivating thc Bodhisattvapracticcsin
thc past, Tathtgata Aksobhya, the Worthy Onc, the Perfectly EnlighterredOne,
'lf
madc this vow: I rcalizesupremc cnlightcnment. thc SravakasIin nry land] will
cntcr parinirvarlawith dignity in thc threc deportmcnts.'
"Furthermore, S.riput.,r. nrany Srlvakas of that tsuddha-landhavc attained
thc fbur fearlessnesses, and even nrorc havc attainedthe four bascsof miraculous
powers. Sa.iprrt.", thc Sravakasof that land have accomplishcdthesc complcte
nrcrits."
At that timc, Sariputra said to the tsuddha, "World-Horrorcd Onc, illus-
tnous, great, and vast indccd are the merits accomplishcd by thr- Srivakas of
Tathlqata Aksobhya, the Worthy ()nc, the PerfectlyEnlightened Onc."
 PnarsrNcT.qrHAcara ArsoeHva's Mrnrrs 327

At that time, the VenerablcSr.iput.r thought, "The World-Honored One hasjust

now discussedthe merits of the Srivakas. Mav thc Tathigata also cxpound thc
completc mcrits of the Bodhisattvas.Why? Becauscall othcr nrcrits comc 1-rom
them."
Then, knowitrg S;.iput."'r thought, the tsuddhatold hinr, "ln that Buddha-
land, innumerablc hundreds of thousandsof Imillions of] billions of Bodhisattvas
attend the assembly,and, by thc divinc powcr of the lluddha, all thc Rodhisattvas
who havc icft the household life can understand,accept, uphold, rcad, and rccite
what they have heard.
"siriputra, thc Dharma which I havc cxpounded ir"rthis rvorld rs a r.'crv
small part-less than one hundrcdth, onc thousandth, onc hundrcd thousandth,
onc hundred billionth, one of any number of parts, onc minutc part, or cvcn orlc
infinitcsimal part-of the I)harma-treasureexpounded by Tathigata Aksobhva.
"sariputra, this is all bccauscTathagata Aksobhya, thc Worthy One, thc
Perfcctly Enlighter-redOne, made this vow when cultivating thc Bodhisattva prac-
'When
tices: I attain Buddhahood, may all thc Bodhisattvasin my land, by my
awesome power, be able to understand,accept,uphold. read, and recite rvhatever
they hear lliom the lluddhal.'Siriputra, by thc divine power of thc original vow
made by that Tathigata, those Bodhisattvasare ableto understand,accept,uphold,
read, and rccitc with facility all that thcy havc hcard from thc Buddha.
"Furthermorc, Si.ip.,t.", if thosc Bodhisattvaswant to go to anothcr Bud-
dha-land, they arrive thcre as soon as they think of that land, wcaring the nativc
costumc, spcaking thc local languagcwith no acccnt,and acting in harmony with
the customs of that land. They pay homage ar"rdmake offerings to the Tathigata of
that land, listen to the true Dharma, and ask pertinent questions.When thcy have
done all they can, they return to Aksobhya Buddha.
"Sa.iputra, nine hundred ninety-six Buddhas will appearin this world dur-
ing this Worthy Kalpa.raA tsodhisattvawho wishcs to scc thescTathagatasshould
make a vow to bc born in Aksobhya Buddha's land.
"Sariput.a, if good mcn or good womcn Iwho follow the Bodhisattva-path].
after their dcath in this Buddha-land or anothcr Buddha-land, have becn born. are
beirrg born, or will be born in the tsuddha-landof TathagataAksobhva. thcr. u'ill
not believe or abide in the stageof Sravakas.Why? Becauscthosc r,r'hotbllou' the
tsuddha-pathwill always meet the Tathagata,and give thc cclcstialdemon Pipivan
no opportunity to hinder them. They will give up thc-two vchiclcs tbrcver, and
attain supremc cnlightcnrncnt without fail. Thcy will alu'a-vsparticipate in that
Tathigata's great assemblies.
"Seriputra, you should know that thosc scnticnt beings who dwcll in the
purc Buddha-land of Tathagata Aksobhya will nevcr bc subjcct to dcgcneration,
 328 ON Puns Lar.ro

seduction, or regressior-r;thcy will abidc in the pursuit of suprcmc enlightcnment,

have grcat power, bc immovable, and never regrcss.
"S..ip.rtrr, if good men or good women arc born in that land aftcr their
death in this world or othcr worlds, thcy rvill, at thc time of thcir birth, have this
'I
thought: have enteredthe Tathagata'sroorn and havc taken up my abode in thc
city of fcarlessness.'
"siriputra, those tsodhisattvaswill comply u'ith thc p-ramita of wisdom in
'
whatever thcy say, and they will respectonc another and regard ollc another as
teachers.
1i "Furthernrore, S..iput.r, oI thc ]lodhi:attvas in that lluddha-land, fi-'w are
I householdcrs;many are nronks. By thc tsuddha'sdivinc power, thcy can under-
i stand, accept, uphold, rcad, and rccitc rvhatever thcy have hcard
[fronr thc Bud-
dhal. Sariputra, thc lay llodhisattva-Mahasattvaswho are unablc to participareill
the assemblylscan by thc tsuddha's miraculous pou,cr hcar, undcrstand, accept,
uphold, read, and rccite with facility the l)harma expourrdcd,wherevcr they are,
whether sitting or standing.The tsodhisattvasr,vhohavc lcft the householdlife and
are not in the assemblycan do the sane. Also, thcsc Bodhisattvas,in thc courseof
deceaseand rcbirth, never forgct the sutras thcy have hcard, and can be born in
arry Buddha-land thcy wish. Sariputra,rhis is also achievedthrough thc merits of
Tath-gata Aksobhya's original vows.
"siriputra, if a llodhisattva wishes to scc numcrous hundrcds of thousands
of [nrillio's ofl billio's of 'ryriads of Buddhas in onc lifetime, he should vow ro
be bor' i' thc la'd of Tathigata Aksobhya. After his birth there, hc will see
i''umcrable Buddhas a'd plant all kinds of good roots; he can also expound the
cssenceof the Dharma to llumcrous hundreds of thousandsof sentient beinss to
increasetheir good roots.
"Sariprtr", if tsodhisattvas,afrcr their death in this world or orhcr worlds,
havc bccn born, are bcing born, or will be born in the tsuddha-landof Tathagata
Aksobhya, thcy will all attain thc stagc of nonregrcssion.Why? Becausein that
Buddha-land, one is not obstructcdby the cclcstialdemon Pipiyan or disturbedby
demonic influences.
"Sitiput.r, a vcnomous snakc subjugatcdby a magic spell cannot hurt any-
onc, and insects or wornrs will not be worricd or afraid upon sccing it. Yet,
harmlcssas it is, it is still calleda vcnofilous snakcbecauscit has reccivcdthe form
of a snake as a result of its previous karmas. Siriputra, thc sanreis rruc with the
celestialdemon P-piyan. Whcn TathSgataAksobhya was following thc Bodhi-
sattva practicesin the past, hc vowcd to dedicatehis good roots thus: 'Whcn I
realizc supreme enlightcnnrcnt, I will subjugateall dcmons so that they will not
c:ruschindrancesor troublcs. They will not hinder or trouble the Bodhisattvas,
Srar-akas,ordinary peoplc, or othcrs in the wholc billion-world ur-rivcrsc.'ISub-
iug.rtud iis thcy arc,l the demons remain in demons' forms bccauseof their pre-
vious karmas They regret this in thc hcaven whcrc they arc born, and blame
thenrselvcsfor bcing incarnatcdas beings called'dcmons' owning to thelr prcvious
 PursrNc TarnAcara Axsosuya's MERrrs 329

karmas perforned from beginninglesstime. In spitc of the powcr thcy cnjoy, they
loathe their state. When that Tathagata expounds thc Dharma, thc dcmons and
thcir retinues are often among the listeners.After hearing the Dharma, thcy bc-
'How
come pure in mind and ycarn to bc Srtvakas,thinking, can we, too, abidc in
tranquillity, havc fcw dcsircs, and bc contcnt?' Bccause those demons have a
constant dcsire to leavc the houschold lifc and have no intention of hindering
others, the Sravakas,Bodhisattvas,and ordinary peoplc in that land can all abidc in
pcace and happiness.This is also due to thc awesomc po\\'cr of that Buddha's
previous vigor and great vows. Sariputra, this is also a superb adornmcnt of
Aksobhya Buddha's land. . . .
"sariputra, thosc Bodhisattvaswho have receivedmy prophecv and attaincd
nonrcgrcssionwill bc born in Aksobhya lluddha's land. Howcver. Siriputra, this
does not mcan that I forsake the Bodhisattvas born in that Buddha-land. If an
anointed ksatriya king lcarns that the army of a hostile nation is coming to stcalhis
'My
wealth and throne, he will think, queen, concubincs,and bclovcd children are
not strong enough to resist the enemy. I will kccp them, together with mv trea-
sures,in the palace,out of harm's way.'Then he will ovcrcomc his encmy, so that
his country is blesscdwith pcaccand frccd from danger, and there is no longcr any
fear of disaster.Sa.iput.r, jr-rstas the king docs not abandon his treasures,beloved
cl-rildren,queen, and concubines,so I do not forsake the Bodhisattvas,and thosc
who follow the Boclhisattva practiccs should know this. Like the palacc, that
tsuddha-land is free from fear; like thc lcadcr of thc cncmics, the celestial demon
Plpiyan [in my land] tries in every way to hinder those who follow the Bodhi-
sattva practices;and like the great kirlg who is not disturbcd by thc invading
encmics, thc Tathagatais not harassedby the celestialdemons.
"Sa.iput.., suppose a nran, afraid of his creditor, runs far away to the
frontier. He will be spared pcrsccution at the hands of the creditor and others
conccrned.Why? Becausethe creditor and his farnily cannot rcach him, due to the
great distanceand danger involved. In the same way, thc Bodhisattvasborn ir-rthe
Land of Wonderful Joy are beyond the reach of Pipiyan, who is kept away by the
insurnrountabld c ifficulty of thcjourncy.ro
"Seripr.tt.", in this billion-r'u'orld universe, the celestial demon Papiyin hin-
ders Bodhisattvasand Sravakasin every way. In the Land o[ Wondcrful Jor'. thc
celestialdcmons do not do dcvilish deeds.The Bodhisattvasborn there in thc past,
prcscnt, and future are free from fcar fbrcvcr. Why? Becausewhen that Tathagata
'When
was following the tsodhisattva-path,hc dedicatcdall his good roots thusi I
realizesupreme enlightenment, the celestialdenons will not hindcr anvone or do
any dcvilish dceds.'Siriprrt.r,just as poison losesits toxicity and bccomesfood for
a strong man who can take it skillfully and digest it, so the cclestialdemons of that
land, insteadof doing harm, are always bcneficial.
"Sa.iputrr, innumerable such merits are achievedin that tsuddha-land."
At that timc, Sariputra thought, "Now I wish to scc Tathigata Aksobhya,
the Worthy One, the Perfectly Enlightened Onc, and the Srivakas o[ that Bud-
330 ON Purs LaNrr

dha-land." Thereupon, perceiving what was in Siriputra's nrind. the World-

Honored One, by his divine power and without risins from his scat, caused
Sa.iput.. to seeall of them.
Thc Buddha asked Seriputra,"Havc yolr sccn thenr now?"
Sa.ip.,t.. answered, "Ycs, I have."
T h c t s u d d h aa s k c dS l r i p u t r a ," l ) o y o u s c ca r r l ' d i f i l r e n c c .s u c h a s s r r p e r i o r i r y
or inferiority, among thosc gods and humans?"
Seriputra answercd, "No, I do not. Why? BccauseI see that thc clothing,
lbod and drink, and valuable objects enjoyed by thc humans of thc Land of
Wonderful Joy are gods' implcmcnts of plcasurc.Tathigata Aksobhya, expound-
ing the Dharma to the asscmbly, is like a gold nountain, shining briliiantly.
There are innumerable, limitless Srivakas.Just as thc horizons in the four direc-
tions arc boundlessin the eyesofonc sailing upon the great occan, so the Srrvakas
t h c r c a r c l i n r i t l e s si r r r r u n r b c rt o t h c b c h o l d t ' r .W h c r rt h o s c S r a v a k . rrsr c l i s t c n i n gt o
tl.re Dharma, they keep their bodics and minds as still as if they had entercd
dhyana, unlikc the people in this world, who sway and stir, sonlctimes cvcn rn
meditation." . . .
At that timc, a thougllt occtrrrcd to Ananda: "Nor"' I should test the powcr
With this in mind, hc said to Subhuti, "We
of Venerablc Subhuti's.'e"l,oquencc."
should have a look at Tathlgata Aksobl.rya,his disciplcs,anclhis tsuddha-land."
Subhuti told Anar-rda,"lf you wanr to scc that Tathtgata, you should look
upwards."
After Ananda had looked upwards, he said to Subhuti, "I have looked up-
wards as far as I could, but I saw nothing except emptincssand stillness."
Subhnti said, "Tathagata Aksobhya, his disciples,and his Buddha-land are
similar to what you saw when you looked upwards."
Then Sariputra said to thc Buddha, "World-Honored One, as the Buddha
has said, the Bodhisattvasin this world whosc attainmenrof tsuddhahoodhas been
prophesied are not different frorn thc Bodhisattvas born in that land. World-
Honored One, now I do not know why they are cqual."
The Buddha told Siriputra. "Becauscof the equality of the dharmadhatu,
there is no diffbrence between them."

At that time, the Vcnerable Sa.ip,rt.a thought further, "The World-Honored One
has spoken of the infinite merits of Tathagata Aksobhya, the Worthy One, the
Perfectly Enlightened One, in following the Bodhisattva-path. He has also spoken
of the vast, great adornments of that land and the excellent, virtuous deeds of the
Sravakasand Bodhisattvas there. I hope that the World-Honored One will further
tell us about that Buddha's parinirvana and his deeds ofdeliverance thereafter."
 PnarsrNc;
TarHA<;ara AxsosHyA'sMrnrrs 331

Thcn, knowitrg Sa.ip.rt."'s thought, the World-Honored One told him,

"Seriput.a, on thr: day of Tathigata Aksobhya's parinirvana, his magically pro-
duced bodies will appear throughout all thc worlds, including the hells, and will
expound the wonderful Dharma. He will subduc with thc Dharma numerous
sentientbeings, all of whom will attain Arhatship. As a result, thcrc will bc morc
people who have attained the stage beyond learning than therc r.vcrebefore that
Buddha's parinirvina.
"On that day, he will also predict Bodhisattva FragrarrtElcphant's attain-
'After
ment of Buddhahood, saying, my parinirvana,vou u,ill become a Buddha,
named TathagataGolden Lotus, the Worthy One, the Pcrfectlv Enlightened One.'
;-
Furthcrnrorc, Siriputra, thc mcrits of Tathigata Golden Lotus's tsuddha-landand
the number of his discipleswill be the same as those of Tathigata Aksobhya.
"Furthermore, Seriputr., when TathagataAksobhya enters parinirvana, the
grcat carth will quakc all ovcr, and the whole billion-world universc will roar in
the quake. The sound will reachup to the AkanisthaHcaven. [/hen the gods hear
thc sound, they will know that the tsuddha has entered parinirvana.
"Moreover, Sa.ipl-rtr", the forcsts and herbs of that Buddha-land will all
incline toward the placewherc TathagataAksobhya is enreringparinirv.rna.At that
timc, thc gods ar-rdhumans will all scatterover the Buddha garlandsof flowers,
many kinds of incense,and clothing. Thc scatteredfragrant flowers will pile up
around the Buddha to a height ofonc lcague.
"Furthcrmorc, Se.iputrr, when TathagataAksobhya is entering parinirvana,
all the gods, dragons, yaksas,gandharvas,asuras,garudas, kinnaras, and maho-
ragasof the billion-world universewill join their palms to salutehim; also, by the
divine power of the Buddha, the gods in other lands will be able to see that
Buddha enter parinirvina. For scven days and nights, these gods will bc over-
whelmed with grief, will dcsist from the amusements of gods and humans, and
'Tathagata
will fecl no dcsire. They will say to one another, Aksobhya has been the
light of the world and the eye of sentier.rtbeings. Alas, why does he enter parinir-
vana so soon?'.
"Furthermore, Sa.ip..t.", Tathigata Aksobhya, the Worthy One, the Per-
fectly Enlightened One, will issue fire from his own body to cremate himself.
All his relics will be goldcn in color. Just as the timira tree revcals a swastika
sign17in its cross-sectionwherevcr it is cut, so will the relics of that Tathlgata.
"Moreover, Sa.ipnt.r, every relic of Tathagata Aksobhya will bc round,
with the auspiciousswastika sign both inside and outside. Sa.iput.r, just as the
pulaka tree revealsthe auspiciousswastikasign both inside and outside rvhereverit
is cut across, so will the relics of that tsuddha.
"Sa.ip,,tr", the sentientbeings of that land will build strlpasout of the seven
treasures for thc relics all over that billion-world univcrse, and will offer to the
stupasthousand-petaledgolden lotus flowers. These stipas and lotus flowers will
then serve as splendid adornments of that billion-world universe.
"Furthermore, Se.iput.", after Tathagata Aksobhya has entered grear nrr-
132 C)N Punn LaNr

vJna. thc truc Dharma will endure in his world for a hundred thousand kalpas."
Thereuporr,Seriputr. askedthe Buddha, "World-Hor.roredOne, for [a hun-
Jred rhousand] kalpas of what kind will the true I)harma of Tathlgata Aksobhya
:-n.lLlrrir-rthe world?"
The Buddha told Striputrai "Twenty small kalpasmakc onc kalpa,rsand the
truc Dharma will endurc for a hundrcd thousand such kalpas.
"siriputra, aftcr thc cxtinction of thc true Dharma, thcrc will be a grcat light
rllurninating all the worlds in the ten directions, and all the earths will quake,
nraking a great sound. However, [you should know that] the true Dharma cannot
be destroyedby thc cclcstialdcmons, nor will thc Tathagataand his disciplespass
rnto oblivion of thcir own accord. It is bccauscpcoplc of that timc will lack interest
in learning thc Dharma that those who can expound the Dharma will go away
from them. Hearing little of the true Dharma, the people will become more
irrcredulous,and as a rcsult, they will not strivc to practiccthe Dharma. Seeingthe
indifference of the people, monks well-versed in the I)harma will naturally with-
draw into seclusion and preach the Dharma no more. In this way, the subtle,
profound teachingof the tsuddha will gradually disappear."

VI

At that time, the Venerable S"riput." asked the tsuddha, "World-Honored One,
what causes and good roots enable Bodhisattva-Mahlsattvas to be born in that
tsuddha-land?"
The Buddha told Siriputra, "Bodhisattva-Mahlsattvaswho wish to bc born
in the World of Wonderful Joy should follow the Bodhisattva practices cultivated
by TathagataAksobhya in thc past, and make a great vow to be born in that land.
These practices and this vow will enable them to be born in that Buddha-land.
"Furthermore, S"tiprtr., if Bodhisattva-Mahisattvas,when practicing the
plramiti of giving, dedicatethe ensuing good roots to the attainment of supreme
cnlightenmcnt and wish to meet Tathagata Aksobhya, then they will consequently
be borir in that Buddha-land. The same is true if they do likewise when practicing
the paramiti of discipline,and so on up to the piramit- of wisdom.
"Moreover, Sariput.., the light of Tathigata Aksobhya shinesover the whole
billion-world Buddha-land. One should vow to realizesupreme enlightenment in a
future life as a result of seeing this light, so that, after attaining great enlightenment
in that way, he will in turn emanate a light from his own body to illuminate the
n'hole world. Seriputr^, a Bodhisattva who so vows will be born in that land.
"Furthermore, Se.ip.,t.", Tathagata Aksobhya, the Worthy One, the Per-
tecth' Enlightened One, has a limitless number of Sravakas.One should vow to
see them and, afterwards, to perform deeds leading to the attainment of the Bud-
dha's enlishtcnment. This will enable one to have the same limitless number of
 PnarsrNcTaruAc.,{ra AxsosHya's Menrrs 333

Sravakasafter hc rcalizes cnlightenment. Sariputra, a Bodhisattva-Mahasattva who

so vows can be born in that Buddha-land.
"Furthermorc, Seriputra,in that tsuddha-land,there are innumerableBodhi-
sattva-Mahasattvas.One should wish to see these Bodhisattvas, to learn from
them thc practiceof meditation, to be with them at all times, to study with them
the same vehiclc, and to attain the ultimate goal together with them. One should
wish to meet those who pursue perfect, great kindncss and compassion,who seek
enlightenment and (ramanahood,who forgo the intentiorr to follow the two vehi-
cles, who abidc in thc real emptiness,and who are constantlymindful of the name
of the All-Knowing Buddha, the Tathagata,and the names of the Dharma and thc
Sarhgha.
"Si.ipttt.", even those good men and good women rvho have heard the
namcs of such Bodhisattvaswill be born in that Buddha-land, let alonc thosc who
plant good roots in harmony with the plramiti of wisdom and dedicatethem to
fathtsata Aksobhya, thc Wt-rrtlry()nc. thc Pcrfcctly Enlightcncd Onc. 55rrputra.
thcsc arc causesand conditions which enablc onc to bc born in that Buddha-land
without fail.
"Furthermorc, Se.ipnt.r, Bodhisattva-Mahlsattvaswho wish to be born in
that Buddha-land shouid often visualizethe Buddhas, the Tathtgatas, expounding
the subtle, wonderfu'l Dharma in the innumerable easternworlds, together with
'I
their disciplcs.Thcy should vow: will rcalizcenlightcnmcnt, expound the subtle,
wonderful Dharma, and have [a limitless number of] disciples,just as those Bud-
d h a sd o . '
"S"ripr.rt.", thcsc Bodhisattvas should cultivate thc good roots of the three
kinds of recollcction;1ethcy should wish to practicc rccollcction together with all
sentient beings cqually, and dcdicatc thcsc good roots to thc attainmcnt of supreme
enlightenment.
"Sariput.., the Bodhisattvas' good roots thus dedicatedare limitless. Sup-
pose all sentient beings, each holding a container with the same capacity as that of
'Great
[ail] space,said [to onc of thc Bodhisattvas], man, plcasegive me somc of
your good.oorc.'Sa.ip.rtra, these good roots, supposing they were material arrd
given to the senticnt bcings, would fill all their containers and the containcrs
would be taken away without exhausting the good roots. [Why?] Becausethese
good roots are dedicatcdto thc attainment of supreme enlightenment, and so arc
infinite and unchangeable.
"Sa.ip,rtr", becauscof thcsc good roots, which arc achicvcd through these
thrcc kinds of recollectionand are dedicatedto all-knowing u.isdom, one rvill be
followed land protected] by thc Threc Jewcls whcrcvcr he gt.rcs.Siriputra, you
should know that if a Bodhisattvahas achievedthescgood roots, he'rvill not fall to
any miscrable planc of existence,he will be able to subjugatePapiyin and other
demons, and he will bc born as hc wishcs in any Buddha-land in the east, south,
west, north, northcast, northwcst, southeast,southwcst, the zenith, or the nadir.
Therefore, a tsodhisattva-Mahlsattva should accumulate the good roots of such
334 ON Punr LeNo

recollection, and, having accumulated them, dedicate them to Tathigata Akso-

bhya. In this way he can be born in that Buddha-land.
"Furthermore, Sa.ip.rt.", the merits and vast adornmcnts of the Buddha-
land ofTathagata Aksobhya cannot be found in any other ofthe countlessBuddha-
lar-rds.A Bodhisattva-Mahasattva,therefore, should resolve thus: 'By virtue of
these good roots, I wish to see that land, acquire its adornments, and see the
Bocihisattvasthere.'By doing this, Sariputra,the Bodhisattvawill be born in that
Buddha-land.
"Sa.iputra, Bodhisattva-Mahisatrvaswho wish to be born in that Buddha-
land should generatean intense aspirationfor it. Siriputra, i[ good men or good
women have generated such intense aspiration, I will predict thcir birth in that
Buddha-land.
"Sa.iput.", a city is not magnificent rvithout such cmbellishmcntsas rowers,
gardens, groves, ponds, and placesfor elephantsand horsesto roam, though its
r u l e r m a y h a v e p o w e r t o n r a i n t a i np e a c ea n d o r d e r . S i m i l a r l y .S a r i p u t r a s, i n c em y
Buddha-land does not have the same mcrirs Ias TathagataAksobhya's], it is not as
magnificently adorned.
"Si.ipnttt, Tathigata Aksobhya leadsthe Bodhisattvas and followers of other
vehiclesin other lands as well as in the World of Wonderful Joy. Siriputra, if good
men and good womcn, after hearing the t)harma-door of Tathigata Aksobhya's
mcrits, are well able to acccpt, uphold, read, recite, and comprehend it, and wish
to bc born in that land, thcn Tathigata Aksobhya will always prorect and remem-
ber then-runtil the timc of their death, and will keep demons and der'ons'rctinues
from causing them to rcgressfrom their determinatron.
"S5riputra, you should know that right up to their attainment of supremc
enlightenrnent, thcse good men ar-rdgood wonlen will be lree from the fear of
regression;frcc from harm by water, fire, kr-rives,cudgels, ferocious beasts,and
poisonousinsects;and frcc from the terror of Ievil] humans or nonhumans. Why?
Becausethey are always protected and remembercd by Tathigata Aksobhya, and
will be born in his Buddha-land.
"Sa.iput.., just as thc sun, though far away, gives light to the scnricnr
beings of this world, so Tathegata Aksobhya, though far away, illuminates the
Bodhisattvasof other worlds.
"Si.iput.a, just as a monk who has the deva-cyecan seediffcrent things2')in
the distance,so TathagataAksobhya, while renrainir-rg
in his own land, can seethe
lbrms of all kinds of Bodhisattvasin other worlds.
"Sa.iput.", furthermore, just as a monk who has acquircd thc perfect com-
nrand of thc powcr of [knowing others'] thoughts can rcad the ninds of senticnt
bcings cvcn if he is renotc from them, so TathagataAksobhya can perceive the
nrinds of thc Bodhisattvasin other worlds.
"Siriput.r, just as a monk who has attainedthe dcva-earcan hcar any sound
at a distance,so TathagataAksobhya can hear thc scntient beings living in other
'l
s'orlds sar', rvish to be born in that land.'Sariputra, Tathigata Aksobhya knows
 PH.qrsrNG
TaruAcara Axsosrrva's MrRrrs 335

the names of all such good men and good women; he knows, protects, and
remembers all those who accept,uphold, read, recite, and comprchcnd this Dhar-
ma-door of merits."
Sariputra then said to thc Buddha, "lt is rnost cxtraordinary, World-Hon-
ored One, that that Buddha, the World-Honored One, protects and rcmembers
thosc Bodhisattva-Mahisattvas. "
Aftcr Seriputrasaid this, the tsuddhatold hin, "So it is. so it is. As you say,
TathagataAksobhya protcctsand remembersthoseBodhisattva-Mahasattvas. Why?
Because,by protecting and remcmbcring Bodhisattvas,hc protcctsand rcmcmbcrs
all senticnt beings.
"S5.ip.rt.", an anointcd ksatriya king who has many barns full of grain and
beanswill strictly command thc keeper to guard them well. Why? Ilecausehe will
then be able to relieve [the hunger ofl sentientbeings when lamirre occurs. Simi-
larly, Sariputra, the Tathagata renders good protection to those Bodhisattvasso
that, after his parinirvlna, they will realizesupremeenlightenmentand servc as an
ahundant harvest during the famine of the truc Dharma.
"Se.iput.r, in this world, there are -Bodhisattvaswho, aller hcaring the
Dharma-door of Tathigata Aksobhya's merits, can acccpt, uphold, rcad, rccite,
and comprchend it, and wish to be born in that tsuddha-land.You should know
that thesepeople have attainednonregressiorl.
"Sariput.a, good men and good wonlen with purc faith should expound this
nrerit-praisir-rgDharn-ra-doorto others at all times- Those who do so will be
cleansedof all dcfilcmcnts in thcir prcscnt lifctimcs, or Iat mostl in two lifetimes.
"Furthermore, Se.iputr., this Dharma-door of praising Tathagata Akso-
bhya's merits cannot be acceptedby foolish, shallow people. It can be accepted
and upheld only by thosc with profound, vast wisdom. SJriputra,those good men
and good women [with such wisdom] u'ill see Buddhas and will certainly obtain
this merit-praising Dharma-door in their present lifetimes.
"Serip.rt.r, supposc thcrc arc pricelesspearls taken from the sea. Who do
you think will be the first to obtain thesc pricelesstreasures?"
Sa.ip,rtr. said to the Buddha, "World-Honorcd One, kings, princcs, and
ministcrs will bc the first to obtain thenl."
The B',rddhatold Siriputra. "ln thc sanreway, Bodhisattvaswill bc thc first
to acquirc the l)harma-door of that Buddha's mcrits, and those Bodhisatn'ass'ill
attain the stageof nonregression.They will surely be able to accept,uphold. rcad.
recite, and comprehend this Dharma aftcr hearing it; they will drligcnth studv thc
nature of suchnessfor the purpose of attair-ring suprcmc cnlightcnmcnt."
S-riputra said to the tsuddha, "World-Honored Onc, if Bodhrsatrvass'ish to
abidc in thc stagc of nonrcgrcssion,thcy should acccpt, uphold, rcad. rccitc, and
conrprehendthis n-rerit-praisir-rgl)harr-r-ra-door
after hearing it. Why? RccauscBo-
dhisattva-Mahasattvas who abide in this Dharma-door will not rellressfrom Itheir
rcelizationofl thi' Dharma-nature."
Thc Buddha told Sariputra, "lf a man, in order to hear this Dharma, gave
 ON PunE LaNo

arvay cnough gold to fill the entire world, he might still bc unable to hcar it. Why?
Bccauscthis meritorious l)harnra cannot be upheld by scnticntbeings rvith meager
blcssings.
"Furthermore, Sa.iputra, if followers of rhe Srivaka-vehiclcacccpt,uphold,
r c a d . . r n d r e c i t c t h i s m e r i t o r i o u s D h a r n r a - d o o rr [ t c r h c a r i n g i t . a r r d p r a c r i c c i t
diligently in order to conform to supremc enlightenmcnt and suchness,thcy will
attain rcalization2lin thcir ncxt lifetinres;thcy will attain candidacyfor Buddhahood
in trvo lifctimcs; thcy will attain suprcmc cnlighterrment in no more thar{' threl)
liti'rinrcs.
"Furthermore, Sa.iput.", if, in pursuit of this l)harma-door, good men and
good women listen to, accept,uphold, read, recite, and circulateit irr a villagc or
to$'n, and for this purposc live in the houscsof laypcoplethough they themselves
are monks or nuns, I will sav they are faultlessand will allou' thcn-rto stay in such
places-Why? Becausethese good mcn and good women arc trying to keep this
l)harma from falling into oblivion after their death. Striputrr. cvcn if the village or
town is far away, thcsc Bodhisattvas still should go and stay thcre to accept,
uphold, read, and recite this I)harma-door, and revcal arrd cxpound it to othcrs.
"Setiputr", good mer-rarrdgood wonlen should makc this vow: 'I should not
think of rcgrcssing from the pursuit of suprcme enlightenment, for I have heard
thc nanrc of thc Dharma-door22of TathagataAksobhya." . . .
Siriputra saiclto thc l3r-rddha,"World-l lonored ()nc, this l)harma-door can
bring vast merits."
T h c B u d d h a t o l d S a r i p u t r u ". S o i r i s . s o i r i s , a s y o u h a v c s a i d .S e r i p u r r ai.l ' a
c()untry is assailedby hailstorms, untinely thundcr, or other tcrriblc things, good
men and good women should concentratetheir minds on Tathigata Aksobhya and
invokc his nane;2-rthis will put an cnd to all the disastcrs.lWhy?] Becausein the
'I-athagata
past, that hclped l-rundredsof thousandsof dragons out of their suffer-
ings.2aBecausehis compassionatcoriginal vows arc glcnuineand sincere,and be-
causehe wishes to firlfil the dedicationof his good roots wirhour fail, all those who
invoke his namc will have their sorrow and distressrclicved spontaneously,except
thosc scntient beings whose prcvious [evil] karmas have ripencd."
Sariputrasaid to thc Buddha, "World-Honored One, Bodhisattvaswho wish
to realize supreme cnlightcnment in this lifc should act as Tathagata Aksobhya
acted when he was fulfilling his vor,vs."
The Buddha told Siriputra,"So it is. so it is. . . ."
At that time, the gods of the Realnr of l)esire and the gods of the Brahma
Hcavcn all joined their palnrs toward IAksobhya] tsuddha, prosrraredthemselves
to pay homage to hin'r, and chanted thrcc tirnes: "We pay homage to Tathigata
Aksobhya, thc Worthy One, the Perfectly Enlightcncd One, who is most extraor-
dinarr'; and we takc refuge in Tathigata Sikyamuni, thc Worthy One, the Per-
tcctlv Enlightcncd One of this world, who is so skillful in cxpounding this mcrit-
praisinq Dl-rarnta-door."
Then the gods of the Rcalm of l)esire strewed flolvers of the coral tree and
 PnarsrNcTalrrAc;ara Arsoeuv,r's Mlurs 331

celestialincense over the Buddha. In the air. thc incenseand flowers fuscd and
tbrnred a canopy. Furthermorc, thc gods scattcredthc celestialflowers and incense
tor.vardAksobhya Buddha as offerings from afar. .
When thc Buddha had expoundcd this l)harma-door, five hundrcd monks
acquircd mcntal libcration concerning thc undefiled l)harn'ra;fivc thousand Bod-
hisattvas,six thousandnuns, cight thousar-rd laynren, tcn thousalld laywomen, and
nunlerous gods of thc Rcalm of I)esire all wished to be born in that lluddha-land.
Thcrcupon, thc Tathagatapredicted that thcy would all bc born in that tsuddha-
land.
When the Buddha finishcd cxpoundirrg this sfrtra, Slripurr:. thc gods, hu-
mans, asuras,gandharvas,garudas,kinnaras,and mahoraqasrvcre alljubilant over
thc -tsuddha'sTcaching. They acceptedit with faith and began ro practicc it q'itlr
vcncration.

NOTES

1 . T o b c l i b c r a t c d i n w i s d o m r n c a n st h c c o m p l e t e e r a d i c a t i o no f s u b t l e i g r r o r a n c co r
r n n a t ee g o - c l i t r g i n g ,w h i c h r s t h c o b s t r u c t i o n t o w i s d o r n . T o b c l i b c r a t e di n m i r . r di m p l i e s t h e
l i b r ' r a t i o nf r o m p a s s i o n sa n d d e f i l e r r r c n t su . h i c h a r e t h c o b s t r u c t i o n st o m e d i t a t i o n .
2 . T h c t e x t r e a d s " p a s t a r r c lf u t u r c . " b u t t h i s $ ' a s n o t t h c q u e s t i o n a s k e d . A l s o , i t i s
t n a p p r o p r i a t ch c r e , l o r t h c c n t i r e s u t r a i s a n a c c o u n to f A k s o b h y a w h o i s a p a s t B o d h i s a t t v a .
Thereforewc have dclctcd "ancl futurc."
3. This von' and many others in this sutra arc sublirnc and ex;rlted. They sccm to be of
5 u p c r h u m a nn a t u r c , b c y o n d t h e r e a c h o f o r d i n a r y h u r n r n b c i n g s . H o w , c v c r , t h r s c a n a l s o b c
n ) t c r p r c t c da s m c a n i n g t h a t i t r v a s b e c a u s eo f A k s o b i r y a l l u c l d h a ' ss u p e r h u r n a nc f f o r t t h a t h e
r r r s a t r l c t o c r c a t c s u c h a n e x t r a o r d i n a r yp u r e l a n d , t h u s e n a b l i n gt h c s o t t i e n t t r e i n g st h c r c t c r
f r a c t i c c D h a r r n a e a s i l y i n p c a c ca n c ij o y . ( G . C . )
, 1 . A k s o b h y a n r e a n s' t h e I n r m o v a b l e O n e ' .
5 . B h i k s u s s l . r o u l dh a v e n o m o r c t h a n t h r e e s c t s o f r o b c s . M o s t o f t h c i t e n r s i n t h i s l i s t
r r e : r n l o n g t h e t w e l v e a s c c t i cp r a c t i c e sa l l o w c d b v t h e B u d d h a .
6 . I f A k s o b h y a l i v c d i n o u r S a h aW o r l d , I d o u b t i f h c w o r . r l dh a v c t i m c f b r a n v t h i n q
. 1 s c .( C l . C . )
7 . T o t h e b c s t o f m v k n o r v l c d g e ,n e i t h e - ri n H r n a y a n a ,M a h a y i n a , n o r T a n t r i c r c l c h -
r r t q si s a " w c t d r e a n r " o r s c x u a l d c s i r e i n a d r c a n r c o n s i d e r c dt o t r c a v i o l a t r o r ro i 1 . p . . - . 1 . 1 r .
r . r ' c l l s c a p u r e l v p h y s i c a l , i n v o l u n t a r y a c t i o n c a n n o t b c c o n s t r u e da s a n o l i c n s c . t ( i . t i . )
8 . A l t e r n a t e t r a n s l a t i o n :" . h e c o u l d c a u s ci n n u m e r a b l c l . r u n d r c d so i r h o u s a n d so f
- . ' r l t i c n tb e i l r g s t o p l a n t g o o d r o o t s l c a d i n g t o s u p r c m e e n l i g h t e n r n e n t .a l l d t o d e . l i c r f c t l r o s c
: o o d r o o t s t o t h e a t t a i n m e n to f s u p r c n r ec n l i g h t c n r n c n ta n d o i a p u r e t s u d d l t . r - l a n dT. h r o u g h
: r c p o w e r o f h i s d c d i c a t i o nh i s v o w s r v e r e a l l f u l f i l l c d . "
9 . T h e t e x t r e a d s" h a l f ' a k r o ( a . " A k r o 6 a i s t h e c l i s t a n c ct h a t t h c l o r v i n s o f a r r o x c a n b c
:rlrrrl.
338 ON Punr LaNo

10. Thc three miserable plancs of existence arc usually listed as the plancs of hell-
d s e l l c r s . l . r u n g r yg h o s t s , a n d a n i m a l s .
1 1 . I n s t e a do f " c o l d n e s s "( * ) , t h c r c x t r e a d s" y e l l o w n e s s " ( F ) , w h i c h w c t h i n k m a y b e
r rrrisprint.(Scc iF-Ff 6K , Taisho 2122, p.986). Wc clo not know exactly what kinds of
d i s e a s c st h c t h r e e a r e . ( W . H . )
1 2 . O n e o f t h e f o u r c o n t i n e n t si n B u d d h i s t c o s m o l o g y
13. A Nonreturner will not return to this world, the Realm of l)esirc, beforc he is
liberated. but he will be born in either the Realm of Form or the Realt.nof Formlesslress.
14. This rcfers to the tradition that in tl.rc Worthy Kalpa, a total of one thousand
B u d d h a ; w i l l a p p c a r .S i n c c S l k y a n r u n i B u d d h a \ v r s r h e f o u r t h , 9 9 6 m o r e w i l l a p p e a r .
1/15-ll-iterally, "who are not thinking of the assembly."
16. This seltcnce is a lree translatiot.t.Thc text litcrally reads: "similarly, lconcerningl
t h o s e t s o d h i s a t t v a sb o r n i n t h e L a n d o f w o n c l e r f u l J o l , P a p i y a n ' sr o a d i s e n d e c l . "
1 7 . A s w a s t i k ai s a n a u s p i c i o u ss y m b o l i I r B u d d h i s n - r .
1 8 . S u c h a k a l p a i s c a l l e da " n r c c l i u n l k a l p a . " S c e C i l o s s a r y ," k a l p a . "
1 9 . T h c t h r e e k i n c l s o f r e c o l l e c t i o na r e p r o b a b l y t h c r c c o l l e c t i o t ro f t h e B u d d h a , t h e
Dharrna, antl the' Sarhgha.
2 0 . L i t c r a l l y , " g o o d a n d b a c lf o r n r s . "
21. Literally, "rcach achicvernent."
2 2 . H c r c w e s e e t h e p o w c r o 1 - t h c n a m c o f t h e D h a r m a - D o o r o f P r a i s i n gT ' a t h i g a t a
A k s o b h y a ' s M c r i t s . A s f a r a s t h e p r a c t i c eo f t h c P u r e L a n d t e a c h i n gi s c o n c c r n e d ,h o w e v e r , i t
i s m o s t i r n p o r t a n t t o r c c o l l c c t a n d r e p e a t t h e B u d d l - r a ' sn a m e c o n s t a n t l y . ( ) n c s h o u l d a l s o
recollect the Br,rddha'soriginal vows, his rnerits, purity, lancl, etc. Sincc we treat this sutra as
a P u r e L a n c ld i s c o u r s e ,i t s e e r n sa p p r o p r i a t et o s t r c s st h e i n r p o r t a n c eo f r e c o l l e c t i n g T a t h a g a t a
Aksobhya'snamc.
2 3 . T h i s i s a n c x a r n p l eo f t h e p o w e r o f r c p e a t i n gt h c B u d d h a ' s n a m e .
2 4 . A c c o r d i n g t o B u d d h i s t m y t h o l o g y , d r a g o n s c a u s es o m e n a t u r a l d i s a s t e r ss u c h a s
floods, thunder, ancl hailstorms. Becausc he helped the dragons in thc past, Tathagata Akso-
bhya has tlre power to influcnce them to stop causillg srich disasters.
 18 ffi€#rux€
TheLandof UtmostBliss

Thus have I hcard. Oncc thc lluddha was dwclling on Mount Grdhrakuta ncar thc
city of Rajagrha,accon-rpar-ried
by twelve thousand great nronks, who were grcat
Srdvakaswcli known to cvcryonc. Anrong them, thc lbrenrost were the Vencrable
. . . Mahaki(yapa, Si.iputra, Mahinraudgalyayarra,. . . Rihula, and Ananda.
Surrounding thc Buddha wcrc also such lcading Bodhisattva-Mahasattvasas
tsodhisattva Samantabhadra,Bodhisattva Manju(ri, IJodhisattva Maitreya, and
other Bodhisattva-Mahisattvasof the Worthy Kalpa. . . .
All these Bodhisattvasfollowed the path of Samantabhadra,They had ful-
illled all the practices and vows of a lJodhisattva. They abided securely in all
rncritorious dharrnas, and had reached the ultirnatc othcr shorc of tsuddha-Dhar-
mas. They aspiredto attain supreme enlightenmentin all the worlds.
At that timc, thc Vcnerablc Ananda rosc fronr his scat, adjustcd his robc.
bared his right shoulder, knelt on his right knee, joined his palms toward the
Buddha, anC said, "Most virtuous World-Honored One, your body and organs are
cornpletely pure, shedding an awesornelight as bright as that of a pile of gold. and
shining like a clear mirror. I havc never seensuch a sight before. I am fllled rvith
joy to have this rare chance to gaze at them. World-Honored Onc, r'ou have
perfected thc dccds of a Tathigata and havc skillfully cstablished the dceds of a
Great Man. Now, entering the great, tranquil dhyana, you are thinking about past,
present, and luture Buddhas. World-Honored One, why do you have such a
thought in mind?"
Thereupon, the Buddha askcd Ananda, "How carl vou know this? Is it

Sutra5, Taisho310,pp. 91-101;translated

into Chineseby Bodhiruci.
 ON Punr LaNo

becauscsome gods havc comc to tell you? Or becauscvou seeme and know it by
l,oursclf?"
Ananda answcrcd thc tsuddha, "World-Honored Onc, this idea occursto me
becauscI scc the extraordinary, auspiciouslight of thc Tathigata, not bccauscthe
godshavetold rne."
I hc tluddha told Ananda, "Exccllent, cxccllcntlYou have askeda very good
qucstion. It is becauseyou are very observantand wonderfully eloquent that you
can ask the Tathagatasuch a question. You have brought up this question so that
in this world may appcar al1Tathagatas,the Worthy Ones, the Perfectly Enlight-
cncd Oncs, and thc great Bodhisattvasas wcll, for thcy all abidc sccurclyin grcat
compassionto bcnefit scrlticntbeings, ancltheir appearancein the world ls as rare
as ther blossoming of an udumbara t'lou''er.It is also bccauscyou take pity on
sentient beings and wish to benefit ar-rdgladden then-rthat you ask thc Tathagata
this qucstior-r.
"Ananda, the Tathigata, thc Worthv One, the Perfcctly Enlightcncd Onc, is
skilled in revealing immeasurableknou'ledge ar.rdviews. Why? Becausethe Ta-
thigata is unhindcred in his knowlcdgc and views."
Then the tsuddha t,-rldAnanda, "An innumerablc, incalculablenumbcr of
great kalpas ago, there was a Buddha . named Freestin thc World, thc Tatha-
gata, thc Worthy Onc, the Perf-ectlyEnlightcncd Onc, thc Onc Pcrfectin Learning
ancl Concluct, the Well-Gone One, thc World-Knower, thc Uncxccllcd Onc, thc
Great Tamer, the Teacher of Gods and Hur-nans,the tsuddha, the World-Honored
Onc.
"Anar-rda,irr thc cra of that tsuddha, there was a monk named l)harmikara.
He rvas a man of superior deedsand vows, and had strong powcrs of mindfulness
and wisdom. He was flrm ar-rdimn-rovablcin mind. Hc had grcat blcssingsalld
knowlcdge and his fcaturcswerc handsome.
"Ananda, [one day], Monk Dharmikara wcnt to thc Tathigata Frccstin thc
World, bared his right shoulder, bowed down with his head at the -tsuddha'sfeet,
joincd his palnrs toward thc Buddha, and praiscdhirn in vcrsc.
"Ananda, after Monk I)harnrakarahad praisedthe Buddha's nrerits, he said,
'World-Honored
One, now I anr dctcrnrined to pursue supreme enlightenment.
Ma1' the Tathlgata expound to nre thc doctrines that will causeme to attain the
grcat enlightennent unequaledin the world, and to develop a pure, magnificent
Iluddha-land!"
"That Buddha told the monk, 'You should devclop a purc Buddha-land by
yourself.'
"Dharmakara said to that Buddha, 'World-Honorcd Onc, I havc no power
ro develop one. May the Tathigata relate the purity and magnificenceof other
Bucldha-lands! I swcar to cndow [rny tsuddha-land with thosc purc, magnificent
qualitiesl after hearing them revealed.'
"Thereupon, that !ilorld-Honored One told him in detail the perfect adorn-
 Tnr LaNo or Urnosr Brtss 341

ments of two billion one hundred rnillion purc Buddha-lands. It took that Bud-
dha a hundred million years to do this.
"Ananda, Monk Dharnrlkara assimilatcdall the pure, magnificent qualities
of these two billion one hundred million tsuddha-lands. Then hc cngaged in con-
templation and practiceof [fulfilling] thcm for five complete kalpas."
Ananda asked the Buddha, "World-Honored Orre, ho.,v long did Tathigata
Freestin the World live?"
The World-Honored One answcrcd, "That Buddha lived tbr forty kalpas.
Anar.rda,the Buddha-larrdwhich Monk Dharmakara would develop surpasses any
of thc two billion onc hundred million Buddha-landsmentioned abovc. After he
had assimilated[all the practicesfor developing a Buddha-land], he went to Tathi-
gata Frccst in thc Wogld, bowed down with his head at that Buddha's fect, cir-
cumambulatcd him 'iirv-entimcs to the right, stood to one side, and said, 'World-
Honored Onc, I havc assirnilatcdIall thc practicesto dcvclopl a pure, n-ragnificent
Buddha-landwith full merits.'
"That Buddha said, 'lt is time for y<-ruto rcveal the practicescompletelv, so
that you can makc thc asscrnblyjoyful, and also cnablc thcm to develop perfect
Buddlra-lands.'
"Dharnrikara said, 'May thc World-Honored One be so kind as to listen.
N o w I a m g o i n g t o p r o c l a i n rn r y g r e r t i o w s :

(1) I shall not attain suprene enlightcnmcnt if thcrc would still be the planes
of hell-dwellers,hungry ghosts, and aninralsin my land.r
(2) I shall not attain supreme enlightenment if any sentient being from
my land woulc'l fall to thc thrcc miserableplanesof existence[in other
landsl.
(3) I shall not attain supreme enlightenrnent if the scnrient bcings in my land
would not all be endowed with a complexion of gcnuine gold.
(4) I shall not attain supremc cnlightenementif thcrc would bc such distinc-
tions as good and ugly appearancesamong the sentient beings in my
land.
(5) I shall not attain supreme enlightenment if any senricnt being in my land
r,';ould fail to achieve the powcr to remember the past lives of himself
[and others]-even eventsthat happenedhundreds of thousandsof Inril-
lions of] billions of myriads of kalpasago.
(6) I shall not attain supreme enlightenmcnt if any sentient being in mv land
would not be endowcd with thc dcva-eye,enabling him to scc hundreds
of thousar.rds of Imillions of] billions of myriads of Buddha-lands.
I shall not attain suprcmc cnlightenmentif any senticntbc.rngin my land
would fail to obtain thc dcva-car, cnabling him to hcar thc Dharma
expounded by another Buddha hundreds of thousandsof [millions of]
billions of myriads of leaguesaway.
342 ON PunE LaNo

(ti) I shall not attain supreme enlightenment if any sentient being in my land
would not be endowed with thc power of knowing othcrs' minds, so
that he would not know the mcntalities of the sentient beings in hun-
dreds of thousands of Imillions of] billions of myriads of othcr tsuddha-
lands.
(9) I shall not attain supreme enlightenmcntif any sentientbeing in my land
would fail to achieve the perfcct mastery of the power to appear any-
where at will,2 so that hc would not be able to travcrsc hundreds of
thousandsof Imillions of] billions of myriads of tsuddha-iandsin a llash
of thought.
(10) I shall not attain supremc cnlightcnnrentif any sentientbeing in n-ryland
'l'and'mine.'
w o u l d e n t e r t a i nc v c n a n i o t a o f t h e n o t i o n o f
(11) I shall not attain supremecnlightcnment if any sentientbeing in my land
would rrot certainly achieve supremc enlightcnrncnt and realize grcat
nrrvana.
(12) I shall not attain suprerne'cniigirtcnmcnt if my light would bc so limited
as to be unable to illur.rrirratehundrcds of thousands of [millions of]
billions of r.r.ryriads-or any number-of tsuddha-lands.
(13) I shall not attain suprcmc enlightcnmcnt if my lifc span would be limitcd
to cvcn hundreds of thousands of [nrillions of l billions of myriads of
kalpas,or any countablcnumber of kalpas.
(14) I shall not attain suprcnle enlightenment if arryone would bc able to
knou' the llumber of Srivakas in my land. Even if al1thc scnticnt beings
and Pratyckabuddhas in a billion-world universe exercised their utmost
courlting power to count togethcr for hundreds of thousandsof years,
thcy would not be ablc to krrow it.
(15) I shall not attain supremecnlightctrmentif any scrlticntbeing in my land
would have a limited life span, except those who arc born duc to their
VOwS.
(16) I shail not attain supremeenlightcnmcnt if any sentientbcing in my land
would havc a bad reputation.
(17) I shall not attain supremeenlightcnmentif my land would not be praised
and acclaimedby innumerablc Buddhas in countlcsstsuddha-lands.
(18) When I rcalize suprenlc cnlightennrent, therc will be sentient bcings in
other Buddha-lands who, after hearing my name, dcdicatc thcir good
roots to birth in my land in thought aftcr thought. Even if they navc
only tcn such thoughts, thcy wiil be born in nly land, except for thosc
who have pcrformed karmas leading to the Uninterrupted Hell and those
who speakill of the true l)harma or saints.If this would not bc thc case,
I shall not attain cnlightcnmcnt.
(19) When I bccome a Buddha, I shall appcar with an assemblyof monks at
the deathbedsofscnticnt beingsofother Buddha-landswho have brought
forth bodhicitta, who think of my land with a purc mind, and who
 i

TnE LaNo oE ljruosr Brrss 343

dedicatetheir good roots to birth in the Land of Utmost Bliss.r I shall not
attain supreme enlightenment if I would fail to do so.
(20) When I become a Buddha, all the sentient beings in countlessBuddha-
lands, who, having heard my name and dedicatedtheir good roots to
birth in the Land of Utmost Bliss, will be born there. Otherwisc, I shall
not attain suprcmc enlightenment.
(21) I shall not attain supreme enlightenment if any Bodhisattva in my land
would fail to achievethe thirty-two auspicioussigns.
(22) I shall not attain supreme enlightcnmcnt if any Ilodhisattvasin my land
on their way to great bodhi would fail to reach the stage of being only
one lifetime away from Buddhahood. This excludesthose Bodhisattvas
with great vows who wear the armor of vigor for thc sake of sentrent
beings;who strive to do beneficialdeedsand cultivategreat nirvatra;who
perform the deeds of a Bodhisattva throughout all Buddha-lands and
make offerings to all Buddhas, the Tathigatas; and who establish as
many serltientbeings as the sands of the Gangesin supremc eniighten-
ment. [This also cxcludes] those who seek liberation by follou'ing the
path of San-rantabhadra, dcvoting themselvesto [Bodhisattvas']practiccs
even more than those [who have attained the stage of being only onc
littimc away trorn Buddhahoodl.
(23) I shall not attair.rsupreme enlightcnnrcntif the Bodhisattvasin rny land
wor.rlclnot, by thc awcsonre power of the tsuddha, bc ablc to make
offerings to countlesshundreds of thousandsof Imillions of] billions of
myriads of Buddhas in other lluddha-landsevery morning and return to
their own larrd before mealtime.
(24) I shall not attain supreme enlightennrentif the Bodhisattvasin my land
would not possessevery varicty ofoffering they need to plant good roots
in various Buddha-lancls.
(25) I shall not attain suprenlc cnlightcnmcnt if thc Bodhisattvasin my land
would not bc skilled in expounding thc esst:nceof the l)harma in har-
mony with all-knowing wisdorn.
(2Q I shail not attain suprcnlc enlightenrnenti[ the Bodhisattvasin mv land
wculd not have thc cnormous strength of a Nlrtyana.
(27) When I becon.rea Buddha, no one will be able to describc conrplctelv
thc articlcs of adornnrcnt irr my land; cvcn onc with thc dcva-eve vu'ill
not bc ablc to know all their varieties of shapc, color, and brilliancc.
If anyone could know and describcthcm all, I shall not attair.rsupreme
enlightenment.
(28) I shall not attain supreme cnlightenment if in nry land there u'ould be
Ilodhisattvas with inferior roots of virtuc who could not knou' thc nu-
merous kir-rdsof trees, one hundred thousand leagucshigh, which will
abound in my land.
(29) I shall not attain suprcme enlightenment if those sentient beings in my
344 ON Punr Larl

land who read and recite shtras and explain thcm to others would not
a c q u i r cs u p e r be l o q u c n c e .
( 3 t t ; I shall not attain supreme errlightenmentif any tsodhisattvain my land
would bc unable to achievelimitless eloqucncc.
( 3 1 )Vy'hcnI beconrea Buddha, my land will bc uncqualcdin brightncssand
purity; it will clearly illuminate countless,numberlesstsuddha-lands-
inconceivablein nunrbcr-just as a clear nrirror revealsone's features.If
this would not bc so, I shall not attairrsupremeenlightennrcnt.
(32) Whcn I become a Buddha, there will bc innumcrablc kinds of inccnseon
land and ir.r the air within the borders of mv land, and therc will bc
hundreds of thousandsof [millions of] billions of myriads of precious
censers,from which wrll risc thc fragranccof the inccnsc,permeating all
of space.Thc inccnsc will be supcrior to thc rnost cherishedincensc of
humans and gods, and will be used as an olflring to Tathigatas and
Bodhisattvas. If this would not bc thc casc, I shall not attain suprcmc
enlightenment.
'!?he'n
(33) I bcconrc a Bucldha, scntierlt beings in countlessrealms-incon-
in nurnbcr throughout the tcn dircctions who
ceivablc anci ur.rcqualccl
are touchcd by thc awcsomc light of thc Buddha r.vill fi'cl morc secure
in body ancl rnind than othcr hunrans or gods. Otherwisc, I
and .1<,ryfu1
shall not attain supreme er-rlightenmer-rt.
(14) I shall not attain suprerrrc enlighte-nmcnt if Bodhisattvas in countlcss
Bucldha-lands-inconceivableand unequaledin number-would not real-
izc [thc truth of] nonarising and acquirc dhiranis aftcr they hcar my
nainc.
(35) Whcn I bccomc a tsuddha, all thc womcn in numbcrlcssBuddha-lands-
inconccivableand unequaledin number who, afier hearing my nane,
acquirc purc faith, bring forth boc'lhicitta, ancl arc tircd of thc fcmalc
bocly, will rid thcnrsclvcs of thc fc'nralcbody in thcir futurc livcs. If this
would not be thc case,I shall not attain suprcmc cnlighterrment.
(.16) I shall not attain suprenre cnlightennrcnt if Bodhisattvas in countless
Buddha-lands-inconccivablc and urrcqualcdin nunrbcr-who attain the
doctrinc of nonarisinga aftcr hcarin!! my namc would fail to cultivate
supcrb, purc conduct until thcy attain grcat bodhi.
(37) I shrll not attain suprcmc cnlightcnmcnt if, whcn I bccomc a tsuddha,
humans and gods would not pay homage to all the tsodhisattvasof
numbcrlcss tsuddha-landswho, aftcr hcaring my nanc, prostrate them-
sclvcsIin obeisanceto me] and cultivatethe deedsof a llodhisattva with a
pure mind.
/ ltt\ Whcn I become a lluddha, serltierlt beings in my land will obtain the
clothing they nccd as soorl as they think of it, just as a man will be
spontaneouslyclad in a monastic robe whe-n thc Buddha says, "Wel-
 Tnr Lauo or Uruosr Brrss 3,+5

come, monkl" If this would not bc thc casc, I shall not attain supreme
enlightenmcnt.
(3e)I shall not attain suprcnc cnlightcnmcnt if any sentientbeing in my land
would not at birth obtain the neccssitiesof life and become secure,pure,
and blissful in nrind, like a monk who has ended all dcfilemcnts.
(40) When I bccomc a Buddha, if serrtientbeings in nrv land u'ish to sec other
superbly adorned, pure Buddha-lands, thcsc lands rvill imn'rediatelyap-
pear to thenr among the precious trL-cs.just as onc's face appearsin a
clcar mirror. If this u'ould not be the case, I shall not attain supreme
enlightcnment.
( 4 1 ) I shall rrot attain supreme enlighter-rmentif any scnticnt being in any
other Buddha-land, atter hearing my name and before attaining bodhi,
would be [bornl with incomplctc organs or organs restrictcdin function.
( 4 ) \ When I become a Buddha, any Boclhisattvain any othcr Buddha-land,

after hearing my name, will be able to know distinctly the names of

supcrb samadhis. Whilc in remaining in samadhi, thcy will bc ablc to
make offcrings to countlcss,numbcrlcssBuddhas-inconccivablc and un-
equalcdin nunrbcr-in a monlcnt, and will bc ablc to rcalizc grcat sama-
dhis5 instantly. If this would not be the case,I shall not attain supreme
cnlightenment.
(43)I shall not attair.rsuprcnrc cn'lightenmentif, whc-n I bccomc a Buddha,
any ,Bodhisattvain any other Buddha-land who has heard my namc
would not bc born in a noble: family aftcr dcath.
(41) I shall not attain suprenreenlightennrentif, when I become a Buddha,
any Boclhisattva in any othcr Buddha-land would rrot immcdiatcly cul-
tivatc the Bodhisattva practices, become purificd and joyful, abidc in
cquality, and possessall good roots after he hears my nanle.
(1s)When I becorne a tsuddha, Bodhisattvas in other Buddha-lands will
achieve the'Sar-nadhiof Equality.rttcr heering lrly nf,nrc and will, with-
out rcgrcssion,abidc in this samadhi and makc constant offcrings to an
innumerable, unequaled number of Buddhas until those Bodhisattvas
attain bodhi. If this would not bc thc casc, I shall not attain supreme
cnlightcnmcnt.
(46) I sirall not attain suprcrnc cnlightcnmcnt if tsodhisatn'as irr nr)'
land would not hcar at will thc Dharrna thcy wishcd to hcar.
(17) I shall not attair-rsupreme enlightenment if, when I beconie a tsucldha,
any Bodhisattva in arry othcr tsuddha-landwor.rldrcgrcsstrom thc path
to supremc enlightenmcnt alter hc hcars my namc.
(48) I shall not attaill supremeenlightenmentit, when I beconrea Buddha, any
Bodhisattva in any othcr Buddha-land would r-rotacquirc thc first, the
sccond, or thc third rcalizationbas soon as hc hcard rly nanle, or would
not instantly attain nonregressionwith regard to lluddha-l)harmas."'
346 ON PunE LaNo

Then the Buddha told Ananda. "Having made these'vows in the prcscnceof
f athagataFreestin the World, Monk Dharmikara, by thc awesome power of thc
Buddha, spoke in verse:

"'I now make great oaths

In the presenceof the Tath-gata:
If I have not fulfilled these lofty vou,s
The day whcn I would realizesupremc bodhi,
I shall not become an unequrled Honorcd One
Possessingthe tcn powers.

If I car-rnotalways givc abundantly

To relievc the poor and sulfcring,
And to bcncfit worldlings with peaceand joy,
I shall not become
A world-delivcrir.rg Dtrarma King.

Ii whcn I would realizeenlightenment

j On the bodhi-site,
My narne is not known throughout thc ten directions
ln courrtlcss,boundlcssBuddha-lands,
I shall not beconre a World-Honorcd C)ne'
with the ten powcrs.

If I lack wisdorn, mindfulness, aud pure conduct

When moving toward suprcmc bodhi
And renouncing thc houschold life
To be frec from desire,
I shall not become the Tamer,
The Teacher of Gods and Humans.

I vow to acquire thc immeasurablelight

O f a T a t h i g a t a .i l l u m i n a t i n g
All Buddha-lands in the ten directions;
I vow to eradicate
All desire, hatrcd, and igr-rorance,
And to eliminate the miscrable realms of the world.

I vo'uv to open the clear wisdom-eye,

[Gaining] the light to dispel darkness
In all realms of existcncc.
I vow to climinate
All adversities completely,
And to become the Great, Awesome One
Among gods and humans.
 Tgr LRNo on Uruosr Buss 317

When I havc cultivated tl-reoriginal practicesT

To the stageof purity,
I shall acquire the limitless, superb, au'esomelight
!?hich can outshine the brilliance
Of suns, moons, gods, pearls,
Or any othcr sourceof light.

After the Supreme Man has cultivated those practiccs,

Hc will be a hidden treasureto thc poor.
Unequaled, perfect in wholesomc Dharmas,
He will makc thc lion's roar
Arnong the crowd.

In thc past, for many kalpas,

I rnade offerir-rgsto those with spontaneous wisdom,
A n d p c r s c v c r e di r r p r r c t i c i n g. t u s t e r i t i e s
To scck the supreme store of wisdom,
Fulfil my original vows,
And become an Honored One among gods and humans.

A Tathagata is unhindcrcd in knowlcdgc and views;

He carrunderstandcvcrything in the world.n
May I becomc an (Jnequalcd One,
A Suprcmc Knowcr, a Truc Tcachcr!

If I can trr.rly fulfill thesc grcat vows,

And rcalizc grcat cnlightcnnrcnt,
May the billion-world universe quake
Arrd thc gods shower flowers from the sky!'

"Thereupon, thc grcat carth began to quake, celestialflowers and the sounds
of drums and music filled thc sky, and a drizzle of fine powdered sandalwood
'You
began to fall. A voice proclaimcd, will become a Buddha in the futurel'. . .""
Then Ananda asked the Buddha, "World-Honored One, when docs Bodhi-
sattva Dharmakara attain enlightenment?Has l-redone so in the past, will he do so
in the frrture, or does he do so r-row ir-ranother world?"
The tsuddha said to Ananda, "ln thc west, ten trillion Buddha-lands away
from here, there is a world callcd Utmost Bliss. Monk Dharrnakarahas become a
Buddha there named Amit-yus.1{)Right now, surroundedrespectfulh'bv courrtless
Bodhisattvasand Srivakas, he is preachingthe Dharma.
"Ananda, the light of that Buddha is illuminating all Buddha-lands,incal-
culableand inconceivablein number. Now I will speakabout this brictly. His light
illuminates Buddha-lands in the east as numerous as the sands of the Ganges, and
cqually numerous Buddha-lands irr the south, the west, the north, irr each of the
four intermediate directions, the zenith, and the nadir, except for places illumi-
 ON Punr LaNo

natcd by other tsuddhaswith their own lights, through the power o[ thcir original
vows. The lights of Amitiyus Buddha may reachas far as scveralfeet, one lcaguc,
and so on, up to hundrcds of thousands of [millions ofl billions of myriads of
lcagucs; somc may cvcn shine over all Buddha-lands. Ananda, for this rcason,
Amitayus Buddha has other nancs, such as Infinite Light, Boundless Light, De-
tached Light, Unhindered Light, King of lllumination, Magnificent Light, Loving
Light, Joyful Light, PleasantLight, InconccivableLight, Unequaled Light, Im-
measurableLight, Light Outshining the Sun, Light Outshining the Moon, and
Light Outshining Suns and Moons. His light, purc and immcnse, makes all sen-
ticnt bcings [in his land] feel joyful in body and mind. It also gives joy to gods,
dragons, yaksas,asuras,and other beings in all othcr Buddha-lands. Ananda, if
fiom this monlent I began to dcscribcthe light of that Buddha, I would not be able
to finish describingit even in an entire kalpa.
"Furtherrnore, Ananda, thc nurnbcr of Tathigata Amitayus's assembly of
Srlvakas cannot be known by countir-rg.Supposethere were hundrcds of thou-
sandsof Imillions of] billions of myriads of monks, ail of whorn cnjoycd rhe same
mastcry of nriraculous powcrs rs Mahimaudgalyayana, and who could in the
morning travcrsc a billion-world universc and return to their own abodes in an
instant. Furthermore, supposc all thcsc rnonks gathcred togethcr and spent hun-
drcds of thousands of [millions ofj billions of myriads of years, excrcisir.rgtheir
miraculous llowers to the utmost until thcy cntcrcd nirvana, in calculating the
number of Sravakasin thc first asscmblyhcld by Amitayus Buddha. They would
still be unable to know one hundredth, one thousandth,one hundred thousandth,
and so on, down to one infinitesinralpart of its number. . . . Thc same is true of
the number of Bodhisattva-Mahisattvasin his land, which cannot be known by
countlng.
"Ananda, thc lifc span of that Buddha is immeasurableand limitless; it is
impossible for anyonc to know how rnany kalpashc will live. The samc is true of
the Sravakas,Bodhisattvas,gods, and humans [in his landJ."
Ananda askcd the Buddha, "World-Honored One, how long has it been
since that Buddha, who can cnjoy such an immcasurable life, appeared in the
world?"
Thc tsuddha told Ananda, "lt has bcen ten kalpas since that Buddha was
born.
"Furthermore, Ar-randa,the Land of Utmost Bliss abounds in countless nter-
its and adornmcnts. It is a rich land. Gods and humans thrive there; they are
congenial, peaceful, and always feel secure. There are no planes of hell-dwellers or
aninrals, nor thc domain of Yama. The land is pcrvaded by the fragranceof all
kinds of incense and spread with various wonderful flowers. Banncrs bcdcckcd
s'rth thc scvcn trcasurcsstand in rows everywhere. Ovcr thc jewelled bannersare
set canopies, from which precious bells of hundrcds of thousands of wondcrful
colors are suspended.
"Ananda, there are many prccious trccs in that Tathagata'sland: gold trees,
 Tsr LaNo or ljruosr Bltss 349

silver trees, lapis lazuli trees, crystal trees, red pearl trees, agate trees, and jade
trees. Some of them are made purely of one treasure, not mixed with other
treasures.Some are adorneCwith two, threc, and so on, up to scvcn treasures.
"Also, all over that Buddha-land, there are numberless trees adorned with
pcarls or other treasures.The brilliance of these precious trees is incomparablein
the world. Thcy are covered with nets made of the seven treasurcs,as soft as
cotton.
"Morcovcr, Ananda, in Amitiyus tsuddha'sland, therc is a bodhi-trce six-
teen hundred million leagueshigh, with branches and leaves spreading out over an
area eight hundrcd million lcagucs[in radiusl. Its roots abovc the-ground are five
thousand lcagucs high. . . . The bodhi-trcc is adorncd all around u.ith gold chains
from which hang jeweled tasselsmade of various gems,rrred. white, and green
pearls, and so forth. The.leweled columns [of the bodhi-tree] are decoratedwith
'lion-cloud-gathcring'
chains madc of gcms. Thc chains arc covcred with a net, to
which are attachedbells made of pure gold, pearls,and various other gems. Orr the
nct, crystal swastikas,l2half-moon jewels, and so forth reflcct onc anothcr. Whcn a
breezestirs, many kinds of soundsare given forth, which causethe sentientbeings
in that billion-world universe to attain [various dcgrccs of] the Realization of
Nor-rarising with regard to the profour-rd Dharn-ra, according to their respecrive
inclinations. Ananda, aftcr hcaring the sounds, some sentient beings in that billion-
world universe will not further regress from thc path to supreme enlightenment,
and innumcrablc othcrs will achicvc thc Realization of the Nonarising of l)harmas.
"Furthermore, Ananda, if a sentient being sccs thc bodhi-tree, hears its
sounds, smclls its fragrance, tastes thc flavor of its fruit, touches its brilliance and
shade, or thinks of its merits, he will have no ailments of his five sense-organs,
will not be distracted in mind, and will not regress fron-r his progress toward
suprcmc cnlightcnmcnt until hc cntcrs nirvar.ra. Moreover, because hc sccs the
bodhi-tree, he will acquire three kinds of realization. What are the three? First, the
realization derived from sound; second, the realization ofpliancy;13 third, the Real-
ization of the Nonarising of Dharmas. All this is possible becauseAmit-yus Bud-
dha has vested lin the bodhi-tree] the divine power of his original vows. ."

II

The tsuddha told Ananda, "ln the Land of (Jtmost Bliss, there are no seas,but
there are rivers. The narrowest river is ten leagues wide and the shallorvest water
twclvc lcagucs dccp. Somc rivcrs arc twcnty, thirty, and so on, cvcrl a hundrcd
leaguesin depth or width. The deepestand the widest ones measure up to one
thousand lcagues. The water is clear and cool and has the eight meritorious quali-
ties. Thc decp currcnts flow rapidly, giving forth a wonderful sound, which is like
the sound of hundreds of thousands of musical instruments played by gods; it is
350 ON Punr LeNo

heard all ovcr the Land of Utmost Bliss. tseautiful flowers float downstream on
the water. A gentle breezewafts fragranceof all kinds. On the two banks of the
rivers, there arc many sandalwood trees with long branches and dense foliage
interlaced into canopies over the rivers. They produce bcautiful, fragrant flowcrs
and bear lovely, shiny fruit. People come there to roam about and enjoy them-
selvesas they likc. Some wade through thc water, washing their feet in thc streams
and making merry. The celestialwater in thc streams is agreeablcto all and alters
its depth and temperatureat any timc to suit thc peoplc in it.
"Ananda, the bottom of the great rivers is covcred with gold sand. The
rivers give forth a celestial fragrance sprcad by thc wind, with which nothing
worldly can comparc. Thc sweet-smellingwater flows along, strewed with celes-
tial flowers of the coral tree, bluc lotus flowers, red lotus flowers, white lotus
flowers, and giant white lotus flowers. Furthermore. Ananda. whcn peoplein that
Buddha-la'd go togcther on an excursiorlro thc riversidc, those who do not wish
to hcar the sound ofthe rapids will not hear it at all, eve' ifthey have acquircd the
deva-ear.Those who wish to hear it will immcdiately hear hundreds of thousands
of pleasantsou'cls, such as thc soundsof the Buddha, thc Dharma and the Sarhgha;
the sounds ofcessation; thc soundsofno essence,the soundsofthe paramitas;the
sounds of the ten powers and thc four fearlcssnesses;the sounds of miraculous
powers; the sounclsof nonaction; thc sounds of nonarising and nonccssation;the
sounclsof quicsccnce,universall4quicscence,and utter quicscence;the sounds of
grcat kindnessand grcat compassion;thc soundsof the Realizationof the Nonaris-
ing of Dharmas; and the sounds of anointment and enthronement. Aftcr hearing
thcsc various sounds,the listenerswill bc ovcrwhelmcd by feehngsof greatjoy and
dclight, and become responsivcto Ithe tcachingsonl corrtemplation,renunciation,
dcstruction [ofdefilements], quiesccncc,universalquiescence,utter quiesccnce,the
taste of the doctrirre, thc Buddha, thc Dharma, thc Sarirgha,the tcn powers, the
four fearlessncsscs,the miraculouspowers, cessation,cnlightenment,Sravakahood,
and nirvlna.
"Furthermore, Ananda, in the Land of Utmost tsliss, thc names of the
miserableplanesof cxistenceare not heard. There are no such ternls as hindrancc,
or enshroudingdefilements;nor such terms as hell, Yama, or animal. There arc no
such tcrms as the eight adversities, nor ternls for painful or neutral feelings. Thcrc
is not even the concept of sufferi'g, let alonc real suffering. This is why that
tsuddha-landis callcd (Jtmost Bliss. A'arrdr, .ow I can speakonly briefly of this
blissful land. If I spoke of it in detail, I would not be able to finish even if I spent
an entire kalpa.
"Moreovcr, Ananda, all the sentient beings of the Land of Utmost llliss,
rvhether they have been, arc being, or will be born there, have exquisite bodily
forms a'd handsome features. They have frcc cornmand of miraculous powers and
a full complement of merits. They enjoy all kinds of palaccs, gardens, groves,
garments, food and drink, incense, flowers, and necklaces. Whatevcr they want
appearsto thcm spontaneously, as it is with the gods of the paranirmita-Va5avartin
Heaven.
 Tns LaNo or Urlaosr Blrss 351

"Furthermore, Ananda, in that Buddha-land there is a kind of subtlc food

which sentient beings eat without using their mouths; they feel they are eating rhe
food as soon as they think about it, as it is with the gods in the Sixth Heaven. The
food nourishes the body but produces no excrement.
"Moreover, there are unlimited quantities of the most agreeableincense,
perfumed ointmcnt, and powdered incensc, the fragrance of which permeates all
that Buddha-land. Also found everywhere are bannersand scatteredflowers. Those
who wish to smell the fragrance will smell it at will, while those who do not wish
to will smell nothir)g.
"lf senticnt beings want palaces,storied buildings, or pavilions-whether
high or low, long or short, wide or narrow, squarcor round-or if they war-rtbcds
or coucheswith wonderful covcrings, decoratcdwith various gen1s,thcsc things
rvill appcarbcfore them spontaneouslyaccordingto thcir respectivcwishes, so that
everyorle will think hc is living in a palaceof his own.
"Furthermore, Arran.la, thc scnticnt beings in the Land of Ljtmosr Bliss are
rrot different from one anothcr in appearance;however, to conform to thc conven-
tiorrs of other lands, they assullc the names of gods or huma's. . A.anda, vou
should kr-row that the scntient beings in that land are all like the king of the
Paranirmita-VaSavartin Heaven.
"Ananda, every morning, a gcntle brcczc blows all over the blissful land,
which causesl1o reverseor disturbing winds and carries the fragrancc of various
flowers to every corner of that Buddha-tand.All sentientbei'gs, when touched by
thr.:breeze,feel as pcacc-fuland comfortable as a monk who has achievedthe Dhy-na
of complete cessatiorrof Fecling and conccption.l5 whe'the trccs madc of the
scvcn treasuresarc blown by the breezc,their blossomsfi;ll and form pilcs as tall as
seven persons, and thc eutir!: Buddha-land is illumirratcd bv thcir multicolored
lights. The flowers are evcnly nrixcd and sprcad out according to their diffcrent
colors, as if someonc had spreadthem over the ground and levclcd them with his
har-rds.Thcy are exquisitc flowers, large, ar-rdas soft as cotton. whcn the seprielr
bei'gs trcad on the piles, their feet sink as nruch as four fingers deep, but whc'
they lift their feet, the ground returns to its original condition. When the rnornrng
is over, the flowcrs sponta'eouslv sink into the ground. As the old flowers disap-
pear, the great earth bcconcs refreshingly clean, and thcn a rain of neu. flou.ers
cntirely covcrs the grour-rdagain. Thc same thing happens[six tinrcs a dar']: in rhe
early, nriddlc, and last part of the day, and in thc early, middle, ar.rdlast p.rrt oirhe
rright.l6
"Ana'da, all thc rarest trcasuresare fou'cl in the Land of Utmosr Bliss.
Ananda, in that Buddha-la'd, there arc lotus flowers made of the se'cn rreasures,
and each of thc lotus flowers has countlesshundreds of thousandsoiInrillions of]
billions of pctals i' nurncrous hundreds of thousandsof rare colors. Each lotus
is adorned with hu'dreds of thousands of wonderful wish-fulfilling pearls a'd
covercd with preciousnets, all of tirem mutually reflccting. Ananda, a lotus flower
there has a diameter of half a leaguc,or onc, two, three, four, even one hundred or
one thousarrd leagues, and each emits three billion six hundred million myriads of
352 ON Punr LaNo

lights.17hr cach light appcarthree billion six hundred million myriads of Buddhas.
These Buddhas are golder.rin complexion and supcrbly adorned with thc thirty-
two auspicioussigns and thc cighty nrinor ones. Thcy emit hundrcds of thousands
of lights to illuninate every corner of the world. They go to the eastto preach the
I)harma to thc pcople and cstablish countless scnticnt beings in the Buddha-
Dharma. For thc same purposc, they also go to thc south, thc wcst, thc north, the
four intcrmcdiate directions, the zcnith, and thc nadir.
"Furthermorc, Ananda, in the Land of Utmost Bliss. therc is no darkncssor
gloom, rlor the light of fire. Thcrc is no namc for spring, pond, or lakc. There is
no name for rcsidcnce,honrc, grove, or garden. Thcre is no kind of syrnbol of
cxpressior-r
to denote children. Thcrc is no sun or moon, day or night. Thcrc rs no
clcsignationornamc anywhere exccpt those rvhich are blcsscdby the Tathigata.
"Ananda, all thc scr-rtientbeings irr that lluddha-hnd rrc among those who
will ever-rtuallyattain suprcmc cnlightcnnrcnt and rcach nirvana. why? Bccausc
those who support hctcrodox vicws and those who are unde-cidedcannot know
how to establishthc causefor being born thcrc.18
"Anar-rda,in thc cast, thc-rcarc as many tsuddha-landsas thc sands of thc
(ianges; the lluddhas in those la'cls all praise thc countlcss rncrits of Amit-yus
'r'he
Btrdclha. samc is thc casewith the lluddhas in tl-rcsouth, the wcst, the north,
the four internrediatedircctions, thc zcnith, and thc nadir. why? Except thosc who
cornnrit thc fivc gravc offi'nccsand those who slandcrthc true l)harma and defame
saints, any sentiellt being irr any orhcr uuddha-land can do the following:le after
hcaring thc nanc of Tathagata Amitiyus, if thcy havc cvcn one thought of pure
faith, joy, and aspirationand dedicateall their good roors to birth in that Buddha-
land, thcy will be bom there as they wish, and will achievenonregressionfrom the
path to sllprernecnlightcnment.r0
"Ananda, if a sentient being in anothcr tsuddha-landengendcrsbodhicitta,
single-mindedly thinks of Amitiyus Buddha, constantlyplants roots of virtue and
dedicatcsthem to birth in that Buddha-larrd,the', whc'he is about to die, Ami-
tayus Buddha, surrounded by a host of monks, will appearbcfore him. The dying
pcrson will immediatcly follow the Tathigata ro bc born in that land, attain
nonregression,and be destinedto realizcsupremcenlightcnment.Thereforc, Anan-
da, if good men and good wonrcn wish to be bor' i' the Land of Utmost Briss
and see Anrit-yus Buddha, they should engcndcr suprcrlc bodhicitta, concentratc
thcir thoughts on the La'd of (Jtmost Bliss, accumulategood roots, and dedicate
thern as taught. Thereby, they will sce rhat Buddha, be born in his land, and attain
nonregressionfrorn thc path to suprcme enlightenntent.
"Ananda, supposc a sentient being in another Buddha-land errgendersbo-
Jhrcitta and dedicateshis merits ro birth in Amitayus Buddha's land. but does not
..)ncentratc his mind orr Amit-yus Buddha or constantly plant numcrous good
:rr.ri. when he is about to dic, Amitiyus Buddha will scnd a rnagically produced
llrlJh.r to him, surroundcd by a host of monks. The magically produced tsuddha,
* ho rs exactlv the same as the real Buddha in brilliance and auspicioussigns, will
 Tnr LaNo or- lJruosr Brrss 351

appcar before the dying pcrson to rcccive and guidc him, and that person will
immcdiately follow thc Buddha to bc born in that land and attain nonregresslon
f r o m t h c p a t h t o s u p r c m cc n l i g h t c n n r c n t .
"Ananda, if a senticnt bcing who abidcsin the Mahayina feelspure-mindcd
devotion for TathagataAmitlyus for only ten consecutivethoughts, wishing to be
born in his land; or if he believes and understandsthis profound teaching as
soon as hc hears it expounded, with no doubt in his mind, and thcreby thinks
of Anritayus Buddha for even one pure thought, then, when hc is about to dic, \
he will sce Amitiyus Buddha as if in a dream. Thc dying pcrson will without
fail be born in that Buddha-land to achicvc nonregression from the path to su-
prcmc cniightcnmcnt.
"Ananda, it is becauscof thcsc bcncfits that all thc Buddhas, Tathigatas, in
countlcss worlcls-incollceivablc, unequaled, and limitless in number-extol the
rncrits of Arnitayus tsuddha. . . .
"Morcovcr, Ananda, all the Srivakas in that Buddha-landhavc halocssc'vcral
feet in radius; thc Bodhisattvas'halocsrcach as far as hundreds ofthousands offeet
in radius. There are two Bodhisattvaswhose lights constantlyilluminatc thc wholc
billion-world univcrsc."
Ananda askcd thc Buddha, "World-Honored Onc, who arc thc two tsodhi-
sattvas?"
-I'hc
Ruddha tolcl Ananda, "Now, listcn carcfully. C)ne of the two Bodhi-
s a t t v a si r c r l l c d A v : r l o k i t c ( v a r at;h c o t h c r . M a h a s t h a r n a p r i p t aA. n a n d a , t h e s et w o
-Bodhisattvaswere born in that Buddha-land after their lifctinics camc to an cnd in
the SahaWorlcl.
"Ananda, all thc Bodhisattvasborn in thc Land of Utmost Bliss have the
thirty-two auspicioussigns. They are supple physically, keen in senses,and en-
dowcd with wisdom and ir.rgenuity. They know all diversified phenomcna, and
havc a lrcc command of dhy-na and miraculous powers. None of them has little
virtue or an inadequatecapacity. An incalculablenumbcr of those Bodhisattvas
have achieved the first or the second rcalization;21some have attained thc Rcalization
of thc Nonarising of Dharmas.
"Ananda, the Bodhisattvasin that Buddha-land will not fall to the miserable
planes of eristence on thcir way to attainment of supreme cnlightcnmcnt. They'
will rcrncmber all their prcvious lives wherever they are born, except wherr ther'
appcar in the worlcl of fivc dcpravities.
"Ananda, every morning, thc Bodhisattvas in that Buddha-lar-rdn-rakeoffer-
ings to countlcsshundreds of thousandsof Buddhas in other tsuddha-lands.Due to
the divinc power of Arnit-yus Buddha, garlands,perfumed ointnent, pou'dered
incense, banners, canopies,and rnusical instruments of all kinds appcar in their
hands as they wish, to bc offcrcd to thc tsuddhas. Such offerir-rgsare immense,
countless,and inconceivablc. Whcn thc Bodhisattvas wish it, various rare blos-
soms resplendentwith incalculablchundrcds of thousandsof lights and colors will
appear in their hands to bc scattcrcd on thc Buddhas as an offering. Ananda, the
354 ON PunE Laruo

flowers they scatter will immediately change into flower canopies in the sky, the
smallest of which measures ten leagues [in diametcr]. The flowers first scattered
will not fall from the air unless new flowers are scattered. Ananda, some of these
canopies measure twenty leagues, thirty, forty, and so on, up to one thousand
leagues [in diameter]. Some are largc enough to cover the four continents; some
are large enough to cover a thousand-world, a million-world, or even a billion-
world universe. Thus, the Bodhisattvas engender minds full of wonder and hearts
full ofgreatjoy.
"Every morning, these Bodhisattvas attend on, make offbrings to, show
respect for, and praise incalculable hundreds of thousands Iof millionsl of billions
of myriads of Buddhas. Aftcr they have thus planted good roots, they return to
their land in the sarne morning. All this is madc possiblc becauseAmitayus tsud-
dha vcsts in thcm thc powcr of his original vows, which he thoroughly cultivated,
maintained, and fulfilled, and becauseof his good roots in making uninterrupted
ar-rdperfect offerings to Tathigatas in the past.
"Furthcrmorc, Ananda, whatcver thc Bodhisattvasin the Land of (Jtmost
Bliss say is in consonancewith all-knowing wisdom. They do not take possession
of anything thcy cnjoy. Thcy travel to all Buddha-lands without attachment or
aversion, expectation or nonexpectation; they have no thought of a self, defile-
nent, the'I,'clisputation, discord, hatrcd, or angcr. Why? Bccauscthcsc Bodhi-
sattvas have the great mind of kindncss, compassion, and beneficencetoward all
sentielrtbeings. They have the mind which is supple, unobstructed, frce of filth
and resentment,impartial, rcgulated,quiet, patient, subduedby patience,equable,
clear, without distraction, free of coverings, pure, extremely pure, illuminating,
unsoiled,awe-inspirir-rg, virtuous, vast, incomparable,profound, fond of the Dhar-
ma, exultant over the Dharma, well-intentioned, free from all attachments, and
[able to] rid sentient beings of all defilements and to eliminate the miserable planes
of existence.
"They have cultivated the practices of wisdom, and achieved inrmeasurable
mcrits. They are ablc not only to discourse on meditation and the other factors of
enlightenment, but also to have a free command of them. They diligently cultivate
supreme enlightenment and explain it to others. They can discern things well with
their physical eyes, see various Buddha-lands with their deva-eyes,free themselves
from attachn-rentwith their clear l)harma-eyes, reach the other shore with their
penetrating wisdom-eyes, and realizethc Dharma-naturc with thcir tsuddha-eyes.22
They engender unimpeded wisdom with which they can teach the l)harma exten-
sively to others. ."
The World-Honored One then told Ananda, "Such is Amitayus Buddha's
Land of [Jtmost Bliss. You should rise frorn your scat,join your palms respect-
tllly, and prostratc yoursclf full-lcngth on thc ground to pay homage to that
Buddha. That Buddha's namc is known throughout thc ten dircctions; in each
dirr'ctior-r,therc are Buddhas as numerous as the sands of the Ganges who praise
him incessantlyand without reservation."
 THn LaNo or lJruosr Blrss 355

Thereupon, Ananda rosc from his scat, barcd his right shouldcr,joined his
palms toward thc west, prostratedhimself full-length on the ground, and said to
thc Buddha, "World-Honorcd Onc, now I wish to scc Amitiyus tsuddha in the
Land of (Jtmost Bliss and to makc offcrings to and scrvc countlesshundreds of
thousands of [miilions ofl billions of myriads of tsuddhas and Bodhisattvas, in
ordcr to plant good roots."
Right then, Amitayus Buddha emitted from his palm a great light which
illuminated hundreds of thousands of millions of myriads of Buddha-lands. In
those lands, all the mountains, small and large, such as Black Mountain, Treasurc
Mountain, Mount Sumeru, Mount Meru, Mount Mahameru, Mount Mucilinda,
Mount Mahamucilinda, Mount lron Circlc, and Mount Great lron Circle; . . . and
all thc gods, humans, and so forth were revcaledby thc light of that Buddha. Just
as a person with the pure deva-eyecan see evcrything clearly within a distarrceof
scveral feet, arrd just as a person can see everythirlg clearly when the sun comes
olrt, so thc monks, nuns, laynrcrr, and laywonrcn in othcr Buddha-iandsall saw
TathagataAnritryus. Hc, likc Mount Surneru, thc king of mountains, illuminated
his tsudtlha-landand revealedit as clearly as if it l.radbccn only a fcw fcct away.
Bicausc thc wonderful ligl-rtof TathagataAnritiylrs was cxtrcnrcly purc and clear,
they saw his high thronc, and his assen.rblies of Sravakas.Bodhisattvas,and so
fbrth. lt is just likc wircn a floocl subrnergesall trees, mountains, and rivcrs, thcrc
is nothing to be sccn on thc grcat earth except the great flood. Likewise, in that
Buddha-land, where there wcre no heterodox belicvcrsor beings othcr than grcat
Srivakas, with haloes scveral feet in radius; and Bodhisattva-Mahisattvas,with
haloes hundreclsof thousandsof leaguesin radius, the light of TathagataAmiti-
yus, the Worthy Onc, the Perfectly Enlightened Onc, outshone thc lights of all
thc Srivakas and -Bodhisattvasand enablcdall thc scnticnt bcings to scc hrm.
At thc same time, the Bodhisattvas,Sravakas,humans, and gods in thc Land
of Utmost tsliss all saw' Tathigata Sikyemunr of thc Saha World prcaching the
Dharma, surrounded by an assemblyof monks.
Then thc Buddha askedBodhisattvaMaitreya, "Did you seethe magnificent
Buddha-land, which is pcrfcctly purc and full of awesome mcrits? . . . Did -vou scc
myriads of flowers scatteredas adornments in the sky over the earth and in the
heavensup to the Akanistha Heaven?I)id you see the birds in the skv, q.hich are
not real creaturesbut magical creations,uttering various sounds which. likc the
voice of the Buddha, are heard all over that world?"
Maitreya answeredthe Buddha, "Yes, I did."
The Buddha further asked Bodhisattva Maitreya, "Did vou scc the-scntient
beings who, after entering palacesa hundred to a thousandleaguesacross,traveled
in space,unattachedand unhindered,to all Buddha-landsto make offerings to the
Buddhas? Did you see those sentient beings who think of the tsuddha continuously
day and night?"
Maitreya answered, "Yes, I did."
The Buddha asked further, "Did you see any difference between the things
356 ON Punp LaNo

used by pcople in the Land of Utmost Bliss and rhose uscd by gods in the
Paranirmita-Va6avartinHeaven?"
Maitreya answered,"l did not seeany diffcrencebetwccn them."
Thc Buddha askedMaitreya, "Did you seeany bcing in the Land of Utmost
B l i s s c o n c e i v c di n a w o n r b ? " ) l
Maitrcya answered, "!ilorld-Honored One, gods in the Heaven of the Thirty-
Thrcc and the Yama Heaven and so forth play and make mcrry in palaces onc
hundrcd to five hundred lcagues wide. I saw rhar when people in the Land of
(Jtmost Bliss are conceived in a womb, thcy feel just likc those gods living in
palaces. I also saw senticnt beings who wcre seated cross-legged in lotus flowers
and thcn born ethereallyall ofa sudden."
Thc tsodhisattvaMaitrcya askcdthe Buddha, "World-Honored Onc, why are
some beings in that tsuddha-landborn lrom the womb and others born ethere-
ally?"2+
Thc Buddha told Maitreya, "lf a sentient beirrg is full of doubt and rcgret
when he accumulatesgood roots and seeksBuddha-wisdom, univcrsal wisdom,
inconceivabie wisdorn, uncqualed wisdom, great wisdom, and the wisdom of
awesonle merits, thcn, bccausehe has no faith in his own good roots, he has to
stay in the palacc[-like womb] for five hundred years wirhour seeinga Buddha, a
Bodl-risattva,or a Srlvaka, or hearing thc I)harma expounded.If a sentientbcing is
complctely free of doubt and regret when hc accur-nulatesgood roots and seeks
Buddha-wisdonr, then, becausehc bclicvcs in his own good roots, he will be
seatedcross-leggedir-ra lotus flower and bc born cthereally all of a sudden, emerg-
ing from it in ar-rirrstant. Just as pcoplc have come herc from other countries, so
sucl-ra Bodhisattva, due'to his vow, has bccn born in the Land of ljtmost Bliss to
see, serve, and n.rakeofferings to Amitayus Buddha and the assembly of tsodhi-
sattvasand Srivakas.
"Ajita, you see, those superior, intelligcnt beings, duc to thcir immense
wisdom, are bom ethereally from the louts flowers in which they sit cross-legged.
As for thc inferior ones, they [arc born from the womb, and,] for five hundred
years, seeno Buddhas, Sravakas,or Bodhisattvas,hear no Dharma, and know no
rules for a Bodhisattva's conduct. Because they cannot cultivate mcrits [in the
womLl, they find no chanceto serveAmitiyus Buddha. All this is a resuk of their
doubt and rcgrct in the past.
"As an illustration, consider a ksatriya king's son who breaks thc law and
consequentlyis imprisorrcd in an inner palace. Hc livcs among gardens, storied
buildings, and halls that are exquisitcly furnished with rare treasures, precious
curtains, and gold couches with thick, soft mattrcsses. The floor is covered with
rarc flowcrs, the most precious inccnsc is burned, and all necessary articles are
abundantly provided. Howcver, his feet are fettered with a chain of Jambu-river
e o l d ."
Thc Buddha askedMaitreya, "What do you think? Does thar prince enjoy all
this?"
 Tnr LaNo or ljruosr Blrss JJ/

Maitreya answered, "No, !7orld-Honored One. Whcn he is imprisoned, he

will try to be set free, asking relatives, friends, respcctablcpeople, ministers,
elders, and courtiers for help. However, although the prince is anxious to be
released,his wish will not be fulfilled until the king willingiy agreesto it."
Thc Buddha said to Maitreya, "So it is, so it is. Similarly, if one is full of
doubt and regret when he plants good roots and seeksthe Buddha-wisdom, the
grcat wisdom, then, though hc will be born in that land due to his cngendering of
faith in thc tsuddha at hcaring his name, he will remain in thc [womb of a] lotus
flower after birth and be unable to come out, all becausehe has no faith in his own
good roots.
"Such a sentientbeing, living in thc flowcr womb, will think of it as a palace
with gardens. Why? Becausethe lotus womb is clcan and frec of filth, and nothing
in it is unplcasant.Nevcrthcless,the sentientbeing will for five hundred years see
rro Buddhas, Bodhisattvas, or Srivakas, and hear no Dharma; he cannot ntake
offerings to or serve the Buddhas; he cannot inquire about thc Bodhisattva canon;
he is far apart from all superb roots of virtue. He does not enjoy living ir.r the
flowcr womb, for he cannot come out of it to practice wholesome dharmas until
all his faults committcd in thc past arc exhausted. When he comes out, he will iose
all scnsc of dircction, not knowing thc zcnith, the nadir, or the four cardinal
directions. Not until all his doubts disappearduring thosc fivc hundrcd years will
hc bc ablc to rnakc of-fcrings to countlcss hundreds of thousands of millions of
myriads of Buddhas arrd plant incalculable,limitless roots of virtue. Ajita, you
should know that doubt does great harm to Bodhisattvas."
Then Bodhisattva Maitreya asked the tsuddha, "World-Honored One, how
many nonregressing -Bodhisattvasin this Buddha-land will be born in the Land of
(Jtmost tsliss?"
The Buddha told Maitreya, "ln this Buddha-land, sevenbillion two hundred
million Bodhisattvas, who have plantcd good roots in incalculable hundreds of
thousands of [millions of] billions of myriads of Buddha-lands and have bccomc
nonregressing, will be born in that tsuddha-land. The Bodhisattvas who will be
born in that Buddha-land becauseof fewer roots of virtue are countless.
"Ajita, if I enumerate the names of the Bodhisattvas in other lands who have
been, are b"ing, and will be born in the Land of Ultimate Bliss to make offerings
to, pay homage to, and worship Amitiyus Buddha, I will not be able to finish
doir-rgso even if I sper-rdan entire kalpa.
"Ajita, you see how highly those Bodhisattva-Mahesattvas bcnefit. If one
can generate a single thought ofjoy after hearirrg that tsuddha's name, he will
obtain the merits mentioned above, he will feel neithcr inferior nor superior, and
all the good roots he has achieved will bc enhanccd. Thcrcforc, Ajita, I tell you and
gods, humans, and asuras:I now entrust you with this Dharma-door. You should
take pleasurein practicing it. You should accept, retain, read, and recite it, even
day and night. You should aspirc for this sutra, explain it to others, and have
people write it and preserve it. You should regard this sutra as a teacher.
358 ON PunE LaNo

"Ajita, if Bodhisattva-Mahasattvas wish to causcnumerous sentlent beings

to be rapidly and securely establishedin nonrcgrcssion from Ipursuit of] supreme
enlightcnment, and wish to see the magnificcnt adonrments of that superb Bud-
dha-land and to embrace its perfect merits, then they should strive vigorously to
learn this Dharma-door. Thcy should not back away or become pretentious in
seeking the Dharma, even if they have to go through r raging fire that fills a whole
billion-world univcrse. They should read, recite, accept, retain, and copy this
sutra, and make usc of every moment to explain it to others and persuadethem to
listen to it without worry or annoyance. Even if they are thrown into a firc for
doing so, they should cntcrtain no doubt or rellret. Why? Countless billions of
Bodhisattvasseek, estcem, learn, and obey this sr,rbtlcteaching. Thereforc, all of
you should seek this teaching, too. Ajita, thosc scnticnt bcings will obtain grcat,
high bcncfits. In thc future, even at the tine of the true l)harma's decline, some
sentientbeings will plant good roots. These are thc scnticntbcings who havc made
offerings to innumerable Buddhasand who, being blesscdby those Tathigatas, are
able to acquire this great l)harn.ra-door,which is praised and approved by all
Tathagatas.If onc acccptsand upholds this l)harma-door, he will acquirethe vast
all-kriowing wisdom and plant good roots as he pleases.Good merr and good
women who have a superior understanding of this tcaching will bc ablc to obtain
great joy fror.r.rhearing it; they will accept, uphold, read, and recite it, explain it to
othcrs, and always delight in practicing it.
"Ajita, irrnurncrablcbillions of Bodhisattvashavc sought this teachinguntir-
irrgly. You good men and good wonlen will benefit greatly if you are able to seek
this teaching in your present or future lives. Ajita, the Tathigata has already done
what he should do. You should be firnr and free of doubt in planting good roots;
you should constantly study and practicc anything that can rcnovc your doubt,
lest you be imprisoned Iin a palace-likewomb] made of various treasures.
"Ajita, there are one hundred million Bodhisattvas of great, awesomc virtue
who can propound numcrous other doctrines of the Buddha-Dharma, but have
regressedin [the pursuit ofl suprcmc enlightenment becausethey have not heard
this tcaching.
"Ajita, it is difficult to 6nd a Buddha appearing in the world. It is also
diffic'ilt to have a body free from the eight adversities. Evcn an eloqueht Dharma-
teacher finds it difficult to cxplain thc Buddhas' uncxccllcd Dharmas, such as the
very profound Dharmas of the ten powers, the four Garlessnesses, unimpededness,
and detachmcnt, and the Bodhisattva doctrines such as the piramitis, and so on.
Ajita, it is not easy to meet a person who is adept ir-rpreaching the Dharma. It is
also rare to encounter one of firm and deep faith. Now I have .aught this discoursc
rn accordancc with thc truth, and you should all practice it as I have taught.
"Ajita, I entrust to you this teaching and the l)harma of all Buddhas. You
[all] shoulcl practicc it and not lct it perish. This great, subtle Dharma-door is
praisedby all tsuddhas.Do not abandonit in dcfianccof thc Buddha's instructions;
orhcrrvise, you will encounter hindrances-you will be engulfed in the long night
 Tnr LaNo or (Jruosr Brrss 359

to go through all dangersand sufferirrgs.Thcrcforc, I now solemnly bid you to do

everything to causethis doctrine to last long. You should practicc this teaching
diligently as I have taught.". .
When the tsuddha had spoken this shtra, Bodhisattva Maitreya, Vcnerable
Ananda, and everyone in the assembly were jubilant over what the tsuddha had
taueht.

NOTES

1 . A n r o r e l i t e r a l t r a r r s l a t i o no f t h c s e f o r t y - c i g h t v o w s f o l l o w s t h i s f o r r . n u l a :" l X i / h e n ] I
b e c o m c a l l u < l d h . r ,i f , i n r n y l a n d , t h r - r ca r c s t i l l t h e p l a n e so f h c l l - d w c l l c . r sh, u n g r r , e h o s t s , o r
a n i r n a l s ,I u ' i l l r r o t u l t i n t a t e l y t a k e u p s u p r c n r cc n l i g l r t c n m c n t . "
2 . " T h e p o w c r t o a p p e a ra n y r v h c r ca t w i l l " r r r a ya l s o b e c a l l c d " t h c p o r v e r o f p c r f o r m -
i n g t r r i r a c l c s . " I t c a n i l i c l u d e s r . r c hm i r a c u l o u s p o w e r s a s r e m a i r r i r . r gu n d e r r v a t e r * i t h o u t
d r o w ' t r i n g , t o u c l l l n g f l r e w i t h o u t b c i n g b u r n e d , o r t r a n s f b r m i n g o n c ' s e l fi n t o a n y k i n d o f
crcaturc or object. Howevcr, in somc contexts, "the porver to appear anyu,hcre at x'ill"
s e e m st o b e a n r o r e a p p r o p r i a t et r a i l s l a t i o r r a
, s in this paragraph.
3 . M o n k l ) h a r r n : k l r e ' s l a n d w h c n h e b e c o m c sA n r i t a y u s B u d d h a .
4 . C ) r , " t h c t l o c t r i n e c o n c c r n i t r gl r c c d o m f r o n i s a r i r s a r a . "l n ' l a i s h o 3 ( r 0 , p . 2 6 8 , t h i s
reads,". r . v h oh e a r m y n a t n e w o u l d f a i l t o c u l t i v a t c p u r e c o n d u c t a f t c r d c a t h : r n d b e f o r c
a c h i c v i n g B u d d h a h o o c l . " A t h i r c ' lv c r s i o n , T r i s h o 3 6 3 , p . 3 2 0 , d o e s n o t n l e n t i o n " t h c d o c t r i n e
c o r t c e r n i n gf i e e d o n r l r o n t s a r i t s a r r "a n d " r f t c r d c a t h . " l t m a v m a k e m o r e s e n s ea n d b e l c s s
nrisleading to ignorc these two phrasesaltogethcr.
. - " ' 5 .T h e C l i i n c s ct c x t r c a d s" s i x s a m a d h i s . "P e r h a p s ' s i x ' ( ^ * ) i s a n r i s p r i n tf t r r ' g r c a t '
(*)
6 . I h c r c a l i z a t i o nd c r i v e d f r o m s o u n d , t h e r e a l i z a t i o no f p h a n c y , a n d t h e R c a l i z a t i o n
of the Nonarising of Dharrnas.
7 . O r i g i n a l p r a c t i c c s :t h e p r a c t i c e st h a t a B u d d h a c u l t i v a t c d r v h e n h c w a s s t i l l t o l l o u -
i n g t h c B o d h i s a t t v a - p a t h .T h e f u n d a m c n t a lp r a c t i c e sf o r a c h i c v i n g t s u d d h a h o o d .
t i . L i t c r a l l y , " H e c a n u n d e r s t a n da l l c o n d i t i o n e d ( s a i n s k n ad)h a r m a s ".
9 . T h i s p a r a g r a p hf b r r n s t h e l a s t p a r t o l - t h e a b o v e v e r s e i n t h e C h i n c s c t c x t .
1 0 . A m i t a y u s m e a n s ' l n f l n i t e L i f e " . A s r e l a t e db e ' l o r v ,h r s l i l e s p a n i s i n r r l c r s u r . r b l c - .
His othcr name, more [requendy used,is Amitibha, or'lnfinrtc Light'.
1 1 . T h e C h i n e s et e x t r e a d s f r * i l f r and *#fr . T h c i d e n t i t i c so i t l t c s c t \ \ ' o g c n r s a r e
unknown to us.
1 2 . A n a n c i c n t A r y a n a u s p r c i o u ss v r n b o l , u s c d b y H i n d u s a n d t s u d d h r s t s .
,l3.
W i t h t h i s r c a l i z a t i o n , t h e r e i s c n g c n d e r e da p l i a n r , t ' l c x i b l e n r r n d o f u ' i s d o n r o
c o m p l y w i t h t h e D h a r m ; r a n d t o a c c o m m o d a t es e n t i e n tb e i n g s .
1 4 . T h c C h i n c s e r e a d s* , m e a n i n g ' b o r d e r ' o r ' s i d e ' . P e r h a p si t i s a n r r s p r i n t o f f f i ,
meaning'universal'.
1 5 . D h y a r r a t h a t l c a d so n c r o n i r v a n a .
16. Actually there are no such distinctionsas day ancl night in that land; it is to
360 ON Punr LaNr

confort.n to thc convcntion of other lands that thc day there is dividecl into six parts. Scc two
p a r a g r a p h sb e l o r v .
17. Literally, "thrcc billion six hundrcd rnillion niyriads ofhundrcds ofthousands of
l i g h t s ." T h e l l ex t s e r ) t e n c cr c a d s s i m i l a r l , v .
1 8 . T h c s c t h r c e k i n d s o f p e o p l e a r c r h c r l r r e eg r o u p s . S c c N u n i e r i c a l C i l o s s a r y .
1 9 . T h i s p a r a * r a p h c l c s c r i b c st h e g e n c r a lk a r m i c r c r v l r d l o r l a i t h i n A n r i t a v u s B r . r d d h a .
T h c n e x t p a r a g r a p h c l c s c r i b c st h e h i g h e s t r c w a r d , f o l l o w e d b y p a r a g r a p h sd e s c r i b i n s t h c
nriddlc and lowcst rcwards, rcspectivelv.
2 0 . A c c o r d i n g t o t h e C h i n e s eP u r c L a n d S c h o o l , t h e R u d d h a ' s t e a c h i n g sf a l l i n t o t w o
c a t e g o r i e s :t h o s c w h i c h t c a c h p e o p l e t o r c a c h s a l v a t i o n a n d l i b c r a r i o n b v f a i t h . i . c . , b y t h c
tsuddha's power (the Pure Land school bclongs to this catcsory); and thosc which tcach
s a l v a t i o r . ra n d l i b e r a t i o n b y o n c ' s o w r ) s t r r a r g t h . T h i s p a s s a g ci s a n c x a m p l c o f t h e f l r s t
c e t c g o r v .( W . H . )
2 | . S r ' er r o t e( r a b o r . .
2 2 . T h c o r i g i n a l i s v e r v o b s c u r c h c r c . F r e e l , vt r a n s l a t c d ,i t c o u l d b c a s f o l l o u s : " H a v -
i n g a c l r i c v e dB r , r c l c l h a - c y ct sh,c y c a n e n l i g h t c r .Iro t h e r sb , v l r e v c a l i n gl t o t l i c r n t h c t r u t h ] . " T h e
t r a n s l r t i o n g i v c n i n t h c t c x t i s b a s c do n a l t o t h e rv c r s i o n ( T a i s l . r o3 6 ( ) ,p . 2 7 . 1 ) .M o r c u v e r , i r i s
a c l o u b t f u l p o i n t w h c t h c r o r n o t a B o d h i s a t t v ac a n b e e n d o $ ' e d u ' i t h t h c l l u d d h a - e v e , w h i c h
i s g c n c r : r l l yu n d c r s t o o d a s a u n i q u e q u a l i t y o f t h e B u d d h a s .
2 3 . A l o t r r sf l o r v e r w o r l b . S c c b c l o r v .
24. In tsuddhist traditior, thcre are fbur nrodesof birth: (1) birth {ionr r rvomb, as
with mamt'nalia; (2) birth fionr an egg, as rvith birds; (3) birth fiom nroisturc or \\rarer, as
w t t l t w o r n r s a r r c l l s h c s ;a n d ( 4 ) b i r t h b y t r a n s l o r n r r t i o n ( r l t e r n a t ct r : r n s l a t i o n e
: t h e r e a lb i r t h ) ,
a s w i t h h c l l - d r v e l l e r s ,d c v e s , t h c l l r s t b c i n g s i n n e r v l y c v o l v c d w o r l d s , a n d s u p c r i o r b e i n g s
who rrc born in a purc Buddha-landsuch as the Land of Utnrost Bliss.
 VII
On GeneralMahayanaDoctrine
 19 waxle
The True Lion'sRoarof QueenSrimala

Thus havc I hcard. Once thc Buclclhawas dwclling in the garden of Arrathapin-
clacla,in thg:Jc'ta Grove, near Srivastr. At that time, King Prascnajitand Queen
Mallika of Kosala hacljust had an ilritial realizationof thc Dharnra. They said to
cach other, "Our daughter, Srim;rll, is kind, intclligcnt, lcarncd, alrd wisc-.If shc
coulcl scc thc Tatl-rigata, she would be quick to ur-rderstandthe profound l)harnra
anci woulcl travc no doubt about it whatsoever.We should trow send aii-e-loqucr-rt
nressengerto hcr to rrousc hcr sincercfrith."l
lmmcdiatcly upon tl-risclecision,thc king and queetrwrote Queen Srimala a
lettcr cxtolling the true n-reritsof the Tathagata,and scnt a mcsscngcr,Chandra, to
delivcr it to her at Ayodhyl. Queen Srimala receivcdthc lctter with reverenccatrd
joy. Aftcr she opened ar-rdread it, shc felt how unusualits rnessagewas and spoke
to thc rncssetrgerin verse:

"lt is said that the Tathagata'svoicc

Is difficult to encolrntcr in this world.
If this saying is truc,2
I shall reward you with apparel.
If the Buddha, the World-Honored ()ne,
Has man'ifestedhin-rselfto bencflt this world,
His compassionwill certainly extend to mc,
That I may seehis true appearance."

As soon as she had so spokcrr, the Buddha appearedin the air in an incon-
ceivable form, emitting a brilliant light. Queen Srimali and her retinue gathered

S u t r a 4 8 , T a i s h o 3 ' 1 0 ,p p . 6 7 2 * 6 7 8 ; t r a n s l a t e di n t o C h i n e s c b y B o d h i r u c i .
361 ON Grrurnal ManAvANa DocrnrNr

togethcr. With palms joined, they bowcd respectfully to him, and thc queen,
looking up in adoration, praisedthc great tcacher:

"The wondrous form of thc Tathagata

Is unequaledin this world;
, It is incomparableand inconccivablc;
I Therefore I pay homage to him.

The form of thc Tathagataknows no bounds,

And boundlcss,too, is his wisdom.
, All aspects[of his nature] abide eternally;3
I Thcrcforc I take refuge in him.

He has skillfully subducd all ncntal faults,

As wcll as thc tour viccs of the body;a
He has reachcdthc inconccivablestage;
Thcrcforc I pay homage to him.

Hc knows cverything that can be known,

For l-riswisdonr-body mccts no obstaclcs;
Hc tbrgcts nothing;
Therefore I pay hor-nageto hirn.

I bow dowr-rto the One who is infinite;

I bow down to thc Onc who is peerless;
I bow down to the One
Wl-ro l-rasfrec comrnand of all dharmas;
I bow dowrr to the One
Who is beyond thought.

May his cornpassionshclter me

And causethe seedsof the Dharma
To grow [within me],
So that I may always be with the Tathagata
Until my last existcnce[in sarhsaral.

I have practicedall mcritorious dccds

In this life and in all othcr livcs.
May thc Budclhaalways takc mc,
With all my roots of virtuc,
Into his following."

Whcn Queen Srimili had spokcn thcsc vcrses, she and her entire retinuc
Frrostratedthernselvcsat the Buddha's fcct. Thcn thc World-Honored One spoke
i.-
to 5rlnrala ln verse:
 THE Tnur LroN's Roan or QurtN SninaAlA 365

"ln your former lives I taught you

Arrd revealed to you the path of enlightenmcnt.
Now once again you meet me here;
We shall also meet in future lives."

Aftcr speakingthis verse,the Buddha prophcsicdto thc asscmbiythat Queen

Srimila would attain suprcmc cnlightcnmcnt, saying, "You norv praisethe superb
rnerits of the Tathigata. Becauseof this good root, you will be a sovereignamong
gods and humans for incalculablekalpas.Al1 your needsi,vill bc fulfilled. Wherever
you arc born, you will bc ablc to nleet nle and praise me facc to face, just as you
do now. You will also make offerings to innumerable, countlessother lJuddhas,
World-Honorcd Ones. After, twentyr thousand incalculablekalpas, you, too, will
bccomc a Buddha, named Univc-rsalLight Tath-gata, the Worthy One, thc Pcr-
tcctly Enlightened One.
"In your .BucldhaJancl,there will be no miserabic plancs of cxiste-nce',no
suffering of aging or sickness,and no evil deeds, not even their names. The
scrltient beirrgs there will appear ir-rmagr-rificentforms, arrd will solely experience
thc five exquisite Isensuous]pleasures,enjoyirrg them even more than do the gods
in thc Paranirmita-Va6avartinHeaven anclother heavens.Al1 thesescnticnt beings
will follow the Mahayana teachings. Others who have corrcctly learned the Ma-
l.rayana[elsewherelnray be born ir.rthat land."
Aftcr Queen Srimala hacl receivedthe prophecy, innumerable gods and hu-
mans were jubilant, and they all wishcd to bc born in that tsuddha-land. The
World-Honorcd One then prophesied that they would all be born in that land.
Aftcr having hcard thc Bucldha'sprophccy, Quccn Snnrila stood bcforc thc
Tathigata with her palms joined, and made ten great vows, saying:

( l ) "World-Honored One, from now until my attainment of enlightenment,

I will never think of breaking the precepts I have rcceivcd.
()\ "World-Honored One, from now until my attainment of enlightenment,
I will never be arrogant toward teachersor my superiors.
(3) "World-Honorcd Onc, from now until my attainment of enlightenment,
I .vill never feel ill will toward any senticnt being.
(4) "World-Honorcd Onc, from now until my attainmelrtof enlightenment,
I will ncvcr bc jealous of my superiors or those whosc possessionsarc
superior to mine.
(s)"World-Honorcd Onc, from now until my attainment of enlightenment,
I will never be relrrctantto give, even if I have only a little food.
(6) "World-Honored Onc, from now until my attainment of enlightenment,
I will not acccpt moncy or accumulatc property for my own sake, but
only for thc sakc of rclicving thc poverty and sufferings of sentient
beings.
366 ON GENEnarMasAvAN,r DoclnrNr

(7) "World-Honorcd Onc, from now until my attairlment of enlightenment,

I will practicc the four inducements without expecting rewards. I will
embrace scnticnt beings with a mind that never covets prolit, rs never
weary, and is free of hindrances.
(8) "World-Honored One, from now until my attainment of enlightenment,
if I sec any sentientbeing bereft of parentsor children, imprisoned, sick,
distressed,or suffering from any kind of danger or misfortune, I will not
forsake him. Instcad, I will give him peaceand sccurity, hclp him prop-
erly, and rclicve him o[all sufferings.
(9) "World-Honored One, from now ur-rtilmy attainmcnt of cnlightenment,
if I see anyone pursuing evil ways or violating the pure preceptsof the
Tathagata, I will not forsakc himl. In thc citics, towns, and villagcs
undcr my influencc, I will subdue whocver should bc subducd and em-
brace whoever should be embraccd. Why? ()nly by subduing and em-
bracing [sentient beings] wili the true Dharmaq cndure. Whcu the true
Dharrna endures, gods and humans will thrive, the miserableplanes of
existence will diminish, and the Tathagata's Dharma-wheel will turn
pcrpctually.
(10) "World-Honored C)ne,from now until my attainmentof enlightenmer-rt,
I will ncvcr forgct the true L)harmaI havc cmbraced.Why? To forgct the
true Dharma is to forget the Mahayana; to forget the Mahiyina is to
forget the ptramites; to forget the paramitasis to abandonthe Mahayana.
If a Bodhisattva wavers in regard to the Mal-ray-na, then he will not be
firm ir-rembracirrg the truc Dharma, and consequcntly will not bc able to
'S/orld-
transcendthe state of an ordinary person, causing a great loss.
Honored One, the Bodhisattvaswho embrace the true I)harma now or
in the future will receive urrlimited, great benefits.

"World-Honored Onc, Noblc Mastcr, although you have witnessedthe pro-

nouncement of these great vows, sentient beings with meager roots of virtue may
very well doubt the ten great vows, for they are most difficult to accomplish.
These sentient beings may habitually perform unwholesome actions in the long
night and be alflicted by all kinds ofsuffering. It is to bcncfit thcse scnticnt bcings
that I now make this sincere declaration belbre the Buddha: World-Honored One,
if the terr great vows are true and not false, may celestial flowers rain down over
this assembly and may a celestialvoice be heard."
As soon as Quccn Srrmalahad said this to thc Buddha. the sky began to rain
down celestialflowers, and a celestialvoice exclaimcd, "Excellent, Queen Srimala!
Whrt you have said is true indeed."
After the asse-mblysaw thc auspicr-,thcy wcre freed from every doubt and
rvere ovcrjoycd. They proclaimed in unison their desire to bc born whercver
Queen Srimala would be born, to make the samc vows shc had made, and to
 TsE Tnue LtoN's llonn or QureN Sni,'r,rAt
A 367

perform thc same dccds she would perform. Thereupon, the Buddha, the World-
Honored One, prophesied that all thcir wishes would be fulfilled.
Then Queen Snmala made three more great vows before the Iluddha, saying.
"I will benefit an infinite numbcr of seuticnt beir-rgsthrough thc power of these
vows: first, I will, by my good roots, attaitrthc wisdom of thc true Dharma in all
my lifetimes; second, after I have attained the true vu'isdom, wherever I may bc
born I will cxplain it untiringly to all senticnt beings; third, in rvhatcver form I
may be born, I will not sparelife or limb in embracing, protectiug, and upholding
the truc Dharma."
Whcn the World-Honored One heard these vou's, he told Srrnltlrl, "Just as
all forrns are contained in the rcalm of sp:rcc,so all the lJodhisattva'svows, as
numerous as the sands of the Clanges,are containcd in these yorvs. Thcsc three
vows are truly vast."
Tl-renQueen Srimila said to the tsuddha, "World-Honored One, through
thc cloquencc vcsted in r-neby the tsuddha's triraculous Po\\'cr, I u'ould like to
explain thc grcat vow. Plcascgrant me permissitlnto spcak."
The Buddha said, "Srirnali, speakas yotr wish."
Srimlla said, "Thc Bodhisattva's vows, as nunrerous as the sands of thc
Ganges, arc all contained in onc great vow. This one great vow is callcd thc
cmbracing of the Tathagata'sTruc Dharma. This embracing of the true I)harma is
t r u l y g r c a tr t t t l v : t s l . "
The Buddha said, "Well saicl,Srirnili! You havc practicedthe L)harma for a
long timc; your wisclonr ar-rdingenuity are subtle and profound. Anyonc who can
undcrstandyour words nlust have planted many good roots in thc long night. You
spcak of thc cnrbracingof thc true Dharma; it is the tcachingof thc Buddhas of the
past, present,and future. Now that I have attaincdsuprcme cnlighte-nn'rcnt, I, too,
often teach thc cmbracing of the true l)harma in various rzu'ays. The mcrits dcrived
fronr praising the embracing of thc truc Dharma arc lintitless,just as the rvisdom
of the Tathagatais limitlcss. Why? IJecauscit is most meritorious and bencficialto
errrbracethe true Dharma."
"World-Honorcd One' bv the
Q.uecn Snmal4. then said to the Buddha,
Buddha's,divine powc\ I wish to explain the broad mcaning of ttrc cnrbr;crnq ot-
-
thc true l)harma."
T h c B u d d h a s a i d , " S p e a ka s y o u w i s h . "
Srirnlli said, "To embrace the true l)harma, broadly spcaking. nrcans to
attain all thc infinitc Bucldha-l)harr-nas, inciuding the eighty thousand prrctrces.
'Just
as thc rnulticolorcd clouds at thc bcginning of a kalpa raitt dorvn
myriad gems, s() the cloud of thc good root of cnrbracing the true l)harnla ratns
d o w r r i n r m e a s u r a b l bc l e s s i n g s .
"World-Ilonorcd One, to ilh.rstratcfurther, the great t-loodat thc bcginning
of a kalpa contair-rsthe cause of- the billion-world univcrse, includir-rgthc forty
billion differerlt continents.{' In thc samc way, thc crnbracing of the true Dharma
 ON GrNEnar MasAyANa I)ocrnrNt

contains the cause of thc imrneasurablcrcalm of the Mahayina, and also the
miraculouspowers of thc Bodhisattvas,thc various l)harma-doors, and thc perfec-
rion ofthe nrundanc and supranrundarrcjoyncvcr before expcrienccdby any god
or hurrran.
"To illustratc further, thc grcat earth bearslbur br,rrdens.What are the four?
The occans, the mountain rangcs, the grassesand trccs, and thc scntient beings.
Thc good men and womcn who embracc thc truc l)harrna can bear four burdens
heavier than those bornc by the earth. What are the four?

(1) To teach [cultivation of] the good roors of gods and humans to thc sen-
tierrt bcit-rgsrvho are apart froln virtuous friends, lack lcarning, and are
sinful, thus bringing those beings to r-uaturirl',
(2) to teach thc Sravaka-vehicleto thosc rvho scck to be Srdvakas;
(3) to te-achthc Pratyckabr-rcldha-vchiclc to thosc rvho seek to bc Pratycka-
buddhas: ancl
(.1) to teach thc Mah:ry-na to rhosc who scck the Mahtyina.

Thesc arc the four burclcns,hcavicr than those bornc b,v the cartl-r,bornc by the
good mer-rand worrren who crnbr:rccthc true I)harma.
"World-H'norcd L)'c, thc good mcn and wonlen who cr'brace the truc
Dharma arc able to establish[thcrrrselveslikc] thc grcat carth to bcar thcsc fbr-rr
heavy burdens. Thcy bcconrethc lricnds of all scnticntbeir-rgs universally,without
'ccrl .f ar irrvitation. They arc thc l)harma-mothers of the rvorld, who bcnefit
scntiellt beir-rgs
out of pity and grcat cornpassion.
"'Io illustratc further, thc qreat carth is thc sourcc ofthc lour categoriesof
gcnrs. What arc thc tirur? Thc invaluablc gcms, tl-roseof high valuc, those of
rricdrurrrvaluc, and thosc of low value- Sirr-rilarly,
the-good nrcn anciwomcn who
cnrbraccthe true l)harma and cstablishIthenrsclvcslikcl thc great earth can cause
thc sctrticntbcings who mect thcnr to obtain the four great trcasures,which arc the
bcst of all precious thir-rgs.What are thc four? Whcn sentient bcir-rgsmeet such
virtuous fricnds, thcy will obtain thc good roots lcading ro birth as huntans or
qods, to Sravakahood,to Pratyekabuddhahood,or to rcalizatiotrofthc Unexcelled
Vehiclc. Scntient bcings rvill obtain these lbur grcat trcasuresaftcr mccting the
qood tt.tcnatrclwonrcn u'ho cmbrace thc truc l)harma and establishIthcnrselves
likcl the grcat carth.
"World-Honored C)ne,that which viclds thc Ifour] grcat treasuresis thc rcal
r-nrbracirrgof thc truc l)harnia.
"World-Honorcd Orre, regarding thc cnrbracing of the true l)harnra, I do
ltof ntcatl that thc truc Dharna and the embracing of the true l)harnra are differ-
rnr. Thc truc l)harma r.sto errnbrace thc truc L)harma.
"Worlcl-Honored ()ne, thc enrbracingof thc truc l)harrna is no othcr than
-'r-
frlrrnrit:rs. and rhe piranrit-s arc no othcr than thc embracing of the true
l ) i r . r r n r . rW
. hv?
 Tnr Tnur LroN's Roan or QureN SniuArA

"For thosc sentient beings who can bcst bc matured through giving, the
good men and womcn who embracethe true l)harma practicecharity, giving even
their own livcs and limbs. In this way, they bring thosc scntientbeingsto nraturity
in accordanccwith their inclinations,to cstablishthcm firmly in the true Dharma.
This is callcd the pararniti of giving.
"For those sentient bcings who can bcst bc rnatured by disciplinc, fthose
who cmbrace the true Dharmal guard their ovn'n six senscs;purify thetr own
vcrbal, bodily, and mcntal actions; and conduct thenrselvesri'rth dignity. In this
way, thcy bring thosc sentientbeings to maturity in accordanccu'ith thcir inclina-
tions, to establishthcm firmly in the true l)harrna. This is callcd thc paramita of
disciplinc.
"For those sentientbcings who can bcst bc maturcd by paticncc,Ithosc r'vho
embracc the true Dharmal are lrce of ill will; intend only to bcncfit; and bcar
rebukes,scoldings,ir-rsults,
outralle, slander,libel, annoyance,and harassmcntr','ith
the utmost patience,even without thcir fices changing color in thc slightcst.In this
way, thcy bring those sentientbeirrgsto maturity in accordancewith their ir-rclina-
tions, to cstablishthcrn firmly in thc true l)harrna. This is called the paramrtaof
Patrcrlcc.
"For thosc scnticnt beings who can best be matured by vigor, [those who
cnrbrace the true Dharr-r-raldo not have an indoler-rtor negative nrentality, but
show grcat aspiration ancl suprernevigor, whether walking, stancling,sitting, or
lyir-rg down. In this way, thcy bring thosc scnticnt bcings to maturity in ac-
corclance- with thcir inclinations, to establishthenr firmly in the true l)harma.
This is callcd the plramiti of vigor.
"For those sentient bcings u'ho can bcst bc matured by meditation, [those
who embracc thc truc Dharmal arc not distractcd,and achicvc right nrindfulncrss
and rcmembrance. In this way, they bring those sentient beings to maturity in
accordancewith their inclinations, to cstablishthcm firnrly in thc truc Dharnra.
This is called the paramiti of meditation.
"For those selltientbeings who can bcst bc nraturcdby wisdom and u'ho ask
qucstions about the l)harma in ordcr to bcncfit frorn it, [those who embrace the
truc Dharma] untiringly cxplain all doctrines,all scicnccs,and all techniques.until
those sentier:tbeings fully comprehend what is ultimate. In this '"vay,thcv brrnq
thosc sentientbeings to maturity in accordancewith their inclinatior-rs. to cstablish
thcm firmly in thc truc Dharrna. This is callcd thc p-ranrit- of wisdonr.
"Thcrcforc, World-Honored One, the cmbracing of tl-rctrr.rcl)hlrrn.r is not
the en-rbracingof the true I)harma l-i thc piramitis."
cJillerentfionr thc pirar-r-ritls;
Thc Quccn Srinrali continucd, "World-Honorcd One , thror.rqhthc c-loque-ncc
vestcd in me by tl-relluddha's divine power, I wish to elaborate on the great
rncaning [of the'cnrbracing of thc truc l)harmal."
'Ihc
Buddha said, "What is the great meaning?"
"World-Honored Or-re,irr referrir-rgto those who embracethe true I)harma,
370 ON GrNrnar ManAvANa DocrnrNr

I do not mean that they constitute an entity that differs from the embracing of the
true Dharrna.T The good mcn and women who embrace thc true l)harma are thc
embracing of thc true Dharma. Why?
"The good men and womcn who embracc the true Dharma givc their
bodies, lives, and possessionsfor the sake of thc true Dharma. By giving their
bodies, these people will realize that which transccnds the limits of sari-rsira,will
be free from old age and sickness,and r.vill attain the Tathagata'sDharma-body,
which is indestructible,cternal, changclcss,ultimately tranquil, and inconceivable.
By giving their lives, they will rcalize that rvhich transcendsthe linits of sarirsara,
will be forever releasedfrom death, will attain eternity, will acquirethe inconceiv-
able merits, and will securely abide in all thc Buddha-l)harmas and miraculous
powers. By giving their possessions,they will rcalizc that which transccndsthe
limits of sarirs-ra,and will go far bcyond rhe realm of sentientbeings. They will
attain itrexhaustiblc,undiminishing, pcrfect accon-rplishn-rcnts;will acquirc rncon-
ccivable-mcrits and magnificcnt attributcs; and will be honorcd and servcd by
other senticnt bcings.8
"World-Honorcd one, the good mcn and women who give thcir bodies,
lives, and posscssionsin order to cmbracc the truc l)harr-nawill rcccivc tht- Tatha-
gata's prophecy Iof their attainnrcntof Buddhahood].
"Worlcl-Honorcd Onc, when the true Dharma is on thc vcrge of cxtinctron,
the monks, nuns, laymen, and laywomen will gathcr in groups, fornr factions,and
dispute with onc another. At that time, the good nen and wonrcr-rwho, without
crookednessor deceit,chcrish and crnbraccthe truc l)harma will associatewith the
good faction;' those who associarcwith thc good faction will definitcly receivethc
lluddha's prophccy [of their attainment of enlighterrment].
"World-Honored C)ne, I see that to enrbraccthe truc l)harma has this tre-
mendous power. Thc Tath-gata rcgardsthis Idoctrinel as the cyc Iof the l)harma],
thc basis of the Dharma, the guidc of thc Dharma, and the understandingof the
Dharma."
Then thc World-Honored Onc, having hcard Queen Srtmala explain thc
great power of cmbracing thc true Dharma, exclaimed,"So it is, so it is! Exccllcnt,
Srfmala!Just as you say, to embracc the true Dharma has trcmendous, awesotne
power. A pcrson will feel great pain or even bccome sevcrcly ill when onc of his
vulncrable spotsr')is touched even slightly by a strong man. In the same way,
Srimili, the demo'Pipiyin fcelsexcruciaringpain, worry, and distress,and howls
and moans with woc whcn someone embraces even a srnall portion of the true
Dharma. Srimala, I have never seen any way to cause that demon worry and
distressas effcctivc as embracing the true Dharma, evcn a small portion of it.
"SrTmalt, just as thc king of cattlc is more beautiful in form and color and
l.rrqerin size than othcr cattle, so. Srimtli. orre who pracricesthc Mahiyina. evcn
rihe cmbracesonly a small portion of thc truc Dharma, is superior to the Srivakas
and Pratvekabuddhas with all their wholesome dharmas.
"Srimala, Mount Sumeru, the king of mountains, surpasses all other moun-
 Trrr Tnus LtoN's li.onn or QuetN SnfrraArA 371

tains in hcight, breadth, and beauty. Itr the sanc rvay, SrinrJll, a novice in the
Mahayana who, in order to benefit othcrs, cmbraccs the true l)harma without
regard for his life or lirnb is supr-riorto a pL-rsorlwho has long been abiding in the
Mahiyana, but who is always couceruedu'ith his body and life, in spite of all his
good roots.
"Therefore, Srimila, you should reveal, dcmonstratc,and tcach the embrac-
ing of the true Dharma to all sentientbeings.
"Thus, Srimila, to cmbracethe true Dharrna yields grcat blcssings,benefits,
and karmic fruits. Srimali, although for innumcrablc, incalculabickalpas I havc
praised tire merits of embracing the true l)harma, I har.'cnot cxhaustcd them.
'fherefbre,
to cmbrace the truc l)harma brings about irrfinitc nrcrits."
The tsuddhatold Srimalt, "You should nolr, explain lurthcr thc crnbracingof
rhc true L)harma, which I have taught, and which is chcrishcd by all tsuddhas
alike."
Srinralt said, "Vcry well, World-Honored One. Thc crnbracing of thc truc
Dharma is called the Mahay5na. Why? Becausethe Mahayana gives birth to all
Srivakas and Pratyckabuddhas,and all mundanc and supramundanervholesome
dharmas.Just as Lakc"Anavatapta is thc sourccof thc cight rivers,rr so the Mahayana
produccs all Sravakasanci Pratyckabucldhas, ald all nrundane ancl supramundane
wholesonrc dharnras.
"World-llonorcd Onc, just as all sccds,.grasscs,trecs, and forests depend
upon thc grcat earth in order to grow, so all Sravakasar-rdPratyekabuddhas,and
all mundanc and supramundanewholesome dharmas, depend upon thc Mahayana
in ordcr to grow. Therefore, World-Honored Onc, to abidc in and cmbrace the
Mahlytna is to abidc in and cmbrace [the vehiclesof] the Srivakas and the Prat-
yckabuddhas,and all mundanc atrd supratnundancwholesome dharmas.
"Thc Buddha, the World-Honored One, has discoursc'don six subjects,
namely, thc abiding of the true l)harma, the extinction of the true Dharma, the
Pratimoksa, thc Vinaya, truc rcnunciation of thc houschold life, and full monastic
ordination. It is for the sake of the Mahayana that these six subjectsare taught.
Why? Thc abidirrg of the true Dharma is taught for the sake of the Mahi,vina
becauscthe abiding of the Mahayana is the abiding of the true Dharn.ra. The
extinction cf the true l)harma is taught for the sake of the Mahayina becauscthe
extinction of thc Mahayana is the extinction of the true I)harma. As for the
Pritimoksa and the Vinaya, thcsc two Dharmas diffcr in name, but mean the srme.
Vinaya is instruction for the Mahayana. Why? It is tbr thc sakc of Buddhahood,
[which is the aim of the Mahayana,lthat one leavesthe householdlite and reccivcs
full monastic ordination. Therefore, the Vinaya, true renunciatior-roi the house-
hold lite, and full monastic ordination are all Mahayana disciplincs.
"World-Honorcd One, the Arhats do not [truly] lcavc thc household life or
receivefull monastic ordination. Why? Bccauscit is not for the sakeof Tath-gata-
hood that they leave the household life or receive full monastic ordir-ration.
"The Arhats take refuge in the Tathagata out of fear. Why? Thc Arhats are
372 ON GrNspar MasAvANa DocrnrNn

constantly afraid of all phenomena, as if someone sought to harm them with a

sword in hand. Thereforc, thcy do not actually accomplishtl-redeedsof renuncia-
tion, nor do they attain thc ultimate bliss. World-Honored One, [he who does not
r-reed]a refuge docs not scck a rcfugc. Just as scrlticnt bcings without refuge are
afraid of this and that and seek refuge for the sake of security and peacc, so,
'V/orld-Honorcd
Onc, the Arhats takc rcfugc in thc Tathigata out of fear.
"Thus, the Arhats and thc Pratyckabuddhashavc not endcd their rebirths,
havc not sulficiently cultivated purc conduct, havc not accomplishedwhat should
bc accomplishcd,and havc not complctclv cradicatcdwhat should be eradicated;
they are still far from nirvana. Why? Only the Tathagata, thc Worthy Onc, thc
Perfbctly Enlightened C)r.re,has attained nirvlna; has achievedall the infinite, in-
conceivablemerits; has eradicatedall that should bc cradicatcd;is ultimatcly purc;
is adored by all sentientbeings; and has transcendedthe statesof tl-rcrwo vchicles
ancl of thc Bodhisattvas.Thc Arhats and so forth havc not done so. It is only as
skillful means that the Br-rddhaspcaks of thcrn as having attained nirvana. There-
forc. they arestill tlr front rrirvirra.
"World-Honored One, when the Tathigata says that the Arhats ar-rdPrat-
yekabuddhashave an insight into liberation, thoroughly posscssthc four knowl-
edges,l2and have attaincd ultimate relief and rest, hc is speakirrgof the expedient
truth in ordcr to accornrnodatcothcrs' inclinations. Why? Therc are two kinds of
[birtl-randl death. Wl.ratare the two? They are the recurring Ibirth and] dcath and
the transfirrmational [birth and] death. The recurring [birth andl death are the
[birth ancldcath of] senticnt beings who continuc [to cxist in sarirsara].Thc trans-
formational [birth and] deat]rare [the birth and dcath of] thc mind-createdbodiesr3
of Arhats, Pratyekabuddhas,and liberatcd Bodhisattvas,r+which they retain until
they attain bodhi. Now, of the two kinds of [birth and] dcath, it is with regard to
the recurring [birth and] death that the Arhats and Pratyckabuddhasarc said to
know they have exhaustedtheir rebirths. Becausethey have rcalizcd thc rncom-
plctc fruit, thcy arc said to know thcy havc fully cultivated pure conduct. Bt:cause
they have thoroughly eradicatedthe continuous defilementsls-which cannot be
accomplishedby any ordinary peopleor by the sevcngradcsof lr-arnc'15rr--1hsy x1s
said to know they have accomplishedwhat should be accomplished.
"World-l"lonored C)ne, to say that the Arhats and Pratyekabuddhasknow
they are no more subject to future existencedoes not meall that they have eradi-
cated all defiler.nentsor that they know all their rebirth\. Why? Thc Arhats and
Pratyekabuddhasstill have somc rcsidual dcfilcmcnts not yct eradicated;therefore,
they cannot know all the'irrebirths.
"There arc two kinds of defilements:underlying defilemcntsand activedcfilc-
nrcnts.'' The underlying defilementsare four in numbcr. What arc thcy? Attach-
nrcnt to a particular vicwpoint, attachmcnt to desirc, attachment to form, and
cravinq fbr existence.World-Honored One, thesefour underlying defilementscan
produce all activc dcfilcmcnts. Thc activc dcfilementsarise from moment to mo-
ment in concomitancewith the mind. World-Honored One, the underlying de-
 TnE Tnur LtoN's Roan or QUEENSnimAt-A 373

filement of ignorancenever arisesin concomitancewith the mind from bcginning-

l e s st i m e . l E
"World-Honorcd One, the four undcrlying defilementsare powerful; thcy
can breed all thc active defilements.Yct, in comparisonwith them, the underlying
defilement of ignorance is so much more powerful that the difference is incx-
pressibleeithcr by figures or analogics.Thus, World-Honored One, the undcr-
lying defilement of ignorance is more powertul tharr the craving for cxistcncc.
Just as the form, power, authority, and rctinuc of the denron king overshadow
those of thc gods of the Paranirmita-VaSavartin Heaven, so thc underlying dc6lc-
ment of ignorancc overshadowsthe other four underlying defilenrents.All other
defilements,which are morc numerous than the sandsof thc Ganges, depend on
the urrderlying delilement of ignorance. It also causesthe othcr four undcrlying t
tlefilcnrcntsto crrdtrrc.It carrbe eradicatedorrly by the wisdonr of thc Tathlgata.
not by thc wisdonr of the Srivakes or the Pratyekabuddhas.This beirrg the case,
World-Horrored One, tl-reunderlying defilement of ignorance is the most por','erful
of all.
"lVorld-Honored Onc, with grasping as thc condition and dcfilcd karmas as
the cause,the thrcc rcalms arc produccd. Likcwisc, with thc underlying dcfilcment
of ignorance as the condition anclr.rnclcfilcd
karrnasas thc causc,thc nrind-created
bodiesof Arhats, Pratyekabuddhas,ar-rdpowerful Bodhisattvasare produced.These
three kinds of mind-crcatcd boclics ancl thc unclcfilcd karnras all dcpcnd on the
underlying delllement of ignorance, being conditioned as well as conditioning.
Thereforc, World-Honorcd One , the thrcc kinds of mind-created bodies and unde-
filed karmas all have the underlying detilement of ignoranceas their condition, just
as the craving for cxistcncc [also dcpcnds on thc undcrlying dcfilcmcnt of igno-
rance as its condition].
"World-Honored One, the underlying craving for exister-rce functions differ-
cntly from the underlying defilcment of ignorance. Thc undcrlying dcfilcmcnt of
ignorancc is different from the other four underlying defilemcnts, and for this rea-
son it can bc eradicatedonly by the Buddha. Why? Because,though thc Arhats and
Pratyekabuddhas have eradicated thc four undcrlying defilements, they have not
fully masteredthe power of utter exhaustionof defilenents. Thcy have not realized
that state. Why? World-Honored One, to say that their defilements have been
exhausted is an exaggeration. Being clouded by the underlyirrg defilement of
ignorance, the Arhats, Pratyekabuddhas,and Bodhisattvasin their last Isarirslric]
existenccsdo not know and perceiveall dharmas. Becausethe,vdo not kno$' and
perccive all dharmas, they have left urreradicatedwhat should be eradicated,and
left unfinished what should bc finishcd. Bccausc thcy have not eradicatedand
finishcd ali that should be eradicated and finished, they havc attained irrcomplete
liberation, not completc libcration; incomplctc purity, not complete purity; incom-
plcte merits, not complctc mcrits. World-Honore'd Onc, becausethey have only
attainedincomplete liberation, not thorough liberatiorr,and only incomplete mer-
its, not all merits, their knowledge of suffering is incomplete, their eradication of
374 ON GsNenal ManAvAua DocrnrNr

thc cause of suffering is incomplcte, thcir realization of thc cessatiorlof suffcring is

incomplctc, and thcir following of the path is incomplctc."
Queen Srimalt continued, "World-Honorcd Onc, if onc knows suffcring
only in part, eradicatesthc causcof suffcring only in part, realizesthc cessationof
suffering only in part, and follows the path only in part, hc is said to havc realizcd
partiai nirvena. One who has rcalizcdpartial nirvtna is only advancingtoward the
realm of nirvana.
"However, if one knows suffcring complctely, eradicatesall causcsof suffer-
ing completely, rcalizcs thc complctc ccssation of all suffering, and follows the
path in its cntirety, then he will realize thc permancnt, quiet, cool nirvina within
an impermanent, decaying, corrupt world. World-Honored One, such a person
can be a protector and refuge in a world where there is no protector or refugc.
V/hy? One lyho sccs high and low in things cannot rcalizc nirvina. Only onc who
perceives.6qrrality''inwisdonr, equality in liberation, ancl equality i1 purity can
rcalizc nir\ana; therefore, nirvina is called tl-rcuniforn-r, onc tastc. What is the one
taste?It is the tastc oflibcratron.
"'World-Honored One, one canllot attain nirvina, the one tastc, the unifornr
tastc, ifhc docs not conrpletelyeradicateand exhaustthc underlying dcfilcment of
ignorance. Why? tsecauseif he does not do so, hc cannot completely wipe out all
thc far,rltsthat should bc wipcci out, which arc morc nunrerolls than thc sands of
the Ganges.If he does not wipc or,rtall faults, which arc morc numerous than thc
sandsof thc Gangcs,he cannot realizeall merits. which are equally numerous.
"This being the case,the underlying defilement of ignoranceis the brceding
ground of all defilementsthat should bc cradicatcd.From it ariscall thc dcfilcmcnts
causinghindranccsto thc mind: hindranccsto tranquillity, contcmplation, mcdita-
tion, samipatti, intensivecffort, wisdorn, fruition, rcalization,powcr, and fcarlcss-
ncss. [From it arisel all the defilcnlcnts, more numerous thar-rthe sarrdsof the
Ganges, that can bc cradicatcd only by the Tathigata's enlightenment and the
Buddha's diamondlikc wisdonr. All active defilenrentsdepend on the underlying
dcfilcment of ignorance, for ignorancc is thcir causeand condition.
"World-Honored Or-re,these activc dcfilcmcnts arisc fronr nomcnt to lllo-
ment in concomitancewith the mind. Howcvcr, World-Honorcd Onc, thc under-
lying defiiemcnt of ignorancc llcvcr ariscsur concomitancewith the mind from
beginnirrglesstime.
"World-Honored Or-rc,all thc dcfilements,more nunlerous than the sandsof
the (Janges,lewhich should bc cradicatcdby thc Tathlgata's cnlightcnmcnt and thc
lluddha's diamondlike wisdom, depend on and are establishcdby the underlying
dcfilcment ofigrroiance. As an illustration, considcr sccds, plants, and forcsts, all
of which gcrmillate and gror.v from the great earth. If the earth wcre destroyed,
thev would also bc dcstroycd. Similarly, all the defilenrents,more numerous than
thc sandsof the Ganges,which should be eradicatedby the Tathigata's enlighten-
ment and the tsuddha'sdiamondlikc wisdom, depcnd on the underlying defilement
 Tsr Tnur LroN's Roan or QrrreN SnirraArA 375

of ignorance for their cxistenceand growth. oncc the undcrlying delllcment of

ignorance is cut off, all these defilements2llwill sin'rultaneouslvbe cut off.
"when all things-the Iunderlying] dcfilemc'ts and active defilemenrs,more
numerous than thc sands of the Gangcs-which should be cut off have becn cut
off, one will be able to realizethe inconceivablcBuddha-Dharrnas,which arc
Ialso]
more numerous than thc sands of the Ganges. Hc rvill pcnetratc all dharmas
without obstruction,2l bccomc all-krrowing arrd all-seeing,be frcc from all faults,
achievcall merits, and bccome a great Dharma king u'ho has gaincd mastery of all
dharmasand who has realizedthc stateof free command of all dharmas.Hc will bc
able to make the true lion's roar: 'l have cnded my rebirths; I havc iully cultivated
purc conduct; I have done what shor.rlclbc done; and I am r.romore subjcct t<;
[sarirslric]existence.'Tl-risis why thc world-Hor-rored onc constantly nrakeshis
firm proclamatiorrin a lion's roar bascd on the ultimatc truth.
"World-Honored Onc, the knowledge of being rro nrore subjcctto
{sarirslric]
cxistcnceis of two kinds. what arc thc t',vo?"I'hefirst Iknorvledgc] belongs to the
'rathigatas
Tath-gatas. The havc vanquishcd, with thcir harncssingand subduipg
power, the tbur dernons; havc transcendedall worlcls and are csteemed by all
senticnt beings; havc'rcalizcclthe inconceivable,pure l)harrrra-body;have attair-red
nrastcryin all ficlds of knowledge, are unexccllcdand supremcly magnificcnt: havc
nothing more to do and sec no lirrther stage to realize; arc cnckrr',,cdr.vith the te1
Powcrs; have ascenclcdto thc suprcme stage of fearlcssness, anclobscrve all dhar-
rrraswithout hindrancc. Thercfbre, they can nrakc the truc lion's roar, proclain-rins
that they arc no ntore sullject to Isafirsariclexistence.
"Thc sccorrd [knowledge of being r)o morc subject to sarirsiric existcncc]
belongs to the Arhats and Pratyekabuddhas.Thcy havc bccn releasedfrorn thc lcar
of countlessbirths and deaths and are cnjoying the bliss of libcration; thcrcfore,
'l
thcy think, have left the frightful sarirsarabehind and will suffcr no more pain.'
"world-Honorcd o'e, by 'raki'g this .bservation, the Arhats and prarve-
kabuddhasalso claim that thev are no morc subjcct to lsarirsariclcxistcncc.Ho\\,-
ever, they have not rcalizcd the highest state of rclief and rest-nirvina. on the
other hand, if thcy are nor deludcd by thc l)harnra thcy havc rcalizcd, thcv rvill
be able to understandIthat therc arel statesthcy have not realizcd,Isaying ro thr-nr-
selves,] 'Ncw I have only realizcd an inconrplcte statc'; and they will dctlprtclr.
attain suprcrncenlightcnment.why? Ilccausclthc vehiclesof lthc Srivak:rsald th..
Pratyckabuddhasare both includcd in the Mahryana, and thc Mlh:rr.:rr-ra is thc-
Buddl-ra-vchicle.
This bcing the case,thc three vchiclesarc rhc c)'c Vchiclc.
"One who rcalizcsthc Onc Vehicle attainssupremc cnlightenrn"'rr.Suprr-nrc
crrlightenrncntis nirvlna. Nirvina is thc pure L)harma-bodv ot'thc Tathaeata.To
rcalizethe l)harnra-body is thc One Vehicle. The-Tathigata is not dif-tcrentlrom
thc Dharrna-body; thc 1'athigara i,i thc I)harnra-body. The rcalizationof the ulti-
mate L)harma-body is thc ulrimatc C)nc Vehicle.
"The ultimate c)ne Vchicle is that which is apart 1iom
Iordi.aryi continuity.
376 ON GrNErar-MauAyANa DocrrrNn

Why? World-Honored Onc, if one says that thc abiding tinrc of thc Tathagatais
immcasurablc,cqual to the boundlessluturc, and that thc lathlgata can benefit thc
world with lirnitlcsscourpassionand limitlcss vovn's,hc is said to spcakr,vell.If orre
sa)'sthat thc Tath-gata is pcrnr.lncnt,is an r.rncndingI)harrna, and is the ultinate
rcfuge of all sentientbeings,he is also said to spcakr','ell.Thcretbre, thc Tathagata,
the Wbrthy Onc, thc Suprcncly Enlightcncd One, is an incxhaustiblcrcfuge, an
evcr-abiding refuse, and an trltinratcrcluge, for an inflnitc length of time strctch-
ing into tl-refuture, in a rn-orldwithout Ianv othcrl protcction or rcfuge.
"The Dharma is thc path of thc One Vehiclc. Thc Sarirghais the assembly
of the thrcc vehicles. Howevcr, the I)harma and the Sarirgha are partial rcfuges,
not ultimate refugcs.Why? Although thc path of the One Vehiclc is taught, it is no
longer mentioned aftcr onc has attainedthc ultimate Dharma-body. Bccausethey
have fear, those ir-rthe asser-nblyof thc thrcc vehicles takc rcfuge in the Tathlgata
and learn and practicc thc I)harma; thcy are still in the activc processof working
toward sLlprcnte enlightcnmcnt thcmselves. Therefore, thc two rcfugcs are only
limitcd rcfuges, not ultimate ones.
"When sentient bcings arc subducd by the 'l'athtgata and takc refuge in the
Tathigata, thcir thirst is rclicvcd by the nectar of Dharma, and thcy generatefaith
and joy; [consequently] thcy takc refuge also in the Dl.rarma and the Sarirgha.
These two refuges are lconceivcd asl refuges bccausc of senticnt beings' faith
gencratr.:cl
througJhthe qucnching of their thirst by the nectar of Dharma. The
Tathagata is not such a refuge; tl-reTath-gata is a truc rcfirge. Neverthelcss,in
ternrs of thc r-rltirnatetrr.rth, to takc refuge in the Dharma and thc Sarhgha ls to
take ultirnatc rcfugc in the Tathagata. why? Thc Tathagata is r.rot diffcrent from
thesetwo refuges;the'Tathagatals the thrcc retuges.
"Why is tl.repath of thc One Vchiclc taught? Thc Tathagata, rhe Supreme
Olc, is cndowed with thc lour fearlessnesses and is able to make the truc lion's
roar. If thc Tath-gatas, in accordancewith scntient beings' necds, teach the two
vehicles as skillful means, [thcn tl-retwo vchicles they teach] are no other than the
Great Vehicle, becausein thc highest truth there are no two vchicles. The two
vchicles both mergc into the Onc Vehicle, and the One Vchicle is thc vehicle of
supremc truth.
"World-Honored Onc, whcn Srlvekas and Pratyekabuddhasrcach the initial
realization of thc lour noble truths, it is not with the onc [supremc] knowledge
that thcy eradicatethc undcrlying dclllenrents,rcalizethc rncrits of completeknowl-
edge of the four rroble truths, or urrdcrstandthe csscnccof the four truths. World-
Honorcd One, they lack thc supramundaneknowledge, so the four knowlcdgcs
lof the four truthsl come to thcm gradually, cach conditionir.rgthe next. World-
Honored Onc, thc supramundaneknowledge, like a diamond Iwhich cuts things at
one stroke],'is not gradua'!in nature.
"V/orld-Honored Onc, thc Srlvakas and Pratyekabuddhaseradicatcthc un-
derlvirrs defilementsby knowing the noble trurhs in many ways, but they do not
possessthe suprcme, supramundaneknowledgc. Only the Tathigata, the Worthy
 Tur Tnur LtoN's Roan or QuErN SninArA 377

One, the All-Knowing One, can break up thc shclls of all defilements by his
knowledgc of cmptiness;it is beyond the domain of thc Sravakas
ir-rconceivable
and Pratyckabuddhas.
"World-Honored Onc, thc ultimate knou'ledge which shattersthe shclls of
dcfilements is called the supreme, supramundaneknowlcdgc. Thc initial knowl-
edgc of the noble truths is not the ultimate kr.rou'ledge;it is knowledge only leading
to supreme cnlightenment.
"l7orld-Honored One, the truc mcaning of thc word'rroble'does not apply
to [those who follow] the two vehiclcs.Why? The Srivakas alLdPratyekabuddhas
arc said to bc noblc mcrcly bccauscthey can attain a Small part of the merits [of a
Tath-gata]. World-Honored One, the Ireall noble truths are not truths belonging
to Srivakas or Pratyekabuddhas,and are not merits bclonging to thcnr. Thc Ireal]
noble truths arc realizedonly by a T'athagata,a Worthy Onc, a Pcrfcctly Enlight-
ened ()r-re,and afterwardsrevealed,demonstrated,and explaincdto scnticnt bcings
'noblc
in the world who are confined in shells of isnorance. Hence the namc
truths.'
"World-Honorccl Onc, thc [rcal] noblc truths arc vcry profound, subtle,
ditficult to perccive, hard to understand, and not to bc discriminatcd; thcy art-
beyond the realn-rof thought and speculatiorr,and they transcendthe credenceof
all thc worlcl. They arc krrown only to l'athagatas,Worthy Oncs, Pcrfcctly En- I
lighterred()rrcs. Why? Thesetrr.rthsexplain thc vcry profbund Tathagata-cmbryo.rrI
The Tath-gata-cmbryo belongs in the realm of the tsuddha and is beyond the
domain of thc Srivakas and Pratyekabuddhas.Sincethe noble truths are explained
on thc basisof thc Tathagata-embryo,and sincethe Tath-gata-embryo is profound
and subtle, the noble truths are also profound ar-rdsubtle, difficult to perceive,hard
they are beyond the realm of thought
to understand,arrd not to be discrin-rirrated;
and speculation, and transcend the credence of all the world. Thcy can bc known
only by a Tathigata, a Worthy One, a Perfectly Enlightened One.
"If one has no doubt about the Tathagata-embryo,which [in ordinary beings]
is wrapped in an incalculablenumber of defilements,he will also have no doubt
about the Dharrna-body of the Tathagata,which is beyond all dcfilcmcnt.
"World-Honored One, if one can have true faith in thc Tathagata-embr1'o
and the Buddha's Dharma-body-thc inconccivablc, csoteric rcalm of the tsud-
clha-he will then be able to believe in and understandwell the two meaninss of
the noble truths.
"What are thc two mcanings of the noble truths? They are the active and the
nonactivc. The active noble truths arc thc four noblc truths in an inconrplctcsense.
Why? When one has to rcly on othcrs for protection, hc cannot completelv know
suffcring, cradicateall causesofsuffering, realizethc complete ccssationofsuffcr-
ing, or follow in its cntircty the path leading to thc cessationof suf-fering.There-
forc, he cannot know conditioned things, unconditionedthings, or nirvina.
"World-Honorcd Onc, the nonactive noblc truths refer to thc four r-roble
truths in the completc scnse. Why? Because,when one can rely on himself for
378 ON GrNEnar MasAyANa DocrnrNr

protection, he can completely know suffering, eradicate all causes of suffering,

realize thc complctc ccssatlor-rof suffering, and follow in its entircty thc path
leading to the cessationof suffering.
"Thus, therc are in all eight noble truths mentioned; however, the tsuddha
teachesthem only [in tcrms of ] four noble truths. Thc mcaning of the nonactivc
four noble truths is pcrfectly realized only by Tathigatas, Worthy Ones, Perfectly
Enlightened Ones, and is bcyond the capacity of Arhats and Pratyekabuddhas.
Why? Becausenirvina is not to be realizedby any dharma, whether supcrior or
inferior, whether low, middlc, or high.
"What does it mean that the Tathigatas perfcctly rcalizethe nonactivetruths?
Thc Tathagatas,thc Worthy C)nes,the Supremely Enlightened Oncs, completely
know suffering; have eradicated all causcsof suffcring, which are thc dcfilements;
havc rcalized the complete cessationof all suffering, Ieverr that] derived from the
alllTregatesof a mir-rd-createdbody; and have followccl in its entirety the path
leading to the cessationof sulfbring.
"World-Honorcd Onc, thc term 'cessationof suffcring' does not imply the
destruction of anything. Why? Becausethe cessationof sufli'ring has no beginning,
no action, no originatiorr, and r-roend; it is ever-abiding,irnmovable, intrinsically
purc, and fiec liom thc shcil of defilemer-rts.2l
"World-Honored One, the Tath-gata has achievedinconccivablcDharmas
more rlunlcrous than thc sandsof the Gangcs,Dharmas which embody thc wisdom
of libcration ancl which are relerrcd to as the Dharma-body. World-Honored Or-rc,
when this l)harnra-body is not apart from dcfilcrncnts,it is called the Tathagata-
embryo.2a
"World-Honored One, the Tathigata-en.rbryois the Tath-gata'sknowlcdgc2s
of emptincss. Thc Tathagata-embryo has never been seen or realized by any
SrSvakaor Pratyekabuddha.It is perceivedand wirncsscdonly by the Buddhas.
"World-Honored One, the knowledge of emptinessof thc Tathagata-embryo
is of two kinds. What arc thc two? The first is the knowledge that the Tathagata-
embryo is empty: that it is apart from all dcfilements and apart from knowledge
which does not lead to liberation. The second is thc knowlcdge that the Tathagata-
embryois not empty: that it contains inconceivablc Dharmas mort: numcrous than
the s:nds of the Ganges,which embody the Buddhas' wisdom of libcration.
"World-Hor-roredOue, the advancedSravakascan, through faith, garn access
to thcsc twg knowledges of_emptincss.World-Honored One, the knowledge of
emptinesspossessedby the Srlvakas and Praryekabuddhasis conncctedwith and
rcvolves around the four wrong views. Therefore, no Sravakaor Pratyekabuddha
has ever perceived or realized thc complete cessationof suffering. Only the Bud-
dha has realized it dircctly; hc has eradicated all defilemcnts and followed in its
entirety the path leading to the cessationof suffering.
"World-Honored One, of the four noblc truths, three truths are imper-
nlanerlt, and one truth is permanent. Why? The three noble truths [of suffering,
the causeof suffering, and the path leading to the cessationof sufferingl belong to
 T H t T r r t e L r o N ' sl l r ) A R( ) FQ r -r . r - NS H i , v AAr 379

the realm of conditioned dharmas. what is conditioned is impermancnt, and what

is impermanent is destructible.what is destructiblcis not truc, not pcrmancnt, and
not a refuge. Thcrcfore, in the ultimate serlse,the three noblc truths are not true,
not pcrmanent, and not a refuge.
"World-Honored One, the noble truth of the ccssationof suffering is bc-
yond thc realnt of conditioncd dharmas. lVhat is be1'ondthe rcalnr of conditioned
dharmas is evcr-abiding by naturc. what is ever-abiding by rature is i'destructi-
blc. what is indcstructiblcis true, pernlancnt,and a refugc. For this reason,world-
Flonored One, thc noble truth of the cessationof suffcring is in the ultimate sense
true, pcrmanent, and a rcfugc.
"World-Flonored C)nc, this noblc truth of the cessationoisulfcring is ir-rcorr-
ceivable.It is beyond thc rcalm of all sentier-rt
beings'mind and consciousness; it is
also beyor.rdthc donrai' of all Arhats'and Pratyckabuddhas'knou'lcdge.Justas the
myriad colors cannot bc sccn by a marr born blind, or as the sun cannot be scenby
a seven-day-oldinfant, so the noblc truth ofthe cessatiorlofsuflcring cannot be arl
object.f ordinary peoplc's mind and c.nsciousness,nor is it in the domain of any
Srivakas' or Pratyckabuddhas'knowledge.
"Thc consciousncss of ordinary people refersto the two extrenle vicr,','s.
Thc
knowlcdge of'Srtvakas and Pratyekabuddhasmeans their pure knowlcdge.
"Extrcnre views r.can [the views which arisc whcn] 'nc clings to thc five
aggrcgatesas thc sclf and makes various discrirninations.There are two exrrcme
views. What are the two? The ctcrnalisticvicw and the nihilistic view.
"world-Horrored onc, if one seessarhsaraas impermancnt and nirvi'a as
permanent, his vicw is neithcr nihilistic nor eternalistic,but is theiright view.26
why? when deludcd peoplc scc that bodies, sense-orgarls, and that which thinks
and fccls all perish irr this lifc, but do not understand the continuation of existence,
therr, being blind and without the eye of wisdom, rhcy conceivea nihilistic vicw.
whcn they see the continuity of the r'ind but fail to see the aspect of its momen-
tary perishing, then bcing ignorant of the [true] statc of consciousness, thcy con-
ceive an eternalisticview.27
"world-Honored one, thc before-mentioned truth is beyond all discrimina-
tion and beyond inferior understanding. Becausefools havc delusive thoughts and
cling to misconceived idcas, they believc either nihilism or etcrnalism.
"world-Ho'ored onc, concer'irrg the fivc aggregates,deluded senriert be-
irrgs considcr the impcrmanent to be perrnanent,suffering to be joy, no'sclf to bc
self, and the impure to be purc. The Sravakasand Pratyekabuddhas,*.ith all their
pure wisdom, ncvcr glimpse the Buddha's Dharma-body or the starc-of thc Ta-
thigata. l
"If a sentient bei'g, out of faith in the Tathagara,regardsthe Tathegataas
pefmanent, joyous, pure, and possessi'g a self, he does not sec
[the Tathigata]
wrongly; he seeshim correctly. why? Becausethe Dharma-body of the Tathagata
is the pcrfection28of permanence, thc perfection ofjoy, thc perfection of self, and
the perfcction of purity. Those sentient beings who assumesuch a view are said to
3U0 ON GrNrnal ManAvANa DocrnrNr

have the right view. Those who assunleth{right view are called the rrue sons of
the Buddha, born from the Buddha's mouth, born from thr- truc Dharma, born
from thc Dharma miraculously,2eand hcirs to the Buddha-Dharma.
"World-Honored One, thc so-callcd pure knowledgc is the perfection of
knowledge of all Arhats and Pratyckabuddhas.Even this pure knowledge, pure as
it is said to be, cannot embrace thc realm of the noble truth of the cessationof
suffering, let alonc thc knowledge of [those who practicc] the four reliances.Why,
thcn, docs thc World-Honored One teach thc four reliances?In order that the
r-rovicesof thc thrcc vchiclcs may not be ignorant of the Dharma and may even-
tually realizeits meaning.
"World-Honored One, these lour rclianccsare mundane dharmas. World-
Honorcd ()ne, there is one reliancewhich is the highest of all rclianccs,which is
thc supramundane,supreme, and ultirnatc rcliancc-namely, [nirvana,] the noble
t''
truth of thc ccssrtionctf sufferrng.
"World-Honorcd Onc, thc cycle of birth and death [sarirsira] is based
on tht: Tathigata-cmbryo. Because of the Tathlgata-en.rbryo, the beginning [of
'World-Honored
sarirs-ral cannot be known. One, if onc says that becausethere is
tl-reTatl-r-gata-embryo thcrc is sarirs-ra, he speakswcll.
"!ilorld-Honored One, thc cycle of birth and dcath mcans the cessationof
thc scnsc facultics and the immcdiatc arising of new serlse faculties. World-
Honored Or-re,the two dharmas, birtl-r and death, are thc Tath-gata-embryo itself;
thcy arr.:callccl birth and death from thc convcntional viewpoint. World-Honored
One, death means the cessatior-lof sensefaculties, and birth mcans the arising of
'l'hc
scnsc facultics. fathlgata-embryo, however, neither arisesnor ccascsto be,
ncithcr cnrergesnor vanishes;it is beyond the realm ofconditioned Idharmas].
"World-Honored Onc, thc'1'athagata-embryois permanent and indestructi-
ble. Thereforc, World-Honored One, the Tathagata-embryois the base, the sup-
port, and the four-rdatiorrof the wisdom of libcration. It is also the basc, the
support, and the foundation of all conditior-reddharmas.
"World-Honored One, if thcre were no Tathigata-cmbryo, there would be
no abhorrenceof suffering and no longing for nirvina.3l Why? The sevendharmas-
the six consciousncssesand their objccts-arc momentary and nonabiding, and
therefcre cannot rctain thc cxperienceofsuffbring. Hcnce, they are unable to abhor
suffering or aspire to nirvina. The Tathagata-embryo has no beginning, neithcr
ariscs nor ccases, and can retain the cxpcricncc of suffering. It is thc cause of
[scnticnt bcings'l renunciationofsuffering and aspirationfor nirvana.
"World-Honored One, tht: Tath-gata-embryo is not a self, a personal iden-
titr'. a being. or a lifc. Thc Tathagata-enrbryois rrot in the domain of senrient
beines who believe in a real self, whose thinking is confused, or whordiig i.o
r h ( \ ' r ( ' \ \o
' f cmptincss.
"World-Honorcd Onc, the Tath-gata-embryo is the store of the dharma-
lh.rtu. thc storc of thc Dharna-body, the store of thc supramundane,and the store
o i i n r r i n s i cp u r i t y .
"This intrinsically pure Tathigata-embryo, as I understand it, is always the
 Tnr Tnur LroN's Roan oE QunnruSniuAt-A 381

inconccivable state of the Tathlgata cvcn if contaminated by defilements, the ad-

ventitious dust. Why? World-Honored One, the mind, whether virtuous or non-
virtuous, changes from moment to momcnt, and it cannot be contaminated by
defilcments, the adventitious dust. Why? Defilements are not in contact with the
mind; the mind is not in contact with defilements. Hor.v can anything that is not in
contact with the mind contaminatc thc mind? Yet, World-Honored One, because
thcre are defilemcnts there is a defiled mind. It is cxtrcmcly difficult to know and
understandcontamination by defilements.Only thc tsuddha, the World-Honored
One, who is the eye, the wisdom, the root of thc Dharna. the guide, and the
foundation of the true Dharma, can know and seeit as it is."
Thcn thc Buddha praised Queen Snnrlli, saying, "splendid, splendid!Just
as you say, it is difficult to knou' and undcrstand how the intrinsicall-v pure mind
can be contaminated by dcfilemcnts.
"Srimila, there are two things difficult to understand. What are the two?
First, the intrinsically purc mind; sccond, thc contarnination of this mind by defile-
mcnts. C)nly you and those Bodhisattvas who havc alrcady accomplishcd the
great Dharma can acccptthcsc two things upon hcaring of them. The Sravakascan
understand them only through faith.
"Srinrala, if rny disciplesstrengthentheir faith and comply with the Dharma-
wisdom, then they will reach the utrnost [undcrstanding]of this Dharma. Com-
pliance with the Dharma-wisdom means: cor-rten-rplatior-r of the sense-organs,the
consciousncsscs, and their objects;contenplation ofkarmas and thcir rcsults;con-
templation of the dormant dcfilcmcnts of thc Arhats; contcmplation of the joy of a
liberated mind and thc bliss of mcditation; and corltcmplation of thc noblc, mirac-
ulous powers of the Sravakasand Pratyekabuddhas.By accomplishingthese five
skillful corrtemplations, nly preserlt and future Srivaka followers will, becauseof
their strengthened faith and thcir compliancc with thc Dharma-wisdom, be able to
understand thc intrinsically pure mind and how it becomes contaminated by defile-
ments. They will reach the utmost [understandingof this Dharma]. Srimilt, the
utmost [understanding]is the causcof thc Mahayana.
"Now you should know that he who has faith in the Tathegata does not
slanderthe profound Dharma."
Theu Quccn Srimili said to the Buddha, "World-Honored One, there are
still othcr doctrinesthat will be of great benefit. By the awesomc, divinc power of
the Buddha I will explairrthem."
Thc Buddha said, "Excellent! Now speakall you wish."
'who
Queen Snmala said, "Thcrc arc thrcc kinds of good men and u'onren
can, with rcgard to the profound Dharma, avoid harming thcn'rselves,generate
nunlerous mcrits, and enter the path of the Mahiyina. What are the three?They
are: the good men and women who have by thcmsclvcsattainedthe u'isdom of the
profound Dharma; those who succeed in complying rvith thc Dharma-wisdom;
and thosc who cannot understand the profound Dharma but fully rely on the
'This
Tathagata,saying, is only known to the Buddha; it is not in my domain.'
"Aside from these three kinds of good men and women, other sentrent
382 Or.r GENEnarManAvAua DocrnrNn

beings may take from the profound Dharma only what they likc, cling to misraken
interpretations, dcfy the truc Dharma, or learn hctcrodox doctrines. Whcrever
these rotten secds [i e., wrong belicfs,] are, we should go there and climinate
them. All gods and humans should combine their efforts to destroy these rottcn
seeds."
After Queen Srimilt had thus spokcn, she and hcr rerinuc bowed down ar
the feet of thc Buddha.
The Buddha then praiscd Queen SrimalJ, saying, "lt is wonderful, Srimala,
that you can skillfully protect the profour.rd Dharma and propcrly vanquish its
enemics. Bccausc you have already associatedintimately with hundreds of thou-
sandsof millions of Buddhas, Tathlgatas. you are able to explain this doctrinc."
Then thc World-Honored Or.reemanated a nragnificent light illuminating the
entire assembly,and elcvatcdhimsclf into midair to thc height of sevenpalm trees.
Using his n-riraculouspowcrs, he walkcd ir-r the air and rcturned to thc city of
Sravasti,Mcanwhilc, without taking their eyesoff the World-Honored Onc for an
itrstant, Quccn Srimala and hcr retinue gazed at him with adoration until he
passcd out of sight. Then they all danccd with joy and cxchanged praises of
the virtucs of the Tathigata. Recollccting thc Iluddha singlc-mindedly, they re-
turncd to Ayodhya.
IWher.rshe had returncd ro rhc ciry, Srrmrla] pcrsuadedKing Mitrakirti32 ro
establish thc Mahayana [as thc state religior.r].She taught the Mahayana to all
fc'malcsof the city over seven years of agc, and King Mitrakirti taught the Maha-
yana to nralcs ovcr scven; as a result, all the citizens of the country, without
exception, learncd thc Mahayana.
'Wher-r
the World-Honorcd One entercd theJeta (lrove, he called thc Vcncra-
ble Ananda. He also summoned the king of devas by thinking about him. In
responseto the Buddha's summoning thought, Sakra, the king of devas, and his
rctinuc instantly appearedbefore the Buddha.
Then the World-Honorcd One told Sakra the dcva king. "Kau6ika, you
should accept ar.rduphold this sutra, explain it, and revcal it lor the sake of thc
peaceand happinessof those who dwcll in the Heavcn of the Thirty-Three . "
He thcn told Ananda, "You, too, should acccpt and uphold this sutra and
exphin it in dctail to the four kinds of devotees."
Sakra, king of devas, said to the tluddha, "World-Honorcd One, what
should we call this sutra?How should wc uphold it?"
Thc Buddha told the king of devas, "This sOrrahas limitlcss merits. It is
beyond the power of all Srivakas and Pratyckabuddhas,let alorreothcr sentrent
beings. Kauiika, you should understandthat this sutra is very profound and subtlc
and is a grcat amassmentof merits. I shall now tell you briefly its names. Listen
caretullyl Listen carcfully and rhink wcll about it."
Thereupon, Sakra, king of devas, and the Vcncrablc Ananda said to the
Buddha. "Yes, World-Honored One. We shall acceptyour reaching."
The Buddha said, "This sitra is called'Acclamation of rhe Tathisata's True
Virtues,' and should be upheld accordingly.
 THr Tnun LroN's Rtran or Qumn Sni,uArA 383

"It is also called'A Discourseon thc Tcn InconceivableVows,'and should

bc uphcld accordingly.
"It is also callcd 'A l)iscourse on the One Grcat Vow That Compriscs All
Vows,' and should be uphcld accordingly.
"It is also called 'A Discoursc on the InconceivableEmbracins of the True
Dharma,' and should be upheld accordingly.
"It is also callcd'A Discourseon the Entry into thc Onc Vehicle,'and should
be upheid accordingly.
"It is also callcd'A Discourseon the BoundlessTruth,'and should be upheld
accordingly.
" l t ' i s a l s o c a l l e d ' A l ) i s c o u r s eo n t h c T a t h a s a t a - c m b r v o . ' a n ds h o u l d b c
upheld accordingly.
"lt is also callcd'A I)iscourseon the tsuddha'sl)harma-bodv,'ar.rdshould be
upheld accordingly.
"lt is also callcd 'A Discourse on the Hidden Rcality in the l)octrine of
Emptincss,' and should bc uphcld accordingly.
" l t i s a l s o c a l l e d ' A D i s c o u r s eo n t h e C ) n e T r u t h , ' a n d s h o u l d b c u p h c l d
accordingly.
"lt is also callcd 'A l)iscoursc on the Onc, Evcr-abiding, Immovable, and
Quict Rcfugc,' anclshould bc uphcld accordingly.
" I t i s a l s oc a l l e d ' A D i s c o u r s eo n I n v e r s i o na n d R c a l i t y , ' a n ds h o u l db c u p h c l d
accordingly.
"lt is also called 'A Discourse on the Inrrinsically Pure Mind Wrappcd rn
l)cfilcments,' and should bc uphcld accordingly.
" I t i s a l s oc a l l e d ' A l ) i s c o u r s co n t h e T r u e S o n so f t h c T a t h i e a t a . ' a n ds h o u l d
bc uphcld accordingly.
" I t i s a l s o c a l l e d ' A I ) i s c o u r s eo n r h c T r u c L i o n ' s R o a r o f Q u c c n S r i n r a l a , '
and should be upheld accordingly.
"Moreover, KauSika,this sutra'steachingresolvcsall doubts; it is thc dcfini-
tive, ultimate teachir-rg,
the way to the One Vehiclc. KauSika,I now cntrusr vou
with this'Sutra of the Lion's Roar of Quccn Srimila.'Reveal and cxplain it to the
beings in the ten dircctions as long as the Dharma cndures."
Sakra, the king of devas, saicl,"Ycs, World-Honored Onc. Wc u.ill ibllou'
your instructions."
'I'hcn,
hcaring what the tsLrddhahad said, Sakra, the king o[ dcr-.rs.thc
VenerableAnanda, and all the gods, hunrans,asuras,gandharvas.and othcrs rn the
assemblywere jubilant. They acceptedthc sutra with faith and bcsan ro pr11.'1i6"
1,
witir vcncration.
 381 ON GlNrnar- MauAyANa DocrRrNn

NOTES

1 . T I . r e o t h e r e x t a r r t C h i n e s e v c r s i o n o f t h i s s u t r a , t r a n s l a t c dl r o r l t h e S a n s k r i t b y
c l u n a b h a d r a( T a i s h o 3 5 3 , p . 2 1 7 ) , r e ' a d s": v e s h o u l d p r o m p r l y s e n d h e r a l c t t c r r o a r o u s ch c r
t h o u g h t o f b o d h i . " S i n c c i t i s t h e l e t t c r w h i c h i s c l o q u e n t , n o t t h e n l c s s c n g e r ,t h i s r e a d i n g
may bc prcferable.
2 . T h i s l i n c c a n a l s o b c t r a n s l a t e da s : " l f r v h a t i s s a i d [ i n t h c l c t t e r ] i s t r u e . ."
3 . L i t e r a l l y , " A l l d h a r m a s e t e r n a l l va b i d c . " A c c o r c l i n gt o l ' l r c R e c o r do - l ' aD i s t o u r s co n
.
t h c S r t m a l a . S r t r c( f f i f f { 7 \ f f i # ; d ) , b v V c n . Y i n S h u n ( T a i p c i , 1 9 7 { ) ) ,p . 3 ( r , t h i s r e f e r s r o
a l l t h e p h v s i c a l a l t d r t t c n t a la t t r i b u t e so f - t h c T a t h l q a t a , r v h i c l r a r c l n a c c u n r u l a t i o no l - l n c r i t s .
' 1 . K i l l i n g , s t c a l i n g , s c x u a l n r i s c o n c l u c t ,a n d l v i n s . H c r c t h c v i c c s o f t h e b o d y a r c
i r ) t c r p r c t c c li n a b r o a c l s c n s e ,a u d i n c l u d c t h c v i c c o f s p c c c h , i . e . l 1 , i n g . [ u a n r o r e d e t a i ] e d
c l a s s i f i c a t i o t rt,h c v i c r - o f s p e c c hi s s c p a r a t e dl i o r n t h e v i c e . so f t h c b o d y r n c l c x p a n d c d i n t o
l o t t r i t c r n s : l y i n g , s h n d c r , h a r s h s p e e c h ,a n d f i i v o l o L r sc h a t t c r . T h c s c f b u r , c o n r t r i n e dr v i t h
t h c u n w h o l c s o m c a c t i o n so f m i n d a n d b o d v , l b r n r t h c t e n c v i l d c c d s .S e cN u m e r i c a l C i l o s s a r y .
5 . S e eG l o s s a r y , " t r u c D h a r n r a . "
6 . A n c i e n t t s u d c l h i s tc o s m o l o g v h o l d s t h a t i n a b i l l i o n - r v o r l d u r r i v c r s ct h e r e a r c t e n b i l -
lion Mor.tnt Sumerus, eachsurrounded by lour continer)ts.Hcncc "the fbrty billion contincnts."
7 . H c r c t h c t c x t i s o b s c u r e .T h i s i s a f r c c , c x t r e r n c l v i n t c r p r c t i v e t r a n s l a t i o n
[ J .A r r e ] t r : r n a t i v cr r r n s i a t i o nb a s c do n G u r r a b l . r a d r av' sc r s i o n ( T a i s h o3 5 3 , p . 2 1 9 ) . r e a d s :

By, lcontinually] giving thcir bodics until rhe end of sadtsira, thesepeople
w i l l b c f r c c f r o m o l d a g e a n d s i c k n c s s ,a n d w i l l a t t e i n t h c T a t h a g a t r ' s l ) h a r m a -
botly, rvhich is inclcstrtrctiblc, pcrmanent, changclcss,ultirr.ratelytranquil, and in-
c o n c c i v a b l c .I l v I c o n t i n u a l l y ] g i v i n g t h c i r l i v e s u n t i l t h c e n d o f s a d r s a r a t, h e y w i l l
be fbrcver releasedfionr clcath; will attain infinitc, ctcrnal, inconceivable merits; and
r v i l l s c c u r c l y a b i d e i n a l l t h c B u c l d h a - l ) h a r n r a sa n d m i r a c u l o u s p o w c r s . B y I c o n -
t i n u a l l 1 , lg i v i n g t h e i r p o s s e s s i o n u
s n t i l t h e e n d o f s a r i r s a r a ,t h c y u ' i l l a t t a i n e n d l e s s ,
ur-rdinrinishing, perfect kart.nic results; will :rcquirc inconceiv:rblc merits and splen-
dors surpassing those of others; and n'rll bc l.ronored and scrvccl by other sentiel)t
bcings.

9 . G u n a b h a d r a ' sv c r s i o n r e a d s " t h e l a c t i o n o i t h e l ) h a r n . r a , " i n s t e a d o f " t h c q o o d

laction. "
1 0 . S k t . n d r i l n n . A m a r m a n i s a s p o t o n t h e b o d y , a s l i g h t t o r . r c ho n u ' l i i t J r r r r a v c a u s r
g r c a t p a i n o r r c s u l t i n d c a t h . A c c o r d i n g t o d i l f e r e n t s o u r c o s ,t h e r e a r c c r t h c r ( r 4 o r 1 2 0 s u c h
s p o t s ; M . M o n i e r - W i l l i a n - r s ,S a r r s l c r l t - I J r g l iD
s ht t t i t t n a r y . ( O x f o r d , 1 8 9 9 ) p . 7 9 1 , g i v c s t h c i r
n u n - r b e ra s 1 0 7 .
'I
1 . L a k c A n a v a t a p t ai s a l a k e i n B u d d h i s t a n d H i n d u c o s n t o l o g y , n o r r h o f t h e S n o w
Mountain and south of the FragrantMountain. The cight rivcrs are: Gangcs,Indus, Oxus,
S i t 5 . 1 . , t r , t . t " ,S a r a v a s t i ( ? )H
, i r a n y a v a t i o r A j i r a v a t i , a n d M a h i ( ? ) . S o m c t i r n c so n l y t h e f i r s t
iour lrc lrrclltionccl.
12. I.e., knowledge of the four noblc truths.
13. The mind-created bodv refers to thosc rvho have been relcascdlrom ordinary birth
r n . l d c a t h . a n d c a n a p p e a ri n l n v f o r r n a t w i l l w i t h o u t b e i n g s u b j e c tt o t h e l i m i r a r i o n so f t i m e
:nd sp:cr-.
 Tnr Tnur LroN's l{oan or QutEN SnivAt-A 385

1 4 . B o d h i s a t t v a so f t h c s c v e n t h o r e i g h t h s t a g e ,w h o h a v c a t t a i n e dt h e l l e a l i z a t i o no f
t h e N o n a r i s i n g o f D h a r m a s . T h e r e a r e o t h c r i n t e r p r e t a t i o n s .S c c V e n . Y i n S h u n . o p . r l f . , p p .
1,52-3
15. Thc four underlying dcfilements mentioncd belou'.
1 6 . T h e s e v c n g r a d e so f l e a r n c r s a r e : t h o s e r v h o a r c a p p r o a c h i n gt h e f r u i t o f a s t r e r n r -
e n t c r c r , a n d t h o s c w h o h a v c o b t a i n e d i t ; t h o s e w h o a r c a p p r o a c h t l r gt h c l r u i t o f a o n c e -
r e t u r n c r , a n d t h o s c w h o h a v e o b t a i n e d i t ; t h o s e u ' h o a r c a p p r o a c h i n gt h c f r u i t o f a n o n -
r e t u r n c r , a n d t h o s e w h o h a v e o b t a i n c d i t ; a n d t h o s e r v h o a r c a p p r o a c h i n gt h c f r u i t o f o l r e
beyond learning, i.e., an Arhat.
1 7 . T h e a c t i v c d c f i l c r n c n t sa r e t h e u n w h o l e s o r r c m e n t a l i u n c t i o n s s u c h a s l u s t , a n g c r ,
e ' t c . ,w h i c h a r i s e w h e n t h e m i n d s t i r s .
1 8 . W e a r e c o r r s c i o u so f t h c a c t i v c d c f i l c m c n t s a r i s i n g f r o r n I I I o I n r ' n t t o l r l o n l e n t ,
w h c r c a s t r n c l c r l v i n gi g n o r a r r c c ,r v h i c h s c r v c s a s a " s t o r e " o r b a s i s l b r o t h c r c l c t l l e n r c n t s i.s
v e r 1 ,s u b t l e a n d d c c p l y i n h e r c n t , s o t h c o r c l i n a r v n r i n d i s n o t r w e r e o f i t s e ' x i s t r ' l t c eT. h i s i s
p r e s u n r a b l vt h e n r e a n i n gh e r e . T h e t e x t r e a d s " t h e u n c l c r l y i n gd t - f i l e n r e n o
t itirnorancc nc-vcr
a r i s c s i n c o n c o n t i t a n c ew i t h t h e m i n d f r o m b e g i n n i n g l c s st i r n e . " T h i s i r n p l i c s t h a t s i n c e
b c g m n i n g l c s st i n r c , u ' h e n t h e m i n d a r i s e s ,i g n o r a n c ei s l a t e n t , n o t a c t i v c ; t h c r c - f o r r -a. s c n t l c l r t
b c i n g i s n o t c o n s c i o u so f r t .
1 9 . I n t h c t c x t , " m o r L - n u m e r o u s t h a n t h c s a n d s o f t l i e ( i a n g e s " s e e t n st o n r o d i f r
' e n l i g h t e n m e n t ' ,n o t ' d c f i l c r n c n t s ' .

2 0 . T h e t e x t r c a d s i n f u l l : " a l l t h e d e f i l e m e n t s ,m o r e n u m c r o u s t h a n t h e s ; r n d so f t h c
(ianges, which should bc cut olf by thc Tathigata's enlightcnmcnt and thc Buddha's dia-
rnondlikc wisdortt. ."
2 1 . L i t e r a l l y , " H e w i l l r e a l i z ct h c u n o b s t r l r c t c dm i r a c u l o u s p o u ' e r s w i t h r c g a r d t o a l l
d h a r m a s ."
2 2 . S c c G l o s s a r y ," I a t h l g a t a - c t t t b r y o . "
2 3 . A l t c r n a t i v e t r a n s l a t i o n :" t l c c : r u s ct h c c c s s r t i o no f s u l f e r i n g n r e a n st h e c r n e r g e n c eo f
t h e p u r e o r i g i r r a l n a t u r e l r o m t h c s h c l l o f d c f i L - r n e n t s .T h i s n a t u r c h a s n o b e g i r r r r i n g .n o
a c t i o r l , n o o r i g i r . r a t i o nn, o e n d , a n d i s e v e r - a b i d i n ga n d i m m o v a b l c . "
'wornb
2 4 . T a t h t g a t a - e r n b r y o i s s o r n c t i n r e st r a n s l a t e da s t h e of the Tathigata', or
'trcasure
o f t h e T a t h i g a t a ' ; t h a t i s t o s a , v ,t h c r c i s a c o m p l e t e , p e r l e c t B u d d h a - n a t u r cw i t h i n
every sentient being. lt cannot nlanifest itself duc to thc covering of defilerr.rcnts.When one
attains supreme enlightcnment, the Tathigata-cmbryo is no more. lt n.ranifcstsin full Ta-
thagatahood.
' K n o w l e d g e ' , h e r e , a n d i n o t h c r p a s s a g e sc, a n a l s o b c r c n d e r e d ' u ' i s d o t n ' . l I r I . n a n r '
25.
'wisdom'is
cases. a b c t t c r t r a n s l a t i o n .H o r v c v c r , i n o r d c r t o r n a k e t h e t r a n s l a t i o r ru n i t b r n r .
'knowlcdgc' hcrc.
rvc use
2 b . G u n a b h a c l r l ' sv e r s i o n ( T a i s h o 3 5 3 , p . 2 2 2 ) s c c r n st o b e b c t t c r a n d d c r ' p r - r .l t r e a d s i
" l f o n e s e e sa l l p h e n o m e n aa s i m p e r r . n a n e n th, i s i s a n i h i l i s t i c v i e r v , n o t t h c r i g h t v i c t . l i o l r e
s e e sn i r v a n a a s p c r n a n c n t , h i s i s a n e t e r n a l i s t i cv i c r v , t r o t t h e r i g h t v i c s ' . "
2 7 . T h i s s c n t c n c ci s a f r e e t r a n s l a t i o n lt h e t e x t i s o b s c u r c .
'Perfection'
2tl. h e r e t r a n s l a t e sp a r a m i t i .
'ethereally
29. We usually translate {b4 as born' u,hcn it rctirs to rn actual birtl.t
i n a h e a v e n , a P u r e L a n d , c t c . H o r v e v e r , h e r c i t i s u s c d a l l e g o r i c a l l r ' .s o * c usc'born
miraculously'.
3 0 . F o r t h e s c n v o p a r a g r a p h sw e f o l l o w c n t i r c l y t h e r e a t l i n g o f C l u n a b h a d r a ' sv e r s i o n
(Taisho353, p.222); thc original text is extremcly obscure.
386 ON GENrnar MaHAyaNa DocrnrNr

3 1 . H e r e i s a n i m p o r t a n t s t a t e m e n ti n d i c a t i n g t h a t w i t h i n c v c r y h u m a n b e i n g t h c r e i s
Buddha-nature, which gives rise to religious aspiration, i.e., the qucsr for perlection and
ultimate meaning in life. This Buddha-nature is called hcre the 'Tathigata-cmbryo'
3 2 . P r e s u m a b l yQ u e e n S r i n r i l l ' s h u s b a n d .
 20 BEEsffi€
The Sutraof Assembled
Treasures

Thus havc I heard. Once the tsuddha was dwcllir-rgon Mount Grdhrakuta ne.rr
Rajagrha,acconr;'ranicd by cight thousanclgreat monks. Also in thc asscmblywcrc
sixtccn thousanclBoclhisattva-Mahlsattvas from various Ruddha-lands.all of u'hon-r
had attained the stage of nonregressionand wcre destincdfor suprr-mec-nlighten-
rncnt in thcir ncxt livcs.
1'hat day, the World-Honorcd C)r.re told Mahakadyapa,"Four things causea
Boclhisattva'swisdon to decrcaseor bc lost. What arc thc four?

(1) To disrespectthc Dharr-rraor l)harrna-nlasters;

(2) to withhold thc profound Dharrna he has acquiredinsteadof disclosingit
fullY;
(3) to hinder those who rejoicc in the l)harma by giving thenr rcasons to
dcspair;and
(4) to be arrogant and conccitcd,and to disdain others.l

Furthermore, KaSyapa,four things causea Bodhisattva to gain great \\'rs-

dom. What are thc four?

(1) Always to respectthe Dharma and rcvcrc Dharma-nrastcrs;

(2) to preach widely whatever Dharma he has lcarned, with a pure mind not
in pursuit of fame or profit;
(3) to know that wisdom ariscslrom much lcarning, and to pursuc lcarning
with such constant, urgcnt cffort as ifto save his hcad from fire; and \
(4) to recite the sutras he has learned, and practicc chccrfull,vas instructcd,
without becoming entangledin words.

Sutra43, Taisho310,pp. 631-638;translated

into Chineseby an anonymoustranslator.
388 ON GEuEnarMaHAvANa Docrnrur

"Furthermorc, Ki6yapa, four things causca Bodhisattva to lose his bodhi-

citta. What are the four?

(1) To deceivehis teacherand pay no respectto thc sfitrashc has been taught;
(2) to cause unwarranted doubt or regret in others;
(3) to revile and slander those who seek the Mahiyina, thus defaming them
far and wide: and
(4) to be fawning and crooked in dealing with people.

"Furthermore, Ka5yapa, four things enable a tsodhisattva to retain his bo-

dhicitta from one lifetime to another, so that it will always bc naturally present rn
him until his attainment of Buddhahood. What are the four?

(1) Not to lie even wher-rhis life is at stake, much lessir-rjest;

(2) always to deal with pcople sinccrely and honcstly, without flattcry or
crookedness;
(3) to think of fJodhisattvasas '0Vorld-HonoredOnes, and to extol their names
in all the four directions; and
(4) not to enjoy the Hinay-na doctrines,but [instead]to causeall who bclicvc
in thc Dharma to pursuc supremc bodhi.

"Furthcrmorc, K-dyapa, fbur things cxuse the wholesome practicesculti-

vated by a Bodhisattva to stop increasingor to ccasc.What arc the four?

(1) 1'o rc'ad,rccitc, and study the secularscripturcsout ofarrogance;

(2) to approach a donor with a mind lusting for material gains;
I t:l to rcscnt and slarrdcrotircr Bodhisattvas;and
i (4), to discredit and contradict sutras which he has not heard before.

"Furthermore, Ki6yapa, four thirrgs cause the wholesome practicesculti-

vlted bf a Bodhisattva to grow insteadof ceasing.What are thc four?

i (t) The Bodhisattva rejectsheterodox doctrincsand seeksthe orthodox scrip-

tures-such as those on thc six paramitas, which constitutc the Bodhi-
sattva's canon-and when doing so, casts away arrogance and remalrls
humble toward all sentientbeings.
(2) Hc rcccivcs offerings in accordance with thc Dharma, is content with
what he obtains, does not earn a livelihood in improper ways, and abides
in thc f-ournoblc practiccs.
(3) Hc does not expose others' wrongdoings, whether they are true or not,
and does not look for people'sshortcomings.
(-1)When he finds some [Buddhistl doctrines incomprehcnsible,he thinks,
'Thc
tsuddha-Dharmahas infinite varictics,for it is preachedaccording ro
the inclinationsof sentientbeings. It is known to the Buddha only, not to
me. I should dcfcr to the Buddha as thc ccrtifying authority and not
harbor disobedienceor opposition.'
 Tsr S0rna or Assr^asno Tnrasunrs 389

"Furthermorc, KaSyapa,a Bodhisattva must shun four wrong mentalities.2

What are the four?

(1) To harbor doubts about the tsuddha-Dharmaor to regrer [having accepted

itl;
(2) to be resentfuland arrogant toward sentientbeings;
(3) to be jealous of others for their gains and good living; and
(4) to [wish to] revile othcr Bodhisattvasand defamc them far and wide.

"Furthermore, Ki6yapa, four signs indicate a Bodhisattva'sright mentality.3

What are thc four?

(1) Thc Bodhisattva does not hidc his transgressions,but cxposes rhen ro
others so that his mirrd is free from covcrs and bonds.
(2) Hc ncvcr speaksfalse words even if he loseshis own body, life, country,
or kingdom.
(3) When he encountersnrisfortunes,being scolded,beaten,slandered,bound,
or otherwisc injurcd, hc blamcs himself only; resigning himsclf to karmic
r e t r i b u t i o n ,h e d o e sn o t h a t eo t h e r s . a
(4) Hc maintains his faith firmly; when he hears thc Buddha-Dharma which is
profound and difficult to believe, his pure mind can accept and uphold it
entirely.

"Furthermore, Ka6yapa,four signs indicatca Bodhisattva'scorruption. What

are the four?

(1) After reading a scripturc, a corrupted tsodhisattvaindulgesin play-words,

instcad of practicing in accordancewith the Dharma.
(2) He does not obcy, rcspect,or gladden his masters.
(3) Hc wastes devotees' offerings by accepting them even whcn he has broken
his former vows.
(4) Hc is contentptuous and disrespectful toward virtuous Bodhisattvas.

"Furthermore, Ka6yapa, four signs indicate a Bodhisattva's willing com-

pliancc. What are the four?

(1) The Bodhisattva faithfully acccprsa surra the first timc he hears it, and
practicesit as taught, rclying on the doctrine rather than on the s'ords.
(2) He follows his master'sinstructions,knows his intention, and speaksrvith
him openly; everything he does is in harmony with virtue and his master's
lntentlon.
(3) He never regressesin discipline or dhyana, and acceptsoffcnngs with a
mind wcll subdued.
(4) When he secsa virtuous Bodhisattva, he respcctshim, admires him, and
emulateshis virtuous deeds.

"Furthermore, Ki6yapa, there are four mistakes that a Bodhisattva may

make. What are the four?
390 ON GENrnar ManAvANa I)ocrntNr

(1) To comply with an untrustworthy person;

(2) to prcach a profound doctrinc to a scnticrlt bcine who is incapable of
acceptingit;
(3) to praise thc Hinayina among thosc v,'ho rejoice in the Mahayina; and
(4) to give only to virtuous precept-keepers,
not to wicked peoplc.

"Furthermorc, Ki(yapa, therc are four right paths lor a Bodhisattva. What
are the four?

(1) To treat all sentientbeings impartialll,;

(2) to teach all sentient beings impartially Ion the basis of thel Buddha's
wisdom;
(3) to preach the l)harma to all sentier-rt
beings'"vithoutdiscrimination;and
(4) to causcall scnticnt bcings to abidc in rigl.rtaction equally.

"Furthermorc, Kaiyapa, there are four kinds of people u'ho are not good
friends or companions lbr a tsodhisattva.What arc thc fbur?

(1) Sravakas,who dcsirc only to bcncfit themselves;

(2) Pratyckabuddhas, who enjoy having few things to attend to;
(3) the worldly scholars,who study heterodox scripturesand indulge in flow-
ery literature; and
(4) associates who can only increasehis worldly acquisitions,r-rothis acquisi-
tion of the Dharrua.

"Furthcrmore, Ka6yapa, there are four kir-rdsof people who are good friends
and companions for a llodhisattva. What are the fbur?

(1) Those who call upon a Bodhisattva for help are his good friends, bccausc
they causehinr to walk upon the tsuddha'spath.
(2) Those who can expound the Dharma are his good friends, becausethcy
spreadwisdom.
(3) Those who can persuade others to rcrlouncc the household life are his
good friends, becausethey can increaseIothers'] virtucs.
(4) All the Buddhas, the World-Honored Ones, arc his good friends, because
thcy causeall Buddha-Dharmasto grow and thrive.

"Furthermore, Ka5yapa,there are four kinds of people who may appear to

bc Bodhisattvasbut actually are not. What are the four?

(1) Those who lust for material gains insteadof secking the Dharma;
(2) those who wish to acquirefame insteadof virtues;
(3) those who seektheir own happinessand do not show other sentientbeings
the path to the cessationof suffering; and
(-l) those rvho enjoy the company of many'disciples and dislike detachment
and scclusion.
 THr Surna or AssENasLED
Tnrasunrs 391

"Furthermore, Ka6yapa,thcre arc four ki'ds of truc Bodhisattvas.

what are
the four?

(1) Those who 'rot only u'dersta'd a'd bclievc in emptiness,but also belicve
in karmic rctribrrtiorrli
(2) those who know that all dharrnasare dcvoid of sclf-entitv, but who still
have great compassionfor senticnt bcinqs;(,
(3) thosc rn'hodecply chcrish nirvrna, but conti'uc to roanr i' sarhsara;and
('1) thosc who practice giving fbr thc bc'cfit of scnric'r bcings, ."virhout scek-
lng ally rcward.

"Furthermorc, Ktsyapa, a Bodhisattvahas four great trcasurcs.what are

thc
tour i

(1) Encountering Buddhas;

(2) hcaring the six paranritis and the clucidationof their meaning,
(3) regarding a Dharma-mastcr witl-r an unobstructcd mindl and
(4) being inclincd ro the unrenritting practiceof renunciation.

"Furthcrmorc, Ki5yapa, four things enablc'aBodhisattvato transcclc.l

dcvil-
ish hindrances.TWhat are the four?

(1) Ncvcr to bc apart from bodhicitta;

(2) to harbor no ill fcelingsagainstscnricnt bcings;
(3) to be awarc of evcry kind of knor.vlcdgcand view; and
(4) nevcr to dcspiscor bclittlc any senticnrbcing.

"Furthernrore,K-(yapa, four things cnablea tsodhisattvato accumulatc

sood
roots. What arc the four?

(1) To avoid a wrong mcntality u'hcn in solitudc;

(2) to practicc thc four iuduccnrcntsanron!asenricntbcirrgswithout cxpcctilg
any reward;
(3) to pursuc thc l)harma vig.rouslv, cvcn at the cost of his lifc; and
(4) to cultivate nunlcrous good roots ,uvithoutsancry.

"Furthlrmorc, Ki(yapa, a Bodhisattva has four adornments

Icarisirq] i'-
measurableblcssings.8What arc the fbur?

(1) To tcach the l)hanna u'ith a pure mind;

(2) to havc grear conpassion for thosc who brcak thc preccprs:
(3) to cxtol bodhicitta among scntientbeings;and
(4) to practicepatiencewhcn insulted by the lowly anclinfcrior.

"Furthernrore, K56yapa, a ltruel Bodhisattva is nor a Bodhisattva rn name

only. one who ca' practicc wholcsome dharmas and has a mind of equality is
callcd a Bodhisattva. tlriefly speaking,one who accomplishcsthirty-two things is
called a Bodhisattva. What arc thc thirtv-two?
392 ON GrNrnal MRnAvANn DocrnrNr

(1) To aspirc to bring scnticnt bcings pcaccand happincss;

(2) to cnablc all scnticnt beirrgsto abidc in all-knowing wisdorn;
(3) not to rescllt othcrs' wisdom;
(-l) to shattcr onc's own haughtincssand arrogancc;
(5) to take deep pleasurein the Buddha's path;
((r) to lovc and rcspcct all scnticnt bcings sinccrcly;
(7) to remain thoroughly kind to friends and lbcs alike up to one's attain-
ment of nirvlna;
(8) always to speak with a smile ancibe thc first to offer greetings;
(9) ncver to stop halfway through in performing a task;
(10) to extend great compassioncquallv to all senticntbeinss;
(11) to scck cxtcnsivc lcarning untirirlgl\,and insatiabll';
( 1 2 ) t o l o o k f o r o n c ' s o u , n f a u l t s ,b u t n o t t o s p r c a ko f o t h c r s ' s h o r t c o n r i n g s l
( 1 3 ) t o b e i n s p i r e db y b o d h i c i t t ai n e v e r l ' a s p e c o
t fonc's behavior;
(14) to practicegiving r'vithoutexpecting anvthing iu r.'turn;"
(15) to observe the discipline,but not for the purposc ofa highcr rcbirth;
(16) to practicc paticnccrvith an unimpcded nrind anrorrgsentientbeings;
(17) to strive with vigor to cultivate all good rootsl
(1tt) to practicc meditation without aspiring to rcbirtl.rin the realm of form-
lessness;
(19) to apply thc wisdom of skillful means;
(20) to practicc thc four induccmcnts;
(21) to bc cqually kincl to both good and evil scnticrltbeings;
(22) to listcn to thc Dharma singlc-mindcdly;
(23) to renrain detachedin rnind;
(2.1)not to indulge in worldly affairs;
(25) not to cnjoy thc Hrnavana, but always to sec €lrcatbcncfit in thc Ma-
h-yana;
(26) to avoici bad friends and associatervith good ones;
(27) to accomplishthc lbur inrmeasurablcsand achievctotal conrmand of the
five miraculous powers;
(28) always to rel,von thc truc wisdom;
(19) not to forsake any senticnt bcings, whcthcr thcir actions are right or
wrolrg;
(30) always to discourscwith decisivcncss;
(31) to valuc thc truc l)harnra; and
(32) to dcdicatcall onc's dccds to bodhi.

Kr(r':rpa, if a person fulfills thesethirty-two thinss, hc is calleda llodhisattva.

''Furthcrmorc,
Ka6yapa, tl-rcvirtues of a Bodhisattva are innunrerableand
:'.,,:lllcss: thcy can only bc illustratedby parablesand similcs.
''KJ(r'apa, just
as thc grcat carth, uscd by all sentierrtbeings, does not
 Tsr Surra or AssrnnrEu TplasunEs 393

discrinrinateor seck rcwards, so a Bodhisattvabetrefitsall sentientbcings from the

timc he engendcrsbodhicitta until the time he attainstsuddhahood,but does not
discriminateor scck rewards.
"Ka5yapa, just as the clcment water causesa1l kinds of grains, medicinal
hcrbs, and trees to grow, so a Bodhisattva, bccauschis mind is pure, extcnds his
kindnessand compassionto all sentientbeings and causesall dharmas
"vholesome
ro grow.
"Ka6yapa,just as thc clcment fire ripens all grains and frr-rits,so a tsodhi-
sattva'swisdom ripens ail wholesome dharmas.
"Ka6yapa,just as the elemcnt air causesthe formation of all the so a
"r'orlds,
Bodhisattva'singenuity causcsthe formation of all the Buddha-Dharmas
"Ka6yapa,just as the brilliancc and sizeof a new moon incrcasefronr dav to
day, so all the wholesomc dharmasin a Bodhisattva'spure mind gros' lronr day to
dry.
"Ka(yapa, just as thc light of the rising sun sinultaneousl.villun-rinatcsall
scntient beings, so a Bodhisattva'slight of wisdom simultaneouslyillunrinatcsall
senticnt beir-rgs.
"Ki6yapa, just as the lion, the king of bcasts,is fearlesswherevcr it gocs, so
a Bodhisattva, being flawless in keeping the precepts and endowcd with true
wisdom, is fearlesswhercver he dwells.
"Ki6yapa, just as a well-trained, hugc clcphantcan perform great fcatswith-
out tiring, so a Bodhisattva,duc to his wcll-subdued mind, can yicld great benefits
to sentient bcings rvithout feeling wcary at heart.
"Ka6yapa,just as the lotus grows in muddy water but is not soiled by thc
mud, so a Bodhisattva livcs in the world, but is unsullicd by worldly things.
"Ka6yapa, after a trcc is felled, its stump will continuc to grow as long as its
root remains. In thc same way, after a tsodhisattva has severed thc knots of
defilement, he still takes rcbirth in the three realms by thc powcr of his ingenuity,
becausche retainshis intrinsic love [for sentientbcings].
"K-6yapa, just as thc strcamsflowing from all dircctions assunlea uniform
tastewhcn they join the ocean,so the numerous good roots accunlulatedin differ-
t:nt ways by a Bodhisattvabccome uniform in taster"whcn thcy are dedicatedto thc
attainment of supreme enlightenmcnt.
"Ka6yapa,just as Mount Sumeru, the king of mountains, is the du'ellrrrg-
place of the gods of thc Hcaven of the Thirty-Thrcc and the Heavetr oi thc Four
I)eva Kings, so the Bodhisattva'sbodhicitta is thc basisof all-knor'r'ings'isdonr.
"Kadyapa,just as the king of a large country can administcr stateaitlirs rvith
the assistanceof his ministcrs, so a Bodhisattva'swisdom cat'racconrplishall the
tsuddha'sundertakingswith thc power of ingenuity.
"Ka5yapa,just as a sunny sky without a speck of cloud is a sure sign that
there will be no rain, so a Bodhisattvawho has lcarncd little u'ill show no sign of
a Dharma-rain.
394 ON GsNrnal ManAyANa l)ocrnrul

"Ka6yapa,just as a dark, cloudy sky will inevitably producc rain to fulfill the
needsofsentient beings, so a Bodhisattvaproduccsa heavy I)harma-rain from the
cloud of great compassion,for thc benefit of sentientbeirrgs.lr
"Ki6yapa, just as the seven treasuresappear whcrcvcr a universal monarch
appears,so the thirty-seven ways to cnlightenmerltappearin thc world whenever a
Bodhisattva appears.
"Ka6yapa,just as there is an infinite quantity of gold, silvcr, and precious
gems wherever a wish-fulfilling pearl is found, so there are infinitc numbers of
Srivakas and Pratyckabuddhaswherever a Bodhisarrvaappears.
"Ka6yapa, when the gods of thc Hcavcn of the Thirty-Thrcc cnter the Gar-
den of Equality, all the things thcy use are the same;similarly, a Bodhisattva, with
his truly pure mind, teachesall senticnt bcings equally.
"Ka5yapa,just as poisons can be renderedharmlcssby charrnsand antidotes,
so the poison of dcfiicmcnts is renderedharnrlessto a Bodhisattvaby thc powcr of
his wisdom, and does not causchim to fall to the miserablcplanesof existence .
"Ka6yapa,just as thc excrement and garbagcdiscardedby the pcopic living
in big cities will yield benefits whcn placed in vineyards and sugarcanefields, so
the residual defilements of a Bodhisattva will yicld benctrts becausethcy arc con-
ducive to all-knowing wisdom. 12
"Moreover, KaSyapa,a Bodhisattva who wishcs to learn this Sutra of As-
sembled Treasuresshould constantly cultivate thc right insight into all dharmas.
What is the right insight? It is to think of all dharmas as they really are. The true,
right insight meansnot to seea self, a personalidentity, a senticnt being, or a life.
This is called the middlc way,1'rthe true, right insight.
"Furthermore, Ki6yapa, true insight means to regard forms as ncithcr pcr-
manent nor impermanent;to rcgard feelings,conccptions,impulses,and conscious-
ness as neither permanent nor impcrmanerlt. This is callcd the middle way, the
true, right insight.
"Furthermore, Ka6yapa, true insight means to regard the element earth as
neithcr permanent nor impermanent, and to regard the elements water, fire, and
air as neither permanent nor impermanent. This is called the middlc way, the true,
right insight.
"Why? Permanenceis one extrcmc, impermanenceis the othcr, and [the
two-in-onc of] pcrmanence-impermanenceis the middle, which is formless, shapc-
less, incognizable, and unknowable. [To realize]it is called the middle way, thc
true insight into all dharmas.
"Ego is one extreme, egolessncssis the other, and [thc two-in-one of]
ego-egolessnessis the middle, which is formless, shapeless,incognizable, and un-
knoq'able. [To realize]it is calledthc middle way, the true insight into all dharmas.
"Furthermore, K-Syapa, [to regard] the mind as real is one extreme; [to
reqard] it as unreal is the other. [To realize] that thcre is no mind or mental
tunction is called the middle way, the true insight into all dharmas.
"The same is true of the dharmas which are wholesome and unwholesome.
 Tnn SDrna or Asslunllo TRlasupls 395

mundane and supramundane, sinful and not sinful, afflictive and nonafflictive,
conditioned and unconditioncd, defilcd and undefilcd. That which is apart from
the two extrcmes cannot b.: feltra or cxprcsscd.[To realizcl it is called the middlc
way, the true insight into all dharmas.
"Furthermore, KiSyapa, existcnceis one cxtrenrc, noncxistepccis thc other,
and that u'hich falls on neithcr cxtremc is formless, shapclcss,incognizable,and
unknowablc. ['ro rcaiize] it is callcd the middle wav, thc truc insight into all
dharmas.
"Next, KaSyapa,therc is a doctrinc I have expou'ded, narncly, the twclve
links of dependcnt origination: on ignorance dcpend actions; on actio.rsdcpends
corlsclousness; on consci<tusncss
depcnd name and form; on name and fornr de-
pend the six scnses;on the six sensesdependscontact;on contact dependsfceling;
on fceling dcpends craving; on craving dcpends grasping; or.r graspinq depcnds
becoming; o' becomi'g depcnds birth; on birth depend old age, dcath, *.orry,
sorrow, miscry, and distress.These links of dependentorigination arc nothing but
a great mass of suffering. If ignorance ccases,actions cease;if actions ceasc,con-
sciousnessceases;if consciousnc'ss ccases,nanle and form ceasc:if namc and fornr
ccasc,the six sensescease;if the six sensescease,contact ceascs;if contacr ccases,
feeling ceases;iffeeling ceases,craving ceases,ifcravrng ccases,grasplr-rg ceases;if
grasping ceascs,becoming ceases;if becoming ceases,birth ceascs;if birth ccases,
then old age, death, worry, sorrow, distrcss, and the whole mass of sulferins
e l t o g c t h c rc e a s c .
"Ico'cerni'g the twelve li'ks of depcnde't origination,] ignorance,
[or not
knowi'g], and wisdom, [or knowi'g], arc one a'd thc same. To undcrstandthis is
callcd the middle way, the true ir.rsightinto all dharmas. In likc manner, actions
and nonactions,consciousness and the objccts ofconsciousness,the perceptibleand
the imperceptiblc aspectsof namc and form, the six sensesand thc six miraculous
powcrs, contact and objects of contact, fecling and its ccssation,craving a1d its
cessation,grasping and its cessation,becoming and its cessation,birth and its
cessation,old agc and dcath and their cessation-all thesearc one and the same. To
undcrstand this is callcd the middle way, the true i'sight into all dharmas.
"Next, Ka6yapa, to one who has the truc insight, things are cmpry, rlor
becauseonc contemplatesthem as cmpty; they are empty by nature. Things are
signlcss,not bccauseonc contcmplatesthem as signless;thcy are signlessin them-
selves.Things are unsought,l5not becauscone contemplatesthcm as unsought;thcv
are unsought in themselves.Things are dcvoid of origination, arising, cr.rrirv,and
self-nature;they are impossiblc to grasp, rlot becauseonc contcmplatcsthcm as
such; they are so in thcmselves.This understandingis called thc true insight.
"Furthermore, K-Syapa, personalidentity is empty, not bccausconc thinks
there is no personalidcntity; it is empty in itself. It was cmpty in the past;it will be
empty in the future; and it is empty at present. Therefore, one should rcly on
emptiness,not on personalidentity.
"However, if one thinks that he has realized emptiness and becomcs attached
396 ON GrNrnal ManAyANa DocrnlNr

to emptincss, thcn he regressesin thc pursuit of thc tsuddha-l)harma. Thus, Ka-

(yapa, it is bettcr for one to take a view of the self as massiveas Mount Sumeru
than to takc a view of emptinessand become arrogant. Why? Bccauseall views can
be eliminatcd by cmptiness,but if onc gives rise to thc vicw of emptincss,there is
lro way ro do awaywith it.rn
"Ki6yapa, if a physician gives his patient somc mcdicine to purge an illness,
but the medicine staysin thc body insteadof bcing discharged,what do you think?
Will the patient get berter?"
"No, World-Honorcd One. The paticnt's illness will become worse if the
mcdicine is not discharged."
"ln like manrlcr, Kt(yapa, all views can be eliminatcd by emptincss,but the
view of emptinesscannot be cradicated.
"Supposea person is afraid of emptv spaceand wails in grief and pounds his
c h e s t ,s a y i n g , ' l w a n t t o c s c a p ef r o m e n r p t y s p a c e l ' W h a td o y o u t h i n k ? C a n o n e
escapefrom empty space?"
"No, World-Honored One. "
"Similarly, KiSyapa, if a person is afraid of the doctrine of emptiness,I say
he is crazy and has lost his mind. Why do I say so? Bccause he is always in
emptiness,and yet is afraid of it.
'Just
as a painter paints a picture of demons and then faints at the sight of his
own creation, so ordinary people fabricateforms, sounds, odors, tastes,and tex-
turcs, and then wander in sarirsaraafllicting thcmselves with all kinds of suffering
without knowing it.
'Just
as a magician producesan illusory being and then is dcvoured by it, so
a monk who follows the path cngenders the view that all dharmas are empty, still,
and insubstantial;and then hc, the viewcr, is also voidcd [by this view].17
"Ka5yapa,just as fire produced by rubbing two picccsof wood together will
burn up wood, so, Ka5yapa,the sacredwisdom born of true insight will burn up
true insight.
"Whcn a lamp is lit, the darknesscompletely vanishes.Thc darknessgoes
nowhere, just as it comes from nowhere-it docs not go to or come from the east,
the south, thc west, the north, the four intcrmediate dircctions, the zenith, or thc
nadir. Furthermore, the lamplight does not think. "l can dispel darkness,'though
it is becauscof the light that thc darknessvanished. Both light and darknessare
empty, inert, and impossible to grasp. Similarly, K-5yapa, once true wisdom
arises,ignorance ends. Both wisdom and ignorancc are enrpty, inert, and impos-
sible to grasp.
"Ka6yapa, supposea room has been totally dark for a thousand years and
then a lamp is lit therein. Do you supposethc darknesswill think to itself, 'l havc
lived here for a long time and do not want to go'?"
"No, World-Honored One. When the lamp is lit, the darknesswill be pow-
erlc-ss.Even if it should refuseto go, it would surcly be dispclled."
"ln the samc way, KaSyapa,with one true insight, all thc defilemenrsand
 TnE S0rna or AsslnasrEnTnrasunrs 397

karmas accumulatedthrough hundreds of thousandsof millions of kalpas can be

cradicated.The lamplight standsfor the sacredwisdom; thc darknessstandsfor the
defilements and karmas.
"To illustrate, KaSyapa,it is absolutely impossible for a sced to grow in
midair. Likewise, it is impossiblc for a Bodhisattva to develop the tsuddha-
Dharma if he clings to his rcalization [of emptiness]. Ka6yapa,just as a sced
sprouts when sown in a fertile field, so, Kt6yapa, thc Buddha-Dharma grows
when a Bodhisattva dwells among defilemcnts and involvcs himself in worldly
t n l n g s .- -
IR

"Ki5yapa, just as a lotus flower cannot grow in high, dry land, so the
Buddha-Dharma cannot grow in a Bodhisattva who stays in [thc rcalm of] the
unconditioned. Ki5yapa, just as a lotus flower grows in a lou'', wet, nruddy land,
so the Buddha-Dharma grows only when a Bodhisattva stays in the mirc of sarhsara
among those in thc group convinced by heterodox teachings.le
"Ki5yapa, the quantity of a tsodhisattva'sconditioned good roots is like the
quantity of cream sufficient to fill thc four great oceans, while the quantity of a
Sravaka's good roots is like a tiny droplet from that ocean suspendedfrom a
h u n d r c d t hp a r t o f a h a i r .
"Ka5yapa, a Srlvaka's conditioned wisdom is like the space insidc a tiny
mustard sccd. Kesyapa, a Bodhisattva'sconditioned wisdom2ois likc thc rmmca-
surablc, boundlcssspaccthroughout the ten directions,and its powcr is infinitc.
"Ka6yapa, suppose the wifc of a ksatriya ruler bears the child of a poor,
lowly man. What do you think? Will the child be a prince?"
"No, World-Honored One. "
"In the same way, Ka6yapa,although my Sravakadisciples[and the tsodhi-
sattvas]both realizethe Dharma-naturc and are born of it, Srivakas are not called
t h e t r u e s o n so f t h e T a t h a g a t a .
"Ka5yapa, if a ksatriya ruler has a child with his maidservant of low caste,
thc child may be called a prince. Similarly, though a novice Bodhisattva is not
fully equipped with merits or wisdom, wanders in sarhsara,and can only benefit
sentient beings within the limits of his [meager] power, he is still called a true son
of the Tathagata.
"Ka<yapa, if a universal monarch has a thousand sons, but not one of them
bears the characteristicsof a universal monarch, the monarch will not considcr any
of thcm as hcir to the throne. Similarly, if a Tathlgata is surrounded by hundreds
of thousandsof millions of Sravakas,but no Bodhisattvas,hc will not considerany
of them as his true son.
"Ka5yapa, supposc the wife of a universal monarch is pregnant for seven
days with a son who is already endou'ed with all the charactcristicsof a universal
monarch. This son will be rcspccted by gods more than other, grown sons [who
lack those characteristicsl.Why? Becausethis embryo prince will someday inherit
the throne and perpetuatethe lineagc of the universal monarch. Similarly, Ka-
dyapa, though a novice Bodhisattva does not yet fully possessthe qualities of a
398 ON GlNenal MaHAyANa DocrnrNr

Bodhisattva, he will, as in the caseof the embryo prince, be more deeply honored
by gods and spirits than great Arhats who have achievedthe eightfold liberation.
Why? Becausesuch a Bodhisattvais heir to the supreme throne [of the Tathagata]
and will perpetuatc thc tsuddha-lincagc.
"K-dyapa,just as one beadoilapis lazuii is worth nrore than ordinary crystai
beadspiled as high as Mount Sumcru, so a Bodhisattva,cvcn when he first brings
forth bodhicitta, surpassesall Sravakasand Pratyekabuddhascombined.
"Ka5yapa,when a prince is newly born, all the chieftainsand ministerscome
to pay their respects to him. Simiiarly, rvhen a Bodhisattva first brings forth
bodhicitta, all gods and humans should pay homage to hinr.
"K-6yapa, just as the hcrbs growing in thc Himalayas bclong to no one and
will cure any person of his illness without discrirnirration,so the medicine of
wisdom acquired by a Bodhisattva can deliver all sentientbeings equally, without
discrimination.
"Ki5yapa, just as people adore a new noon more than a full moon, so thosc
who believe my words adore a Bodhisattva more than they adorc a Tathagata.
Why? BecauseTathagatasarc born of Bodhisattvas.rl
"Ka6yapa, a fool may worship stars instead of the moon, but a wise man
will never pay homage to Srivakas insteadof Bodhisattvas.
"K-Syapa, no nlatter how skillful a god or human may be in making artifi-
cial gems, he cannot turrl an ordinary bead into a precious bead of lapis lazuii.
Similarly, for all their accomplishments in discipline and meditation, those who
seek Sravakahoodcan never sit at thc bodhi-site to realizesupreme bodhr.
"Ki5yapa, whcn a bead of lapis lazuli is formed, myriads of gems will appcar
with it. Similarly, when a Bodhisattva is taught and develops,hc will yicld myr-
iads of Sravakasand Pratyekabuddhas."
Then the World-Honored One told Mahiki6yapa further, "A Bodhisattva
should always try to benefit senticnt bcings. He should correctly cultivate all
meritorious deeds and good roots and dedicate them to all sentient beings equally.
He should administer to sentient beings everywhere in the ten directions the med-
icines of wisdom he has acquired,and thus cure them thoroughly.
"What are the genuine medicinesof wisdom?22Contemplation on Ibodily]
impurities cures lust. Contemplation on kindness cures angcr and hatrcd. Con-
t e m p l a t i o no n d c p c n d c n to r i g i n a t i o nc u r e si g n o r a n c e . l l
"Contemplation on the emptiness of phenomena cures all deluded vicws.
Contemplation on signlessness cures mcmorics, discriminations, and wandering
thoughts. Contemplation on wishlessness curesthe desireto escapefrom the three
realms.
"Contemplation on the four right vicws cures thc four wrong views; con-
templation on thc impernlancnccof all conditioneddharmascures the wrong view
of regardingthe impermanent as permanent;contemplationon the sufferingscaused
bv conditioned dharmas cures the wrong vicw of regarding suffering as pleasure;
contemplation on the absenceof self-entity in dharmas curcs the wrong view of
 402 ON GrNrnar ManAyArv,r I)ocrnrNr

"Furthcrmore, one who has left the householdlitc may have two blemishes.
what are the two? First, to roleratedefilements[in himself ]; second,to be attached
to donors.
"Furthermore, one who has lcft thc houschold life may be aftlicted by two
hailstorms that will ruin his good roots. what arc the two? First, to rebel against
and to corrupt the true Dharma; second, to acceptofferi'gs from devotccs after
having broken the preceprs.
"Furthermore, one who has lcft the household life may suffcr from two
abccsses. what arc the two? First, to find fault with others;sccond,to hidc his own
faults.
"Furthermore, one who has left the householdlifc nray be alllictcd with two
fevers. what are the two? First, to be dcfiled in mind whilc wearing a monastic
robc; second, to accept offcrings from virtuous pcoplc who kecp thc preccpts,
[while violating the prcceptshimsclf ].
"Furthermore, one who has left the houschold life may suffer from
two
illnesses.what are the two? First, to bc arrogant and reluseto be humblc; second.
to ruin others' aspirationsfor the Mahayina.
"Moreover, Mahakdsyapa,therc are four ki'ds of iramanas. what are thc
four?

(1) Sramanasin appearanceand attire [only];

(2) Srama'.ras
who are deceptively dignified in conduct;
(3) Sramalaswho lust for fame; and
(4) Sramalas who really practice thc l)harma.

"what is a 6ramanain appearancea'd attire

[only]? Supposea iramana rs
fully drcssedin a monastic robe, has cleanly shaven hair a'd beard, and an alms-
bowl in hand, yet he performs impure acrionsof body, specch,and mind. Instead
of properly guarding himself from evil, hc is miserly, jearous, idle, and lazy; he
violates the precepts and engagesin vile pursuits. Such a sramana is onc in appear-
ance and attire [only].
"whar is a Sramanawho is deceptively dignificd i' conduct? Suppose
a
Sramanadisplays full dignity in walking, sranding, sitting, and lying dow'. He is
composed and serene; does not take delicacies;follows the four noble pracriccs:
avoids the bustling crowd. cven a group of monksl and spcakssoftly. Howcver. hc
does all this deceitfully, not for the sake of rruc purity. or, hc thinks there is
something to be attained in emptineps, and is afraid of the doctrine of nonattain-
nrent, Just as one is afraid of an(ibysg;l he regards as cnemies or bandits those
m o n k s w h o p r c a c ht h a t a l l d h a r m a sa r c u l t i m a t e l ye m p t y . S u c h a s r a m a n ai s o n c
rvho is deceptively dignified in conduct.
"what is a dramana who lusts for fame? Supposc a iramana
obscrves the
preccpts only becausehe wants to be known and to achieve certain goals in his
preserltli[e. He readsand recitesthe sutrason his own becausehe wants people to
knou' that he is lcarned; and he lives alone in a secluded spot becausehe wants
 TnE S0rna or AssEIlgLLoTnEasuREs

peoplc to know that he is a reclusewho has fcw- desires,is content, and practrccs
detachment.In short, he does cverything for the solc purposc of fame, not out of
renunciation,nor to achievetruc tranquillity, nor to realizethe truth, nor to attain
the fruit of a Sramanaor brahmin, nor to achievenirvlna. Such a (ranranals one
who lusts for fame.
"Finally, Ka6yapa, what is a Sramanawho really practicesthe Dharma?
Suppose a Sramanadoes not even cravc for physical cxistencc, much less for
material gains. When he hearsthat all dharmas arc empty, sigr-rlcss, and unsought,
he undcrstandsthis doctrine thoroughly, conforms to it, and Practicesit as taught.
He docs not cultivate purc conduct in ordcr to achicve ntrvana, nluch less to [bc
reborn in] the three realms. He does not cherish thc idea of emptiness, or thc idea
'1,' i d e a o f a n ' 1 , ' a b e i n g , o r a p e r s o n a i
l d c ntity.
t h a t t h e r ei s n o l e t a l o n e t h e
"He parts with reliancein seekingreleascfrom all defilements;sccing that all
I' tt
dharmas arc originally undefiled and ultimately pure, he rclies on l-rinrsclfinstead
of others. Realizing the true Dharrna-body, he does not evell see the Buddha'
much lcss [his physical] form. Through realizing emptincss, he has bcconre dc-
tached, and does not even perceivethe Dharn-ra;much less docs he crave for the
sounds and words [dcscribing it]. Rcalizing thc unconditioncd, he docs not even
scc the Sarhgha,much less the cxistenceof a harmonious assentbly.Hc docs not
or attach
eradicatcanything or cultivate anything; he does not abidc in sari-rsara
himself to nirvina.2TKnowing that all dharmas arc from thc bcginning ultimately
quicscent,he pcrceivesno bot-rdagcar-rdseeksno libcration. Such a 5ramauais otre
who really practicesthe Dharma.
"Thus, Ka5yapa, you should imitate the 5ramanawho rcaiiy practiccsthe
Dharma. Do not be ruined by. namcs)-rKaiyapa,supposea poor, lowly n-ranas-
sumed the name of a rich, noble perso'n.Do you think thc name would fit him?"
"No, World-Honored One. "
"ln thc same way, Ka6yapa,if one is callcd a Sramatraor brihmir, but does
not perform the real mcritorious deedsof a Sramanaor brlhmin, hc u'ill be ruined
by the namc.
"For exarnple,a person swcpt away by a flood may die of thirst and fatiguc.
Similarly, Kaiyapa, if a Sramanareadsmany sutrasbut callnot qucnch his thirst of
desire,hat'ed, and ignorance,hc will be swept away by the Dharma-flood, dic o[
the thirst of dcfilcments, and fall to the miscrableplanesof existencc.
"For exarnple, a physician who always carries a medicinc pottch nrav bc
unable to curc his owrr illncss. The samc is true of a lcarned persotrafflicted s'ith
the illnessof defilements;although hc has much learning, hc cannot bencilt hinrself
unlesshe puts an end to his defilemcnts.
"A person who takcs a king's expcnsivemedicinc mav be unablc to adjust
himself to it and be hurt by it. Thc sanreis truc of a learncd pcrson atflicted with
thc illness of defilemcnts: although he has obtained the good rnc-dicincof the
Dharma, he will hurt his own root of wisdorn if he does not cultivate virtucs.
"Ka5yapa, just as a wish-fulfilling pearl that has just fallen into filth cannot
 ON GrNEnal MaHAvANa DocrnrNr

bc worn, so a lcarned person who covets materiargains cannot bencfit humans or

gods.
'Just
as a corpsc may wear gold ornaments, so a learnedmo'k who breaks
the prccepts may [improperly] wear monastic robcs and accept offerings from
pcople.
"If a' elder's son trims his nails, bathcs, rubs himself with rcd
sandalwood
incense,puts a garland around his ncck, and wears new, white clothi'g, then his
appearanccbefits his social status. Similarly, KtSyapa, a lcarned monk who ob-
scrves the prccepts is worthy to wear a nonastic robe and accept offcrings from
peoplc.
"Next, Mah-ka5yapa,there are four kinds of monks who break the preceprs
but appcar to kccp thc preccptswcll. What arc the four?
"Some monks observc the preceptscomplctely. Thcy arc always afraid
of
committing any transgression,whether najor or minor, and obey all thc rules of
disciplinc they have learncd. They are purc in action, word, and thought, and
adopt a pure, right meansoilivclihood. However, they uphold thc doctrine which
claims that therc is a rcal lself.lP8Thesc people co'stirute thc first kind of mor.rkwho
breaks the preceptsbut appearsto keep the preceptswell.
"Furthermore, Ka6yapa,somc rnonks recite the codc of discipli'c
and prac-
tice its tcachings.Howevcr, thcv conrinuc to hold thc vicw of a rcal'tody. They
constitute thc sccond kind of monk who breaks thc prcccptsbut appfars to keep
thc prcceptswell.
"Furthermore, Krdyapa, sornemonks observcthe preceptscomplctely.
How-
evcr, in practicirlg kind'css thcy bccone attached to senticnt beings, and when
they hear that no dharma evcr arises,they are tcrrificd. They constitute the third
kincl of monk who breaksthe prcceptsbut seemsto keep the preceptswell.
"Finally, K-Syapa,some monks practiceall d'ielvcausteriries,2e bur seesomc-
thing attainablcin doing so. They constirutcthe fourth kind of monk who breaks
thc preccptsbut secns to keep the preccptswell
"Next, K55yapa,o'c who observcsthe preccptsrvcil secsno 'I' 'mine';
or no
doing or no'doi'g, no deed or doer, no action or i'action, 'o llamc or form, no
srgns or nonsrglls,no ccssationor conrinuation,no clinging or abandoning,noth-
1r1gto grasp and 'othi'g to givc up, no senticnt being and no tcrnl ,senticnt
b e i ' g , ' n o m i n d a n d n o t e r m ' n r i n d , ' n o w o r l d o r n o n r v o r l d , a n d n o r e l i a n c eo r
nonreliance. Such a person does 'ot pride himself on keepi'g the prccepts, nor
docs he look down upoll thc way othcrs observethe precepts,nor doeshc thi'k or
discriminatc about the precepts.He is calledone who observesthe disciplineof all
saints;he is free from defilementsand bondage,not caught in the three .ealmr, and
bcvoncl all doctrinesof reliancc."
Thcreupon, to clarify this point, thc lforld-Honored One spokc in vcrse:

"One u'ho observesthe preccptspurely

Is [rc'cfronr any blenrish:
He is free from everything.
 THE Surna or Assrunlr.l Tnl,tsunls 405

In keeping the preccpts,

He is not arrogant,
And relies upon nothing
In keeping the precepts,
He is not deludcd,
And is frcc from all bonds.

In keeping the preccpts,

He is untainted,
And does nothing amiss.
In keeping thc precepts,
His mind is pliant and gentle,
And hc always dwells in ultirnate quiescence.

Such a pcrson is far apart

F r o m a l l t h o u g h r sa n d d i s c r i m i t r a t i o n s l
Hc is liberatcd from every stirring
Of thc mind.
This is the pure obscrvance
Of thc Buddha's precepts.

If one is not attached to his [present] lifc,

Nor cravcs for any [future] birth,
Bur pcrforms only right actions,
And abides sccurely in thc noble path-
He is one who purely, and in truth,
Obscrves the Buddha's precepts.

One who keeps the precepts I

Is not defiled by the world, ]
Nor docs he rely
On anything mundane.
Once he attainsthe light of wisdom,
All darkness vanishcs and nothing remains;
Without a notion of self or others,
He knows and seesall phenomena.
He is one who purely, and in truth,
Observesthe Buddha's precepts.

There is no this or other shore,

Nor anything in between.
Be not attached[to them], nor
To the absenceof the thrce.
To be frec from bondagc, defilements, and deceit
Is called the true, pure observance
Of the Buddha's precepts.
 406 ON GrNEnar ManAyANa DocrnrNr

If one is not attached to name or form

And hasno notion of 'I'or'minc,'
He is said to securelyabide
In the truc, pure observancc
Of the precepts.

Although one may observeall precepts,

His arroganceshould not increasc,
Nor should he rcgard
The disciplineas supremc.
He should transcendit,
And seek the holy parh.
To do this is a sign
Of thc true, purc observance
Of the prccepts.

; I , I)o not regard the disciplineas supreme,

l

, I Nor overvalue samidhi.

: If one can transcendboth disciplineand samadhi,
: But cultivate wisdom,
I ; He will realize emptiness, still and void,
Which is the very naturc shared
Ily all saints and sagcs.
To do this is the true. pure
Observance of the precepts,
Extolled by all Buddhas.

Releasethe mind from the view of a self,

Eliminate the 'l' and 'mine,'
Belicve in and understand
The teachingof quiescenceand emptiness,
Which all Buddhas practice;
He who so obscrves the holy disciplinc
Is indecd peerless.

i One dependson disciplinc ro achicvesamidhi,

And on samadhi to cultivate insight.
Relying on the insight thus cultivated,
One achievesthe purc wisdom:
He who achievesthe pure wisdom
Is able to kecp the pure preccpts."

when this was spoken, five hundred monks became detached from all dhar-
mas and achieved mental liberation;30 thirty-two thousand persons left mundane
filth behind and attained the clear Dharma-eye.31Flowcver, five hundrcd monks did
 TnE Surna or AsslusLso TRr,rsunps -l(r-

not understandor believe in the profbund Dharma they had hcard, and they rose
from thcir seatsand walked awaY.
Seeingthis, Mahika5vapa said to the Buddha, "world-Honored one, these
five huldred monks have all attained dhyana; howcver, becausethey cantrot un-
derstand or have faith ir-rthc profound Dharma. thc,v have riscn atrd €!o1ea\\"aY."
Thc Buddha said to K-6yapa, "Thcse monks all havc arrogancc;thercfore,
whcn thcy hcar of the purc, flawlcss disciplinc, thev canlrot understandit or havc
faith in it. The meaning of the vcrses spoken by the Buddha is profbund. Why?
Becauscthc enlightenrnentof Buddhas is profound. Ii a pc'rsonhas not planted
good roots abundantly, or associateswith evil fricnds, l-rcu'ill lack thc porvcr of
taith and understanding,and it will bc difficult 1or him to acccPt:rnd belicve in
Ithis doctrinel.
,,Furthcrmore, Mah-kt6yapa, at rhe time of Ka6yapa tsuddha. tl.rcscflve'

hundrcd monks r.veredisciplesof heterodox masters. Once they visitcd KlSvapa

Buddha in order to find fault with him; however, after they heard that Buddha
'This
expound the Dharma, they acquircd a little faith and thought, lluddha is
unusual;how wonderfully he spcaks!'Becauscof this virtuous thought, thcl'u'erc
born in the Heaven of the Thirty-Three after dcath. When their lives endcd there.
thcy were born in this world, and herc they renounced the household lif-efbr thc
Dharma.
"Thcse monks are strongly attachcdto variotls views; thercfbre, thcy canllot
the profound Dharma thcy hear
belicve in, confbrm to, or thoroughly r.urdcrstand
cxpounded. Although thcy do not thoroughly understandthc profound l)harnra,
thcy will obtain great benefit mcrcly bccausethey have heard it. They will not be
reborn in thc miscrablc plancs of cxistcnce,but will realizc nirvana in this vcry
life."
Then the tsuddha told Subhuti, "Go bring thosc monks back'"
Subhuti said, "world-Horrored one, thesc peoplc do not cvcn belicve thc
Buddha; much lesswill thcy believe Subhnti."
Thereupon thc Buddha magicaily prodr.rcedtwo monks to follou' thc five
hundrcd monks. Whcn the lrcall monks saw thc two magically produccd oncs,
they asked them, "Whcre arc you going?"
The magically produced monks answcred, "we arc going to sonlc sc-cludcd
spot to etrjoy the ptacticc of mcditation. Why? Bccausewe cannot ulldcrstallclor
believein what the Buddha said."
The other monks said, "Elders, we canllot undcrstarldor bclicvc in u'hat the
tsuddha said, eithcr. Wc, too, are going to a secludcdspot to practicenicditatiou."
Then the magically produced monks said to thc othcrs, "wc should eivc up
arrogance,dcfiancc,and contention, and try to understandand bclicvc in u'hat thc
tsuddha taught. Why? tsccauseto havc no arrogallceor contL-ntiollrs thc law of
. h a t c e a s c s l?n t h e b o d y , i s t h c r e a n ' 1 , ' a
. i r v a n a m e a n s c e s s a t i o nw
6 r a m a n a sN
personalidentity, a doer, a recciver, or a life to ceasc?"
The other monks said, "ln the body, there is no'1,'no personalidentity, no
'l0U ON GeNEnar MaHAvANa DocrnrNr

doer, no rcceiver, and no lifc that ccases.It is the ccssationofdcsire, hatred, and
ignorance that is callcd nirvina."
Thc magically produccd monks asked,"Do thc desirc,hatrcd, and rqnorance
you mentioncd have dcfinite forms to be totally extinguishcd?"
The other monks answered,"Desirc, hatrcd, and ignorancearc neithcr ir-rsidc
nor outside thc body, nor anylvhcre in betwecn. When one does not stir his mind.
thcy do not arise."r2
Thc magically produccd monks said, "I' that casc,you should not stir your
minds. If you do not stir your minds or make distinctionsabout dharnras,then
you will be ncithcr defilcd by nor detached from anything. To bc neither defiled
by nor dctachedfrom arrything is called ultimatc quiesccnce.Discipline docs not
comc or go or perish; meditation, *'isdon, liberation, and the knowlcdge and
awarencssderived from liberationl3also do not comc or go or pcrish. It is in light
of this doctrine that we speak of nirvlna. This truth is empty
[in itself ], detached
from all things, and cannor bc grasped.you should aba'don cven thc thought of
nirvina. Do not follow any thought3aor nonthought. I)o not rid yourselvesof a
thought by another thought. Do not contemplatea thoughr by another thought. If
you rid yourselves of a thought by using a thought, you are still bound by
thought. You should not discriminateanything concerning thc Dhyana of cessa-
tion of Feeling and conception, bccauscall dharmas arc beyond discrimination. If
a monk eliminates all feelings and conccption and attains this dhyana, then hc
fulfills himself to the urmost."
whcn the magically produced monks had spoken thus, rhc fivc hu'rdrcd
[real] monks bccame detachcd from all dharmas and liberated in mind. They
returncd to thc Buddha, bowcd with their headsat his fcet, and stood to one side.
Subhfiti asked the monks, "Where did you go and wherc do you come
from?"
The monks said, "The Dharma expoundcd by the tsuddha comes from
nowherc and goes nowhere."
"Who is your tcacher?"
"He who has never been born and u'ill never die is our tcacher."
"Where do you lcarn thc Dharma?"
"we learn the Dharma i' the place where the fivc aggrcgates,the twelve
entrances,and the cightecn elemcntsdo not cxist."
"Why do you learn the Dharma?"
"Not for the sake of bondagc or for the sake of liberation."
"What doctrine do you practice?"
"We do not try to attain anything or to eliminate anything.',
"Who subducd you?"
"We arc subducd by [one whose] body has no definite nature and
[whose]
mind does not act."35
"What action leadsto the liberation of the mind?"
 Ttrt S0rna or AssElasrno Tnrasunes 409

"Neither the eradicationof ignorancenor the generatiollof wisdom. "

"Whosc disciplesare you?"
"Wc are disciplesof one who attainsnothing and knows nothing."
"You have attained [the ultimate liberationj; when will you entcr nirvina?"
"When a person magically produced by the Tathagata enters nirvana, we
w l l l o o s o . t o o . " l -a -,
.

"Have you obtained bcnefit for yourselves)"

" Self-bencfit is inapprehensible."
"Havc you accomplishedwhat you set out to do?"
"Deeds are inapprehensiblc. "
"Have you cultivatcd purc conduct?"
"Wc cultivatc nothing in the three realms, nor do we not cultivate anything;
this is our pure conduct."
"Have you exhaustcdyour dcfilcmcnts?"
"Uitimatcly, nothing can be exhaustcd."
"Have you vanquishedthe demons?"
"The demons of the aggregatesare inapprehensible."
"Do you serve the Tathagata?"
"Not with body or mind."
"Do you abide in the fields of blessings?"
"We do not abide in anything."
"Have you cut off circling in sarhslra?"
"There is neither permanencenor severance."
"l)o you conform to the l)harma?"
"We are liberated from every obstruction."rT
"What is your ultimate destination?"
"Wherevcr a pcrson magically produced by the Tathagatagocs, we will go."
While Subhnti was questioning thc monks, five hundred other monks be-
came detached from all dharmas and libcrated in mind; thirty-two thousand people
parted from mundane defilements and attained the clear Dharma-eye.
Then a Bodhisattva in the assernblynamed LJnivcrsalLight asked the Bud-
dha, "World-Honored One, if a Bodhisattva wishcs to lcarn this Sutra of As-
sembled Treasures,what should he abide in and how should he learn it?"
The Buddha answered,"A Bodhisattvalcarning this s[tra should kno*' that
what I have said has no definite nature, and he should not be attachcdto it or cling
to it. If he foilows this instruction in his practice,he will benefit greatl\'.
"Universal Light, supposea person tries to crossthe Gangesin a poorh' buiit
boat. With what vigor should he row the boat?"
Bodhisattva Universal Light replied, "World-Honored Or.rc,hc should row
it with great vigor. Why? Becauseit n'raycollapsein nridstreanr."
The Buddha said, "Universal Light, a Bodhisattva rvho wishcs to cultivatc
the Buddha-Dharma should exert himsclf twice as hard. Why? Becausethe body is
41t) ON GrNrnar MaHAyAr.raDocrnrNr

impermanent and uncertain, a decaying form which cannot long remain and will
eventually wcar out and perish; it may disintegratc bcfore one benefits from the
Dharma.
"[A Bodhisattva should think,] 'I will learn to navigatethe Dharma boat in
this strcam [ofsarhsira], so that I may ferry sentientbcings acrossthe four currents.
I rvill ply this Dharma boat back and forth in sarirsirato deliver scntienrbeings.'
"The Dharma boat which a Bodhisattva should use is made for thc purposc
of saving all sentientbeings cqually. Its strong, thick planks are the intmeasurablc
n-reritsresulting from the practice of pure discipline; its embcllishmentsare the
practiceand the fruit of giving; its beamsare rhe purc faith in the Buddha-path;its
strong riggings are all kinds of virtucs; its nails are paticnce, tenderness,and
thoughtfulness.The raw wood is the various ways to enlightenment, cultivated
with vigor, taken from thc forest of the suprenre,u'ondcrful Dharma.
"Its builders arc thc infinite, inconceivable dh1'anasand the tranquil, wcll-
subducd mind resulting from one's meritorious deeds.Evcr-cndurir-rgcornpasslon
and the four induccments are the means to attract immense numbcrs of sentient
bcings aboard to ferry them over thc great distance.The powcr ofwisdom guards
the boat from robbcrs. Ingenuity of all kinds and the four inrmeasurablcsare its
splendid adornments. Thc four right mindfulnessesform its golden bridge. Thc
four right efforts and the four basesof miraculous powers arc the swift winds lthat
propel the boat].
"The fivc roots are the ablc navigator who steers the boat away from the
dangerouswaters. The five powers are its strong buoyancy. The sevcn factors of
enlightenment serve to discover and vanquish devilish pirares. By sailing Ion thc
course ofl the eightfold noble path, the boat will arrivc ar its destination on the
other shore, away from the landings ofhctcrodox teachings.
"Concentration serves as the hclmsman, whilc insight brings the true ben-
efit. The boat steers clear of [the reefs of ] the two extremcs and sails safely by the
law of dependent generation. The followcr of the vast Mahayana has inexhaustible
eloquencc, and his name spreadsfar and wide. Being able to deliver sentient beings
in the ten directions, he proclaims, 'Come aboard this Dharma boat! It sails on a
safe course to nirvina. It ferries you from the shorc of all wrong vicws, including
that of a real self, to the shore of tsuddhahood.'
"Thus, (Jniversal Light, a tsodhisattva-Mahisattva should learn cverything
about this Dharma boat. For hundreds of thousands of millions of billions of
incalculable kalpas, he should use this Dharma boat to rescuethose sentient beings
who are drifting and drowning in the vast strcam of sarhsara."
The Buddha then said to (Jniversal Light, "Moreover, thcrc are other Dhar-
that can causea Bodhisattva to achieve Buddhahood quickly. They
I:,t"tr.r.rtons

Be sincere in every endeavor and cultivate an abundance of virtue.

Keep a pure, deeply [compassionate]mind and never ceaseto be vigorous.
 Tsp S0rna or AssEllsleo Tneasunls 411

Take delight in approachingenlightenmentand cultivate all good roots.

Always maintain right thought and enjoy wholesome dharmas.
Learn the Dharma insatiablyin order to bc filled with wisdom.
Shatteryour conceit and arrogancein order to increaseyour knowledge.
Rid yourself of play-words in order to accomplishnleritorious decds-
Take pleasurein solitude in order to bc detachedin body and mind
Stay away from noisy crowds in order to avoid wickcd peoplc.
Probc the depth of the Dharma in accordancervith the ultinlatc truth.
Seek the wisdom that pcnetrates reality.
Seek the real truth to attain the indcstructiblcDharma.
Seek the doctrine of emptinessso that your practicemay be right.
Scck detachmentin order to attain ultimatc quiescencc.

In this way, Universal Light, a Bodhisattva may quickly achieveBuddhahood."

When this sdtra had been spoken, Bodhisattva Universal Light. Mahiki-
6yapa,and all the gods, asuras,and hunrans were jubilant. With grcat veneration,
they began to practice thc sutra as taught.

NOTES

1 . A f t e r e a c hs e r i e so f f o u r , t h e c a t c g o r yi s r e p e a t e d( e . g . , " T h e s e f o u r c a u s ea B o d h i -
s a t t v a ' sw i s d o m t o d e c r e a s c . " )W e h a v c o m i t t e d t h i s r e p e t i t i o n f o r b r e v i t y .
2. Literally, "crooked n.rinds."
3. Litcrally, "straight mind."
4. That is, hc considers all adversity as retribution for his own negativc karma
c o m n r i t t e d i n a p r e v i o r r sl i f e .
5. This is a rccurring quandary for pcople who arc interestcd in Buddhist doctrinc: If
'l', 'mine',
therc is no no and all dharmas arc utterly empty, how can the lau of karma
'1
p r e v a i l ?T h c a n s w e r i s : i t i s p r e c i s e l yb e c a u s cc v e r y t h i n g l s c m p t y a n d t h c r e i s n o s c l f o r .
t h a t e v e r y t l , i n g r a r e x i s t a n d t h e p r i n c i p l e o f k a r m a r a r tp r e v a i l . I f t h i n g s w e r e t r u l v e \ i s t c n t .
i . e . , w i t h a d c f i n i t e , e n d u r i n g s u b s t a n c eo r e n t i t y , t h e n r r oc h a n g co r f l o w r v o u l d b e p o s s r b l . ' .
B e c a u s en o t h i n g h a s a s e l f - n a t u r c ( s v a h h a u a )c,v e r y t h i n g i s p o s s i b l e . T h c B u d d h r s t s a v o i
t h i n k i n g i s u n i q u e i n t h i s a s p e c t .T o u n d c r s t a n dt h i s p o i n t m o r e c l c a r l y , t h e r c a d c r i s r e f e r r e d
t o t h e M a d h y a m i k a a n d P r a j i i a p a r a m i t al i t e r a t u r c , s u c h a s T . R . V . M u r t i , I l c ( , u t r r a l P h i l o s , t -
p h y o f B u d d h i s r ,(nL o n d o n : A l l e n & U n w i n , 1 9 5 5 ) c h . 1 , 2 , a n d 3 ; a n d ( i a r n r r C h a n g , T h e
B u d d h i s tT e a c h i n go J T o t a l i t y , ( U n i v e r s i t y P a r k : P e n n s y l v a n i aS t a t e U n i v c r s i n P r e s s , 1 9 7 1 )
P a r t 2 , s e c .1 . ( G . C . )
6 . A s i m i l a r q u a n d a r y . I f s e n t i e n tb e i n g s , l i k e a l l d h a r m a si n t h e u l r i v c r s e ,a r e u t t c r l y
e m p t y a n d d o n o t e x i s t , o n w h o n l i s c o m p a s s i o nb e s t o w e d ?
I think this problem is much morc difficult to cxplain than that in note 5. I personally
do not know any completely satisfactory answer, for it is not only an ontological problcm,
111
ON GsNenar ManAYANa DocrnrNr.

but also an ethical one; hence, it involves a rnuch broader spectrum of questions than the
p r e c c d i n g o n c . T h e t r a d i t i o n a l B u d d h i s t a n s w c r st o t h i s p r o b l e m a r e a s f o l l o w s :
A. When a Bodhisattva sccsthe illusory sentient beings undergo the illusory sulferings
c a u s e d b y t h e i r i l l u s o r y k a r m a , h e g e n e r a t e sa n i l l u s o r y c o m p a s s i o n t o w a r d t h e i l l u s o r y
sentient bcings and delivers them from their delusions. Thc Bodhisattva is illusory and
empty, for hc has no concept of'self'; the scntient beings and thcir suffcrings arc also illusory
and empty because they havc no self-entities; the compassion of the Bodhisattva and thc
suffcrings of sentient beings are also illusory, becausethey are inapprehensible or unobtain-
a b l e , l i k e d r e a m s o r r n a g i c . E v e r y t h i n g i n s a d r s i r ai s i l l u s o r y Q n a y f l , l l k e m a g i c . H o w e v e r ,
a n i l l u s o r y o r r n a g i c - l i k c B u d d h i s t g a m e - t h e B o d h i s a t t v a ' sc o m p a s s i o n a n d h i s a l t r u i s t i c
deeds-can still take place without thcre bcing attachment to man's innate view that self and
beings are all real (satkayadr;1i).
B. On the mundane lcvel, scnticnt beings and thcir suffcrings, Bodhisattvas and thcir
'rcal'
vows, etc., arc all a n d d o a p p e a r t o c x i s t , b u t o n t h e t r a n s c e n d c n t alle v c l t h e y a r e a l l
empty or nonexistent. However, these tr.l'o levels (the t\\'o truths system) arc not separate
rcalms or entities; they are actually one. There is a mutually penetrating and mutually
identical all-merging totality, in which the arising of cornpassion and the emptiness of sen-
tient beings are not contradictory but interdcpcndcnt and n.rutually supplementary. The
c o m p l e t e m e r g i n g o f t h e m u n d a n e a n d t h e t r a n s c e n d e n t ai ls e x p r e s s e dh e r e a s t h e c o e x i s t e n c e
o f t h e a r i s i n g o f t h e t s o d h i s a t t v a s ' c o m p a s s i oann d t h c e m p t i n c s so f s c n t i e n tb e i n g s . C o r n p a s -
sion and emptiness secm to bc irreconcilablc and contradictory by definition. Howcvcr, this
is only lrom the lirnited human viewpoint; in the great n.rerging totality (ffiffiif,S) the
c o n t r a d i c t i o n sa l l b e c o m e h a r m o n i o u s n o n c o n t r a d i c t i o n s .A s l o n g a s t h e r e i s t h e a p p e a r a n c e
of a dichotomy of sarirsaraand nirvana, these contradictions are unavoidable, because the
svabhauaway of thinking preconditions men to think in this manner. ln the totalistic way of
t h i n k i n g n o s u c h p r o b l e m e x i s t s . S e eC h a n g , T h e B u d d h i s tT e a r h i n go . fT o t a l i t y , P a r t 2 , s e c . 2 .
'dcvilish
7 . T h e l i t e r a l t r a n s l a t i o no f m o s h i h ( , F S ) c o u l d b c mattcrs'. Its mcaning is
very broad; it can include acts of demons alfecting thc llodhisattvr, as wcll as any devilish
tendencies he may have himself.
8 . L i t e r a l l y , " f o u r i m m e a s u r a b l cv i r t u o u s a d o r n n e n t s " ( @ * E t F f f i # f f i ).
9. This and the five following lines refer to the practice of thc six ptramitls.
1 0 . - D k i s t r a n s l a t e dh c r e a s ' u n i f o r m i n t a s t c ' . ' T a s t c ' h c r cm c a n s ' n a t u r c ' . - D F h a s
'one
b e e n t r a n s l a t e db y d i f f e r e n t s c h o l a r sa s ' o n e t a s t e ' , naturc' or'at-one-ment'.
11. Thcse two similes taken together indicate the two main themes of the Mahayana:
wisdom and compassion.
12. This perhaps is suggcstive of the Tantric view that cnlightenment can be found
dircctly in defilements thcmselves, as when the Bodhisattva identifies his defilements with
bodhi.
'The
13. middle way', as it is translated here, may also be interpreted as an adjective
'insight', 'not
modifying and mcaning lavoring one extremeor another'. (Y.C.H.)
'14.
Although the Chinese text reads f ('felt'), I believe that this could be a mistransla-
'apprchcnded'.
tion, and that it should be rendcrcd as That which is apart from the two
e x r r e m e s c a n n o t b c a p p r c h c n d c d o r e x p r e s s c d ,b u t i t c a n b e " f e l t " o r " e x p c r i c n c c d " b y
c n l i g h t e n e db e i n g s . ( G . C . )
'Unsought'indicates
15. that things cannotbe wished for. Since'wishless'and'beyond
* i s h i n g ' a r e a m b i g u o u s t e r m s - t h o u g h c o r r e s p o n d i n gt o t h e t h i r d d o o r t o l i b e r a t i o n c a l l e d
*'ishlessness-we use'unsousht'.
 TsE S0r'na cir Asssnnlt.o TnlasuRls .+13

16. The tendencv to cling to cmptiness is very cornmon, cspccially for advanced
yogis. Many Zen koans bcar witncss to this fact. (G.C.)
'Just
17. Altemate translation: as bcings magically produced by a magici.rn nrav
destroy each othcr and fina1ly all cones to nought, so dharrnas contenrplated by a monk who
f o l l o w s t h e p a t h a r e e m p t y , s t i l l , a n d i n s u b s t a n t i a l ,a n d e v e n h i s c o n t e m p l a t i o n o f t h e m i s
also cmpty. "
18. Literally, "he is apart from worldly things," but the Chincsc word ft ('apart
f r o m ' ) d o e s n o t f i t t h e c o n t c x t . l t m a y b c a m i s p r i n t f o r f f i ( ' b e c o m ei n v o l v e d ' ) . S h i h H u ' s
t r a n s l a t i o n ,T a i s h o 3 5 2 , p . 2 0 8 , c o m e s c l o s e t o o u r i n t e r p r e r a t i o nh e r e .
1 9 . O n e o f t h c t h r c c g r o u p s . S e eN u m e r i c a l G l o s s a r y .
2 0 . T h i s a n d t h c p r e c e d i n gs e n t e n c e sa l l u s e t h e r v o r d ' c o n d i t i o n e d ' ( € H ) . I t c o u l d b e
'conditioned',
a c o r r u p t i o n o f t h e t e x t ; S h i h H u ' s t r a n s l a t i o nh a s n o m o d i f y i n g r v o r d and it
r e a d sm o r e s m o o t h l y a n d c l e a r l y . O f c o u r s c , S h i h H u ' s t c x t i s o b v i o u s l l ' a d i i - f t r c n t v c r s i o n ,
p r o b a b l y o f a m u c h l a t c r d a t e . S e cT a i s h o 3 2 5 , p p . 2 0 8 - 2 0 9 . ( G . C . )
2 1 . A n o v i c e t s o d h i s a t t v a ,w i t h a l l h i s i m m a t u r i t y a n d i m p e r i l c t i o n s , s t r i v c s f o r
B u d d h a h o o d a n d p r a c t i c e st h e B o d h i s a t t v a ' sd e e d s . I n h i s u n d e r t a k i n g o f t h e t s o d h i s a t t v a ' s
a c t s , h e o f t e n a p p e a r sm o r c a t t r a c t i v ea n d a p p e a l i n gt o n l a n , b e c a u s eh e s p e a k so u r l a n e u a g e ,
understands our problems, and sharesour fcelings. He is onc of us. As in thc parablc of thc
new moon and thc full moon, impcrlection is sometimes more beautiful than perfection.
(GC)
There may be a different interpretation. Thosc who bclicvc thc Buddha's rvords (as
opposed to people in general) "adore a Bodhisattva more than they adore a Tathagata"
simply because they accept the tsuddha's statement that "Tath-gatas are born of tsodhi-
sattvas." To "adore a new moon more than a full moon" may be just a custoni in lndia,
marking the beginning of a bright future, and thus a handy illustration in this case; it rnay
have nothing to do with beauty. (S.L.M.)
2 2 . O r , " t h e B o d h i s a t t v a ' su l t i m a t e m e d i c i n c so f w i s d o m . "
23. In this way, the three poisons or defilen.rentsare counteracted.
24. This and the subsequcnt six paragraphs apply thc thirty-seven ways to enlighten-
ment.
'l',
25. All these eight terms arc dillercnt names for the which non-tsuddhists think of
as that which knows and sees,performs actions, and receiveskarmic results.
26. This parable is not clear in the tcxt, but we presume it means this: the person rvho
throws the clods of earth at thc dog representsthe inner desires, while the clods he throrvs
r e p r e s e n ts c n s u o u sp l e a s u r e s .T h c p e r s o n i s t h e r o o t o f t h e d o g ' s p r o b l e m ; a s l o n g a s t h e
person is there, the clods ofearth will keep coming. Therefore, to free itselflrom the attack,
the dog should chase the person instead of the clods of earth. Similarly, a 5ramana should
conquer the desires within instead of trying to live in a secluded place devoid of sensuous
pleasuresin order to cure his defilements.
27. See Glossary, "nirvlna." This is the nonabiding nirvana.
, h . € . X n f f i. T h i s i s t h e d o c t r i n e w h i c h c l a i m s t h a t ' s e l f ' ( a r r n a r r w
2 8 . A t m a - u a d aC ),hich
'soul' 'substance',
a l s o m a y b e t r a n s l a t e da s or i s r e a l , p e r m a n e n t , e t e r n a l ,u n c h a n g i n g , a n d
irreducible.
'the
29. twelve are:

1) living in a secluded forest;

2) begging for food;
 414 ON GrNEnar MauAyANa DocrnrNt

3) taking turns at begging for food;

4) eating only one meal a day;
5) eating only a small amount o[ food;
6) taking no food, and no drinks n.radewith fruit or honcy, after midday;
7) wearing garments of cast-off rags;
8) having only threegarments;
9) dwelling amon€i graves;
10) staying undcr a tree;
11) sitting on bare ground; and
12) never lying down.

3 0 . T o b e c o m e d e t a c h e df r o m a l l d h a r m a sa n d a c h i e v em e n t a l l i b e r a t i o n i s t a n t a m o u n t
to attaining Arhatship, the fourth and ultimatc lruit of a Srivaka.
31. To leave ntundanc filth behind and attain the clcar l)harma-cyc is to achicve the
f r u i t o f a S t r e a m - e n t e r c r ,t h e f i r s t f r u i t o f a S r a v a k a .
32. Literally, "When one doesnot rementbcr and think, they do not arise."
33. Discipline, meditation, wisdom, liberation, and the knowledge and awareness
derived from liberation are called 'the five lactors and the Dharma-body'.
34. The Chinesc word hsiang (ffi) is here rendcred as 'thought', which is not an
altogethcr satislactory translation. Other renderings havc dilficulties, too, however. Flsiarrg
seems to contarn many meanings; here, in this context, it dcnotes thoughts, concepts, no-
t i o n s , i d e a s ,e t c . , a b r o a d r a n g e o f n t e n t a l a c t i v i t i e s .
3 5 . A l t e r n a t e t r a n s l a t i o n :" W e a r e s u b d u e d b e c a u s ew e r e a l i z et h a t t h e b o d y h a s n o
deftnitcnature and the mind doesnot act." (V/.H.)
3 6 . S h i h H u ' s t r a n s l a t i o nr e a d s :

"When will you cnter nirvana?"

The monks said, "When thc Tathagata enters nirvana, we will then enter
nirvina." (Taisho352, p. 215)

3 7 . T h i s c a n a l s o b e t r a n s l a t e d ," W c a r e u n i m p c d e d l y l i b c r a t e d _ "( y . T . L . )
 2L ffi#ffisffie
Dialogue
With Bodhisattva
InfiniteWisdom

Thus havc I heard. Once the Buddha was dwclling ncar Rajagrha on Mount
Grdhrakuta, together with an asscmbly of tr.vclvc hundred fifty rnonks. Therc
wcrc also tcn thousand Bodhisattva-Mahasattvas present,anrong r'"'homlvcre Bo-
dhisattva Wisdom Banner, Bodhisattva I)harnta Ranncr, Bodhisattva Moon Ban-
r-rcr,Bodhisattva Sun Banncr, and Bodhisattva BoundlessBanncr; sixteen lay Ro-
dhisattvas, with tlhadraplla fbremost; sixty tsodhisattva-Mahisattvasof inconr-
parable mind, with Manjuiri forernost; all the Bodhisattva-Mahlsattvasof rhe
Worthy Kalpa, with Bodhisattve Maitrcya forcmost; and sixty thousand othcr
Bodhisattva-Mahlsattvas,with tsodhisattvaIntlnitc Wisdonr forcmost.
At that timc, Bodhisattva Infinitc Wisdonr rosc frorn his seat,uncovcrcd his
right shoulder, knelt upon his right knec, faccd the Buddha with palns joined, and
paid homage to him by boi.ving down with his hcad at thc tsuddha'sfect. Hc thcn
scatteredpreciousflowcrs around the Buddha as an offering and said, "The World-
Horiored Onc spcaksof bodhi-nrindlhodhicittdl.Ry.'vhat principle do vou spcakof
it? What are the ways ir.r wl.rich a llodhisattva achievesbodhi-mind? What is
bodhi-nrind? In bodhi, thc mind is inapprchcnsible;in the mind, bodhi is also
inapprehcnsiblc.Apart from bodhi, thc nrir-rdis inapprchcnsiblc;apart fronr thc
mind, bodhi is also inapprehensible.Bodhi is lbrmless, signless,and incxprcssible;
the mind is also formlcss, signless,and not dcmonstrable;thus, too, arc senrient
beings. None of the thrcc is apprehensible.World-Honored One, sincc all dharmas
are such, by what principlc should we cultivatc ourselves?"
The Buddha said, "Good man, listcn to me attentively. Thc bodhi I speakof
has intrinsically no name or description. Why? Becauscin bodhi. nante and de-
scription arc inapprehensible.The samc is true of the mind and sentient bcings.
Such an undcrstandingis called bodhi-mind.

Sutra45, Taisho310,pp. 6.{8-650;

translated
into Chincscby tsodhiruci.
+16 ON GENEnar- MauAyANa l)ocrnrnl

"tsodhi has nothing to do with the past, prcserlt,or futurc. The mind and
sentientbeinss also have nothing to do with the past, present,or futurc. He who
understandsthis is called a Bodhisattva. Horvevcr, in Bodhisattvahood,too, there
is nothing apprchensible
"One who rcalizesthat all dharmas arc inapprchcnsibleis said to have at-
tained bodhi-mind. An Arhat who has attaincd Arhatship has actually attained
nothing; it is only to follow convention that he is said to havc attaincd Arhatship.
"All dharnrasarc inapprehensiblc,and bodhi-mind is no exceprion.To guidc
novice Bodhisattvas,bodhi-mind is mcntioned, but there is ncither mind nor thc
t c r m ' m i n d ' i n a l l t h i s , n e i t h e rb o d h i n o r t h e t c r m ' b o d h i , ' n e i t h e r s c n t i e n tb c i n g s
nor the tcrm'sentient bcings,'neithcrSr.rvakan s or the term'Srlvakas,'neither
Pratyekabuddhasnor the term 'Pratyekabuddhas,'rrcither Bodhisattvas nor thc
term'Bodhisattvas,' ncithcr Tathagatrsnor the terrn'Tathigatas,' ncither thc con-
ditioncd nor the term'the conditioncd,'neithcr the unconditioncd nor thc term
'thc
unconditioned,'ncither attainnrcntat presentnor attainrnentin the futurc.
"Ncvertheless, good man, I will use words as a means of exprcssion and
cxplain to you [thc tcn ways to gcneratebodhi-mind]:
"First is the vow to bc forernost in the cultivation of extensivegood roots,
just as Mount Sumeru towcrs above everything elsc. This is the basis of the
paramiti of giving.
"Second is thc vow to establishall or-re'sundertakings firmly, just as the
great earth anchorsall things. This is thc basisof thc paramiti of discipline.
"Third is the vow to have a strong will to bear all afflictions with courage
and ease,just as an awesomc lion fearlcsslysubducsall beasts.This is the basis of
the piramit5 of patience
"Nrlrttt-t is the vow to have overwhelming po.\^/crto conqucr defilemcnts,
Just as Nariyanq vanquisheshis opponents. This is thc basis of the plramita of
vlgor.
"Fifth is the vow to cultivatc virtucs and develop all kinds of good roots,
which will blossom likc flowering parijata and kovidira trees. This is thc basis of
thc paramitl of mcditation.
"Sixth is thc vow to cradicatcignoranceand dclusion,just as thc boundless
light cf the sun dispelsdarkness.This is thc basisof the piramita of wisdom.
"Scve'th is the vow to consummatc all meritorious aspirationsand all glo-
ries, so that one can deliver people frorn dangers and disastcrs,like a wealthy,
[bcnevolent] merchant who uscs his resourccsskillfullv. This is the basis of the
plranrita of ingenuity.
"Eighth is the vow to overconc all obstaclcs,and thus acquire a mind as
pcrtcctlv pcacefuland pure as a clear, full moon. This is the basisof thc pararniti
of ;'6t.'at.
"Ninth is the vow ro adorn and purify all bcings and all Buddha-lands, to
pertbrr-nall *'holesome deeds,and to succccdin whatcvcr one does,just as a poor
nran u'ho acquircsinexhaustibletrcasurescan fulfil all his wishes. This is thc basis
of thc piramiti of volition.
 l)raloc;ur wtrH Booulsarrva INrtNtrEWtsotlra 117

"Tenth is the vow to acquircblessingsand knowlcdge as boundlessas spacc,

and to master all dharmas, likc an anointed univcrsal monarch [who is mastcr of
the world]. This is the basisof thc p-ramita of knowledgc.
"Good man, onc who succeedsin cultivating these ten ways to gcncrate
bodhi-mind is calleda Bodirisattva,a prc-cminent being, a being frcc of hindrance,
not an inferior being. Yet, since the reality of things is inapprehensible,there is
actually neither senticntbeing nor mind nor bodhi in all this.
"Furthermore, good man, a Bodhisattva who practicesthc paramita of giv-
ing regards ten things as foremost:

(l) thc root of faith;r

(2) the powcr of faith;
(3) aspiration;
(4) evcr-increasingaspiration:
(5) benefiting senticnt bcings;
( 6 ) g r e a tk i n d n e s s :
( 7 ) g r e a tc o m p a s s i o n :
(8) thc practiceof the four induccments;
(9) lovc for the Buddha-Dharma; and
(10) the quest for all-knowing wisdom.

These are thc tctr.

..Good
n1an,a llodhisattva who practicesthe paramiti of disciplineregards
ten thingsas foremost:

(1) keeping his bodily actions pure and clean;

(2) keeping his verbal actions pure and clean;
(3) kceping his mcntal actions purc and clcan;
(4) not bearing grudges or iil will;
(5) purification and abolition of thc miserable planes of existence;
(6) avoiding the eight adversities;
(7) transcending the stagesof Sravakasand Pratyekabuddhas;
(8) abiding securelyin the Buddha's merits;
(9) f'rlfillment of all wishes; and
(10) fulfillment of his great vows.

These are the ten.

"Good man, a Bodhisattva who practicesthe ptramita of patiencc regards
ten things as foremost:

(1) abandoninghatred;
(2) disregardinghis own body;
(3) disregarding his own life;
(4) belief in and understandingof Ithe Dharma];
(5) bringing scntient beings to maturity;
(6) the power of kindness;
418 Or{ GrNEnaLManAyANa Dclcrnrrur

(7) the realizationof compliancc with the I)harnra;

(8) thc rcalizationof the profound Dharma;
(9) the vast, supremc patience;and
(10) dispciling the darknessofignorancc.

Thcse are the tcn.

"Good man, a Bodhisattva who practicesthc p-ramita of vigor regardsten
things as foremost:

(1) acting in conformity with sentientbeings;

(2) always rcjoicing over others' Imeritorious] actions,words, and thoughts;
(3) never being ir"rdolent;
(4) devoting himsclf to progress;
(5) cultivating right effort;
(6) cultivating thc Ifour] mindfulncsscs;
(7) destroying afflictions, the encmics;
(8) obscrving all dharmas;
(9) bringing sentientbeings to maturity; and
(10) pursuing all-knowing wisdom.

Thcsc are the ten.

"Good man, a Bodhisattva who practicesthe paramita of rneditationrcgards
tcn things as foremost:

(1) abidnrg sccurcly in wholesome dharmas;

(2) fixing the mind on one objcct;
(3) attaining poise by fixing thc mind on one objcct;
(4) right concr'rrtration:
(5) liberation through dhyana;
(6) the root of concentration;2
(7) the power of concen[ranon;
(8) the destruction ofafflictions, the enenrics;
(9) thc perfection of all dhyanas;3
(10) the samadhi that protectsthc Dharma.

These are the ten.

"Good man, a Bodhisattva who practicesthe paramitt of wisdom regards
ten things as foremost:

(1) skillflulobservationof the [five] aggregares;

(2) skillful observation of the [eighteen] elements and Itwelve] entrances,
(3) right view;
(4) right mindfulness;
(5) thoroughly understandingthe [four] noble truths;
(6) abandoningwrong views:
(7) the root of wisdom;
 Draroc;ur wrrs -Boonrsarrva lNrrNtrl Wrslou 419

(8) the Realizationof thc Nonarising of Dharmas;

(9) the powcr of wisdom; and
(1{J)unimpcdcd knowledgc.

These are the ten.

"Good man, a tsodhisattvawho practiccsthc paramiti of ingenuity rcgards
ten things as forcmost:

(1) pcnctrating the nrcntalitiesand dcsiresofsenticnt beings;

(2) strcngthening senticnt beings with his powcrs;
(3) great kindncss and great cornpassion;
(4) untiringly bringing senticnrbeings to matunty;
(5) rcjccting the statcsof the Srivaka and Pratyekabuddha;
(6) superior knowledge and vicws;
(7) cultivating all thc paranritls;
(8) sceingall dharmas as they really arc;
(9) acquiring the ir.rconccivable powers; and
(10) [attaining] thc stateofnonrcgression.

These are the ten.

"Good man, a Bodhisattva who practiccsthe piramit- of powcr regardsten
things as foremost:

(1) knowing the jungle of all beings' mentalitics;

(2) knowing the jungle of all beings' defiled activities;
(3) knowing the junglc of all bcings' acrivities of aspiration and supcrior
understanding;
(4) knowing the junglc of all beings' sensuousacriviries;
(5) knowing thc jungle of all beings' activiriesof thc Icighteen]elcments;
(6) knowing the junglc of the secondarydcfilcd activiticsaof all bcings;
(7) knowing the jungle of ali beings' activiries in sarirsira;
(8) knowing thc jungle of all beings' karmic results from activitics in the
past. present.and future:
(9) knowing thc jungle of all beings' defiled habits; and
(10) ti:elessly bringing to marurity scnricnr beings with their junglc-like
capacities.s

These are thc ten.

"Good man, a Bodhisattva who practicesthe peranitl of volition rcgards
ten things as foremost:

(1) knowing that no dharma arises;

(2) knowing that all dharmas are formless;
(3) knowing that no dharma ceases;
(4) knowing that there are no dharmas;
(5) being attached to nothing;
420 ON GeNEnar MnrrAvANa DocrnrNe

(6) knowing that no dharma comes linto bcing];

(7) knowing that no dharma goes [into extinction];
(t3) knowing that all dharmas are devoid of sclf-nature;
(9) knowing that all dharmasare equal, without a bcginning, middle, or end;
and
(10) not differentiatingthc beginning, middlc, or end of any dharma.

Thesc are thc ten.

"Good n1an,a Bodhisattvawho practicesthe paranriti of knowledge regards
ten thinss as foremost:
/-x
(1)iskillful undcrstandingand analysisof all dharmas;
(2) skillful perfection of white Ii.e., rvholcsome]dharmas;
(3) accumulatingthe numerous spiritual provisions of a Bodhisattva;
(4) gathcring an abundar-rtprovision of blesseddeeds and knowledge;
(5) perfecting grcat compassion;
(6) entering all different worlds;
(7) understandingthe dcfilcd activitiesof all senrientbeings;
(8) exerting himself to enter the Tathagata'sstate;
(9) seeking to entcr thc cxcellent statesof posscssingthe tcn powers, the
[four] fearlessncsscs, and the Ieightccn]unique qualitiesofa Buddha; and
(10) ascendingto the throne of an Anointcd One6 and achicving the supreme
qualities of an All-Knowir.rg Orrc.

These are the ten.

"Good man, when Bodhisattva-Mahasattvas practicethe ten paramitas,they
regard the ten things in cach category as foremost.
"Furthermore, good man, what are the meanings
[and functions] of the
paramitas?[Thcy are to causeonc:]

to recognize clearly the practices that surpass those of Srtvakas and

Pratyekabuddhas;
to recognizeciearly thc vast, perfcct wisdom of the Tathagatas;
to be detached from both conditioned and unconditioned dharmas;
to understand the undesirability of sarirsaraas it really is;
to enlighten those who are not yet enlightened;
to acquire the inexhaustible Dharma-treasury of the Tathigata;
to obtain unhindered liberation;
to save sentientbeings by giving;
to fulfill his original vows by discipline;
to obtain all thc majestic auspicious signs through patience;
to fathom the ultimatc depth of all the Buddha's teachings by vigor;
to gcncrate the four immcasurables by mcditation;
to cradicateall afflictions by wisdom;
. to accumulatethe Buddha's teachingsby ingenuity;
 Drarocur wrrs BooHtsarrva INrtNrrr WIsoon 421

to fulfill the Buddha's teachingsby volition;

to awakcn sentient bcings' pure faith by power;
to obtain thc all-knowing wisdom of the Tathagataby knowlcdge;
to acquirc the Realizationof the Nonarising of l)harmas;
to attain the statc of nonregression;
to purify a Buddha-land;
t o b r i n g s e n t i e n tb e i n g st o m a t u r i t y l
to consummate at the bodhi-site thc wisdom of all Tathigatas;
to vanquish all dcmons;
to gain command of thc four basesof miraculous Powers;
to abide neither in sarhsira nor in nirvana;
to transcendall the virtues of Srivakas, Pratyckabuddhas,and Bodhisattvas;
to overcome all hetcrodox doctrinesl
to achicvethe ten powcrs, the four fearlcssnesses,and the [cighteen]unique
qualitiesof the Buddha;
to realize suprcme enlightenmcnt; and
to turn the twelve kinds of Dharma whccls.T

A11theseare the mcanings [and functions] of thc piramitis.

"Furthcrmorc, good rnan, when a Bodhisattva-Mahasattva is about to abide
in thc Stageof GreatJoy-thc first stageof Bodhisattvadevelopment-he will first
havc a vision of all thc hundreds of thousandsof millions of myriads of hidden
treasurcsirr the billion-u'orld universe.
"When a Bodhisattva is about to abide in the Stageof StainlessPurity-thc
second stage-he will first have a vision of a billion-world universe with its ground
as flat as one's palm and with pure adornments of innumerable hundreds of thou-
sands of millions of myriads of precious lotus flowers.
"When a Bodhisattva is about to abide in thc Stage of lllumination-the
third stage-hc will first have a vision of himself clad in armor and brandishing a
cudgel, repressingenemiesdauntlesslyand rcsolutely.
"When a Bodhisattva is about to abide in the Stageof Radiant Flames-the
fourth stage-he will first havc a vision of all kinds of rare flowcrs being scattered
over thc grcund by the wind from the four quarters.
"When a Bodhisattva is about to abide in the Stageof Invincible S.trcngth-
the fifth stage-he will first have a vision of womcn with garlandsof atin-ruktaka,.
varsika, and campaka flowers on their heads and various adortrments otr thcir
bodies.
"When a Bodhisattva is about to abide in thc Stagc of Direct Presence-the
sixth stagc-hc will first have a visiot"tof a beautiful pond fillcd u'ith pure, lucid
watcr having eight merits. Gold sand will form thc botton.r of the pond, four
jewelled flights of stcps will be on its sides,and it will be adorned with blue, rcd,
white, and variously colored lotus flowers. He will see himself playing in this
pond.
422 ON GrNEnar ManAvANa DocrnrNr

"When a Bodhisattva is about to abide in the Far-Reaching Stage-rhe sev-

enth stage-he will first have a vision of hells to his left and right, and will see
himself passing through them unharmed.
"When a Bodhisattva is about to abide in thc Stage of Immovable Stead-
fastness-the eighth stage-he will first have a visior.rof himsclf bearing the signs
ofa lion king on his shoulders,frightening all beasts.
"When a Bodhisattva is about to abide in thc Stage of Meritorious Wis-
dom-the ninth stage-he will first have a vision of himself as a universal monarch
teaching the true Dharma, surrounded by innumerable hundreds of thousands
of millions of myriads of kings, and shaded by various clean, white, jewelled
canopies.
"When a Bodhisattva is about to abide in the Stageof the Dharma-Cloud-
the tenth stage-he will first have a vision of himself [with a body] the color of
genuine gold, complete with all thc thirty-two auspicioussigns of a Tathigata, and
haloed with a circle of light severalfeet in radius.sHe will be seatedcomfortably on
a broad, high lion-thronc, and surrounded by innumcrable hundreds ofthousands
of millions of myriads of gods from the Brahma Heavcn, who will respcctfully
make offbrings to him and listen to his preaching o[ thc Dharnra.
"Good man, due to the power of samadhi, a Bodhisattva-Mahisattvawill
have each of thcsc visions respectively prior to his attainment of each of the tcn
stagcs.
"Furthermore, good man, a Bodhisattva:

in the first stage perfects thc piramiti of giving;

in the secondstagc, the paramiti of disciplinc;
in the third stagc, the paramita of patience;
in the fourth stage,the p5ramite of vigor;
in the fifth stage, the paramitt of meditation;
in the sixth stage, the paramiti of wisdom,
in the seventhstage,the paramiti of ingenuity;
in the eighth stage, the p-ramita of power,
in the ninth stage,the paramit- of volition; and
in the tenth stage, the paramita of knowledgc.

"Furthermore, good man, a Bodhisattva who brings forth:

the first vow Iin gcncrating bodhi-mindl will attain the Trcasurc-Rcvealing
Samadhi;
the secondvow, the Wcll-Abiding Samadhi;
the third vow, the Immovable Samadhi;
the fourth vow, thc Nonrcgressing Samadhi;
the fifth vow, the PreciousFlower Samadhi;
the sixth vow, the Sunlight Samadhi;
the seventhvow, the Samadhiof the Realizationof All Meanir-rgs;
the cighth vow, the Samadhiof thc Torch of Wisdom;
 Dralocur wrrs Bolrirsarrva INrrNrreWrsoou 423

the ninth vow, the Samadhi of Direct Realization of the Buddha-Dharma;

and
t h e t e n t h v o w . t h c S f i r a r h g a m aS a m a d h i . '

"Furthermore, good man, a Bodhisattva attains:

thc Dhiralr of Superior Blcssingsin thc first stage;

the (JnsurpassablcDhirali in the secondstage;
the Well-Abiding Dharali in thc third stage;
the IndcstructibleDharani in the fourth stage;
the StainlessDharani in thc fifth stage;
the I)harani of thc Whccl of Wisdom-Light in the sixth stagel
the Superb l)eed Dharani in the seventhstage;
the Pure Discernment Dharali in the eighth stage;
the DharaTi of thc Manifcstation of BoundlessDoctrines in the ninth stage;
and
the InexhaustiblcDharma Store Dharani in thc tcnth stage."

At that time, in thc assembly, a god named Lion Banner of Unimpeded

Light rose from his seat,barcd his right shoulder,knelt upon his right knee, faced
the Buddha with palms joincd, and said, "How wonderful, World-Honored C)ne!
I-Iow wondcrful, Wcll-Gonc Onc! This doctrine is so profound and extensive that
it cornpriscsall thc tcachingsof thc Buddhas."
Thereupon, the Buddha told Lion Banncr of Unimpcdcd Light, "So it is, s<-r
it is, as you have said. Good man, if a Bodhisattva can listen to and accept this
doctrinc, cvcn tcmporarily, hc or she will never regressfrom thc pursuit of su-
preme enlightenment. Why? That good man or goocl woman has plantcd and
matured various roots ofvirtue; thereforc, hc or shc is inlprcsscdby the sutra upon
hcaring it.
"Good man, if men or womcn hcar this sutra, all the good roots thcy havc
planted will be purified, and conscqucntly thcy will not fail to see the tsuddha,
listen to thc Dharma, makc offcrings to the Sarhgha,and bring scrltielttbeings to
maturity. They will not be separatedfrom:

the Dharani of the Ocean Seal;

the I)h-rali of BoundlessManifestations;
the I)h5ranr of Penetratingthc Dcsircs and Mcntalities of SentientBeinqsl
the Dhirar.i of thc Banncr of Pure Sunlight;
the Dhirar.i of the Banrrerof StainlessMbbnlight;
the Dhlrar.i of tsrcaking All Bonds;
thc Dhiralr of l)cstroying BoundlessAfflictions as Adamant as a l)iamond
Mountain;
thc Dharali of UndcrstandingWords Exprcssingthe Equality of the l)harma-
Naturc:
the Dharani of Understanding the Languagcand Voicc of Reality;
424 ON GrNEnar MAHAYANA DocrnrNt

thc Dharani Imprinted by thc Seal of Boundless Purity as Rcvcaled by

Emptiness;and
thc l)harali of Achicving and Manilesting the Boundlcss Buddha-Body.

"Good man, if a Bodhisattvaachievesthesc dhiranis, he will thcn be able to

transform himsclf into Buddha-forms to teachscrltientbeingsin all the lands of the
tcn dircctions. However, in light of thc Dharnla-naturc, he ncithcr comes nor
gocs, nor does he teach any sentientbcings. He docs not cling to thc words he uscs
to teach thc Dharma. Hc is impartial and steadfast.Although hc manifestsa body
that livcs and dies, in reality nothing ever ariscs or ceases;not a single dharma
comcs or goes. He rcalizcstl-ratall phenomena arc originally quiescent,and thus
abides securcly in the tsuddha-Dharma. Whv? Becausche makcs no distinctions
among dharmas."
During the preaching of this doctrine, thirty thousand tsodhisattvasin the
asscmbly achieved the Realization of the Nonarising of Dharmas; innumerable
Bodhisattvas attaincd the state of nonregressionfrorn the pursuit of supremc en-
lightenmcnt; innumerable scntient beings resolved to scck enlightcnment; and in-
numerable monks attained the clear Dharma-cye
When thc Buddha finishcd teachingthis sutra, Bodhisattva Infinite Wisdom
and the monks, gods, humans, asuras,gandharvas,and so on wcrc all jubilant.
They acceptedit with faith, and began to practiceit with veneration.

NOTES

1. Thc root of laith is one of the five roots. SccNumerical (ilossary.

2. The root of concentration is another of the five roors.
3 . ! 7 e r e n d e r t h e C h i n c s e c h a r a c t e r sE * a s ' a l l d h y i n a s ' . t * usually means
'the
g r o u p o f p e o p l e d e c i d c d o n e n l i g h t e n m c n t ' ,b u t t h i s d o c s n o t s u i t t h e c o n t c x t .
4. The activitics resulting fror.n the secondary defilcments. I)esirc, I.ratred,ignorance,
arrogance, doubt, and wrong views arc the primary dcfilcmcnts. All othcr unwholesornc
mcntalitics, such asjealousy, vcxation, and miserliness, are secondary defilerncnts.
5 . L i t e r a l l y , " t i r e l e s s l yr i p c n i n g t h e j u n g l e - l i k c c a p a c i t i e so f s c n t i e n t b e i n g s . "
6 . O n e w h o h a s r c a c h e d t h e t e n t h s t a g e o f B o d h i s a t t v a h o o d ,a n d i s a b o u r t o a t r a i r l
Buddhahood.
7. Wc are not sure of the idcntity of the twclvc kinds of l)harnra whecls; they may
refer to thc threefold formula of the four noble truths.
8. The Chinese text reads H)E-€ . € is a measurc of eight Chinese feet. Thc
o r i g l n a l S a n s k r i tf o r t h i s p h r a s ei s n o t k n o w n t o u s . I t i s a l s o a m b i g u o u s w h e t h c r t h e h a l o i s
c r e h t t c c t i n d i a m e t e r o r i n r a d i u s - W e e x p e d i e n t l yt r a n s l a t ci t a s ' s e v c r a l F e e t ' .
9 . S t r r a r i r g a m am e a n s ' h e r o i c ' , ' d u r a b l c ' , o r ' a l l t h i n g s c o r n p l c t c d ' . T h i s s a m a < l h i s
attained bv a Buddha or advanced tsodhisattva.
 UII
On Skillful Means
 22 ^*frffie-
On the Paramitaof Ingenuity

Thus have I heard. Once the Buddha was dwellir.rgnear Srivasti. in thc Garden of
Anathapi'ldada in thc Jcta Grove, accompaniedby eight thousand monks, all of
whom were great Sravakasin thc learning stagc or in the stage beyond learning;
and by twelve thousand Bodhisattva-Mahisatrvas known to all, who had achieved
miraculous powers, dharalis, unhindered eloquence,the rcalization of dharmas,
and countlessmerits.
At that time, the Tathtgata emerged from samidhi and was ready to teach
the Dharma to the incalculablehundreds of thousandsof Imillions of] billions of
sentient beings who surrounded him respectfully. Then, in rhe asscmbly, a Bo-
dhisattva-Mahisattva named Superior Wisdom rose from his seat, bared his right
shoulder, knelt on his right knee, joined his palms toward the Buddha, and said,
"World-Honored One, I wish to ask a question. May you be so kind as to allow
me to do so. I dare not bring up my question without the permission of the
Buddha."
The Buddha told Bodhisattva Superior Wisdom, "Good man, you mav
inquire as you like. I will answer you and resolveall your doubts."
Then Bodhisattva Superior Wisdom asked the Buddha, "World-Honored
One, regarding ingenuity, what is the ingenuity of a Bodhisattva?World-Honored
One, how does a Bodhisattva-Mahasattva practice ingenuity?"
After Bodhisattva Superior Wisdom had asked his question, the Buddha
praised him, saying, "Excellent! It is excellent, good man, thar for the sake of
Bodhisattva-Mahesattvas, you ask about the meaning of ingenuity. This will bene-

Sutra 38, Taisho 310, pp. 5944071-translated into Chinese by Nandi.

128 ON Srrllrur MsaNs

fit, comfort, and gladden many sentient beings. Good man, in order to show
compassionfor gods and humans, to bring them-peacc,happincss,and bcncfit, and
to help them obtain the wisdom of the future Bodhisattvas and the Buddha-
Dharmas of the past, prcscnt, and future, I will now explain this to you. Listen
attentivcly and think carefully about it."
Bodhisattva Superior Wisdom obeyed and listencd.
The tsuddha said, "Good man, a Bodhisattva who practicesingenuity can
usc even a handful of food as alms for all sentientbeings.' Why? When a Bodhi-
sattva who practicesingenuity gives a handful of food to any single sentient being,
even an animal, he does so with an aspiration for all-knowing wisdom, and vows
to share the merit of this giving with all sentient beings by dedicating it to the
[universal] attainment of supremc cnlightcnmcnt. Bccausc of thcsc two-his seek-
ing all-knowing ,$rGiorn and his skillful vow-he attracts sentient beings into his
following. Good man, this is the ingenuity practicedby a Bodhisattva-Mahasattva.t
"Furthermore, good man, when a Bodhisattva-Mahisattva who practices
ingenuity sees others practice giving, he rejoices and wishes to share with all
sentient beings this merit2 of sympathcticjoy by dedicating it to thc [universall
attainment of supreme enlightenmcnt. He also hopcs that givers and recipients will
not be apart from the aspirationfor all-knowing wisdom.l even if the recipientsare
Sravakasor Pratyekabuddhas.This is thc ingcnuity practiccd by a Bodhisattva-
Mahasattva.
"Moreover, good man, whcn a Bodhisattva-Mahesattva who practiccs in-
genuity seesflowers, trees, or any kind of incense which do not belong to anyone
in any of the worlds of the ten directions, he will gather them up and offer them to
Buddhas. Whcn he seesflowers, trees, or any kind of incense which once belonged
to someone but now have been blown away by the wind, he will gather them up
and offer them to the Buddhas in the worlds of the ten directions. He cultivates
these good roots in order to causehimself and all other sentient beings to have the
aspiration for all-knowing wisdom. Because of this good root, he will achieve
immeasurable discipline, meditation, wisdom, liberation, and thc knowledge and
awarenessderived from liberation.aThis is the ingenuity practiced by a Bodhi-
sattva-Mahlsattva.
"Furthermore, good man, when a Bodhisattva-Mahasattva who practices
ingenuity sees sentient beings in any of the worlds in the ten directions enjoy
'May
blissful karmic results, he will think: all sentient beings attain the bliss of
all-knowing wisdom!'When he seessentientbeingsin any of the worlds of the ten
directions suffer from painful karmic results, he will repent their transgressionson
'I
their behalf and adorn himself with this great vow: will undergo all the sentient
beings'sufferings in their stead, and make them h"ppy.'tsy this good root, he
hopes to achicve all-knowing wisdom and to relieve the af-ilictionsof all sentient
beings. Bccauseof this, [he and all those sentient beings] will be completely free
from all suffering and can enjoy pure bliss. This is the ingenuity practiced by a
Bodhisattva-Mahlsattva
 ON rut PAnarr.rlrAor IrcrNurry 429

"Moreover, good man, when a Bodhisattva-Mahasattvawho pracricesin-

genuity pays homage to one Buddha, respectshim, makes offerings to him, hon-
ors him, or praiseshim, the Bodhisattva-Mahisattvawill think: 'All Tathigatas
share the same dharmadhitu and Dharma-body; they share the same discipline,
meditation, wisdom, liberation, and the knowledge and awarcness derived from
liberation.'with this in mind, he will know that to pay homage to one Buddha,
respect him, make offcrings to him, honor him, or praisc him is to do so to all
Buddhas. For this reason, he can makc offerings5 in this way to all the Buddhas in
the worlds of the ten directions. This is the ingenuity pracriced by a Bodhisattva-
Mahdsattva.
"Furthermore, good man, a Bodhisattva-Mahasattvawho practicesinge-
nuity should not fcel inferior if he is slow to learn. Even if he is conycrsant with
only a four-line stanza, he should think: 'If one understands the mea'ing of one
four-line stanza, he understands all Buddha-Dharmas, becauseall Buddha-Dhar-
mas are comprised in the meaning of this stanza.'when he thoroughly knows this,
he will spare no effort to cxplain the stanza to others widely, out of kindless a1d
compassion, whether he is in a city or in a village. Hc does so without seeking
material gains, reputation, or praise.He will vow: 'I will causeothcrs to hear this
four-line stanza.'By this good root and skillful vow, he will causc all sentient
beingsto bc rs well-lcarnedas Ananda a'd to acquirethe eloquenccof a Tathagata.
This is the ingenuiry practiccdby a Bodhisattva-Mahasattva.
"Furthcrmore, good ma', if a Bodhisattva-Mahisattvawho practiccsinge-
nuity is born in such a poor family that he has to beg for food, and if he obtains
o'ly a handful of food and gives it to a monk, he will nor be ashamed of this.
Instead,he will think: Just as the Buddha says, "To develop a great mind is better
than to give marerial gifts." Although I give so little, I give it with an aspiration
for all-knowing wisdom, hoping that I shall, by this good root, achieve all-
knowing wisdom and cause all sentient beings to acquirc precious hands likc the
Tathagata's.' For this reason, he is fully endowed with the blessingsof giving,
discipline, and meditation. This is thc ingenuity practiccd by a Bodhisattva-
Mahasattva.
"Furthermore, good man, when a Bodhisattva-Mahasattvawho practices
ingenuity sees Srivakas and Pratyekabuddhas obtain many offerings and much
profit, respect, and praise, hc will console himself with this thought: 'Because
thcre are Bodhisattvastherc are Tathagatas,and becausethere arc Tathagatasthere
are Sravakasand Pratyekabuddhas.{'AlthoughSravakasand pratyckabuddhr, ,.-
quire profit and offerings, I am still superior to thcm. what thcv eat bclorrgsro my
father;7why should I covet it?' This is the ingenuity practicedbv a Bodhisattva-
Mahasattva.
"Furthermore, good man, a Bodhisattva-Mahisattva u,ho practiccs inge_
nuity can cultivate all the six paramitas while practicing [the pirarnita of] giving.
How? Good man, a Bodhisattva who practices i'genuity will not be miserly but
will be generous when he seesa bcggar. This is the piramiti of giving.
430 ON Sxtnrur MraNs

"He himself keeps the precepts and makes offerings to those who keep the
precepts;he persuadesthose who have broken the preceptsto obscrve the precePts,
and then bestows offerings upon them. This is the paramita of discipline.s
"He rids himself of hatred, practices kindncss and compassion, and, with an
undefiled mind, benefits sentient beings by impartially giving them alms. This is
thc paramita of patienci.
"While giving food and drink and medicine, he is full of vigor in mind and
body, whether he is going or coming, advancing or stopping, bending or stretch-
ing, looking up or looking down. This is the paramita of vigor.
"After he has practiced giving, his mind becomcs tranquil, cheerful, and
undistracted. This is the paramita of meditation.
"After giving, hc analyzes these matters: Who is the giver? Who is the
recipient? Who is the one who receives the karm'ic results? After contemplating
these, he finds that there is no giver, no recipient, and no one who will receivc the
karmic results. This is the paramiti of wisdom.
"Good man, a Bodhisattva-Mahasattva who cultivates ingcnuity can in this
way fulfill the six paramitas when he practices giving." /
Then, Bodhisattva Supcrior Wisdom said to the Buddha, "Marvelous, World-
Honored One! A Bodhisattva-Mahasattvawho practicesgiving with ingenuity is
able to acquirc all Buddha-Dharnas and attract all scntient beings into his follow-
ing by his giving."
The Buddha told Bodhisattva Superior Wisdom, "Good man, it is just as
you say. Even when a Bodhisattva-Mahisattvawho practicesingcnuity gives only
a little, he obtains immeasurable, countless blessings and merits by virtuc of his
ingenuity. "
The Buddha told Bodhisattva Superior Wisdom further, "Good man, even
when a Bodhisattva-Mahisattva has reachcd the stagc of nonregression, he still
practices giving skillfully. This is the ingenuity practiccd by a Bodhisattva.
"Good man, sometimes bad people may urgc a Bodhisattva [to forsake
'Why
sentient beingsl, saying, do you stay in sarirsarafor such a long time? You
may enter nirvana early, in this life.'Thc Bodhisattvashould leave them as soon as
'I
he hears this, thinking, have adorned myself with the great vow to teach and
convcrt all scntient beings, and thesepeople are trying to stop me. If I do not stay
in sarirsara,how can I tcach and convcrt incalculablcnurnbersof senticnt beings?"
Bodhisattva Supcrior Wisdom aske! the Buddha, "World-Honored Onc,
what if a sentient bcing commits the,{6ulheavy transgressionse bccauseof cr-
roneous thoughts?"
The Buddha told Bodhisattva Superior Wisdom, "Good man, if a Bodhi-
sattva who is a monk commits thc four heavy transgressions becauscof erroncous
thoughts, [anothcr] Bodhisattva well verscd in ingenuitv can purgc him of all his
sins. I also say that [actuallyl no one commits transgressionsor rcct-iveskarmic
r e s u l t s". " '
Bodhisattva Superior Wisdom asked the Buddha, "World-Honored One,
when does a Bodhisattva commit transgressions?"
 C)N lnr PAnaurrA rtr INc;rNutry 431

The tsuddha replied to Bodhisattva Superior Wisdom, "Good man, if a

Bodhisattva harbors the view of the Dharma hcld by Srivakas a'd pratyckabud-
dhas, then he commitstcavy transgrcssions.even if hc keeps thc Pratinroksapre-
"cepts,has eaten only fruits and grasslfor hurrdrcdsofthousa'ds ofkalpas,11and is
a b l c t o t o l e r a t ct h e g o o d a n d b a d w o r d s u t t c r c db y s e n r i c r rbt e i n g s .( i o o d m a n ,j u s t
as Srivakas cannot enter nirvana in this life if thcy commit heavv transgrcssions,so
Bodhisattvas cannot attain supreme cnlightenment if thcy continuc, without re-
pentance,to harbor the view of Dharma held by Srlvakas and Prrtyekabuddhas.
[As long as they think thus,] it is absolutelyimpossiblc for such Bodhisartvasto
acquire thc Buddha-Dharma."
Then the VenerablcAnandr said to thc Buddha, "World-Honorecl Onc. this
rnorning when I begged for food fron door to door in Srlvastr, I san Bodhisattva
King Honored by All sit on thc same couch with a woman."
As soon as Ananda uttercd thesewords, quakesof six kinds shook the great
earth. From the assemblyBodhisattvaKing Honored by All ascendedir.rmidair to
thc hcight oflievcn palm trees'oqe above anothcr and askcd A.a'da, "Vcrerable
one, how can an offendcr stay in midair? Ananda, you may ask the World-
Honored One this: 'What is a trarlsgression,and what is not a transgrcssion?"'
Then, Ananda, knccling on his right knee and clasping the Buddha's fcct
with his hands, said wocfully, "World-Honored One, now I repe't mv faulr: I
slar-rdcrcdsuch a grcat giant, 12saying he was an offbndcr; I found fault with this
great tsodhisattva.World-Honored Orrc, now I rcpent my wrongdoing. May the
World-Honored Onc acccptmy sincererepentance!"
The Buddha told Ananda, "You should nor find fault with sreat .Bodhi-
s a t t v a so f t h c M a h i y i n a . A n a n d a . y o u S r i v a k a s p r a c i c e i n a s e c l u d c dp l a c c t h t .
meditation lcading to ultimate quiescenceand cut off all passionswithout hin-
drance. Howevcr, Ananda, a Bodhisattva who practicesingc'uity has achicvcd a
mind so inclined to all-knowing wisdom that, though he may even amuse himself
with maids of honor in a palace,hc will not be affectcdby demons'influencesand
various hindranccs, and hc will attain supreme cnlightenmcnt. Why? Becausc,
Ananda, when enjoying pleasurcsu,ith sc'tient beings,thc Bodhisattvaswho prac-
tice ingcnuity, without exceptio.r,all persuadethem to pursue supremc enlightc'-
ment through the Three Jcwels. Anarda, as long as good men a'd good 'vonrcn
who learn the Mahiyana are not apart from thc aspiration for all-knowi'g *.is-
dom, they can amuse thcmselvcswith thc five dclightful scnsuouspleasurcsu.hen
t h c y c n c o u n t e rt h c n r . l t A ' a r r d a . y o u s h o u l d t h i n k : ' S u c h B o d h i s . r t t r . l .l e r r l r r i . r t c l
the root that leadsto Tathigatahood."'
The Buddha said to Ananda further, "Now, listen attentivclr'. Whv did
Bodhisattva-MahasattvaKing Honored by All sit on a couch u'rth that w.oman?
Ananda, that woman has been the wife of Bodhisattva Ki'e Honorcd b,v All for
five hundred lifetimcs. Because of past habit, she was attached to Boclhisattva
Ki'g Honorcd by All and could not tcar hersclfaway from him whcncvcr she saw
him. BodhisattvaKing Honored by All has awesomevirtucs and handsomefeatures
bccauseof the power of his discipline.At the sight of him, that woman was over-
432 ON Sxtlrrut. MEaNs

'lf
whelmed with joy. Alone, in a secluded place, she thought, tsodhisattva King
Honorcd by All can sit on the same couch with me, I shall bring tbrth bodhicitta.'
"Ananda, at that tin1e, Bodhisattva King Honored by Al1 read that woman's
mind. On the following morning, clad in a nlonastic robc and holding a bowl in
his harrds, he bcggcd for food from door to door in Sravastr. Whcn hc arrived at
'Thc
that woman's house, he entered it, thinking at oncc: inncr carth-clcment and
the outcr carth-clement are one and the same.'lr He took thc woman's hand and sat
togethcr with her on the couch with a mind [as steady] as the earth. Seated on thc
couch, tsodhisattva King Honored by All spoke rn vcrsc:

'The
Tathagata disapproves of
Indulgence in desires.
One who is free from desircs and lust
Can become a Teacher of Gods and Humans."'

The Buddha said to Ananda, "Hearing thc vcrsc, that woman was ovcr-
whclmi:d with joy. Immcdiately, she rose from her seat, prostrated hersclf with
her head at the feet of Bodhisattva King Honorcd by All, and spoke in verse:

'l
will uproot my lust and desires,
Which the Buddhas dccry;
For one who is trce fron-rdesiresand lust
Can bccome a Teacherof Gods and Humans.'

"Having spoken this verse, she said: 'I should repcnt having had an impropcr
dcsire.' Right thcn, shc cngcndereda proper desire:she brought lbrth bodhicitta
for the benefit of all sentientbeings."
The Buddha told Ananda, "Aftcr Bodhisattva King Honored by All had
irrfluencedthat woman to bring forth bodhicitta, he rose from his seat and left.
Ananda, see what blissful results that woman will receive from her devotion: I, as
an All-Knowing Onc, prcdict that the wonan will changc from a female into a
malc whcn hcr prcscnt lifc ends, and that she will makc offcrings to incalculable
hundi'cds of thousands of Buddhas for ninety-rrinc kalpas. After perfecting all
Buddha-Dharmas, she will bccomc a Buddha nanred Tathigata Frcc of Stain and
l)efilement, the Worthy Onc, thc All-Knowing One. When that Buddha atteins
the path,1snot a single person [in his worid] will cherish nonvirtuous intentions.
Ananda, you should krrow that when a Bodhisattva who practicesingenuity at-
tracts people into his following, thcy will ncver fall to the three miserableplanesof
e r i s t e n c e".
Thereupon, Bodhisattva King Honorcd by All dcsccndcdfrom midair, bowed
don'n u'ith his hcad at the Buddha's feet, and said to thc Buddha, "World-
Honorcd Onc, suppose,out of great compassionfor a pcrson and in order to cause
him to accumulatc wholcsome dharnras, a Bodhisattva who practiccsingcnuity
 ON lsE PAnanrrA or INC;lNuttv ,+33

apparently or actually commits misdccds seriouSenough for hirn to fall to thc grcat
hells and rcmain there for l-rundredsof thousands of kalpas. Then, his virtuous
vow not to forsake a singlc pcrson would enablc him to bear all the cvils and
sufferingsof the hells."
Thcn thc World-Horrored One praiscd Bodhisattva King Honored by All,
saying, "Excellent, excellent!Good man, a Bodhisattva who has achievcd such a
compassionatemind commits no heavy transgrcssions,even if hc cnjoys the five
scnsuouspleasurcs.Hc is frcc from all transgrcssionsand fronr all karmas leading
to the miserable planes of cxistence.
"Good man, I rcmcmber that in thc past, countlesskalpas ago and morc,
there was a brahmaclrin named Constellation. He cultivated purc conduct in
a secluded forest for tbur billion two hundrcd million years. lUhcn he came
out of the forest, hc cntcred the city called Ultimate Bliss, and encounrereda
woman there. At the sight of this handsomc brahmacarin, the woman's passion
was aroused. Shc wcnt to him imrnediately, ciasped his feet u'ith her hands, and
prostratcd hcrsclfon the ground.
"Good man, then the brahmacarin askcd the woman, 'What do you want,
sistcr?'
"'Ihe woman answered,'I want you, brahmacarin.'
"Thc brahmaclrin said, 'I do not indulge in desire,sister.'
"The woman said, 'lf you do not consentto my demand, I shall die.'
"Good man, at that time, the brahmacirin Constellation thought: 'That is
not proper for me to do, especiallyat this time. I havc cultivated pure conduct for
four billion two hundrcd million years. How can I destroy it now?'
"Thus, thc brahmacarin forced hirnself to leave her, but aftcr hc had walkcd
'l
seven steps away, he telt pity for her and thought, can cndurc the pain of the
hells ifl fall to them bccauseofbrcaking the precepts,but I cannot bear to scc this
woman suffcr so much. I will not let her die for me.'
"Good man, with this thought in mind, the brahmacarin went back to the
'Stand
woman. Hc took her with his right hand and said, up, please.You may do
asyou like.'
"Good man, the brahmacarin was marricd to her for twelve years. After
that, he left the household life and immcdiatcly rcgained the four immeasurables.
He was reborn in the Brahma Heaven after dcath.
"Good man, havc no doubt. The brahmacirin of that timc was no other than
myself [in a former life]. That woman was Gopar" of today.
"Good man, becauseat that timc I took compassionon that woman who
was engulfed in dcsirc, I skipped the suffering of one million aeons of sarhsira.
"Good man, you scc, sentient beings fall to the hells becauscof thcir lust
and desires,but a Bodhisattva who practicesingenuity is reborrr in the Brahma
Heaven [even if he indulges in lust and desirel. This is the ingenuity practicedby
a Bodhisattva."
The Buddha told Bodhisattva Superior Wisdom further, "Good man, if
 434 ON Sxrlrrur MsaNs

Sariputra and Mahamaudgalytyanahad practicedingenuity, they would not have

let [Monk] Untimely fall to the hells.17!(/hy? Good nran, I remembcr that in the
Era of KrakucchandaBuddha, thcre was a monk named Undcfiled who stayedin a
cavc in a secluded forest, not far from where five rsis lived. one day, dense clouds
suddenly gatheredand soon it rained hcavily. At that timc, a poor girl was caught
walking in the heavy rain. cold, poorly drcssed, and frightcncd, shc entered the
cave where Monk Undefiled livcd. Whcn the rain stopped, Monk Undefilcd came
out of the cave togerher with the girl. when the five rsis saw this, their minds
became perverted and they said to onc another, 'Monk Undefilcd is deceptive and
crooked. He has committed an impurc deed.'
"At that time, knowing the thoughts of the fivc rsis, Monk Undefiled
ascendedin midair to thc height of sevin palm treesone above another. whcn the
five rsis saw Monk Undefiled ascendin midair, they said to one anothcr, 'Accord-
i'g to the books and scriptures wc have rcad, a pcrson canrlot asccnd in midair if
he has committed impurc deeds,but he can if he has cultivated pure deeds.'
"Then the five nis threw themselves full-length on the ground beforc Monk
Undefilcd, joined their palms, and repentcd their misdeeds, 'ot daring to hide
them. "
The Buddha continucd to tsodhisattvaSupcrior Wisdom, "Good man, if
M o r r k U n d c f i l e d h a d n o r r e s o r t c dt o t h e s k i l l f u l m c a n so f a s c e n d i n gi r r n r i d a i r a t
that time, the five rsis would havc fallen bodily to the hclls right then. Good nan,
who was Monk Undcfilcd? Hc was no other than Bodhisattva Maitreva lin a
former life].
"Good man, now you should know, i[ Sa.iputr. and Mahlmaudgalyayana
had resorted to skillful mea's such as ascending in midair, Monk Untimely would
not have fallen to the hells. Good man, now you should know that Sravakas and
Pratyekabuddhasdo not have the ingenuity practicedby Bodhisattva-Mahisattvas.
"Good man, as an illustration, consider a prostitute. She has sixty-four
seductive wiles; for example, to obtain wealth and treasures,she may coax a man
into generously giving her his valuables by pretending that shc is going to marry
him, and then shc drives him away without regrer when she has obtained the
precious objects. Similarly, good man, a Bodhisattva who practices ingenuity can
use his skill according iolpiiiftnfd-A;cumstinlcs;-hi-te"ches and coriverts-all
sentient beings by manifesting himself in forms they like and by freely giving them
everything they need, even his body. For the sakeofsentient beings, he delights in
creating roots of virtue wittrorit expecting any blissful karmic rcsults. As soon as
he knows that the scntient beings [hc teacheslare cultivating good roors and will
not regress, he abandons without the least attachment the five sensuousDleasures
u'hich he pretended to enjoy.
"Good man, as an illustrarion, consider a black bce. Although it enjoys the
fragrances of all flowers, it does not think of taking up an abodc in or becoming
attached to any flower, nor does it take away the petals, stalk, or scent of any
flower when it leaves. In like manncr, good man, a Bodhisattva-Mahisattva who
 ON rns PAnaurlA or INc;ENurry ,+35

practicesingenuity plunges himself into the five sensuoui pleasuresin order to

convert scntient beings, but, seeing that dharmas are impermanent, he does not
think the five sensuouspleasuresare pernlancnt,and so has no love for them. l8 He
hurts neither himself nor others.
"Good man, as an illustration, consider a small sced. when it produces
sprouts, it does not lose its original qualitiesleand produce something alien to its
nature. Similarly, good man, though a Bodhisattva may havc defilemcnts and
amuse himself with the fivc sensuouspleasures,still, becausehe has the wisdom-
seedof emptiness,signlessness, nonaction, and nonself within him, he will not fall
to the miserablcplanesof cxistence,lose the qualitiesof his good roots, or regress
Ifrom the pursuit of supreme enlightenment].
"Good man, as an illustration, consider a fisherman. He rubs his net r,",rth
bait and casts ir into a deep river; when his wishes are fulfilled, he hauls rt our. h.r
thc same way, good man, a Bodhisattva who practicesingenuity cultivatcs his
mind with the wisdom of cmptiness, signlessncss,nonaction, and no'self. He
knits a net of this wisdom, rubs it with the bait of aspiration for all-k'orving
wisdom, and casrsit into the filthy mire o[ the five desires.when his wishes are
fulfilled, he hauls it out of the Realnr of Desire. At the end of his life he is rcborn
in thc Brahmi Heavcrr.
"Good man, as an illustration, consider a man wcll-versed in
spells.If he is
caught by an ofrlcial and bound with fivc cords, he wiil. by thc- power of his
rncantation, soo' brcak thc cords a'd go away at will. In thc same way, good
man, though a Bodhisattva-Mahasattvawho practicesingenuity joins scntient be-
ings and amuseshimself with the five sensuouspleasures,he docs so in order to
deliver those bcings. when his objcct is attained, he will, by the spcll of all-
knowing wisdom, break the bondage of the five sensuouspleasurcsand be rcborn
in the Brahmi Hcaven.
"Good man, as an illustration, considera fighter, who hides
the sharp k'ife ,;-,
he carriesand escortsa group of travellers.No'e of the travellersknow this man's
secretstratagem.They despiseand pity him, showi'g no respect,and say to one
another' 'He has no weapon and no partncr, and is not cven strong or po'uverful.
He cannot save cven himself from danger;how can he hclp others?It is absolutclv
impossible for him to dcfeat any robbcr. Hc will certainly run into troublc.,whcn
a pack of robbers suddenly appearsfrom an uninhabited marsh, the fighter stands
ground firmly and ar oncc draws our thc hidden knife. with one stroke. he kills all
thc robbcrs, and the' he again hidcs thc k'ife hc carries. I' Lkc rnan.e-r, qood
nan, a Bodhisattva who practiccsingenuity hides well his knife oi g.isdonr ald
joins senticnt bcings, amusing himsclf with thc fivc sensuousplcasuresas
a skillful
mcans to convert thosc beings. wtr." p.opr. who do not knoq, rhis to bc a skillful
means see the Bodhisittva-tmnsc hiir-self-with-rhEpl&-suris, thev b".om.aJ.fil.d
i" ;i;4,-t'ty [i-, l"J ir'i"l lim to ueaia;it;l;if,rti"g, ts"lh , p..*,, .",,,rot
save even himself from sarhsara,let alone all sentient beings. It is absolutely
impossiblefor him to defeatdemons.'Howcver, the tsodhisattvais skilled ar usins
436 ON Sxrnrul MEaNs

ingcnuity and thc knife of wisdom. Whcn hc has attaincdhis object [of convcrting
sentient beings], he will, by the knife of wisdom, eradicatc all afflictions and reach
a pure Buddha-land whcrc thcre are no women and no thoughts of desire." .ri
At the time [the Buddha was preachirrg,]a tsodhisattvanamed Loving Decd
was begging for food from door to door in Srtvasti, gradually approaching the
home of an eldcr. Thc eldcr had a daughter namcd IncrcasingVirtue , who livcd in
a high tower. The maiden took some food ar-rdwent out toward Bodhisattva
Loving Deed as soon as she hcard his voice. When she saw the Bodhisattva,
she became attached to his handsome appearanceand fine voicc, and her passio4
was at once aroused- Burning with desire, shc dicd on the spot, and hcr bones,
disintegratcd.
Bodhisattva Loving Deed also had scrrsualcraving for Increasing Virtuc
when he saw her. However, at that very moment, hc thought, "What is that? That
is attachment. What is that cye [of hers]? What is this cyc [of mine]? Thc eye
is insensibleby nature and is nothing but a lump of flcsh. It neither lovcs nor
knows, r-reitherthinks nor fccls, discrirninatesnothing, and is empty by nature.
The same is true of thc ear, nosc, tongue, body, and mind." He contemplated
membranes,skin, blood, flesh, fat, hair, pores,nails, teeth, boncs, marrow, slnews,
and veins. Hc contcmplatcd cvcrything from head to foot and found that no [part
of the bodyl, internal or external, is worthy of craving, attachmcnt, aversion,
or delusion. When hc had corrcctly observed all these dharr-nas,hc was freed fronr
desirear-rdachievedthe Realizationof the Nonarising of Dharmas.20Ovcrwhclmed
with joy, he asccndcdin midair to the height of a palm tree, and circled Sravasti
scvcn tlntcs.
When the World-Honorcd One saw llodhisattva Loving l)eed fly unhin-
dered in the air like a king of swans, he asked Ananda, "Ananda, do you see
Bodhisattva Loving Decd fly unhir.rderedin thc air like a king of swans?"
Ananda answered, "Yes, I do."
The tsuddhatold Ananda, "lJodhisattvr Loving Deed contcnrplatedthe dhar-
mas when his carnal desirewas arouscd,and at that nlontent defcatcddemons. He
will turn the Dharma-whccl."
IncreasingVirtuc was immediately reborn aftcr dcath as a male in the Hcaven
of the Thirty-Three. Suddcnly, he found hirnself living in a palacemade of the
seven treasures,twelve leagucs square. He was attendcd by fourteen thousand
celestialmaidens. Knowing his prcvious life, Devaputra IncrcasingVirtue invcsti-
gatedhis pastkarnla, askinghimself, "What karma causedmy rebirth in this place?"
Then hc remcmbcred that he had beerrthc daughtcr of an elder in Srivasti, whose
carnal desire had been aroused by seeing Bodhisattva Loving l)eed. With hcr
dcsire raging, she had died imnrcdiatcly and changed from a female into a malc.
Becauseof this ever-rt,she acquircd vast miraculous powers.21
Then l)evaputra IncrcasingVirtue thought: "l receivcdthis result bccauseof
mv carnal desire [for Bodhisattva Loving Deed]. Now, I should respccthim and
 ON rsr PApaurrA or lNceNurry 437

make offerings to him with a pure mind. It is not fitting for me to enjoy the five
[heavenly] scnsuouspleasuresherc first."
With this resolution, he dccided to go to see rhe Tathigata and Bodhisattva
Loving Deed, in order to pay homage and make offerings to then1. Therefore, at
nightfall he and his rctinue came to the place where the tsuddha was staying,
bearing celestial, fragrant flowers, perfumcd ointment, and powdered incense.
Illuninating the Jeta Grove with their own lights, they approached the World-
Honored one and Bodhisattva Loving Deed. They offered the tsuddha the cclestial
flowers, perfumed ointment, and powdered incense;bowed down with their heads
at the Buddha's feet; made three circumambularionsto the right of the Buddha,
Bodhisattva Loving Decd, and the assembly;and joined their palms toward the
Buddha. Thcn Devaputra IncreasingVirtue spoke in vcrse:

"Inconceivableis the Honorcd One among gods and humans;

Inconceivableare the Bodhisattva'sdeeds.
The Dharma of the Tathigata is inconceivable,
As is the Renowncd One himself.

In my previous life, in Sravastr,

I was an elder's daughtcr
Named IncreasingVirtue.

I was young and pretty then,

Cherished and protected by -y parenrs.
We never jested at the Tathagata, the World-Honored One.

One day, the Buddha's son22Loving Deed,

Who had great, awesome vlrtue,
Approached my father's house
While begging for food in Sravasti.

I was filled with great joy

When I heard his fine vorce.
At once, I took some food
nnd went out toward BodhisattvaLoving Deed,
Son of the Tath-gata
And cultivator of the great mind.

When I found the Bodhisattva so handsome and elcgant,23

My mind was defiled with desire for him.
I thought, 'If my desire is not fulfilled,
I shall die instantly.'

I could not utter a word then,

Nor could I give him the food I held in my hand,
438 ON Sxurrur MraNs

For the depths of my hcart werc burning

With aroused carnal desire.

My body was inflamed with heat,

And thercupon I died.

Within the span of a flash of thought

After my death, I was born
In the Heaven of the Thirty-Three,
Changed from a lowly girl
Into a male god praisedby mankind.

A superb, wonderful palacespontancouslyappeared,

Full of marvelous, precioustreasures.
Fourteen thousand beautiful women
Became my rctinuc.

This event prompted me

To examine my past lives at once
Ry contemplation [in solitudel.

Then, I knew the reason [for my rebirth]:

It was the result
Of my carnal desire-
BccauscI had gazcd at BodhisattvaLoving Dccd
With a passionatemind.

BccauscI saw the Bodhisattva,

I obtained the light ofjoy;
The bright flames now radiating from my body
Are caused by that karma.

Even carnal desire [for a Bodhisattva]

Can produce such a Iblissful] result,
Let alone making offerings to him
With a virtuous mind.

I do not wish to seek the two vehicles;

What I want, only the Buddha can tell.

Now, in the presenceof the World-Honored One,

I vow to seek all-knowing wisdom.
I will not regrcss in pursuing Buddha-wisdom
Even if I must practicefor kalpas
As numerous as the sandsof the Ganges.

I have met a good friend, BodhisattvaLoving Deed;

Now I want to make true offerings to him.
 ON rul PAnallrrA or INclNurty ,139

Only one offering is true:

To brirrg l'orth bodhicirta.
To cultivate bodhi
Is the supreme, nlost vencratcddecd.

I will never look at women with lust.

And wish to be [forcvcrl free
From a fenalc body thcreby.
I say this to the Buddha
Who has thc four fearlessnesses.

When rny parentsfound mc dead and rotten,

Thcy wcpt with much gricf, and said
That it was due to Monk Loving I)eed.
Complaining and crying, thcy scoldedthe monk."

Then2athc Bucldha, bv his miraculous power, causcdthe god to go to up-

braid his [former] parents and admonish thcm not to blame thc monk, lest thel'
should undergo suffcringsin the long night.
The god [did sol, saving, "Your daughter IncreasingVirtuc has been rcborrr
in the Heaven of the'Ihirty-Three, and has changcdfrom a lcnralc into a male. He
l.rasthe body of a god, with a light shining far and widc. Now you, his [former]
parents, should go to thc World-Hor-rorcdOne and repent your nraliciousncss.
Except for the Tathigata, the Buddha, thc World-Honorcd Onc, there is no one rn
whom you can take refuge." Thc god thus admonishedhis [fornrcr] parcnrswirh a
fcarlcssmind. As soon as thcy hcard the name of Sakyamuni Buddh.r, they wcnt
together to seehim. Whcn thcy arrived, thcy bowcd down u'ith their headsat thc
Buddha's fcct and said, "Honored Onc among gods and humans, now we repent
the hatred we harbored, and pay our respcctto the Honorcd C)neanlong humans.
"The Tathigata knows thc questionsin our minds. How should wc ntake
offcrings to the tsuddha, the l)harma, and the Sarirgha?How should wc pcrforrlr
and cultivategood decds?May the Buddha tell us! We will practicesingle-mindcdlv
according to your instruction."
Knowing that they werc dctcrrnined,the Tcacherof Gods and Hunrans said,
"lf one wishcs to make offerings to all tsuddhas, he should firn'rl,vbring iorth
bodhicitta."
Hearing thc Tcachcr of Gods and Humans say this, Increasins Virruc, his
[former] parents, and his rctinue, five hundred in numbcr, all brought torth bo-
dhicitta and made grcat vows.
The Buddha thcn told the Vcncrable Ananda. "Now. heed rnv rvords. The
Bodhisattva acts I spcak of are inconccivable.With unexcellcdwrsdom and inge-
nuity, Bodhisattva Loving Deed often makes this vow: 'If a woman is seizedwith
lust when she sees mc, she shall changc into a male at once and win othcrs'
resDect.'
440 ON Sxtt-lrur MraNs

"Ananda, you seehow wonderful is the power of his virtue . If an ordinary

person pcrforms a misdeed,he will fall to the nriserablcplanesof existcnce;but if a
couragcous one [i.c., a Bodhisattva] docs it, he can defeat dernons thereby and
causeothers to bc born in heavenas gods.
"Now L)cvaputraIncreasir-tg Virtue makesofferings to me resPectfully.He is
procccding toward bodhi. After making offcrings to countless World-Honored
Ones, hc will bccome a tsuddha namcd Good Vicw in a futurc life. Thc five
hundrcd persons hcre who are nroving tou'ard bodhi will also bccome Buddhas,
Teachersof Gods and Humans. Buddhas have great merits; who would not make
offcrings to them?
"Those r','ho have dccp faith irr Bodhisattva Loving Deed will acquire im-
measurablcjoy. It is not one woman, or two or three, but incalculablehundrcds of
thousandsof millions of billions of women who are seizedwith carnal desirewhen
they see Bodhisattva Loving Deed, and die immcdiately, to bc rcborn as maics;
they will become great hcalerswith widc renown. SUhodoes not esteem such a
Bodhisattva?Even onc who l-rascarnal desire for such a Bodhisattva catr acquirc
joy, let alonc one who veneratcshim."

II

Then the Vcnerable Anarida said to the Buddha, "World-Honorcd One, just as
different colors takc on the color of gold when they are bcsidcMount Sunrcru,25so
"v
scntient bcings, wl-rether they arc wrathful, purc, or mentally dcfilcd with dcsire,
take on the color of all-knowing wisdorn whcn they stand bcside a Bodhisattva.
World-Honored Onc, from now on I will hold Bodhisattvasin as great esteemas I
do Mount Sumeru.
"World-Honored One, there is a mcdicine namcd 'All-Seeing' which is an
antidote for al1poisons; it will cure all thosc who take it, whether they are wrathful ."-';.
or purc in mind. In thc same way, a Bodhisattvacan cure thosc who come to him
of ar-rydiseaseof desire,hatred, or ignorance,whethcr thcy are wrathful or purc in
mind."
Then thc World-Honored One prarscd Ananda, saying, "Excellcnt, excel-
lcnt! It isjust asyou say."
'
Mahaki6yapa.thcn said to the Buddha, "Marvclous, World-Honored One !
:
Bodhisattva-Mahasattvasare the suprcme, most vcnerable beings. Bodhisattva-
Mahasattvascultivate all dhyanas and samadhis,but, after such cultivation, thcy
asain enter thc Realm of Dcsire to teach and convert sentiellt beings. Although
thcv practiceemptiness,signlessness, and nonaction26to convert sentientbeingsand
ro causethem to become Sravakasor Pratyekabuddhas,still, out of great kindncss
and compassion,thcy are never apart from the mind of all-knowing wisdom.
"World-Honorcd One, inconccivableis thc ingenuity which Bodhisattva-
 ON rrrl PArar'arrAop IrcrNurry ,+-+
I

Mahisattvas practice. They are not attached to forms, sounds, scents,tastes,or

tcxtures, though they may be involved in them.
"World-Honored One, with great delight, I will enurneratea few merits of
the Bodhisattva."
Thc tsuddha said to Ka6yapa,"You may do as you wish."
Ka5yapasaid, "World-Honorcd Onc, supposethere is a vast marsh, whose
inhabitants are afflicted with a grievous famine. Surrounding it is a wall high
enough to reach the Rcalnr of Formlcssness.Leading out of the marsh, in which
many sentientbeings live, there is only one gate. Not far from the marsh, supposc
thcre is a large city, which is rich, h.ppy, prosperous,beautiful, and grand. The
selltientbeings who enter that city do not suffer from old age, sickncss,or death.
The only path from thc marsh to that city is one lbot wide and very straight.
"Among thc pcoplc in thc marsh, there is a wise person, r,n'hosuddenly, out
ofgreat kindnessand compassion,decidesto give benefit, peace,andjoy to a1lthc
'Know
sentient beings thcrc. Hc announccd loudly in the center of the rnarsh, that,
not far from here, thcrc is a large city where many gods live, which is rich, happv,
prosperous,beautiful, and grand. The sentientbeings who enter that citv u.ill not
suffcr frorn old age, sickness,or death, and will bc ablc to tcach othcrs thc way to
avoid old agc, sickncss,and dcath. You may go there with me. I shall be your
guide.'
"ln thc rnarsh, thcrc are lowly and inferior sentient beings who wish to
'We
acquire liberation but say, will acceptyour teaching if you can enable us to
live on in the marsh; we will not acceptit if you wish us to move from here.'
"Thc supcrior scnticnt bcings there say: 'We will go with you to that placc.'
Howcvcr, aftcr hcaring thc wisc pcrson'swords, other sentientbeingsin thc marsh
who are less fortunate do not believe hirn and refuse to follow hirn.
"World-Honored One, when thc wisc pcrson enlerges from the narsh, he
looks around and secs the narrorv path, only one foot wide. To the left and right
of thc path, thcrc arc largc pits, hundreds of thousandsof feet deep. After the wise
person fcnccs both sidcs of thc path with boards, his followers crawl forrvard
without looking left or right; they do not look back cven when malicious robbers
pursuc them and frightcn them. Brave and Garless,they proceed graduallv along
the road. Finally, they see the city, and thcn fccl assured.Aftcr entering rhe citr'.
they suffer no nlore fronr old age, sickncss,or dcath; furthcrmorc, thev can norv
benefit countlessother sentientbeings by tcaching thcm thc way to avoid old age,
sickncss,and dcath.
"World-Honored One, thc vast marsh at'llictedwith a grier.oustaminc is thc
marsh of sarirsira;thc thick, high wall reaching to thc Rcaln-rof Formlessnessrs
ignorance and the craving for cxistcnce;the many sentient beings in thc marsh
stand for all the ordinary persons irrvolvcd in sarirsara;the onl,v road to that city, the
foot-wide path, is the One Path. The wisc pcrson in thc marsh is a Bodhisattva-
Mahasattva;the lowly and inferior sentientbeings who wish to acquire liberation
b u t r c m a i n i n t h c n r a r s ha r c S r a v a k a sa n d P r a t y c k a b u d d h a st h: c s u p c r i o r s e n t i e n t
142 Ou Srrllrur MreNs

beings who say, 'We will go with you to that place' arc othcr Bodhisartvas;the
unfortunate sentientbeings who hear thc wise pcrson's words but do not bclicve
him are the heterodox mastcrs and their disciplcs. Thosc who cscapefron the
marsh are those who diligently cultivatc the mind of all-knou'ing wisdom; thc
only gate27lcading out of the marsh is the gate of thc Dharma-nature;the hugc pits
on the left and right ofthe path, which are hundrcds ofthousands offeet decp, are
the Srlvaka-vehicleand thc Pratyekabuddha-vehicle; to fcnceboth sidesof thc path
rvith boards is skillful mcans born of wisdom. Thosc who crawl forward arc
sentierltbeings attracted to the Buddha-Dharma by Bodhisxrtvasusing the four
inducements;28 the malicious robbcrs who pursue and frighte' them arc the king of
demons and his subjects,thc sentient beings who stubbor'ly hold thc sixty-tw.
[wrong] views, and those who despiseand slanderBodhisattvas.Not to look back
is to be fully absorbedin thc paramiti of paticnce;not to look lcft or right is nor to
praisethe Sravaka-vehicleor thc Pratyekabuddha-vehicic; the largc city is the mind
of all-knowing wisdom. Thosc who, having proceededgradually along the road,
finally see that city and feel assured are Bodhisattvas .,vho, having seen Buddhas
and their dccds, respectthe Buddhas' wisdom and awesome virtue with all thcir
hcarts, learn well the ptramita of wisdom, and gradr,rallyacquire thc skill to
approach all sentient bcings with propriety ar.rdwithout nrisgivings. Those who
suffcr no rnorc from old age, sickncss, and dcath alter er-rteringthat ciry arc
Ilodhisattvas who ber-refitcountlcss sentient beings {by teaching thcm thc way tol
avoid old age, sickness,and dcath; this wav is Ithe I)harma] taught by Tathagatas,
the Worthy Oncs, thc All-Knowing Or.res.World-Honored One, now I pay hom-
age to all Bodhisattvas."
After Mahikesyapa had said this, rcn rhousand gods and humans brought
forth bodhicitta.
Then the World-Honored One praised Mahakaiyapa, saying, ,,Excellent,
excellentlYou encouragemany Bodhisattva-Mahasattvas and achievcincalculable
mcrits. A Bodhisattva-Mahisattva will never pcrform any deed harrnful to himsclf
or others, nor will he utter any word harmful to himself or others.":
Then Bodhisartva-MahisatrvaIncreasingVirtuc askedthe Buddha, ,,World-
Honored one, you say that no Bodhisattva will perform any decd or urrcr any
word harmful to himself or others. Then, World-Honored One, whcn you wcre a
great brahmacirin named Constellation treading thc Bodhisattva-parh in thc cra of
K-Syapa tsuddha, with Buddhahood only one life away from you, why did you
'It
say is very hard to arrain the bodhi-path. How can a bald-head [Ka6yapa
Buddha] attain it? I do not wish to sec him'? World-Ho'ored Onc, what is the
ncaning of the words you spoke at that time?"2e
The Buddha replied to Bodhisattva lncreasingVirtue, "Good man, do not
doubt Tathigatas or Bodhisattvas.why? BecauseBuddhas a'd Bodhisatrvashave
achievcdinconceivableingenuity, and they abide in all kinds ofingenuity ro teach
and co'r'ert senticnt beings. Good man, heed my words and think well about
them. There is a sitra named rhe Piramita of Ingenuity, which I shall explain to
 ON rrre PAnaurrA or INcr.Nurrv 113

you. I also shall rcveal to you a few of thc skillful mcans which the Bodhisattvar''
has dcviscd gradually sincc the era of DrparirkaraBuddha.
"Good man, the Bodhisattva-Mahisattva acquired the Realization of thc
Nonarising of Dharmas as soon as he saw Diparirkara tsuddha. From then on he
has ncvcr madc a mistakc; bccn frivolous, unmindful, or distractcd;or become less
wisc.
"Good man, seven days aftcr the tsodhisattvatulfilled a past vow by attain-
ing the Realizationof the Nonarising of I)harmas, he could havc attaincd supreme
enlightenment,and ifhe had so desired,he could also have attaincdit one hundred
kalpas latcr. For the sakc of sentient beings, thc Bodhisattva-Mahasattvawas rc-
born many times and, wherever hc was, fulfilled all sentientbcings' rvishesby thc
power of his wisdom. Only after that did he attain suprenle enlightcnmcnt.
"Good man, by the power of his ingcnuity, the Bodhisattva-Mahasattvahas
dweiled in the world for countlessbillions of kalpaswithout worry or rcpugrlance.
This was the ingenuity practicedby the tsodhisattva-Mahasattva.
" F u r t h e r m o r c , g o o d m a r r . i f a S r a v a k ac n t e r e do l t e o t ' t h c d h y i n a s o r s a -
nradhis of the Bodhisattva-Mahisattva,he would becomc unmoved in body and
mind, and think that he had already enterednirvina. Howevcr, when the Bodhi-
sattva entered any dhyana or samadhi, hc bccrnrc vigorous in body and mind
instead of indolent. He attracted sentierlt beings into his following by thc four
induccmcnts. Out of great kindncss and compassion, hc taught and converted
sentientbeings by meansof the six paramitds.This was the ingenuity practicedby
the tsodhisattva-Mahasattva.
"Morcover, good man, when the Bodhisattvafulfillcd a past vow by resid-
ing in the palace of the Tusita Heavcn, he could have attaincd suprcmc cnlight-
enment and turned thc Dharma-wheel then. Howevcr, hc thought, while in the
'People
Tusita Heaven: in the world cannor asccnd to this heaven to hcar thc
Dharma explained, whilc gods in the Tusita Heaven can desccndto the world to
hear the Dharma taught.'Thcrcfore, he left thc Tusita Heavcn and attained su-
premc enlightenment in this world. This was the ingcnuity practicedby thc Bo-
dhisattva-Mahasattva.
"Furthcrmore, good nan, after the Bodhisattvafulfillcd a past vo\v by conr-
ing herc from the Tusita Hcavcn, he could have attainedsuprcmc enlightenrnent
without cntcringJhis mother's womb. However, if hc had not enteredhis nrothcr's
womb, sentient bcings would have had doubts, saying, 'Whcrc docs rhe Bodhi-
sattva come from? Is hc a god, a dragon, a ghost, a spirit, a gandharva,or .l bcing
produced by magic?' If thcy had had such doubts, they could not har.c hcard the
I)harma explained or devoted thcmselvesto Dharma practicc to eradicatctheir
afflictions. Therefore, the Bodhisattva-Mahisattvadid not artain supre-meenlight-
cnment before errteringhis mothcr's womb. This was the ingenuitl' practicedby
the Bodhisattva-MahIsattva.
"Good man, do not say that the Bodhisattva realiy stayed in the womb of
his mother. Do not think so. Why? Becauscthe Bodhisattva-Mahasattvaactually
 141 ON Sxrrrrur MraNs

did not enter his mothcr's womb. why? Becausethe tsodhisattvahad errtercdthe
Undefiled Dhyana in the Tusita Heaven; hc remained in that dhyana when he
desccnded from the heaven, unril thc time when he sat undcr the bodhi-tree. The
gods i' the Tusita Heaven thought that the Bodhisattva'slife had come to an end
and he would not again return to that hcave', but actually hc remaincd unmoved
in that heaven all that time. Hc appearcdto enter the womb of his mother, enjoy
the five sensuouspleasurcs,leave thc household life, and practicc austeritics.All
serltientbcings took thcsc deedsfor real, but to the Bodhisattva,thesewcre just a
magical display. The Bodhisattva cntered thc womb of his mothcr, anruscdhim-
sclf with sensuousplcasures,left the houschold lifc, and practicedausterities;but
all these werc a magical display. Why? The Bodhisattvawas pure in conducr. He
did not enter the womb, and so on, bccausehe had renouncedall these [worldly
actions]long ago. This was the ingenuity practiccdby thc Bodhisattva-Mahisattva.
"Why did the Bodhisattva appear to enrer his mother's womb iir thi torrtn of
a white elephant?31 Good man, in thc billion-world universe,thc Bodhisarrvawas
the most venerable.Having achievcd white, pure dharmas, he appearcdto entcr
the womb in thc form of a white elephant.No god, human, ghost, or spirit could
enter a womb in this way. This was the ingenuity practiccd by the tsodhisatrva-
Mahlsattva.
"Why did thc Bodhisattva stay in his mother's wornb for a full ten
[lunar]
nronths before he was born? Good man, some scntientbeings n-rightthink: 'If the
child does not stay in his mothcr's womb for a full te' months, his body may nor
be fully dcvcloped.'Thcrcfore, the Bodhisattva appearedto stay i'his mother's
womb for a full tc' mo'ths. During this pcriod, gods often came close to thc
mother to show respectfor the Bodhisattva and makc circurnarnbulationsaround
him. Once, the gods saw the Bodhisattvaliving in a high tower, surpassrngcvcn
those of the gods, bcautifully adorned with thc seven treasures;sccing this auspi-
cious sign, twenty-four thousand gods brought forth bodhicitta. This was thc in-
genuity practicedby the Bodhisattva-Mahtsartva.
"Why did the Bodhisattva enter thc womb of his mother through her right
side?Good man, some senticnt beings might doubt and say, 'The Bodhisatrvais
born of the combination of his father's sperm and his mother's egg-ccll'; in ordcr
to resolve their doubt and to manifest his miraculous birth. the Bodhisarrva cn-
tcrcd the womb of his mother through her right side. Though he c'tered [hcr
body] through thc side, he [really] cnrered no place at all. euccn Miyi experi-
enced then a physical and mentaljoy that she had ncver expcriencedbefore. This
rvas thc ingenuity practicedby the tsodhisattva-Mahisarrva.
"!Uhy was the Bodhisattvaborn in a secludedplace,not at home in thc city?
Good nan, the Bodhisattvaalways delightcd in solitude;he praisedlonely, solitary
spots in a mountain forest as good placesto cultivatc ultimate quicscence.If the
Bodhisatt'a had bce' born at homc i' the city, no god, drago', ghost, spirit, or
gandhar'a rvould have comc to offcr him fragrant flowcrs, powdered incense, per-
fumcd ointment, and countlesshundreds of thousandsof kinds of music. All thc
 ON rur PAnaurrA or INcrNurry 445

people in Kapila at that time werc intemperate, unrestrained, and arrogant; they
could not make offerings to the Bodhisattva. Therefore, he was born in a secluded
place, not at home in the city. This was the ingenuity practiced by the Bodhi-
sattva-Mah-s attva.
"Why did the tsodhisattva'smother reach up and hold a branch of a tree
when she gave birth to him? Good man, senrienr beings might suspect that eueen
M-y- went through travail when she gave birth to thc Bodhisattva,just as orher
women do [when they give birth]. In order to show thcm that she was joyful, she
reachcd up and held the branch when shc gave birth to the Bodhisattva. This was
the ingenuity practiced by the Bodhisattva-Mahasattva.
"Why did the tsodhisattva come into the world with right mindfulness
through the right side of his mother, not through any orher part of her body?
Good man, the pure deedsof the Bodhisattvawere supreme,the most venerablein
the great billion-world universe; he did not enter the female organ, or come out of
it. only a Bodhisattva who will become a Buddha in his next lifc can perform such
a feat, not any othcr cultivator of pure conduct. Hence, the Bodhisattva came inro
the world through his mother's right sidc. Though he was born thus, he [really]
came from nowhere, just as [he cntered no place] in his pure conccption described
before. This was thc ingcnuity practiced by the Bodhisartva-Mahasattva.
"Why was it Sakra, not any othcr god, who received the Bodhisattva with a
precious garment whcn he was born? Because,good man, Sakramadc this vow in
'Whcn
the past: the Bodhisattva is bor', I will receivc him with a precious garmenr
becauseof his wonderful good roots. This will causeother gods ro have more faith
in the Bodhisattva, more rcspect for him, and to make more offerings to him.'
This was the ingenuity pracriced by the Bodhisattva-Mahdsattva.
"Why did the Bodhisattva walk seven steps, not six or eight,'immediately
after he was born? Good man, the Bodhisaitva doubtless had great miraculous
powers, vigor, and the auspicious signs of a great man, and he wished to show
sentient beings a manifestation that no one else could make. If it had been more
beneficial to sentient beings to walk six steps than to walk seven steps, the Bodhi-
sattva would have walked six steps. If it had been more beneficial to sentient beings
to walk eight steps than to walk seven steps, the Bodhisattva would have walked
eight steps. Since it was most beneficial to sentient beings to walk scven steps, he
walked seven steps,not six or eight, with no one supporting him.32 This was the
ingenuity practiced by the Bodhisarrva-Mahtsartva.
"Why did the Bodhisattva say afrer he had. walked seven sreps, 'I am su-
preme, the most venerable in the world; I am free from old age, sickness, and
death'? Good man, at that time, in the assembly[which behe]d his birthl, Sakra,
Brahma, and other gods were very proud and had claimed, 'I am the most vener-
able in the world.' Since they were arrogant and conceited, they had no respect for
anyone. At that time, the Bodhisattva thought: 'The gods are arrogant; becauseof
this, they will fall to the three miserable planes of existence in the long night.'
Consequently, he said, 'l am supreme, the most venerable in the world. I am free
446 ON Srurur Mrar.rs

from old age, sickness, and death.' When he said that, his voice was heard in the
entire billion-world univcrse. Those gods who had not come [to see him] at the
time of his birth all came when they heard this voice. Then the gods of thc Realm
of Desire and the Realm of Form joined their palms rcspcctfully and paid homage
'How
to the Bodhisattva. They said to one another, marvelous!' This is why the
'l
Bodhisattva spoke truthfully after he walked seven steps, saying, am supreme,
the most venerablein the world. I am free from old age, sickness,and death.'This
was the ingenuity practiced by the Bodhisattva-Mahesattva.
"Why did the Bodhisattva laugh loudly after he had walked seven steps?
Good man, he laughed not becauseof desire,arrogance,or frivolity. At that time,
'Now
the Bodhisattva thought: these sentient beings [who have come to see me]
have desire, hatred, ignorance, and other afflictions, as they have had in their past
lives. I previously persuaded them to bring forth bodhicitta. Now I have alrcady
reachcd accomplishment, but they are still in sarhsira, the ocean of suffering, with
their afflictions unsevered, becausethey have been idle and negligent. These sen-
tient bcings and I brought forth bodhicitta at the same time. Now I have already
attained enlightenment,33 but they are still in sarhsara,the ocean of suffering, be-
cause thcy havc been idle and negligent. These inferior serltient beings, out of
desire for material gains, neglected to make vigorous efforts to pursue all-knowing
wisdom. Now they are still in a position of paying homage and making offerings
to mc. In the past, I took great compassion on them [and vowed to attain en-
lightenment to dclivcr theml; now I have fulfilled my vow.'It was for thrs reason
that the Bodhisattva laughed loudly. This was the ingenuity practiccd by the
Bodhisattva-Mahasattva.
"When the llodhisattva was born, his body was immaculate; why did Sakra
and Brahma bathe him? Good man. becausethe tsodhisattva wished to cause the
heavenly subjects of Sakra and Brahma to make offerings, and becauseconvention
demandsthat a newborn baby be bathed, he causedSakraand Brahma to wash his
body, though it was immaculate. This was the ingenuity practiced by thc Bodhi-
sattva-Mahdsattva.
"Why did the Bodhisattva go to the palaceafter he was born in the secluded
place, instead of going immediately to the bodhi-site? Good man, iri order to let
his organs fully develop, he appeared to live in the palaceand amuse himself with
the five sensuous pleasures;then he appearcd to give up the four continents and
leave the household life.3a Also, in order to convert other people so that they may
abandon the five sensuous pleasures, shave their beards and hair, don monastic
robes, and leave the household life, the Bodhisattva went home instead of going
immediately to the bodhi-site after he was born in thc secludedplace.3sThis was
the ingenuity practiced by the Bodhisattva-Mahlsattva.
"Why did Queen Maya die seven days after the Bodhisattva was born? Good
man, Queen Maya died simply becauseher life had come to an end; it was not
the Bodhisattva's fault. Good man, when the Bodhisattva was still in the Tusita
F{eaven, he saw with his deva-eye that Queen Maya had only ten months and
 ON rrrr PAnautrA oE INcsNutrv 447

seven days to live in the world. It was then that hc descended from thc Tusita
Heaven to be reborn herc, knowing already by his ingenuity that
euec' Maya
would soon die.36Therefore, it was not his fault. This was the inge'uity practiced
by thc tsodhisartva-Mahisatrva.
"Why did thc Bodhisattva thoroughly learn reading, dcbating, chess, ar-
chery, chariot-driving, strategy, planning, and various arts and techniqucs?Bc-
cause,good man, he wanted to follow mundane conventions.Thcre was nothing
in the billion-world universe which the Bodhisattva did not know. whc'he was
born, hc was already conversantwith all such things as poetry, spcech, debate,
incantation, drama, si'ging, dancing, music, and craftsmanship.This was the
ingenuity practicedby the Bodhisarrva-Mahasartva.
"Why did the Bodhisattva takc a wifc and concubines?Good man, the
Bodhisattvadid not do so out of desirc.why? Becausehc was a nan frce of desirc.
If he had not appearedto have a wifc and concubinesat that time, scntient bcings
might have said, 'Tl.reBodhisattva is nor a nan.'If they had had such suspicion,
they would havc committed a very great transgression.Thcrefbrc, in order to
forcstall their suspicion,the tsodhisartvaappearedto marry a womarl of the Stkya
clan and beget Rahula. If a person saysthat Rahula was bo.r of the union bctween
his father and mother, [hc is wrong;] he should not view the evcr-rtin this way.
The fact is that as soon as his life in heaven cndcd, Rihula came down from hcaven
and entcrcd the womb of his mother. Hc was not bonr of the union between his
father and mother.37Besidcs,Rahula had previously maclea vow to be the son of a
Bodhisattva who would attain Buddhahood in that lifetime.
"In the era of Diparhkara Buddha, Gopi38 said, ,l hope that from now
on,
this brahmacarin will bc my husband and I will be his wife, even in thc lifetimc in
which hc will attain tsuddhahood.'At that time, the Bodhisattva, after receiving
seven blue lotus flowers [fron her], said, 'Though I do not want to accept this
gift, I will now gratify the wishes of this good woman.'Aftcr he said that, she was
never apart from the good root o[ having offered thc seven flowcrs. Hcnce, the
Bodhisattva took that wontan for his wife.
"Furthermorc, the Bodhisartva,who would attai'tsuddhahood in that life-
time, appcaredto stay with the ladiesin thc palacc.At that timc, the Bodhisattva
had a wonderful body and the gods made offerings to him, but he fi'ally lcft the
houschold life. Seeingall thesethings clearly, rhe woman of the Sakya clanie brought
forth bodhicitta and madc this vow sincerely:'May I [alsol achievesuch thi'gs!,
Hencc, it was in order to causeGop- to bring forth bodhicitta that the Bodhisattva
took her for his wife.
"Moreover, there are great-minded sentient beings who lead the life of lay-
men and enjoy the five sensuouspleasures,wealth, treasures,thc serviceof atten-
dants, and the company of household members. In order to causcthesebeings to
give up the lay life, the five sensuous pleasures, and so on, and to leave the
household life, the Bodhisattva first appeared to sray at home enjoying the five
sensuouspleasures,wealth, treasures,the serviceof attendants,and the companv
448 ON Sxrlrrul MEaNs

of household members, and then appearcd to give up all thcse and leavc the
household life. Aftcr seeing this, the sentienr beings thi'k: 'The five sensuous
pleasureswhich thc Bodhisattva enjoyed wcre the most wondcrful; they wcre
unrivaled. If he can givc them up and leavethe householdlifc, why can we not do
the same?'
"Furthermorc, the Bodhisattva's wifc and his malc and fcmale household
members wcrc pcople whom the Bodhisattva had converted through wholesome
dharmas when he trod the Bodhisattva-pathirr the past. Thesc sentientbcings had
also vowcd to be his wifc or household members until the lifetime in which the
Bodhisattva would attain Buddhahood. In ordcr to increascthe white, pure dhar-
mas of these people, the Bodhisattva appcared to stay with his wife and household
members.
"Morcover, in order to tcach and convert thc forty-two thousand ladies, to
make them bring forth bodhicitta, and to causeothers not to fall to the miserable
planes of existence, the tsodhisattva appcarcd to stay with his wife and household
members in the palace.
"Furthermorc, all women who were burning with thc fire of carnal desirc
parted with their desirc when they saw the Bodhisattva.
"Moreovcr, the Bodhisattva produced by magic many Bodhisattvas who
were exactly like himsclf in features and bodily form. The wonlcn who amuscd
themselvcswith the magically produced Bodhisattvassaid to themselvesthat they
amused themselveswith the real Bodhisattva. Actually, all the time the Bodhi-
sattva remaincd in meditation and cultivated practicescausing peaceand joy. Just
as thc magically produced Bodhisattvas had no thoughts of desirc when enjoying
thc fivc sensuous plcasures, so the real tsodhisattva was free from carnal desire
from thc era of Drparhkara Buddha unril the lifetime in which he would attain
Buddhahood.ot'This was the ingenuity practiccdby the tsodhisartva-Mahasatrva.
"Why was the tsodhisattvaabsorbedin thought under thc rose-appletree?
Good man, thc Bodhisattva wished to teach and convert the seven hundred million
gods; he wishcd to causehis parentsto know that he would surely shavehis beard
and hair, don a monastic robe, and leave the houschold life; he wishcd ro show
that hc added to his wisdom when he took shade under the rose-apple tree; and he
wished to causesentientbeings to increasetheir good roots. This is why he sat in
meditation under the rose-apple tree. This was the ingenuity practiced by thc
Bodhisattva-Mahesattva.
"Why did the Bodhisattva go forth from the city to observc things instead of
amusing himself with the fivc sensuouspleasurcs?41 Good man, becausehe wished
to show that he saw an old person, a sick one, and a dead one, he went forth from
thc citl'. He wished his relativcs ro know that he lcft the household lifc from fear
of old agc, sickness,and death, not out of arrogance;that he left the householdlife
rn order to bcnefit his relatives, not to harm them; that he left the household life
becausehe saw the faults ofhousehold life. In order to show all sentientbeings the
sufferings of old age, sickness,and death, thc Bodhisattva went forth from the city
 ON rur PAnaurrA or INclNurry 149

to observethings insteadof amusing himself with the five sensuousplcasures.This

was the ingenuity pracriccdby the Bodhisattva-Mahesattva.
"Why did the Bodhisattva appearro lcave home ar midnight? Good man, it
was becausethe tsodhisattva wishcd to show what is beneficial for sentient beings'
good roots, for he improved sentientbeings' good roots wherever he was. Good
man, it was also becausethe Bodhisattva wanted to abandon thc five sensuous
pleasurcsfor thc sake of white, pure dharmas. In order to part with pleasures,not
white, pure dharmas, he renouncedthe household lifc; and in order not to let his
relatives know, he left home at midnight. This was the ir.rgenuitypracriced by the
Bodhisattva-Mahasattva.
"why did the Bodhisattva make his attcndantssleep before he left home?
Because, good man, he wished to make the gods rcsponsible for his leaving home.
Some of his relatives would become angry when thcy werc informed that the
Bodhisattva had left the houschold life. The Bodhisattva thought, 'If they harbor
malicc against me, rhey will suffer very much in the long rright and fall to the
miserable planes of existcnce. However, if they think that it is gods who have
cheatcd the attendants into sleep, opened the door for me, led the way, and then
ascendedin the sky and flown away, and that it is not my fault, they will have
nrorc faith in me and distrust thc gods.'a2with this in mind, thc Bodhisattva madc
his attendants slccp beforc he left home. This was the ingenuity pracriced by the
Bodhisattva-MahSsattva
"why did thc Bodhisattva send [his chariotcer] chandaka back with the
Bodhisattva'swhite horse, preciousclothes,and nccklaces? Because,good man, he
wished to let his relatives know that he was not grecdy for the fine clothes and
prccious necklacesof a layman. Besides, the Bodhisattva thought, 'My doing this
will cause others to follow my example in giving up everything and leaving the
household life for the sake of the Buddha-Dharma. After people imitate me in
parting with all they love, they will cultivate the four noble practices. Neverthe-
less, they should not [follow my cxample and] leave the household life without the
permission of their parents.a3This was the ingenuity practiced by the Bodhisatva-
Mahasattva.
"why did the Bodhisattva himself shave his hair with a knife? Good man, in
the billion-world universc, no god, dragon, ghost, spirit, gandharva, human, or
nonhuman could go near the Bodhisattva, who had awesome virtue; how could
any one shave his hair? Furthermore, the Bodhisattva appearedto shave his hair
with a knife in order to cause sentienr beings to believe that he deeply wished to
Icave the household lifc. Moreover, the Bodhisattva did so for the sake of
[his
fatherl King Suddhodana.when [the Bodhisattva left home], King Suddhodana
harbored malice and, presuming upon his own power, said arrogantly, 'l will kill
the person who shavesmy son's hair.'when he heard that the Bodhisattvahimself
had shaved his own hair with a knife, his malice vanished. This was the ingenuity
practiced by the Bodhisatva-Mahdsatva.
"Good man, heed my words. why did rhe Bodhisattva pracrice austerities
450 ON Srtllrur MeaNs

for six years? Good man, it was not duc to the results of his past karmas that thc
Bodhisattva endured the sufferings. It was bccausehe wished to cause all sentient
beings to bc afraid of all miserable karmic results and turn to thc Bodhisattva.
"Furthermore, good man, in the era of Ka6yapa Buddha, the Bodhisattva
'I
once said, do not want to see rhat bald rccluse [Ka6yapaBuddha]. How can a
bald-headattain bodhi? The bodhi-path is very profound and hard to attain.'This
was also the ingenuity practiccd by the Bodhisattva. You should know rhe mean-
ing of what he said. Why did the Bodhisattvautter such rude words?
"Good man, when Ki6yapa Buddha appearedin the world, there was a
brahmin's son named co'stellation.44 He had five closefrie'ds, all of whom were
sons of great brthmins and had studied thc Mahayina before [in thcir prevlous
lives]. At that time, thc five had lost bodhicitta becauscthey had associatedclosely
with bad frie'ds for a long time. Good man, in the era of KadyapaBuddha, thesc
five men, who had no faith i' the tsuddha-Dharma, served hcterodox masters.
They understood the words of thc heterodox masters,not the words of [Kesyapa]
Buddha. They comprehe'ded thc doctrincsofheterodox nlasrers,nor the Buddha-
Dharma. These fivc men werc then following a heterodox master, who said, ,I am
the Buddha, thc world-Honored one, the All-Knowins one. I have also amained
thc bodhi-path.'
"At that timc, Brahmacarin Corrstcllationdcviseda skillful meansto inducc
the five mcn to practice the L)harma again and to break their wrong faith in the
heterodox master. Usi'g ingcnuity, hc went to seea potter and said, 'Now I want
to seethat bald reclusc.How can a bald-headattain bodhi? The bodhi-parh is vcrv
profound and hard to attain.'
"Good man, not long aftcr he had uttered thesewords, Brahmacdrin Con-
stellation was with the five men in a secluded place. At that timc, the potter went
to see them and spoke to Brahmacarin constellation, praising Kajyapa Buddha,
the Tathigata, the worthy one, the All-Knowing one. Hc also said to Brahma-
cirin Constellation, 'You may go with me to the tsuddha.'
"Good man, at that time, Brahmacirin Constellation thought, .Thc good
roots of these five men have not yet come ro maturity. They will be skeptical if I
praise Ka6yapa Buddha instead of their heterodox teacher. It will be impossible for
them to go with me to rhe Buddha.'Therefore, in order to keep his original vow
and practice the skillful means resulting from the paramita of wisdom, he said, 'l
do not want to see that bald recluse. How can a bald-head artain bodhi? The
bodhi-path is very profound and hard ro attain.'
"what is the result of the paramita of wisdom? The tsodhisatrva who prac-
tices the paramiti of wisdom has no thought of bodhi or Buddha. At that time,
constellation saw neither Buddha nor bodhi; he did not see bodhi [in any loca-
tion,] inside, outside, or in between. Thus, he comprehended thoroughly that
bodhi is empty and nonexistent. Knowing that all dharmas are nonexisrenr, as a
skillfull means constellation said, 'l do not want to see that bald recluse. How can
a bald-head attain bodhi? The bodhi-path is very profound and hard to artain.'
 ON rnr PAnanatrAor INcrNurry 451

"Latcr, good man, Brahmaciri' constellation and

the five persons went io
the bank of a river. In order to convert the five men, the potter,
invested with
miraculous power by thc Buddha, again came to scc thcm and said
to Brahmacarin
constellation, 'You may go r'".ith me to the Buddha and pay homage,
make
offerings, show rcspect,and accord praisc to him. The appearanceofa
Buddha, a
World-Honored One, in the world is a very rare occasion.'
"Hearing what the potter had said, Brahmacirin
constellation purposely
refused to go. The' thc potter approachedthe brahmacirin, seized
him by the
hair, and pulled him by force to the Buddha. The five men followed
on the heels
of Brahmacarin constcllation and consequently arrived at the placc
where the
Buddha was.
"According to the law of thc country at that
time, a perso. who seized
another by the hair had to die, if he were accuscdbefore an official.
when the five
men saw thc potter seize Brahmacrri' constellation by thc hair
and pull him by
force to the place where the Buddha was, they followcd on
the heers of the
brahmacarin with this thought in mind: 'what merits does
the Dharma of the
Tathagara have that this potter, risking the death penalty, seized
constellation bv
the hair ancl is pulling hir' to pay ho'rage, make offerings, show
respcct, and
accord praisc to that Buddha?'
"whe' the five men arrived at the pracc whcre Kaiyapa
Buddha !\^,assrayrng
and saw thc Buddha, they again brought forth their original vows
[gencratedin
past livcs] and believedin and respectcdthe Buddha. After that,
thef reproached
constellatio' bcfore the Buddha, saying, 'The world-Honorcd one tras
such awe_
some virtue! If you had heard about this before, why did you
nor rcspecr and
believein him?'
"Good man, whcn the 6ve men had seen
the awesome virtue of Kasyapa
tsuddha and heard his eloquence, they again brought forth supreme
bodhicitta.
"Seeing that the five men were devoredto bodhi,
KasyapaBuddha explained
to them first the Diamondlike Sentencesof the Nonregrcssive
Dharari of the
Bodhisattva canon, and then the Realization of the Nonarising
of Dharmas. The
five men immediately achieved rhe Realization of the Nonarising
of Dharmas.
"Good man' now I have fully attained Buddha-wisdom.
I knor,,",that if. at
that time, Brahmacarin constellation had praisedKijyapa Buddha
insteadof their
heterodox teacher, the five men would not have gone to see the
Buddha, and
certainly would not have believed in or respectedthe Buddha.
"Good man, in order to induce the five men to learn
the Bodhisattva-
vehicle, Brahmacarin constellation devised a skillful means by his
accomplishment
of the p-ramita of wisdom and said, 'I do not want to seethat bald
recluse.How
can a bald-head artain bodhi? The bodhi-path is very profound and
hard to attain.,
Good man, the Bodhisattva, who never regressed
[from the path], had no doubt
about the Buddha, bodhi, or the Buddha-Dharma. This was
the inqenuirv orac-
ticed by the Bodhisattva-Mahasattva.
"Furthermore, in order to teach and convert the five men
and to exemolifv
452 ON Srrllrur MEaNs

karmic retribution, the Bodhisattva appearcd to be hindered by the karma [of

having slanderedKiSyapa Buddha], and hc cndured six ycars of ausreritiesas a'
apparent result. It is an cntirely diffcrent caseif sentient bcings, for lack of knowl-
edge and perccption, speak ill of precept-keeping 6ramanasor brahmins, calling the
learned unlcarned and the iiberated unliberated; they will really undergo suffering
in the long night without gaining any benefit, and fall to rhe miserable planes of
existence. It was for the sake ofsuch sentient beings that thc tsodhisattva appeared
to receive the retribution from the apparent karma, though he was actually frcc
from all obstructive karmic results. The samc is rrue of [all] Tathigatas. Some
sentient beings were alflicted with worry and distressand could not acquire libera-
tion or thc fruit of the path becauscthey had slandered precept-keeping sramanas
or brihmins. In order to frce these scnticnt beings from worry and distress, thc
Bodhisattva appearedto undergo that karmic result, and thus those sentient beings
'Even
thought, the Bodhisattva, who achicved Buddhahood in this life, can obtain
liberation, in spitc of the fact that he slandcrcdKi6yapa Buddha. As for us, we
have uttcred abusive language only from ignorancc. Now we should repent our
own transgressionsand never again perform any evil karma.'
"Good man, it was also in order to subdue the heterodox devotees
[of
asceticisml that the Bodhisattva practiced austeritics for six ycars, not due to any
real karmic hindrances. why? Somc Sramanasand brahmins in the world ate a
grain of sesameor rice a day and said that thcy could achieve purity and liberation
thereby. In order to subdue them, the Bodhisattva appeared to eat a grain of
sesameor ricc a day, to show thcm that, by taking [such small amounts of] coarse
food, the Bodhisattva could 'ot attain thc noble path, let alone puriry and libera-
tion.asThc Bodhisattva [deliberately]had said, 'l do not want to seethat bald recluse.
How can a bald-head attain bodhi? The bodhi-path is vcry profound and hard to
attain,' and appeared to suffer for it by enduring austeritiesa6for six years, for the
purpose of subduing the ascetics, including five million two hundred thousand
gods, somc heterodox pis, and some Bodhisattvas. This was the ingenuity practiced
by the Bodhisattva-Mahasattva.

III

"Why did the Bodhisattva reach the bodhi-tree when he had earen4Tand was full of
energy, not when he was emaciated and weak? Good man, thc Bodhisattva could
have attained supreme enlightenment even if he had eaten and drunk nothing and
so had become feeble, let alonc when he had taken a grain of sesameor rice [daily].
At that time, out of pity for senrient beings of the future, the tsodhisattva ate the
r"'onderful food [offered to him]. V/hy? Because if sentient beings who wish to
seek thc path when their good roots are still immature suffer hunger and thirst as a
 Oru rHs PAnaurrA or lNceNurry 453

result of eating and drinking nothing, rhey cannot obtain wisdom; but if they
practicc [the Dharma] peacefullyand happily, they can obtain wisdom. In order to
make it clearthat the Dharma doesnot demand austerities,the Bodhisattvashowed
sentient beings that he obtained wisdom by practicing [the Dharma] peacefully and
happily. Also, out of pity for the future sentie't beings, the Bodhisattvawished to
causethem to take good food, as he had; thereforc, he [appearedto] achievethe
thirty-seven ways to bodhi and to attain suprcme enlightcnment only after having
eaten thc food given to him by the woman Sujata. This woman also achieved the
[thirty-seven] ways to bodhi. Furthermore, the Bodhisattva was blissful even
when in the first dhyana, and could abide in it without taking food for hun-
dreds of thousands of kalpas. This was the ingcnuity practiced by the Bodhi-
sattva-Mahasattva.
"Why did the tsodhisattvaask the god Auspiciously Peacefulfor grass ro
cover his seat?Good man, it was bccauseformer tsuddhasdid not cover the seatof
liberation with fine silkcn fabric, and also becauscthe Bodhisattva wished to help
the god Auspiciously Peaceful achieve the thirty-seven ways to bodhi. After he
gave grass to the Bodhisattva, Auspiciously Peaceful brought forth bodhicitta.
Good man, I now predict that the god Auspiciously Peaceful will, in a future life,
become a tsuddhanamed Purc Tathlgata, the Worthy One, the Suprcmely Enlight-
cncd One. This was the ingenuity practicedby the Bodhisarrva-M5hasamva.
"When the Bodhisattvasar undcr the bodhi-tree, why did he causcpapiyan,
the demon kir-rg, to attenrpt to prevent his attainment of supremc cnlightenmcnt?
Good man, the demon king could not approachthc bodhi-tree [by his own power].
It would havc bccn absolutely impossible for hirn to do so if the Bodhisattva had
not surnmoncd him. Good man, the Bodhisattva thought when sitting under thc
'Who
bodhi-tree, is supreme, the most honored onc in the four continents?To
whom do the four conrinents belong?' Immediately, thc Bodhisattva knew that
Pipiyan, the demon king, was the most honored one in the Realm of Desire. He
'Now,
thought: if I battle with the demon king and hc loses,it will prove that he
and all the sentient beings in the Realm of Desire are inferior to mc. At that nme, a
multitude of gods will come together to the bodhi-tree and engender faith [in the
Three Jewels] when they arrive. Gods, demons, dragons, ghosts, spirits, gan-
dharvas, asuras,garudas, kinnaras, and mahoragaswill then cncircle the bodhi-
tree; some of thcm will bring forth supremc bodhicitta, some will aspirc to be
Bodhisattvas,and some will cngenderfaith [in the ThreeJcwels] when thev secme
[perform] the lion's sport; somc will evcn achieveliberationjust becausethey see
me.'
"Good man, with this thought in mind, the Bodhisattva emittcd from the
whitc curl betwecn his brows a light which ovcrshone thc palaceof papiyin. At
that timc, every corncr of thc billion-world universe becamc verv bright because
of the brilliance of the light. From the light came this voicc: 'The offspring of the
Sakya clan, who has left the household life to learn the path. will now attain
+f+ ON Srrllrur MEaNs

supreme enlightenment. He will transcendthe realm of demons, overcome de-

mons, and decrcasethe number of future demons. Now he is fighting with Pa-
piyan, the demon king.'
"Good man, having heard the voice, Pipiyan bccame extremcly worried,
and felt as if an arrow had been shot into his heart. Then he ordered his four kinds
of soldiers,asmarching in a file thirty-six leagueslong, to come besiegethe bodhi-
tree in order to causethe Bodhisattva troublc. At that time, the Bodhisattva abided
in great kindness, great compas_sion, and.great wisdom. By virtuc of his wisdom
he beat the ground with his golden-hued hand,,31d soon the demons were dis-
persed. After the demons had been dispcrsed,eight trillion four hundred billion
gods, dragons, ghosts, spirits, gandharvas,asuras,garudas,kinnaras, mahoragas,
kumbh-r.rdas, and so forth brought fbrth suprente bodhicitta, bccausethey saw the
awcsomc virtue, exquisitebody, handsomefeaturcs,and dauntlcssstrength of the
Bodhisattva. This was the ingenuity practicedby the Bodhisatrva-Mahisatrva.
"Why did the Tath-gata rcmain sitting cross-lcgged, looking up ar the bo-
dhi-trcc without blinking, fbr seven days and seven nights? Good man, ar thar
time, some gods in the Realm of Form were cultivating ultimate quiescence.They
were very glad to seethc Tathegatasitting cross-legged,and thought, 'Now, let us
try to find out what S.amar-raGautama'smind restson.'The gods could not locate
a single thought i' the Tathagata'smind after sevcn days and seven nights of
scarching, so they became doubly joyful. Thirty-two thousand of thcm brought
forth supreme bodhicitta and made this vow: 'we will in a futurc life achicvesuch
quiesccncethat we can look up at a bodhi-trec [in the samc way.l'Hence, after thc
Tathigata had attained thc path, hc remained sitti'g cross-lcgged,lookrng up ar
the bodhi-trec without blinking, for seven days a'd sevcn nights. This was the
Tathtgata's ingenuity.
"Since thc Tathagatacultivatcd countlessdccdsand vows to givc all senticnt
beings thc joy of liberatio'when he trod the Bodhisattva-path,why did hc reach
the Dharma only after Brahma had askcd hinr to do so? Good man, the Tathagata
knew that many gods and humans took rcfuge in Brahma and held him in estecm,
becausethcy thought that Brahma had crcatedthem, that hc was thc most vcnera-
ble being in the world, and that no one exccpt him could creatcthe world. Good
man, at that moment, knowing this, the Tathtgata thought, 'Now, I should wait
for Brahma to ask nre to tcach thc Dharma. If Brahma bows to mc, then the
senticnt beings who take rcfuge in him will all takc refuge in me and say ro one
anothcr, "Brahmi asked the Tathagatato teach the l)harnra. Hc truly did so."'
"Good man, bccausc the Tathigata had great, awcsontc virtuc, Brahml
came to him and askcd him to teach the I)harma and turn thc l)harma-whecl.
Good nran, if I had not throu€lh my miraculous powcr causedIlrahma to ask me,
he *'ould not havc conre to ask, becausehe had no intcntion of doi'g so. Good
man. irr order to causcthe senticntbeings u'ho took refugc in Rrahma to part with
him. it \\'as necessaryfor the Buddha to wait for Brahma to make his rcquest:
 ON rsr PAnarurrAor lNcrNurrr- .155

BrahmS's action proved thc exccllenccof thc Buddha. Good nran, lvhcn llrahn-ra
askedthe Tathagatato turn thc Dharma-u.hcel,six million eight hundred thousald
gods of the Brahnia Heaven brought forth supremc bodhicitta a'd said, 'Hc rs
really a Buddha. Hc is suprcme, the most vcncrablcof senticnrbcings.'They macle
'I
this vow: will in some f-uturelifc achicvethc same vl,isdomand awcsomc virtuc
thc Buddha has achieved.'This was the Tathlgata's ingcnuitv.
"Good man, I havejust spokcn about thc causesanclconditions of malifest-
ing the ten deedsaeto scntient beings. Lr performi'g thcsc ten deeds,thc Bodhi-
sattva, thc Tathigata, manifcstcd ingcnuity. Thc wise alone can understand this.
Good man, you should not think that thc Bodhisattvanlust have comnrittcd some
transgressions,evcn the slightestones. It would have bccn absolutelv impossiblc
for thc Bodhisattva to sit on the bodhi-sitc and attain suprcnle cnlishtenment if hc
had do'e a'y unwholesomc thinss, evcn thc slightcst o'cs. why? Becausc,good
man, thc Tathigata has achicvedall wholesornedharnrasand severedall ulrvholc-
sofile oncs. He is free liont sarhslra,karmic results,and forcc of habit: it is abso-
lutcly impossible that hc has not yet eradicatedany of them, let alonc that he is
hindered by karmic rctributions. Good ma', lor thc sake of senticnt beings who
said there was no karrlic rctribution and did not bclieve in it, the Tathagata
appearedto crcatc causcsand conditions for'karn-ric retribr.rtions.'Heactuallv had
no karmic retributions, but rnanifcstedthem to scnticnt bcings, so that thcy could
'Evetr
think, hc, the King of L)harnra,wrs subjcctto karnric results,lct al6nc other
sentierltbcings.'s()
"Good man, thc Tathagata docs nor have a'y karmic hi'dranccs.
As a'
illustration, supposea well-learncdtcacherof children rcadsto them some chapters
ofa book. He does so not bccausche does not urdcrstand the book, but bccausehe
thinks that thc childrc' will follow his examplc and read. In likc manncr, good
man, the Tathtgata, who has learned all dharnras wcll, says certain words and
makes certain nranifcstations[trot bccausc he still has karmic hildralces. but]
bccausehc wants to causcothcr scntier-rt beinss to pcrfornt purc deeds.
"Good man, as an illustratio', consider a great doctor who can
cure all
diseases.Hc may take some bitter nrcdicinc in thc prescnceof his patientsthoush
he himself is not ill, so thar, having sccn rhis, thc patients nray also takc the
medici'e and be hcaled of their diseascs.Similarly, good man, thc Tarhisata has
cured himself of all thc discasesof defllcrnents,and is not
Ikarnricallv] obstructed
at all. Howevcr, he can nranifestanything, and so may appearto underqo ccrtair-r
retributions for certain'cvil karrnas'in order to causcsenticnt bcinqs to pcrtorm
pure dceds and to be frec lrom all bodily, verbal, and mental karnric hipdrapces.
" G o o d m a n , a s a n i l l u s t r a t i o ' , c o n s i d e rt h e w c t n u r s e o f a ' e l d c r ' s s o n . F o r
the sakeof thc baby committcd to hcr carc becauseof his parcnts'lor.etbr l-rim,she
may take bitter mcdicine without having any ilhrcss.She drinks thc birtcr nrcdicinc
becauscshe wishes to ntake hcr milk pure. In like manner, eood man, the Tatha_
gata, Father of All thc worlds, doesnot fall ill, but may appcarto bc ill in order ro
.156 ON Sxrrlrul MraNs

teach the serltiellt bcings rvho do not knor". karmic results; hc may appear to
receiveparticular resultsof particularkarmas, so that, afier hcaring5
oI this, sentient
bcings may be frightened and not do any morc cvil dccds."
The Buddha told llodhisattva Superior Wisdorlr furthcr, "Good man, in the
era o[ DrparhkaraBuddha, there wcre five hundrecltradcrs who \l,'cntto the occan
to scck precious trcasures.Good man, with thc tlve hundrcd tradcrs, there was a
rvicked man who was trcachcrousand ollcn did evil things remorsclessly.He was
skilled at dcvising strategies.This robbcr constantly dcprived others of thcir pos-
sessions,though he looked likc a tradcr. When he was in the samc ship with the
other traders, he thought, 'These tradcrs have acquircd many prccious trcasures.I
should kill thcm and return alone toJarnbudvipa r.viththc loot.'With this thought
in mind, he deciderdto kill thcm. Good rnan, at that timc, thcrc was a man named
Great Compassion, rvho u.as thc lcadcr of thosc traders. In a dre;nr, a sea-god
appcarcd to him, saying, 'Anrong your people, there is a wickcd man with a
certain appcarancewho is a robbcr and often stealsfrom othcrs. Now hc has the
evil intention to kill thcsc fivc hundrcd mcn and return alonc to Janrbudvipa with
thc prccious treasurcs.If this wicked man carriesout his intention to kill thesefive
hu'drcd men, hc will perform an cxtrcmely evil karma. Why? Becauscall these
flve hundred nlcn arc Bodhisattvaswho do not regressliom thcir advancctoward
supreme cnlightenment. If this wickcd nran kills the tsodhisattvas,lbr this grave
offbnse he will rcrnain in hcll for as long as the period of time from the momcnt
thcse tsodhisattvasbrorrght fbrth bodhicitta to thc n]omcnt they will attairi su-
prcnrc cnlightenment. You are their leadcr. You nray dcvise a skillful means to
prcvelrt this u'icked man from falling to the hclls, and also to savethc lives of these
five hundrcd Bodhisattvas.'
"Good man, Great Compassion, the leader, thcn thought, 'What skillfui
mcans should I devisc to prevent that wicked man from falling to the hells and
savc the lives of thc five hundred Bodhisattvas?'Though he thought in this way,
hc told nobody about it.
"At that timc, they werc waiting for thc wind, which was expectcdto come
in seven days to bring them back to Jambudvrpa. Aftcr scven days had passed,he
'There
thought, is no way to savethe livcs of thesefivc hundred personsexcept to
put tiris wicked rnan to dcath.' Thcn he thought furtl.rer, 'lf I tcll these five
hundred pcople about him, they will hate this wickcd man and kill him them-
sclvcs, and then they will fall to the nriserableplancsofexistencc.'
"Good man, Great Compassiorr,thc lcadcr, then thought, 'l should kill him
rn,vself'.Though I may fall to thc miserablc plane of hell and undergo suffcrings for
hundrcds of thousarrdsof kalpasbecauscof killing him, I am willing to bear those
sr.rftcrings,but I will not lct this wickcd man kill thcsc fivc hundrcd Bodhisattvas
anclsuffer in hell for that evil karma.'
''Good
man, at that time, the lcader Great Compassion took pity on that
u'ickcd nran and devised a skillful ncans. Thinking to himself, 'I will kill this
wickeri man bccauseI want to protect thcsc five hundrcd people,'hc killed the
 ON lnr PAn,rurrA or lNcrNurry 157

wickcd man with a spear. I' the end, the traders rcturned to
Jambudvipa safc and
sound.
"Good man, you sbould not harbor any doubt.
Thc readerat that rrme \,!,as
no other than myself, and the five hundred traders were the five
hundred Bodhi-
sattvasof the worthy Kalpa who wiil attain suprenle e'lightcnment
during this
kalpa.
"Good ma', becauseI used inge'uity out of grcat compassion
at that time, I
was ablc to avoid the suffcring of onc hundrcd thousand kalpas
of sarhsara,and
that wicked nlan was rebor'in heaven,a good pla'e of cxistence,
aftcr dcath.
"Good man, now you shourd know this was
o'ly a display of the power
of thc Bodhisattva's ingcnuity. Do not thi'k that the Bodhisattva
could reccivc
obstructive karmic retributions a'd yet avoid the sufferi'g of hundrcds
a'd thou_
s a n d so f k a l p a so f s a r h s a r a .
"Good ma', for the sake of all sentient bei'gs,
thc Tathigata as a skillful
nlca's appeared to be pierced by the thor' of a khadira
trce [as an apparenr
retributio' for killing thc man with a spearl. Good man,
oncc a khadira rhorn
piercedthe foot of the Tathigara, and you shourd know, good
man, that rr was the
Buddha's miraculous power causingthe thor' to piercehis foot.
why? Becausethe
T'athagata'sadamantinebody cannot be in any way damagcd
"Good man, once in the past, in Sr'vasti,
therc were twcnty personswho
hacl cornc to their last cxiste'ce in sarhsara.Each of the
twenty p"rror-r, had one
e'cmy, and eachencmy thought: 'pretendi'g to be his closefriend,
t will go to his
house and kill him, without telling anyone about it.'
"Good man, at that time, becauseof the
Buddha's miraculous powers, the
twenty persons who had come to thcir last existence in sarhsara,
alor-rgwith their
twenty cnemies, cante to the place where the Buddha was staying.
"Good man, in order to subdue thesc forty
persons, the Tathieata said to
Mah-maudgalyiyana in the prescnccof the assembly,'A khadira
thor"n will now
emerge from the ground and pierce my right foot.,
"Thereupon, the thorn came out of thc ground
to a rength of one foot.
Bcforc it reached the Buddha's foot, Mahimaudgalyayana
'world-Honored said to the tsuddha,
one, let me pul this thorn out of the ground and thror,",
rt ro
another wcrld.'
"The Buddha told Mahamaudgaryayana,'This is
beyond your powcr. The
khadira thorn is herc, but you cannot pull it up.'
"Then, Mahamaudgalyayana took the thorn
and pullcd it with aI hrs dir.ine
strength. The whole billio'-world universe shook violently
a'd all thc r.vorlds
were lifted up, but the thorn did not move a hair's breadth.
"Good man, at that time, by his miraculous power,
the Tathaqataascended
to the Heaven of the Four [Deva Kings], but the khadira thorn went
wih hrm. Then
the Tathagata went up to the Heaven of the Thirty-Three,
the yama Heaven, the
Tusita Heaven, the Nirminarati Heaven, and the paranirmita-Vaiavartin
Heaven,
but the thorn went with him to those placcs, too; it was the
same even when he
458 ON Sxrrlrur MEaNs

ascendedto the Brahma Heavcn. Then, thc Tathigata returncd from the Brahmi
Fleaven to his seat i'r Sravastr,but the thorn came back with him, jutting toward
him. Then, the Tathagataseizedthc khadira thorn with his right hand and, placing
his left hand on the ground, trod upon it wirh his right foot. Thereupon, the
whole billion-world universe shook violently. Sccing this, the Venerable Ananda
rose from his seat, bared his right shoulder, and paid homage to the Buddha; rhen
he joined his palms toward the Buddha, and askcd, 'World-Honored One. what
karma did you perform in your past livcs that you receive this retribution now?'
"The Buddha replied to Ananda, 'ln onc of my past lives, on an occan
voyage, I picrccd a man to death with a spear. Ananda, becauscof that karma, I
'
received this retribution
"Good man, after I had explained this karma, the twenty cnenties who
wished to kill the twenty persons thought, 'Everr rhe Tathagata, the King of
Dharma, has to receivesuch a retribution for his ncgativc karma: how can we be
exempt frorn karmic results?'
"The twenty cnemiesrose from thcir seatsinstantly, bowcd down with their
heads at the Buddha's feer, and said, 'Now, in the presenceof thc Buddha, we
rcpent our fault and darc not hidc it. world-Honored one, wc maliciously in-
tended to kill twenty persons.Now, we rcpcnt it in earnestarrd dare not hide it.'
"Then, for the sakc of these twenty e'emies, thc Honored O'e discoursed
on thc conditions of the perfornranccof karmas and the exhaustion of karmas.
Having heard this doctrinc, the twcnty enemiesacquireda right understandingof
the Dharma, as did forty thousandothers. This was the reasonwhy thc Tathagata
appeared to havc his lbot hurt by a khadira thorn. This was the Tathasata's
ingenuity.
"Why did the Tathigata once ask the doctor Life-Giving for a blue lotus
flower,sl smell it, and swallow it, though he was'ot ill? Good nran, not long after
the Tathigata composed thc precepts for liberatio', there were five hundrcd monks
who had come to their last cxistence in sarhsaraand who had often cultivated the
path in secluded forcsts. These monks were af{lictcd with a diseasewhich could
not be cured with the stale medicine they had, but they did not seek or take other
medicine, becausethey kept the Buddha's preceptswith respcctand care.
"Good man, ar that time, the Tathigata thought, 'What skillful mcansshould
I devise to givc them pcrmission to takc other medicinc?' If the Tathigata gave
them permission, those monks would seek and take another medicine
[which
could cure them]. If the Tathigata did not give them permission, future monks
would break the noble law [when they take good medicines]. Hence, the Tathigata
as a skillful means asked the doctor Life-Giving for a blue lotus flower, smelled it,
and swallowed it.
"Then, a god of the Pure-Abode Heavens2went to those monks and said,
'Virtuous
ones, you may seekanother medicine. Do not die of sickness.'
"Those monks said, 'We dare not disobey the instructions of the World-
Honored one. If we disobey his instructions, we will feel terrible. we would
 ON rne PAnaurrA or INcrNurry .159

rather die than disobey the instrucrions of the Buddha. lve will not scek a life-
prolonging good medicine.'
"After they had said so, thar god said, 'Virtuous ones, rhe Tath-gata, the
King of Dharma, has himself sought a llood medicine,rejcctingstalcones. virtuous
ones, you may seek another mcdicine Iwhich rvill cure you].
"Having heard thesewords, the monks no longer hesitatedto seek and take
the good medicine, and thus they were healedof their diseasc.Lessthan sevcndays
after they had recovered fron'r their illncss, they realized Arhatship. Good man, if
the Tathagatahad not taken other medicine, the monks would not have done so,
either. If they had not takcn other medicine, it would have bcc' impossible for
them to get rid of thcir ciisease, scvcr their defilements,and rcalizeArhatship. This
w a s t h e T a t h a g a t a ' si n g c r r u i t y .
"Why did thc Tathagata once enter the city to bcg for food and rhen comc
out with his bowl empty? Good man, the Tathagatais frcc from karmic hindrancc.
At that time, the Tath-gata had pity on future monks. Thosc monks who enter a
city or a village to bcg for food but are given norhing becausethey lack blessings
and merits will think: 'Even the Tathagata, the World-Honored One, who had
achieved [all] rncrits, oncc entered the city to bcg for food but came out with his
bowl cmpty; not to speakof us, who havc few good roots. We should nor bccome
worried or annoyed just becauscwhen we beg for food we arc not given any.'
This is why the Tathagata appearedto enter the city to bcg for food and appeared
to comc out with his bowl empty.
"Good man, if you say that it is bccausethe dcmon king papiyan
[by
himselfl confuscd the minds of the elders a'd brahmins in the city, so that they did
not give the Tathagata even a handful of food, good man, do not think so! Why?
Because the demon king Papiyin could not have prevented the Tathagara from
receiving food. At that timc, the Buddha by his miraculous powcr caused the
demon king Pipiy-n to confuse the minds of the people in the city. The demon
king could not have done this by his own power.
"At that time, I was completely free from karmic hindrances. In order to
teach sentient beings, I appeared to comc out of the city with my bowl empty.
When I and my assemblyof monks were not given any food, the demons and gods
'Do
all thoughr, the tsuddhaand the monks become worried when they acquire'o
food?' That night, when they saw the Buddha and monks, thcy found that the_v
were not worried or annoyed at ali, and that they were neither elated nor de-
pressed,Geling just as they had felt before [they had begged in vain]. Good man,
seeingthis, seven thousand gods began to respectand havc faith in the Tathagata,
whereupon I explained the Dharma to them. As a result, they obtai'ed the clear
Dharma-eye regarding all things.
"Good man, a little later, some of the brahmins and elders hcard that the
World-Honored One had great, awesome virtue; so, filled with sincere admira-
tion, they went to seethe Buddha, bowed down with their headsat the Buddha's
feet, and repented their faults. The Tathigata then taught them the four noble
 460 ON Sxrrrrul MEaNs

truths. As soon as he cxplaincd the Dharma, twcnty thousa'd personsacquiredthe

clear Dharma-eye regarding all things. This is why thc Tath-gata cnrered the city
to beg for food but came out with his bowl enrpty. This was the Tathagata's
ingenuity.
"why did ciiici-Manavika, a brahmin woman, tic a piece of wood
to hcr
belly and slandcrthe Tathrgata, saying, 'lt is SramanaGrutr'r.,, who has made me
pregnant. Hc should supply me with clothing, bcdding, food, and drink,? Good
man, the Tathagatahad not the least karmic hindrance regarding this evcnt; if he
had had karmic hindrance fin the form of that brahmin woman], he could have
thrown hcr to a place as many worlds away from here as the sands of the Ganges.
However, as a skillful means, the Tathagata manifested this karmic hindrance to
teach ignorant senticnt beings. why? In thc futurc, there will be monks who take
refuge in my Dharma and leave thc houschold life to learn the path. Some of them
may be slandered.Becauseof this, they might Gel ashamcd,dislike the Buddha-
Dharma, givc up discipline, and rcturn to the lay life. However, now, when
sla'dered, thesemonks will think of the Tathagara:'Even the Tathagata,who has
achieved all wholcsome dharmas and possesses great, awcsomc virtue, was slan-
dered; how can wc avoid being slandercd?' T'hirrki'g thus, they will not feel
ashamcd,and will be able to cultivate wonderful, purc conduct.
"Good nan, bei'g always wrapped in cvil karma, thc brihmin woman
ciiici-Mirlavika was faithless in characrcr;and rrot beir.rgsubdueclby the Buddha-
L)harrna, she was wrapped in cvil karma even more. She slandered others even in
hcr dreams a'd fclt happy becauseof it when she woke up. This woman would
havc fallen to the hells after death. Good man, by special inge'uity, I was able to
bc the woman's savior, ridding her of her evil karma and delivering her from
sarirsara.Good man, do not think that the Tathagata will not save certain persons.
why? Becausethe Tathagata rrears all sentient beings impartially. This was the
Tathagata'singenuity.
"why did somc brahmins kill Sundari,s3the brihmin woman, and bury her
in a moat of the Jeta Grove? Good man, at rhar time, the Tath-gata knew all about
this but did not say a word. The Tathigata has achieved rhe mind of all-knowing
wisdom and is obstructed by nothing. By his miracurous power, he could have
causei the knifc not to run into the woman's body, but he knew that the life of
Sundari would come to its end anyway and [her karmal would cause her to be
killed by others for certain. So as a skillful means, he let this happen
[and did not
intervene]. As a result, the evildoings of those heretics were displayed and the
evildoers all fell to inferior places. only the Buddha knew this event
[and all its
implications] in advancc. He let the event run its own course and did not rnter-
venc, so that more sentient beings could gcnerate purc faith and increasetheir good
roots.
"At thar time, thc Tathegaradid not enter Srivasti
for seven days. During
this time, he subdued six billion gods. After seven days had passed,gods and
humans came together to his place, and the Tathagata explained the Dharma to
 ON rsl PAnalarrA or lNcrNurrv 461

the four kinds of devotces.Having heard the Dharma, eighty-four thousand peo-
ple acquircd the clear Dharma-eye regarding all thi'gs. This was the Tath-gata's
ingenuity.
"Why did thc Tathigata and the monks eat horses'wheat for three months
in the village where Brihnin Veranja lived? Good man, from the ourser, I knew
that this brahmin would certainly give up his original intention of inviting the
tsuddha and the monks and would offer them neither food nor drink, but I ac-
cepted his invitation and wenr to his placc on purposc. Why? I did this for
the sake of fivc hundred horses.Thc five hundrcd horseshad already learned the
Bodhisattva-vehicleand had made offerings to past Buddhas, but becausethey had
associatedcloscly with bad fricnds and performed evil dccds, they were born as
animals. with thc fivc hu'dred horses, there was a large o'c named Sun-Store,
who was [actuallyl a great Bodhisattva. In his past lives, when he was a man,
-BodhisattvaSun-Storc had already persuadcdthe fivc hundred horses to bring
forth bodhicitta. In order to deliver them from sadrsara,he appearedto be born
as a horse. Becauseof the awcsome virtue of the largc horse, thc five hundred horses
remcmbered their prcvious lives and regaincd their lost aspirations for bodhi.
Good man, out of pity for the five hundrcd llodhisattvaswho were born as horscs,
and to er-rablethem to be liberatcd from the plane of animals, thc Tathagata
acceptcd thc invitation given by the brihmin, though hc already kr.rew that he
would meet with bad trearmcrlr.
"Good nan, at that timc, thc five hundred horsesatc half of thcir wheat and
gave the othcr half to the monks, and thc large horsc offered the Tathagatahalf of
his wheat. For thc large horse had explai'cd the Dharma to the five hundred
horsesin a horsc'svoice; hc had also taught thern to rcpent their own misdeedsand
to pay homagc to the tsuddha and the monks, and had said, 'you should offer half
of your food to thc monks.'
"After they had rcpented thcir misdeeds, thc fi.r.'ehundred horses engendcred
pure faith in the Buddha and thc Sarirgha. Three months later, thc five hu'dred
horses died and were rcborn [as gods] in the Tusita Heave'. Soon after that, the
five hu'dred gods descendedfrom the heaven to the Buddha's dwelling-place ro
makc offerings to the Tathigata. Right then, the Tathigata explained the Dharma
to them. Having [agai'] heard thc Dharma, they subdued thcir minds rvell. In
thcir future livcs, they will first achieve Pratyekabuddhahood, and the' u'ithout
fail will attain supreme enlightenmcnt. In his future livcs, the large horsc Sun-
Store will make offerings to countlessBuddhas and achievethc thirrv-sc\.enwavs
to bodhi. Aftcr that, he will become a Buddha namcd Skillful Subduer Tathasata.
the Worthy One, thc Supremely Eniightcned One.
"Good man, thcre is no dclicacyin the world which the Tathagatadoes not
cnjoy. Good man, Aven if the Tathagataate grass,a pieceof wood, a clod of earth,
or a broken tile, no dish in the billion-world univcrse would be as deliciousas the
grass,the piecc of wood, the clod of earth, or the broken tile caten by the Tathi-
gata. Why? Good man, because the Tathagata, the Great Man, has attained the
 462 ON Srrrlrur MraNs

supreme taste among all tastes. Even when the Tathagata eats the coarsestfood, it
tastes better than any celestial ambrosia. Good man, thercfore, you should know
that the Tathagata'sfood is the best and the most wonderful.
"Good man, at that time, Ananda felt grief-strickenbecausethe Tathigata,
who belonged to the royal casteand had left the household life to follow the oath.
a t e h o r s e s ' w h e ajtu s t l i k c l o w l y p e o p l e .I p e r c e i v e dw h a t A n a n d ah a d o n h i s m i n d .
Thereupon, I gave a grain of whear to him and said, 'Try this grain of wheat and
see how it tastes.'
when Ananda tried it, he found ir marvelous and said to the tsuddha,
'world-Honored
one, I was born and brought up in a royar family, but I have
never before experienced such a good tastc.' For sevcn days and seven nights after
he ate that grai' of wheat, Ananda did not car or drink anything and was free of
hunger and thirst. Therefore, good man, you should know that this was the
ingenuity of the Tathigara, nor his karmic hindrance.
"Good man' some precepr-keepingdramanasand brahmins
may accept a
pcrson's invitation as I did, but, after learning that their misled and confuscdhost
will not give them anyrhing, they may refuse ro go to his house. Lest they should
do this,sathe Tathagata demonstraredthat he would definitely go to a parron,s place
once he had acccpted his invitation. He did so also becausehe wished to manifcst
the existenccof karmic results.Good man, it should bc known that, as a rule, even
if the T'athSgatais offcrcd nothing to ear whcn he is invited, he will not let the host
fall to the miscrable planes of existcnce.
"Good man, of thc five hundred monks who, together with the Tathagata,
ate horses' wheat during that summer retreat, four hundred had cnqendered carnal
desirc becausethey had seenmany attractivcss[women]; if they had caten fine food,
that would o'ly havc added to their desirc. Since they only ate coarsefood, they
were not overcomc with desirc. Three months latcr those nonks werc relcased
from carnal desire and rcalized Arhatship. Good man, in ordcr to subduc thc four
hundred monks and savethe five hundrcd Bodhisattvasfrom the plane of animals,
thc Tathigata, by thc powcr of ingenuity, ate horses'wheat for threc months. This
was not thc Tathigata's karmic rctribution, but his ingenuity.
"Why did the Tathagatasay to the clder Kadyapa,,My back is
aching; you
discoursc [on my behalfl on the scven factors of enlightenment,' whe' he was
explaining discipline on thc fifteenth day of a month? Good man, at that tinle,
sitting in the assembly were eight thousa'd gods who subducd thcmselveswith
the Srtvaka doctrines. Good ma', tl.resegods had bec' taught by Mahak-syapar'
their past lives. They took refuge in the tsuddha, tl-rcDharma, and the Sarhgha,
and did not lose self-control. They had often heard Monk KiSyapa explain rhe seven
factors of enlightenment. clood man, cxcept for Monk Kidyapa, no one could
ha'c madc thosc gods understandthc doctrine, not even hu'drcds ofthousands of
Buddhas. At that timc, Kijyapa explained the scven facors of enlightenment l.r
detail to thc gods. After they had heard the doctrine explaincdby Monk Kiiyapa,
thev acquircd the clear Dharma-eye.
 ON rrrr PAnarurrAor lNcrNurry 463

"Good man, if diseascdsentient beings cannot go to the place r.vherethe

Dharma is taught to listen respccrfullyto it, they should think, 'The Buddha is thc
King of Dharma. Even he was cured of his sicknessby hearing the sevenfactorsof
cnlightenment;how can we not go to hear thc Dharma and show respectfor it?'
"Good man, in ordcr to subduc the gods, to rid pcople of their suffcrings,
and to manifest respcctfor the Dharma, thc Tathagatasaid, 'Kaiyapa, my back is
aching. You discourseon thc scven factors of enlightennlent.'Why? Becausethe
Dharma should be revered. Thc Tathigata does not have a coarse,weighty body
madc of the four clements;how can hc be afflicted with a disease?This was the
Tathagata'singcnuity.
"Why did the Tathagatasay, 'My head is aching,'when thc Sikva clan rvas
defeated?Good man, some senticntbeings said, 'The World-Honored One cannot
benefit his clan; he does not take pity on them or wish to give thcnr securitr,.Since
he left the household life, he has had no fccli'g for his clan and no dcsire to save
a'd protect thcm.'These sentient beings said so becausethey did not know thc
lbcts. Good man, the Tathagatahad transccndedall suffering. Howcver, knorving
those sentientbeings' thoughts, he sat under a withcred tree and said that his head
was achi'g. Good man, when I said to Ananda that my hcad was aching, there
wcrc tirrce thousand gods preser-rt in the asscmbly who held the view of nihilism,
as well as numberlessscnticnt bcings who were inclined to kill. In ordcr to mani-
fest the existcnccof karmic hindrancesto those gods who held thc view of nihilism
and those bcings rvho delighted in killing, the Tathagata said, 'rlecauscI [once]
enjoyed sceinga person kill, now I suffer from a headache.'After I said thrs, scven
thousand hurnans and gods were subdued.This was thc Tathagata'singcnuity.
"Why did the Tathigata remain parienr whcn the brihmin Keen Mind re-
vilcd him with five hundred kinds of abusivewords? Good man, by his miraculous
power, the Tathagatacould have thrown this brahmin to anothcr world; he also
could have made this brahmin unable to utter a singleabusiveword. Good man, at
that time there werc many gods and humans in the assembly.They saw that thc
Tathagata could put up with this bitter abuse without saying anyrhing u1 rerorr,
and that the Tathigata felt just as hc had felt before he was reviled, with a nind of
equanimity, bcneficence,and patience.Thereupon, four thousandpersonsbroueht
forth bodhicitta. All this was perccivedby the Tathigata. Furthermore, good man,
when the brihmin Keen Mind had revilcd the tsuddha with five hundred ki'ds oi
abusivc words and found that the world-Honored one remai'ed equaninrous,rhe
brahmin's mind bccame filled with faith a'd respcct.He took refuse in rhc Bud-
dha, thc Dharma, and the Sarhghaand pianted the root of libcration. This s.as the
'lath-gata's
ingcnuity.
"Good man, Devadattas6and the Bodhisattva havc bccn born in thc same
place in every lifctime. This is also a skillful means of thc tsodhisattva. why?
Becauseof Devadatta, I have fulfilled thc six paramitas and benefitcd countless
sentientbcings. How can this be understood?Good man, in a past age, [when thc
Bodhisattvawas a king,] tirere were sentientbeingswho cnjoyed thcmselvcsheart-
 On Srtlltur- Mr,rNs

ily, but did not know how to give or to whonl to givc, and the Bodhisattva
wishcd to teach them to practice giving. Devadatta, who becamejealous of the
Bodhisattva, went to see him and asked for his capital city, wifc, childrcn, hcad,
eyes, hands, and feet. The tsodhisattvagavc hirn all these gladly. At that timc,
incalculablenumbers of sentientbeingsbecamecheerful,and believcdin and undcr-
stood giving whc' they saw thc Bodhisattva give i' this way. They said, 'l will
practicegiving just as the Bodhisattva docs, so rhat I may attain bodhi.,
"Good man, once, knowing that thc Bodhisattva kept thc preccptspurely,
Dcvadatta tried to causerhc Bodhisattva to brcak them, but the _tsodhisattva did
not violate any of them. when countlcsssenticnt beings saw the Bodhisattvakeep
thc prccepts they followed his example and did so themsclves. The Bodhisattva,
who kept the precepts,harborcd no malice wher-rhc was dcspiscd,slandered,or
reviled by othcrs; ar such timcs he fulfilled the piran.rita of patience. Seeing the
Bodhisattva subdue his mind with patience,innumcrable scntienrbeings followed
his examplc and practicedpatic'ce. Good man, you should k'ow that Devadatta
has bencfited the Bodhisattva grcarly.5T
"Good man, recently I)evadatta, trying to kill the Buddha, relcaseda huge
drunken clephant. He also pushcd down a large boulder from the pcak of Mount
Grdhrakuta for the same purPose.All thesewere manifcstationsof thc Tathagata's
ingcnuity, not his karmic rctributions. why? Ilecausethcsc skillful means would
ber-refi
t nuntberlcss sentient beings.
"Good man, the Tathagatahas cxplaincd the causesand colditions of these
te' cvcnts,ss which werc all rnanifestations of his ingenuity, not karmic retribu-
'!?hy?
tions. Senticntbeingsdid nor know that karma brings about results.For thcir
sake, thc Tathigata manifestedthcsc karmic resultsand said, 'If you have done this
karma, you will get this result; if you have done that karma, you will ger that
rcsult. Such ar-rdsuch a karma brings about such and such a result.'Aftcr hearing
this, scntient beings would perform ccrtain karmas and refrain from othcrs; thcy
would avoid evil karmas and cultivate good or-rcs.
"Good rran, now I have finishcd explaining and revealing my ingenuity.
You should keep this a secret and not speak of it to lowly, inferior people who
havc few good roots. why? Bccausc,even Srivakas and pratyekabuddhascannot
comprehcnd this sutra, much less can lowly, inferior, ordinary personsbclieve or
understandit. ordinary people cannot lcarn ingenuity, and so thc Sltra of Ingc-
r-ruityis of no usc to them; not a single ordinary person can accepror practiceit.
"only Bodhisattvas can iearn and tcach thc doctrine of ingc'uity. Good
nan, Just as one can seecverything in a room whcn a largc lamp is lit at night, so a
Bodhisattva can, afrer hcaring abour ingcnuity, see thc path that all Bodhisattvas
tread and know what he should lcarn. For those who are skilled in following thc
Bodhisattva-path, ir is not difficult to perform the decds of all Tathagatasand
Bodhisartvaswho have alrcady reachcdthe other shore.
"Good man, I now say: if thosc good men and good wonrcn u,ho
wish to
attai' thc rvholesomedharmasof the bodhi-path hear that thc Sfitra of Ingcnuity is
 ON rsr PAnaillrrA or INclNurrv 465

taught hundreds ofthousands ofleagues away from their homcs, then they should
go and listen to it. Why? Because,if a Bodhisattva has heard this Sutra of Inge-
nuity, he will achicvc illumination and have no doubt about any dharmas."
When this sutra was spoken, the four kinds of devotees and other humans
and gods who wcrc ablc to practicethis Dharma heard and undcrstood it. How-
ever, those who werc unable to practicethis Dharma did not hcar or understandit,
though they were presentin the asscmbly. Sincethey did not even hear this shtra
with their ears,how could they explain it to others with their spccch?Becausethey
were unablc to practicc this Dharma and becausethey were not blcssedby the
tsuddha with miraculous power, they did not hear or understand this Dharma
whcn thc Tathagatacxplaincd it to the assembly.
When this sutra had bccn spokcn, seventy-two thousand persons brought
f o r t h s u p r e m eb o d h i c i t t a .
Then, the VenerableAnanda askcdthe Buddha, "World-Honored Onc, what
is this sutra called?How shall we uphold it?"
'Thc
fhe Buddha replied to Ananda, "This sfitra is callcd Paramiti of Inge-
'The 'The
nuity,' Application of Ingenuity,' or l)iscourse on Subduing by In-
gcnuity.' You should uphold it by thcsc names."
When the tsuddha had said this, Bodhisattva Superior Wisdom was jubilant,
and all the followers of thc Srivaka-vehicle,the Pratyekabuddha-vehicle,
and thc
Rodhisattva-vehicle;monks, nuns, laynren, layworncn, gods, dragons, ghosts,
spirits, gandharvas, asuras, garudas, kinnaras, mahoragas, and nonhumans ap-
plauded, [sayingl, "Exccllent, cxcellentl"
Here ends the explanationof the Sutra of the Ingenuity of the Mahayina.

NOTES

1 . A l t e r n a t e t r a n s l a t i o n ( b a s c do n t h e T i b e t a n ) : " . when a Bodhisattvawho prac-

tices ingenuity intends to givc even a handful of food as charity, he gives it to all sentient
b e i n g s . "( G . C . )
2. Literally, "good root."
3. I.e.. bodhicitta.
'awareness'implies
4. Chinese ffiWt{H: Hcre, t h c B u d d h a ' s t r a n s c e n d e n r anl i s d o m .
5 . O f f e r i n g s a r e o f t h r e e k i n d s : ( 1 ) i n c e n s e ,f l o w e r s , f o o d , e t c , ; ( 2 ) p r a i s e a n d r e v e r -
cnce; (3) right conduct.
6 . L i t e r a l l y , " H e w i l l c o n s o l eh i m s c l f w i t h t w o t h o u g h t s . W h a t a r e t h e n v o ? O n e i s
t h a t t h e r e a r c T a t h a g a t a sb e c a u s et h e r e a r c B o d h i s a t t v a s ;t h e o t h c r i s t ] . r a t h e r e a r e S r a v a k a s
a n d P r a t y e k a b u d d h a sb c c a u s et h e r e a r e T a t h i g a t a s . "
7. This relers to the Buddha.
8 . S i n c e t h e p a r a r n r t ao [ g i v i n g i s a p p l i e d t o a l l s i x p a r a m i t a s ,t h e d e f i n i t i o n o f t h e
p-ramiti of discipline given here extends bcyond keeping the precepts onesclf.
9 . K i l l i n g , s t e a l i n g ,a d u l t e r y , a n d l y i n g .
 466 ON Sxrlrrur MraNs

10. The Buddha here momentarily escalatesthe dialogue to the higher level of empti-
ness, which is the ultimate solution for purifying all transgressrons.
1 1 . T h i s i n d i c a t e sn o t o n l y v e g e t a r i a n i s m b
, u t a l s o a s c e t i cp r a c t i c e .
1 2 . L i t e n l l y , " d r a g o n , " o r " d r a g o n e l e p h a n t ; "a r e r n r o f r e s p e c ta p p h e d t o a B o d h i -
s a t t v a ,a s h e r c , o r t o a s a i n t o r B u d d h a .
13. Here wc see the great dillerence bctween the doctrine of the Hinayana and that of
the Mahiyina. The latter stressesthe importance of the tsodhisattva's compassionate and
altruistic involvement with living beings in sarhsira. He is allorved to enjoy the fivc sensuous
pleasures as long as hc does not lose his bodhicitta. The grcatest sin a tsodhisattva can
c o m m i t i s t o h a r b o r t h e S r a v a k a s ' i n t e n t i o n ;i . e . , t h e w i s h t o e n t e r p a r i n i r v e n ae v e n a t t h e
c o s t o f a b a n d o n i n gs e n t i e n tb e i n g s . ( G . C . )
14. This probably means that the Bodhisattva contemplated the earth-element of his
own body ("inner") and the earth-element of the woman's body ("outer") as identical, and
thus he penetrated the apparerrt dillerences bctween man and womall and pcrceived their
e s s e n t i asl a m e n e s s( S . L . M . )
15. Meaning his supreme enlightenrnent and acquisition of a Buddha-land.
16. She is usually called YaSodhari, thc wife of Princc Siddhirtha (who became
SakyamuniBuddha).
17. This refers to the following story:
S".iprtr.
and Mahamaudgalytyana lodgecl in a potter's housc overnight because of
rain, not knowing that there was a woman i' the placc. The woman took a bath thc
following morning, after having had a female nocturnal emission. Monk Untimcly saw her
bathing, and accuseclthc two venerable disciples of having had an allair with her. For his
wrong accusation, hc was reprimanded three timcs by the Buddha, but he did not repenr. He
suffered much the rest of his life and fell to hell after his death. (Based primarily on The Sitra
of MiscellaneousTreasures,III, Taisho 2{13,p- 461.)
1 8 . N o t e t h e e m p h a s i s h e r e o n t h e B o d h i s a t t v a ' su t t e r l a c k o f a t t a c h m e n t t o t h e
pleasureshe enjoys in the practice ofingenuity for the sake ofother beings. In actuality, this
is perhaps rather difficult before one has attained a thorough realizatio'ofenptiness.
19. Literally, "color," as alsobelow.
20. The sutra dcscribes the Bodhisattva's contemplation in dctail. Howevcr, judging
from thc sequenccof the events, his insight might bc instantaneous,inclusive of all dctails in
one moment.
21. The reason lor this is a vow made by Bodhisattva Loving Dccd, explaincd below.
2 2 . " T h e B u d d h a ' s s o n " i n d i c a t e sL o v i n g D e e d i s a B o d h i s a t t v a .
23. Literally, "purely elegant."
24. The rest of this section was originally in verse form, but since the narrarrve
resumes at this point, and since the versc is prosaic in tone, we present it as prose.
25. As noted elsewhere, the four sides of Mount Sumeru are each said to bc made of a
different precious substance. Mythology has it that when anyone nears one of the sides, he
takes on the color of that side. One side is gold.
26. The three doors to liberation are usually given as emptiness, signlessness,and
s ishlcssness.
27. The Chinese text reads here: "the foot-wide path," but that has already bcen
'the 'gate'
i n t e r p r e t e da s
One Path'. Probably is meant here.
28. These sentient beings were identified above as being Bodhisattvas themselves.
2 9 . T h i s < l u e s t i o ni s a n s w e r e db e l o w , p . 4 5 0 .
30. Here and in the lbllowing discussion, "the Bodhisattva" relers to Sakyamuni
 ON rsr PAnatrrrA or INcENurry 467

B u d d h a w h e n h e w a s e n g a g e di n B o d h i s a t t v ap r a c t i c cf o r c o u n t l e s sk a l p a sb e f o r e h i s s u p r e m e
cnhghtcnment.
3 1 . T r a d i t i o n h a s i t t h a t a t t h e t i m e o f t h e t s o d h i s a t t v a ' sc o n c e p t i o n ,h i s c o n s c r o u s n c s s
e n t e r e dt h e w o m b o f h i s m o t h e r t h r o u € i hh c r r i g h t s i d e , a n d a r t h a t m o m e n t s h c d r e a m e d t h a t
an albi4o elephant entered her body. The following birth stories are self-explanatory.
l' 32...\his paragraph has been rearranged slightly to makc sense.Scven steps were best,
presirm-atly becausescven is an auspicious and n-rysticalnumber in many religions.
3 3 . L i t e r a l l y , " s u p r e m e e n l i g h t e n m e n t , "b u t t h i s a p p e a r st o b e a c o r r u p t i o n o f t h e t c x t .
3 4 . I t i s s a i d t h a t t h e B o d h i s a t t v a ' sf a t h e r , K i n g S u d d h o d a n a .r e c e i v e da p r e d i c t i o n
from the seer Asita shortly after the Bodhisattva's birth. Thc seer noticcd the wheel-signs on
the prince's Feet,the wcbbing betwcen his fingers and toes, the white curlcd hair bctween his
eyebrows, and thc inlant's grcat vigor. The seerpredictcd that if thc Bodhisattvacould be
isolated lrorn the sight of suffering, he would become a univcrsal monarch and rule the four
continents. Otherwise, Asita prophesied, the prince would renouncc the household lile and
b e c o m e t h e T e a c h e r o f t h e w o r l d . T h c k i n g w i s h e d h i s s o n r o b e c o r n et h c g r e a t m o n a r c h , s o
h c s a w t o i t t h a t t h e p a l a c ew a s i n h a b i t c d o n l y b y y o u n g , b e a u t i f u l , a n d h a p p y p e o p l e .
3 5 . T h a t i s , t h c I l o d h i s a t t v a w e n t t h r o u g h t h e r r o r m a l e v e n t so f a n o b l e l a y l i f e , a n d
then renounced thc palace to become a Sramana, aftcrwards attaining full Uuddhahood. In
tl.ris way, he sct an examplc of renunciation for othcrs to follow. This point is emphasizcd
below.
'I'he
36.traditional explanation of this is that if his mother had not died after his birth,
it could have hindered the Buddha's going lbrth lrom the palace, since peoplc rnight have
consiclcredthe prince heartlessfor lcavingJhis mother. After her death, it is said that
Queen
Maya went to the Tusita Hcavcn, and no longer had to suller in this world. Some sutras state
ttrat the Buddha went to that heaven to preach the Dharma lor his n.rother aftcr his full
enlightenment.
3 7 . I t i s q u i t e u n d c r s t a n d a b l et h a t c e r t a i n m o n a s t i c a l l yo r i e n t e d p e o p l e o f l a t e r B u d -
dhism tried to deify the Buddha and propound the view that he was conlplctcly free ofsexual
conduct. Some pcople of our age fecl that Gautama's sexual activity with his wifc belore he
rcnounced the household life was not a blemish; rathcr, it was a nornral thing lor a married
l a v B o d h i s a t t v a t o d o , t h o u g h t h e p r i n c e m a y h a v e b e c ' f r e e o f a t t a c h m e n tt o i t . ( G . c . )
3 8 . S e en o t c 1 6 a b o v e .
39. Ya6odhara.
4 0 . T h e f o l l o w i n g s e n t e n c ca p p e a r sh e r e i n t h c t e x t : " T h e c o u r t i c r C h a n d a k a a n d t h c
s t c c d K a l t h a k a w e r e a l s o c a u s e db y t h c B o d h i s a t t v a ' sp r c v i o u s v o w s . " I t i s o u t o f c o n t c x t
h e r e . C h a r ' d a k aw a s t h e c h a r i o t e e rw h o h e l p e d P r i n c e S i d d h a r t h ac s c a p ef r o m t h e p a l a c t . a n t l
t h e h o r s e K a l t h a k a d r e w t h c c h a r i o t . S e en o r c 4 1 .
4 1. T h i s s t o r y i s a l n r o s t t o o w e l l k n o w n t o b e a r r e p e a t i n g . T h e s h c l r e r e d t f u u r c .
B u d d h a i n s t r u c t e dh i s c h a r i o t c e rt o t a k c h i n r o u t o f t h e p a l a c eg r o u n d s . T h e -p r i n c c s a u a s i c k
f i l a n , a n o l d m a n , a n d a d e a d m a n ; t h u s h e l e a r n c d o f t h c s u f f - e r i n gi n l i t c . f . h c t o t r r r h s i g h t
r v a s o l a w a n d e r i n g a s c e t i c .S o m e t r a d i t i o n s h o l d t h a t a l l f b u r v r s i o . s * . c r c n r a q r c a l l ' p r o -
d u c e d b y t h e g o d s , i n o r d e r t o i ' d u c e t h e B o d h i s a t t v ar o l e a v e t h c h o u s c h o l d l i t e .
4 2 . T h c B o d h i s a t t v ah a d m i s g i v i n g s a b o u t t h c h e a v y k a r n r i c r e r r i b u r i o n l i i s r e l a t i v c s
wor.rld have incurred i[they had felt ill-will toward thc futurc Buddha. Theretorc. he causcd
them to blarne the gods instead.
4 3 . T h i s s e n t e n c ei s o b s c u r e a n d s t r a n g e ,a n d d o e s n o t a p p e a ri n t h c T i b e t a n t c x t . l n
t h e V i n a y a , B u d d h a e s t a b l i s h c dt h e r u l c t h a t o n e c a n n o r b e c o l l c a m o n k o r n u n w i t h o u t t h e
p e r m i s s i o n o f o n e ' s p a r e n t s .H o w e v e r , B u d d h a h i m s e l f r e n o u n c e dt h e h o u s e h o l dl i l c a g a i n s t
 46fl ON Sxrnrur MeaNs

his father's strong opposrtion, showing that if one is truly determined, he can renouncc the
w o r l d e v c n w i t h o u t h i s p a r e n t s 'c o n s e n t .
44. This brahmacjrin, mentionedin Part I, *r, Srkyr-.',ri Buddhr, in a former life.
4 5 . T h e s t o r y g o e s t h a t t h e B o d h i s a t t v aa t t a i n e ds u p r c m c c n l i g h t c n m e n t o n l y a f t e r h e
g a v e u p t h e a s c e t i cp r a c t i c eo f s e l f - s t a r v a t i o n . ( S e en o t e 4 7 . )
46. The chinese words fifi, literally "rough practices," havc here bccn interpreted to
i n e a n a s c e t i cp r a c t i c c s .T h e T i b e t a n t e x t d o e s n o t h a v e t h i s s e n t c n c ea t a l l .
47. After the Bodhisattvahad endured six ycars ofaustcrities without attaining su-
p r e m e e n l i g h t e n m e n t ,h e r e s o l v e dt o r e s u m e n o r m a l e a t i n g h a b i t s . A s h e s a t u n d e r a t r e e , a
woman named Sujata approached the place, carrying a borvl of rnilk-porridge which she
intended to oller to the tree-spirit. When shc saw the tsodhisattva seated there, she was
t.trovcclby his holy appearanceand ofGrcd the food to him. Aftcr he had eaten the nourishing
m e a l , t h c B o d h i s a t t v a w e n t t o t h c b o d h i - t r c c a n d a t t a i n c ds u p r e m c e n l i g h t c n m e n t .
4 8 . S o l d i e r sn r o u n t e d o n c l c p h a n t s ,c a v a l r y , c h a r i o t e e r s a
, nd infantry.
'{9. The ten deecisof the Buddha are:

( 1 ) d c s c e n tf r o m T u s i t a H e a v e n ;
( 2 ) p u r e c o n c e p r i o ni n a v i s i o n o f a w h i t e e l e p h a n t ;
(3) remaining in his mothcr's womb;
(4) birth lronr the right sidc;
(5) renunciation of thc household life;
( 6 ) > i x y e . r r so f . r u s t e r i r i e s ;
( 7 ) c o n q u e r i n g a l l d e n r o n sa t t h e b o c l h i - s i t c ;
( 8 ) a t t a i n i n g s u p r c n t cc n l i g h t e n m e n t ;
(9) turning the l)harma-whcel antl enciuring the tcn distresses;and
( 1 0 ) c n r c r i n gp r r i n i r v l r . r a .

50. This is a central thenre in this sutra. The Buddha was exempr frorn karmic
r c t r i b u t i o n b e c a u s eh e w a s i n c a p a b l eo f c r e a t i n gb a d k a r m a . A n y a p p a r e n t" r l i s d e e d s " c o m -
mitted by him '"verc iIr fact ingenious methods to hclp other scntient bcings, and were not
evil karnra at all. However, bv his power, he callsed cvents to occur that appearedto be his
k a r n r i c r c t r i b u t i o n s . H e d i d s o , t h e t c x t s t a t e s ,i n o r d c r t o p r e v e n t s e n t i e n t b e i n g s f r o m
doubting thc law of karma. (V.S.B.)
5 1 . U s e d d 5a m e d i c i n c .
52. This relers to the fivc Pure-Abode Hcavens ofthc fourth dhyana hcaven. It is said
that those who have cradicated defilen.rcnts,the "arya saints," can be born and rcside thcre.
53. Refcrred to above as ciirca-Manavrka, the woman who accused thc Buddha of
fornication with hcr.
54. l[ they dcclined thc patron's invitation, thcv rvou]d prevenr hirn frorri acquiring
any merit at all. Also, thcy would bc breakinga promlsc.
55. Literally, "pure."
56. The tsuddha's cousin, who olic.n sor,rghtro harr.nthe Buddha out of spitc.
5 7 . T h a t i s , D e v a d a t t a , b y h i s v e r y m a l i c e , g a v e t h e B u d d h a m a r l v o p p o r t u n i r i e sr o
p r a c t i c e t h e p - r a m i t a s , a n d t o s e t a n c x a r n p l c o f v i r t r : o u s p a t i e n c ca n d c o n r p a s s i o n .I n B u d -
d h i s r n . c n e m i e sa r c c o n s i d e r e dt o b e g r c a t l y b e n c f i c i a lt o o n e ' s D h a r m a - p r a c t i c c .
58. This refers to the ten apparent afflictions, or distresses,which the Buddha faced
after hrs enlightenrnent, all of which havc been relatcd abovc.
Glossary

acarya. A teacher or guru, especially the teacher who imparts the precepts to monks or
nuns during ordination.
afllictions. See "defilements "
a g € i r e g a t e s(.S c ea l s oN u m e r i c a l G l o s s a r y ," f i v e a g g r e g a t e s . " T
) hc primary goal o[Buddhism
is to attain libcration. That which hinders liberation is the clinging to ego or self, that
is, to an cntity which is indivisible, unchanging, definite, and etcrnal. In order to
eliminate this deep-rooted clinging, three major practices are given: adherence to
precepts, practice of n.reditation,and prajfra or nonself (anatman)training.
By applying the nonself observation in deep samidhi, the deeply entrenched
clinging to self can be broken and liberation obtained.
In order to practice nonself observation, a yogi should first have a thorough,
rational understanding of how the erroneous concept of self arises, and how it can
be eliminated. For this purpose, the very tedious and awkward Buddhist formulas,
such as the five aggregates, the twelve entrances, and the eighteen elements, were
developed.
First, since the selfis considered to be an eternal, definite, and indivisible unity,
the antidote to this idea is to emphasize that there is no such entity, but instead there
are only aggregates. For instance, when we analyze the so-called self, we find only a
mo'nentary, ever-changing, flowing, psycho-physical complex of aggregates (com-
ponents). Hence, we have first the aggregate of form, which includcs all the bodilv
organs, such as the eye, ear, brain, etc. Going one step further, we examine the mental
aspects,in which we cannot find a de6nite, indivisible entity. lnstead, we find concep-
tions, feelings, impulses, and mental awareness.
Another approach to analyze the so-called self is to regard it as an illusion
created by the impact of sense-objectsupon sense-organs.One such analvsis is the
'entrances',
formula of the twelve ayatunas,literally translated as u'hich are composed
of the six sense-organsand the six sense-objects.(The six sense-organsshould not be
treated merely as biological organs. They reler to the sense-organs-consclousness
complex). For example, the "form" of an object impresses itself upon ("enters") the
eye and generates sight, and so forth with the other senses.This also includes the
mind, which has dharmas, or things in general, for its objects. The fact that the sense
data, impinging upon the sense-organs,generate mental awarenessindicates that there
 470 GrossanY

is no entity called "self" who perceivesobjects. Rather, there is a continuous, fluctuat-

ing processof seeingcauscd by the combination of various factors.
Another device is the less confusing group ofeighteen elements: the six organs,
the six objects, and the six consciousnesses.
The reader should bear in mind that the entrancesand elements do not differ in
content, but simply in the method o[ analysis. Above all, it should be stressedthat
these three major devices (the aggregates,entrances,and elements) are for the purpose
of nonself observation leading to spiritual liberation. (G.C.)
Ajita6atru. Son of King Bimbisira o[ Magadha. Abetted by the rebellous Devadatta, he
usurped the throne, imprisoned his parents, and starved them to death. After he had
conquered and annexed neighboring states,laying the foundation for the r,rnificationof
India, he became afflicted with a skin disease.Remorseful, he went to the tsuddha to
repent his sin and take refuge in him. After the tsuddha's parinirv-na, King Ajitaiatru
sponsored the five hundred Arhats to collect the Buddha's teaching. Indian tsuddhism
is greatly indebted to the converted King Ajita6atru lor its prevalence and prosperity.
'The
Ajita. Invincible One'; an epithet of Maitreya.
Akanistha Heaven. The highesr heaven in the Rea.lmof Form.
alayavijfrina. See "store consciousness.
"
all-knowirrg wisdom (Skt. sarvajna). The Buddha's wisdom of omniscience. Because the
Buddha is the embodiment of perfection, his wisdom is also perfect. lt is of two types:
vertical and horizontal. The former is penetrativc wisdom, knowing thc underlying
truth, or suchness, of all things. The latter is all-embracing wisdom, knowi.g the
forms and characteristicsof all dharmas.
A m i t i b h a B u d d h a . T h e " B u d d h a o f I n f i n i t e L i g h t , " a l s o c a l l e dA m i t a y u s . S e e c h a p t e r 1 g .
Ananda. A cousin, and long-time attendant, of Sikyamuni Buddha. Ananda w,asnoted lor
his grcat learning and was presert at most of the Buddha's preachings. He was said to
remember all the sutras, and to havc recited them at the time of their compilation.
Anithapindada, Garden of. A gardcn in the Jcta Grove near Srivasti, where Sikyamunr
Buddha gave numerous sermons. So named becauseit was donated to thc Buddha bv
the elder Anathapindada. See "Jeta Grove."
Arhat. A saint who has fully realized the truth of nonself and eradicatedall passionsand de-
sires. one who has reachedthe highest stageof enlightenment in Hrnayina Buddhism.
ansing (Skt. utpdtti or utpada).This word appearslrequently in Mahiyana texts, often in the
negative form. It denotes the appearance,production, or coming into being of a thing
or event. According to the emptincss (iunyatQ view, that which ariseslrom dependcnt
generation is by nature empty, hence all arising things are illusory (za1,aJ.
asura. A demi-god often grouped with the devas (gods) in the five planes of existence.
Asuras, though they have great good fortune, are known for their quarrelsomeness
and jealousy toward the devas. Female asurasare beautiful and male ones ugly.
A v a l o k i t e S v a r a( c h . g B e * E ) . A B o d h i s a t t v aw h o w i l l c o m e t o t h e a i d o f a n y o n e w h o
invokes his name. This Bodhisattva is the embodiment of thc comoassion of all
B u d d h a s . H e a p p e a r si n m a n y s f r t r a sa n d t a n t r a s ,a n d p l a y s a n i - p o r r a r t r o l e i n m o s t
Mahiyana activities. Avalokite6vara is worshipped in either a male or a female form in
the various Buddhist countries.
A v o d h y a . T h e c a p i t a lo f K o s a l a .

bardo (Skt. antarabhava,T)b. bar-do).The intermediate stage between death and rebirth.
b h i k s u . S e c" m o n k . "
 GlossanY 471

b h i k s u n i . S e e" n u n . "
b h u m i . S e eN u m e r i c a l G l o s s a r y , " t e n s t a g c so f a B o d h i s a t t v a . "
birth by translormation. When a being is suddenly born with all the sense-organsand lirnbs
of a complete body, without depending on anything such as an egg or a womb, he is
said to be born by transformation, or born ethereally. All hell-dwellers, devas, and
b e i n g s i n t h e b a r d o ; s o m e d r a g o n s , g a r u d a s ,a n d h u n g r y g h o s t s ; a n d h u m a n s b o r n
at the very beginning of a kalpa are born in this manner.
The Chinese For this term is {L&; it is ditficult to find an exact equivalent in
E n g l i s h f o r i t . S o m e s c h o l a r su s e ' b i r t h b y t r a n s f o r m a t i o n ' , ' m e r a m o r p h i c b i r t h ' , o r
'miraculous
b i r t h ' , b u t n o n e o f t h e s ea r e c o m p l e t c l y a c c u r a t e .S i n c c t h e n r a j o r p o r t i o n
of sentient beings arc lb1} , it cannot bc considered "miraculous" at all, or cven
magical-it is a common phenomenon in the cosmos. Wc use the term birth by
translormation'or'ethereal birth'.
b l e s s i n g s .T h e C h i n c s e t e r m i E f f , a t r a n s l a t i o no f t h e S a n s k r i tw o r d p u n y a , h a s a v a r i e t y o f
m e a n i n g s a n d u s a g e s ,a s d o k a r m a , d h a r m a , b o d h i c i t t a , e t c . , a n d i t i s i m p o s s i b l c t o
translate it correctly into English. We translate it as virtue, merit, fortune, blessing,
blessed dccd, mcritorious deed, and so forth in different conrexts. Howcvcr. the
reader should bcar in mind that nonc of these translations is a cor.npletelysatislactorv
one.
'blessing',
When translated as it should not bc understood in the theological
s c n s e ,i . e . , a s t h a t w h i c h i s b e s t o w e db y t h c g r a c co f G o d . T h c b l c s s i n g so r f o r t u n e si n
t h e B u d d h i s t s c n s ca r c c a u s e db y o n c ' s o w n k a r m a o r p r e v i o u s a c t i o n s .
b o d h i . S e e" c n l i g h t e n m e n t . "
b o d h i c i t t a . T h e t h o u g h t o l , o r s p i r i t o l - , c n l i g h t e n m e n t ( a l s o :t h o u g h t o n , o r i n , e n l i g h t e n -
ment). Gcncrally, it refers to thc initial notivation of a Mahay-na lJuddhist who
a s p i r c st o t h e a t t a i n m e n to f B u d d h a h o o d f o r t h c b e n e f i t o f a l 1 s c n t i e n tb e i n g s . A s s o o n
as one arouscs this aspiration, and makes a formal vow to carry out thc Bodhisattva's
a c t s , o n e i s c o n s i d e r e dt o b e a B o d h i s a t t v a , a ' b e i n g f o r e n l i g h t e n m e n t ' . T h i s i n i t i a l
aspiration and deternrination may be called thc "thought of enlightenr.nent." When
onc rcachesthe first stage of enlightennlent, he no longer stays in sarhsara,but is fully
absorbed in the actualization of enlightenment. Hence, like all other Bodhisattvas who
have reached any of the ten stagcs (hhnmis), hc can be said to possess "mind in
enlightenment." Bodhicitta seems to have many degrccs of profundity and applica-
t i o n , b u t t h e S a n s k r i tw o r d b y i t s e l f d o e s n o t s u g g e s tt h c s c d i s t i n c t i o n s .
b o d h i - m i n d . T h e s a m ea s " b o d h i c i t t a . "
B o d h i s a t t v a . O n e w h o a s p i r e st o t h e a t t a i n m e n t o f B u d d h a h o o d a n d d e v o t c s h i r n s e l f t o
altruistic deeds, especrally deeds that cause others to attain enlightenrnent. Sec aiscr
" b c J h i c i t t a ."
B o d h i s a t t v a i n h i s l a s t e x i s t c n c e .A B o d h i s a t t v a w h o w i l l a c h i e v eB u d d h a h o o d i n t h i s r . e r r .
l i f e t i m c . A n e x a r n p l ew o u l d b e S ; k y a m . . i B u d d h a a f t e r h e w a s b o r n a s P r i n c e S i d -
dhSrtha and before he achieved Buddhahood under the bodhi-tree.
A Bodhisattva in his last existence is different from a Bodhisattva \\'ho has
attained the candidacy lor Buddhahood in that the latter will achieve Buddhahood in
his next lifetimc. An example of the latter would be Slkyanruni Buddha rvhen he was
in the Tusita Heaven, awaiting his birth to Queen Miyi.
Bodhisattva-Mahisattva. A Bodhisattva who has reachedthe advancedstagesofenlightenmcnt.
bodhi-seat. The seat upon which the Buddha sat during his enlightenmenr, under the bodhi-
tree. All tsuddhas are enlightened upon a bodhi-seat, according to tradition.
bodhi-site. The place where a tsuddha is enlightened.
472 Grossanv

bodhi-tree. The tree under which a Buddha sits during his enlightenment. Sometimes it
s y m b o l i z e sB u d d h a h o o d .
tsrahma. The god who, in the Hindu view, created the world. In Buddhism, one of the
major gods. When uncapitalizcd, thc word indicates the corresponding god o[ any
particular world, not only the Brahmi of this world.
brahmacarin. A brahmin who practices spiritually purc acts, such as celibacy, diligent study,
rclraining from taking intoxicants, and so on. A pcrson who is undergoing the train-
ing of the first of the four stagesof a brahmin.
Brahmi Heavcn. A dhyana heaven in the Realm of Form whcre thc god Brahmi dwells,
according to Buddhist (not Hindu) tradition.
brahmin. A Hindu priest and scholar. tsrahmins havc thc highest social rank in the fourfold
caste systcnl in Hindu tradition.
'Awakened
Buddha. A Suprcrnely Enlightened One, or Onc'. According to Mah-y-na tradi-
tion, Buddha Sakyamuni is the present one in a serics of Buddhas, past and future.
Buddha-Dharma. The all-encompassingprinciple about reality as cxpounded by thc tsuddha.
S e e" D h a r m a . "
Buddha-land. A universe in which a particular Buddha dwells and teaches.
Buddha-nature. The basic, quintessential nature of sentient beings, which is identical with
the nature ofBuddha, without any differentiation whatsoever. Sentient beings wander
in sarhsSrabecausethey do not realize their Buddha-nature. The complete unfoldment
of Buddha-nature is supreme enlightenment itself. Thus, Buddha-nature is also the
sced of Buddhahoocl
Buddha-vchicle. The Great Vehicle. or Mahivina.

candidacy for Buddhahood. A Bodhisattva is said to be a candidate for Buddhahood when

he achieves the stage from which Buddhahood is only one lifetime away; that is, he
will take only one morc birth before he achievestsuddhahood.
F o r e x a m p l e , B o d h i s a t t v a M a i t r e y a , w h o w i l l s u c c e e dS l k y a m u n i B u d d h a a s
t h e B u d d h a o f o u r w o r l d , h a s a t t a i n e dc a n d i d a c yf o r B u d d h a h o o d .
'a
Another term. Bodhisattva who will achieve Buddhahood in his next life-
'a
t i m e ' , i s a n e q u i v a l e n to f B o d h i s a t t v aw h o h a s a t t a i n e dc a n d i d a c yf o r B u d d h a h o o d ' .
S e ea l s o" t s o d h i s a t t v ai n h i s l a s t e x i s t e n c e . "
causation. See "dependent generation."
clear Dharma-eyc. Thc enlightcncd vision which clearly sees the four noble truths (for
Hinayina), or the truth of the nonarising of dharmas ([or Mahayana). ln the Maharat-
nakita Sitra, this term mainly applies to Hinayana. See "Stream-enterer."
compassion. Sympathy for people who sufTer, and the will to end thcir sufferings. Maha-
yana Buddhism greatly emphasizedcompassion, along with wisdom. These two form
thc outstanding Mahiyina virtues, sometimes callcd thc "two-in-onc" (compassion-
wisdom). The infinite compassion of the Buddhas and Bodhisattvas is reflected in
their constant attempt to succor sentient beings.
c o n d i t i o n e d d h a r m a s ( S k t . s a n s & r r a )P
. h e n o m e n a w h i c h a p p c a r t o a r i s e d u e t o c a u s e sa n d
conditions; things which are transient and changeable.
c o n c e n t r a t i o n .S e e" 6 a m a t h a . "
'dcsirc',
cravine (Skt. raga or kdma). Also onc of thc major dcfilcments. The basic worldly
i n s t i n c t o f g r a s p i n g , e s p e c i a l l ym a n i f e s t e di n l u s t , a v a r i c e ,a n d g r e e d .

defilements (Skt. kleia). The passionsand ignorance that causeone to wander in sarhsaraand
hinder one lrom reaching enlightenment. Sometimes called "afflictions," which em-
 Gross.tnv 173

phasizesthe ellects of defilements. One list of the basic defilen.rentsnames six: desire,
h a t r e d ( o r a n g e r ) , i g n o r a n c c ( o r d e l u s i o n ) , a r r o g a n c e ,d o u b t , a n d w r o n g v i e w s . S e e
a l s oN u m e r i c a l G l o s s a r y , " t h r e e p o i s o n s . "
. l s o t r a n s l a t e da s ' i g n o r a n c e ' o r ' b l i n d n e s s ' .
d e l u s i o n ( S k t . r u o f t a )A
dcmon (Skt. mara). The personification of any de{ilement or negative tendency which hinders
one from practicing the Dharma. Thc bcings in the Paranirmita-VaSavartin Heaven
are also called "demons," or "celestial demons," for they are supposed to hinder
practioners of the Dharma. SeeNumerical Glossary, "four demons."
dependent gencration. Since all things in the phenomenal world are brought into being by
the cornbination of various causesand conditions, they are relative and without sub-
stantiality or sclf-cntity. From the transcendentalviewpoint, this absenccofsclf-entity
is called emptiness; lrom the phenomenal vicrvpoint, it is called dependent gerreration,
and is thc central doctrine of Buddhism that dcnics thc existencc of any form of
etcrnal or substantial being. Whcn applied to sentient beings' endlesslives in satirsara,
i t b e c o m e st h e t w e l v e l i n k s o f d e p c n d e n to r i g i n a t i o n ( q . v . ) .
ln the Mahiratnakitd Sitra, we often find passagesconnecting emptiness with
dependent generation, or causation; howcvcr, no clear explanation is provided, for the
author ofthe sfitra assurnesthat thc cr.nptincss-causation relationship is understood by
the rcadcrs. For those to whom it is not obvious, the following may be helpful:

1. All things in the phenomenal world are found to consist ofand to depend on other
t h i n g s . F o r e x a m p l e , a b o o k c o n s i s t so f p a p c r , i n k , a n d b i n d i n g . A p a r t f r o m t h e s e
parts, there is nothing to be called "book." The paper, ink, and binding, too, can
be dissectedinto nlolecules and other particles. Everything in the world is divisi-
blc, so thcrc arc no real entities. Therefore, objects are rnerely namc conglomerates
o f ' d c p c n c l c n tp a r t s w i t h i m p u t e d , n o t r c : r l , c x i s t c n c c .I n t h i s s e n s e ,a l l p r o d u c t s o f
. . l ^ ^ - , . 1r- ,u
u s p c r . rc rI L B
^ - - - .r
( r c rd t l o n a r e e m P t y .
"

2. All entities of dependent gene'ration arc pcrccivcd to exist in timc. The classic
justification lor calling thern empty from this viewpoint is that the present does not
remair.r,the past has gone, and the future has not yet come.
3. All things are in continual flux, and momentarily changing, perishing as soon as
they arise. Since things are momentary, they have no duration, and that which is
without duration cannot be said to be truly existent.
,1. From the functional viewpoint, a thing rnay also change. (For example, if we use a
chair to leed a fire, it is no longer a "chair," but "fuel.") Thus there is nothing with
real existence to be termed "chair."
5. From dilferent viewpoints, a thing may bc rcgarded in a totally different manner.
For example, what is H2O to the chemist is something to drink for one who is
thirsty, and a place to dwell for a fish. Therefore, "water" is not a definite thing, as
we would think. It is relative to the viewpoint or sphere from which it is regarded.

For these reasons, all products of dependent generation are said to be emptv.
(G.C.)

d e p e n d e n to r i g i n a t i o n . S e eN u m c r i c a l G l o s s a r y , " t w e l v e l i n k s o f d e p e n d e n to r i g i n a t i o n . "
deva. A celestial being, or god. Gods are on the highest of the five planes of exlstence ln
sarhsara,and enjoy long life and celestialplcasure. When the rewards for therr previ-
ous virtuous karmas end, however, they must lall lrom the heavens to be reborn in
other realms. Thereforc, they also suffer greatly. Buddhists are urged not to strive for
temporary heavenly bliss, but lor permanent liberation or enlightenment.
Devadatta. Cousin of Sakyamuni Buddha, whom he rivaled and attemptedto thwart. For
his wicked designs on the Buddha he is said to have been swallowed up alive in
hell; nevertheless,he is predicted to become a Buddha as Devaraja.
 474 GrossanY

deva-ear. One of six miraculous powers. Supernatural hearing is the ability to hear
the
sounds ofhumans and nonhumans, distant and near sounds, and so on. The desree of
this power differs according to one's karmic reward or yogic achievement.
d e v a - e y e .s e e N u m e r i c a l G l o s s a r y , " s i x m i r a c u l o u s p o w e r s , " a n d " f i v e k i n d s o [ e y e s . "
devaputra. Literally, "son ofthe gods," but seems generally to denote a celestialbeinq who
resides in a particular heaven.
dhrrani. 1. A synonym for mantra, spell, or incantation;2. the capability ofholding in
mind the
vast amount of the Buddha's teachings;3. extraordinary memory and comprehension.
Dharma. The teaching given by the Buddha; the moral principlcs; the truth; the all-encom-
passing principle that governs all manifestations o[ things and events; transcendental
reality. (lt is capitalized to distinguish it from 'dharma', which refcrs to any thin€i or
phenomenon.)
dharma. A thing, phenomenon, event, atrribute, being-a general term for anything
re-
g a r d e d a s a n e v e n t o r " c n t i t y . " S o m e B u d d h i s t s c h o l a r sd i s a g r e ct h a t ' d h a r m a ' m e a n s
a
thing in general, and hold that thc term denotes one of the 75 particular dharmas
mentioned in the Abhidharma literaturc. In Mahiylna texts. ho*ever, 'dharma' clearlv
denotes a thing or phenomenon of any kind.
Dharma-body- SeeNumerical Glossary, ,,three bodics of the Buddha."
dharmadhitu. Litcrally, "rhe realm of dharmas." However, in Buddhist texts it
has lour
meanings:

1. The nature or essenceof dharmas (the same as tathati), which is the unifying, u'-
derlying rcality regardedas the ground ofall things, both noumenar and phenomenal.
2. lnfinity; the all-ernbracing totality of the infinirc universes as revealcd before
the
Buddha's eycs.
3. ln certain sutras, denotes onc ofthe eighteen elemcnts: the dharma-elemcnt: that is.
the mental objects (dharmas).
4. The infinite universe per se.

The reader should bear in mind that 'dharmadhetu' may have any of the above four
meanings.

Dharma-door. A figurative term for a specific doctrine, implying that it is an entry-way

ro
understanding of the Dharma.
Dharma-eye. SeeNumerical Glossary, "five kinds of eyes."
Dharmakaya. See Numerical Glossary "three bodies of the Buddha.,,
Dharma-nature. The quintessence,or true naturc, of all things. Same as'emptiness', .such-
'reality', 'dharmadhatu';
ness', or i n s o m e s c h o o l s ,, B u d d h a _ n a t u r e ' .
dharma-nature. The apparent nature of phenomena, or the nature of a particular thrng.
Dharma-realm. See "dharmadhatu. "
Dharma-wheel. "Turning the Dharma-wheel" is a figurative expression for preaching
the
Dharrna. An eight-spoked wheel is the symbol of the Dharma
dhyena (Ch. E or ilft ). An equivalent of samadhi in Buddhism. We find thar, in many
Mahiyina sirtras, these two words are used interchangeably. Some Buddhist scholars
are of the opinion that E is exactly samadhi. The difference lies perhaps in the fact
that dhyina stressesthe unifying aspect. Samedhi is considered the hishest srate of
yogic achievement in Hinduism. However, in Buddhism there are innumerable kinds
of samadhis' In reading Buddhist scriptures, one should bear in mind that the usage of
the word samidhi is quite different from that of the Hindu tradition. Seea/so"mJita-
tion" and Numerical Glossary, "four dhytnas.',
 Glossanr 475

dhylna heavens. This refers to the four dhyina heavens of the Realm of Form and the four
dhylna heavens of thc Realm of Formlessness.Each o[ the first four contains four
heavens; together with the four formless dhy-na heavens, they total 20. According to
tradition, one who attains certain kinds of meditation will be reborn in the dhyina
heavens, but he will not stay there eternally. The dhyana heavensare still in the realms
of sarhsira.
Dhyina of the Cessation of Feclings and Thoughts. A state of pure concentration in which
one's mind and mental functions stop arising. It is achieved by parting with the
dcfilements of the formless dhyanas. The saints who abhor the latiguc of thc dis-
tracted, fluctuating mind in sarhsira can temporarily enter this dhyana, and thereby
immediately dwell in a state similar to that of nirvina. This should not be confused
with the dhyina of no thought, which belongs in the fourth dhyana heaven of the
Fonn Realm.
Drparhkara Buddha. The Buddha who prophesiedSikyamuni's attainment of cnlighten-
ment. According to legcnd, in a past lile when Sakyamuni Buddha was still treading
the Bodhisattva-path, he brought some lotus flowcrs to otTer to Diparhkara Buddha,
and spread his hair ovcr a puddle so the ancient Buddha could pass it unsoiled. Upon
doing that, he attained the Realization of the Nonarising of Dharmas and received the
prophecy of his attainmcnt of Buddhahood.
discrimination (Skt. uikalpa). Thc fundamental causeof sarhsara:the mental function of dis-
tinguishirrg things. Irr reality, all phenomena are one and empty. The phenornenal
world appears to exist as a result of discrimination. Transcendental wisdom goes
beyond discrimination, reaching the realm of equality and nondillerentiation.
dragon (Skt. naga). A mythical snakelike being, usually said to be living in the oceans.
Dragons are believed to have miraculous powers and to causerain to fall in thc world.

elenrerrts (Skt. dhatu, Ch. F ). See "aggregates"; See also Numerical Glossary, "eighteen
elements," and, in other contexts, "four clcments."
emptiness (Skt. lunyata). The void or insubstantial nature of everything; the central teaching
of Buddhisrn. Through realization of emptiness one attains liberation and the perlec-
tions of tsuddhahood. Emptiness is not a nihilistic void, but a wondrous state wherein
dynamic events and dramas can take placc. Truc realization of emptiness is a state lree
of all types of clinging, a state encompassing all and unifying all.
enlightenment (Skt. bodfil).ln the Mahayana sense,enlightenment is the awakening to the pri-
rnordial, fundamcntal truth of suchness(tathata)and to the innate Buddha-nature in all
beings. To be enlightened is to dwell in the constant, living realization of one's orvn
'
Buddha-nature, as well as that of other bcings. Seealso "supreme enlightenmenr.
entrances1Skt.ayatanaCh. y'' ). See"aggrcgates," and Numerical Glossary, "trvelve enrrf,nces.
e q u a l i t y . A " c h a r a c t e r i s t i c "o f t h e r e a l i t y o I a l l d h a r m a s , w h i c h a r e o n e , n o n d u a l , u n d i t - i e r -
entiatcd, and not to be discriminated. Equality is often illustratcd by emptv space.
ctcrnalism. See Numerical Glossary, "two extreme views. "
ethereal birth. This relers to all 1L,4 , or metamorphic births, such as those ofdevas, asuras,
h u n g r y g h o s t s , a n d i n h a b i t a n t so f h e l l , t h e P u r c L a n d , a n d t l . r eb a r d o . S c e " b i r t h b y
transformation. "

field of blessings. A figurative term for someone who is worthy' of offerings. Just as a field
can yield crops, so people will obtain blessedkarmic results if they makc offerings to
o n e w h o d c s c r v c st h c m . T h e r e a r e m a n y k i n d s o [ " { r e l d s o f b l e s s i n g s " :m o n k s , e n -
lightened beings, parents, the poor, etc., including animals.
 476 Grossanv

gandharva. A mythical spirit that leeds on lragrancc and givcs forth a lragrant odor. (]an-
d h a r v a sa r c l n d r a ' : m u s i c i a r r s .
g a r u d a . A m y t h i c a l b i r d w i t h s t r o n € 1l,a r g e w i n g s . I t l e e d s o n d r a g o n s .
g i t h i . A s t a n z a ,a s e t o f v e r s c s .
g i v i n g . S e eN u m c r i c a l G l o s s a r y , " s i x p i r a m i t a s . "
g o d . S e c" d e v a . "
g o o d p l a n c s o f e x i s t e n c e .T h e s t a t e so [ g o d s , a s u r a s ,a n d h u m a n s a r e t h e t h r e e " g o o d p l a n e s
oFexistence." Thesc beings are not subject to as much sullcring as are animals, hungry
g h o s t s , a n d h c l l - d w e l l e r s .I n t h e t h r e e g o o d p l a n e s ,o n c h a s t h e o p p o r t u n i t y t o p r a c r i c e
the Dharma; onc cannot do so in the lower states.
good roots (Skt. kuialamnla). Virtuous deeds accumulated in past or presenr lives which
- contribute to one's practice and rcalization of the Dharma.
Great Vehicle. Scc"Mahayana."

Hcave' oF thc Thirty-Three. A hcaven in the Realm of Desire, with thirty-two deva kings
prcsided over by Indra, th,s totaling rhirty-threer located at thc. summit of Mt.
Surncru.
h e l l . H e l l i n B u d d h i s m i s a c t u a l l y a p u r g a t o r y . I t i s n o t a h e l l i n t h e C h r i s t i a n s e n s e ,b c c a u s e
it is rot perrnanenr. Although the duratio' of lilc in hell may be long, depending on
the gravity of one's karrnic ollcnses, eventually it will be rcrrninarcd, and the hell-
du'eller will oncL-rrore bc born in higher planes of cxistence.

Hinaylna. "Srnall Vchicle" or "Lesser Vehicle"; thc early Buddhism. A rerm coined by
M a h a y a n i s t st o d i s t i n g u i s h t h i s s c h o o l o f B u d d h i s m f r o m M a h a y i n a . I t i s s o c a l l c d
b c c a u s et h c t c a c h i n g o f t h i s s c h o o l p u t s c r n p h a s i so n o n e ' s o w n L i b e r a t i o n , w h e r e a s
the teaching o[ Maheyana strcssesthe attainment of Buddhahood for all sentient be-
i n g s . H r n a y i n a i s n o w p r e v a l e n t i n s o u t h c a s tA s i a , w h i l e M a h a y a n a h a s s p r e a do v e r
the northern area lrom Nepal to Japan.
hungry ghost (Skt. preta). A denizen of one of thc miserable planes of existencc. Somc
h u n g r y g h o s t s h a v e h u g c s t o m a c h sw h i c h a l w a y s b u r n - i i h h u n g e r . b u t t i n y t h r o a t s
through which food cannot pass. one may bc reborn in this state if he has exrreme
grced or avarice.

i g n o r a n c e . S e eN u m e r i c a l G l o s s a r y , " t h r e c p o i s o n s . "
i l l u s i o n ( S k t . n a y a ] . T h i n g s i n t h e p h e n o m e n a lw o r l d a r e n o t r c a l o r s u b s t a n t i a l ,a s o r d i n a r y
people regard them to be. They are transient, momentary, indcfinite, insubstantial,
and subject to constant alteration. In rcality thcy are like phantoms or hallucinations.
inapprehensible. The English word "apprehend" means "to seize, to perccive, to grasp men-
tally," and so forth. The chinese phrase 6EI€ docs not cxactly mean "inapprehcnsi-
b l e , " a l t h o u g h i t i s c l o s e . 4 o J { s l i t c r a l l y s h o u l d b e t r a n s l a t c da s " u n o b r a i n a b l e " o r
"unattainable," which could apply both to the subjective perceiver or ro the object
which is perceived or graspcd. Since we are unable to find a bettcr word. we use
" i n a p p r c h e n s i b l c "t h r o u g h o u t t o t r a n s l a t eT d { 5 . H o w e v e r , t h e r e a d e r i s r e m i n d e d
t h a t w h c r e v e r " i n a p p r e h c n s i b l e "a p p e a r s ,h e s h o u l d k n o w t h a t t h i s d e n o t e st h e c o m -
p l e t c a b s e n c co f e i t h e r t h e s u b j e c t ,i . c . , t h e p c r c e i v e r ,o r t h e p e r c e i v e do b j c c t , o r b o t h .
i n c r n t a t i o n ( s k t . t n a n t r ao r d h a r a l r ) . S a c r e do r h o l y s o u n d s b l e s s c db y a B u d d h a o r a B o d h i -
sattva. By reciting mantras one may receive blessings and spiritual guidance, and
o b t a i n m i r a c u l o u sp o w e r s .
I n d r a . S e c" S a k r a . "
 Grossanv 477

ingenuity (Skt. upaya). The ingcnious, expedient, and even roundabout methods by which
a compassionate Buddha or Bodhisattva teachessentient beings and brings them to
'skillful
maturity. Also may be translated as means.'

'Continent
Jambudvipa. The of the Jambu Tree', so called because it is overlooked by a
gigantic Jambu tree growing on the summit of Mount Sumeru. Jambudvipa is the
southernmost of the four continents, supposedly the world in which we humans live.
It is said to be wide in the north and narrow in the south, shaped almost like a
triangle. We now think it probably denotcs thc sub-continent of India.

Jeta Grove. A grove near Srivasti in India, originally owned by a Prince Jeta and donated to
Sikyamuni Buddha. Site of a monastery, frequently the location of Dharma-preachings
by the Buddha.
Jiva (orJivaka). A contemporary ofthe tsuddha and an influential sponsor and protector of
tsuddhism. Son of King Bimbisara by a concubine. On his birth he is said to have
seized the acupuncture needle and bag. He became famous lor his medical skill and
w a s h o n o r e d a s t h e k i n g o f h e a l e r s . J i v a ' c a n b e r e n d e r e da s ' L i f e - G i v i n g ' .

kalpa. According to Hinduism, a kalpa is one day for Brahmi, and consists of 1,000 yugas
(1 yuga:4,320,000 years), altogether 4,320,000,000 years for mortals. However, in
Buddhism, a kalpa generally indicates the length of time between the creation and
recreation of a world or universe, spanning the period of a world's formation, ex-
istence, destruction, and nonexistence. There are dillerent interpretations of measure-
ment of a kalpa in Buddhism. It often simply denotes a very long period of time,
similar to an aeon. There are small, medium, great, and incalculable kalpas
karma. Literally, "action" or "deed." It also means the effect ofa deed or dccds that survrves
clcath and contributcs to thc formation of one's next life. The "law of karma" asserts
that virtuous or evil deedsofbody, speech,and mind will inevitably bring correspond-
ing results to the doer, in this or a [uture life. A group of people, such as a nation,
may create a common karmic power that determines their fate or destiny; the whole
cosmos and all sentient beings, by implication, are driven on and on in an endless
circle by this mystical power.
karmic result. The natural reward or retribution for a deed, brought about by the law of
k a r m a . S e e" k a r m a . "
K - S y a p a . S e e" M a h i k i 6 y a p a . "
Ka6yapa Buddha. One of the Buddhas who have appearedin this kalpa.
Kau6ika.An epithetof Sakra.
kinnara (kiinnara) A kind of mythical celestial musician. It has a horse-like head with one
horn, and a body like that of a human. The males sing, and the females dance.
Kosala. A region in ancient India divided into Northern Kosala (the modern Oude) and
Southern Kosala (the modern Central Provinces).
ksatriya. One of the four Indian castes;the warrior and ruling class.
kumbhanda. A ghost shaped like a gourd or pot; or with a scrotum shaped thus. lt devours
the vitality of men.

Last Era. The third and final era of the presenceof the Dharma in the world, when genuine
tsuddhism almost disappears. The first era is the period immediately following the
Buddha's parinirvina, when people teach and practice the true Dharma, and many can
achieve various stages of genuine enlightenment. The second era begins when the
 478 Grossanv

Dharma is taught and practiced in a "diluted" manner, but certain samadhis and
realizations are still possible. In the third era, only the appearanceof the Dharma
remains, few care to practice it, and realization is extremely difficult to attarn.
Lesser Vehicle. See "Hinay-na."
liberation. Freedom from the suflering and entanglement oFsarirsira.
lion's roar. A figurative expression to denotc the preaching of the Buddha or an advanced
Bodhisattva. Such preaching can overcome all erroneous doctrines, iust as a lion's roar
can subdue all the beastsof the jungle.
lion-throne. A glorified throne adorned by lions, on which the Buddha may sit to preach. It
is often depicted in Mahayana art.
long night. A figure ofspeech denoting the perdurable suffering and darkness ofsarhsara.

Midhyamika. The "Middlc Way" School of Buddhism, lounded by Nagirjuna and his
followers. Its tenets are mainly based upon the Prajfliparamiti Sutra group, stressing
the teaching of emptiness (nnyatQ.
Magadha. An ancient kingdonr in central India, thc center of Buddhisr:r up to about A.D.
400. Rajagrha was its capital city.
magical production. A miraculous fcat such as the creation of forms out of nothing. Some
gods and even humans can also effect magical productions. Therefore, sucir power rs
not cvidence of enlightenment.
magically produced being. A being ter'porarily created for a specific purpose by thc miracu-
Ious power ofa Buddha or high tsodhisattva. Also, an illusory being conjured up by a
rnagician.

magically produced Ruddha (Ch. ftlqp ). An illusory Buddha-forrn produced with miraculous
powers. This is different from the incarnated Buddha (Skr. nirmatlakaya,Ch.,fu*)-
s e eN u m e r i c a l G l o s s a r y ," t h r e e b o d i e s o f t h e B u d d h a . " A m a g i c a l l y p r o d u c e d B u d d h a
or Bodhisattva is identical in lorm with an actual Buddha or Bodhisattva and can
interact with sentient beings-
M a h a k l 5 y a p a . A c h i e f d i s c i p l eo f S a k y a m u n i B u d d h a . f o r e m o s r i n t h e p r a c t i c eo f a u s r e r i t i e s .
Mahamaudgalylyana. onc of the Buddha's main disciples, who was noted for his powers
to perform miraculous feats.
Mahiratnakirta Sutra. Literally, "The Great Jewelled pinnaclc Sutra," or 'Jcwelled Hcap
Sutra," indicating that this sutra is like a jewelled summit or a treasury ofjewels.
Mahayana. The "Great Vehicle" o[Buddhism, whose followers vow to attain cnlightenmcnt
for the sake ofdelivering all other scntient beings from suffering. Thc spiritual hero of
t h e M a h a y t n a i s t h e B o d h i s a t t v a( q . v . ) , i n w h o m t h e v i r t u e s o f w i s d o m a n d c o m p a s -
sion are stressedand balanced.
mahoraga. A mythical being with a head shaped like a python, and a man-like body.
Maitreya. Literally, "the kind one"; a great Bodhisattva. Thc future Buddha after Sikya-
muni, who will come ro this world to teach the Dharma.
Manju5ri. The youthful Bodhisattva who is the embodiment of the wisdom of all Buddhas.
Mira The chief demon, who usually creates hindrances to Dharma practice. Also called
Plpiyin.
m a v a . S e e" i l l u s i o n ."
meditarion (dhyana). A state of pure concentration, in which the meditator and the object
meditated upon are unified. Also, a general term for serenecontemplation. There are
 Glossanv 179

numerous ways ro meditate, but all of them are methods to pur€ie unwholesome
thoughts and desires, and to cause one to reach insight or realization of the highcst
wisdom.
'dhyana' 'meditation' where thc tcrm is usedin a general
We have translated as
sense. When the more tcchnical meaning is intended, we have rctained the Sanskrit
w o r d . S e ea / s o" d h y a n a , " " s a m a d h i , " a n d N u n e r i c a l G l o s s a r y ," f o u r d h y a n a s"
middle way. The "way" that falls on neithcr side of such extrcmes as nihilism and eternal-
i s m , a s c e t i c i s ma n d h c d o n i s m , b e i n g a n < ln o n b e i n g , s a r h s a r aa n d n i r v a n a . e t c .
r n i n d f u l n e s s( S k t . s r r r r l ) . 1 . I n H i n a y a n a , i t i s a m e d i t a t i o n a ld e v i c e f o r p r a c t r c i n gt h c n o n s e l f
(anatman) doctrine; 2. in Mahayana, refcrs gcnerally to thc practice of holding to
correct thought or a right mcntal state.
m i s e r a b l ep l a n e so f e x i s t c n c c .T h e t h r e e l o w e r s t a t c so f s a r i l s e r ah: e l l - d w c l l e r , h u n g r y g h o s t ,
a n d a n i m a l . T o b e b o r n i n a m i s c r a b l es t a t ei s t h e r e s u l t o f e v i l k a r m a c o m m i t t e d i n a
past life. When thc rctribution for that karma is completed, one will again bc born in a
higher state.
rnonk. Usually ref'ersto a fully ordaincd monk (Skt. 6fu1&w).
Mount Grdhrakuta. "Vulturc Pcak," a mountain where thc lluddha often preached, located
near Ilijagrha in Central lndia.
M o u n t S u n r e r u . A l s o c a l l c d M o u n t M e r u . T h c m y t h i c a l m o u n t a i n o f a n c i e n tI n d i a n c o s n o l -
o g y , l o c a t e da t t h c c c n t c r o f e a c hw o r l d .
M u n i . I n S a n s k r i t h i s m e a n sa ' s e e r ' o r a ' s a g c ' ;f r o m t h e ( l h i n e s ei t t r a n s l a t cas s ' H e w h o i s
c a p a b l eo f d o i n g v i r t u o u s t h i n g s ' . W h e n u s c d a s a p r o p e r l r o u n , i t r e f i ' r st o t h e I l u d c l h e
(cf. "Sikyarnuni Lluddha").

N a r i y a n a . I n L . r d i a nn l y t h o l o g y , N a r l y a n a i s s o m c w h a t l i k e a n l n d i a n v c r s i o n o f H c r c u l e s .
He is an imrncnselystrolrg being.
n i h i l i s m . S e eN u m e r i c a l G l o s s a r y , " t r v o e x t r e n r ev i c w s ."
N i r m a n a k l y a . S c t ' N u r n e r i c a l G l o s s a r y ," t h r e e b o d i e s o f t h e B u d d h a . "
N i r m a n a r a t i H c a v e n . T h e h c a v c n o f " t r a n s f o r m a t i o n a ld c l i g h t . " O n e o f t h e h e a v e n so f t h e
Reahn of Desire. locatcd above Mount Sumeru.
nirvlna. Originally meant total extinction of dcsire and suffering. Rclcrs to the state of
liberation through full cnlightenment. In Maheyina, nirvana is classified into four
categories:
1 . n i r v l n a w i t h r e s i d u e ,t h e s t a t eo f a p e r s o n w h o h a s r e a l i z e dt h e n a t u r c o f n i r v a n a ,
b u t h a s n o t y e t e l i m i n a t e dt h c f i v e a g g r e g a t e s ;
2. nirvina without residue, rvherein thc aggregateshave becn climinatedi
3. ;vabhava nirv-ta (Ch. Ht4iH# ), the primcval nirvina which is alrvavspresent.
whethcr we realize it or not; and
4 . n o n a b i d i n g n i r v i n a , i n w h i c h o n e a b i d e sn e i t h c r i n s a r i r s a r an o r i n u l t i n t a t c q u i e s -
c e n c c .T h i s i s t h e n i r v a n a o f t h c B u d d h a s a n d t h e h i g h c s t B o d h i s a t t v a s .
. c v c r c o m i n g i n t o b e i n g ; n o t t r u l v e x i s t i n g . S e c" a r i s i n g . "
n o n a r i s i n g ( S k t . a n u t p a d a )N
nonregression. One who has rcached realization of emptiness or Buddha-nature n'ill never
r e g r e s sf r o m t h e B o d h i s a t t v a - p a t h .N o n r c g r e s s i o ns o m e ' t i m e ss i m p l , v d e n o t e sa n a d -
vanced stage of aspiration and practice from which one rvill never rctreat. Some
sources say nonrcgression is not reachcd until the eighth of the tcn stages of a Bo-
d h i s a t t v a( q . v . , N u m e r i c a l G l o s s a r y ) .
Nonreturner (Skt. anagamin).An enlightcncd being in the third stage of the four classeso[
Hinayana enlightenment, who will no more return to the Realm of Desire, but will be
 480 Grossany

b o r n i n a h e a v e n i n t h c R e a l m o f F o r m o r F o r n r l e s s n e s sa n d a t t a i n A r h a t s h i p
rhcre.
n u n . U s u a l l y r c f e r s t o a f u l l y o r d a i n e dn u n ( S k t . b h i k s t n l ) .

Once-returncr (Skt. sakrdiganil). An enlightened bcing in the second stage of the Hrr.raySna
path, who has realized the four noble truths and has eradicated a great portion of
defilcments, Hc will rcturn to the human world for only one more rebirth belore
he reachesfull realization of Arhatship.
outflow. Another name for dcfilement(q.v.).

P a p i y i n . S e e" M a r a . "
p i r a m i t i . T h i s c a n b e t r a n s l a t e da s ' t h c p e r l e c t r o no f . . ' o r ' r e a c h i n g t h e o t h e r s h o r eb y
means of . -'. It may have both mcaningsin Mahayina sutras.'perfection' irnplies
t h e p o s i t i v e a s p c c t ,w h e r c a s' r e a c h i n gt h c o t h e r s h o r e ' r e f c r st o t h e t r a n s c e n d i n ga s p e c t .
Pararnita is the ccntral practice of a tsodhisattva. It is sometimes divided into
s i x o r r e n , m a k i n g t h e s i x ( o r t e n ) p e r a m i t a s( q . v . ) .
P a r a r n i t i p r a c t i c e i s t h e c u l t i v a t i o n o f o n e ' s p o t e n t i a l i n t e l l i g e n c e ,l o v e , a n d
will. when all these thrcc potential capacrties,or "Buddha-seeds," are cultivated to
perfcction, piramita practice is conrpleted.
n eaven. The dwelling place of papry-n thc Mara. The heaven of
P a r a n i r r . n i t a - v a 6 a v a r t iH
the "enjoyr.r.rentsof clclights crcated by others." Thc sixth oI the six heavels in the
Realm ofl)esire.
p a n n i r v i n a . A c c o r d i n g t o t h e H l n a y a n a c o n c e p t , o n e w h o r c a l i z e sn i r v a n a i n h i s l i l e t i m c
w i l l e r r r e rp a r i n i r v J r r a t d e a r h .a r r d w i l l r r o r h e r c b o r n . F o r t h e M a h i y j n a v r e w , s e e
n l r v x r re
path (Skt. tnarga).The way along which a Dharma practitioncr procecds toward liberation
and enlightcnment.
p a t i e n c c .S r e N u m c r i c a l C i l o s s a r y ," s i x p a r a m i t i s . "
p a s s i o n s .S e e" d c f i l e m e n t s . "
play-words. Words dcrived lrom delusive thinking and discrimination, which have no real
value or servc no practical purpose for religious awakening. Thus, in the tsuddhist
sense, all metaphysical speculations and all forms of "isms" are play-words, for they
are not only uselessin one's search lor truth, but are also not conducive to liberation
or realization. Play-words, in "emptiness literature," often refer to any form of cling-
i n g t o e x t r e m e s , s u c h a s t h e d o c t r i n e so f n i h i l i s m , e t e r n a l i s m ,m o n i s m , d u a l i s m , a n d
so forth. Any views that imply 'self-nature' (suabhaua)clingi'g, and are expressedin
words, are play-words.
p o w e r o f k n o w i n g o t h e r s ' m i n d s . A l s o r e n d e r e da s " p o w e r o f r e a d i n g t h o u g h t s . " o n e o f t h e
s i x n t i r a c u l o u sp o w e r s .
Prajfripiramiti. The paramiti (or perfection) of wisdom. Also refers to an important and
v o l u m i n o u s s u t r a g r o u p i n w h i c h t h e d o c t r i n e o f c m p t i n e s s$ n n y a r e i s t a u g h t .
Prajnl is translated as intuitive wisdom, in contrast to the mundane wisdom of
conceprual knowledge. Prajni wisdom is a transccndental, mystical, immediatc, and
d i r e c t " s c e i n g " o r r e a l i z a t i o no f t h e u l t i r n a t et r u t h . T h i s " s e e i n g " o r r e a l i z a t i o n ,h o w -
e v c r , h a s m a n y d e g r e e so f p r o f u n d i t y a n d t h o r o u g h n e s s .
That which the prajiii wisdom knows or sces is the omnipresent suchncss
( t a r h a t a )w
, h i c h i s s o m e t i m e sc a l l e d t h e p r a j n a p i r a m i t i o [ r e a l i t y . T h e i n t u i t i v e w i s -
donl is sometimes callcd the prajiiaparamiti of observation; that is; the intuitive or
transcendentalsceing by the subject. Third is the prajiiparamita ofwords, the expres-
 Glossanv ,181

s i o n o f t h e o t h e r t w o t h r o u g h s y m b o l s . T h u s , t h e P r a j r i a p a r a m i t il i t c r a t u r e i s m e r e l v
the prajiiip-ramita of words.
Prltimoksa. The rules ofconduct for guarding against evil bodily and verbal actions, therebv
lreeing one fiorn the bondage ofdefilen.rents. It is slightly different lrom the Vinaya in
that it refers to a specific set of rules practiced by both monks and laymen, while the
Vinaya deals only with the discipline prescribed for ordained monks.
Pratyekabuddha. In Hinayina, a seltenlightened being who has contemplated dependent
origination and thus attained realization of truth without a teacher.
precepts. Vows of moral conduct taken by lay and ordained Buddhists. There are five vows
for lay Buddhists, and 250 tor fully ordained monks. See also Numerical Glossary,
"five lay precepts."

R - j a g r h a . A n a n c i e n t c i t y i n C e n t r a l I n d i a , l o c a t e d n e a r t h e p r e s e n t - d a yt o w n o f R a j g i r . T h e
c a p i t a l o f t h e a n c i e n td o m a i n o f M a g a d h a .
raksasa.A terrifying ghost or demon wrth a black body, red hair, and green eyes. Rlksasas
are reputed to bc dcvourcrsofhumans.
rcality. Can refer to the eternal, unchanging, all-embracing truth, which is no other than
suchness,dharmadhatu or the Dharma-body; in other contcxts it refers to "reality" in
the ordinary sensc.
rcalizatibn. Imrnediate, direct "seeing" or "perception" of reality, in contrast with mere
conceptual understanding, which is indirect and seconclary.
'realization'
Realization o[ Compliance with the Dharn.ra-Truth. The word is here a render-
'paticncc' 'tolcrancc',
i n g o f t h e S k t . & s a n t l ,C h . t s , w h i c h l i t e r a l l y m c a n s or but in
' a c c e p t a n c e ' ,' r e c o g n i t i o n ' , 'realization'.
cxtcnsion also mcans or I n t h e p r o c e s so f
practicing the tsuddha's teaching, there is a stage whcrc onc rccognizcs, acccpts, and
complies with thc truth that there is no self-substancein any dharma, even though one
nray not yet have fully realized the prajna truth. The actual acceptanceof and com-
pliance with this truth is called the Realization of Compliancc with thc Dharma-Truth.
'[/hen
one goes a step further and realizes fully this truth of suchness, he is said to
a t t a i n t h e R e a l i z a t i o no f t h e N o n a r i s i n g o f D h a r m a s .
R e a l i z a t i o no f t h e N o n a r i s i n g o f D h a r m a ( S k t . a n u t p a d a - d h a r m a - k u n t i ) . ' R e a l i z a t i o n ' h ei sr ea
'patience', 'patient
free translation of kinti, which literally means or acceptance'.An
enlightened Bodhisattva of the eighth stage (some say the first) has Fully realized the
nonarising nature ofall things. Therefore, he is said to havc truly achieved the Realiza-
tion of the Nonarising of Dharmas.
realization of the profound Dharna. The direct, immediate realization of thc profunditv and
e n r p t i n e s so f d e p e n d e n t g e n e r a t i o n .I t i s o f s c v e r a l k i n d s , i n c l u d i n g " t h e R e a l i z a t i o no f
Compliance with thc Dharma-Truth" (q.".).
R e a l m o f D e s i r e . S e eN u m c r i c a l G l o s s a r y ," t h r e e r e a l m s . "
R e a l m o f F o r m . S e sN u m e r i c a l G l o s s a r y ," t h r e e r e a l m s . "
. e eN u m e r i c a l G l o s s a r y , " t h r e e r e a l m s . "
R e a l m o f F o r m l c s s n e s sS
refuge. The Buddha, the Dharma, and the Sarhgha are the three refuges in rvhich Buddhists
put their trust and reliance.
relics (Skt. larira). When an enlightened being dies and his body is cremated, certain incom-
bustible particles are found in the ashes.This phenomenon is believed to be due to the
enlightencd being's accomplishments. Such relics are said to have been left by in-
numerable saints and Bodhisattvas. Naturallv, true relics of the tsuddha are most
treasured.
 482 Grossanv

renunciation. According to Buddhist teaching, the 6rst stcp toward serious Dharma-practice
is to renounce all worldly ties and desires.
right action (also, right concenrration, elTort, livelihood, mindfulness, speech, thought, and
v i c w ) . S e eN u m e r i c a l G l o s s a r y ," e i g h t f o l d n o b l e p a t h . "
ni. A yogi or saint who dwells in a hcrmitage.

S a h i W o r l d . T h i s w o r l d , i n B u d d h i s t c o s m o l o g y . ' S a h i ' r . n e a n s' t o b c a r ' ; r h u s , s c n r i e n t

beings of this world, like the earth which bears all burdcns, must bcar miserv, dcfile-
ment, and contention.
Sakra. The chiet god of the Heaven of the Thirty-Three. A prorector of Buddhism. An
epithet of Indra. When uncapitalized, 'Sakra'indicatesthe equivalent god of any world,
not Sakra o[the Saha World. In a billion-world universc there are onc billion Heavens
ofthe Thirty-Thrce and one billion Sakras.
Sekya Clan. One of thc important clans of the ksatriya caste in Northern lndia, of which
GautamaBuddha was a member.
S e k y a r ' u n i B u d c l h a . S a k y a m u n i l i t e r a l l y m e a ' s ' S a g eo f t h c S ; k y a C l . r n ' . T h e n a m e o F t h e
tsuddha of this agc, also called Ciautama.
samedhi. It usually denotes thc particular, final stage of pure concentration. In Mahlvina
Buddhisnt, however, samadhi is defined more gencrally: there are innumerable sarna-
d h i s , n o t o n l y o f s t a t i c , s e r e n en a t u r e , b u t a l s o w i t h t h e d y n a m i c a n d p o w e r f u l
f u n c t i o n s o f t h o s e w h o a b i d e i n s p i r i t u a l r e a l i z a t i o n .S c ea / s o" d h y i n a . "
San-rantabhadra.A wcll-known Bodhisattva whose particular emincnce is the adherence to
p r o f o u n d v o w s o f g r e a t c o m p a s s i o n .H c i s a l s o t h e e m b o d i m e n t o f a l l B u d d h a s ' v o w s
(or bodhicitta)and practices.
samapatti.This word literally rneans'coming together', 'meeting', or 'completion'. It is
p r a c t i c a l l ya s y n o n y m o f d h y t n a .
C h i n e s eB u d d h o l o g i s t si n t e r p r e t s a m l p a t t i a s S 5 : " t h r o u g h t h e c f f o r t o f e q u i -
l i b r i u m , t h e s t a t eo f s a m i d h i i s r c a c h e d . " ' E q u i l i b r i u m ' h e r e i m p l i c s o v e r c o m i n g b o t h
distraction and drowsiness in meditation practice, thus reaching the srate of perfect
a b s o r p t i o n ,o r s a m i d h i .
6amatha. A meditational technique to calm the mind to a state of tranquility and concentra-
t i o n . I t i s p r a c t i c a l l ya n e q u i v a l e n to f d h y i n a .
S a r h b h o g a k i y a .S e eN u m e r i c a l G l o s s a r y ," t h r e c b o d i e s o f t h e B u d d h a . "
S a r h g h a .S e eN u m e r i c a l G l o s s a r y , " T h r e e J e w e l s . "
sarhsira. The relentless cycle of repcated birth and death in which ordinary, unenlightened
sentient beings are deeply entangled- The cause of sarirsira is the presenceof defile-
inents, particularly desire, hatred, and ignorance.
Seriprlt.". one of thc principal disciples of the Buddha, sometimes said to be the wisest
among them.
S a t o r i . T h e J a p a n e s ep r o n u n c i a t i o n o f t h e C h i n e s ew o r d " W u " ( q . v . ) .
self. Sentient beings consider the 6ve aggregates (q.v.) to constitute a unitary self or ego
(atman).This wrong idea derives from deep-rooted clinging.
self-entity. See "self-nature."
self-nature (Skt. svabhaua).Things in the phenomenal world are transient, momentary, and
without duration; hence they have no self-nature (self-entity) or individual substan-
tiality. However, ordinary beings cling to the idea of existenceor being (bhaua).This
clinging is called clinging to self-nature or selflentity. However, in some conrexrs,
 Gr-ossanr 183
'self-nature'
i s u s e d i n a n a p p r o b a t i v es e n s et o d e n o t c t h e B u d d h a - n a t u r eu ' i t h i n o n e ' s
m i n d . T h i s u s a g ei s p a r t i c u l a r l y c o n l m o n i n Z e n l i t e r a t u r c .
s e n t i e n tb e i n g . A n y l i v i n g b e i n g w h o h a s a c o n s c i o u s n e s s .
S i x t h H e a v e n . T h c P a r a n i r m i t a - V a 5 a v a r t i nH e a v e n ( q . v . ) , h i g h e s t o f t h e h c a v e n s o f t h e
Desirc Realm.
s k i l l f u l m e a n s . S e e" i n g e n u i t y . "
s p i r i t o I e n l i g h t c n m c n t . S e c" b o d h i c i t t a . "
spiritual provisions. Provisions for thc journey toward Buddhahood. Thcy are twofold:
p r o v i s i o n s o f w i s d o m ( r i g h t u n d e r s t a n d i n go f t h e l ) h a r m a ) a n d p r o v i s i o n s o f m e r i t
(virtuous deeds).
6ramana. A religious devotce, often a forest-dwelling ascetic, who attempts to purify his
d e f i l e m e n t s :a l s o . a m o n k .
S r i v a k a . L i t e r a l l y " h e a r e r . " O n c w h o h a s h e a r d t h e t s u d d h a ' st e a c h i n g .G e n e r a l l y d e n o r c sa
f o l l o w e r o f t h e H i n a y J n a p a r h . S r ; v a k a i s a l s o t r a n s l a t e da s ' d i s c i p l e ' .
. e eN u r n e r i c a l G l o s s a r y ," t h r e e v e h i c l e s . "
S r a v a k a - v e h i c l eS
S r a v a s t i . A c i t y a n d a n c i c n t k i n g d o m i n l n d i a , n o w c a l l e d R a p e t r n a p c t .T h e J e t a G r o v e ,
w h e r e S i k y a r n u n i B u d d h a o f t c n p r e a c h e d ,i s n c a r S r a v a s t i .
s t a g eb e y o n d l e a r n i n g . T h e h i g h c s t s t a g eo f H r n a y i n a d e v e l o p m e n t ,t h a t o f A r h a t s h i p . F r o m
the viewpoint of the Hinayina, no morc learning or striving for religious achievement
is needed when one reachesthis stage.
stage of learning. One who has attained onc of the tlrst thrcc stagcs of Hrnayina enlighten-
nlent bclorc Arhatship-the stagcs of a Stream-enterer, a Once-returner, and a Non-
rctlrrncr-is said to be in thc stageof learning. According to Mahiy5na, although such
a person has reached sot.neenlightenmcnt, it is not complctc; thcrc is still more to be
l e a r n e da n d a f u l l e r r e a h z a t i o nt o b c g a i n e d .
s t a g e o f n o n r e g r e s s i o n .A s t a g e o [ s p i r i t u a l a c ] r i e v e m e n itn w h i c h a B o d h i s a t t v a w i l l n e v e r
f a l l a w a y f r o m t h e s t a g eo f a B o d h i s a t t v aa n d b e c o m e a S r i v ; k a . P r a r y e k a b u d d h a o ,r
ordinary pcrson. There are diflcrcnt opinions concerning in which stage a Bodhisattva
attains the stage of nonregression. Generally, howcvcr, it refers to the timc when one
acquires the enlightened vision which reer the truth of nonarising (thc first stage), or
when one attains the Reahzation of the Nonarising of I)harmas (the first or the elghth
stage).
stagcs of a Bodhisattva. See Numerical Glossary, "ten stagesof a Bodhisattva. "
stillness. He who realizessuchnessperceivesthat all dharmas never arise or come into being,
and are "still" or peaceful through and through without disturbance.
store consciousness(Skt. alayauijfiana).Thc fundamental consciousnessthat underlies all other
consciousnesses;it holds all rnemories, forms a personality, sustains the efficacv of
karma, and makes religious progress and enlightenment possiblc. It is the seed of the
Dharma-body, the foundation of both sarirsira and nirvina. One of the ntost im-
portant doctrines of the Yog-c-ra school.

Stream-enterer (Skt. irota-apanna).One who has reached the first Hinaylna stage, so called
becausehe has entered the "stream," the undefiled noblc path. Alternate translation of
this term is "one who goes against the stream," in which case the stream represents
the current of sarhslra. Upon acquiring the enlightened vision which clearly seesthe
four noble truths, one eradicatesall the delusive views of the three realms, such as the
view of a real self. See "clear Dharma-eye. "
s t u p a . A m o n u m e n t b u i l t o v e r r e l i c s ( q . v . ) o f B u d d h a s , B o d h i s a t t v a s ,o r s a i n t s .
484 Grossanv

subdue. To subdue a sentient being is to cause him or her to abandon passions and other
hindrances to cnlightenment. Subduc here does not mean to vanquish by force, but to
convert by skillful persuasion, training, or the like.
Subhuti. one of the tsuddha's chief disciples, known best for his ability to expound the
doctrine ofemptiness, and for his achievement ofnon-contention.
suchness (Skt. tathata). Also, 'thusness'. Refers to Buddha-naturc, I)harma-body, reality,
dharmadhltu, Dharma-naturc. Reality is beyond all words and descriptions, so in
referring to it, Buddhists often use the term 'suchness'. A frequent synonym is 6ftu-
t a t a t h a f,i' r e a l i t y - s u c h n e s s ' .
suffering. See Numerical Glossary, "four noblc truths."
S u n y a t a .S e e" e m p t i n e s s . "
supreme enlightenment (skt. anuttara-samyak-sainbodhi). Same as supreme Buddhahood. The
'unexcelled
Sa'skrit means perfect enlightenment'; i.e., the perfcct wisdom which
comprehcnds rrurh that is attained only by a Buddha, in contrast to the different
g r a d e so f e n l i g h t e n m c n t a t t a i n e db y B o d h i s a t t v a sa n d s a i n t s .
s u t r a . A p r e a c h i n g o f t h e B u d d h a a s r e c o r d e di n d o c u m e n t s . I n t h e e a r l y s t a g e so f B u d d h i s t
history, sutras were memorizcd, and only in later times were they written down.
svabhava. See "self-nature."

T a t h a g a t a .L i t e r a l l y , " t h e T h u s - c o m e o n e . " A t i t l e o [ t h e B u d d h a . I t m a y m e a n h e w h o h a s
corne ancl gone as have former Buddhas-that is, he imparts the sane truth and
follows the same parh ro rhe same goal. Thc Mahiyina interprets Tathagata differ-
ently, as one who has attaincd full realization ofsuchness (tathata),and who thus neither
comes frorn anywhcrc, nor goes anywhere.
Tath-gata-cnrbryo (Skt. tathagata-garbha).1. The innatc tsuddha-nature (suchness)obscured
tcmporarily by defilements; 2. the "storchouse" of the Buddha's teaching.
Tathlgata-vehicle. Synonymous with the Bohisattva-vehicle and the Mahiyina ('Great ve-
'Bodhisattva-vehicle'
hicle'). is used when referring to the cause and practice, while
'Tathigata-vehicle'
is used when referring to the rcsult. Seea/so Numerical Glossary,
"three vehicles."
Theravida Buddhism. The'sect of the elders-'.The sole survivor of the eiehteen sects of the
original Hinay-na school. Sometimes called the Southcrn School, as ir is prevalent in
S o u t h e a s tA s i a . S e e" H i n a v i n a . "
t h u s n e s s .S e e" s u c h n e s s . "
true Dharma. The equivalent of the Chinese 6if, ; here 'true' is dam jn 'flbetan and sa, in
Sanskrit. The Tibetan word dam can be translated in a number of ways: .true', .emi-
nenr', 'outstanding','holy', 'right', etc.
truth. In these texts, usually denotes transcendentaltruth, or emptiness $nnyatd); also, Bud-
dha-nature, or suchness.
Tusita Heaven. The heaven in the Realm of Desire from which each Buddha descends to
'heaven
earth. The of contentment'. The present dwelling-place of Maitreya, the next
Buddha ofour world.

uduntbara flower. An udumbara tree is said usually to bear fruit without flowers. Once in a
very long period of time it is said to bloom; hence, the udumbara flower is a symbol
of the rare appearanceof a Buddha.
ultimate quiescence (ch. fid). This term, as it appears rn the Mahiratnakula sutra, has a
variety of meanings. often it denotes the absolute, quiescent, still, and undisturbed
 Grossanv 485

Dharma-nature, which is the pure transcendency above the distrubances of sarirsara.

Secondly, it can refer to the realization of the above-mentioned Dharma-nature. Also,
in some casesit refers to the stage of the Dhyina of the Cessation of Feelings and
Thoughts. Furthermore, it refcrs to the nature ofnirv5na, which is no other than the
nature of all dharmas.
u l t i m a t e t r u t h ( S k t . p a r a m a r t h a )A. l s o m a y b e t r a n s l a t e da s ' f i r s t t r u t h ' . C o n n o t e s t h e s u p r e m e
truth, in contrast to mundane or expedient truth.
unconditioned dharmas (Skt. asansktta).Those dharmas which do not anse or cease,and are
not transient. Exemples: nirvina, the Dharma-body, and the ancient philosophical
concept of space.
(Jnexcclled vehicle. The highest vchicle to tsuddhahood; in these tcxts, rhe Mahiylna.
Uninterrupted Hell (Skt. aurci). The worst of the hot hells, in which suffering, death, and
painful rebirth are continuous until the retribution for the suller's evil karma is ex-
haustcd, at which time he or she will be reborn in a higher plane of existence.
universal monarch (Skt. cakravartin).ln the Indian mythological history of the world, a uni-
versal monarch occasionally appearswho is supposed to be a most powerful and mer-
itorious king capablc of ruling the entire world.
U p ; l i . A l e a d i n g d i s c i p l eo f S a k y a m u n iB u d d h a , f a m o u s f o r h i s k n o w l e d g e o f v i n a y a a n d h i s
o b s e r v a n c eo [ i t . H c w a s a m e m b e r o f t h e 6 u d r a s ,t h e l o w c s t I n d i a n c a s t e .
u p a y a . S e e" i n g e n u i t y . "

v a j r a . L i t c r a l l y " a d i a m o n d . " U s u a l l y a s y m b o l o f t h e i r . r d e s t r u c t i b ln
cature of Buddha's
wisdom. A weapon to conquer dcmons and protecr Buddhism.
vehicle (Skt. yana). SeeNumerical Glossary, "three vchicles.',
v i g o r . S e eN u m e r i c a l G l o s s a r y , " s i x p i r a m i t i s . "
vinaya. The precepts for monks and nuns, designed to hclp them eliminate defilements. one
of the major sections of the Buddhist canon.
vipaSyana.The intuitive observation on the prajia truth practiced in Mahayana meditations.

w i s d o m . S e eN u m e r i c a l G l o s s a r y , " s i x p l r a m i t a s . "
worthy Kalpa (skt. bhadrakalpa).A kalpa is the period of time betwcen thc creation and
recreation of a world or universe. In Mahiyina tradition, the present kalpa is called
" w o r t h y " b e c a u s ed u r i n g i t s s p a n , 1 , 0 0 0 B u d d h a s w i l r a p p e a rt o s a v e s e n t i e n t
beings.
wrong views. Usually, views belonging erther to nihilism or eternalism. May also mean
wrong ideas about religious teachings. See also Numerical Glossary, "four rvrong
v i e w s ."
w u . T h c c h i n e s e w o r d l 4 l a ( f f i ) c a n b c t r a n s l a t c da s a w a k e n i n g , c o g n i t i o l , r e a l z a r r o n . o r
e n l i g h t e n m e n t .I t i s w i d c l y u s e d b y t h e Z e n B u d d h i s t st o d e n o t e t h c i n t u i t i v e r e a l i z a -
tion of the Buddha-nature within one's own mind.

yaksa. A swift, powerful kind o[ ghost or demon, which is usualiy harmful, but in some
casesis a protector of the Dharma. some yaksas, according to tsuddhist mythology,
live in the air, and some on land.
Yama Heaven. One of the heavens in the Realm of l)esirc, the 'hcaven of constant iov' is
located above the Heaven ofthe Thirty-Three.
Yama Realm. A dismal place where the dead are judged.
Yoglcira. The name of a Buddhist school, founded probably in the fourth century by the
486 Gtossanv

b r o t h e r s A s a n g a a n d V a s u b a n d h u .I t a d v o c a t e st h e d o c t r i n e o f " m i n d o n l y " ; i . e . , a l l
dharmas ofsarhsara and nirv5na are projections ofone's own mind; hence everything
in the external world is merelv an illusion.

'Zen'
Zen Buddhism . is the Japanesemispronunciation of the Chinese name Ch'an, which in
turn derives from the Sanskrit dhyana. A school of Mahayina Buddhism in China
founded by Bodhidharma. This school stressesthe cultivation o[intuitive wisdom. An
extremely influential Buddhist sect in China andJapan.
NumericalGlossarv

One Vehicle (Skt. EkayAna). According to Mahiyana tsuddhism, the true teaching of
the Buddha is provided only in onc vchicl-the Mahiyina. Other vehicles, such as
those of the Sravaka and Pratyekabuddha, arc only expedient tcachings for the unpre-
pared. The One Vehicle is also callcd the Buddha-vehicle.

two cxtrcmc vicrws.

l. Nihilism: considering that things do not exisr in any sensc, evcn the delusory
m a n i f e s t a t i o r t so [ t h e w o r l d ; a l s o , t h e t e n c t t h a t n o t h i n g c o n t i n u e sa f t e r d e a t h , i . e . ,
the dcnial of thc doctrine of reincarnation.
2. Eternalisrn: believing that thcrc is true existence of rcal being in objccts, or that
there is some entity that exists forcver.
two vchicles. The Sravaka-vehicle and the Pratyekabuddha-vehicle, which together con-
stitute what is called Hinavana.

three bodics ofthc tsuddha (Skt. trikaya).

1 . D h a r m a k i y a : T h e D h a r m a - b o d y , o r t h e ' b o d y o l r e a l i t y ' , w h i c h i s f o r r n l c s s .u n -
c h a n g i n g ,t r a n s c e n d e n t a la, n d i n c o n c e i v a b l c S
. y n o n y m o u s w i t h s u c h n e s so, r e n t p n -
NCSS.
'body
2 . S a r h b h o g a k a y a t: h e o f e n j o y m e n t ' , t h e c e l e s t i a lb o d y o f t h c t s u d d h a . P e r -
sonification ofeternal pcrfcction in its ultimate sense.It "residcs" in the Purc Land.
a n d n e v e r m a n i l e s t si t s e l f i n t h c m u n d a n e w o r l d , b u t o n h ' i n t h e c e l c s t l a ls p h e r e s .
a c c o m p a n i e db y e n l i g h t c n c d B o d h i s a t t v a s .E x a m p l e : V a i r o c a n a i n t h e - { r , a r u l r - i i r A , r
Sitra.
'incarnated
3. Nirmanakiya: thc body' o[ the tsuddha. In order to bencfit ccrtain
s e n t i e n tb e i n g s , a B u d d h a i n c a r n a t e sh i m s c l f i n t o a n a p p r o p r i a t cr . i s i b l eb o d y , s u c h
as that of Sikyamuni Buddha.
T h e i n c a r n a t e db o d y o f t h e B u d d h a s h o u l d n o t b e c o n f u s e du ' i t h a m a g i c a l l y
p r o d u c c d B u d d h a . T h e l o r m e r i s a r c a l , t a n g i b l eh u m a n b o d v * ' h i c h h a s a d e f i n i t c
lile span. The latter is an illusory Buddha-iorm which is produced with miraculous
p o w e r s a n d c a n b e w i t h d r a w n w i t h m i r a c u l o u s p o w c r s . B o t h t , v p e so f b o d i e s a r e
t r a n s l a t e di n C h i n e s e a s \ b h , w h e r e a s i n T i b e t a n r e x t s . t h e d i s t i n c t i o n i s r a t h e r
488 Nurtlrnrcar Grossany

clear:Nirmanak-yais translatcd
as sprul-sku,
and a magicallyproducedo"-.g as
spfut-pd.
three doors to liberation. Liberation is possible only through these three realizations:
1. AII things are devoid of a self (emptincss).
2. There are no objects to be pcrceived by sensc-organs(signlessness).
3. No wish of any kind whatsoevcr rernains in the yogi's mind, lor hc no longer
nceds to strive for anything (wishlcssness).
three groups. People are divided into three groups according to their inclinations and views
(or achievement) in the prcsentIiJe.They are: first, the group dccided to pursue bodhi;
sccond, thc group decided to pursue othcr faiths; and third, the undecided group.
According to Buddhism, in the ultimate scnse every bcing will pursue bodhi
sooner or later, in this lile or in the future, and eventually will achieve suprentc
enlightenmcnt. Therefore, pcople now bclonging to thc €iroup dccided to pursue other
laiths or the undecided group will be in the first group in thcir future lives
ThreeJewels.
1. The Buddha-the supremcly enlightencd being.
2. Thc L)harma-the teaching in.rpartedby Buddha.
3. The Sarhgha-the congrcgation of monks and nuns, or of genuine Dharma fol-
lowcrs.
These three are said to bejewels becausethey can protcct one, impart truth, and fulfill
one's good wishcs, They arc also the refuges of Buddhist followers. Notc: A tsuddhist
s h o u l d t a k e r e f u g c i n t h c ' j c w e l - l i k e " S a r i r g h a ;i . e . , t h e e n l i g h t c n c d b e i n g s , n o r o r -
dinary monks and nuns, though they should also be respcctcd.
t h r c e p e r i o d s o f t i r n e . T h e p a s t , p r e s e n r ,a n d l i r t u r c .
threc poisons. The major causesof sarhsaricsuffering:
1 . D e s i r e ( S k t . k a n a , r a g a ,o r / r s r r a -l)u: s t o r g r e e d . B r o a d l y , t o t r y t o , , g e t h o l d o f '
sornething, and to have more and more of it. In its most specific sense,lrsnarefers
t o s e x u a lc r a v i n g . D c s i r c c a n a l s o m c a n a v a r i c co r a n y k i n d o f a t t a c h m e n t .
2 . H a t r e d o r a n g e r ( S k t . d l c s a ) :a n i m o s i t y , a v c r s i o n , r e j e c t i o n o f w h a t d i s p l c a s e so n e
or infringes upon one's ego.
3. lgnorance or delusion (Skt. dridya, tnoha)..ln Hinayana, ignorancc implies holding
r v r o n g v i e w s - c l i n g i n g t o n o n s e l fa s s c l f , e t c . I n M a h a y - n a , t h c r c a r e t w o a s p e c t s :
first, wrong kr.rowledge;and second, lack of knowledge. Wrong knowledge is thc
sallle as the Hinayana concept. Lack of knowledge mcans all the hindrances to
attaining the all-knowing wisdom ofBuddhahood. Thereforc, eradication ofigno-
rancc or delusion in Mah-yina requires, on the onc hand, climination of wrong
v i e w s , a n d o n t h c o t h e r h a n d , t h c p o s i t i v e a c q u i s i t i o no f a l l - k n o w i n g w i s d o m .
three rerlms (of sarirsara).The Realm of Desirc, the Realm of Forrn, and the Realm of Form-
lessness.
S e n t i e n t b e i n g s l i v i n g i n t h e R c a l m o f I ) e s i r e p o s s e s sl u s t , h a t r e d , j e a l o u s y ,
infatuation, and other passions. Y/ithin this realm there are six dillcrent plancs of
e x i s t e n c e :g o d s , a s u r a s ,h u r n a n s ,a n i n r a l s ,h u n g r y g h o s t s , a n d h c l l - d w e l l e r s .
The Rcalm of Form contains sixteen heavens inhabited by various celestial
bcings who have certain accomplishments in one of the four dhy-nas of lorm.
The Realm of Formlcssnesshas four heavcns, inhabitcd by those with dilferent
accomplishments in onc of the lour dhyanas of formlcssness.The heavens both in thc
Realm of Form and in that of Formlessnessarc classified according to the depth of
dhyana attained in thcir lormer lives by the celestialbeings who dwell there.
t h r e e v e h i c l e s .T h e t h r e c p a t h s t o e n l i g h t e n m e n t :t h e S r a v a k a - v c h i c l et.h c P r a t y e k a b u d d h a -
vehicle, and the Bodhisattva-vehiclc (also callcd the Tathigata-vchicle).
 NuuEnrcar Gr-ossanv 489

t h r e c w h e e l s . T h r e e c o m p o n c n t s o r s p h e r e so f a n a c t i o n : t h e a c t o r , t h e o b j e c t o f t h e a c t i o n ,
and the person who is aflected by the action. For example, the three wheels of the
action "giving" arc: thc giver, the gift, and the recipient. All three, the tsuddha
'Wheels'
teaches, should be known as cmpty, devoid of self-nature. suggests some-
thing that may destroy as well as move: when performing an action, one should crush
attachment to these three spheresand at the same time, by riding on the emptiness of
the three wheels, move towards perfection.

f o u r b a s e so f m i r a c u l o u s p o w c r s . 1 . S t r o n g a s p i r a t i o n ; 2 . v i g o r 3 . i n t e n s ec o n c e n t r a t i o n a
; nd
4 . i n t e n s ec o n t e m p l a t i o n .
four continents. The four land areas centered around Mount Sumeru, according to ancient
Buddhist cosmology: Jambudvipa in the south, Purvavideha in the east, Aparagodina
in thc west. and uttarakuru in the north.
four currents. 1. Desire; 2. sarirsiric existence;3. [wrong] views; and 4. ignorance. These arc
the defilements that sweep away the wholesomc dharmas and cause senticnt beings to
drilt and drown in the "torrential stream" of sarhsira.
four demons Qnara). L. Defilements; 2. the aggregates; 3. dcath; and 4. the Mira of thc
Paranirmita-Va6avartin Heaven (the sixth heaven in the Realm of Desire). These four
are called demons becausethey bring suffering and impede one's Dharma-practice and
liberation.
f o u r d e v a k i n g s . T h e r u l e r s i n t h c f o u r d i r c c t i o n so f t h c l o w e s t o f t h e h e a v c n si n t h e R e a l m o f
Desire. Their namcs arc: Vai6ravana(in the north), Dhnarastra (in thc east), Virudhaka
(in the south), and Virupiksa (irr the west).
f o u r d h y i n a s . F o u r s t a g e so f m e d i t a t i o n t h a t c o r r e s p o n dw i t h t h e d h y l n a h c a v c n s \ q . v . / :
1 . T h e f i r s t s t a g e , i n w h i c h o n e e x p e r i e n c e s j o y a n d p l c a s u r ed u e t o t h e r e l i n q u i s h -
m e n t o f d e s i r ea n d u n w h o l e s o n e t h o u g h t s .
2. The second stage, in which one feelsjoy and pleasure due to concenrration (one-
pointedness of mind), with all thoughts overcome.
3. The third stage, in which one dwells in subtle bliss due to the relinquishment of
Joy.
4. The fourth stage, in which one experiencesequanimity and pure awareness,and all
l e e l i n g so f j o y a n d b l i s s a r e a b s e n t .
four clcrrrcnts. Thc four basic constitucnts of matter: 1. earth (solid matter), 2. water (liquid),
3. fire (heat), and 4. air (energy or motion).
lour fearlessnesses. There are two groups, one for Buddhas and one for Bodhisattvas.
For a Buddha:
1. f:arlessly realizing all things;
2. fearlesslyextinguishing all defilements;
3. fearlessly expounding all obstructions to liberation; and
4. fearlessly asserting the true path to liberation.
For a Bodhisattva:
1. fearlessly teaching the Dharma as he has learned it;
2. fearlessly teaching the Dharma according to senticnt beings' different inclinations
and spiritual ills;
3. fearlessly dealing with all arguments in teaching; and
4. fearlessly resolving sentient beings' doubts.
four fruits. These are the four stages of enlightenment in the Hinayina path, namely, the
stage of the Stream-cntercr, the Once-returner, the Nonreturner, and the Arhat (qq.
v .) .
 490 NuuEnrcar Grossanv

four great oceans. In Buddhist cosmology, the four oceans on each of the four sides of Mt.
Sumeru. In each ocean there is a continent (sec "four continents").
four heavy transgressions(for a monk). 1. Killing, 2. stealing, 3. sexual misconduct, and 4.
lying.
f o u r i m m e a s u r a b l e s .1 . K i n d n e s s ( n a i t r t ) , 2 . c o m p a s s i o n ( k a r u n a ) ,3 . j o y ( m u d i t a ) ,a ' d 4 .
equanimity (upek;a)
four inducements. The four methods by which a Bodhisattva attracts peoplc to the Dharma:
1 . g i v i n g u n s p a r i n g l y ;2 . u s i n g p l e a s a n tw o r d s ; 3 . a l w a y s h e l p i n g o t h e r s ;4 . c o m a r a d e -
ship and accommodation.
four kinds ofdcvotees. The four categoriesofBuddhist followers: 1. monks (bfti&sus);
2. nuns
and .{. laywom en (upasikas).
(bhiksunts);3. laymcn (upasakas);
four kinds of unhindered eloquence. 1. Unhindered eloquence in expressing the Dharma; 2.
unhindered eloquence in explaining the mcaning of the Dharma; 3. unhindered com-
mand of language; and 4. unhindered pleasurein preaching and debating the Dharma.
four kinds o[ unimpeded understanding. Thc same as rhe four kinds of unhindered elo-
quencc, but taken from the viewpoint of the Bodhisattva's understanding.
four mindfulncsscs. 1. Mindfulness of thc body as impure; 2. mindfulness of fceling as
suffering; 3. mindfulness of the mind as impermanent; and 4. mindfulness of dharmas
as dependent, without self-entity.
f o u r n o b l e p r a c t i c e s .T o b e c o n t e n r w i t h : 1 . s i m p l e c l o t h i n g ; 2 . s i m p l e s u s t e n a n c c3; . s i m p l e
s l e e p i n gf a c i l i t i e s ;a n d 4 . c u l t i v a t i o n o f v i r t u e s a n d s e v e r i n go f d e t l l c m c n t s .
four noble truths. The Four fundamental truths taught by Buddha:
1. Life is suffering.
a . T h i s i s s o , f i r s t , b e c a u s ea n y p l e a s u r eo r h a p p i n e s sh a s a n e n d i n g ; t h u s p l e a s u r c
orjoy is a preludc to eventual sulfering. During thc experience oFpleasurc, one
is afraid oflosing it, causing amachmentand suffering.
b. Most pleasuresenjoycd by individuals involvc suffering lor other beings.
c. In comparison with the ecstasy of samidhi and nirvalic joy, all sarirsiric plea-
sures are various forms of suffering. Therefore, fronr the vicwpoint of enlight-
encd beings, all sari.rslrais a raging fire, including whatever "pleasure" exists
therein. (Cf. the Buddha's famous Flre Sermon.)
2. Defilements are the causeof suffering.
a. when desirc, the instinct to have and to posscss,is fulfilled, it merely leads to
further desire. Thus desire is bound to follow a pattern in which craving and
greed expand continuously.
b. Hatred, animosity, anger, jealousy, etc., are all instincts which exclude others
instead ofincluding them. This increasesclinging to ego and aversion to others.
c. Ignorance is the innate wrong view concerning the self and things: for example
regarding the impermanenr as pcrmanent, what is really sulfering asjoy, what is
not a self as a self, and what is impure as pure. Therefore, ignorance is the root
cause of all suffcring in sarhsira.
3. There is a state in which all suffering is ended. All enlightcned beings in Buddhism
testify that there is a state called nirvlna, which is forever free from all sufferings
and entanglements in sarirslra. It is a state beyond words and descriptions, yer rr
can approximately be said to be filled with peace,joy, and ultimate meaning.
4. There is a correct path that leads to the cessationofsuffering.
a. Discipline, or keeping the precepts, results in the avoidancc of thoughts and
actions which hinder one's spiritual progress.
b. Through meditation (dhyana), ever-flowing discursive thoughts and passion-
desires can be controlled. The ordinary state of mind is transformed into a
 NuulnrcRr Grossanv 191

l u c i d , r e f l e c t i v e ,p u r e a w a r e n e s sB
. y t h e p r a c t i c eo f m e d i t a t i o n , g r e a t y o g i c j o y ,
b o t h p h y s i c a l a n d m e n t a l , i s p r o d u c e d . O n e ' s i n t e l l i g e n c e ,i n s i g h t , c o m p a s s i o n ,
and spiritual awakening arc cnhanced and elevatcd in all aspccts.
c. Through intuitive wisdom; all precepts and dhyanas are the foundation for the
n o n d i s c u r s i v e ,p e n e t r a t i n gw i s d o m t o o b s e r v c t h e t r u t h o f n o - s e l f ( a n a t m a n )l.n
Mahayana, the penetrating intuitive wisdom is applied not only to no-self, but
also to the Buddha-nature within and the totality of the dharmadhatu without.
T h u s , b y e l i m i n a t i n g i n n a t e , i n b o r n i g n o r a n c e ,o n e r e a c h e se n l i g h t e n m e n t .
f o u r r e l i a n c e s .1 . R e l y i n g o n t h c t r u c m c a n i n g o r s p i r i t o f a D h a r m a s t a t e m c n ti n a s u t r a , n o t
merely on the words of that statement; 2. relying on the teaching, not on any person;
3. relying on intuitive wisdom, not on intellectual understanding; and 4. relying on
s u t r a st h a t g i v e u l t i m a t c t e a c h i n g s ,n o t o n t h o s e w h i c h p r e a c he x p e d i e n tt e a c h i n g s .
f o u r r i g h t e f f o r t s . 1 . E n d i n g e x i s t i n g e v i l ; 2 . p r e v e n t i n gn e w e v i l ; 3 . c a u s r n gn e w v i r t u e ; a n d
4 . i : r c r c a s i r r ge x i s t i n g v r r t u c .
f o u r w r o n g v i e w s . 1 . C o n s i d e r i n g w h a t i s r e a l l y i m p e r m a n e n tt o b c p c r m a n e n t ;2 . c o n s i d e r -
ing what is really suffcring to bcjoy; 3. considering what is not a selfto be a self; and
4 . c o n s i d e r i n gw h a t i s i r n p u r e t o b e p u r e .
l o u r y o k e s . A n e q u i v a l e n to f t h c " f o u r c u r r c n t s " ( q . v . ) ; n a m e l y , d e s i r e s ,s a r h s i r i ce x i s t e n c e ,
l w r o n g l v i e w s .a n d i g n o r a n c c .
five aggregatcs. The aggregates of which a human being is composed are: form, feeling,
c o n c e p t i o n ,i r n p u l s e , a n d c o n s c i o u s n e s sT. h e p h y s i c a l b o d y i s m a d e o f v a r i o u s m a t e -
r i a l s w i t h c o l o r , s h a p c ,a n d s o f o r t h ; i t b e l o n g st o t h e c a t e € i o r yo f f o r m . P a i n ,j o y , e t c .
b c l o n g t o t h e e g g r e g a t eo f f e e l i n g . C o n c c p t i o n s a r c t h c n o t i o n s o r a b s t r a c t i d e a s
formulatcd by thc rnind. Impulses are the rnental drives, which include the will and all
kincis of crnotions. Consciousnessis the faculty of awareness;for example, the eye-
consciousnessis the laculty of awarcnessof forms; thc car-consciousness,of sounds;
the nose-consciousness,of smells; the tonguc-consciousness,of tastes, and the mind-
c o n s c i o u s n e s so,f d h a r m a s . S e ea l s om a i n G l o s s a r y ," a g g r e g a t e s . "
fivc covcrs. Frvc dharmas that can "cover" the mind and prevent wholesome dharmas from
a r i s i n g . T h e y a r e : 1 . d e s i r e ; 2 . a n g e r ; 3 . d r o w s i n e s s ; 4 .e x c i t a b i l i t ya n d r e m o r s c ; a n d 5 .
doubt.
five depravities (or five filths). Some historical periods, such as the present era, are times of
chaos and dcgcncration. The fivc are: 1. the filth ofkalpa, when the historical cycle is
in a period of degeneration; 2. the filth of views, when all sorts of wrong views
prevail; 3. the filth of passions, when dcsirc, hatred, and other defilements are pre-
dominant; 4. the filth of human condition, when peoplc are more often miserable than
happy; and 5. the filth oilife span, when the human life span diminishes. or, \{'e nlav
say, when the leisure and opportunity to practice the l)harma become more rare.
five desires. See "five sensuouspleasures."
f i v e g r a v e o f f e n s e s .1 . P a t r i c i d e ; 2 . m a t r i c i d e ; 3 . k i l l i n g a n A r h a t ; 4 . m a l i c i o u s l , vc a u s i n gt h e
Buddha to bleed; and 5. causing disharmony in the Sarirgha. Such offenses are said to
lead to birth in the Uninterrupted Hell.
f i v e k i n d s o f e y e s . 1 . T h e p h y s i c a l e y e 2 . t h e d e v a - e y eo f c e l e s t i a lb e i n g s , w h i c h c a n b e
developed by humans through meditation and which can seeeven in darkness, at great
distances, and through obstacles;3. the wisdom-eye, which seesthe emptiness of all
things, is possessedby all enlightened beings, including Sravakas and Pratyekabud-
dhas; 4. the Dharma-eye of Bodhisattvas, which seesthe truth of the Buddha's teach-
ing and all Dharma-doors; and 5. the Buddha-eye, which nondualistically seesevery-
thing in its real nature, and which is possessedonly by Buddhas.
 192 Nuulnrcal Glossanr

f i v e l a y p r e c e p r s .T h e v o w s t a k e ' b y l a y B u d d h i s t s , p r o h i b i t i n g : 1 . k i l l i n g ; 2 . s t e a l i n g ;3 .
l y i n g ; 4 . s c x u a l m i s c o n d u c t ;a n d 5 . i n t o x i c a t i o n .
f i v e m i r a c u l o u sp o w e r s . T h e f i r s t f i v e o f t h e s i x m i r a c u l o u sp o w c r s ( q . v . ) .
f i v e p l a n e s o f e x i s r e n c e( i n s a r h s a r a ) .U s u a l l y s i x : t h e s r a r e so f b e i n g a g o d , a n a s u r a , a
hunan, an animal, a hr,ngry ghost, and a heil-dwcller. In the sequcnce of five, gods
and asurasare grouped together. Sentient beings in sarhsaracircle within these planes
of existence according to their karma. To be libcrated is to be lreed from destined
rebirth in these planes.
five powers. Powers arising from thc five roots (q.v.).
6 v e r o o t s . 1 . F a i t h ; 2 . v i g o r ; 3 . m i n d f u l n e s s ;4 . c o n c c n t r a t i o n ;a n d 5 . w i s d o m . l h e y a r e
called "roots" bccausethey can give rise to other wholesome dharmas.
five sensuous plcasures. Sarhsiric delights of the senses:forms, sounds, scents, tastes,
and
tcxtures. The awakencd ones see thcm as impure and painful by nature, but ordinary
sentient beings consider therl to be pleasurable

six consciousnesses.Thc consciousnessesassociatcdwith the eye, car, nose, tongue, body,

and mind.
s i x k i n d s o f q u a k e s .T h r e e o f m o v e m e n t : s h a k i n g , r i s i n g , a n d s u r g i n g ; a n d t h r e e o f
sound:
banging, roaring, ancl crackling.
s i x m i r a c u l o u s p o w e r s . 1 . T h e d e v a - e y e ,s u p e r n a t u r a vl i s i o n c a p a b l eo f s e e i n g t h i n g s e v e n i n
darkness, at great distances,and through obstacles;2. the deva-ear, supernatural hear-
i'g; 3. the powcr to know others' thoughts; 4. rhe powcr ro know ,h. p"., lives of
o n c s e l f a n d o t h e r s ; 5 . t h e p o w c r t o p e r f o r m m i r a c l e s .s u c h a s a p p e a r i ' g a n y w h e . e a t
will; and 6. the power to totally eradicate defilerncnts.
s r x p l r a m i t a s . P a r a m i t a( q . v . i n ( i l o s s a r y ) m e a n s ' r e a c h i n g t h e o t h e r s h o r e ' , , p e r f e c t i o n ' ,
'consummation'. or
Thcrc are usually six, and sometimcsten, piramitis. Thc six (ex-
plained in many places irr the text) are the prramit-s oI giving, discipline (precepts),
paticnce, vigor, rneditation (dhyana),and wisdom (pra,inn).
In thc case of ten prramitas, four more are added to thesc six, in order to
corrcspond with the ten stagesof a Bodhisattva. The four are the paramitis of inge-
nuity, vows, powcr, and knowledge (7frala).
six periods. The six divisions of a day, three for daytime and three lor nighttime: the first,
middle, and last parts of thc day (morning, r.idday, and afternoon); and the first,
middlc, and last parts of thc night.
six sense-objects.Forms, sounds, smells, tastes, textures, and mental objects.
six sense-organs.The cye, ear, nose, tongue, body, and mind.
six wal's to foster harmony in a monastery. The cultivators of pure living in a monastery will
dwell in mutual respect and harmony if they do the following: L engagc in the same
b o d i l y d e e d s ;2 . e n g a g ei n t h e s a m e v e r b a l d e e d s ; 3 . e n g a g ei n t h e s a m e m e n t a l d e c d s ;
4. keep thc same precepts; 5. share material offerings; and 6. hold the same views. The
very word for the monastic community (Sarhgha)implics harmony.
seven factors of enlightenmcnt. 1. Mindfulness; 2. discriminative investigation of Dharma; 3.
v i g o r ; 4 . j o y ; 5 . e a s eo [ b o d y a n d m i n d ; 6 . c o n c e n t r a t i o n ;a n d 7 . e q u a n i m i t y .
seven trcasures. Gold, silver, lapis lazuli, crystal, agate, red pearl, and carnelian.
For a universal monarch, the seven treasures are: the golden wheel; white
elephants;dark steeds;beautiful pearls; fine women; able ministcrs; and loyal generals.

eight adversities. The eight conditions which prevent one from seeing the Buddha or hearing
the Dharma: 1. rebirth in hell;2. rebirth asa hungry ghost;3. rebirth as an animal; 4.
rebirth in LJttarakuru (the continent where liG is easy, so that one who lives there is
 \ i,rrrRrcrrGrossrRr 193

n o t n r o t l \ J t r ' d : c s . . ' { I ) r ; r n - . : . 5 r e b r r t h t n t h e l o n g - l i t c h e a v e n s( r v h e r eo n e i s a l s o
n o t m o t i v a t e d t o s e e k D h a r m a ) : 6 . r e b i r t h r v i t h i m p a i r e d f a c u l t i e s t7 . r e b i r t h a s a
u'orldly philosopherclever at sophistry;and 8. rebirth in a world where there is no
Buddha.
c i g h t d i v i s i o n so f d i v i n i t i e s . 1 . G o d s ( d e v a s ) , 2 .d r a g o n s( n i g a s ) , 3 . y a k s a s , 4 .g a n d h a r v a s , 5 .
a s u r a s ,6 . g a r u d a s ,7 . k i n n a r a s , a n d 8 . m a h o r a g a s .( F o r d e s c r i p t i o n so f e a c h o f t h e s e
b e i n g s , s e em a i n G l o s s a r y . )
eightlold libcration. Liberation lrom attachment to forms and desiresthrough eight kinds of
meditation:
1. Because of having an internal scnsual desire for pleasant forms, the yogi meditates
o n e x t e n r a li m p u r e f o r m s .
2. Having no intcrnal dcsirc for forms, the yogi meditates on cxternal forms in order
t o s t a b l i z ct h c v i s i o n o f i m p u r i t i e s .
3. Since there is no intpurity remaining, the yogi meditates on pure light of dillerent
colors.
4 . T h e y o g i m e d i t a t e so n e n d l e s ss p a c e .
5. The yogi nieditates on infinitc consciousness.
(r. The yogi meditates on nothing whatsocver.
7. The yogi meditates on ncithcr conception nor nonconception.
8. The yogi experiencesthc cessationof conception and feeling.
c i g h t f o l d n o b l c p a t h - T h c f r r n d a m c n t r lt c r c h i n g o f S a k y a m u n iB u d d h a ; t h e p a t h t o l i b e r a t i o n :
l. Right view: understandirrg the four noble truths (q.v.) and having pcnctrativc
i n s i g h t i u r o r e a l i t y( e r n p t r r r e s s ) .
2. Right thouqht: having only thoughts which are unsclfish, loving, and nonviolent.
3. Right spccch: abstcntion from lying, slander, harsh or abusive language, and idlc
chattcr.
4. Right action: conducting onesclf in moral, peaceful, and honorable ways, and
keeping the basic precepts.
5. Right livelihood: living honorably by a profession which is in no way harmful to
s e n r i e n rb e i n g s . a n d a v o i d i n g s u c h l i v e l i h o o d s a s t r a d i n g i n w c a p o n s , i n t o x i c a n t s ,
or poisons.
6. Right cffort: following the four right efforts (q.v.).
7. Right mindfulness: practicing thc fonr mindfulnesses (q.v.).
8. Right conccntration: developing onc's mcditation according to rhe lour dhyanas
(q.u.)
T h e s e e i g h t a r e s o m e t i m e s c l a s s i f i c di n t h r e e g r o u p s : c t h i c a l c o n d u c t ( r i g h t s p e e c h ,
action, and livclihood); rnental discipline (rrght effort, mindfulness, and concentra-
tion); and wisdom (right view and thought).
e i g h t m e r i t s ( s a i d o f w a t e r ) . 1 . C l a r i t y a n d c l e a n l i n e s s ; 2 c. o o l n c s s ; 3 . s u ' e e r n e s s ; 4l.i g h t n t - s s ;
5. moistening power; 6. ability to give cornfort, 7. abiliti' to qucnch thirst; and 8.
ability to improve hcalth.
's
e i g h t s p e c i a lp r e c e p t s .V o w s w h i c h m a y b e t a k e n b y l a y B u d d h i s t s f o r a d a 1 s p a no r l o n g e r :
1 . n o t k i l l i n g ; 2 . n o t s t e a l i n g ;3 . n o t e n g a g i n g i n s e x u a l a c t i v i t y ; 4 . n o t l , v i n g ;5 . n o t
t a k i n g i n t o x i c a n t s 6: . n o t s i n g i r r g .d a n c i n g .o r w e a r i r r go r n a m e r ) t s7; . n o t s i t t i n g o r
slecping on a high bed; and 8. not eating aftcr noon.
eight worldly winds. Four pairs of influences which hindcr one's Dharma-practice: praise and
blarnc, gain and loss, happiness and suffering, and fame and ridicule.

ten directions. The eight points of the compass (north, south, east, west, northeast, south-
east, northwest, and southwest), plus the zenith and nadir. "ln the ten directions" is a
figurative term meaning "in all space."
494 Nuurrrcar Grossanv

ten evil deeds. 1. Killing, 2. stealing, 3. sexual misconduct, 4. lying, 5. harsh speech, 6.
words causing rifts, 7. frivolous chatter, 8. covetousness,9. ill will and 10. holding
wrong views.
t e n g o o d d e e d s .A b s t a i n i n g f r o m e a c h o f t h e t e n e v i l d e e d s( q . v . ) .
ten piramitis. The six piramitas (q.v.) plus: ingenuity, vows, power, and knowledge.
ten powers. There are two groups, one for Bodhisattvas and one for tsuddhas.
For tsodhisattvas, the ten are: 1. the power of profound aspiration; 2. the
power ofever-increasing profound aspiration; 3. the powcr ofingenuity; 4. the power
of wisdom; 5. the power of vows; 6. the power of vehicle; 7. the power of practice; 8.
the power of miracuious feats; 9. the power o[ enlightenment; and 10. the power of
turning the Dharma-wheel.
For a Buddha:
1 . H e k n o w s w i s e l y , a s i t r e a l l y i s , t h e p o s s i b l et o b e p o s s i b l c ,a n d t h e i m p o s s i b l et o
be impossible.
2. He knows wisely, as they really are, thc karmic results of past, future, and present
actions, and of the undertaking of actions with regard to place and cause.
3. He knows wisely, as thcy really are, the various elements in the world.
4. He knows wisely, as thcy rcally are, the various dispositions of other beings and
persons.
5. He knows wisely, as they rcally are, the higher and lower faculties o[other beings
and persons.
6. He kr.rows wisely, as it really is, tl.reway that leads everywhcrc.
7. He knows wisely, as they really arc, thc tranccs, dcliverances,conccntrations, and
meditational attainmcnts, as well as their defilements, purifications, and the con-
d i t i o n s i r r w h i c h t h c y a r c w e l l e s t a b l i s h e di n p u r i t y .
8. He recollects his various previous livcs.
9. With his deva-eye, he knows the deceaseand rebirth of berngs as they rcally arc.
1 0 . T h r o u g h e x t i n c t i o n o f t h e o u t f l o w s , h c d w c l l s i n t h e a t t a i n m e n to f t h c l i b e r a t i o n
of his heart and wisdom, which is u'ithout outflows, and which has, in this very
life, been well krrown and realized by hinself.
Anothcr source gives the lollowing list for the ten powers of a Buddha:
1. He knows wisely, as it really is, what is right or wrong.
2 . H e k n o w s w i s e l y , a s t h c y r e a l l y a r c , t h e c a u s ca n d e l f c c t o f t h e k a r m i c r c s u l t s o f
p J s t . P r c s c n t .a n e lf u t u r c .
3 . H e k n o w s w i s e l y , a s t h e y r e a l l y a r c , t h c o r d e r a n d g r a d e so f a l l d h y i n a s , l i b e r a -
tions. sarridhis. and other nreditational attainments.
4. Hc knows wiscly, as they really arc, thc higher and lowcr faculties of sentient
bcings.
5 . H e k n o r v s w i s e l y , a s t h c y r c a l l y a r e , t h e v a r i o u s u n d c r s t a n d i n g sa n d a s p i r a t i o n so f
s e n t i e n tb e i n g s .
6 . H e k n o w s w i s e l y , a s t h e y r e a l l y a r e , t h e v a r i o u s c o n d i t i o n s a n d c i r c u r . n s t a n c cosf
sentient beings.
7. He knows x'isely, as thcy rcally are, which ways and pratices lead to which
d e s t i n a t i o n sa n d c o n s c q u c n c e s( r e b i r t h a s a h u m a n , a g o d , e t c . , o r a t t a i n m e n t o f
s a i n t h o o d ) ,a n d a l s o t h e c a u s ca n d e l l e c t o f s u c h c o u r s e s .
8. Hc rcmcmbers,as they really arc, pastlives.
9 . W i t h h i s d e v a - e y e , h e k n o w s w i s e l y , a s i t r c a l l y i s , t h e d e c e a s ea n d r e b i r t h o f
s e n t i e n tb e i n g s , a n d t h e m a t u r i t y o f g o o d a n d e v i l k a r n t a i n f u t u r e l i v e s .
10. He knows wisely, as it really is, the present cxtinction of clefiler.ncntsby hirnself
and othcrs.
 Nuurrucal Grossanr ,195

t e n s t a g e so f a B o d h i s a t t v a . T h e s e t e n s t a g e s( S k t . b h n m ) a r e t h c t e n l c v e l s o f B o d h i s a t 6 ' a
e n l i g h t m e n t : i . t h e S t a g eo f G r e a t J o y ; 2 . t h e S t a g eo f s t a i n l e s s p u r i t y r 3 . t h e S t a g eo f
I l l u m i n a t i o n ; 4 . t h e S t a g eo f I n t e n s cw i s d o m ; 5 . t h e S t a g c o f l ' v i n c i b l c S t r e n g t h ;6 .
the Stageof Direct Presence7 ; . t h e F a r - R e a c h i n gS t a g e ;f 3 . t h e S t a g e o f I m m o v a b l e
S t e a d f a s t n e s s9;. t h e S t a g eo f M e r i t o r i o u s w i s d o m ; a n d 1 0 . t h e S t a s e o f t h e D h a r m a
Cloud.

t w e l v e e n t r a n c e s .T h e s i x s e n s e - o r g a . s( c y e , e a r , n o s e , t o n g u e , b o c l y , a n d m i n d ) a n d t h e i r
corresponding objects (forms, sounds, scents,tastes,texturcs, and nrental obiects). See
a l s om a i n G l o s s a r y , " a g g r e g a t e s _ "
twelve links ofdependent origination (Skt. dvadaiahga-prdtttya-saflutpaTa). Intcrlinkcd lactors
o f s a r h s a r a i: g n o r a n c e , a c t i o n , c o n s c i o u s n e s sn, a m e a n d l o r m , t h c s i x s e n s e - o r s a n s .
c o n t a c r , f e e l i n g , c r a v i n g , g r a s p i n g ,b c c o m i n g , b i r t h , a n d o l d a g e a n d d e a t h .

eighteen elenelrts-(Jsually translated as 'eightcen realms', but this translation is misleadilg.

T h e e i g h t e e na r c : a . t h c s i x s e n s e - o r g a n (sc y c , e a r , n o s e , t o n g u c , b o d v , a n d r n i n d ) ; b .
thc six sense-objects(forrns, sounds, scents, tastes, tcxtures, and mental objects); and
c . r h e s i x c o n s c i o u s n c s s e(sa s s o c i a t e w d ith the six organs).
A c t u a l l y , t h c r e a r e s i r " r e a l r ' s , " e a c h c o m p o s e do f a n o r g a . , a n o b j e c t , a n d a
c o n s c i o u s n e s s( f o r e x a m p l e , t h e e y e , f o r m , a n d t h c e v e - c o n s c i o u s n e scso n s t l t u t e o n e
r e a l m ) . S i n c e t h e r e a r e s i x s u c h r e a l m s , e a c h c o m p o s e d o f t h r e e e l e m e n t s ,a b e t t e r
t r a t r s l a t i o no f t h e t e r m l o r t h e e n t i r c g r o u p i s ' e i g h t c c ne l e m e n t s ' ,r a t h c r t h a n ' c i q h t e e n
realrrrs'.
Thc cighteen elernents should not be confused with the four clements of rlat-
t e r , r . e . , c a r t h , w a t e r , f i r e , a n d a i r . S e ea l s om a i n G l o s s a r y ,. . a g g r c g a t e s . ' ,
e i g h t c c n u n i q u c q u a l i t i e so f a B u d d h a . T h c s c e i g h t c c n v i r r u e s a r e e x h i b i t e d c x c l u s i v e l vb y a
f i . r l l y e n l i g h t e n e dB u d d h a : 1 . u n c r r i n g b o d i l y a c t i o n s ; 2 . u n e r r i n g v e r b a l a c t i o l s ; 3 .
u n e r r i n g t t t e r t t arl r t i o n r ; 4 . i m p a r t i . r l i t y 5l . r r e v c rl o s i n g c o n c e n t r a t i o r frr: . r c n t a i n i n g
e q u a n i n r o u si n s p i t c o f h i s a w a r e n e s so f a l l d h a r m a s ; 7 . u n l a i l i n g z e a l ; g . u n l a i l i n g
c l i l i g c n c e ;9 . u n f a i l i n g m i n d f u l n e s s ;1 0 . u n l ) i l i n g w i s d o r n ; 1 1 . u n l a i l i l g l i b e r a t i o n ; 1 2 .
unfailing knowledgc and awarenessderivcd from liberation; 13. all bodily dccds guidccl
b y w i s d o m ; 1 4 . a l l v e r b a l d e e d sg u i d e d b y w r s d o r n ; 1 5 . a l l n . r e n t a d l e e d sg u i d e d b y
r v i s d o m ; 1 6 . u n i m p e d e d k n o w l e d g c o f t h e p a s t ; 1 7 . u n i m p e d c c lk n o w l c d g c o f t h c
p r e s e n t ;1 8 . u n i m p c d e d k n o w l e d g e o f t h c f u t u r c .

t h i r t y - t w o a u s p i c i o u ss i g n s . T h e m a j o r s i g n s a d o r n i n g t h e v i s i b l e b o d v o f a B u t l d h a o r
that
o f a , n i v e r s a l m o n a r c h . S o m e e x a m p l c sa r e : a p r o t u b c r a n c co n t h c c r o w n ; a c u r l i n g ,
w h i t e h a r r b e t w e e n t h e e y e b r o w s ; a g o l d c n c o m p l e x i o , ; a l o n g , b r o a c lt o n g u c : a h a l o
t e n f e e t i n r a d i u s ; e v e n , c l o s e ,w h i t e t e e t h ; a n e x c e l l c n tv o i c e , c , t c .

t h l r t y - s e v e n w a y s t o b o d h i - T h c s e a r e : a . t h e f o u r n t i n d f u l n c s s e sb; . t h e f o u r r i g h t c f f o r t s : c .
t h c f o u r b a s e so f m i r a c u l o u s p o w e r s ; d . t h c f i v e r o o t s ; c . t h e 6 v c p o u ' c r s : f . t h c s e v e n
factors of enlightenmcnt; and g. the eightfold tioblc path. (Seedcfinitrols of cach
group, listed separately.)

s i x t v - t w o [ w r o n g ] v i e w s . A g r o u p o f d o c t r i n c s b a s e do n t h e v i c w o f a s e l f .

e i g h t y m i n o r s i g n s . t s o d i l y a t t r i b u t c so f a B u d d h a , m o r c s u b r l e t h a n t h c t h i r t v - t w o a u s p i -
c i o u s s i g n s . E x a m p l e s : c o p p c r - c o l o r c dn a i l s , t h i n a n d l u s t r o u s ; l o n g , s l e t r d c rf i n g c r s ;
496 Nunrnrcal Grossanv

v o u t h f u l c o r n p l e x i o n ;a s o l t b o d y ; l i p s c o l o r e d l i k c a r e d , b r i g h t g o u r d ; l a c e l i k e a f u l l ,
c l e a r m o o n ; e m i t t i n g f r a g r a n c ef r o m t h e p o r c s a n d m o u t h ; d e p o r t m e r t a s a w e s o n l c a s
that ofa lion; graccfuland stcadygait, etc.,
billion-ri orld univcrse.
a O n c o f t h e i n n u m e r a b l es y s t e m si n t s u d d h i s tc o s m o l o g y , c o n t a i n i n ga b i l l i o n w o r l d s
o r s o l a r s y s t e m s .E a c h w o r l d h a s i t s s u n a n d m o o n , M o u n t S u m c r u , e i g h t c o n c e n -
tric rings of mountains separated by eight concentric rings of oceans, and four
inhabited contincnts. A world reachesup to the first dhyana heaven in the Realm of
Form.
b . A t h o u s a n d w o r l d s c o n s t i t u r e a t h o u s a n d - w o r l d u n i v c r s e , w h i c h r e a c h e su p t o
t h e s e c o n dd h y l n a h e a v e n .A t h o u s a n dt h o u s a n d - w o r l d u n i v e r s c sc o n s t i t u t ca m i l -
lion-world universe, which reaches up to the third dhyina heavcn. A thousand
million-world universcs constitute a billion-world univcrse, which rcaches up to
the lourth dhyina hcaven, thc highcst heaven in thc ll.calnr of Form.