[F.168.b] [B1] Homage to all the buddhas and bodhisattvas!

Thus did I hear at one time: The Blessed One was residing at the Veṇuvana in Rājagṛha, together with a great saṅgha of many monks and with countless bodhisattva great beings. At that time, the venerable Pūrṇa Maitrāyaṇīputra arose, draped his shawl over one shoulder, and knelt on his right knee. With his palms joined together in the direction of the Blessed One he said, “Blessed One, I have a few questions to ask you. Thus-Gone One, please consider me with love and grant me this request.”

“Pūrṇa Maitrāyaṇīputra,” replied the Blessed One, “ask me whatever you wish. I will instruct you genuinely and satisfy your mind.”

“Blessed One,” said the venerable Pūrṇa, “I have questions about the bodhisattva great beings who have accomplished the highest qualities and attained superior and far-reaching renown, and who pursue the happiness of sentient beings at all times.” And the venerable Pūrṇa Maitrāyaṇīputra then put his questions in these verses:

“Blessed One,” continued Pūrṇa Maitrāyaṇīputra, [F.169.a] “I have questions about these holy beings. How do bodhisattvas amass great knowledge, such that it will not be exhausted, like the ocean? Having amassed a precious treasure of erudition, how is it that, by comprehending the meaning that is definitive with regard to all phenomena, they correctly penetrate the meaning of words?” He then spoke again in verse:

“Blessed One,” continued the venerable Pūrṇa Maitrāyaṇīputra, “I have another question for the Thus-Gone One about the force of the wisdom that follows from the attainment of the bodhisattva levels. How is it that bodhisattva great beings’ progress toward unsurpassed and perfect awakening will be irreversible?” He then went on in verse:

“Blessed One,” continued the venerable Pūrṇa Maitrāyaṇīputra, “the thus-gone ones have reached perfect omniscience. They have mastered all miraculous powers and are the supreme beings within the three realms. [F.169.b] Having achieved incomparable, sublime wisdom, they know how to put the Dharma into action in an unhindered manner. These are the reasons why I ask you these questions.” He again spoke in verse:

In response, the Blessed One said to the venerable Pūrṇa Maitrāyaṇīputra, “These questions you ask of the Thus-Gone One are excellent, excellent! Listen carefully and pay attention. I will now teach you how bodhisattvas give rise to their intention and then accomplish the immeasurable qualities of a buddha.” The Blessed One then uttered these verses:

The Blessed One then said to the venerable Pūrṇa Maitrāyaṇīputra, “Through these different causes and conditions, bodhisattva great beings teach the Dharma to sentient beings; yet they do not dwell on just some Dharma teachings. Why is that? Because it is after having correctly trained in all Dharma teachings [F.170.b] that bodhisattvas will later become perfect buddhas.

“Bodhisattvas have four amazing and marvelous attitudes, compared to which they see no other Dharma teaching as more important. What are the four? (1) That which makes bodhisattvas cultivate diligence with regard to lazy beings; this is the first amazing and marvelous attitude. (2) That which makes them cultivate patience while they are among obstinate sentient beings full of aggression; this is the second amazing and marvelous attitude. (3) That which makes them persevere on the correct path themselves, seeing sentient beings practicing on mistaken paths; this is the third amazing and marvelous attitude. (4) That which makes them give rise to the mind set on unsurpassed and perfect awakening with the extraordinary resolve to liberate sentient beings from saṃsāra; this is the fourth amazing and marvelous attitude. Pūrṇa, these four amazing and marvelous attitudes are known as the supreme, amazing, and marvelous attitudes of bodhisattvas.” At that moment, the Blessed One uttered these verses:

“Pūrṇa,” continued the Blessed One, “if bodhisattvas possess four qualities, joy will be born in their minds. What are the four? (1) When bodhisattvas see that sentient beings remain in saṃsāra and do not cultivate diligence, but see that they themselves remain on the path of the buddhas and do cultivate diligence, joy will be born in their minds. (2) When bodhisattvas see that sentient beings are constantly overwhelmed by laziness, but they see that they themselves diligently follow the teachings of the buddhas, joy will be born in their minds. (3) When bodhisattvas see that sentient beings are aggressive, resentful, and jealous, yet they see that they themselves are free from aggression, resentment, and jealousy and always manifest an attitude of love, joy will be born in their minds. (4) When bodhisattvas see that no one matches their diligence in accomplishing the qualities of the buddhas, joy will be born in their minds.”

At that moment, the Blessed One uttered these verses:

“Pūrṇa,” continued the Blessed One, “if bodhisattvas possess four qualities, they will be free from the unfree states, and having obtained the complete freedom to do so they will attain the qualities of a buddha without wasting that opportunity. What are the four? (1) Since the minds of bodhisattvas are humble and gentle, they always express the wish for sentient beings to be happy when they see them, and they always speak sincerely and smile while engaging in conversation with someone. (2) Since bodhisattvas pursue the Dharma one-pointedly and are always strongly dedicated to investigating it, they insatiably pursue virtue and exert themselves toward it. (3) Bodhisattvas are attracted to isolated places and enjoy remaining in solitude. (4) Bodhisattvas follow the path of awakening and encourage others to follow the same path. If bodhisattvas possess these four qualities, they will be free from the states that lack freedom, and having obtained the complete freedom to do so they will attain the qualities of a buddha without wasting that opportunity.” At that moment, the Blessed One uttered these verses:

“Pūrṇa,” continued the Blessed One, “if bodhisattvas possess four qualities, they will amass great knowledge, such that it will not be exhausted, like the ocean. Constantly amassing a precious treasure of erudition, they will—by comprehending the meaning that is definitive with regard to phenomena—correctly penetrate the meaning of words. What are the four?

“(1) Since bodhisattvas pursue the Dharma, they pursue the twelve branches of the scriptures. These are the discourses, hymns and praises, prophecies, verses, aphorisms, narratives, former events, former births, extensive teachings, marvels, biographies, and profound doctrines. Upon receiving these teachings, bodhisattvas read them, recite them, and properly recollect them. After that, they practice these teachings in accordance with the way they are taught. Pūrṇa, if bodhisattvas possess this first quality, they will amass great knowledge, such that it will not be exhausted, like the ocean. Constantly amassing a precious treasure of erudition, [F.172.b] they will—by comprehending the meaning that is definitive with regard to phenomena—correctly penetrate the meaning of words.

“Furthermore, Pūrṇa, (2) bodhisattvas do not dwell on any phenomenon, so there will be nothing for them to fixate upon, even while resting in concentration or absorption. Free from fixation, they will attain the wisdom that does not dwell on any phenomenon, thereby reaching unimpeded wisdom vision8 with respect to phenomena. Why is it so? Because, Pūrṇa, these bodhisattvas are free from desire and from any other form of impediment. If bodhisattvas possess this second quality, they will amass great knowledge, such that it will not be exhausted, like the ocean. Constantly amassing a precious treasure of erudition, they will—by comprehending the meaning that is definitive with regard to phenomena—correctly penetrate the meaning of words.

“Furthermore, Pūrṇa, (3) bodhisattvas recollect the Buddha in terms of the causes and conditions of pursuing the Dharma, and they recollect the Buddha’s teachings as well. When bodhisattvas thus recollect the Buddha in terms of the causes and conditions of pursuing the Dharma, and they recollect the Buddha’s teachings as well, they do not perceive any phenomenon to which they could be attached. Because they are free from attachment, their minds do not cling to any phenomenon. Hence, because they are free of clinging to any phenomenon, they will be able to answer questions without any hindrances. If bodhisattvas possess this third quality, they will amass great knowledge, such that it will not be exhausted, like the ocean. Constantly amassing a precious treasure of erudition, they will—by comprehending the meaning that is definitive with regard to phenomena—correctly penetrate the meaning of words.

“Furthermore, Pūrṇa, (4) bodhisattvas who have perfected the attitude of love free of apprehending will not be hindered in their actions, since love free of apprehending does not hold on to anything. [F.173.a] Why is it so? Because, Pūrṇa, dwelling on marks generates attachment, anger, and ignorance. Dwelling on the marks of entities, the marks of material substances, the marks of the aggregates, the marks of the sense sources, the marks of the elements, the marks of the Dharma, or the marks of the non-Dharma also generates attachment, anger, and ignorance. Therefore, Pūrṇa, all those views that involve clinging to marks are known as wrong views. Bodhisattvas cultivate love in order to be at peace from all those marks. They think, ‘Since sentient beings and marks will perish, entities will also perish. Since entities will perish, views will also perish.’ In this way, bodhisattvas then cultivate love as everything perishes. This love is known as love free of apprehending. This love free of apprehending is known as love of the Dharma. This love of the Dharma is known as love of the Buddha. Pūrṇa, what is the love of the Buddha? The absence of formation and disintegration is what is implied by the words love of the Buddha. Furthermore, Pūrṇa, the complete realization of all phenomena as they really are is also what is meant by the words love of the Buddha.”

“Blessed One,” asked Pūrṇa, “what is meant by the complete realization of all phenomena as they really are?”

“Pūrṇa,” replied the Blessed One, “this complete realization does not involve conceptualization such as, ‘this is the Dharma’ or ‘this is not the Dharma.’ Why is that so? Because, Pūrṇa, if someone says, ‘the Dharma exists,’ that would be non-Dharma, [F.173.b] and if that person says ‘the Dharma is nonexistent,’ the non-Dharma would not exist either. Therefore, this realization is free from conceptual constructs. This absence of conceptual constructs is called nirvāṇa. Once you have investigated in that way, do you find that it is something very far away, or instead something very close?”

“It is neither far nor close,” answered Pūrṇa. “Why is it so? Blessed One, because it has no sides, it does not abide anywhere, and it has no inside or outside.”

“Pūrṇa,” said the Blessed One, “that is how you should regard phenomena.”

“Blessed One,” asked Pūrṇa, “what kind of phenomenon should I regard in that way?”

“Pūrṇa, it is said that the thus-gone ones do not apprehend, create, or manifest those phenomena that immature ordinary beings so strongly cling to. So not conceptualizing9 such phenomena is called assessing them. Pūrṇa, since such assessments of phenomena are free from differentiation, I will now explain to you the sublime, supreme Dharma of disengagement, which subsumes the path to buddhahood.

“Pūrṇa, in the future, if those who cling to worldly gains hear this discourse, they will not be motivated to listen to its teachings or to adopt it. Pūrṇa, when I say, ‘I am awakened,’ you understand these words only partially, from the mere perspective of words and concepts, but you are unable to grasp their actual meaning. This meaning is extremely profound; it cannot be expressed by words. Instead, it is known only by the wise ones themselves.” At that moment, the Blessed One uttered these verses:

“Pūrṇa, if bodhisattvas possess this fourth quality, they will amass great knowledge, such that it will not be exhausted, like the ocean. Constantly amassing a precious treasure of erudition, they will—by comprehending the meaning that is definitive with regard to phenomena—correctly penetrate the meaning of words.” At that moment, the Blessed One uttered these verses:

“Pūrṇa,” said the Blessed One, “if bodhisattvas possess four qualities, their progress toward unsurpassed and perfect awakening will be irreversible. What are the four?

“(1) If bodhisattvas hear a Dharma teaching they have not heard before, rather than saying, ‘This is not the Dharma’ they should reflect on it in terms of its meaning. If bodhisattvas possess this first quality, their progress toward unsurpassed and perfect awakening will be irreversible.”

At that moment, the Blessed One uttered these verses:

“Pūrṇa,” continued the Blessed One, “for those reasons, when bodhisattvas hear a Dharma teaching they have not heard before, they eagerly accept it out of sincere trust, and contemplate it genuinely without contradicting it. They never say, ‘This is not the Dharma.’ You should know that this attitude will benefit countless sentient beings.

“Pūrṇa, in the past, countless eons ago—so long ago that the length of time cannot be measured, fathomed, or conceived—a thus-gone one, a worthy one, a perfect buddha [F.175.b] appeared in the world. He was endowed with perfect knowledge and conduct. He was a bliss-gone one, a knower of the world, a tamer of beings, an unsurpassed guide, a teacher of both gods and men. This blessed buddha was named King of All Qualities’ Light Rays. Pūrṇa, the blessed one King of All Qualities’ Light Rays lived for eight hundred million years. In each assembly of this blessed one, the saṅgha of hearers consisted of an indescribable number of worthy ones, as numerous as the grains of sand in the Ganges river. Free of any appropriation regarding phenomena and having exhausted their defilements, their minds were completely liberated, and they were all free from the twofold notion of individuality. The bodhisattvas were similar in number to them. Pūrṇa, after the blessed one passed into nirvāṇa, his sublime Dharma remained for sixty thousand years.

“When he was about to pass into nirvāṇa, all the many billions of bodhisattvas used their miraculous powers to pervade many billions of worlds, in order to protect the sacred Dharma. In this way, a bodhisattva remained in each world. Pūrṇa, after the blessed one King of All Qualities’ Light Rays passed into nirvāṇa, his hearers slowly became lazy and indolent. They did not recite or remember his profound discourses anymore. As a consequence, all his profound discourses related to the emptiness of phenomena, as well as all the discourses related to pure discipline and the ascetic practices, gradually vanished. These Dharma teachings consisted of eighty-four thousand vast and detailed sections. Each of the sections included sixty-eight trillion discourses. Each discourse contained thirty thousand six hundred aphorisms, and each aphorism was composed of six hundred seven billion verses. Pūrṇa, [F.176.a] since they did not read, recite, or expound those teachings, at the time when the sublime Dharma was about to vanish during the final age, only the discourses and the aphorisms remained from among the many sections of this buddha’s teachings.“At that time, there was a Dharma-preaching monk called Mahāsthāmaprāpta. The Dharma preacher Mahāsthāmaprāpta had developed great powers and his erudition was vast. He was an excellent Dharma teacher, he was eloquent, and he had clearly realized the meaning of the Dharma. Through the miraculous power of the Thus-Gone One, he always devoted himself to spreading previously unheard Dharma teachings in order to protect the sublime Dharma within the world. While he was spreading the Dharma, most beings would deprecate and oppose him.

The Dharma-preaching monk Mahāsthāmaprāpta therefore thought, ‘When such beings hear these Dharma teachings that they have never heard before, they do not believe in them, so they also show no interest in listening to them or adopting them. Even when they hear these teachings, they do not comprehend their meaning, and therefore they do not follow them. Instead, they oppose and deprecate these teachings. Many monks say, “These are not the words of the Buddha; these are not the teachings of the Great Teacher! How do we know? Because we have never heard such discourses from any teacher or preceptor before. Furthermore, no elder monks from older generations have ever said that they received such a transmission from any teacher or preceptor.” So since no other teachings now remain besides those of the discourses and those of the aphorisms, should I perhaps leave for a solitary place and remain there alone?’

“Pūrṇa, after having reflected in that way, the Dharma-preaching monk Mahāsthāmaprāpta left for a mountain cave, where he remained in solitude.

At that time, within the world, during the formative eon, there were sixty-eight thousand great cities that were twelve leagues long and seven leagues wide. They were built beautifully, their roads were straight, they were filled with many beings, their harvests were good, and everyone was happy. Later on, eight hundred forty million smaller cities were built. Some measured seven leagues [F.176.b] and others were six, five, four, three, or two leagues. The smallest of them measured a single league. Pūrṇa, at that time, within the world, in a great city called Total Isolation, there was a householder named Śani who had a son named Mahāśumata. While the son of that householder was residing in a solitary place, he received the visit of a god who spoke these verses to him:

“Pūrṇa, after having spoken those verses, the god disappeared. Then the householder’s son approached his father, paid homage to him by touching his feet with his head, and said, ‘I want to go forth as a monk and live the holy life under the teachings of the blessed one King of All Qualities’ Light Rays.’ At that moment Śani, the householder, spoke these verses:

“The son of the householder answered his father with these verses:

“Pūrṇa, the householder’s son then prostrated to the feet of his father, circumambulated him, and left the house. In leaving he spoke these verses to him:

“Pūrṇa, after the householder’s son had uttered those verses, he went forth as a monk. He then went to the place where the Dharma-preaching monk Mahāsthāmaprāpta was residing and he applied himself to studying the Dharma with him. During that time, the Dharma preacher Mahāsthāmaprāpta taught him genuinely and in great detail discourses that he had never heard before. When he heard those discourses, the monk Mahāśumata asked the Dharma preacher Mahāsthāmaprāpta, ‘I have never heard such discourses before. Who is reading them? Who is interested in them? Who is adopting them and memorizing them? In which places are they heard?’

“The monk Mahāsthāmaprāpta replied, ‘Due to the roots of virtue created by recollecting my previous lives, and through the power of the blessings of the thus-gone one King of All Qualities’ Light Rays, these profound discourses have naturally remained within my mind.’

“Pūrṇa, upon hearing those words, the monk Mahāśumata generated an extraordinary resolve, and by keeping this resolve in mind, the strength of insight arose. Because of this, through the power of his great insight and skillful means, he asked a question of the Dharma preacher Mahāsthāmaprāpta, who answered his question, and then said to him, ‘In the past, a monk asked the thus-gone one King of All Qualities’ Light Rays about the same matter that you have now asked me about, and when that monk heard the perfect answer of the Thus-Gone One, he was overjoyed.’

“Pūrṇa, the monk Mahāśumata again asked a question of the Dharma preacher Mahāsthāmaprāpta, who again told him, ‘In the past, a monk asked the thus-gone one King of All Qualities’ Light Rays about the same matter that you now ask me about, and when that monk heard the perfect answer of the Thus-Gone One, he was overjoyed.’

“Pūrṇa, [F.177.b] the monk Mahāśumata then asked the Dharma preacher Mahāsthāmaprāpta, ‘O sublime being, how many times have you heard questions and answers on such matters from the Thus-Gone One?’

“Mahāsthāmaprāpta replied, ‘That is something it would be extremely difficult to believe, so do not ask me about it! Furthermore, it is extremely difficult to believe for those who have not actualized extraordinary physical qualities.’

“But Mahāśumata repeated the same question a second and a third time: ‘O sublime being, how many times have you heard questions and answers on such matters from the Thus-Gone One? Mahāsthāmaprāpta simply answered, ‘Do not ask me about that!

“ ‘If you have not understood, I will now illustrate this for you through an analogy, for when something is illustrated with an analogy, intelligent people understand. Monk, the dispositions of sentient beings whom I heard about from the thus-gone one King of All Qualities’ Light Rays are far more numerous than the atoms in the earth. Monk, imagine that all the kinds of sentient beings present throughout the trichiliocosm—those that have a form, those that have no form, those that have perception, those that have no perception, and those that have neither perception nor nonperception—obtained a human body and possessed the power of insight. [F.178.a] Imagine that each of them repeatedly asked—as quickly as a snap of the fingers—as many questions as the grains of sand in the Ganges river, and that all those sentient beings present in the universes of the ten directions asked those many questions for an eon or even longer. Furthermore, imagine that in every moment—as quickly as a snap of the fingers—each single person asked all the other persons’ different questions, and that each person asked all those infinite, various questions of other sentient beings for an eon or even longer. If this were the case, what do you think—how numerous would those questions be?’

“ ‘There would be so many questions that their number could hardly be illustrated,’ answered Mahāśumata.

“Mahāsthāmaprāpta continued, ‘I am now telling you the truth, so do not entertain any doubts. Compared to all the doubts and questions expressed by all those sentient beings for an eon or even longer, the answers related to a single Dharma teaching that I heard from the Thus-Gone One were much more numerous. The same logic applies with respect to two, three, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, ten thousand, or a hundred thousand Dharma teachings. Monk, to explain this in summary, the names and letters of that number would be uncountable, infinite, and inconceivable. Nevertheless, I recited and embraced all of them. And yet, monk, I clearly understand that all those questions are contained within a single Dharma teaching. This consists of [F.178.b] the words of the path, the words of the gateways, the words of the seals, the fundamental words, the vajra-like words, the important words, the unshakable words, and the unfathomable words spoken by the thus-gone one King of All Qualities’ Light Rays. Monk, all the Dharma teachings are included within a single gateway. Since all the Dharma teachings and all their words are gateways free of formations, that gateway acts as the basis for them and therefore everything will be accessed through that gateway. All the discourses and aphorisms, moreover, are accessed through that gateway, just as a single syllable, by being grammatically inflected, can form many different words. Monk, similarly, this teaching accesses all the seventy-eight thousand gateways of the dhāraṇīs. In this regard, there are also ninety-two thousand different types of faculties. From the perspective of the conduct of sentient beings there are also eighty thousand types of physical complexion.11 I know the names of all those physical complexions, differentiated in terms of the particularities of the path. Each of those physical complexions has one hundred names. They have two hundred, three hundred, and up to one hundred thousand different names, and I know all of them. I also know all the different references and names, from those found within the world to those found beyond the buddhafields of the ten directions. In short, through the power of the Thus-Gone One, through the power of the blessings of the thus-gone one King of All Qualities’ Light Rays, I clearly know all the particularities of the different Dharma teachings, as well as all the particular questions and answers related to them.’

“Pūrṇa, the monk Mahāśumata then requested of the Dharma preacher Mahāsthāmaprāpta, ‘Sublime being, later, when you go to villages, cities, and towns, please turn the Dharma wheel that the thus-gone one King of All Qualities’ Light Rays taught. Please grant me my request! I will guard that Dharma and study it.’ [F.179.a]

“Mahāsthāmaprāpta replied, ‘All the monks living today have become lazy and indolent. They are not motivated by virtue, so do not ask for such a thing!’

“Mahāśumata then said, ‘From now on, I will give rise to the extraordinary resolve of engaging in virtue and pursuing that Dharma. I will not be lazy!’

“Pūrṇa, accordingly, when Mahāsthāmaprāpta entered villages, cities, and towns, the monk Mahāśumata supplicated him to expound the authentic Dharma. Then he guarded that Dharma that he had never heard before and studied it attentively. Pūrṇa, at that time, the monk Mahāśumata was venerated and served by many beings. They all said that he was guarding his discipline, that he was wise, and that he possessed the infinite and supreme qualities of erudition. At that time, when the monk Mahāśumata went to villages, cities, and towns, he led many sentient beings to the authentic Dharma. Furthermore, in order to propagate the teachings of the Buddha, he proclaimed the praises of the Dharma preacher Mahāsthāmaprāpta. Pūrṇa, the monk Mahāśumata inspired many beings and caused them to serve, venerate, and protect the Dharma preacher Mahāsthāmaprāpta, in order that they would worship and listen to the sublime Dharma.

“Pūrṇa, the monk Mahāśumata also looked after the Dharma preacher Mahāsthāmaprāpta. Later, when he went to villages, cities, and towns, he explained extensively and through various methods the awakening that the thus-gone one King of All Qualities’ Light Rays had accomplished over the course of countless eons. This teaching was thereby propagated on a vast scale. Pūrṇa, the monk Mahāśumata followed the Dharma preacher Mahāsthāmaprāpta for one hundred years. He constantly asked him questions about the Dharma, and he always received new and different teachings that were never repeated. [F.179.b] Pūrṇa, since the monk Mahāśumata carefully looked after the Dharma preacher Mahāsthāmaprāpta, innumerable sentient beings were introduced to the noble teachings, and all of them were established in the awakening of the buddhas.

“Pūrṇa, the Dharma preacher Mahāsthāmaprāpta who guarded and expounded the sublime Dharma at that time was the bodhisattva Maitreya himself. Do not think that this was someone else. Pūrṇa, furthermore, through the power of the merit gathered by looking after, supplicating, and accompanying the Dharma preacher, after he passed away, the monk Mahāśumata was reborn in the tenth universe in the direction of the nadir, within the field of the thus-gone one known as Supreme Assembly. There he requested that Thus-Gone One to teach the discourse known as Eliminating the Doubts of All Beings. At that time, the Thus-Gone One expressed his approval one hundred thousand times and then taught him the discourse called The Gateway to the Compendium and Source of All Dharma Teachings. As he taught this discourse, countless sentient beings gave rise to the mind set on unsurpassed and perfect awakening, and genuinely engaged in that attitude.

“Pūrṇa, after that when the monk Mahāśumata passed away again, he was reborn in the presence of the thus-gone one called Sumeru, from whom he requested the discourse called The Compendium and Source of All Dharmas. At that time, that thus-gone one expressed his approval one hundred thousand times and taught him the discourse called The Gateway to the Compendium and Source of All Dharmas. As he taught this discourse, countless sentient beings became certain to attain unsurpassed and perfect awakening.

“Then, after he had passed away again, he was reborn in the presence of the thus-gone one called Merurāja, from whom he requested the discourse called The Gateway of All Dharmas. [F.180.a] At that time, that thus-gone one expressed his approval one hundred thousand times and taught him in detail the discourse called The Gateway of All Dharmas. As he taught this discourse, countless sentient beings became certain to attain unsurpassed and perfect awakening.

“Then, after he had passed away once more, he was reborn in the presence of the thus-gone one called Brahmaghoṣa, from whom he requested the discourse called The Compendium of All Dharmas. At that time, that thus-gone one expressed his approval one hundred thousand times and taught him in detail the discourse called The Compendium of All Dharmas. As he taught this discourse, countless sentient beings became certain to attain unsurpassed and perfect awakening.

“Pūrṇa, the monk Mahāśumata requested many discourses as he came into the presence of all those buddhas, meeting one thus-gone one after another. He saved sentient beings and established them in the state of unsurpassed and perfect awakening. Even if I were to speak for eons or even longer, it would not be enough time to mention the names of all those many buddhas, or to mention all those sentient beings who were established within the state of unsurpassed and perfect awakening. Pūrṇa, indescribable is the number of teachings preserved by the monk Mahāśumata, which were taught to him by those thus-gone ones—those buddhas as numerous as the grains of sand in the Ganges river—who were present in those worlds or had passed into complete nirvāṇa. Pūrṇa, you should therefore understand that bodhisattva great beings will attain such vast qualities if they contemplate the meaning of previously unheard Dharma teachings.

“Pūrṇa, the monk Mahāśumata who, at that time, received Dharma teachings that he had never heard before from the Dharma preacher Mahāsthāmaprāpta, [F.180.b] and then followed their meaning, was the bodhisattva Kauverdu himself. Do not think that this was someone else. At that time, the monk Mahāśumata guarded the authentic Dharma, received Dharma teachings that he had never heard before, followed their meaning, and did not cling to their words. As a consequence, he came into the presence of many buddhas and received many excellent and profound discourses from them. Due to those previous roots of virtue, he has now requested from me the discourse called The Oceanic Dharma Teaching That Subsumes All Dharma Teachings. I have taught it to him, and countless beings have thereby been greatly benefitted.” At that moment, the Blessed One uttered these verses to explain that point:

“Furthermore, Pūrṇa, bodhisattva great beings should become determined to pursue erudition, and they must form the aspiration to remain in isolated places. Then, they should pursue unsurpassed and perfect awakening one-pointedly and with persistent diligence. In order to abandon anger, they should cultivate love. [F.181.a] In order to abandon desire, they should meditate on repulsiveness. In order to abandon ignorance, they should meditate on dependent origination.

“Pūrṇa, what is the diligence of bodhisattvas? How does a bodhisattva cultivate diligence? Pūrṇa, if you think that, for an eon or for less than an eon, bodhisattvas should constantly cultivate their diligence whenever they are walking or sitting, this is not what is meant by authentic diligence. Even if, for an eon or for less than an eon, bodhisattvas maintain pure discipline, practice austerities, and observe ascetic practices, if they become attached to the objects that they apprehend and so are disconnected from the true nature of phenomena, this is not what is meant by authentic diligence.”

“Blessed One,” asked the venerable Pūrṇa, “what is the authentic diligence of bodhisattvas that is praised by the thus-gone ones and that is not criticized by the wise ones within the world?”

“Pūrṇa,” replied the Blessed One, “(1) take the case of bodhisattvas who hear for the first time a profound discourse related to emptiness, which is utterly free from conceptual marks and in harmony with the ultimate. If, in order to make its meaning clearly understood, without any conflict or contradiction, those bodhisattvas properly listen to it, accept it, read it, recite it, and teach it to others on a vast scale with persistent diligence, this is what is meant by the authentic diligence of bodhisattvas. If bodhisattvas possess this first quality, their progress toward unsurpassed and perfect awakening will be irreversible.

“(2) When they hear profound discourses that they have never heard before, bodhisattvas should clearly understand their meaning. [F.181.b] Such a diligence, free from conflict or contradiction, will be praised by the buddhas and will not be criticized by the wise ones within the world. Therefore, Pūrṇa, bodhisattvas should don the armor that is expressed in these thoughts: ‘I shall reach the depths that worldly beings cannot reach. I will not sink in those places where worldly sentient beings are sinking. I will not perish in those places where worldly sentient beings are perishing. Why is it so? The armor that I wear does not accord with the mundane. I am wearing this armor in order to abandon worldly concerns. I am not wearing this armor to indulge in worldly concerns; I am instead wearing it in order to avoid indulging in worldly concerns. I am not wearing this armor to chase after worldly concerns; I am instead wearing it in order to counteract worldly concerns.’ Pūrṇa, giving rise to such an attitude is known as the authentic diligence of the bodhisattva great beings. If bodhisattvas possess this second quality, their progress toward unsurpassed and perfect awakening will be irreversible.” At that moment, the Blessed One uttered these verses to explain that point:

“Furthermore, Pūrṇa,” continued the Blessed One, “(3) bodhisattvas should also be experts in the five aggregates, twelve sense sources, eighteen elements, and twelve links of dependent origination. If they are experts in the five aggregates, twelve sense sources, eighteen elements, and twelve links of dependent origination, they will realize nonabiding wisdom and will therefore no longer think about or conceptualize anything. Because they no longer think about or conceptualize anything, when they teach the Dharma to sentient beings, all views will be eliminated, and the view of the transitory collection will be overcome. If bodhisattvas possess this third quality, their progress toward unsurpassed and perfect awakening will be irreversible.” At that moment, the Blessed One uttered these verses:

“Furthermore, Pūrṇa,” [F.182.b] continued the Blessed One, “(4) bodhisattva great beings train properly, with discipline and in accordance with the way monastic discipline is taught, without ever letting these trainings decline. How do bodhisattvas train in discipline? Training in all Dharma teachings is referred to as training in the discipline of a bodhisattva. Why is that so? Because, Pūrṇa, bodhisattvas who train in all Dharma teachings will attain omniscience. By understanding Dharma teachings, they will attain nonconceptual insight, and through this nonconceptual insight, they will understand everything. How will bodhisattvas understand everything? They will clearly understand all inner and outer entities.

“Pūrṇa, why do we speak of inner entities? Inner refers to everything in one’s experience to which one can be attached. For example, the inner body arises on the basis of the twelve links of dependent origination, and it exists as a mere label on the relative level. ‘This is an eye,’ ‘This is an ear,’ ‘This is the nose,’ ‘This is the tongue,’ ‘This is the body,’ ‘This is the mental faculty.’ All things called as such are said to be inner. They are called inner because ordinary beings cling to these phenomena. Even though they may say, ‘I will obtain such an eye,’ the eye is devoid of formation. Similarly, even though they may say, ‘I will obtain such an ear, nose, tongue, body, and mental faculty,’ the ears, nose, tongue, body, and mental faculty are all devoid of formation. However, since karmic conditions and ripening manifest there, they are said to be inner. Out of clinging to their particularities, ordinary beings will then say, ‘This is an eye,’ ‘This is an ear,’ ‘This is the nose,’ ‘This is the tongue,’ ‘This is the body,’ and ‘This is the mental faculty.’ All these are said to be inner.

“Furthermore, Pūrṇa, the formation of two things called inner is untrue16 [F.183.a] and deceptive.17 Immature ordinary beings grasp at them, which leads first to appropriation, and then to conflict. Pūrṇa, on the other hand, the thus-gone ones understand these things as they truly are from the very beginning, and therefore do not cling to them. How do the thus-gone ones understand these things as they are, and how do they not cling to them? They are not biased toward these phenomena. In what way are they not biased? They do not develop the bias of thinking, ‘This eye is binding me to saṃsāra.’ They are also not biased toward the absence of an eye. They are also not biased toward the ears, nose, tongue, body, or mental faculty, nor are they biased toward their absence. Why is that so? Because, Pūrṇa, the thus-gone ones do not conceive of such phenomena as being either inner or outer, and this is the reason why they are not biased toward them.

“The thus-gone ones speak the truth, so they say, ‘Monks, an eye is neither self nor other. Why is it so? Because its essential nature cannot be apprehended. What is an eye? To whom does the eye belong? What are the ears, nose, tongue, body, and mental faculty? To whom do they belong? Their essential nature cannot be apprehended.’

“Pūrṇa, if you now carefully investigate the eyes as well as the ears, nose, tongue, body, and mental faculty, you will not cling to or appropriate any of them. Why not? Because, the more one appropriates phenomena, the more one generates suffering; and as a consequence, happiness will vanish. Therefore, Pūrṇa, the more there is clinging to phenomena, the more suffering will be experienced, and someone who experiences suffering will not be able to abandon it. Therefore, Pūrṇa, [F.183.b] this is known as the investigation into the absence of a basis of engagement for the eyes, ears, nose, tongue, body, and mental faculty. Why? Because, Pūrṇa, if there is a basis of engagement, there is also a basis of arising. Therefore, the thus-gone ones say, ‘The eye is empty: it is neither I nor mine; such is naturally the case. Similarly, the ears, nose, tongue, body, and mental faculty are empty: they are neither I nor mine; such being naturally the case, they are devoid of essential nature. This absence of essential nature is beyond formation and disintegration.’ Pūrṇa, this natural state and essential nature always remains the same, whether the thus-gone ones appear or not.

“Even though phenomena arise, the thus-gone ones understand them to be unborn. Therefore, since they speak the truth, the thus-gone ones say, ‘This essential nature always remains the same, whether the thus-gone ones appear or not.’ Pūrṇa, why is it said that phenomena are unborn, and why do we speak of the wisdom of the unborn? Pūrṇa, the sameness of all phenomena is described as the unborn, while the path is referred to as the wisdom of the unborn. The end of suffering is described as the unborn, while the path is referred to as the wisdom of the unborn. The thus-gone ones have said that there are two truths, the relative and ultimate truths. Pūrṇa, the thus-gone ones have said that when they teach about the characteristics of suffering, they point to an absence of characteristics. What is meant by the characteristics of suffering? This points to the characteristics of unconditioned phenomena. The characteristic of the unconditioned is an absence of characteristics, so the wise ones clearly understand that the unconditioned is devoid of characteristics.

“Pūrṇa, [F.184.a] how do the wise ones clearly understand that unconditioned phenomena are devoid of characteristics? They understand that unconditioned phenomena are empty and detached, that they are objects of refuge, that they bring supreme benefits, and that they are beyond torments. Although the wise ones clearly understand unconditioned phenomena in that way, their wisdom is devoid of the conceptual mark of arising. Pūrṇa, since the wise ones have abandoned all conceptual marks, they will reach the supreme, sacred goal, beyond formation and disintegration. Pūrṇa, that which is composed will disintegrate, but that which is not composed cannot disintegrate. The characteristic of that which cannot disintegrate is emptiness. The characteristic of that which cannot disintegrate is signlessness. The characteristic of that which cannot disintegrate is wishlessness. Pūrṇa, the inseparability of being neither composed nor destroyed by anything is known as the characteristic of the indestructible, unsurpassed, and perfect awakening of the thus-gone ones. What is the unsurpassed and perfect awakening of the thus-gone ones? It is the thus-gone ones’ nonapprehension.”

“Blessed One,” asked the venerable Pūrṇa, “what is the thus-gone ones’ nonapprehension?”

“Pūrṇa,” replied the Blessed One, “all phenomena are the thus-gone ones’ nonapprehension.”

“Blessed One, if this were the case, all phenomena would be the awakening of the buddhas!”

“Thus it is, Pūrṇa,” continued the Blessed One. “All phenomena are the awakening of the buddhas, but this awakening itself is not referred to as all phenomena. When it is said that all phenomena are the awakening of the buddhas, [F.184.b] this is a mere designation, expressed on the relative level. It is difficult for lazy people to understand and see this. Why is it so? Because lazy people do not actualize the sameness of phenomena, and those for whom things are not the same are in conflict with the buddhas. Pūrṇa, who are they who do not actualize the sameness of phenomena? Pūrṇa, no worldly beings actualize the sameness of phenomena. The awakening of the buddhas is beyond both sameness and difference. Pūrṇa, I have fully awakened to unsurpassed and perfect buddhahood through this path. Therefore, I have taught in these discourses that all phenomena, from the perspective of true reality, entirely partake of the definitive mode; they are therefore said to have definitely entered the gateway of awakening. Pūrṇa, for this reason, all Dharma teachings18 are said to be awakening.”

“Blessed One,” said the venerable Pūrṇa, “the unsurpassed and perfect awakening of the thus-gone ones is both definite and indefinite. It both relates to and does not relate to letters, words, and phrases. This is truly amazing! Why is it so? Because, Blessed One, by receiving this discourse from you, I have now reached the light of certainty with respect to all Dharma teachings. Blessed One, by reaching the light of certainty with respect to Dharma teachings, I now understand all matters based on a single one, and I also understand each individual matter based on the entirety.”

“Pūrṇa,” said the Blessed One, “the fact that you have penetrated the meaning of all the Dharma teachings of the Buddha in such a swift manner is excellent, excellent! [F.185.a] You should know that this is the consequence of your having attended many buddhas in the past by worshiping them, venerating them, and creating roots of virtue in relation to them, as well as by asking them questions. Pūrṇa, I remember that in the past, in the heavens here in this world, you have heard this discourse from sixty-eight thousand buddhas. Through the power of the causes and conditions formed by the qualities of the roots of virtue of hearing this teaching, you have reached the light of certainty with respect to the Dharma.”

“Blessed One,” asked Pūrṇa, “if it is the case that I have heard this discourse from many buddhas in the past, why is it that I do not have the slightest recollection of unsurpassed and perfect awakening?”

“Pūrṇa,” replied the Blessed One, “I remember that in the past, you gave rise to the mind set on unsurpassed and perfect awakening for an eon, but you later turned away from it and let your motivation deteriorate. Nevertheless, through the causes and conditions generated by that merit, I now proclaim you to be the best among all Dharma preachers here.”

“Blessed One,” Pūrṇa continued, “what kind of nonvirtuous actions did I commit in the past to have turned away from the mind set on unsurpassed and perfect awakening, and to have let my motivation deteriorate after having given rise to it for an eon?”

“Pūrṇa,” continued the Blessed One, “you turned away from unsurpassed and perfect awakening and let your motivation deteriorate because you relied on nonvirtuous friends and because you did not disseminate the sublime Dharma on a vast scale.

“Pūrṇa, if bodhisattvas adopt four attitudes, they will become followers of the Hearers’ Vehicle after having turned away from unsurpassed and perfect awakening and having let their motivation deteriorate. What are the four?

“(1) When bodhisattvas rely on evil, nonvirtuous friends, they will abandon the roots of virtue. Those nonvirtuous friends will tell them, ‘What need is there to give rise to the mind set on awakening? [F.185.b] The end of saṃsāra is so far away! Since beings are born in a continuous succession as one of the five types of migrators and experience immeasurable suffering, it is extremely rare to experience the states in which there is freedom. It is extremely rare for buddhas to have appeared, and rare to encounter them. It is extremely rare to develop sincere faith. Even if one has encountered a buddha, it is exceedingly difficult to renounce one’s household and go forth as a monk. For these reasons, do not waste the freedom that you have now! The thus-gone ones have not prophesied that you will awaken to unsurpassed and perfect buddhahood. Your roots of virtue are also uncertain, so you will not reach complete nirvāṇa, and you will continue to circle as one of the five types of migrators.’ Upon hearing those words, these bodhisattvas will become disheartened. They will then turn away from the path of awakening and lose interest in it, out of laziness. Pūrṇa, if bodhisattvas adopt this first attitude, they will become followers of the Hearers’ Vehicle after having turned away from unsurpassed awakening.

“Furthermore, Pūrṇa, (2) if bodhisattvas have not heard the discourses that conform with the bodhisattva approach, such as the discourses of the bodhisattva collection, the discourses on giving rise to the mind set on awakening, the discourses that are compendia on the activities of bodhisattvas, and the discourses that conform with the six pāramitās, they will not practice in accordance with these teachings. Because these bodhisattvas will not train in accordance with such teachings, they will also not understand what is to be followed, what is to be abandoned, what is to be adopted, what is not to be adopted, what is the Dharma of the bodhisattvas, and what is the Dharma of the hearers. Because these bodhisattvas will not be able to understand and discriminate in that way, they will not follow what is proper, [F.186.a] but instead will follow what is improper. Because they will disregard what is proper and follow what is improper, they will turn away from the mind set on the awakening of the buddhas, and they will let their motivation deteriorate. As a consequence, they will become disheartened and lazy, and they will abandon their previous aspirations. Pūrṇa, if bodhisattvas adopt this second attitude, they will become followers of the Hearers’ Vehicle after having turned away from unsurpassed awakening.

“Furthermore, Pūrṇa, (3) take the case of bodhisattvas who cling to the existence of phenomena, grasp at the self, entertain wrong views, fall into views that hold on to extremes, sink into inappropriate, negative behaviors, and have difficulties correcting these faults. Even if these bodhisattvas hear the profound discourses that conform with the profound ultimate meaning, they will not develop even the slightest sign of trust in those teachings. Instead, they will oppose them and fail to develop a clear understanding of them. If these bodhisattvas then commit wrongdoings that undermine the authentic Dharma, this will create the causes and conditions for them to be reborn within the states where there is no freedom. As a consequence, they will not encounter any buddhas, they will not hear the sublime Dharma, they will not receive instructions from the buddhas, and they will not meet virtuous friends. Because these bodhisattvas will not meet any buddhas, they will not hear the authentic Dharma and will therefore not receive instructions from the buddhas. Because they will not receive instructions from the buddhas, they will not meet virtuous friends and will therefore be disconnected from the states in which there is freedom and instead will take rebirth within the states where there is no freedom. Because these bodhisattvas will be reborn within the states where there is no freedom, they will not connect with virtuous friends but instead will encounter nonvirtuous friends. By following those nonvirtuous friends, they will forget and cast aside their previous commitments, [F.186.b] thereby abandoning the mind set on awakening. By abandoning the vehicle of the bodhisattvas, they will turn away from it. Then, having completely lost the mind directed toward awakening, they will exclusively engage in saṃsāric affairs, and will not accomplish the Dharma related to the conduct of the Great Vehicle. Pūrṇa, if bodhisattvas adopt this third attitude, they will become followers of the Hearers’ Vehicle after having turned away from unsurpassed awakening.

“Furthermore, Pūrṇa, (4) even if bodhisattvas have heard such discourses, some of them may fail to teach them altruistically to others. Instead they are timid, prefer their own company, or feel miserliness regarding the Dharma, without a wish to teach others. Consequently, they do not attract other beings on a vast scale through the Dharma. Such bodhisattvas will, through the causes and conditions of these nonvirtuous roots, allow their insight and recollection to completely deteriorate. Due to the deterioration of their insight and recollection, they will not read or recite those discourses with others, and they will not be in harmony with others through the Dharma. As a consequence, as soon as they take on new bodies, they will cast aside the mind set on awakening and forget about the bodhisattva attitude. Pūrṇa, if bodhisattvas adopt this fourth attitude, they will become followers of the Hearers’ Vehicle after having turned away from unsurpassed awakening.” At that moment, the Blessed One uttered these verses to explain this clearly:

“Pūrṇa,” continued the Blessed One, “if bodhisattvas possess four qualities, they will not turn away from the mind set on awakening and will not let their roots of virtue deteriorate, in accordance with their dedication prayers. What are the four? (1) Bodhisattvas accomplish their aims by carefully observing pure discipline, (2) they are mindful and possess insight, (3) they strive with a diligent attitude and do not succumb to laziness, and (4) they acquire an excellent wealth of erudition and develop their insight. Pūrṇa, if bodhisattvas possess these four qualities, they will not turn away from the mind set on awakening and will not let their roots of virtue deteriorate, in accordance with their dedication prayers.” At that moment, the Blessed One uttered these verses to explain those points clearly:

“Furthermore, Pūrṇa, if bodhisattvas possess four qualities, this will help them reach awakening. What are the four? (1) Guarding their discipline is a quality that helps them reach awakening, (2) cultivating patience is a quality that helps them reach awakening, (3) developing their diligence is a quality that helps them reach awakening, and (4) erudition is a quality that helps them reach awakening. Pūrṇa, these four qualities are known as aids for reaching awakening.” At that moment, the Blessed One uttered these verses to explain those points clearly:

“Furthermore, Pūrṇa, if bodhisattva great beings possess another four qualities, they will obtain a perfect physical appearance, perfect enjoyments, and a perfect retinue. [F.188.a] They will never be born within the evil, nonvirtuous states in which there is no freedom. They will always encounter the buddhas and will always be highly praised by them. What are the four qualities?

“(1) Bodhisattvas do not manifest any aggression and do not harm any sentient being, because they cultivate love. Pūrṇa, how is it that bodhisattvas do not manifest any aggression and do not harm any sentient being because they cultivate love? When bodhisattvas cultivate love, they do so with the intention of protecting sentient beings. Therefore, when they perceive the physical or mental suffering of sentient beings, they think, ‘Through persistent diligence, I will liberate these beings from their saṃsāric sufferings and bring them happiness. Through my guidance, I will free them from their sufferings in saṃsāra!’ Having given rise to such an attitude, they then diligently train in the six perfections—the perfections of generosity, discipline, patience, diligence, concentration, and insight. Pūrṇa, bodhisattvas gain mastery over the six perfections through the perfection of insight. What is the perfection of insight of bodhisattvas? How do they develop persistent diligence through the perfection of insight?

“Pūrṇa, bodhisattvas reflect and investigate in this way: ‘What are the phenomena called I and mine?’ When they reflect and investigate in that way, they realize, ‘I cannot find any phenomenon that could be called I or mine.’ In this way they conclude that there is neither I nor mine to be found within phenomena. Since bodhisattvas are free from clinging to I and mine, they clearly understand that bodies are empty; and therefore they conclude that, since bodies are empty, [F.188.b] sentient beings are also empty. Why? Because they think that, if even the phenomena they had believed to be I and mine are empty, then it goes without saying that the same applies to sentient beings. Since bodhisattvas are free from clinging to I and mine, they will therefore know that sentient beings are empty. Since sentient beings are empty, bodhisattvas will know that the aggregate of form is also empty. Since the aggregate of form is empty, they will know that the aggregates of feeling, perception, formations, and consciousness are also empty. Since bodhisattvas are free from clinging to I and mine, they will know that bodies are empty. Since bodies are empty, they will know that sentient beings are also empty. Since sentient beings are empty, they will know that the aggregates are also empty. Since the aggregates are empty, they will know that the elements of earth, water, fire, wind, space, and consciousness are also empty. They will conclude that the earth element is empty of the characteristics of the earth element, and that the elements of water, fire, wind, space, and consciousness are also empty of their respective characteristics. Thus they will understand that the elements are devoid of agent and action, that there is also no awakening, and that something devoid of agent must be empty.

“Pūrṇa, since these bodhisattvas have abandoned clinging to I and mine, they will know that bodies are emptiness. Since bodies are empty, they will know that sentient beings are also emptiness. Since sentient beings are empty, they will know that the aggregates are also emptiness. Since the aggregates are empty, they will know that the elements are also emptiness. Since the elements are empty, they will know that the sense sources are also emptiness. Since the sense sources are empty, they will know that the characteristics of the sense sources are also empty, and that the sense sources are devoid of agent and action. They will then conclude that something devoid of agent and action is empty.

“Pūrṇa, in that manner, bodhisattvas perceive all phenomena as being emptiness. [F.189.a] When they perceive all phenomena as being empty, they do not view any phenomenon as essentially being a basis for developing anger. Pūrṇa, this is known as the great love of the bodhisattva great beings, the love that knows that bodies are empty, the love that knows that sentient beings are empty, and the love that knows that the aggregates, sense sources, and elements are empty. Such a cultivation of love is known as the cultivation of love that understands the emptiness of all phenomena. Pūrṇa, it is also known as the cultivation of the great love of bodhisattvas.

“With a mind free from clinging to I and mine, bodhisattvas give rise to a resolute aspiration to reach unsurpassed and perfect awakening. Since they have developed great compassion for sentient beings, they don the great armor in order to induce an understanding of the true characteristics of phenomena in those who do not understand them. This is known as the great compassionate conduct of bodhisattvas. Since they think, ‘I will protect them,’ this is known as love. Since they think, ‘I will guide them,’ this is known as compassion. Bodhisattvas who possess such a great love are the protectors, refuges, supports, havens, and saviors of sentient beings. Therefore, bodhisattvas should cultivate such great love. This freedom from attachment and aggression toward sentient beings is known as the bodhisattvas’ angerless love for empty sentient beings.

“Pūrṇa, when bodhisattvas are introduced to the absence of arising and ceasing of phenomena by means of love, freedom, and emptiness, that is known as the bodhisattvas’ cultivation of great love. Bodhisattvas who completely realize phenomena in this way will never be harmed by Māra [F.189.b] or by his entourage. Bodhisattvas who possess this first quality sever the fetters that obscure all excellent qualities. Because they sever the fetters that obscure such qualities, they will attain all the perfections of sameness.” At that moment, the Blessed One uttered these verses to explain this clearly:

“Furthermore, Pūrṇa, (2) bodhisattva great beings worship the reliquaries of the thus-gone ones with persistent diligence. They respectfully offer them flowers, perfumes, garlands, ointments, fragrant powders, parasols, flags, and music, as well as various other kinds of excellent offerings. Bodhisattvas who possess this second quality will achieve all excellent qualities.” At that moment, the Blessed One uttered these verses to explain this clearly:

“Furthermore, Pūrṇa, (3) bodhisattva great beings always diligently worship the Dharma. What is meant by Dharma? And how do they worship the Dharma? Dharma refers to the four applications of mindfulness, four relinquishments, four bases of miraculous displays, five faculties, five powers, seven limbs of awakening, eight limbs of the noble path, four concentrations, tranquility, insight, knowledge, liberation, three doors of liberation, wisdom of exhaustion, and unborn wisdom. How do they worship the Dharma? Worshiping the Dharma consists in aspiring for the Dharma without contradicting it, by practicing and following the teachings in accordance with the way they are taught, and perfectly accomplishing them with diligence. Furthermore, Pūrṇa, when we say, ‘worshiping the Dharma,’ Dharma refers to such discourses, and worshiping the Dharma consists in trusting them, contemplating them, analyzing them, following them, and not contradicting them. Bodhisattvas who possess this third quality will achieve all excellent qualities.” At that moment, [F.190.b] the Blessed One uttered these verses to explain this clearly:

“Furthermore, Pūrṇa, (4) bodhisattva great beings worship the noble assemblies of thus-gone ones with intense diligence by offering them flowers, perfumes, garlands, fragrant powders, ointments, parasols, victory banners, flags, clothing, food, drinks, bedding, medicines, other necessities, temples, gardens, promenades, bathing ponds, wells, and servants, as well as various other kinds of offerings. Bodhisattvas who possess this fourth quality will achieve all excellent qualities.” At that moment, the Blessed One uttered these verses to explain this clearly:

“Pūrṇa,” continued the Blessed One, “if bodhisattva great beings who are genuinely following the Great Vehicle constantly rely on and familiarize themselves with four qualities, they will gather all virtues in the most perfect manner, and they will possess all the roots of virtue. What are the four?

“Pūrṇa, (1) noble sons and daughters who have given rise to the mind set on awakening within the Great Vehicle should rely on and cultivate the practice of patience. As they cultivate patience, if their minds are in a state of equanimity, they will attain the perfections of that profound sameness, as well as the perfection of the sameness of all beings. When such bodhisattvas are endowed with the perfection of the sameness of the mind and the perfection of the sameness of wisdom—whether they are walking, standing, sitting, lying down, sleeping, or awake—if someone comes along carrying a vessel filled with urine, poison, hot liquid, garbage, fire, ashes, excrement, or embers and pours the content of the vessel on their heads, or strikes their limbs with full force, these bodhisattvas should avoid becoming angry or resentful, thus becoming distracted and aggressive. They should not even ask, ‘What did I do wrong?’ They should also not regard the other person with hostility. Instead, they should tame their minds by one-pointedly pursuing their Dharma practice, without losing a clear focus on the aim of their practice. Such bodhisattvas will think, ‘When that person comes to me carrying a vase filled with urine, poison, ashes, or embers and tries to harm my body, my body is not hurt or injured by those substances.’ [F.191.b] Thus analyzing things in terms of their multiple causes and conditions, bodhisattvas will then contemplate this matter in accordance with the way things really are, asking themselves, ‘Who is pouring these substances on me?’ ‘On whom are these substances poured?’ ‘What are the substances poured?’ At that time, they will not find anyone who is the pourer, anyone who is the recipient of this act, or anything that is poured. Contemplating and investigating in this way with proper mindfulness, they will not find any of these things, and they will therefore not apprehend or behold any phenomenon. Because they do not apprehend or behold any phenomenon, they will also not give rise to anger or resentment.

“Pūrṇa, despite the fact that they reflect in that way, if anger and resentment nonetheless arise in the minds of these bodhisattvas, they should think in this way, with genuine mindfulness: ‘Through the causes and conditions of what tactile objects is my body hurt? Where did those tactile objects touch me? Did they harm my body, or did they harm my mind? If it is the case that they have harmed my body, since my body is like grass, like a log, like gravel, like a stone, or like an image, it is devoid of concepts and consciousness, and it is neither self nor other. If it is the case that they have harmed my mind, since my mind has neither color nor shape, since it arises and ceases every moment, and since it does not remain the same for a single instant, it is also neither self nor other. Moreover, since it is always false conceptual imputations that express statements such as, “this is suffering,” “this is happiness,” and “this is neither suffering nor happiness,” I will no longer give rise to such false conceptual imputations. Instead, I will now perceive reality from the perspective of the genuine characteristic of sameness and perform the activities of noble beings. I will not engage in the activities of immature ordinary beings. What are the activities of noble beings? Keeping a distance from and being liberated from phenomena. [F.192.a] However, if I train in staying away from and avoiding phenomena, this will in fact connect me to all those false concepts. To what will this approach connect me? It will connect me to desire, anger, and ignorance. How will this connect me to desire, anger, and ignorance? When someone experiences physical pain, due to the delusion related to the body and to the view of the transitory collection, and due to a strong clinging to this view of the transitory collection, this person will become hostile to others. This is known as connecting with anger. Because of the delusion associated with the view of the transitory collection, and because of strongly clinging to this view combined with the experience of unpleasant circumstances, this person will become hostile to others. This is known as connecting with ignorance. Those who are bound by these three poisons and create the causes and conditions for such wrongdoing will not be protected by the thus-gone ones, so surely not by anyone else either. Hence I should think that I will now investigate these causal and circumstantial phenomena properly and view them as being emptiness.’

“When bodhisattvas investigate such phenomena in terms of their causes and conditions, by viewing them appropriately in this way, they will also not find anyone who gives, anyone who receives, or anything that is given. At that time, these bodhisattvas should think, ‘Since all phenomena arise from a variety of causes and conditions, they are naturally empty from the very beginning. So if they are empty and without any objective status whatsoever, why would I create karmic actions in relation to such untrue phenomena that cannot be apprehended? Why would I in this way create the causes and conditions for further formations by giving rise to anger? Without any anger or resentment, [F.192.b] I must instead realize that phenomena are unconditioned, nonarising, and unborn, and view them as having the nature of emptiness. I will not follow after my mind, but instead, from now on, behold unconditioned, nonarising, and unborn phenomena, without dwelling on conditioned and manifest phenomena. I will contemplate phenomena as they really are, and from now on I will ardently avoid perceiving that which is inauthentic and nonexistent as being a phenomenon. Anger and resentment consistently form what is inauthentic. Why is that? Because anger and resentment are present whenever one dwells on phenomena having an essence. However, within emptiness—the ultimately true characteristic of phenomena—there is primordially no essence of phenomena to dwell upon.’ When bodhisattvas contemplate phenomena in this way, their minds become completely disengaged, and anger and resentment will no longer arise in them.

“Furthermore, Pūrṇa, whenever bodhisattvas are walking, standing, sitting, lying down, sleeping, or awake, if someone scatters fragrant perfumes, fragrant powders, fragrant ointments, or the most sublime flowers upon their bodies; or if someone covers their bodies with perfumes, the most sublime types of flowers, necklaces, garlands of campaka, garlands of varṣika, or garlands made of many other types of flowers; or if someone covers their bodies with the most sublime, refined, and soft types of fabrics, like those from kāśī, kuśaka, kuśapa, kumapa, kuśayaśa, chuma, and kaba;20 or if someone hoists the most sublime types of silken streamers, parasols, victory banners, and flags above them; or if someone covers their bodies with divine flowers, perfumes, [F.193.a] sublime types of fabrics, and garlands of jewels; or if someone comes to them carrying the most delectable, divine food, as delicious as nectar, and offers it to them—in all such cases these bodhisattvas should not crave any of those offerings because they are fond of such things. They should also not keep company or become intimate with such people, walking around21 or conversing with them. They should also not become attached to those people with a biased attitude.

“Rather, bodhisattvas should maintain an attitude of equanimity toward such people. Realizing the sameness of all phenomena, they should think, ‘I will not become angry at sentient beings or become attached to them. Why not? Because both attachment and aversion are disturbing emotions. Therefore, I will now properly realize the actual nature of phenomena, without craving them. Why? Because, among all the disturbing emotions, those connected to craving are the heaviest of all. This disturbing emotion penetrates even to the bone and marrow, for among the things that can bind beings, craving is what causes clinging. Why is it so? Because if we are attached to something and our wishes are not fulfilled, we will also become angry. Since beings are attached to their bodies, if someone harms them, they become angry. Therefore, one should know that anger is a karmic ripening that results from craving, while clinging is a karmic ripening that results from ignorance. I will now discard this mind that is sullied by craving and stop clinging to phenomena. I will no longer perpetuate the manifestation of desire, anger, or ignorance. I will instead train intensively in realizing the suchness of phenomena, [F.193.b] thereby viewing the characteristics of phenomena as they really are. In accordance with the teachings, I will act properly and thus rely on the causes and conditions that lead to karmic ripening. Knowing that the circumstances of both veneration and hardship are conditioned by previous actions, I will delight in conducive factors and never give rise to craving. I will purify my mind without ever giving rise to anger, even toward those beings who oppose virtue. I will eliminate ill-will from my mind and never follow desire, anger, or ignorance, or engage in negative actions.’ Pūrṇa, bodhisattvas who possess this first quality will achieve all excellent qualities.” At that moment, the Blessed One uttered these verses to explain this clearly:

“Furthermore, Pūrṇa, (2) because bodhisattva great beings have abandoned the five sense pleasures and are continuously inclined to renounce the world, they pursue the idea of going forth and apply themselves diligently to that purpose. As a consequence, they do not cling to the five sense pleasures. Once they have gone forth, they abandon all forms of distraction, remain in remote mountains and forests, and ensure that their virtues are not wasted. Bodhisattvas who possess this second quality will achieve all excellent qualities.” At that moment, the Blessed One uttered these verses:

“Furthermore, Pūrṇa, (3) because bodhisattvas constantly pursue and train in the Dharma, they read and recite it with great dedication. They pursue a pure discipline and the most refined forms of ascetic practices, not those that lead to many types of desire29 and discontentment. They seek to be at peace from their attachment, not to let it grow. They seek to overcome their anger, not to increase it. They seek to cut off their ignorance, not to cultivate it. They seek to eliminate their arrogance, not to encourage it. They seek to overcome pride, not to increase it. They seek to abandon clinging to I and mine, not to let this clinging become stronger. They pursue the Dharma that teaches selflessness, not the Dharma that bases its view on a self, a person, a sentient being, and a life force. They always pursue the Dharma that will make them attain great insight, not the Dharma that will make such insight decline. They always pursue the Dharma that will make them attain incomparable insight, not the Dharma that will make them attain minor insight. They pursue the Dharma that will make them attain all that is excellent, not the Dharma that will prevent them from attaining excellent qualities. Pursuing the Dharma in this way, they do not look for worldly profit, even though they read the Dharma, recite it, [F.196.a] contemplate it correctly in accordance with the way it is taught, practice it, and teach it to others. Since they also do not seek to be even so much as praised by others, they establish many sentient beings in that Dharma. Pūrṇa, bodhisattvas who possess this third quality will achieve all excellent qualities.” At that moment, the Blessed One uttered these verses:

“Pūrṇa, if bodhisattva great beings carefully guard their discipline and observe ascetic practices, they will possess all the roots of virtue—the most excellent merit. Pūrṇa, in the past, countless eons ago, so long ago that the length of time cannot be measured, fathomed, or conceived, a thus-gone one, a worthy one, a perfect buddha appeared in the world. He was endowed with perfect knowledge and conduct. [F.196.b] He was a bliss-gone one, a knower of the world, an unsurpassed guide who tames beings, a teacher of both gods and men. This blessed buddha was named Merugandha. He lived for sixty years. Whenever he taught the Dharma to a gathering, eight hundred million hearers attained the fruition of a worthy one.

“Pūrṇa, after the thus-gone one Merugandha had passed into complete nirvāṇa, the sublime Dharma remained for five hundred years. Within seven days after the Thus-Gone One had passed into complete nirvāṇa, most of the great hearers followed in his footsteps and also nirvāṇa. Pūrṇa, just like me, that thus-gone one appeared in the world at a time of the five degenerations. After the great hearers had passed into complete nirvāṇa, most beings thought, ‘If the Dharma of the mendicants is so pleasant and enjoyable, shouldn’t we all go forth as monks?’ So each of them shaved their heads and beards, dressed in saffron-colored Dharma robes, and went forth from their households into homelessness. However, even though they had gone forth, they exclusively engaged in three types of wrong behaviors: they constantly visited and gathered in the houses of householders, they sustained themselves based on strong clinging to profit, and they indulged only in harmful types of livelihood, without ever accumulating merit and wisdom. In that way, they only engaged in those three types of behaviors, without accomplishing anything else.

“After one hundred years, when all the great hearers without exception had passed into complete nirvāṇa, these monks were acting like householders. Most of them had discarded the profound discourses of that buddha. They no longer observed their discipline and had abandoned the excellent and refined ascetic practices. None of them were reading and reciting the discourses. Pūrṇa, at that time, as these monks were interested in fulfilling their many desires, [F.197.a] and were thus attached to the pleasures of food and drink, there also lived an extremely kind and caring prince called Damaśrī. While staying in solitude, he began to doubt: ‘What kind of Dharma did the thus-gone one Merugandha realize? These days, his great hearers act carelessly, and it has become impossible to distinguish them from householders!’

“At that very moment, a god who had made himself invisible arrived in front of the prince and said, ‘Listen—the Dharma that the thus-gone one Merugandha realized is extremely profound, pure, and definitive!’

“ ‘Well,’ inquired the prince, ‘what is this extremely profound, pure, and definitive Dharma that the thus-gone one Merugandha realized?’

“ ‘Prince,’ answered the god, ‘this Dharma is beyond form, feeling, perception, formation, and consciousness. It is beyond the aggregates, elements, and sense sources. It is beyond the five sense desires, and it is free from any form of attachment. What the thus-gone one Merugandha taught to sentient beings was this extremely profound, pure, and definitive Dharma, which he had realized.’

“The prince then asked, ‘Would it be possible for me to hear and comprehend this Dharma, and then to put it into practice in accordance with the way it is taught?’

“ ‘O prince,’ replied the god, ‘strive one-pointedly with persistent diligence, and it will not be hard for you to receive it!’

“Pūrṇa, at that moment, the prince made a commitment: ‘Since I have received such clear encouragement from this god, I must take it to heart, go forth as a monk, and pursue the profound Dharma.’ So he went before his parents, bowed to them, and said, ‘Father and mother, I wish to go forth under the teachings of the thus-gone one Merugandha and pursue his path.’ [F.197.b]

“His parents answered, ‘What is the point of abandoning us and going forth? Nowadays, there is not the slightest difference between those who have gone forth under the teachings of that buddha and householders.’ At that moment they spoke these verses:

“The prince Damaśrī answered his parents with these verses:

“Then his parents again spoke to Damaśrī in these verses:

“The prince Damaśrī again replied with this verse:

“Pūrṇa, after Damaśrī had uttered this verse, he prostrated and supplicated his parents for permission to go forth—which they gave, although in silence. Next, he went directly to the monks, whereupon he shaved his head and facial hair, [F.198.a] donned the saffron-colored Dharma robes, and went forth. After having taken the precepts, he respectfully asked the monks, ‘What are the teachings that the thus-gone one Merugandha gave to his disciples? If I hear those teachings, I will put them into practice in accordance with the way they were taught.’

“Pūrṇa, after he said those words, the monks answered, ‘We have not heard the Dharma from the Thus-Gone One. Instead, we simply emulate the preceptors and teachers, and you should also practice this same Dharma!’

“The monk Damaśrī said to the other monks, ‘It is obvious that you have gone forth after renouncing lives in poverty among the low castes. For that reason, you now strive only for food and clothing, and there is not the slightest difference between your behaviors and those of householders. However, from now on you must join me in pursuit of the profound and pure Dharma of the Buddha!’

“At that moment, the many monks replied to the monk Damaśrī in verses:

“Pūrṇa, when he heard those verses spoken by the group of monks, an intense feeling of distress arose in the mind of the monk Damaśrī, and he began to shed tears. He went to other temples and asked many other monks the same question: [F.198.b] ‘What are the teachings that the thus-gone one Merugandha gave to his disciples? If I can receive those teachings, I will put them into practice in accordance with the way they were taught.’ Everywhere, the monks answered in the same manner as the first monks had done. Finally, the monk Damaśrī left the monks behind and went alone into the solitude of the mountains and forests, where he yearned to practice one-pointedly the profound Dharma.

“At that time, among the hearers who had previously followed the thus-gone one Merugandha, there was a great hearer called Supratiṣṭhita. He practiced the conduct of total seclusion, remained alone in solitary caves, had few desires, and was content. He was very enthusiastic about renunciation, his tasks were completed, and he possessed the six higher perceptions as well as the three types of knowledge. In these ways, he was a great worthy one, similar to Mahākāśyapa who is following my teachings today. At that time, the monk Supratiṣṭhita wrote these verses on the rock surface in the cave where he was staying:

“Pūrṇa, after a long time had passed since he had left for isolated caves, the monk Damaśrī came across those four verses that had been written by the monk Supratiṣṭhita on the rock surface in the cave where he had been staying. Seeing them, he studied them in his daily recitations, [F.199.a] contemplated their meaning, and soon he developed the five higher perceptions. Then he came to the place where the thus-gone one Merugandha had previously been cremated, and he prostrated to it. He circumambulated the place three times, sat down cross-legged, and vowed not to arise from his seat until he had seen the Thus-Gone One and received the Dharma from him.

“Pūrṇa, Śakra, the lord of the gods, knew by heart the discourse taught by the thus-gone one Merugandha called The Eight Hundred Thousand Gateways. Perceiving the extraordinary resolve of the monk Damaśrī, he descended from the Heaven of the Thirty-Three to meet him and expounded to him the discourse of The Eight Hundred Thousand Gateways. He also offered him the dhāraṇīs known as The Four Statements on the Basis of Erudition, The Seven Statements on the Various Aspects, and The Fourteen Statements on the Gateways. The monk Damaśrī, having heard these dhāraṇīs, recited them in his daily recitations, and by memorizing them, obtained the illumination of insight into phenomena. Because of this, the discourses taught by the thus-gone one Merugandha became perfectly clear, and all the discourses that were most auspicious, profound, in accord with emptiness, and in accord with freedom naturally appeared to his mind. He also saw the thus-gone one Merugandha with his saṅgha of monks, the perfumed chamber where he resided, his throne, and his fourfold retinue, as well as all the assemblies, including those of the gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kiṃnaras, mahoragas, humans, and nonhumans. Since he had obtained the illumination of insight into phenomena, the monk Damaśrī arose from his seat, set out on the journey back to his homeland, and finally arrived in front of his parents. He then expounded to them those pure discourses that were in harmony with emptiness and freedom, [F.199.b] those most excellent and profound discourses. He then proclaimed praises of the qualities of the Buddha, Dharma, and Saṅgha.

“Pūrṇa, upon hearing that Dharma, the parents of the monk Damaśrī, court ladies, ministers, and retinues all developed deep-felt trust, and respectfully said to the monk Damaśrī, ‘Venerable One, please protect us and let us go forth under the teachings of the thus-gone one Merugandha!’ Pūrṇa, at that time, eighty-four thousand beings followed the example of the king and queen and went forth at the same time. They became known collectively as the saṅgha of monks in the assembly of Damaśrī. Pūrṇa, in that way, the monk Damaśrī propagated the teachings of the thus-gone one Merugandha again and established a great number of sentient beings in happiness. Because of the aspirations to protect the sublime Dharma that he had formed in his past lives out of love and compassion, the monk Damaśrī now wandered from region to region, city to city, and country to country, proclaiming the praises of the thus-gone one Merugandha and his hearers. He also extensively taught beings those pure discourses that were in harmony with emptiness and freedom, those most excellent and profound discourses. During that time, the monk Damaśrī was worshiped, venerated, respected, honored, and praised by all beings, and he became highly renowned.

“Pūrṇa, after the monk Damaśrī had accomplished the benefit of so many beings on such a vast scale, he eventually passed away. At that point all his students—monks and nuns, as well as male and female lay practitioners—came together, piled up fragrant wood, and cremated him with reverence. Then they built a reliquary measuring two leagues, [F.200.a] which they respectfully worshiped, venerated, honored, and praised by offering various kinds of flowers, perfumes, ointments, fragrant powders, parasols, victory banners, and flags. Pūrṇa, just before the monk Damaśrī had passed away, he had made the aspiration to be reborn again within this world. In accordance with his aspiration, he was reborn within the warrior class and received the name Smṛtipratilabdha. He went forth under the teachings of the thus-gone one Merugandha three hundred years after the latter had passed into complete nirvāṇa. Recollecting his previous life and aspirations, he once again spontaneously reached the attainment of the dhāraṇī known as The Statements of the Gateways. Through the power of the attainment of this dhāraṇī, he taught on a vast scale to sentient beings discourses that had never been heard before—not those that had already been expounded in previous lives.

“Pūrṇa, when, among the many monks of Damaśrī, those who had profound insight, were bright and sharp, and had created massive roots of virtue heard the discourses taught by Smṛtipratilabdha, they rejoiced, developed intense trust in them, and eagerly adopted them. They worshiped him respectfully and looked after him. When, among those monks, those with no charisma or qualities, who had dull faculties and were not bright, and had only created minor roots of virtue heard for the first time the Dharma teachings expounded by Smṛtipratilabdha, they did not develop any trust in them, and they did not eagerly adopt them. Instead, they opposed those teachings and criticized them in these words: ‘We have never heard such discourses from preceptors or teachers. We have not even heard them from the great teacher of the past, Damaśrī!’

“Pūrṇa, however, those among the disciples with profound insight who relied on the authentic meaning did not get caught up in mere words, but instead relied on their meaning. Because of this, they did not oppose these discourses, [F.200.b] but instead guarded the teachings of the thus-gone one Merugandha and respectfully looked after the monk Smṛtipratilabdha. Pūrṇa, at that time, eight billion monks and nuns, as well as male and female lay practitioners, became followers of the Dharma expounded in the discourses taught by the monk Smṛtipratilabdha.

“Pūrṇa, during that time, all the disciples of Damaśrī were thus split into two groups, known respectively as ‘the saṅgha of monks following Damaśrī’ and ‘the saṅgha of monks following Smṛtipratilabdha.’ However, the monk Smṛtipratilabdha never mentioned that he was in fact Damaśrī. Why not? It was because, at that time, everyone claimed that the monk Damaśrī had reached the fruition of a worthy one but not the fruition of a bodhisattva, and he would therefore have created doubts by mentioning who he was; everyone claimed that the monk Smṛtipratilabdha was a bodhisattva and not a worthy one.

“Pūrṇa, after the monk Smṛtipratilabdha had benefitted many sentient beings on a vast scale, he passed away. All his many students piled up fragrant wood and cremated him with reverence. His four retinues came together and built a reliquary measuring one league to worship that bodhisattva, that great teacher. They then worshiped that reliquary, respected it, honored it, and praised it by offering various kinds of perfumes, flowers, fragrant powders, ointments, garlands, parasols, banners, and standards. Pūrṇa, just before the monk Smṛtipratilabdha had passed away, he had made the aspiration to be reborn again within this world. In accordance with his aspiration, he was reborn into an important family of householders, and he received the name Yaśas. Then, as he attained recollection of his past lives through the power of his previous aspirations, [F.201.a] he went forth under the teachings of the thus-gone one Merugandha. This happened when he was seven years old, four hundred years after the thus-gone one Merugandha had passed into complete nirvāṇa. Yaśas also reached the attainment of dhāraṇīs, and with this power he was able to teach genuinely to sentient beings discourses that they had never heard before.

“When, among all the monks following Smṛtipratilabdha and all the monks following Damaśrī, those who had created massive roots of virtue heard the teachings taught by the monk Yaśas, they became extremely pleased, and all of them experienced joy in the Dharma. Pūrṇa, since those many monks relied on the authentic meaning and were not caught up in the words, upon hearing from the monk Yaśas those extremely profound discourses that they had never heard before and that were in harmony with emptiness and the ultimate, they developed strong trust in them, adopted them eagerly, accepted them without opposition, recited them, and practiced them in accordance with the way they were taught. Pūrṇa, when, among those monks, those who had dull faculties, lacked mental brilliance, and had not previously created massive roots of virtue, heard for the first time those extremely profound discourses taught by the monk Yaśas that were in harmony with emptiness and the ultimate, they did not develop any trust in them, and they did not adopt them eagerly. Instead, they opposed them, denigrated them, and criticized them in these words: ‘We have never heard such Dharma from preceptors or teachers. We have not even heard it from the great teacher of the past, the bodhisattva Smṛtipratilabdha!’

“Pūrṇa, at that time, this latter group of monks among those who followed Damaśrī and Smṛtipratilabdha began, out of hostility and jealousy, to criticize the other monks who were utterly pleased by the teachings they had heard from the monk Yaśas and who felt strong trust in them and earnestly adopted them. They did not allow those monks to live with them, nor were they allowed to read, recite, or expound the Dharma together with them. Looking down on the other monks, [F.201.b] they said, ‘This is not the Dharma of the Buddha; these are not the teachings of the great teacher!’ Pūrṇa, at that time, the monk Yaśas propagated the teachings of the thus-gone one Merugandha on a vast scale. When he wandered from city to city, he taught the Dharma to sentient beings and benefitted many of them. As a consequence, eight billion beings gave rise to the mind set on unsurpassed and perfect awakening.

“After the monk Yaśas had benefitted many sentient beings in that way, he passed away. At that time seventy thousand of his followers built for him seventy thousand reliquaries that they worshiped, respected, honored, and praised by offering various kinds of perfumes, flowers, fragrant powders, ointments, garlands, parasols, banners, and standards. Pūrṇa, just before the monk Yaśas had passed away, he had formed the aspiration to be reborn again within this world. In accordance with his aspiration, he was reborn within the warrior class. When he was born, many gods proclaimed, ‘Hark! This newborn prince will bring great benefits to sentient beings!’ He therefore became known as Pariṇāyaka.30 When he was fourteen, he went forth under the teachings of the thus-gone one Merugandha, five hundred years after the latter had passed into complete nirvāṇa. The monk Pariṇāyaka recited a great many discourses and treatises, engaged in extensive and profound studies, became an expert in letters, developed perfect eloquence, and mastered the skills of teaching the Dharma.

“Pūrṇa, as the monk Pariṇāyaka wandered from town to town, city to city, and country to country, he propagated the teachings of the thus-gone one Merugandha on a vast scale and benefitted many beings. [F.202.a] At that time, the assemblies of monks following Damaśrī, those following Smṛtipratilabdha, and those following Yaśas planned to group together and go meet Pariṇāyaka to refute and disparage his teachings. When he saw those many monks approaching, the monk Pariṇāyaka asked them, ‘What arguments are you planning to use to oppose my teachings? What are you planning to inquire about?’ When they heard those words, the monks were overcome by distress and sorrow, and they did not answer. As such they were unable to oppose the monk Pariṇāyaka.

“Pūrṇa, as long as that bodhisattva remained in the world, the teachings of the Buddha spread and flourished. However, after he passed into complete nirvāṇa, the teachings of the Buddha started to vanish. Toward the end, when the Dharma was about to disappear, the monk Pariṇāyaka wandered from town to town, from city to city, and from country to country, teaching the pure and profound discourses that are in harmony with emptiness, in order to benefit many sentient beings. As a consequence, eight hundred million beings gave rise to the mind set on unsurpassed and perfect awakening. After they passed away, all those beings were reborn in the heavens within the world of the gods. Pūrṇa, after having benefitted beings in that way, on the first day following the night when the monk Pariṇāyaka passed away, the teachings of the Buddha vanished. Pūrṇa, since the teachings of the thus-gone one Merugandha had vanished, the teachings of the profound and pure discourses that were in harmony with emptiness also vanished. Pūrṇa, that being so, bodhisattva great beings guard the teachings of the buddhas and perfect their roots of virtue and their accumulations of merit by propagating such profound discourses. [F.202.b]

“Pūrṇa, after the bodhisattva Pariṇāyaka passed away, he was reborn in the tenth universe in the direction of the zenith. The buddha residing in that realm at that time was the thus-gone one, the worthy one, the perfect buddha called Sunetra. He went forth under this buddha’s teachings and, due to the roots of virtue and merit he had accumulated in his previous lives, his insight was profound, brilliant, and sharp, and his eloquence was inexhaustible, swift, and unobstructed. For eighty-four thousand years, the monk Pariṇāyaka created virtue by practicing under the teachings of the thus-gone one Sunetra. After he passed away, he was born once again within that same realm, where he encountered the thus-gone one called Expanding Arm, and he subsequently went forth under his teachings. Having created roots of virtue, he pursued unsurpassed and perfect awakening. After he passed away, he was reborn yet again within the same field, only this time in the presence of the thus-gone one, the worthy one, the perfect buddha Fruitful Conduct. He then went forth under his teachings, and for the next seventy thousand years he created roots of virtue with persistent diligence and pursued unsurpassed and perfect awakening. He was then called Śula. The thus-gone one Fruitful Conduct prophesied, ‘After I pass into complete nirvāṇa, this monk Śula will awaken to unsurpassed and perfect buddhahood. He will become a thus-gone one, a worthy one, a perfect buddha called Unimpeded Vision.’

“Pūrṇa, bodhisattvas who possess this third quality will achieve all excellent qualities.”

At that moment, the Blessed One uttered these verses to explain this clearly: [F.203.a]

“Furthermore, Pūrṇa, (4) since bodhisattva great beings engage in perfect conduct, this sublime conduct will also perfect their roots of virtue and develop excellent merit. What is meant by conduct? Pūrṇa, relying on their virtuous friends, bodhisattvas practice generosity, guard their discipline, cultivate patience, undertake diligence, rest in concentration, and develop their insight as well as their skillful means. Who are the virtuous friends of bodhisattvas? They are those from whom bodhisattvas receive the skillful means taught in the discourses. All the buddhas, hearers, and bodhisattvas who pursue awakening through their extraordinary resolve [F.203.b] are referred to as the virtuous friends of bodhisattvas. Bodhisattvas who possess this fourth quality will achieve all excellent qualities.”

At that moment, the Blessed One uttered these verses:

Then, through the power of the Blessed One’s miraculous abilities, many trillions of light rays radiated from the pores of his skin. Masses of blazing fire as huge as Mount Sumeru also emerged from each of his pores; and thus-gone ones teaching the Dharma, as numerous as all the grains of sand in the Ganges river, also emerged from each pore. The entire assembly present witnessed these miraculous displays. After the Blessed One had manifested them, he asked the venerable Pūrṇa, “Pūrṇa, did you see the power of the miraculous displays coming from the pore of each body hair of the Thus-Gone One?”

“Blessed One, I saw it,” replied Pūrṇa. [F.205.a]

“Pūrṇa,” continued the Blessed One, “the Thus-Gone One always possesses, uninterruptedly, the power of such miraculous displays. Nevertheless, the hearers perceive only the Thus-Gone One sitting here and explaining the Dharma. But right now, he is genuinely performing the deeds of a buddha uninterruptedly, within all the universes of the ten directions, as numerous as the grains of sand in the Ganges river. Similarly, he is teaching the Dharma within all the universes of the ten directions. Pūrṇa, someone may say, correctly, ‘That peerless and matchless being, that supreme human, that extremely profound and immeasurable field of merit, whose conduct is measureless, and of whom, even as he takes but a single step, no other being is able to fathom the motive and conduct involved in that act of lifting his foot and placing it down—who is that?’ If someone were to ask that question, I would have to answer, ‘I am.’ Pūrṇa, no sentient being is able to assess the intent, motive, or conduct involved in the Thus-Gone One’s act of lifting and setting down a single foot.”

At that moment, the Blessed One uttered these verses to explain this clearly:

Then the Blessed One said to the venerable Ānanda, “Ānanda, I entrust this discourse to you. Why? Because, as long as this discourse of the bodhisattva collection remains within the world, [F.206.a] the entire Dharma of the Buddha will also remain. Ānanda, if such a profound discourse were to vanish, all the Dharma teachings that must be practiced as they are taught would also vanish. Because the Dharma teachings that must be practiced as they are taught would vanish, the teachings of the buddhas would also vanish. Ānanda, you should now worship me with the most sublime offerings. In what manner should the hearers worship me with the most sublime offerings? You should not think that the most sublime flowers, perfumes, fragrant powders, ointments, parasols, banners, standards, garments, and music, as well as the proclamation of the Thus-Gone One’s praises, are the most sublime types of offerings. Ānanda, they are not what is meant by the most sublime offerings. Rather, hearing such a profound discourse and adopting, memorizing, reading, reciting, and practicing it as it is taught—this is what is meant by ‘worshiping, venerating, respecting, honoring, and praising the Thus-Gone One with the most sublime offerings.’ Why is that? Because all the thus-gone ones also worship, venerate, and revere the Dharma, but they do not hold worldly offerings in high esteem.

“Therefore, Ānanda, I now insist on entrusting this discourse to you. Why? Because, Ānanda, by training in this discourse genuinely, I have awakened to unsurpassed and perfect buddhahood, and I am now turning the unsurpassed Dharma wheel. When the buddhas of the past practiced bodhisattva conduct, they also trained in this discourse genuinely, and thus awoke to unsurpassed and perfect buddhahood and turned the unsurpassed Dharma wheel. Likewise, the buddhas of the future will also train in this discourse genuinely, and thus will awaken to unsurpassed and perfect buddhahood [F.206.b] and turn the unsurpassed Dharma wheel. Also, all the buddhas who presently reside within the universes of the ten directions have also trained in this discourse genuinely, and thus they have awoken to unsurpassed and perfect buddhahood and are now turning the Dharma wheel.

“Therefore, Ānanda, you should remember this discourse of the bodhisattva collection as The Sūtra of Turning the Wheel of Dharma.37 It is with this teaching that I turned the wheel of Dharma for the hearers in the Deer Park38 in Vārāṇasī. Ānanda, today, within Veṇuvana, I have also turned this irreversible Dharma wheel, this discourse of the bodhisattva collection, and the doubts of all sentient beings have been eliminated. Ānanda, here, at the edge of space,39 the thus-gone ones of the past also taught this discourse of the bodhisattva collection. The future thus-gone ones will also teach this discourse of the bodhisattva collection here, at the edge of space. After awakening to unsurpassed and perfect buddhahood, I have also expounded this discourse of the bodhisattva collection here, at the edge of space. For those reasons, you should know that this place has become a great reliquary of the thus-gone ones, which is to be worshiped by all the worlds with their gods and humans. Ānanda, this is so because this is the only place that has the unique quality of being the location where the thus-gone ones of the past have taught this profound discourse. Ānanda, any sentient being afflicted by desire, anger, and ignorance who enters Veṇuvana, will, without exception, no longer give rise to desire, anger, and ignorance.

“Ānanda, [F.207.a] thus-gone ones have certainly resided in other temples, but those places do not have the same qualities as this one. Why is it so? Because, Ānanda, when animals enter Kalandaka Forest and Veṇuvana, desire no longer arises in them; and when flocks of birds enter this forest, they no longer sing at inappropriate times. Why is it so? Because when Bimbisāra, the king of Magadha, visited his kingdom for the first time after being enthroned, he came to this forest, together with his retinue of queens, to frolic with them. However, as soon as he entered here, he felt that his desire for passionate frolicking had disappeared. Everyone in the retinue of queens also felt that any desire for passionate frolicking had disappeared. At that moment, the king became utterly delighted and thought, ‘If a buddha appears in the world and comes to my country, may I meet him face to face. Upon meeting him, may I develop sincere trust in him. Having developed sincere trust, may I worship him. I will offer this forest to that thus-gone one. May he reside in this place, and may I hear the Dharma from him. Why? Because this forest is a place for those who are to be worshiped, not for those who are bound by the five sense desires.’

“Ānanda, when King Bimbisāra entered this forest, he had such virtuous thoughts. In the past, thus-gone ones resided in this forest and taught this discourse of the bodhisattva collection. Therefore, none of the qualities associated with this forest are found in other places, and all the worlds with their gods, humans, and demigods are respectfully paying homage to it. Ānanda, in this forest, there are no poisonous snakes, lizards, horseflies, mosquitos, or the like. Beings who reside here do not entertain any evil thoughts: [F.207.b] this is also an extraordinary quality of Veṇuvana. Even if I attempted to express the qualities of this grove for one hundred years, this task would never come to an end. Why is it so? Because, Ānanda, this perfumed chamber of Veṇuvana possesses all those immeasurable qualities, while other places do not.”

“Blessed One,” said the venerable Ānanda, “I did not know that Veṇuvana possessed such qualities! Blessed One, I want to confess today my previous negative attitude of not wanting to serve the Blessed One as his attendant.”

“Ānanda,” replied the Blessed One, “that negative attitude was purified the very moment you attained the pure eye of Dharma with respect to phenomena.”

Then the venerable Mahāmaudgalyāyana thought, “The Blessed One has perfectly taught the conduct of bodhisattvas through his great compassion. The Blessed One is therefore quite astonishing! Why? Because bodhisattvas will practice the Dharma of the Buddha in the most excellent manner and will cause sentient beings to comprehend the meaning of the absence of arising and ceasing.”

At that moment, the Blessed One knew the thought that had arisen in the mind of the venerable Mahāmaudgalyāyana and he said, “Thus it is, Maudgalyāyana, thus it is! The thus-gone ones indeed possess great compassion. If my hearers heard about such great compassion, they would become perplexed and lose their inspiration. Maudgalyāyana, you would become perplexed and lose your inspiration if I were now so much as to describe fully how much compassion I had in the past when I was practicing bodhisattva conduct, let alone speak of the great compassion of the thus-gone ones.”

“Very well, Blessed One,” said the venerable Mahāmaudgalyāyana, [F.208.a] “but please do tell us at least just a little about your great compassion as you practiced bodhisattva conduct in the past.”

“Maudgalyāyana,” continued the Blessed One, “listen carefully and keep my words in mind. I shall explain a little to you of my great compassion when I practiced bodhisattva conduct in the past, with some examples of it. The extent of the great compassion I had when I was practicing bodhisattva conduct in the past would be impossible to express, indeed; but that great compassion was based on four attitudes. What were those four attitudes?40 The point about the great compassion of bodhisattvas is this: it is the extent to which they abide by great compassion that determines the extent to which bodhisattvas accomplish the Dharma of the Buddha; that is what is called great compassion.

“Maudgalyāyana, in the past, because of the great compassion of that kind that I had for sentient beings, and the great aspirations of that kind that I made for them, however many beings were suffering within the great Hell of Ceaseless Torment, the great Black Line Hell, Crushing Hell, Reviving Hell, Wailing Hell, Great Wailing Hell, Hot Hell, and Extremely Hot Hell, for the sake of each of them I always experienced whatever sufferings they were experiencing in those great hells for as long as their negative karma was not purified, without feeling any discouragement.

“Maudgalyāyana, if there were any causes and conditions to bring about for the benefit of sentient beings, I would readily undertake all of them and liberate those sentient beings from the great hells. I would readily take upon myself the hellish suffering of every single sentient being until all of them had purified their negative karma, and during that time I never felt any discouragement. Maudgalyāyana, after giving rise to such an aspiration and such great diligence, I asked the wise ones, such as the buddhas and their hearers, [F.208.b] ‘Might such appropriate causes and conditions as these suffice to take on suffering and liberate beings from the hells?’ Maudgalyāyana, when the wise heard this, they praised me for my erudition41—they praised the fact that I had given rise to the mind set on awakening and was then practicing generosity, guarding my discipline, cultivating patience, engendering diligence, and attending virtuous friends. Maudgalyāyana, when I heard this, I gave rise to the extraordinary resolve of pursuing the Dharma with great diligence. I cultivated diligence in order to receive the sublime, excellent Dharma of the Buddha. I cultivated patience in order to master the perfections.

“Maudgalyāyana, how did I cultivate patience? In the past, when I was a bodhisattva, I gave rise to this mindset: ‘Suppose all the sentient beings living in the universes of the ten directions—whether they have form or not, whether they have perception or not, and whether they have neither perception nor nonperception—were to obtain a human life form, come to me, and say, “You have given rise to the mind set on unsurpassed and perfect awakening, yet we lack a great many sense pleasures as well as basic necessities. If you cannot provide these things to us, you will never attain unsurpassed and perfect awakening!”

“ ‘Even if those beings were to rebuke me with harsh words, criticize me with untrue accusations, or, out of hostility, harm me physically with swords, sticks, and stones, I will then never be angry or regretful. Instead I will tame my mind, thinking, “Those beings are deluded, ignorant, and devoid of insight, so they commit deluded actions. This being so, [F.209.a] if I were to become angry and resentful toward those deluded and ignorant beings, how would I be different from them? They have not yet entered the virtuous path, but I have, so I should now earnestly take their sufferings upon myself. Without giving rise to any thought of anger, I should accommodate both the good and the bad, just like the earth does.” ’ It was with that mindset, Maudgalyāyana, that in the past I cultivated patience.

“Furthermore, Maudgalyāyana, for a long time I have constantly perceived all sentient beings as if they were my only child. Take the example of a rich, wealthy, and affluent householder surrounded by male and female servants, as well as other staff. After performing hundreds of rituals, he becomes the father of a son. His son is very dear to him, so he never tires of looking at his son. Maudgalyāyana, that householder always looks for the best circumstances for his son. He always provides him with the best things as well as his support, and he never gives him anything that would harm him or disadvantage him. Similarly, Maudgalyāyana, for a long time I have constantly perceived all sentient beings as if they were my only child. Thus, for a long time I have constantly looked after what is best for them and supported them. On the other hand, I have never given them anything that would harm or disadvantage them. Maudgalyāyana, for a long time I have constantly taught the genuine path to sentient beings who have lost the way, or entered a mistaken path. By doing so, I have established them on the genuine path. Maudgalyāyana, for those reasons, you should know that for a long time the Thus-Gone One has regarded sentient beings with strong affection, perceiving them as a beloved and dear only child.

“Maudgalyāyana, in the past, a large group of merchants once set out on the path during the night. At some point, they took a wrong turn and lost their way. Because the night was very dark, none of them knew in which direction to proceed, so they started shouting: ‘We are lost! [F.209.b] We have no protectors, no refuges, and no support. Is there anyone—whether god, nāga, yakṣa, human, or nonhuman—who will show us the way, so that we can return to the right path? Who will be so kind as to help us and illuminate this wrong and fearsome path in the middle of this dark night?’

“Maudgalyāyana, at that time, a non-Buddhist sage was living in a grass hut in the middle of that isolated forest. Amidst the darkness of the night, he heard the pitiful screams of the merchants and thought, ‘Those merchants are out during this dark night; they must have lost their way and strayed into this isolated forest. If I don’t give them shelter, it would be immoral, and those merchants could be endangered or killed by tigers, lions, wolves, elephants, and jackals, or by other ferocious predators.’

“Maudgalyāyana, at that moment, the sage shouted loudly to the merchants, ‘Hey, merchants! Don’t be afraid! I will give you shelter and show you the correct path with my torch.’ When they heard the words of the sage, the merchants were relieved. The sage then wrapped cotton cloth around both his hands, soaked them in oil, and lit them on fire. With these torches, he then showed the path to the merchants.

“Maudgalyāyana, in that instant, each of the merchants thought, ‘This sage is truly amazing! He is helping us without a care for his own body or life!’

“Maudgalyāyana, while the sage was showing the path to the merchants with the light from his burning hands, great compassion for sentient beings arose in his mind and he thought, ‘When I awaken to unsurpassed and perfect buddhahood, may I illuminate sentient beings who have embarked on mistaken paths with the light of the Dharma, and may I show them the correct path.’

“Maudgalyāyana, [F.210.a] during that time, the body and mind of the sage remained without wavering in the slightest, even though both his hands were on fire. How is this possible? Because bodhisattvas who observe this superior resolve do not cling to their bodies or lives when they pursue the benefit of others. As a consequence of practicing generosity with this pure attitude, the hands of the sage remained unharmed, and he did not suffer from any injury. The merchants found their way; and at dawn, when they saw that the hands of the sage were unharmed, they became amazed and thought, ‘This sage possesses great, miraculous power. During the whole night, he showed us the way by illuminating our way with his two hands burning, but now there is not even the slightest trace of burns on his hands. He must surely have achieved a high level of conduct and possess great qualities!’

“Maudgalyāyana, the merchants then said to the sage, ‘The fact that you have endured this extreme hardship is truly excellent! Now, what kind of reward would you like in return for your help?’

‘O merchants,’ replied the sage, ‘I wish to attain unsurpassed and perfect awakening, liberate beings like you from their sufferings in saṃsāra, and show the correct path to beings who are following a wrong path.’

“At that moment, the merchants became utterly delighted and asked, ‘But how may we repay your kindness?’ As an answer, the sage said, ‘Practice virtue one-pointedly, and do not be careless! Merchants, practice in accordance with the teachings!’ Overjoyed, the merchants respectfully paid homage to the sage and dispersed.

“Maudgalyāyana, I was the non-Buddhist sage who at that time [F.210.b] showed the path to the merchants by setting both his hands on fire. Do not think that this was someone else. The one thousand two hundred monks present today were those merchants. Maudgalyāyana, for a long time the Thus-Gone One has given fearlessness to sentient beings who experience fear and terror, he has shown the correct path to sentient beings who are following a wrong path, he has helped blind persons to recover flawless vision, and he has healed sentient beings who are afflicted by severe diseases. For those reasons, you should know that for a long time the Thus-Gone One has been extremely compassionate toward sentient beings.

“Furthermore, Maudgalyāyana, in the past, there was a great eon of sickness here in this world of Jambudvīpa, during which Īśvarasena appeared in the world. He ruled over eighty-four thousand cities and possessed great powers. At one point, while his principal queen was pregnant, she could cure others’ diseases merely by touching them with her hands or other body parts. Eventually, when her pregnancy came to its term, she gave birth to a son. As soon as her son was born, he proclaimed, ‘I have the power to cure all diseases.’

“The moment he was born, the gods and spirits42 of the world proclaimed in unison, ‘This newborn son of the king is a Healer of Men!’ Since those words were heard everywhere, he was given the name Healer of Men.

“People who were afflicted by diseases were led to the prince and shown to him. He would then touch them with his hands or with another part of his body, thereby curing all their diseases and restoring their well-being. In this way, all sick persons living in the world [F.211.a] were taken to the prince and shown to him. By merely touching them with his hands, all their diseases were cured and their well-being was totally restored. Maudgalyāyana, after Healer of Men had cured diseases in that way for a thousand years, he passed away. After he died, sick persons still came to see him but, hearing of his death, they despaired and cried out of grief, ‘Who will now liberate us from the suffering of our sicknesses?’ So they inquired where the prince Healer of Men had been cremated and, once they knew where the cremation had taken place, they went there, collected his bones, and crushed them into a powder. When they rubbed their bodies with this powder, all their diseases were cured, and they exclaimed, ‘The prince Healer of Men still has the power to cure sicknesses!’

“Maudgalyāyana, since they were used in that way to cure diseases, the bones gradually became exhausted. After all the bones had been used, sick persons would come to the cremation ground and pick up earth, ashes, or charcoal. When they rubbed those substances on their bodies, they too became healed from all their diseases. Maudgalyāyana, in that way, during the great eon of sickness, the prince Healer of Men healed those persons afflicted by sicknesses through such skillful means.

“Maudgalyāyana, at that time, I was this prince called Healer of Men who cured the diseases of those unprotected and defenseless sentient beings afflicted by the intense suffering of sickness. Do not think that this was someone else. After I awoke to unsurpassed and perfect buddhahood, I began healing sentient beings with the medicine of great insight, bringing their sufferings to a complete end. Maudgalyāyana, just as I benefitted sentient beings by taking birth for their sake, you should know that, as a consequence of those acts, I have now once again deliberately taken birth in order to benefit sentient beings. [F.211.b]

“Furthermore, Maudgalyāyana, in the past, I was once walking alone, without any friend, when a ferocious predator wanting to kill me and eat my flesh appeared in front of me. Just before I died, I gave rise to the mind set on awakening and made this aspiration, ‘After I die, may I be reborn as a large animal in this isolated forest, and may some ferocious predators kill me and thereby become fulfilled and satisfied.’ Why did I make this aspiration? Because those ferocious predators always kill and eat the flesh of small animals, and so they repeatedly commit the wrongdoing of killing. Nevertheless, they never feel satiated and satisfied. This is the reason why I made the aspiration, ‘May I be reborn here as a large animal, and may I bring fulfillment and satisfaction to those flesh eaters and blood drinkers.’

“As soon as I died, I was miraculously reborn in that forest as a large animal, bringing fulfillment and satisfaction to the ferocious flesh-eating and blood-drinking predators. Similarly, for myriads of lifetimes I have deliberately taken birth to benefit sentient beings. Maudgalyāyana, even if I were to spend an eon or more to describe all the instances in the past when I practiced bodhisattva conduct and satisfied sentient beings suffering from hunger and thirst by offering my flesh and blood, there would be no end to those accounts. Maudgalyāyana, in the past, I thus gave rise to a compassionate attitude toward sentient beings afflicted by suffering.

“Furthermore, Maudgalyāyana, I remember that in the past, I once saw some beings afflicted by suffering. Seeing them, I thought, ‘It would not be right if I were to abandon these beings without protection.’ So I approached them and asked, ‘What kind of suffering are you experiencing? [F.212.a] What do you wish for?’

“They answered, ‘We are extremely hungry and thirsty!’

“Upon hearing those words, I replied, ‘What kind of food and drink do you want?’

“They replied, ‘We are blood drinkers and flesh eaters. If you give us flesh and blood, we will become pleased and healthy.’ So I granted them what they wanted by cutting off my flesh, drawing blood from my body, and offering this to them. However, Maudgalyāyana, at that time I never felt any regret, sense of loss, sorrow, or depression. Instead, for a long time I continued my aspiration to practice such generosity with the thought, ‘The more flesh I cut off from my body, the more suffering in saṃsāra will come to an end.’ Therefore, even though I practiced generosity in that way, I always felt utterly joyful and happy. You should know that, for those reasons, the Thus-Gone One is extremely compassionate toward sentient beings.

“Furthermore, Maudgalyāyana, I remember that in the past, there was a king called Mahābala who possessed the great power of excellent qualities and had accumulated many roots of virtue. At that time, King Mahābala told himself, ‘I should henceforth arrange elaborate offerings and gifts and satisfy sentient beings!’ So he prepared such great offerings and gifts; he gave away food to those who wished for food, and drink to those who wished for drink. Similarly, he gave away clothing, bedding, gold, silver, precious substances, chariots, mounts, and wealth; precious gems such as cat’s eye, emerald, crystal, beryl, coral, and moonstone; and flowers, perfumes, garlands, ointments, fragrant powders, silken streamers, parasols, banners, boys, girls, male servants, female servants, [F.212.b] workers, horses, elephants, oxen, sheep, and fields. He joyfully gave away all those things to those who wished for them.

“Maudgalyāyana, in that way, King Mahābala practiced generosity on a vast scale. At that time, Śakra, lord of the gods, thought, ‘I should create obstacles for this king, to prevent him from reaping the fruits of his offerings!’ With this thought in mind, he manifested himself as a brahmin, went to the place where the king was residing, and asked, ‘What kind of things are you giving away in this great offering that you have arranged?’

“The king replied, ‘Brahmin, I am giving away all the wealth that I possess, without any reservations.’

“The brahmin continued, ‘If such is your promise, are you able to give me what I ask for?’

“ ‘Haven’t I already said that I am giving away everything I possess?’ replied King Mahābala.

“ ‘Your Majesty,’ said the brahmin, ‘if this is so, I want the limbs of your body.’

“The king thought, ‘This brahmin does not wish for wealth or food. He came here today with the wish to disrupt my great offering. If I do not give him the limbs of my body, my great offering will be disrupted.’ So he said to the brahmin, ‘I will give you the limbs of my body; I will cut them off and you can take them with you.’

“ ‘Your Majesty,’ answered the brahmin, ‘will you not regret the words you are pronouncing now?’

“ ‘I will not have any regrets,’ said King Mahābala. ‘Even if a horde of beggars should come here today from the four directions, I would satisfy them all.’

“The brahmin said, ‘If it is so difficult to satisfy me alone, it goes without saying that it will be difficult to satisfy all the many others!’

“Then King Mahābala took a sharp knife, cut off one of his hands, and said to the brahmin, ‘Take this hand with you.’ [F.213.a]

“Maudgalyāyana, when King Mahābala cut off his hand, his mind did not waver, and he did not feel any regret. Since he had practiced generosity one-pointedly and had given away all his possessions in that way, his hand remained unharmed. Then King Mahābala cut off the other limbs of his body with the knife and gave them to the brahmin, but they reappeared. Maudgalyāyana, as a consequence, however, the divine merit of Śakra, lord of the gods, became exhausted. Experiencing intense pain and suffering, he cried out loudly and fell into the great Hell of Ceaseless Torment in that very body.

“Maudgalyāyana, at that time, I was King Mahābala, who gave away his body. Do not think that this was someone else. And Devadatta was Śakra, lord of the gods, who wished to create obstacles to the king’s great offering. Do not think that this was someone else either. Maudgalyāyana, at that time, the foolish Devadatta wanted to create obstacles to my offering out of jealousy and anger, but he could not disrupt it. Instead, he fell into that great hell.

“Accordingly, now that I have awakened to unsurpassed and perfect buddhahood, whenever I arrange an offering of the Dharma, the foolish Devadatta, who is motivated by jealousy and anger, still desires to profit so badly that he gathers many people with the wish to kill me. Once in the past, when I was descending Vulture Peak Mountain, Devadatta climbed to the top of the mountain and hurled stones at me with the use of a catapult. He thereby destroyed his roots of virtue and, because he had given rise to such malice toward me, all his gains and wealth were ruined, and he will fall into the great Hell of Ceaseless Torment. Although, Maudgalyāyana, I have never done anything bad, whether physically, verbally, or mentally, to the foolish Devadatta, [F.213.b] he has persistently perceived me as his enemy. In all my lives, he has sought to create obstacles to my virtuous practice, but he has never been able to disrupt my virtuous conduct. For a long time, I have continued to benefit him out of love and compassion, but he has always perceived me as an evil person.43 Still, Maudgalyāyana, since Devadatta has never been grateful for my help during all those lifetimes, it shows that beings like Devadatta will also not be grateful toward the entire world, with its gods, humans, and demigods. Such beings have entered a state that is certainly mistaken.

“Maudgalyāyana, when Devadatta passes away and enters the great Hell of Ceaseless Torment, an excellent and noble attitude toward me will be born in his mind for the first time. This is the power of the Thus-Gone One’s blessings. Since the ingratitude of Devadatta is enormous, he is destined for the great Hell of Ceaseless Torment. Then, just as he is about to enter that hell, he will hear a loud voice saying, ‘Foolish Devadatta, due to your wrongdoings, getting angry at the Blessed One and persistently plotting to kill someone who should not be killed, you will now fall into the great Hell of Ceaseless Torment.’

“Upon hearing those words, Devadatta will be terrified and subdued for the first time. He will therefore cry, ‘I take refuge in the Blessed One one-pointedly, from the depths of my heart and from the marrow of my bones!’ Then, as he cries this out, he will find happiness. Having developed sincere trust in the Thus-Gone One, he will next hear a loud voice saying, ‘You have now entered into the great Hell of Ceaseless Torment, but you shall later be liberated from this hell, be reborn as a human, and renounce your household to go forth. Then, by practicing genuinely on the path, you shall achieve the fruition of a solitary buddha. You will be called The Determined One.44

“Maudgalyāyana, with this prophecy of Devadatta becoming a solitary buddha, I have now freed him from the sufferings of saṃsāra. Maudgalyāyana, [F.214.a] the fact that I have liberated Devadatta is in accordance with the aspirations I made in the past. Why is that? Because I took the commitment to liberate him in previous lifetimes by telling him, ‘I will liberate you, but others will not.’ Maudgalyāyana, it was only because of me that Devadatta created the causes and conditions to attain nirvāṇa. It was not thanks to others. Therefore, from now on, he will not create roots of virtue in relation to others, but instead will give rise to sincere trust toward me alone. Due to the roots of virtue created by saying, ‘I take refuge in the Buddha,’ he will later reach the path of the solitary buddhas.

“Maudgalyāyana, for a long time I have constantly thought of sentient beings as my parents. I have taken the affectionate commitment to personally protect and provide refuge to those who are unprotected and defenseless, to those who are weak and destitute, to those who continuously spin in saṃsāra and follow evil paths, to those who lack insight due to their delusion and ignorance, and to those who have always been blind or do not have eyes, as well as to those who ask themselves, ‘Who will be our guide, our protector, and our refuge?’ Therefore, Maudgalyāyana, because I remember my commitment, I never answer back to someone who insults me by using harsh words, or to someone who abuses me with painful words. Whether someone is furious at me or beats me, I never retaliate. Why is it so? Because it is sensible for me to constantly provide genuine happiness to all beings and eliminate all their suffering and unhappiness, while it is not sensible for me to harm them.

“Among all sentient beings, who is able to practice patience? I am the only one able to practice patience. Therefore, I thought, ‘I will henceforth train in the Dharma of being patient with beings, the Dharma of tranquility, and the Dharma of gentleness, so that I act like a thoroughbred elephant, [F.214.b] not like a wild elephant.’

“Maudgalyāyana, take the analogy of an elephant that has been trained well. When it enters the battlefield, its mind is unshakable. It is able to bear the sounds of the great drums, the sounds of the conches, and the sounds of people screaming. Even when it hears those fearsome sounds, it does not feel any terror or fear. It is able to withstand cold, heat, mosquitoes, horseflies, wind, rain, hunger, and thirst, as well as the injuries caused by the various kinds of sharp swords, arrows, spears, and javelins, as well as the iron chains that are thrown at it and the whips that strike it. Without feeling any terror or fear, it jumps directly onto the battlefield, courageously and without any wavering. Maudgalyāyana, such a well-trained elephant never thinks, ‘I should not engage with the opposing army.’ Instead, it solely thinks, ‘I will defeat the army of the enemy!’

“Maudgalyāyana, similarly, when I was practicing bodhisattva conduct in the past I formed a vast aspiration prayer, based on which I worked to tame my mind with respect to sentient beings.45 Even if someone insulted me with harsh words, I never harmed that person in return. Even if someone argued with me, I never answered back. Even when others harmed me with weapons, sticks, rocks, or stones, and thereby took my life, I never wavered from unsurpassed and perfect awakening. I never thought, ‘This is something to adopt,’ ‘This is not something to adopt,’ ‘This is something that should be relied upon,’ or ‘This is not something that should be relied upon.’ Therefore, I never felt sorrow, regret, aggression, or resentment with respect to those situations. I never became weary about the bodhisattva path, [F.215.a] and so I never thought, ‘Now I will no longer engage with the army of the enemy.’ Instead, I solely thought, ‘I will completely defeat the army of the enemy—negative actions—and once I attain unsurpassed and perfect awakening, I will liberate all the countless sentient beings of the three realms.’ Maudgalyāyana, even if I tried to express in words all the instances in which I practiced patience and gave rise to love and compassion toward sentient beings during the time when I was practicing bodhisattva conduct in the past, this task would never come to an end.

“Furthermore, Maudgalyāyana, in the past, there was a non-Buddhist sage called Kṣāntibala who had vowed to never become angry at others. At that time, there lived a demon called Evil Mind who thought, ‘I will go see this sage and destroy his practice of patience! I will make him angry, so that he turns away from his resolve to earnestly cultivate patience.’ He then sent out a thousand men who were skilled in abusing others. They surrounded the sage and started to insult him and accuse him falsely. They abused him with various types of insults that do not bear repeating. They abused him when he was moving, when he traveled to cities, when he entered the cities, when he ate, after he had his meal, when he got up from his seat, when he left the cities, when he came back to his hermitage in the forest, while he was standing up, while he was sitting down, while he was lying down, while he was walking, and even when he was simply breathing. They followed him at all times, continuously abusing him with all types of insults. For eighty-four thousand years, those thousand men sent by the demon abused the sage Kṣāntibala with harsh words. [F.215.b]

“When the sage Kṣāntibala entered cities, the demon Evil Mind would urinate on his head and inside his alms bowl, thus soaking the sage’s robes, alms bowl, and body with his urine. He would also spread garbage on his head. Still, although those thousand obstinate men abused and slandered the sage with harsh words for eighty-four thousand years, he never gave rise to anger or resentment toward them, and his mind never became even a little bit shaken or discouraged. He also never asked, ‘What did I do wrong?’ and he never felt any resentment. For eighty-four thousand years, he never even looked at the demon Evil Mind with an angry glance, nor did he ever ask him, ‘What faults do I have?’

“Maudgalyāyana, even though those one thousand obstinate men abused the sage Kṣāntibala for more than eighty-four thousand years, they were never able to destroy his practice. When they realized this, they began to admire him greatly, and so they confessed their wrongdoings. They asked the sage, ‘What kind of Dharma are you pursuing through this practice? We also want to obtain such a Dharma!’ Because those one thousand obstinate men who had been abusing the sage had now developed strong admiration toward him, they started to respectfully worship him, venerate him, honor him, and praise him. However, even though the sage was honored and respected by those men, he never developed any form of clinging or attachment.

“Maudgalyāyana, I was that sage Kṣāntibala. Do not think that this was someone else. Because I had genuinely adopted the practice of patience at that time, my mind was never shaken and it never wavered, even though I was continuously abused and slandered with harsh words by the thousand men who had been sent by the demon Evil Mind. Maudgalyāyana, those thousand obstinate men gave rise to a strong sense of admiration toward the sage Kṣāntibala. [F.216.a] Then they confessed their negative actions and, following in the footsteps of the sage Kṣāntibala, they gave rise to the mind set on unsurpassed and perfect awakening. Thus I tamed them and established them in the teaching of the Buddha. By practicing the six perfections in an excellent manner, all those thousand beings gradually became perfect buddhas and passed into the realm of nirvāṇa without any remainder. Maudgalyāyana, the demon Evil Mind, who at that time sent those one thousand men to abuse me, was Devadatta. Do not think that this was someone else. [B6]

“Furthermore, Maudgalyāyana, I remember that in the past I once gave away my body to others and acted as a slave and a servant for worldly beings. During that time, those worldly beings made me do various kinds of tasks. Some made me remove excrement and urine. Some made me sweep off manure. Some made me sweep off soil; some sent me to pick up grass; and some dispatched me to bring grains, milk, curd, butter, oil, or honey. Some made me collect wood, charcoal, fire, or water. Maudgalyāyana, although they made me do all those various tasks, I do not remember ever having thought, ‘I will not follow those orders to sweep off excrement and urine.’ I do not remember ever having refused them when they sent me to collect flowers, perfumes, garlands, fragrant ointments, fragrant powders, food, drinks, or fruits. Maudgalyāyana, I do not remember ever having thought, ‘I will only follow the orders of those who make me do something pleasant, and not the orders of those who ask me to do something unpleasant.’ [F.216.b] Maudgalyāyana, I do not remember ever having thought, ‘I will follow the orders of those who belong to the warrior class, but not those of the brahmins,’ ‘I will follow the orders of the brahmins, but not the orders of those who belong to the warrior class,’ ‘I will follow the orders of those who belong to the commoner class, but not those of the outcastes,’ ‘I will follow the orders of the outcastes, but not the orders of those who belong to the commoner class,’ or ‘I will follow the orders of those who belong to the warrior class and the brahmins, but not the orders of those who belong to the commoner class and the outcastes.’ I never discriminated between people by thinking, ‘This person is greater,’ or ‘This person is inferior,’ and I never thought, ‘I will follow this person but not that one.’ Maudgalyāyana, I always joyfully followed the orders of anyone who called on me.

“Maudgalyāyana, I do not remember that in the past, when I was practicing bodhisattva conduct, I ever refused to do something that anyone asked of me, as long as this task was in harmony with the Dharma and I was able to do it. Maudgalyāyana, I do not remember that in the past, when I was practicing bodhisattva conduct, I ever failed to complete a task or perfect a virtuous action. In short, when I was practicing bodhisattva conduct in the past, I never developed clinging to my body, let alone to wealth. When I was practicing bodhisattva conduct in the past, I never thought of material wealth as my possession. Nevertheless, I simply became wealthy through the ripening of my previous actions. I thought, ‘These things should be equally enjoyed by all beings. Everyone deserves to enjoy this wealth just as much as I do.’ [F.217.a] Maudgalyāyana, then, as I became more familiar with the Dharma of the Buddha through my practice of bodhisattva conduct, I even stopped thinking, ‘I deserve this wealth and so do others.’ Instead, I solely thought, ‘Others deserve to have this wealth, not me.’

“Maudgalyāyana, although I had become familiar with the Dharma of the Buddha, I never developed clinging to it. Without collecting or holding on to it, I was inspired by abandoning phenomena, not to eagerly take them up. I was inspired by all phenomena being empty, not by all phenomena existing. I was inspired by being at peace from all phenomena, not by the substantial characteristics of phenomena. I was inspired by primordial nonexistence, not by primordial existence.

“Maudgalyāyana, I clearly remember that in the past, when I was practicing bodhisattva conduct, in countless hundreds of thousands of lifetimes I would set my body on fire during dark nights, to guide sentient beings who had lost their way and to illuminate their paths.

“Maudgalyāyana, I remember that in the past, when I was practicing bodhisattva conduct, in countless hundreds of thousands of lifetimes I would cut off my flesh and offer it to carnivorous beings.

“Maudgalyāyana, I remember that in the past, when I was practicing bodhisattva conduct, in countless hundreds of thousands of lifetimes I would draw blood from my body and offer it to blood-drinking beings to satisfy them.

“Maudgalyāyana, in short, when it comes to worldly wealth and belongings, I never experienced any sense of reservation or miserliness while giving them to sentient beings. After careful investigation to ensure that those offerings would not hurt or harm anyone and that they were sanctioned by the wise ones [F.217.b] and praised by noble beings, I would offer those things to sentient beings with a compassionate attitude.

“Furthermore, Maudgalyāyana, I remember that in the past, there was once a merchant called Good Profit who had traveled across the ocean and returned home filled with joy after having found precious gems. Having reached his country, he entered his city and arrived at the doorsteps of his house. At that moment, the many beggars living in his city surrounded him and said, ‘Good Profit, did you have a safe journey? Great benefactor, we are beggars. If you agree, we would like to request something of you.’

“Maudgalyāyana, Good Profit replied to the beggars, ‘Please tell me what you need. I will give you what I have without reservation!’

“The beggars said, ‘Please give us the precious gems that you brought back from your journey across the ocean; that would make us extremely happy!’

“Maudgalyāyana, Good Profit immediately offered the beggars all his eight hundred million precious gems, each worth hundreds of thousands of ounces of gold. Maudgalyāyana, the mind of Good Profit did not waver when he offered those many gems, and he did not feel any regret.

“After he had offered those precious gems to the beggars, Good Profit immediately set out on the ocean once again to fetch more jewels, without even entering his house. He found many excellent precious gems, about half as many more46 than the number he had brought back from his previous journey. After eighty years had passed, he returned to his country and entered his city. At that time, some criminals had been caught and tied up by their executioners, who were now beating their drums, which produced a terrifying sound. [F.218.a] On the way to the execution site, the executioners would play these drums at all the crossroads they passed through. Then, just as the criminals were about to be executed, they saw Good Profit from a distance and cried, ‘Merchant! Please protect us! Protect us from this execution and save our lives! You are a great benefactor and a sublime being!’

“When he heard those words, Good Profit cried back to these men who were on the verge of being killed, ‘Listen, I will protect you and save you from this execution!’

“So he went before the executioners and gave them each a precious gem worth ten million ounces of gold. Then he told them, ‘Please wait for a moment until I have met the king and returned!’

“Good Profit then quickly went to the king. When he arrived in his presence, he said, ‘Your Majesty, I would like to ransom the lives of those men with these excellent gemstones.’

‘Good Profit,’ replied the king, ‘the crimes of those men are unforgivable, so they are truly not for sale! However, if you sincerely want to save them, give me all the wealth you possess, and I will revoke my decision to kill them.’

“Maudgalyāyana, when he heard those words, Good Profit became utterly delighted and said, ‘I am so fortunate! Now my wishes have been fulfilled, since all I wanted was to protect those men.’ To protect the prisoners and save them from their execution, Good Profit then offered the king all the wealth he possessed at his home, in addition to all the countless millions of precious gems, as well as all the gold and silver that he had brought back from his journey across the ocean. He said to the king, ‘Your Majesty, please release the men; here is all the wealth that I possess.’

“The king took the wealth, but then gave this order to the executioners: ‘Take Good Profit with you and kill him! [F.218.b] Do as your king commands.’

“Following the order, Good Profit was tied up and led to the scaffold. However, when the executioner raised his right hand and was about to strike Good Profit with his weapon, his hand froze, and he could not follow through. Filled with terror and surprise, he brought Good Profit to the king and explained what had happened. Maudgalyāyana, when the king heard about the event, he himself drew his sword and tried to kill Good Profit. Then, just as he raised his sword and was about to strike, both the king’s hands fell to the ground. Writhing in agony, the king cried out in terror and died.

“Maudgalyāyana, at that time, I was the merchant Good Profit. Do not think that this was someone else. The foolish Devadatta was that king. Maudgalyāyana, at that time, Devadatta tried to kill me but was unable to do so. Later, when I awoke to unsurpassed and perfect buddhahood, he also tried to kill me but was once again unable. Why was that? Because no one at all within the entire world, with all its gods, humans, and demigods—let alone the foolish Devadatta—is able to harm the thus-gone ones. Even today Devadatta has assembled a gang of accomplices, and he is still seeking to kill me. Because of his desire to kill me by various means, his wealth, fame, and strength have been ruined, and he will fall into the great Hell of Ceaseless Torment in the very body he has while alive. Maudgalyāyana, when I was practicing bodhisattva conduct in the past, he did not show any gratitude, since he could not perceive the way I benefited sentient beings like him. You should know that, when I was practicing bodhisattva conduct in the past, I was like parents for sentient beings. Therefore, [F.219.a] you should know that the Thus-Gone One is endowed with immense compassion toward sentient beings.

“Furthermore, Maudgalyāyana, once in the past, five hundred elephants were living at the foot of a tall snow mountain. The elephants also had a leader that ruled over the herd. This bull had an attractive and pleasing appearance, and he was powerful and wise. During the night, this large herd of elephants would walk on the only path crossing the mountain, which was a dangerous and narrow path. However, some hunters had noticed the elephants, and so they spent a whole night digging a huge pit on that dangerous path, thinking, ‘When the elephants fall into this pit, they will be ours, and we can easily take possession of them.’ Then, at the end of the night when they had finished digging, they drove the herd of elephants onto the fearsome path toward the pit. Although the elephants noticed the pit, it was too big for them to cross.

“So, Maudgalyāyana, the leader of the elephants lay himself on his side across the pit and served as a bridge. In this way the five hundred elephants were able to cross the pit by walking on his back, and so they continued on their way. When the herd of elephants had crossed the pit, the leader of the elephants jumped across using his own strength, and so he also proceeded. At that time, a mountain god sang this verse:

“Maudgalyāyana, at that time, I was the clever and powerful elephant leader. Do not think that this was someone else. The five hundred elephants are now the present group of five hundred monks that Devadatta has been plotting to destroy. The hunters at that time are now Devadatta and the rest of the five monks, namely Khaṇḍadravja, Kaṭamorakatiṣya, Samudradatta, and Kokālika.

“Maudgalyāyana, [F.219.b] for a long time, when I have seen fearful and frightened sentient beings, I have always offered them my protection from fear. When I have seen suffering sentient beings, I have always brought them happiness. I have always given material things to poor and destitute beings. I have always shown the correct path to sentient beings who are on a wrong path. I have always eliminated the pain of disease for sentient beings tormented by sicknesses. I have always offered food and drink to hungry and thirsty sentient beings. I have always brought satisfaction to flesh eaters and blood drinkers by offering them my own flesh and blood. Maudgalyāyana, since I have always acted in accordance with my aspirations, I have never fallen under the influence of laziness and indolence when it comes to following my commitments toward sentient beings. Maudgalyāyana, there is absolutely nothing different from this in all the truthful words I have spoken, from the moment I gave rise to the mind set on awakening until I awoke to unsurpassed and perfect buddhahood. If I had been hindered by laziness and indolence on those occasions when I practiced diligently, I would not have awoken to unsurpassed and perfect buddhahood. Maudgalyāyana, my actions have always accorded with my words, and my words have always accorded with my actions.

At that time, a monk called Elephant Trunk who was present in the assembly arose, draped his shawl over one shoulder, and knelt on his right knee. With his palms joined together, he said to the Blessed One, “Blessed One, to hear about those hardships undergone by the Thus-Gone One gave me goosebumps and made me shed tears. I would now like to ask a question. The Blessed One himself has said, ‘In the past, when I was a bodhisattva, my actions always accorded with my words, and my words always accorded with my actions.’ [F.220.a] When he first gave rise to the mind set on awakening, the Blessed One made the commitment to liberate all sentient beings. Given that he made such a commitment but may pass into nirvāṇa without having yet liberated all sentient beings, what should be answered, after the Blessed One has passed away, when some people argue with the monks saying, ‘In the past, your great teacher made the commitment to liberate all sentient beings, so why is it that sentient beings have not yet transcended suffering?’ ”

The Blessed One said to the monk Elephant Trunk, “If some people argue in that way, ask them, ‘Which phenomena do you claim to constitute a sentient being?’

“If they answer, ‘The aggregates, sense sources, and elements are a sentient being,’ ask them in return, ‘Do you claim that the gathering and collection of the aggregates, sense sources, and elements is a sentient being? Or do you rather claim that a sentient being is something separated and divorced from those?’

“They may then assert, ‘The gathering of the aggregates, sense sources, and elements is a sentient being.’ In that case, tell them, ‘You have answered yourself. Why? Because you say that the gathering is a sentient being, while the aggregates, sense sources, and elements themselves are not a sentient being. However, the Blessed One taught the Dharma as a method to part with and be separated from those, not to gather and assemble them. While the Blessed One is pleased by any activity that leads to the partition and separation from them, he is not pleased by any activity that leads to their gathering and assembly. Therefore, there is no sentient being to be found within this gathering and assembly.’ [F.220.b]

“They may then say, ‘The aggregates, sense sources, and elements themselves are a sentient being.’ To that, answer the following, ‘If this were so, then all grass, wood, gravel, and stones would also be a sentient being. Why? Because aggregates, sense sources, and elements are present in them, and you say that aggregates, sense sources, and elements themselves are the sentient being.’

“If they reply, ‘Those are not sentient beings, for they neither have a mind nor are they a product of the mind,’ tell them, ‘If this were so, all sentient beings would become a single sentient being. Why? Because the Thus-Gone One has never spoken of a difference between the aggregates, sense sources, and elements.’

“If they reply, ‘Sentient beings exist, for the discourses of the Thus-Gone One teach that sentient beings exist,’ reply, ‘You have answered yourself. Why? Because, in the teachings of the Thus-Gone One, phenomena are said to transcend existence and nonexistence.’

“They may then argue, ‘If this were so, the result of the path would become nonexistent.’ To that, ask them, ‘What do you claim to be the result?’

“If they say, ‘We claim that the result is something ultimate and definitive,’ you should tell them, ‘The definitive ultimate is beyond language and words, and that which is beyond language and words cannot be expressed in terms of definitive existence or definitive nonexistence. You claim that the result is something definitive and ultimate, so the words you are using, sentient beings exist, are contradicting your own position; for neither sentient beings nor even the names of sentient beings exist from the perspective of the definitive ultimate.’

“Furthermore, Elephant Trunk, although in the Thus-Gone One’s teachings it is stated that phenomena do not cease, that brings peace from suffering, for since I have fully realized the characteristics of the true nature of phenomena in that way, [F.221.a] I teach to sentient beings that phenomena, as I understand them, are not to be craved, should be disengaged from, should not conceptualized or formed, and are without any arising.’

“Elephant Trunk, someone who understands the meaning of the Dharma that I teach does not get involved in karmic actions driven by fixation on existence or nonexistence. How could someone who does not get involved in karmic actions driven by fixation on existence or nonexistence perceive sentient beings in terms of existence or nonexistence? Elephant Trunk, this is known as constantly abiding in the characteristics of the true nature of phenomena.

“This realization transcends all concepts of recollection. It also transcends all concepts of impurity, purity, coming, going, the path, and the result of the path, and all characteristics such as long, short, square, and round, as well as all other notions of shape and color. Therefore, phenomena share a single mode, which is described as the gateway of absorption. Elephant Trunk, this is also called seeing the gateway to the Dharma. Whoever enters this gateway to the Dharma vision is known as someone who sees the Buddha.

“Elephant Trunk, what do you think: Does a phenomenon perceived to be the Buddha have the characteristic of cessation—has it ceased, is it ceasing, or will it cease?”

“No, Blessed One, it does not.”

“What do you think: Does a phenomenon perceived to be the Buddha have the characteristic of arising—has it arisen, is it arising, or will it arise?”

“No, Blessed One, it does not.”

“Elephant Trunk, if it is so, it should not be said that the Thus-Gone One ceases.”

“Blessed One, that is true.”

“Elephant Trunk, if they then say that it is because I possess the physical marks that once I have entered into the complete nirvāṇa of a thus-gone one I will not return, and also if they claim that because the physical marks are seen to be irreversible, the Thus-Gone One ceases, ask them, [F.221.b] ‘Do you claim that the formation of physical marks is the Thus-Gone One?’

“They may answer, ‘We claim that the formation of the physical marks is the Thus-Gone One.’ In that case, you should tell them, ‘In the discourses spoken by the Thus-Gone One, the physical marks are not said to be the Thus-Gone One. If it were said that the physical marks are the Thus-Gone One, everything—gravel, stones, mountains, rivers, grass, and forests—would also be the Thus-Gone One.’

“They may retort, ‘All gravel, stones, mountains, rivers, grass, and forests are not the Thus-Gone One, for they do not have the thirty-two major marks of a great being.’ In that case, reply to them, ‘If you now call someone who possesses the thirty-two major marks a thus-gone one, it follows that a universal monarch is also a thus-gone one. Why? Because a universal monarch likewise possesses the thirty-two major marks.’

“They may object, ‘Since the marks of a thus-gone one can be identified due to their qualities, brahmins with knowledge of such marks can correctly predict when one will become a buddha.’ To that, you should answer, ‘If you maintain that someone who possesses the thirty-two major marks is a thus-gone one, and if you say that a brahmin with knowledge of marks can predict that someone will become a perfect buddha based on seeing the presence of those thirty-two major marks, you should now explain what the marks of a thus-gone one consist in.’

“They may reply, ‘The thus-gone ones’ ten strengths, four fearlessnesses, eighteen unique qualities, undefiled powers, strengths, limbs of enlightenment, path, concentration, liberation, absorption, and so on, are taught to be the marks.’ In that case, tell them, ‘Since you claim that the thus-gone ones’ ten strengths and so on are the marks of a thus-gone one, you should now explain what the nature of a thus-gone one consists in.’ [F.222.a]

“To that, they may ask, ‘Are the Buddha and his marks separate?’ In that case, you should reply, ‘You have already said that the marks are the Buddha, although they are not!’

“If they ask again, ‘Do other shapeless and colorless phenomena, such as the ten strengths, act as the marks of the Buddha?’ you should tell them in return, ‘How can shapeless and colorless phenomena act as the marks of something possessing shape and color? Furthermore, if you claim that shapeless and colorless phenomena are the Buddha, it then follows that all the other shapeless and colorless phenomena are also the Buddha. Then, if those colorless phenomena were the Buddha, it would also be reasonable to say that the ten strengths, four fearlessnesses, eighteen unique qualities, inexhaustible powers, strengths, limbs of enlightenment, path, concentration, liberation, absorption, and so on, would also function as their marks.’ Elephant Trunk, this is how my hearers thoroughly train foolish beings.

“Furthermore, Elephant Trunk, in the past I did indeed make the aspiration to fully awaken to unsurpassed and perfect buddhahood and then liberate all beings. However, when I fully awoke to unsurpassed and perfect buddhahood, as I sat upon the seat of awakening, I did not apprehend any sentient beings. I did not even apprehend the name sentient beings. Therefore, as I sat upon the seat of awakening, my understanding consisted entirely of the twelve links of dependent arising—the fact that things exist when other things exist, and they are absent when other things are absent. [F.222.b]

“What are the things that exist when other things exist, and what things are absent when other things are absent? Due to ignorance, there are formations. Due to formations, there is consciousness. Due to consciousness, name and form arise. Due to name and form, the six sense sources arise. Due to the six sense sources, contact arises. Due to contact, feeling arises. Due to feeling, craving arises. Due to craving, appropriation arises. Due to appropriation, becoming arises. Due to becoming, birth arises. Due to birth, old age and death arise. Due to old age and death, grief, lamentation, suffering, despair, and anxiety arise. Thus do these great masses of pure suffering arise.

“Due to the cessation of ignorance, formations cease. Due to the cessation of formations, consciousness ceases. Due to the cessation of consciousness, name and form cease. Due to the cessation of name and form, the six sense sources cease. Due to the cessation of the six sense sources, contact ceases. Due to the cessation of contact, feeling ceases. Due to the cessation of feeling, craving ceases. Due to the cessation of craving, appropriation ceases. Due to the cessation of appropriation, becoming ceases. Due to the cessation of becoming, birth ceases. Due to the cessation of birth, old age and death cease. Due to the cessation of old age and death, grief, lamentation, suffering, despair, and anxiety cease. Thus do these great masses of pure suffering cease.

“Because my vision, wisdom, knowledge, and intellect have arisen on that basis, I have fully realized liberation, which is beyond center and edge and free from fear. Because the thus-gone ones have fully actualized such liberation, they only apprehend phenomena arising from causes and conditions. They have no other attainment besides that. Elephant Trunk, the thus-gone ones teach the nature of phenomena to sentient beings in the exact way they have realized it. [F.223.a] Elephant Trunk, whether or not the thus-gone ones have appeared, the nature of phenomena always remains the same—name and form are not lost, there are no mutual contradictions, and they are beyond birth and arising.

“Elephant Trunk, I am always teaching the Dharma in that way, so you too should understand it according to my intent. When I teach such a Dharma to you, you should practice it accordingly, with persistent efforts. Elephant Trunk, I have already done all the appropriate things that a great teacher should do for his disciples. Therefore, you should practice in accordance with the way I have taught, and thereby gain the light of wisdom with respect to phenomena!”

Then Venerable Elephant Trunk asked the Blessed One, “Blessed One, how should one answer when others raise the following concern: ‘If the authentic Dharma, which was expounded by the Thus-Gone One, vanished, who would teach the path? Without a teacher of the path, the sacred Dharma would vanish. Since the sacred Dharma would have vanished, the thus-gone ones too would disappear. Therefore, no sentient being could be liberated.’ ”

“Elephant Trunk,” answered the Blessed One, “if those arguments are raised, you should answer by saying, ‘Everyone knows and sees that the thus-gone ones are omniscient. Moreover, they always wait for the opportunity to liberate sentient beings. Therefore, they continue to benefit others, even after they pass into nirvāṇa. Furthermore, because the thus-gone ones prophesy to future buddhas how they will fully awaken to perfect buddhahood, the lineage of the buddhas remains uninterrupted. [F.223.b] Since the Dharma of all the buddhas is also the Dharma of every single buddha, it is called the Dharma of the Thus-Gone One. The Dharma of the Thus-Gone One is the Dharma of the Buddha. Therefore, you should know that in the past, when the Thus-Gone One practiced bodhisattva conduct, his actions always accorded with his words, and his words always accorded with his actions.’ ”

“Blessed One,” said Venerable Elephant Trunk, “the Thus-Gone One comprehends perfectly how to investigate all phenomena. In order to comprehend perfectly all phenomena, he has guided his physical, verbal, and mental activities with insight. By following insight in that way, when he was practicing bodhisattva conduct in the past, the actions of the Blessed One always accorded with his words, and his words always accorded with his actions. This is truly amazing!”

The Blessed One exclaimed, “Thus it is, Elephant Trunk, thus it is! Elephant Trunk, as you have said, when I was practicing bodhisattva conduct in the past, my actions always accorded with my words, and my words always accorded with my actions. Elephant Trunk, someone who speaks sincerely might ask, ‘Who is the one who was born into this world without flaws? He benefits sentient beings and establishes the world together with its gods in a state of happiness. Acting as everyone’s great teacher, he teaches the authentic path. Since he is liberated through his genuine wisdom, he is free from conceptual elaborations. Having passed to the other shore, he liberates those who have not yet crossed over.’ To that, I would have to answer, ‘I am that one, the Buddha, the Thus-Gone One,’ and those words would be truthful. Elephant Trunk, someone who speaks sincerely might ask, ‘Who is undeceiving and repays the kindness of past actions?’ [F.224.a] To that, I would have to answer, ‘It is I,’ and those words would be truthful. Even the smallest deeds done by sentient beings for my sake will never be wasted.

“Elephant Trunk, since I first gave rise to the mind set on unsurpassed and perfect awakening, my mind has never turned away from it or wavered. I do not recall ever having clung to or longed for the vehicles of the hearers and solitary buddhas. After hearing these teachings, I only wanted, with one-pointed resolve, to guide those among my retinue who pursue the fruition of the hearers and solitary buddhas.47

“Elephant Trunk, once in the past, I was a non-Buddhist sage. My insight was clear and sharp, I was very erudite and eloquent, and I had reached acceptance of the profound Dharma. At that time there were five hundred young brahmins who understood the defects associated with keeping a household and the five sense desires, as well as the benefits of monastic life. Accordingly, they renounced their households, became ordained as homeless monks, and cultivated the path. They all came to see me, and I taught them the Dharma. They eventually reached the path of the solitary buddhas, developed the six higher perceptions, and obtained mental freedom. Endowed with the bases of miraculous powers, they would always miraculously rise up into the sky, and in this way enter villages, cities, and towns. After receiving their alms, they would then venerate me with them.

“At that time, I thought, ‘Since they possess pure and great wisdom, it is not suitable for me to accept their offerings.’ In fact, those sages had obtained such qualities by following my teachings, whereas I had not! Therefore, in order to realize the Dharma that I had received but not yet realized, I developed persistent diligence. [F.224.b]

“Elephant Trunk, after I gave rise to persistent diligence, I also realized that Dharma. At that time a god from the pure realms arrived in front of me and prophesied, ‘Do not cling to this wisdom! After you fully awaken to unsurpassed and perfect buddhahood, you will liberate innumerable sentient beings.’ Elephant Trunk, after hearing those words, I obtained supreme mental joy by cultivating the path. Then, as I sat in solitude for half a month, my entire body became filled with bliss.

“Elephant Trunk, if bodhisattvas possess these four qualities, you should know that the gods will instruct them, their minds will become utterly joyful, and they will know that they themselves will attain unsurpassed and perfect awakening. What are the four? (1) Once bodhisattvas themselves have given rise to the mind set on awakening, they encourage others also to give rise to that attitude. (2) When they see followers of the Great Vehicle who have given rise to the mind set on awakening, they do not become jealous—they do not think that only they should obtain unsurpassed and perfect awakening, while others should not. (3) At appropriate times they instruct sentient beings who adopt negative forms of behavior. Conversing with them with a good heart, they protect their virtues. (4) With great efforts, they themselves constantly pursue the Dharma on a vast scale, and they teach it to others free from miserliness. Elephant Trunk, if bodhisattva great beings possess these four qualities, you should know that the gods will instruct them, and they will know that they themselves will attain unsurpassed and perfect awakening.” At that moment, the Blessed One uttered these verses to explain those points clearly:

Then venerable Pūrṇa Maitrāyaṇīputra said to the Blessed One, “Blessed One, it is a great wonder that in the past, when the Blessed One was practicing bodhisattva conduct, he observed those various types of virtuous qualities so resolutely!”

“Thus it is, Pūrṇa, thus it is,” answered the Blessed One. “For a long time, while I practiced bodhisattva conduct, I observed those virtuous principles very resolutely.” At that point, the Blessed One uttered these verses to explain this clearly:

Then Pūrṇa said to the Blessed One, “Blessed One, who would not train in such an excellent Dharma? In the past, we were lazy and had no hope of developing the insight of the buddhas, nor did we believe that we could ever attain such insight. Therefore, we thought that we would be emancipated through the vehicle of the hearers.

“Blessed One, from now on, I will encourage and take delight in bodhisattvas, and thereby help in their efforts to establish beings in the Dharma of the Buddha. Why is that? Because the Buddha, the Blessed One, has undergone great hardships. When he practiced bodhisattva conduct in the past, he always engaged in such great hardships for the sake of sentient beings. The worthy ones and the solitary buddhas are not able to undergo such hardships, so there is no need to mention other sentient beings!

“Blessed One, it is only the bodhisattva great beings who, when they practice bodhisattva conduct, undergo such immeasurable, boundless, and countless great hardships out of love for all beings. Therefore, Blessed One, after having engaged in such great hardships, those bodhisattvas will awaken to unsurpassed and perfect buddhahood. Then they will turn the Dharma wheel [F.227.a] and liberate sentient beings who are tormented by suffering.”

“Thus it is, Pūrṇa, thus it is!” said the Blessed One. “Just as you have said, bodhisattvas give rise to the mind set on unsurpassed and perfect awakening. Then, concerned for the benefit and happiness of all sentient beings, they develop great love and compassion toward everyone. Therefore, when they practice bodhisattva conduct for the sake of all beings, bodhisattvas have such great aspirations and undergo such very intense, difficult, immeasurable, boundless, and countless great hardships.”

When the Blessed One had said those words, venerable Pūrṇa and the four retinues, together with all gods, humans, nāgas, yakṣas, gandharvas, and demigods, praised the words of the Blessed One with great exhilaration and trust.