འཕགས་པ་དག་བའ་རྩ་བ་ཡངས་ས་འཛན་པ་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད 4
Upholding the Roots of Virtue 4
- Language
- English
4.2
and in the afternoon, or throughout the day and night. However, beings may still not be satisfied and the gifts may thus become a circumstance for their depravation. In that case bodhisattvas will think, ‘We shall pursue the Dharma whereby sentient beings will consider the entire trichiliocosm filled with precious substances to be like a glob of spit.’ Needless then to mention what their perception of vile substances will be like.
“Wise bodhisattva great beings will think, ‘This heap of jewels is the root of desire, anger, and delusion; the root of the sufferings of hell, animals, and hungry spirits; and the root of numerous karmic manifestations.’ Starting out in this way, they attain the mind of transcendence of suffering and have no concern for any heap of jewels. In fact, wise beings do not consider heaps of jewels to be just that. Instead, they see them as heaps of beings in hell, because they understand that anyone who develops attachment to such things will fall into misery.
“Now, Dṛḍhamati, let us no longer consider just all the beings within a single trichiliocosm. Imagine instead the following. Think of all the universes that extend toward the east, as abundant as the grains of sand in the river Ganges. And then think of all the universes that in the same way extend in each of the ten directions. Within all these universes are beings with bodies, beings without bodies, beings who are involved in perception, beings who are not involved in perception, and beings neither involved
4.3
nor not involved in perception. Think of all that we in this way call ‘the realms of sentient beings.’ Then imagine that, all at once, each one gains a human body. Imagine also that a man appears who always immediately provides them with whatever they might wish for in terms of enjoyable forms, sounds, smells, tastes, and textures. For an eon or more, that man takes care of all these beings, carrying them on his shoulders and head. Whatever they wish him to do, he does. And, with one hand he sweeps away all these beings’ excrement and urine, disposing of it all in a different universe. Well, Dṛḍhamati, what do you think? Does that man render proper service to those beings, providing them with numerous desirable things?”
“Indeed, Blessed One, he serves them with a vast amount of enjoyable things.” replied Dṛḍhamati.
“Dṛḍhamati,” continued the Blessed One, “pay attention and understand what I say. That man serves all those beings, providing them with pleasant things. But think now of a noble son or daughter who wishes to provide all beings with refuge, and so sets his or her mind on unexcelled and perfect awakening. This person wishes to listen to the teachings of the Bodhisattva Collection, the teachings whereby bodhisattvas’ roots of virtue ripen into unexcelled and perfect awakening, and may therefore diligently pursue the Dharma of the bodhisattvas. If, Dṛḍhamati, that person takes even just a single step toward the pursuit and diligent practice of the bodhisattva Dharma, then the ensuing roots of virtue
4.4
will not wear out or come to an end before the attainment of unexcelled and perfect awakening. And why? Dṛḍhamati, the former person’s way of providing delightful service cannot match even one hundredth, or a thousandth, one hundred thousandth, or a millionth part of what is rendered by the latter. In fact, no number, fraction, enumeration, analogy, or comparison would suffice. And why? Because, Dṛḍhamati, all of the former type of service is based on substance, and hence is limited and imperfect.
“Dṛḍhamati, diligent pursuit of the Dharma causes an increase in discipline, absorption, and insight. It ripens the qualities of buddhahood. It ripens inconceivable skillful means and purifies buddha realms. Hence, the Thus-Gone One has taught that unexcelled and perfect awakening depends on abundant learning.
“Dṛḍhamati, imagine that this trichiliocosm is full of thus-gone ones—as full as a grove of reeds, a paddy field, a sesame field, or a bamboo grove. Imagine then that someone spends his or her entire life paying respect to, honoring, venerating, and worshiping all those thus-gone ones, worthy ones, perfect buddhas, offering them garments, foods, bedding, mattresses, medicines, and other material things. Moreover, if any one of those thus-gone ones passes completely beyond suffering that person will construct a memorial for them
4.5
that measures a league in circumference, is made of the seven precious substances, is sheltered below parasols, is adorned with altars, shines for an eon with the blazing light of oil lamps, and is adorned with beautiful offerings. Dṛḍhamati, what do you think? Will such a noble son or daughter engender abundant merit?”
“Blessed One, that person will produce merit beyond number and measure,” replied Dṛḍhamati.
“Dṛḍhamati,” said the Blessed One, “try to imagine and understand this. That person indeed accumulates such merit. However, a noble son or daughter may develop the mind set on unexcelled and perfect awakening, and so diligently seek to listen to, teach, read, and master the sūtra teachings of the Bodhisattva Collection, the teachings that ripen the factors of awakening. In this regard, Dṛḍhamati, the heaps of merit that are acquired by the former person cannot match even one hundredth, or a thousandth, a hundred thousandth, or a billionth part of the mass of merit that is achieved by this latter person. In fact, no number, fraction, enumeration, analogy, or comparison would suffice.
“Therefore, Dṛḍhamati, if you intend to don your armor for the sake of listening to, recollecting, reading, and mastering such sūtras in the future, during the final five hundred years, then, Dṛḍhamati, I shall not state any measure regarding the amount of merit that you will obtain. I shall mention neither limits nor an end to it.
“Dṛḍhamati, if you wish to hear an analogy for the amount of merit that is obtained by developing the awakened mind, or if you wish to gain just a sense of what it is like, then let me ask you whether you have heard of the thus-gone ones’ supernatural powers, and if you are capable of believing in them.”
“Blessed One,” replied Dṛḍhamati,
4.6
“I can accept the powers of the Blessed One.”
“Dṛḍhamati,” asked the Blessed One, “what do you think? Is the trichiliocosm large?”
“Blessed One, yes it is,” replied Dṛḍhamati.
“Dṛḍhamati,” asked the Blessed One, “what do you think? What if the trichiliocosm were full of sesame seeds, and each of those sesame seeds itself became a container the size of a trichiliocosm, all filled up with sand? Dṛḍhamati, what do you think? Would all that amount to a large pile of sand?”
“Yes, Blessed One,” replied Dṛḍhamati, “it would.”
“Dṛḍhamati,” continued the Blessed One, “what then if a man appeared who would grab handfuls of this sand and toss it in the four directions, and if, whenever he did so, a wind would catch each individual grain of sand and carry it into its own distinct universe? Dṛḍhamati, what do you think? How many worlds would there be in the east, and how many would there be in the other directions?”
“Blessed One, this would be beyond measure,” replied Dṛḍhamati. “Well-Gone One, it would be beyond measure.”
“Dṛḍhamati, try to imagine. Dṛḍhamati, try to understand,” continued the Blessed One. “Dṛḍhamati, in the case of the thus-gone ones, the worthy ones, the perfect buddhas, their conduct, path, transcendent discipline, transcendent miraculous abilities, and transcendent insight are all beyond measure. Dṛḍhamati, if he so wishes, a thus-gone one
4.7
may traverse all those universes in a single step, and yet neither will his conduct be rushed, nor will he have displayed the full extent of his transcendent, supernatural powers. Within the time of a finger-snap and with just one single step a thus-gone one can walk across all those universes—one universe for each grain of sand. He can do so in the east, as well as in all the rest of the ten directions, and he can do so for a day, a fortnight, a month, a year, a hundred years, a thousand years, or a hundred thousand years. He can walk throughout each direction for a hundred billion years. Well, Dṛḍhamati, would you say that the worlds that can thus be crossed by a thus-gone one are many?”
“Yes, Blessed One, they are many,” replied Dṛḍhamati.
“Dṛḍhamati,” continued the Blessed One, “if such merit had form it could not even be contained within all those universes. It would be even larger. Dṛḍhamati, the thus-gone ones, the worthy ones, the perfect buddhas know all these heaps of merit completely. Such merits are beyond measure, innumerable, limitless, ineffable, and beyond count, and yet the thus-gone one knows them completely. Dṛḍhamati, I am not aware of any number of syllables, or any number of letters, or any number of digits that can convey the knowledge of such heaps of merit. In the end there would be nothing but innumerable numbers, numbers beyond measure.”
4.8
Chapter 4
Praising the Engendering of the Mind of Awakening
At that time there was in the east—beyond countless and limitless universes—a world known as Sound of Renown. Within that universe resided a thus-gone one, a worthy one, a perfect buddha known as Majestic Mountain. Abiding and remaining present there, he taught the Dharma. The blessed one, the thus-gone one, the worthy one, the perfect buddha Majestic Mountain had just prophesied that following himself the bodhisattva Luminous Sphere of Great Splendor, who was present in the gathering there, would awaken to unsurpassable and perfect buddhahood.
The bodhisattva Luminous Sphere of Great Splendor had witnessed the great light, heard the special sound, and sensed the ground quaking. Now he approached the blessed thus-gone Majestic Mountain and asked, “Blessed One, who is behind this light, this special sound, and the ground shaking?”
The blessed one, the thus-gone one, the worthy one, the perfect buddha Majestic Mountain then said to the bodhisattva Luminous Sphere of Great Splendor, “Noble son, to the west of this buddha realm, far beyond countless and limitless universes, there is a world known as Enduring. There resides the thus-gone one, the worthy one, the perfect buddha Śākyamuni. Abiding and remaining present there, he is delivering Dharma teachings on the Bodhisattva Collection to a retinue that contains incomparable bodhisattva beings.
4.9
Noble son, in the ten directions, throughout universes as numerous as the grains of sand in the river Ganges, there is nobody who wears an armor as strong as the one that is borne by those holy beings. Noble son, even coming to hear of these beings is extremely difficult, let alone beholding and venerating them.”
“Blessed One,” said the bodhisattva Luminous Sphere of Great Splendor, “I wish to go to that world known as Enduring, so that I may see, venerate, and serve the blessed thus-gone Śākyamuni, and so that I may see those bodhisattva great beings who bear such inconceivable armor.”
“Noble son, if you know that the time has come, then go,” replied the blessed Majestic Mountain. “Offer that blessed one these seven lotus flowers, and tell him that the blessed thus-gone Majestic Mountain inquires whether he has encountered but little hardship and discomfort, and whether he remains healthy, strong, and at ease.”
The bodhisattva great being Luminous Sphere of Great Splendor then looked at the thus-gone Majestic Mountain. He bowed his head to the Thus-Gone One’s feet and then left. As fast as an athlete can stretch out or bend an arm, the bodhisattva Luminous Sphere of Great Splendor now disappeared from that universe and instantaneously appeared here in the world of Enduring. Arriving at the Kalandakanivāpa in the Veṇuvana by Rājagṛha he went before the Blessed One. He bowed his head to the Blessed One’s feet and sat to one side.
4.10
Then he addressed the Blessed One: “Blessed One, the blessed thus-gone Majestic Mountain inquires whether you have encountered but little hardship or discomfort, and whether you remain healthy, strong, and at ease. He also sends you these lotus flowers.”
The Blessed One accepted the flowers and asked, “Luminous Sphere of Great Splendor, is that blessed one free from ailments? Is he strong and does he remain unchanged and happy?”
“Yes, Blessed One,” replied Luminous Sphere of Great Splendor, “he is free from ailments and strong. He remains unchanged and happy within his buddha realm.”
The Blessed One now gave the lotus flowers to the bodhisattva Ajita and said, “Ajita, so that you may perfect the branches of awakening, take these lotuses and use them to engender roots of virtue.”
The bodhisattva Ajita, receiving thus the seven great lotus flowers, in turn passed them on to Bhadrapāla and other such incomparable bodhisattvas, including Ratnākara, Susārthavāha, Naḍadatta, Indradatta, Varuṇa, Balabhadra, Uttaramati, Viśeṣamati, Vardhamānamati, Amoghadarśin, Susaṃprasthita, Suvikrāntavikrāmin, Nityodyukta, Anikṣiptadhura, Sūryagarbha, Jagatīṃdhara, Dharaṇidhara, Able Intelligence, Anantamati, Trailokyavikrāmin, Anantavikrāmin, Unfathomable Subduer,
4.11
Leader Revealing All Objects of Perception, Dṛḍhamati, Aprameyavikrāmin, Meaningful Diligence, Lion of Powerful Diligence, Moving with the Power of Meaningful Steps, Joyous Acumen, Tīkṣṇapratibhāna, Gambhīrapratibhāna, Boundless Acumen, Aprameyapratibhāna, Mañjuśrīkumārabhūta, Padmagarbha, Elephant of Infinity, Knowing neither Increase nor Decrease, Dharmodgata, Ratnapāṇi, Meaningful Glory, Immovable Subjugator, Aśoka, Vigataśoka, Engagement without Difference, Untiring Diligence, Becoming a Womb, Strīvivarta, Becoming a Man, Becoming a Sentient Being, Jālinīprabha, Infinite Essence, Lotus in the Buddha’s Hand, Padmapāṇi, Gandhahastī, Armor of Lion-like Understanding, Meaningful Armor, Irreproachable Armor, Armor of Entering All Realms, Armor of Profound Conduct, Bearer of the Armor Beyond Change and Free from Weariness, Spreader of Flowers, Jewel Flower, Clarifier of the Meaningful Name, Propagator of the Meaningful Name, Bearer of the Armor of All Objects of Perception, Bearer of the Armor of Constant Joy, Bearer of the Armor of Constant Longing, Bearer of the Armor of Impartiality, Bearer of the Armor of Glorious Equality, Bearer of the Fierce, Force of Joy, Force of Benevolence, Śrīharṣa, Nandika, Actualizing the Branches of Awakening, Bearer of the Armor of Never Parting from the Buddhas, Bearer of the Armor of Turning the Dharma Wheel, Bearer of the Armor of the Unimpeded Wheel,
4.12
Bearer of the Armor of Total Relinquishment, Bearer of the Armor of Non-Appropriation, Bearer of the Armor of Being Unperturbed, Bearer of the Armor of Keeping the Lineage of the Buddhas Unbroken, Candrāvaloka, Glorious Light of Qualities, Sārthavāha, Mahāsārthavāha, Supreme Accumulations, Supreme Array, Ratnavyūha, Sarvasiddhārtha, Meaningful Splendor, Glorious Guidance, Guiding Victory Banner, Certain Guidance, Śānta, Perfector, Buddhabhadra, Supriya, Joyous Victor, Jitendriya, Jayasena, Crushing Subduer, Śatrumardana, Without Malice Toward Enemies, Universally Renowned, King of Fame, Increasing Wealth, Mitra, Divine Friend, Growing Friend, Bearer of the Single Parasol, Ratnacchatra, Sunakṣatra, Dharma, Dharmadeva, Vimala, Stainless Hero, Moving with Heroic Strength, Moving with Infinite Strength, Moving with Meaningful Strength, Subduer with Infinite Steps, Treading with Tremendous Power, and Action Beyond Differences. Thus, in all, seventy-seven thousand bodhisattvas received the seven lotus flowers.
The Blessed One said, “Elders, the Blessed One gives you these seven lotuses so that you may bring the factors of awakening to maturation. Noble sons, take these great flowers, transform them, and offer them to the Blessed One. As you transform the flowers, display your individual skillful means.”
Thus, when the seventy-seven thousand bodhisattvas had taken the seven lotus flowers, they offered them to the Blessed One, so that they could each display their skillful means.
4.13
With great love the Blessed One accepted the seven great lotuses, and then said to the bodhisattva great being Ajita, “Ajita, the Thus-Gone One has practiced diligently²¹ so that you may give rise to roots of virtue. He has practiced with supreme diligence. Ajita, a thus-gone one, a blessed one, a perfect buddha is extremely difficult to find, supremely difficult to find. Ajita, bodhisattvas are also extremely difficult to find. And why? Because, Ajita, buddha qualities manifest from bodhisattva activity. Ajita, would I now possess the ten powers of a thus-gone one if I had not earlier aroused the mind of awakening?”
“No, Blessed One, you would not,” replied Ajita.
“Ajita,” asked the Blessed One, “what do you think? Would the four types of fearlessness be present now, if I had not earlier set my mind on unexcelled and perfect awakening?”
“Blessed One, they would not,” replied Ajita.
“Ajita,” asked the Blessed One, “what do you think? Would the great love of the Thus-Gone One be present in the world now, if I had not earlier set my mind on unexcelled and perfect awakening?”
“No, Blessed One, it would not be present,” replied Ajita.
“Ajita,” asked the Blessed One, “what do you think? Would the great compassion of the Thus-Gone One be present in the world now, if I had not earlier set my mind on unexcelled and perfect awakening? Or would there be any great joy, or great equanimity?”
4.14
“No, Blessed One, there would be none of these,” replied Ajita.
“Ajita,” asked the Blessed One, “what do you think? Would there be any of the eighteen unique qualities of the Buddha in the world now, if I had not earlier, when I was engaged in bodhisattva activity, set my mind on unexcelled and perfect awakening?”
“No, Blessed One, there would not,” replied Ajita.
“Ajita,” asked the Blessed One, “what do you think? Would any of the Thus-Gone One’s meaningful strides be manifest in the world now, if I had not earlier, when I was engaged in bodhisattva activity, set my mind on unexcelled and perfect awakening?”
“No, Blessed One, they would not,” replied Ajita.
“Ajita,” asked the Blessed One, “what do you think? Could the lion’s gait of the Thus-Gone One be witnessed in the world now, if I had not earlier set my mind on unexcelled and perfect awakening?”
“No, Blessed One, it could not,” replied Ajita.
“Ajita,” asked the Blessed One, “what do you think? Would the Thus-Gone One’s elephant gaze be manifest in the world now, if I had not earlier set my mind on unexcelled and perfect awakening?”
“No, Blessed One, it would not,” replied Ajita.
“Ajita,” asked the Blessed One, “what do you think? Would the lion-like posture of the Thus-Gone One be seen in the world now, if I had not earlier set my mind on unexcelled and perfect awakening?”
“No, Blessed One, it would not be,” replied Ajita.
“Ajita,” asked the Blessed One, “what do you think? Would the Thus-Gone One’s indiscernible crown protuberance appear in the world now, if I had not earlier set my mind on unexcelled and perfect awakening?”
4.15
“No, Blessed One, it would not,” replied Ajita.
“Ajita,” asked the Blessed One, “what do you think? Would any of the thirty-two marks of a great being be perceptible in the world now, if I had not earlier set my mind on unexcelled and perfect awakening?”
“No, Blessed One, there would be none,” replied Ajita.
“Ajita,” asked the Blessed One, “what do you think? Would I turn the wheel of Dharma in the world now, if had not earlier set my mind on unexcelled and perfect awakening?”
“No, Blessed One, you would not,” replied Ajita.
“Ajita,” asked the Blessed One, “what do you think? Would the conch of Dharma be present in the world now, if I had not earlier set my mind on unexcelled and perfect awakening?”
“Blessed One, it would not,” replied Ajita.
“Ajita,” asked the Blessed One, “what do you think? Would there be perfect hearers in the world now, if I had not earlier set my mind on unexcelled and perfect awakening?”
“No, Blessed One, there would not,” replied Ajita.
“Thus, Ajita,” the Blessed One continued, “each and every element of awakening depends on the initial engendering of that mind. Ajita, the reason there are so few thus-gone ones is that bodhisattvas are so rare. Ajita, consider this analogy. If there were no butter there would no longer be any clarified butter. Likewise, Ajita, if the mind is not set on awakening one will never become a thus-gone one. Ajita, consider this analogy. When there is butter there is also an uninterrupted supply of clarified butter. Similarly, Ajita,
4.16
when there are bodhisattvas in the world there will also be thus-gone ones. Ajita, consider this analogy. When there is a seed there can also be a sprout. Likewise, Ajita, if there are bodhisattvas in the world there will also be thus-gone ones. Ajita, the reason thus-gone ones are so rare is therefore precisely because bodhisattvas are rare.
“Ajita, consider this analogy. Compared to the priceless jewels in the ocean, there is a greater number of valuable jewels in general. Similarly, among sentient beings there are only a few who abide by the mind of awakening. In comparison, those who keep the mindset of a hearer or a solitary buddha are so many.
“Thus, Ajita, those who give rise to the mind of awakening are rare. They are extremely rare. Being so extremely rare, they are like the uḍumbara flower. Those who engender the mind of awakening are priceless, like priceless jewels. Those who engender the mind of awakening are greatly superior, like Mount Meru. Those who engender the mind of awakening are utterly unmoving, like space. Those who engender the mind of awakening are deep, like the ocean.
“Ajita, those who engender the mind of awakening surpass a trichiliocosm filled with precious jewels. Ajita, when those who engender the mind of awakening have a physical form they are worthy of homage, and, Ajita, they will be protected by hundreds of thousands of mundane beings—gods and others. Therefore, Ajita, persist in the practice of engendering the awakened mind. Do so joyfully, forcefully, clearly,
4.17
boldly, and with commitment.
“Ajita, you may then wonder what it means to engender the mind of awakening. Arousing the mind of awakening is not something that can be counted or measured. Nevertheless, Ajita, for the sake of comprehension I shall give you just an illustration, just a single example. Long ago in the past, before limitless and innumerable eons, there was a thus-gone one, a worthy one, a perfect buddha, someone wise and virtuous, a well-gone one, a knower of the world, a steersman taming beings, an unsurpassable one, a teacher of gods and humans, a blessed buddha by the name of King of Bliss. Ajita, the lifespan of that blessed one was eighty-four thousand years. Ajita, the first assembly of that blessed one’s hearers numbered seven hundred sixty million. The second assembly contained nine hundred sixty million, and the third one billion hearers. Without exception, they were all foe-destroyers who had brought an end to defilement, completed their task, completed their work, laid down the load, achieved their own objectives, exhausted the bonds to existence, and achieved liberation through the mind of equality. At that time there was a royal palace known as Immense Vista, and within that palace resided a king of royal descent who had received anointment. He was known by the name of Lion Glory, and his eminent queen gave birth to two twin boys, one named Aśoka and the other Vigataśoka.
“Ajita, one day in the palace, when the two boys had grown to be seven years old, they saw the thus-gone King of Bliss enter the royal palace together with a gathering of hearers.
4.18
The boy Aśoka then asked his brother, ‘Vigataśoka, do you see the thus-gone one, the blessed one, the perfect buddha King of Bliss, as he approaches from afar?’
“ ‘Yes, brother, I see him,’ replied Vigataśoka.
“ ‘Vigataśoka,’ continued Aśoka, ‘I want to become just like the thus-gone one, the blessed one, the perfect buddha King of Bliss.” Prince Aśoka then spoke the following verses to his brother:
“ ‘Behold the protector, supreme among humans,
As he heads the saṅgha of monks,
Leading them here.
Vigataśoka, watch King of Bliss.
“ ‘The one thing I must do is to become
Just such a perfect leader of men.
I shall engender the mind of awakening
And liberate beings from fear.
“ ‘Through craving, conceit, anger, and desire
The world engages in painful acts.
Through such acts they fall into the abyss of hell,
Yet I shall free them from the lower realms.
“ ‘I shall be the world’s guide.
Like the uḍumbara flowers of the world,
This is the rarest of the rare.’
This is the wish you should make.’
“In reply, his brother Vigataśoka spoke the following verses:
“ ‘Even if words are many
They do not make things happen.
I remain in practice
And say nothing at all.
“ ‘If, despite so much talking,
The body does nothing,
It is all fruitless,
And the words become lies.
“ ‘If words would make things happen
People would shine like a jewel.²²
Although their good qualities decrease,
They declare themselves to be supreme.’
“Young Aśoka then spoke these verses to his brother Vigataśoka:
“ ‘It is for the sake of oneself, and not others,
That one would say such things.
Therefore, if one does not say anything at all
One’s mind is suffering from stinginess.
4.19
“ ‘I invite sentient beings to be my guests;
I shall delight²³ them.
For me there is no stinginess to get rid of.
May I be the guide of living beings.
“ ‘The wise ones of the past
Did not say such things.
Some speak at great length
But do not act accordingly.
“ ‘Such people were also
Stingy in the past.
Hence they wonder
Whether things are actually going to happen.’²⁴
“Young Vigataśoka then spoke again to his brother in verse:
“ ‘Brother, we should go together
To ask the Protector
Whether your way of developing
The mind of awakening, or mine, is the greatest.’
“Young Vigataśoka then descended from the upper story of the palace and, wearing sandals made of jewels and garments worth millions, he went to the place where the thus-gone King of Bliss was residing. There he bowed his head to the thus-gone one’s feet and took a place in the gathering. Young Aśoka, on the other hand, jumped from the upper story, and in this way went before the thus-gone King of Bliss. He also wore precious garments, and he carried a jewel as his crown ornament. But as he arrived, Aśoka offered his garments and jewel to the Blessed One, and the Blessed One accepted those gifts from the boy’s hand.
“In this way, young Vigataśoka in fact arrived in the Blessed One’s presence later than young Aśoka, who had gotten there much earlier. When Vigataśoka noticed young Aśoka in the gathering around the thus-gone King of Bliss he asked him, ‘Aśoka, which way did you take to have arrived here before the thus-gone one, the blessed one, the perfect buddha King of Bliss so much earlier?’
“ ‘Brother,’ replied Aśoka, ‘I jumped from our palace to this place where the Blessed One resides. Without any harm or injury to my body, I got here with great convenience.’
4.20
“When he had heard young Aśoka’s reply, young Vigataśoka offered his sandals and precious garments to the Blessed One and spoke the following verse:
“ ‘May we not take inferior paths,
But behold the guide of the world.
May we always follow
The path taught by the buddhas.’
“In verse, young Aśoka then addressed his brother:
“ ‘People who protect
Their bodies and lives
Are constantly looking for the path.
Brother, you are just like such people.
“ ‘Those always in pursuit of happiness
Do not pursue the happiness of others.
When they leave their present body and life
They come to suffer in numerous ways.
“ ‘We must be of great service to people
And liberate them from the web of suffering.
That very path leads to seeing buddhahood.
When buddhahood is seen one will no longer search for the path.
“ ‘ “We shall take the path that leads to happiness.”
Thus think ignorant and unwise people,
Yet they proceed on such inferior paths;
They do not know the true path.
“ ‘Those traveling inferior paths while thinking of the ultimate
Proceed along paths of misfortune.
Tied up by the demons as they are,
Such people are far from this supreme path.
“ ‘May we always meet with buddhas;
May we always wear the ochre colors;
May we always observe pure conduct;
May our lives be extremely beneficial to others;
“ ‘May we always abide by the practice of the sacred Dharma;
May we always uphold the Dharma;
May we retain the Dharma of all the victorious ones forever;
May we always do good to living beings;
“ ‘May we constantly foster steadfast diligence;
May we never let the words we hear be wasted;
May our equipoise be constant;
And may we forever be adorned with all excellent qualities.’
“Ajita, when young Aśoka and young Vigataśoka had spoken these verses
4.21
they both went forth from their homes to become monks under the thus-gone King of Bliss. As soon as they had gone forth, each one of them claimed that he would become a thus-gone one much earlier than the other. The monk Aśoka then asked the monk Vigataśoka, ‘What sort of mindset have you aroused, since you claim that you will be the first to awaken to unexcelled and perfect buddhahood?’
“ ‘Aśoka,’ replied Vigataśoka, ‘I think in this way: until I have awakened to unexcelled and perfect buddhahood, I shall never give up the mind of awakening, even if I must bring every single being to maturation by remaining in hell for a hundred thousand eons. Such is the quality of the mind that I bring forth. Aśoka, even if people come from the east, and from all the other directions, and place upon my head piles of feces, fire, or dirt, or a pot of excrement, fire, or dirt, I shall not allow that to make me angry and lose my temper. I shall not scowl angrily at such people, nor shall I speak spitefully of revenge. Instead, I shall practice the perfections for the sake of those very people who attack me. Therefore, all their acts serve only to generate the wisdom of the buddhas. All their acts serve only to engender the qualities of the buddhas. If I, in the face of such abuse, were to abandon my equipoise, then how would I be able to accomplish the perfection of patience? What should be extraordinary about this, if such circumstances for ill will would not come up? Therefore, in order to mature those very beings
4.22
and cause them to pass beyond suffering, I shall don my armor. Thinking in this way, I bear the armor of patience. If, when such beings seek to harm me, I attempt to retaliate, then how would I be any better than them? Aśoka, such is the armor that I bear.’
“The monk Aśoka then said to the monk Vigataśoka, ‘Brother, have you seen that mind of yours, which bears such armor?’
“The monk Vigataśoka replied, ‘If there were no mind there would not be any donning of such armor either. If there were no armor, then neither could it be shown. Aśoka, because there is mind the armor can also be shown.’
“The monk Aśoka then told the monk Vigataśoka, ‘You must not say “Just as there is mind there is also armor”! And why not? Because, Vigataśoka, the mind is subject to arising and destruction, and is therefore like an illusion. And an illusory mind that is subject to arising and destruction is neither there nor not there. Vigataśoka, a view is involved whether something is there or not, and any such view of presence or absence is a wrong view. Whenever there is wrong view, one is on an errant path, a wrong path. One is not on the path of awakening, and hence one is far from awakening, not near it. Reaching awakening will be hard.
“ ‘Therefore, Vigataśoka, all that is mental construction. Anything that involves mental construction and conceit is not something for a bodhisattva to rely on. What, then, should a bodhisattva rely on? A bodhisattva should not rely on anything. And why not? Because if one relies on something, one does not properly rely. Thus, a bodhisattva should
4.23
not be attached to anything. And why not? Because awakening is baseless. And should a bodhisattva conceptualize this, that would not be right. Why not? Because awakening is beyond concepts. If a bodhisattva should become fixed on this, that would not be right. Why not? Because awakening is beyond fixation. Should a bodhisattva think in such ways, that would not be right. Why not? Because awakening knows no concepts. If a bodhisattva determines this, that would not be right. Why not? Because awakening has no characteristics. If a bodhisattva comprehends this, that would not be right. And why not? Because awakening does not change. Should a bodhisattva believe that there is something to actualize, that would not be right. And why not? Because there is no awakening and because awakening is beyond syllables.’
“The monk Vigataśoka then said to the monk Aśoka, ‘Aśoka, why should there not be any awakening? Let me explain: Vigataśoka is here and, since I am here, there is also awakening.’
“ ‘Brother,’ replied the monk Aśoka, ‘please do not think that nonconceptual awakening either exists or does not exist. And why? Because as long as there are concepts there is no awakening. And why? Because awakening does not involve any concepts. This is how it is. Or, in other words, the more constructs, the more awakening.’
“ ‘Brother’ said Vigataśoka, ‘I do not understand what you mean by saying “the more constructs, the more awakening.” ’
“The monk Aśoka then said to his brother, ‘Brother, for that reason let us together go before the blessed thus-gone King of Bliss.’
“The two of them
4.24
then went to the place where the blessed thus-gone King of Bliss was residing. Having bowed their heads to his feet, they sat to one side, and from there they conveyed their entire conversation to the Blessed One. In response, the Blessed One expressed his approval to the one monk, saying, ‘Excellent, Aśoka.’
“The blessed one then turned to Vigataśoka and said, ‘Vigataśoka, this is how it is. The more constructs, the more awakening. Why? Because all constructs are void, and so is awakening. What then is voidness? Voidness is a construct. And what are constructs? They are thought. That is to say, there are the constructs of form, feeling, perception, formation, and consciousness; the constructs of discipline and absorption; the constructs of few desires and contentment; and the constructs of being easily satisfied and being distinct. Where do constructs come from? They come from thinking, that is to say, from the thought of form to the thought of absorption—each thought is construction. Whatever is thought has no form, and thus thinking is not something with form. That which is thought is absence of thought. That which is thought is neither discipline nor anything else, up to and including contentment. And awakening is the emptiness of form. Awakening is the emptiness of feeling, perception, formation, and consciousness. So also with discipline, absorption, few desires, contentment, being easily satisfied, and being easily nourished—all are emptiness. And emptiness is neither sameness nor difference. That, precisely, is what awakening is.’
4.25
“When the monk Vigataśoka heard this teaching of the Dharma he gained the acceptance that phenomena do not arise. He also clearly understood what kind of mind makes someone a bodhisattva; he understood what the mind of awakening is. In this way the monks Aśoka and Vigataśoka developed special insight into, and clear knowledge of, all phenomena. With such conviction about all phenomena they persisted diligently, without any weariness or sleepiness, for eighty thousand years, whereas before they had always been involved in nothing but the pursuit of their desires. Thus, they did not give rise to any desire, anger, or dullness. Upon their death and passing, their next birth in the world took place in the buddha realm known as Harmony with a Thousand Buddha Realms, the realm of the thus-gone Saṃvṛttaskandha, and there they continued their diligent pursuits.
“Ajita, in this way those two bodhisattvas went on to serve six hundred and eighty million buddhas, and in each life they lived they would always go forth and practice diligently. Then, finally, the bodhisattva great being Aśoka awakened to unexcelled and perfect buddhahood and appeared in the world as the thus-gone one, the worthy one, the perfect buddha known as Array of the Perfect Assembly. After that the bodhisattva Vigataśoka awakened to unexcelled and perfect buddhahood and he became the thus-gone one, the worthy one, the perfect buddha known as Supreme Accumulations. Ajita, the teachings of those two became extremely vast. Ajita, the lifespans of those two thus-gone ones were unfathomably long.
“Ajita, the mind of a bodhisattva is not transferred anywhere,
4.26
nor is it adopted in any way. It cannot be engendered and it cannot be stopped. It does not abide. It cannot be interrupted. It does not come and it does not go. Ajita, that mind, as well as the bodhisattva, is supremely difficult to find.”
Then the Blessed One spoke the following verses:
“Throughout millions of eons,
The world illuminators are so rare.
Like the flowers of the uḍumbara,
They appear in the world only sometimes.
“Also, bodhisattvas who practice
In pursuit of awakening are rare.
The hero’s mind
Will manifest in the world only sometimes.
“Thus, the ones who bring forth
Such an extremely pure mind
Will witness the powers of a buddha
As well as the types of fearlessness.
“They will roar like a lion,
And declare the speech of the sage.
As I turn the wheel of truth,
They will turn the wheel of Dharma.
“My eighteen unique qualities,
Complete without anything lacking,
As well as all the marks of the buddhas,
You must look here to see them.
“The movements free from delusion,
The elephant’s gaze,
And the imperceptible crown—
All must all be seen through that mind.
“Transcendent discipline,
Transcendent meditative absorption,
Transcendent insight, as well as the mind of awakening,
Are all to be seen through this.
“All buddha qualities
And any other qualities taught
Reside, without exception, within that mind,
And within its initial arousal.
“The discipline of the hearers,
The absorptions of the hearers,
And their insight and miraculous ability—
You must see them all here.
“If you do not engage
The mind that you earlier brought forth,
Then how will you ever be able
To engage the unexcelled wisdom?
4.27
“If the buddha qualities are not seen,
Then how could there be any hearing?
The hearers then could not possibly
Appear within the world.
“The armor of the virtues
Of suffering’s transcendence,
Just as it is borne by the perfect, solitary buddhas—
Also that you must see through this mind.
“All the happiness of sentient beings,
Whether mundane or transcendent,
Resides without exception within this mind,
And within the initial mind.
“That mind’s ripening
Is vast, and it is said that once seen
It will not wear out,
Even over billions of eons.
“Arising and ceasing,
The mind is brought forth by conditions.
Watch the ripening
Of its empty nature.²⁵
“The mind is produced by conditions
But the mind itself is not an entity.
Watch the ripening
By the mind that is devoid of any entity.
“Based on what is apprehended
The mind never arises,
Yet watch the ripening of that
Which is praised for never decaying.
“How could a person of steadfast mind,
Who clearly understands such a mind
And constantly remains within the true vehicle,
Ever be lost?
“There are those who remain
Fixed on eye and form,
As well as feeling, perception, and formation,
And who do not know their own nature.²⁶
“Such miserable minds that believe
That by thinking they can purify space,
Will for long not experience any purification,
And so they will remain, unskilled, within existence.
“Therefore, the mind is false and fake.
Having understood that it does not exist,
Do not ascribe to it any importance,
For it is devoid of any essence.
“The mind that arises in dependence
Will never come to nothing,
Yet all its conditions
Are empty of their own essence.
“Phenomena empty of their own essence
Are not to be accomplished.
All phenomena are imaginary—
4.28
This is how their nature is taught.
“Those who understand this clearly
Receive the prophecy of awakening.
Their prophecy is not delivered by means of form,
Nor does it take place in terms of feeling.
“Prophecy does not occur through perception or formation,
Nor is it granted by means of consciousness.
Here no phenomena are observed,
Yet neither do such beings lack prophecy.
“Those who recognize that here
All phenomena are devoid of marks,
And who are free from arrogance based on such understanding,
They receive the prophecy of awakening.
“Such acceptance has arisen
Through precisely the teaching of intelligence.
As dirt is broken, weapons are broken,
And thus they will not be subject to forgetfulness.²⁷
“Whoever truly develops
An acceptance of this kind
Will be able to endure wealth and honor,
Remaining free from conceit based on riches.
“An acceptance of this kind
Is undertaken by the wise.
Having subdued the two extremes
The wise practice by means of the middle.
“Hence, one must develop firm acceptance.
Phenomena are devoid of essence—
This is the path of awakening
Upon which I have also relied.”
Chapter 5
The Gathering of Bodhisattvas
At that time there was in the east, beyond sixty-eight thousand innumerable universes, a universe known as Susthitamati, and within that universe resided a thus-gone one, a worthy one, a perfect buddha known as Sky Family. Abiding and remaining present there, he taught the Dharma. This blessed one had prophesied that a bodhisattva great being by the name of Candra would awaken to unsurpassable and perfect buddhahood. Also this bodhisattva great being, Candra, had noticed the light and heard the sound of the clear voice.
Linked texts (1)
- འཕགས་པ་དགེ་བའི་རྩ་བ་ཡོངས་སུ་འཛིན་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ — Classical Tibetan