འཕགས་པ་དཀན་མཆག་སྤྲན་ཅས་བྱ་བ་ཐག་པ་ཆན་པའ་མད 4
The Jewel Cloud 4
- Language
- English
4.1
The world with its gods, humans, and demigods will only bring them pain.
“Noble son, bodhisattvas possessing ten qualities are similar to space. What are those ten? They are stainlessness, nonattachment, peace, infinite insight, infinite wisdom, accord with the sameness of the realm of phenomena, conceiving of all phenomena as being of the nature of the field of space, absence of individual supports, transcendence of the sphere of marks, and transcendence of the logicians’ sphere of engagement. Noble son, bodhisattvas possessing ten such qualities are similar to space.
“Noble son, furthermore, bodhisattvas possessing another tenfold set of qualities are similar to space. What are those ten? They are freedom from attachment and aversion with respect to pleasant and unpleasant forms, or in relation to pleasant and unpleasant sounds, smells, tastes, textures, and mental phenomena. Furthermore, they are freedom from attachment and aversion in relation to gain and loss, pleasure and pain, fame and obscurity, and praise and blame. Noble son, bodhisattvas possessing these ten qualities are similar to space.
“Noble son, bodhisattvas possessing ten qualities are like the moon. What are those ten? They are to gratify the bodies of all beings, to be delightful to behold, to make positive qualities grow, to make negative qualities wane, to be the object of praise,
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to possess a pure body, to ride a supreme mount, to be constantly adorned, to be interested in and pursue the joy of Dharma, and to have great magical power.
“You may wonder, noble son, what these qualities may imply, from gratifying the bodies of sentient beings through to having great magical power.
“Consider, noble son, the analogy of how the rising moon cools the bodies of sentient beings and gratifies them with its beauty. Similarly, when the moon-like bodhisattvas rise they free everyone from all the agony of afflictions and gratify the bodies of all beings with joy, faith, delight, and beauty.
“Consider, noble son, how the rising moon brings peace, light, and great joy, so that all beings delight in beholding it. Similarly, when the moon-like bodhisattvas rise they brighten the faculties and lighten the mind. Because of their activities, conduct, and excellent qualities, bodhisattvas are beautiful and delightful to behold for all beings.
“Consider, noble son, the analogy of the moon during the bright fortnight. Each day it waxes, until it is completely full. Likewise, from their initial engendering of the mind of awakening until they reside upon the seat of awakening, the virtuous qualities of the moon-like bodhisattvas increase and expand with every passing day until reaching complete fullness when they reside upon the seat of awakening.
“Consider, noble son, the analogy of the moon during the dark fortnight. Its colors, light, and size keep waning until the fifteenth day when it completely disappears. Similarly, when the moon-like bodhisattvas attain transcendent wisdom all negative qualities continuously wane
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until they finally disappear completely at the seat of awakening.
“Consider, noble son, how the rising moon is praised by brahmins, royalty, townspeople, and country dwellers, as well as by women and children. Similarly, when the moon-like bodhisattvas rise they are praised by the world with its gods, humans, demigods, and gandharvas.
“Consider, noble son, the analogy of the god Candra’s body. Created by the ripening of his own meritorious karma, the body of Candra is completely pure, stainless, bright, and clear. Similarly, the bodies of moon-like bodhisattvas are established by the intrinsic nature and miraculously born. They do not emerge based on the impurities of a father and mother and the various embryonic stages. They are completely pure, stainless, bright, and clear.
“Consider, noble son, how the god Candra rides a supreme mount and illumines the four continents. Similarly, the moon-like bodhisattvas ride the supreme Bodhisattva Vehicle and illumine infinite and limitless worlds.
“Consider, noble son, how the god Candra is always adorned and never looks shabby. Similarly, the moon-like bodhisattvas are always adorned with the ornaments of excellent qualities.
“Consider, noble son, how the god Candra constantly wishes for and seeks divine pleasure. Similarly, the moon-like bodhisattvas constantly wish for and seek the joy of the Dharma and have no liking for the pleasures of passion.
“Consider, noble son, the god Candra’s possession of great magical power. Likewise, the moon-like bodhisattvas possess great magical power due to their great merit and great wisdom. Noble son,
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from the way they satisfy the bodies of all beings, up to their great magical power, such are bodhisattvas. Thus, noble son, bodhisattvas who possess these ten qualities are like the moon.
“Noble son, because they possess ten qualities bodhisattvas are like the sun. What are those ten? They dispel the darkness of ignorance, mature those who are to be trained, shine in the ten directions, manifest virtuous qualities, cause the fading of defilements, spread light, subdue the unwholesome ways of the non-Buddhists, reveal the equal and the unequal, manifest all wholesome means of livelihood, and are the joy of virtuous beings.
“You may wonder, noble son, what these qualities may imply, from the bodhisattvas’ dispelling of the darkness of ignorance through to their being the joy of virtuous beings.
“Consider, noble son, the analogy of the sun that rises to dispel all pitch-black darkness. Similarly, when the sun-like bodhisattvas rise they dispel all the darkness of ignorance.
“Consider, noble son, the analogy of the sun that makes the lotus flowers unfold. Similarly, when the sun-like bodhisattvas rise they unfold the lotus flowers of the beings who need training.
“Consider, noble son, the analogy of the sun that rises to shine in all the ten directions. Similarly, when the sun-like bodhisattvas rise they shine brightly with the splendor of insight and the light of wisdom, without ever causing any harm to sentient beings.
“Consider, noble son, how the time when the sun’s rays appear is referred to as the sunrise. Similarly, when the wisdom light of the sun-like bodhisattvas appears, that time is referred to as the rise of virtuous qualities.
“Consider, noble son, how the time when the light of the sun disappears is referred to as the sunset.
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Similarly, for the bodhisattvas, when all the afflictions entirely disappear that time is referred to as the exhaustion of defilement.
“Consider, noble son, how the sun rises to shine on all beings in Jambudvīpa. Similarly, when the sun-like bodhisattvas rise they bring the light of wisdom to all beings, clearing away all the veils of the darkness of dullness.
“Consider, noble son, how the radiant sun outshines all other lights. Although the sun does not think, ‘I shall dim them,’ it nevertheless happens by the power of its intrinsic nature. Similarly, when the sun-like bodhisattvas shine, the lights of evil non-Buddhists and the light of evil non-Buddhist systems all disappear. Although the sun-like bodhisattvas do not think, ‘I shall outshine them,’ it nevertheless happens by the power of the intrinsic nature.
“Consider, noble son, how the shining sun clearly reveals both the equal and the unequal to the people of Jambudvīpa. The sun-like bodhisattvas, similarly, shine with the light of awareness to reveal the equal and the unequal clearly for sentient beings. Noble son, the equal refers to the path of the noble ones while, noble son, the unequal refers to the inferior paths.
“Noble son, when the sun shines, all sorts of agricultural activities become possible. Likewise, when the sun-like bodhisattvas shine all sorts of virtuous qualities become possible.
“Consider, noble son, how the shining sun delights virtuous people but displeases the savage. Similarly, the sun-like bodhisattvas shine to the delight of the virtuous, learned, and insightful, whereas they displease those who have entered negative paths, and are savage, childish,
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possessed of misguided intelligence, fond of cyclic existence, or turn away from the transcendence of suffering.
“Noble son, from their dispelling of the darkness of ignorance up to their being the joy of the virtuous, this is how bodhisattvas are. Thus, noble son, bodhisattvas who possess these ten qualities are like the sun.
“Noble son, because they possess ten qualities bodhisattvas are like a lion. What are those ten? They are being undaunted; being unperturbed; never giving up; proclaiming the lion’s roar; fearlessness; roaming through the forests; resting in hillside caves; being free from bringing anything along; conquering the hordes of demons through their diligence, strengths, and powers; and protecting the crops of virtue.
“You may wonder, noble son, what these qualities may imply, from the bodhisattvas’ being undaunted through to their protecting the crops of virtue.
“Consider, noble son, how a lion never sees anyone like itself no matter where it goes and therefore it is undaunted and free from fear. Similarly, the bodhisattva lion sees that there is no one like themselves, and hence moves undaunted and without fear.
“Consider, noble son, the analogy of a lion that is unperturbed by the howling of foxes. The bodhisattva lion will, likewise, never be perturbed, but remain free of agitation or faintheartedness, no matter what sort of attack may be staged by their opponents.
“Consider, noble son, how a lion never surrenders even if it is caught. The bodhisattva lion, similarly, will never give up or be subdued if caught by attackers.
“Consider, noble son, how the lion’s roar makes all meek deer and foxes take off in the ten directions. Similarly, when the bodhisattva lion
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lets the roar of the absence of self resound it makes all the non-Buddhist deer and foxes, who are attached to self-grasping, take off in the ten directions. Yet bodhisattvas let the lion’s roar of the absence of self resound so that the grasping at a self may be given up, and so that sentient beings may be trained. The roar is never made for the sake of harming anyone.
“Consider, noble son, how a lion is never afraid of being watched. A bodhisattva lion, similarly, will never be afraid when others persistently watch their pure conduct.
“Consider, noble son, the way a lion naturally roams through the forests. A bodhisattva lion, similarly, is naturally inclined to places of solitude, and thus lives in forests.
“Consider, noble son, the analogy of a lion, resting in a hillside cave. A bodhisattva lion, similarly, will rest in the rocky mountain cave of wisdom.
“Consider, noble son, how a lion moves without bringing along anything. A bodhisattva lion, similarly, puts down the load of the afflictions and moves ahead without bringing them along.
“Consider, noble son, the analogy of a lion that conquers, alone and unaccompanied, those who oppose it through its own diligence, strength, and power. Similarly, when sitting down at the seat of awakening, a bodhisattva lion conquers the hordes of demons through their own diligence, strength, and power.
“Consider, noble son, how the presence of a roaming lion near a town will ensure that the crops there are not consumed by meek deer. Similarly, wherever a bodhisattva lion resides, no meek non-Buddhist deer will consume the crops of virtuous qualities.
“Noble son, from being undaunted
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up to protecting the crops of virtue, this is how bodhisattvas are. Thus, noble son, bodhisattvas who possess these ten qualities are like a lion.
“Noble son, because they possess ten qualities bodhisattvas have trained well. What are those ten? They are being steadfast in the mind of awakening, having cleansed the mind of awakening, being in control of the senses, having entered the path, having the courage to carry the great load, never tiring in the pursuit of others’ welfare, pure livelihood, avoiding wealth acquired through pretense or flattery, being free from deceit, and being more honest than the honest. Noble son, bodhisattvas who possess these ten qualities have trained well.
“Noble son, because they possess ten qualities bodhisattvas are beings of noble birth. What are those ten? They are yogic practice through abundant training in emptiness; unbroken continuity of the path through a lack of obscurations and their active manifestation; adherence to the teachings by never breaking the thus-gone ones’ commands; comprehension of all phenomena’s sameness by realizing the principle of the realm of phenomena; acting like an outcast in the world with the most humble mindset; freedom from pride, conceit, and arrogance by being continuously mindful of subsisting on alms;⁷² certainty regarding the Buddha’s qualities because of having knowledge through direct perception; freedom from doubts about the Dharma due to their own understanding; not being led astray by others, and not having to depend on the words of others, due to their seeing the path; and being an object of the world’s donations because of their excellent practice. Noble son, bodhisattvas who possess these ten qualities are beings of noble birth.
“Noble son, because they possess ten qualities bodhisattvas
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are like lotuses. What are those ten? They are being unstained, being free from even minor negativities, possessing the sweet fragrance of discipline, being clean, having a smiling countenance, not being rough, being auspicious to behold, causing the mind to bloom, maturing the mind, and being protected.
“You may wonder, noble son, what these qualities may imply, from the bodhisattvas’ being unstained through to their being protected.
“Consider, noble son, the way a lotus emerges from the water and yet it is not stuck there. Why is it like that? Because such is the nature of lotuses. Bodhisattvas likewise emerge from the waters of cyclic existence and yet they are not stuck there. And why is that? Because of the nature of their means and insight. Bodhisattvas with skill in means act within cyclic existence but are not stained by any of the flaws of cyclic existence because their means are correctly embraced by insight.
“Consider, noble son, the way that not even a tiny drop of water will stick to a lotus flower. Similarly, not even minor negativities will stick to bodhisattvas.
“Consider, noble son, how the fragrance of the lotus permeates the place where it grows. Similarly, wherever bodhisattvas stay, that place will be pervaded by the fragrance of discipline.
“Consider, noble son, how the place where a lotus grows is clean and how it attracts brahmins, royalty, townspeople, and country dwellers alike. Wherever bodhisattvas are born that place is likewise clean due to the bodhisattvas’ discipline and purificatory rites. Thus it attracts gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahorāgas, as well as humans and other nonhuman beings.
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Such a place is acknowledged by the buddhas and highly praised by the bodhisattvas.
“Consider, noble son, how the beauty of a blooming lotus flower makes people smile. Bodhisattvas, similarly, do not frown in anger and due to their extremely bright senses they always have a smile on their face.
“Consider, noble son, the way a lotus is always soft and never rough. Bodhisattvas, similarly, are naturally soft and speak gently. They are not abusive and do not speak falsely.
“Consider, noble son, how even a brief dream or sight of a lotus flower is hailed as an auspicious sign of the fulfillment of one’s wishes. The sight of a bodhisattva is, similarly, always hailed as an auspicious sign of the attainment of omniscience.
“Consider, noble son, how an opening lotus flower blooms. Similarly, the minds of bodhisattvas bloom as they open the flowers of insight and the factors of awakening.
“Consider, noble son, how the sight of a blooming lotus flower satisfies the eye faculty, how listening to it satisfies the ear faculty, how smelling it satisfies the nose faculty, how touching it satisfies the body faculty, and how the delightful thought of it satisfies the mind faculty. Similarly, once the bodhisattvas’ light of insight has fully developed, the sight of them purifies the eye faculty, listening to them purifies the ear faculty, sensing the fragrance of their discipline and qualities purifies the nose faculty, touching and venerating them purifies the body faculty, and expressing their qualities and contemplating them purifies the mind faculty.
“Consider, noble son, how when a lotus grows forth
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it will be protected by humans and nonhuman beings. Similarly, when bodhisattvas are born they will be protected by the buddhas and bodhisattvas, as well as by Śakra, Brahmā, and the guardians of the world.
“Noble son, from being unstained up to being protected, this is how the bodhisattvas are. Thus, noble son, bodhisattvas who possess these ten qualities are like a lotus.
“Noble son, because they possess ten qualities bodhisattvas have a vast mind. What are those ten? They are giving rise to the vast mind that thinks, ‘I shall correctly practice all the perfections’; ‘I shall perfect all buddha qualities’; ‘I shall train all sentient beings’; ‘Residing at the seat of awakening, I shall fully awaken to true and complete buddhahood’; ‘Having gained true and complete awakening, I shall turn the wheel of Dharma in a way that no sage, brahmin, god, demon, Brahmā, nor anyone else has ever done before’; ‘I shall travel throughout the infinite realms of the world and assist sentient beings by providing them with whatever they require’; ‘Having prepared the ship of insight, I shall deliver sentient beings beyond the ocean of cyclic existence’; ‘I shall be the friend of all those who have no protector, savior, dwelling, support, guardian, or friend’; ‘I shall emerge as a buddha, a supreme leader of all the world with its gods, demons, and Brahmā, and of all gatherings of sages, brahmins, gods, humans, and demigods, and I shall make the lion’s roar of a buddha be heard’;
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‘I shall revel in the features of buddhahood, and I shall look with the gaze of the elephant’; and ‘I shall guide sentient beings with the magnificence of buddhahood—not with negative conduct, nor through austerities, attached conduct, or timid conduct either.’ Noble son, endowed with these ten qualities, bodhisattvas have a vast mind.
“Noble son, because they possess ten qualities bodhisattvas have a pure mind. What are those ten? They have perfect intent due to an unwavering motivation. They enjoy complete mental rest in the absence of mental movement. They are free of the incorrect directing of the mind that is associated with the hearers’ awakening, the solitary buddhas’ awakening, or insufficient diligence. They are free of all stains in the absence of all the stains of affliction. They have no physical pretense as they are free of deceitful actions. They have no verbal pretense as they fully explain the true meaning. They have no mental pretense as they are free of busyness with their body, express few desires with their voice, and have no aspirations in terms of their mind. They repay the kindness of others without neglecting even minor acts, so there is no need to speak of greater acts. They notice what has been done and do not belittle, forget, or neglect any meaningful act. Moreover, even such minor acts are noticed and commended, encouraged, appreciated, praised, and considered significant.
“Furthermore, they act in accord with their words. Bodhisattvas are not like those who teach sweetly while thinking differently. Bodhisattvas do not give oral teachings while their minds are involved in negative projects.
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Bodhisattvas do not speak gently while their minds are aggressive. Bodhisattvas are not like those who pretend to be kind while their minds are tied up in grudges. Bodhisattvas do not pay respect with their bodies while their minds harbor disdain. Bodhisattvas are not hypocrites and are not flatterers. They are not ruined by avarice and envy. They are not false and dishonest. They do not create animosity and they do not compete with one another. Rather, bodhisattvas are physically respectful, speak meaningfully, and achieve flexibility. Finally, since bodhisattvas do not engage with the teachings of the thus-gone ones in order to deny them, they do not deny the teachings of the thus-gone ones.
“In what way, you may wonder, do bodhisattvas not deny the teachings of the thus-gone ones? Bodhisattvas arouse the mind set on unsurpassable and complete awakening. Thus, they shave off their hair and beard, don the saffron-colored robes, and faithfully receive ordination within the teachings of the thus-gone ones. They do not receive such ordination to escape royal punishments, nor based on fears of thieves, debt, terrors, or lack of a livelihood. Rather, they receive ordination based on investigating the virtues involved in that. Thus, knowing the value, they serve spiritual teachers, attend to them, venerate them, and listen to their teachings. As they hear the teachings they apply them and subdue their pride. Free of pride, they comprehend the teachings without error, and so they realize the path. Realizing the path, they attain the intrinsic nature. As they attain the intrinsic nature they are certain to awaken to unsurpassable and complete buddhahood.
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This is how bodhisattvas avoid denying the teachings of the thus-gone ones. Thus, noble son, bodhisattvas who possess these ten qualities have a pure mind.
“Noble son, because they possess ten qualities bodhisattvas are free of doubt. What are the ten? They are trust in the secret of the thus-gone ones’ body, trust in the secret of the thus-gone ones’ speech, trust in the secret of the thus-gone ones’ mind, trust in the authentic accomplishment of the bodhisattvas, trust in the emergence of the thus-gone ones, trust in the teachings on the principle of a single vehicle, trust in the teachings on the principle of the various ways, trust in the profound tune of the thus-gone ones’ voice, and trust in the training that accords with the minds of sentient beings.
“You may wonder, noble son, what these forms of trust may imply, from trust in the secret of the thus-gone ones’ body through to trust in the training that accords with the minds of sentient beings.
“Noble son, bodhisattvas think, ‘I have heard of the thus-gone ones’ body of qualities, their body of peace, their unequaled body, their matchless body, their limitless body, their unique body, and their vajra body. It is all true. It is reality. In this there is no deception.’ Thus, without any doubts or reservations, they trust in the secret of the body of the thus-gone ones.
“What, you may wonder, does the bodhisattvas’ trust in the secret of the speech of the thus-gone ones consist in? Bodhisattvas think, ‘As for the secret of the thus-gone ones’ speech, I have heard that they may reveal things directly or in secret, and that they may teach sentient beings with a concealed intention. Yet the thus-gone ones do not err and do not express themselves in meaningless ways. Therefore, they never commit the fault of lying. And why is that?
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Because the thus-gone ones have abandoned all flaws, stains, and impurities. They are free of all forms of agony and affliction. They are trustworthy. They are peaceful, bright, pure, unstained, and clear. It is impossible and out of the question that the thus-gone ones could ever err or express themselves in meaningless ways. All that I have heard about this is true. It is reality. In this there is no deception.’ Thus, without any doubts or reservations about this point, they trust in the secret of the thus-gone ones’ speech.
“What, you may wonder, does the bodhisattvas’ trust in the secret of the thus-gone ones’ mind consist in? Bodhisattvas think, ‘The secret of the thus-gone ones’ mind is such that all that the thus-gone ones intend, all that they conceive of and express, and all that is on their minds occurs exclusively by the blessing of the thus-gone ones. It is all beyond the mental scope of any hearer, solitary buddha, bodhisattva, or sentient being.’ Why is that? Noble son, bodhisattvas think, ‘The thus-gone ones are profound and hard to fathom, inscrutable, utterly beyond the realm of logic, immeasurable, vast, wide, and equal to space. What I have heard is completely beyond the realm of logic. It is all true. It is reality. In this there is no deception.’ Thus, without any doubts or reservations, they trust in the secret of the thus-gone ones’ mind.
“What, you may wonder, does the bodhisattvas’ trust in the authentic accomplishment of the bodhisattvas consist in? Bodhisattvas think as follows: ‘The cause of awakening, the ground of awakening, and the objective of awakening are such that bodhisattvas turn toward the welfare of sentient beings. Thus they engage in the works and activities of sentient beings. Without ever tiring
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and without any fear, they carry the great load. With stable power and steadfast exertion, they truly practice the transcendences and gradually accomplish the buddha qualities. Their minds are unimpeded and infinite, unequaled and extraordinary. With steadfast diligence, solid armor, and determined resolve their pledges are unyielding. All their extraordinary pledges they gradually increase and expand, allowing them to become immense until they reach perfection. This is what I have heard and all of it is true. It is reality. In this there is no deception.’ Thus, without any doubts or reservations about these matters, they trust in the authentic accomplishment of the bodhisattvas.
“What, you may wonder, does the bodhisattvas’ trust in awakening and the emergence of the thus-gone ones consist in? Bodhisattvas think as follows: ‘Once they have resided upon the seat of awakening, bodhisattvas achieve the divine eye that is free of any hindrance, impediment, or obscuration. Likewise, such bodhisattvas attain the divine ear, cognition of the minds of others, memory of past lives, miraculous cognition, knowledge of the exhaustion of defilements, and instantaneous knowledge of the three times. All these are free of hindrance, impediment, or obscuration. They will therefore regard the realms of sentient beings in accordance with reality. They notice certain beings who are involved in negative acts with body, speech, and mind. They notice beings who deprecate the noble ones, and who, based on their misperceptions, engage in acts and develop qualities that pertain to wrong view. They perceive that due to such causes, such conditions, and such bases, when the bodies of those beings disintegrate and they die, they fall into the lower realms and are born in hell. They likewise notice sentient beings who are involved in positive acts with their body, speech,
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and mind. They notice such beings who do not deprecate noble ones and who, based on their correct perceptions, commit themselves to acts and qualities that pertain to correct view. They see that, due to such causes, such conditions, and such bases, their death due to the destruction of the body brings a passage to the joys of the higher realms where they are born among the gods. In this way they regard the realms of sentient beings in accordance with reality, perceiving the virtuous and unvirtuous actions in the realms of sentient beings. Furthermore, they will think, “In the past, when I was practicing bodhisattva activity, I pledged to awaken to buddhahood so that I could lead others to buddhahood as well. Such was my aspiration and it has now been perfected; my pledge has now been fulfilled.” This is what I have heard, and all of it is true. It is reality. In this there is no deception. About these matters I have no doubts or reservations. That which we refer to as awakening is the bodhisattva’s attainment of buddhahood, and when I myself gain that state I will be known as a perfect buddha.’ In this way bodhisattvas trust in awakening and the emergence of the thus-gone ones.
“What, you may wonder, does the bodhisattvas’ trust in teachings on the principle of a single vehicle consist in? Bodhisattvas think as follows: ‘The vehicles are one: the vehicle of the thus-gone ones. This is what I have heard and it is all true. This is reality. In this there is no deception. It is exactly this way. Without any error, the truth is nothing else than this.’ And why? Because all other vehicles emerge from this one. Noble son, although we know of the various areas of Jambudvīpa by different names, still they are all included within Jambudvīpa. They are based on and belong to Jambudvīpa. For this reason they are all one continent of Jambudvīpa. Similarly, all the vehicles are included in the vehicle of the thus-gone ones. They remain within
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and emerge from the vehicle of the thus-gone ones. Thus they feel, ‘The vehicles are, therefore, nothing but a single vehicle: the vehicle of the thus-gone ones.’ About this matter they have no doubts or reservations. Thus, bodhisattvas have trust in the teachings on the principle of a single vehicle.
“What, you may wonder, does the bodhisattvas’ trust in the teachings on the principle of the various ways consist in? Bodhisattvas think as follows: ‘In the different discourses many different ways of the thus-gone ones are explained. All that I have thus heard is true. This is reality. In this there is no deception. And why is that? Because the thus-gone ones teach the Dharma to sentient beings in accord with their different levels of faith and for the sake of training them.’ Thus, without any doubts or reservations about these matters, bodhisattvas have trust in the teachings on the principle of the various ways.
“What, you may wonder, does the bodhisattvas’ trust in the profound tune of the thus-gone ones’ voice consist in? Bodhisattvas think as follows: ‘All that I have heard of the profound tune of the thus-gone ones’ voice is true. It is reality. In this there is no deception. And why is that? Because when even gods endowed with minor roots of virtue possess a voice that is both profound and pleasing, then it goes without saying that this is also the case for the thus-gone ones who have accomplished roots of virtue throughout millions of eons.’ Thus, without any doubts or reservations about these matters, bodhisattvas have trust in the profound tune of the thus-gone ones’ voice.
“You may wonder, noble son, what is meant by the bodhisattvas’ trust in the training that accords with the minds of sentient beings. Bodhisattvas think as follows: ‘The thus-gone ones know the minds and latent tendencies of sentient beings. As one single expression of a thus-gone one is received by sentient beings who each have their own wishes and individual levels of training, it cuts through the doubts of all of them, matures them, and properly trains them. Although beings may individually think that the thus-gone ones have
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taught the Dharma specifically to them, the thus-gone ones are beyond thoughts and concepts. All that I have heard about this is true. It is reality. In this there is no deception.’ Thus, noble son, without any doubts or reservations about these matters, bodhisattvas have trust in the training that accords with the minds of sentient beings. Noble son, endowed with these ten qualities bodhisattvas possess a mind that is free of doubt.
“Noble son, because they possess ten qualities bodhisattvas have a mind that is like the ocean. What are those ten? They are being a source of jewels, being deep and hard to fathom, being vast and boundless, being in constant flow, being free of the corpse of affliction, being of a single taste, receiving all rivers, never being late, being the abode of numerous spirits, and being inexhaustible.
“You may wonder, noble son, what these qualities, from being a source of jewels through to being inexhaustible, may imply.
“Noble son, the ocean is the universal source of jewels and, even if all the humans on Jambudvīpa take of its treasures, it will still be inexhaustible. Bodhisattvas are, similarly, the universal sources of precious qualities, and even if all beings take of their precious qualities, they will still be inexhaustible.
“Noble son, the ocean is deep and hard to fathom. The bodhisattvas’ true accomplishment of wisdom is, likewise, profound and hard to fathom for sentient beings.
“Noble son, with its infinite waters the ocean is wide and vast. Being infinite, the mind of the bodhisattvas is, likewise, wide and vast.
“Noble son, the ocean is constantly flowing,
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constantly streaming, and constantly moving. Similarly, bodhisattvas are constantly flowing, constantly streaming, and constantly moving toward omniscience.
“Noble son, the ocean does not allow a dead corpse to remain. Why is that? Because it is the nature of the ocean not to do so. Bodhisattvas, similarly, do not remain with the corpse of affliction and unvirtuous company. Why is that? Because it is the nature of bodhisattvas not to do so.
“Noble son, when all rivers flow into the ocean they become of the same taste, the taste of salt. Similarly, all the virtuous qualities that bodhisattvas gather become of the same taste, the taste of omniscience.
“Noble son, innumerable rivers may flow into the ocean without it ever decreasing or increasing. Similarly, innumerable Dharma rivers may flow into bodhisattvas without them ever decreasing or increasing.
“Noble son, the ocean is never late. Bodhisattvas, similarly, are never late when it comes to ripening sentient beings who are to be trained.
“Noble son, the ocean is the abode of numerous spirits. Bodhisattvas, similarly, are the abode of all sentient beings and all virtuous qualities.
“Noble son, the water of the ocean does not become exhausted even if all sentient beings partake of it. The Dharma teaching of bodhisattvas, similarly, is inexhaustible even if it is given to all sentient beings.
“Noble son, from being the source of jewels through to inexhaustibility, this is how bodhisattvas are. Noble son, when they possess ten such qualities the minds of bodhisattvas are like the ocean.
“Noble son, because they are endowed with ten qualities bodhisattvas
4.21
possess a subtle intellect. What are those ten? They are expertise in investigating origination, expertise in examining all phenomena, comprehension of the sameness of all phenomena, comprehension that all phenomena are characterized by illusion, expertise in the knowledge of all phenomena, expertise in the profound dependent origination that is hard to fathom, expertise regarding inconceivable karmic action, knowledge of the meaning taught, full realization of the exact meaning, and expertise concerning reality.
“You may wonder, noble son, what these qualities, from expertise in investigating origination up through expertise concerning reality, may imply.
“As bodhisattvas examine things, they think as follows: ‘Alas, those who remain in the world are ablaze with the fire of desire. Engulfed by fire, they burn with great flames. Alas, those who remain in the world are bewildered by the distressful storm clouds of anger. Alas, those who remain in the world are obscured by the black darkness of ignorance.’ Thinking in this way, they wonder how such beings emerge.
“As they investigate the origin of sentient beings they examine all phenomena. As they examine all phenomena they comprehend the sameness of all phenomena. Comprehending the sameness of all phenomena they gain an exact understanding of the way all phenomena are characterized by illusion. Having understood exactly how all phenomena are characterized by illusion, they genuinely and correctly comprehend all phenomena. With a genuine and correct knowledge of all phenomena their minds turn to profound dependent origination. As their minds are concerned with profound dependent origination they examine inconceivable karmic action. Thus they think, ‘How amazing that while phenomena are not real, all sorts of actions appear.’
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Endowed with such subtle intellect, they understand the meaning of what the buddhas and bodhisattvas teach, simply by hearing it. With such understanding of the meaning they realize the meaning genuinely and correctly. With a genuine and correct realization of the meaning they see reality. When they see reality, they can free sentient beings from the prison of cyclic existence.
“Noble son, from expertise in investigating origination up through expertise concerning reality, this is how bodhisattvas are. Noble son, when endowed with these ten qualities bodhisattvas are endowed with subtle intellect.
“Noble son, because they are endowed with ten qualities bodhisattvas possess a coherent eloquence. What are those ten? They are engagement with the absence of self that pertains to all phenomena, as well as engagements with the absence of a sentient being, a life force, an individual, a person, an agent and a sensor, and a knower and a seer; analysis of the voidness and absence of a ruler; analysis based on the empty and unreal; and engagement with conditioned occurrence. Noble son, the statement that all phenomena are devoid of self is rational and in accord with the intrinsic nature. The statement that all phenomena are devoid of a sentient being and a life force is rational. It is a statement that is in accord with the intrinsic nature. Likewise, rational are the statements that there is no individual, no person, no agent and no sensor, and no knower and no seer, and rational also is the analysis of the voidness and absence of any ruler, the analysis based on the empty and unreal, and the engagement with conditioned occurrence. All are in accord with the intrinsic nature. Noble son, that which accords with the intrinsic nature is rational. Whatever does not conflict with the intrinsic nature is rational. Whatever is not a distortion of the intrinsic nature is rational. That which leads to the intrinsic nature is rational. That which reveals the intrinsic nature is rational.
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Since they have eloquence regarding these matters, bodhisattvas are said to have coherent eloquence. Noble son, bodhisattvas endowed with these ten qualities possess a coherent eloquence.
“Noble son, because they possess ten qualities bodhisattvas have a fluent eloquence. What are those ten? They are unimpeded eloquence, continuous eloquence, inexhaustible eloquence, undaunted eloquence, undeterred eloquence, fearless eloquence, extraordinary eloquence, indomitable eloquence, infinite eloquence, and eloquence through the attainment of correct understanding. Noble son, bodhisattvas endowed with these ten qualities have a fluent eloquence.
“Noble son, bodhisattvas endowed with ten qualities have pure eloquence. What are those ten? They include eloquence free of quivering, eloquence free of delusion, eloquence free of inadequacies, as well as undistracted eloquence. Such types of eloquence are, moreover, neither lacking in terms of meaning, words, proofs, nor timeliness. They are neither harsh nor unclear.
“Noble son, the eloquence of bodhisattvas is free of quivering. How so? Because bodhisattvas are free from anxieties when in the midst of a gathering.
“The eloquence of bodhisattvas is free of delusion. How so? Because their minds are stable and unchanging.
“The eloquence of bodhisattvas is free of inadequacies. How so? Because bodhisattvas are fearless. Noble son, when bodhisattvas step into the center of a gathering they are free of fears and anxieties. Like lions, they are unafraid, fearless, and undisturbed.
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“The eloquence of bodhisattvas is undistracted. How so? Because they are free of afflictions. Noble son, whereas afflicted eloquence is distracted, that is not so when it is free of afflictions.
“The eloquence of bodhisattvas is not lacking in terms of meaning. How so? Because they have attained the intrinsic nature. Noble son, lack of meaning concerns those who have not accomplished the intrinsic nature, not those who have.
“The eloquence of bodhisattvas is not short of words. How so? Because bodhisattvas are unintimidated with respect to any of the fields of learning. Noble son, those who possess knowledge of only certain fields of learning may run out of words. Yet that is not the case with those who are not intimidated by any field of learning.
“The eloquence of bodhisattvas is not lacking in terms of proofs. How so? Because they establish all proofs correctly. Noble son, those who lack logical reasoning will fail to establish proofs, but not those who possess infinite proofs.
“The eloquence of bodhisattvas is timely, in the sense that they avoid saying too early what should be said later, or saying too late what should have been said earlier. How so? Because they know the time and limits, and they remain aware of the situation.
“The eloquence of bodhisattvas is not harsh, being neither unpleasant to the mind nor to the ear. How so? Because it is free of all negative tendencies of speech. Noble son, the eloquence of those who have negative tendencies may be harsh, yet that is not the case with those who are free of negative tendencies.
“The eloquence of bodhisattvas is not unclear. How so? Because they have sharp faculties. Noble son, the eloquence of those with dull faculties may suffer from a lack of clarity, yet that is not the case with those whose faculties are sharp.
“Noble son, possessing these ten qualities bodhisattvas
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are endowed with pure eloquence.
“Noble son, bodhisattvas who possess ten qualities have an eloquence that brings everyone joy. What are those ten? They are gentle speech, a radiant smile without angry frowning, speaking meaningfully, speaking the Dharma, teaching equally, not showing off, being flawless, being unafflicted, being free of hostility, and possessing a diverse eloquence.
“Noble son, bodhisattvas speak gently. Their gentle speech gives joy to beings. Bodhisattvas smile and do not frown in anger. Their radiant countenance gives joy to sentient beings. Bodhisattvas speak what is meaningful. Their measured words bring joy to sentient beings. Bodhisattvas speak the Dharma. Their beneficial words bring joy to sentient beings. The teaching of bodhisattvas is equal. Teaching the Dharma equally to everyone, they bring joy to sentient beings. Bodhisattvas do not show off. Free of pride, conceit, and arrogance, they act accordingly and bring joy to sentient beings. Bodhisattvas are flawless. With respect and the teaching of Dharma they bring joy to sentient beings. Bodhisattvas are not afflicted. With their dependable character they bring joy to sentient beings. Bodhisattvas are free from strife. With abundant patience they bring joy to sentient beings. Noble son, the eloquence of bodhisattvas is diverse. With delightful speech they bring joy to sentient beings. Noble son, endowed with ten such qualities bodhisattvas have an eloquence that brings everyone joy.
“Noble son, bodhisattvas possessing ten qualities will have their words accepted. What are those ten?
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Bodhisattvas do not teach the Dharma to those who are not ready to receive it. Thus, they do not teach those who are hateful and blame others. They do not teach non-Buddhists, the disrespectful, those lacking faith, or the deceitful and dishonest. They do not teach those looking for a livelihood, or those motivated by wealth, honor, envy, or stinginess. Neither do they teach the Dharma to dull, obscured, or sheepishly dumb beings. Noble son, you may wonder why that is. It is of course not that bodhisattvas are stingy with the Dharma, nor that they hide that they are Dharma teachers, nor that they do not respect others, nor that they turn their backs on sentient beings. Rather, they disregard them, thinking, ‘Such beings are unreceptive to the Dharma-Vinaya of the thus-gone ones.’ ”
“Blessed One,” the bodhisattva Sarvanīvaraṇaviṣkambhin inquired, “to which sentient beings do the buddhas and bodhisattvas then teach the Dharma?”
“Noble son,” replied the Blessed One, “the buddhas and bodhisattvas teach the Dharma to those who have faith. They teach it to those whose roots of virtue have matured, to the receptive, to those who have served the victorious ones in the past, to those who are free of deceit and free of dishonesty, to those who act without hypocrisy, to those who are not attached to wealth and honor, to those with excellent intent, to those accepted by spiritual teachers, to those of good character, to those who can teach well, to those whose faculties are sharp, and to those who can comprehend the meaning explained and who apply themselves diligently to attain what they have understood, acting in accord with the teachings of the thus-gone ones. Noble son, to such beings the buddhas and bodhisattvas teach the Dharma.
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Noble son, bodhisattvas endowed with ten such qualities will have their words accepted.
“Noble son, bodhisattvas possessing ten qualities express the Dharma. What are those ten? They are as follows. Bodhisattvas teach the Dharma for the accomplishment of the qualities of buddhahood, yet they observe neither the qualities of buddhahood nor any accomplishment. Bodhisattvas teach the Dharma for the accomplishment of the transcendences, yet they observe neither the transcendences nor any accomplishment. They teach the Dharma for the accomplishment of awakening, yet they observe neither awakening nor accomplishment. They teach the Dharma for the abandonment of the afflictions, yet they do not observe any abandonment of the afflictions. They teach the Dharma for the sake of weariness, freedom from desire, and cessation, yet they observe no weariness, freedom from desire, or cessation. They teach the Dharma for the attainment of the results of a stream-enterer, a once-returner, and a non-returner, yet they observe neither stream-enterers, nor once-returners, nor non-returners, nor any result of no return. They teach the Dharma for the attainment of the result of a worthy one, yet they observe neither worthy ones nor any result of a worthy one. They teach the Dharma for the attainment of the result of a solitary buddha, yet they observe neither solitary buddhas nor any result of a solitary buddha. They teach the Dharma for the abandonment of attachments in the form of grasping at a self, yet they do not observe grasping at a self. Indeed, they set forth the way actions come to ripen, yet they observe neither actions nor any ripening of them.
“And why? Because bodhisattvas know that the Dharma does not exist in the way that it is spoken of in words. And why is that? Because the Dharma is not of the nature of syllables, and syllables are not of the nature of Dharma. Rather, syllables are based on convention, superimposition, and the relative, which give names to nameless phenomena. Yet the names are false and hollow, and that which is false and hollow has no ultimate reality.
Linked texts (1)
- འཕགས་པ་དཀོན་མཆོག་སྤྲིན་ཅེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ — Classical Tibetan