འཕགས་པ་དཀན་མཆག་སྤྲན་ཅས་བྱ་བ་ཐག་པ་ཆན་པའ་མད 7
The Jewel Cloud 7
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7.2
and consciousness. Ultimately they do not reify them either, and they are not attached to them. They may speak of the earth element, yet ultimately no earth element is observed and they cannot be attached to it. Likewise, they may speak of the elements of fire, water, wind, space, and consciousness. Yet ultimately no consciousness element is observed either, and they cannot be attached to it. They may speak of the sense source of the eye, yet ultimately no sense source of the eye can be observed and they cannot be attached it. Likewise, they may speak of the sense sources of the ear, nose, tongue, body, and mind. Yet ultimately no sense source of the mind is observed either, and they cannot be attached to it. They may speak of a self, yet ultimately no self is observed, and they cannot be attached to it. They may speak of a sentient being, yet ultimately no sentient being is observed either, and they cannot be attached to it. They may speak of a life-force, a soul, a man, a person, a human, and a human being. Yet ultimately no life-force, soul, man, person, human, or human being is observed either, and they cannot be attached to them. They may speak of a world, yet ultimately no world can be observed, and they cannot be attached to it. They may speak of mundane phenomena, yet ultimately no mundane phenomena can be observed, and they cannot be attached to them. They may speak of buddha qualities, yet ultimately no buddha qualities can be observed, and they cannot be attached to them. They may speak of awakening, yet ultimately no awakening and no process of awakening can be observed, and they cannot be attached to any of it.
“Noble son, the so-called relative, therefore, refers to names, designations, and conventions.
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Within relative phenomena there is of course nothing ultimate, yet the nonexistence of relative phenomena cannot reveal the ultimate. Noble son, the bodhisattvas who are experts on these points in relative terms, yet not in ultimate terms, are said to be experts on the relative. Noble son, bodhisattvas who possess ten such qualities are experts on the relative.
“Noble son, bodhisattvas endowed with ten qualities are experts on the ultimate. What are those ten? They are in possession of the unborn intrinsic nature, the unceasing intrinsic nature, the intrinsic nature beyond disintegration, the intrinsic nature beyond accepting and discarding, the intrinsic nature truly beyond the realm of words, the intrinsic nature beyond speech, the intrinsic nature beyond constructs, the inexpressible intrinsic nature, the peaceful intrinsic nature, and the intrinsic nature of the noble ones. You may wonder, noble son, why this is so. It is because the ultimate does not arise, does not cease, does not disintegrate, is not accepted, is not discarded, is not conveyed through syllables, is not expressed through syllables, and is not realized through constructs. Noble son, the ultimate is inexpressible and thus it is peace. It is experientially realized by the noble ones.
“Noble son, whether or not the thus-gone ones take birth, the ultimate does not disintegrate. Noble son, it is for this reason that the bodhisattvas shave off their hair and beard, don the saffron-colored robes, and with true faith leave their homes and become homeless. Once they have left their homes, they practice urgently, as if their hair were on fire, for the sake of attaining this Dharma. Noble son, if the ultimate were nonexistent their practice of pure conduct would be pointless, and the manifestations of the thus-gone ones would also be pointless. However, because there is an ultimate, the bodhisattvas are known as experts on the ultimate. Noble son, bodhisattvas who possess ten such qualities are experts on the ultimate.
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“Noble son, bodhisattvas endowed with ten qualities are experts on dependent origination. What are those ten? They are to understand all phenomena to be deceptive, hollow, insubstantial, like a mirage, like a reflection, like an echo, like an illusion, transient, fluctuating, and dependently originating. Thus they think, ‘These phenomena are deceptive, hollow, insubstantial, like a mirage, like a reflection, like an echo, like an illusion, transient, fluctuating, and dependently originating. And yet they appear to arise, and they appear to remain and cease.’ So they wonder, ‘What are the conditions for their arising, and what are the conditions for their ceasing?’ They will then think, ‘These phenomena arise due to the condition of ignorance; they emerge from ignorance, are preceded by ignorance, and they are dependent on ignorance. Based on ignorance, formations manifest, and based on formations, consciousness is present. If there is consciousness, there will be the imputation of name and form, and if things are imputed in terms of name and form, so will they be imputed in terms of the six sense sources. With the presence of the sense sources there will be contact, and if there is contact there will be the appearance of feeling. Due to the causal factors of feeling, craving will affect childish beings, and when upset by craving there will be appropriation. Engagement in appropriation leads to a new existence, and if there is a new existence, there is birth. With birth comes old age, and an aged person will die. In death there is pain, lamentation, despair, and anxiety.
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Thus arises this mass of nothing but suffering. Hence, the wise must persist in eliminating ignorance. They must persist in demolishing ignorance, uprooting it, and bringing it to cessation. As ignorance ceases, so will all the phenomena that arise due to the condition of ignorance, that emerge from ignorance, that are preceded by ignorance, and that are dependent on ignorance.
“Noble son, this is how it is. As an analogy, when the faculty of the life-force ceases, so will all the other faculties cease as well. Similarly, when ignorance ceases, all these other phenomena that are based on a lack of knowledge will cease as well. When ignorance is eliminated, none of the afflictions will arise. None of the realms of beings will appear. The continuum of cyclic existence will cease. Suffering will be transcended. Noble son, bodhisattvas who possess ten such qualities are experts on dependent origination.
“Noble son, bodhisattvas endowed with ten qualities have knowledge of themselves. What are those ten? Noble son, they are as follows. Bodhisattvas may wonder, ‘Will I be born into a family of brahmins, or of royalty, or of householders? Will I be born into a high and wealthy family, or into a lowly and poor one? Where will I be born?’ If they are born into a high and wealthy family, their bloodline will not make them haughty. Yet if they are born into a poor and lowly family they will think, ‘It is due to a mixed quality of karmic actions that I have been born into a family such as this.’
“As they take such a perspective they will feel abundant sadness, and with abundant sadness they will receive ordination. Having received ordination they will reflect on their reasons for doing so. Thus they will think, ‘As I myself cross over, I shall let others cross too. As I become free, I shall liberate others. I shall therefore not be lazy, and I will refrain from indolent acts.
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Having received ordination I shall purify all negative and unvirtuous factors, causing them to fade away, disappear, and become purified.’ When in this way they eliminate a negative and unvirtuous factor, they will become happy, faithful, and delighted, and they will strive diligently to eliminate all such factors that still remain.
“Likewise, they will think, ‘Having received ordination I shall increase, enrich, and expand all factors of virtue.’ When they thus succeed in increasing, enriching, or expanding a virtuous factor they will feel happy, faithful, and delighted, and they will strive and apply themselves to further increasing, enriching, and expanding virtuous factors wherever this has not yet been done. They will think, ‘By relying on a guru, virtuous qualities will increase and negative qualities will fade.’ Thus, due to such causes, conditions, and bases they will regard their preceptor as their teacher, regardless of whether their preceptor has received little or abundant teaching, is knowledgeable or ignorant, or is disciplined or of inferior discipline. They will experience the same type of joy and faith toward their preceptor as they have for their teacher.
“They will venerate and respect their instructors, thinking, ‘By relying on instructors I shall perfect the factors of awakening that have not yet been perfected, and I shall eliminate the afflictions that have not yet been eliminated.’ Thus, they will perceive their instructors as preceptors, and be happy, faithful, and delighted. They will follow them in adhering to factors of virtue, and in turning away from factors of unvirtue.
“Asking themselves, ‘Who is my Teacher?’ they will think, ‘My Teacher is omniscient. He knows everything. My Teacher has love for the entire world. He is endowed with great compassion. He is a great object of generosity. He is the Teacher of the entire world with its gods, humans, and demigods.’ Due to such causes, conditions, and bases
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they will be happy, faithful, and delighted. They will think, ‘Such is my Teacher, the Blessed One; I have found what is excellent to find. I shall never part from the path of training that the Blessed One has prescribed, even if it were to cost my life. Thus, I shall venerate the Blessed One and follow in his footsteps.’
“Further, they will ask themselves from whom they should receive alms. Hence they will think, ‘I shall receive the alms of brahmins, royalty, townspeople, or country dwellers. I shall by all means ensure that their alms become fruitful, deeply meaningful, and of great power. I shall apply myself to make the alms of all the land fruitful.’
“They will also wonder about the way that brahmins, royalty, townspeople, and country dwellers may see them as they offer them their alms. Thus they will think, ‘Brahmins, royalty, townspeople, and country dwellers will see me as a mendicant, a monk, a field of generosity, and so they will offer me alms. I must by all means develop and maintain the qualities of a mendicant, a monk, and a field of generosity.’
“They will also ask themselves, ‘Have I crossed over this cycle of births that knows neither beginning nor end?’ Thus, they will think as follows: ‘I have adopted the way of a monk, which is my first crossing. I have attained the qualities of a monk, which is my second crossing. Free of laziness, and motivated to attain the intrinsic nature, I shall by all means muster and maintain diligence so that I will cross over this cycle of birth that knows neither beginning nor end.’ Noble son, thinking in such ways bodhisattvas gain knowledge of themselves.
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Noble son, bodhisattvas who possess ten such qualities possess knowledge of themselves.
“Noble son, bodhisattvas endowed with ten qualities have knowledge of the world. What are those ten? They are humility toward the haughty, no pride when facing the proud, honesty toward the deceitful, truthfulness toward liars, gentle words toward unskilled speakers, loving words toward the vicious, patience toward the aggressive, love toward the brutal, compassion toward the suffering, and sharing when meeting the stingy. Noble son, bodhisattvas who possess these ten such qualities have knowledge of the world.
“Noble son, bodhisattvas endowed with ten qualities take birth in pure buddha realms. What are those ten? They are pure discipline that is free of flaws, corruptions, or defilements; equal-mindedness as they engage with all beings equally; possession of vast roots of virtue with no deficiency; a complete relinquishment of wealth, respect, fame, honor, and praise due to being unpolluted; faith, as the mind is free of doubt; diligence, as the mind is free of laziness; excellent concentration, as the mind is undistracted; abundant learning free of stupidity; sharp faculties through penetrating insight; and a loving nature, as the mind is free of ill will.”
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“Blessed One, does one take birth there only when all those factors have come together, or may one also be born there even when those factors are incomplete?” inquired the bodhisattva Sarvanīvaraṇaviṣkambhin.
“Noble son,” replied the Blessed One, “whoever has just one among these factors in a way that is flawless, uncorrupted, undefiled, pure, accomplished, and perfect has, noble son, all the other factors as well. Hence, noble son, when these factors come together one is born there, and when they are incomplete one is not. Noble son, bodhisattvas who possess ten such qualities take birth in pure buddha realms.
“Noble son, bodhisattvas endowed with ten qualities take birth free of any stain of the womb. What are those ten? They are to produce images of the thus-gone ones, to restore shrines that have crumbled, to offer incense at shrines devoted to the thus-gone ones, to wash statues of the thus-gone ones with scented water, to sweep and plaster shrines devoted to the thus-gone ones, to serve their parents physically, to serve their preceptors and masters physically, to serve physically those who maintain pure conduct, to do all this without any interest in material things and not for the sake of such things, and to dedicate with a heartfelt wish, saying, ‘By these roots of virtue, may all beings be born without the stains of the womb.’ Noble son, bodhisattvas who possess ten such qualities take birth free of any stain of the womb.⁸⁷
“Noble son, bodhisattvas endowed with ten qualities renounce the household life. What are those ten? They are lack of appropriation; activity free from distracting social ties; turning away from objects; freedom from craving objects;
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being unharmed by the flaws of objects; venerating, pursuing, and training hard in the discipline prescribed by the thus-gone ones; contentment with the most basic clothing, alms, bedding, medicines, and utensils; refraining from accumulating alms bowls, Dharma robes, and utensils; constant timidity and weariness with objects; and delighting in places of solitude and diligence in practice. Noble son, bodhisattvas who possess ten such qualities renounce the household life.
“Noble son, bodhisattvas endowed with ten qualities have a pure livelihood. What are those ten? They are not acquiring things through pretense and flattery, not acquiring things by making hints, not acquiring things by covert urging, not acquiring things through improper avenues, not acquiring things through non-Dharma, not acquiring things through impure ways, not being attached to acquisition, not desiring acquisition, not growing weary, and being content with the acquisition of the Dharma.
“Noble son, you may wonder what is meant by not acquiring things through pretense and flattery. Noble son, bodhisattvas will not physically act in pretentious ways for the sake of acquiring things. Neither will they be pretentious in terms of their speech or mind. What does it mean to refrain from physical pretense? When bodhisattvas see a donor or a benefactor, they will not try to improve their conduct. How so? They will not suddenly walk slowly, keeping their vision within the range of a yoke, and maintain an air of weariness and freedom from obscuration. Thus they avoid physical pretense.
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How do they avoid verbal pretense? Bodhisattvas will not be soft-spoken for the sake of acquisitions. Neither will they speak gently, with humor, or in a way that entices others. Thus they avoid verbal pretense. How, then, do they avoid mental pretense? When a donor or a benefactor is offering things, bodhisattvas will not pretend to have few desires while their minds are avaricious. Noble son, speaking as if one were content while actually being avaricious is a form of inner torment, and bodhisattvas do not engage in such pretense. Thus, bodhisattvas are free from acquiring things through pretense and flattery.
“How, you may wonder, do they not acquire things by making hints? When bodhisattvas see a donor or a benefactor they will not make any indication by saying, ‘I need clothing,’ ‘I have no begging bowl,’ or ‘I need medicine.’ They will not petition the donor or benefactor, and they will not utter any words to such an effect. Thus, bodhisattvas do not acquire things by making hints.
“How, you may wonder, do they not acquire things through covert urging? When bodhisattvas see a donor or a benefactor they will not say, ‘Such and such a benefactor gave me such and such a thing, which I was able to make such and such fine use of. I was offered this because the benefactor knew of my discipline, great learning, and humble ways. Full of compassion for him, I did accept the gift.’ Thus, bodhisattvas are free from acquisition through covert urging.
“How, you may wonder, do they not acquire things through improper avenues? Noble son, bodhisattvas do not seek acquisition in ways that cause physical or mental harm. Physical harm
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is to run, race, and let one’s discipline become corrupted for the sake of acquiring things. Mental harm is to wish for acquisitions and to harbor aggressive thoughts in relation to the possessions of other practitioners who maintain pure conduct. Thus, bodhisattvas are free from acquisition through improper avenues.
“How, you may wonder, do they not acquire things through non-Dharma? Noble son, bodhisattvas play no tricks with scales and measures, they do not harm those who are trusting, and they do not acquire things by way of deceit. Thus bodhisattvas are free from acquisition through non-Dharma.
“How, you may wonder, are they free from impure acquisitions? That which belongs to a shrine, belongs to the Dharma, belongs to the saṅgha, and that which was not given or not offered—all such things bodhisattvas do not take and do not make their own. Bodhisattvas have no desire for such things. Thus, bodhisattvas are free from impure acquisitions.
“How, you may wonder, are they free from attachment to acquisition? Noble son, even though bodhisattvas may obtain something, they do not think of it as theirs, they do not consider it wealth, and they do not treat it as capital. At times, they make gifts of it to mendicants, brahmins, parents, friends, relatives, or kinsmen. At other times, they partake of it themselves. However, if they make use of it themselves, they do so without desire or attachment. When they fail to obtain anything, they do not become sad or despondent, and they do not lose faith in their donors or benefactors.⁸⁸ They are content with what is in accord with the Dharma, pertains to the saṅgha, is praised by the victorious ones, is not reviled by the bodhisattvas, is admired by the gods, and is not banned for those who maintain pure conduct. Noble son, bodhisattvas who possess ten such qualities have a pure livelihood.
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“Noble son, bodhisattvas endowed with ten qualities stay clear of weariness. What are those ten? They are not being weary of remaining in cyclic existence because of, and for the sake of, sentient beings; not being weary of the suffering of cyclic existence because of, and for the sake of, sentient beings; not being weary of the welfare of sentient beings; not being weary of the needs of sentient beings; not being weary of the actions of sentient beings; not being weary of showing the way to individuals belonging to the Hearer Vehicle; not causing such beings to lose faith; not being weary of gathering the qualities of the factors of awakening; not being weary of perfecting the accumulations for awakening; and not focusing on the transcendence of suffering although the mind has gone beyond suffering, but instead pursuing, reaching, and merging with awakening. Noble son, bodhisattvas who possess ten such qualities stay clear of weariness.
“Noble son, bodhisattvas endowed with ten qualities fulfill the command of the thus-gone ones. What are those ten? They are separating from all forms of carelessness and being careful in their conduct; having strict control of their body and giving up all forms of bodily misbehavior; having strict control of their speech and giving up all forms of verbal misbehavior; having strict control of their mind and giving up all forms of mental misbehavior; fearing what lies beyond this world and giving up all factors of nonvirtue; speaking appropriately and giving up inappropriate speech; speaking the Dharma and reproaching non-Dharma; giving up reproachable acts and adhering to virtuous action; not discrediting the teachings of the thus-gone ones and separating from all objects that reek of affliction; and sustaining the intrinsic nature of the thus-gone ones
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and guarding against all negative and unvirtuous actions. Noble son, bodhisattvas who possess ten such qualities fulfill the command of the thus-gone ones.
“Noble son, bodhisattvas endowed with ten qualities keep their smiling faces free of angry frowns. What are those ten? They are extremely bright faculties, completely pure faculties, clear faculties, stainless faculties, trained faculties, freedom from ill will, freedom from latent tendencies, freedom from blatant afflictions, freedom from hardened and tied-up ways of grasping, and freedom from anger. Noble son, bodhisattvas who possess ten such qualities keep their smiling faces free of angry frowns.”
“I wonder,” said the bodhisattva Sarvanīvaraṇaviṣkambhin, “whether what the Blessed One has explained implies that the bodhisattvas’ completely pure faculties lend them their smiling countenance, and that their being free of afflictions prevents angry frowns.”
“Noble son,” replied the Blessed One, “that is how it is. The bodhisattvas’ completely pure faculties lend them their smiling countenance, and their being free of afflictions prevents angry frowns.
“Noble son, bodhisattvas endowed with ten qualities have received abundant teaching. What are those ten? They are proper understanding that cyclic existence blazes with the fires of desire; proper understanding that cyclic existence blazes with the fires of anger; proper understanding that cyclic existence is a raging fire of dullness; proper understanding that ‘all conditioned things are impermanent’; proper understanding that ‘all formations are painful’; proper understanding that ‘the world is empty’;
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proper understanding that ‘all phenomena are devoid of self’; proper understanding that ‘the world is infatuated with constructs’; proper understanding that ‘all phenomena arise from conditions’; and proper understanding that ‘passing beyond suffering is peace.’ Moreover, all these points are comprehended through hearing, contemplating, and training in the teachings. They are not understood merely through words being spoken. Having understood this, they bring forth a steadfast attitude of compassion and diligently strive and endeavor for the sake of sentient beings. Noble son, bodhisattvas who possess ten such qualities have received abundant teaching.
“Noble son, bodhisattvas endowed with ten qualities uphold the Dharma. What are those ten? They are as follows. In the future, during the final five hundred years when the sacred Dharma is destroyed and the teachings disturbed, when sentient beings enter evil ways, when the lamp of wisdom dies out and there is no Teacher—at that time bodhisattvas will memorize, read, recite, and master the vast discourses, the vast discourses of great meaning and power, and the teachings that are like the mother of all the sacred Dharma. They will convey and teach them to others, truly explaining them and elucidating them. They will feel happy, faithful, and delighted with those who practice these teachings, and will assist them. They will listen to the sacred Dharma without any concern for material things. They will perceive their Dharma teacher as the Teacher in person. They will regard the sacred Dharma as an elixir, ambrosia, and medicine. And they will search for the sacred Dharma with no regard for life or limb, and when they find it, they will practice it diligently. Noble son, bodhisattvas who possess ten such qualities uphold the Dharma.
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“Noble son, bodhisattvas endowed with ten qualities are heirs to the King of Dharma. What are those ten? They are a body adorned with the beautiful marks, a body blooming with the flowers of the excellent signs, faculties that are supreme in all aspects and fully perfected, adherence to the points taught by the thus-gone ones, gaining accomplishment on the path traveled by the thus-gone ones, gaining comprehension of the points comprehended by the thus-gone ones, providing for the suffering world, tremendous training in the way of noble beings, perfection of the sublime states, and rest within the palace of omniscience where the thus-gone ones reside. Noble son, bodhisattvas who possess ten such qualities are heirs to the King of Dharma.
“Noble son, bodhisattvas endowed with ten qualities are welcomed by Śakra, Brahmā, and the guardians of the world. What are those ten? They are never turning back from awakening, never being shaken by demons, never wavering from any buddha qualities, being in harmony with the way of all phenomena, comprehending the sameness of all phenomena, not relying on others with respect to buddha qualities, possessing the wisdom of full realization, distinction above all hearers and solitary buddhas, superiority above the entire world, and gaining acceptance that phenomena are nonarising. Noble son, bodhisattvas who possess ten such qualities are welcomed by Śakra, Brahmā, and the guardians of the world.
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“Noble son, bodhisattvas endowed with ten qualities know intentions and latent tendencies. What are those then? They are correct knowledge of desirous sentient beings, as well as correct knowledge of aggressive, deluded, inferior, middling, attached, virtuous, steadfast, committed, and vicious sentient beings. Just as they have correct knowledge of one single being, they also have correct knowledge of all realms of beings. Noble son, bodhisattvas who possess ten such qualities know intentions and latent tendencies.
“Noble son, bodhisattvas endowed with ten qualities have knowledge of the ways to bring sentient beings to maturation. What are those ten? They are displaying the form of a buddha to sentient beings who are to be trained by the form of a buddha; displaying the form of a bodhisattva to sentient beings who are to be trained by the form of a bodhisattva; displaying the form of a solitary buddha to sentient beings who are to be trained by the form of a solitary buddha; displaying the form of a hearer to sentient beings who are to be trained by the form of a hearer; displaying the form of Śakra to sentient beings who are to be trained by the form of Śakra; displaying the form of Māra to sentient beings who are to be trained by the form of Māra; displaying the form of Brahmā to sentient beings who are to be trained by the form of Brahmā; displaying the form of a brahmin to sentient beings who are to be trained by the form of a brahmin; displaying the form of a royal personage to sentient beings who are to be trained by the form of a royal personage; and displaying the form of a householder to sentient beings who are to be trained by the form of a householder.
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Thus, noble son, bodhisattvas take on whatever form may be required to train a particular sentient being. Noble son, bodhisattvas who possess ten such qualities have knowledge of the ways to bring sentient beings to maturation.
“Noble son, bodhisattvas endowed with ten qualities are upright people. What are those ten? They are honesty, gentleness, absence of trickery, absence of ill will, an immaculate mind, a pure mind, absence of abusiveness, absence of viciousness, abundant patience, and perfect decency. Noble son, bodhisattvas who possess ten such qualities are upright people.
“Noble son, bodhisattvas possessing ten qualities are delightful to accompany. What are those ten? They are excellent view through the purification of views, excellent discipline, immaculate conduct, keeping proper personal associations, conduct free of affliction, open-mindedness, worship of those who maintain pure conduct, conformity, traveling a single path only, and having no other teachers. Noble son, bodhisattvas who possess ten such qualities are delightful to accompany.
“Noble son, bodhisattvas endowed with ten qualities are skilled in the means of attraction. What are those ten? They are to gather sentient beings through giving what is beneficial, giving happiness, giving without end, speaking in beneficial ways, saying what is meaningful, speaking the Dharma, speaking with reason, acting in meaningful ways, creating harmony through material things,
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and creating harmony by means of their wealth.
“Noble son, giving what is beneficial is generosity with the Dharma; giving happiness is to give material things; giving without end concerns instructions about the path; speaking in beneficial ways refers to teaching the roots of virtue; saying what is meaningful is the teaching of the truth; speaking the Dharma is to teach Dharma in accord with the thus-gone ones’ teachings; speaking with reason is to ensure that the meaning is not lost; acting in meaningful ways is to bring beings out of unvirtuous situations and into virtuous ones; creating harmony through material things means to share food, drink, soup, beverages, snacks, clothing, and so on, equally with everyone else. Noble son, creating harmony by means of one’s wealth means to share gold, jewels, pearls, beryl, conchs, crystals, corals, precious metals, silver, horses, elephants, chariots, and carriages equally with everyone else. Noble son, bodhisattvas who possess ten such qualities are skilled in the means of attraction.
“Noble son, bodhisattvas possessing ten qualities are pleasing. What are those ten? They are utterly peaceful conduct, conduct without deception, pure conduct, being a joy to behold, providing a gentle sight, providing a sight one never grows tired of, providing a delightful sight, providing a sight that pacifies the anger of all beings, providing a sight that satisfies the minds of all beings, and providing a sight that inspires the minds of all beings. Noble son, bodhisattvas who possess ten such qualities are pleasing.
“Noble son, bodhisattvas endowed with ten qualities provide support. What are those ten?
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Protecting all sentient beings from the fears of affliction, delivering them from the wilderness of cyclic existence, taking them across the ocean of cyclic existence, being the guardian of those without a protector, being the doctor for those stricken by the diseases of affliction, providing a basis for those who have none, providing a support for those who have none, being the savior of those who have none, being the refuge for those who have none, and being the defender of those who have none. Noble son, bodhisattvas who possess ten such qualities provide support.
“Noble son, bodhisattvas endowed with ten qualities are like the king of medicinal trees. What are those ten? Consider the analogy of the king of medicinal trees known as Excellent to Behold. Even the roots of this tree are healing to sentient beings and so are its trunk, branches, leaves, flowers, and fruits. Seeing, grasping, tasting, and touching this tree are likewise healing. Noble son, similarly, from the point at which bodhisattvas first give rise to the mind of awakening, they heal sentient beings through their generosity, discipline, patience, diligence, concentration, and insight. Moreover, sentient beings are also healed by seeing and hearing bodhisattvas, by getting a taste of their qualities, and by venerating them. Noble son, bodhisattvas who possess ten such qualities are like the king of medicinal trees.
“Noble son, bodhisattvas endowed with ten qualities pursue virtuous deeds. What are those ten? They are as follows. They serve the Three Jewels by all means possible. They provide medicine to the ill, food and drink to those suffering from starvation and thirst, and a shelter for those who are exposed to winds, storms, and the sun.
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They respectfully venerate preceptors and masters and speak respectfully to those who maintain pure conduct. With veneration, they prostrate and join their palms before them. They offer them gardens, temples, and parks, as well as, in a timely manner, wealth, grains, treasuries, and storehouses. They see to it that they have servants, personnel, and workers as needed. In a timely manner, they pay respect to disciplined mendicants and brahmins. Noble son, bodhisattvas who possess ten such qualities pursue virtuous deeds.
“Noble son, bodhisattvas endowed with ten qualities have expertise regarding emanations. What are those ten? They are as follows. Without moving from one given buddha realm, they pose questions to the thus-gone ones in numerous buddha realms. Without moving from one given buddha realm, they listen to the Dharma from the thus-gone ones in numerous buddha realms. Without moving from one given buddha realm, they worship and venerate the thus-gone ones in numerous buddha realms. Without moving from one given buddha realm, they perfect the accumulations for awakening in numerous buddha realms. Without moving from one given buddha realm, they venerate, respect, revere, and worship bodhisattvas who are awakening to complete buddhahood in numerous buddha realms. Without moving from one given buddha realm, they show going to the seat of awakening in numerous buddha realms. Without moving from one given buddha realm, they appear to awaken to complete buddhahood in numerous buddha realms. Without moving from one given buddha realm, they turn the wheel of Dharma in numerous buddha realms. Without moving from one given buddha realm,
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they appear to pass beyond suffering in numerous buddha realms. Without moving from one given buddha realm, they send forth emanations into numerous buddha realms, training as many sentient beings as there are to train. As they send forth emanations in this way, no thoughts or concepts are involved.”
“Blessed One, how can it be that when bodhisattvas send forth emanations they do so without the involvement of thoughts or concepts?” inquired the bodhisattva Sarvanīvaraṇaviṣkambhin.
“Noble son,” the Blessed One replied, “listen here to why that is. Take, noble son, the analogy of the sun and moon that illuminate the four continents, benefiting sentient beings. Neither the sun nor the moon thinks, ‘I shall shine! I shall benefit sentient beings!’ Still, due to the formations of the ripening of past karmic actions, the sun and the moon come to perform such functions. Noble son, it is a similar case when bodhisattvas send forth emanations without the use of thoughts or concepts, without having to apply themselves, and without having to create anything. In what way is this similar? It is because here too things are formed and done by the ripening of past karmic actions. That is to say, when bodhisattvas in the past engaged in bodhisattva activities, they made the prayer, ‘May I by all means become able to bring forth emanations nonconceptually.’ Thus such specific karmic formations were created. Noble son, bodhisattvas who possess ten such qualities have expertise regarding emanations.
“Noble son, bodhisattvas endowed with ten qualities quickly awaken to unexcelled and perfect buddhahood. What are those ten? They are as follows: utterly perfect generosity due to generosity having been accomplished completely; utterly perfect discipline, since discipline has been completely accomplished and the aggregate of discipline has become flawless, uncorrupted, undefiled, beyond hearers and solitary buddhas, completely pure, and purified;
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and the remainder are utterly perfect patience, utterly perfect diligence, utterly perfect concentration, utterly perfect insight, utterly perfect means, utterly perfect aspiration, utterly perfect power, and utterly perfect wisdom. Thus, as their wisdom has been accomplished completely, it is exceptional and beyond that of all hearers and solitary buddhas. Since it also transcends the wisdom of bodhisattvas from the first to the ninth ground, their wisdom is utterly perfect. Noble son, bodhisattvas endowed with ten such qualities quickly awaken to unexcelled and perfect buddhahood.”
When the Blessed One had given this Dharma teaching the entire great trichiliocosm trembled and shook in six different ways. Mount Meru, the great majestic mountains, the Mucilinda Mountains, the Mahāmucilinda Mountains, the surrounding mountains, and the great surrounding mountains, along with all the jewel mountains and dark mountains, bent toward the land of Gayā and Gayāśīrṣa Hill as a Dharma homage for the Blessed One. Likewise, all the flowering trees, fruit trees, and all the incense trees that existed in the entire billionfold universe bent toward Gayāśīrṣa Hill as a Dharma homage to the Blessed One. As a Dharma offering to the Blessed One, the bodhisattvas presented quadrillions of garments and ornaments in a heap as large as Mount Meru. Śakra, Brahmā,
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and millions of guardians of the world prostrated, joined their palms in homage, and tossed mandārava and mahāmandārava flowers in praise of the Blessed One.
Millions of gods, residing in the sky, waved streamers, laughed with joy, and made millions of joyful exclamations as they tossed divine flowers in praise of the Blessed One. They declared, “Ah, today a second buddha has been born in this world! Ah, the wheel of Dharma has been turned a second time! Anyone whose ears have so much as caught the sound of this Dharma teaching must be endowed with merit, must have acted virtuously, and must have accumulated roots of virtue before thus-gone ones of the past, not to speak of those who have faith in it!”
As a Dharma homage for this Dharma teaching, the mahoragas brought forth a great roaring thunder and emanated numerous clouds of incense. Without any harm occurring to sentient beings, they let a great fragrant rain fall on the entire trichiliocosm and on Gayāśīrṣa Hill. Before the Blessed One, millions of nāga girls burst out with their nāga cries. Hundreds of thousands of gandharvas and kinnaras sang melodious and profound songs, as they circumambulated Gayāśīrṣa Hill and the trichiliocosm. Many hundred thousand quadrillions of yakṣas let a rain of flowers fall. Many hundred thousand brahmins, members of the royalty, townspeople, and country dwellers brought forth offerings to the Blessed One of flowers, incense, perfume, garlands, ointments, powders, garments, parasols, victory banners, and standards.
As a Dharma homage, blessed buddhas residing in numerous buddha realms projected numerous light rays from the hair between their eyebrows.
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The light was multicolored, taking on all sorts of forms and appearances. There were colors of blue, yellow, red, white, violet, crystal, and silver, and the light rays circled around the trichiliocosm, dispelling all darkness. The light then streamed to Gayāśīrṣa, where it first circled the mountain, then the Blessed One, and finally it dissolved into his uṣṇīṣa. At that point a delightful breeze was felt.
When this Dharma teaching was delivered, and all these offerings presented, seventy-two quadrillion bodhisattvas gained acceptance that phenomena are nonarising, millions of beings gained the immaculate and stainless Dharma eye with regard to phenomena, and millions of living beings, who had not previously done so, gave rise to the mind of awakening.
The goddess known as Amartyā resides at Gayāśīrṣa. Along with her army and retinue she had been present in the gathered assembly, but now she rose up to leave for her home. She took up offerings for the Blessed One, and went before him. She paid respect, worshiped him, venerated him, made offerings, and performed acts of reverence. When she had finished, she addressed him: “Blessed One, I recall from other lives that seventy-two thousand buddhas have delivered this Dharma teaching here at Gayāśīrṣa, with the exact same meaning, in the exact same way, and with the exact same words and syllables.”
“Amartyā,” replied the Blessed One, “as you have thus listened to what is precious, you have accomplished well that which one must attain.”
Some gods who were present in the gathering then thought,
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“How can it be that this goddess has heard this Dharma teaching so many times and served that many thus-gone ones, and still she has but a female body?”
The bodhisattva great being Sarvanīvaraṇaviṣkambhin was aware of the thoughts of those gods, and so he addressed the Blessed One: “Blessed One, the goddess Amartyā has previously received this Dharma teaching, which is endowed with great miraculous powers, and she has served so many thus-gone ones. So what are the causes and conditions that she still has but a female body?”
“Noble son,” replied the Blessed One, “the welfare of sentient beings is the cause and the welfare of sentient beings is the condition. How so? Noble son, the goddess Amartyā abides within inconceivable liberation, and she possesses great and miraculous powers. Noble son, I know that there are innumerably many buddhas who have now passed beyond suffering whom the goddess Amartyā inspired, encouraged, and caused to arouse the mind of awakening. Noble son, the goddess Amartyā possesses great and miraculous powers. Noble son, having served the buddhas of this excellent eon, the good Amartyā will attain perfect buddhahood within this very buddha realm. Upon her attainment of perfect buddhahood she will become known as the Thus-Gone One, the blessed, worthy, perfect buddha Amartyā.”
The Blessed One then turned to the goddess Amartyā. “Amartyā, reveal your buddha realm.”
The goddess Amartyā then entered the absorption known as displaying all forms. As soon as the goddess entered that absorption, the great trichiliocosm became as even as the palm of a hand, with a ground made of beryl. There were no dark mountains, nor any ordinary trees. Since the whole environment became pure, there now appeared nothing but wish-fulfilling trees.
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In that pure environment there were springs, ponds, pools, and reservoirs brimming with water of the eight qualities. No ordinary humans were seen, and even the word woman was unheard of. In that pure environment lotus flowers the size of chariot wheels grew, and within each of them appeared bodhisattvas, seated in cross-legged posture. The Blessed One, the thus-gone, worthy, perfect buddha Amartyā was teaching the Dharma to all these bodhisattvas. This buddha appeared surrounded by Śakra, Brahmā, and many quadrillions of the guardians of the world. Beseeched by many quadrillions of bodhisattvas, this buddha taught the Dharma exclusively from the perspective of the intrinsic nature. Then the goddess Amartyā emerged from her absorption, circumambulated the Blessed One three times to the right, and disappeared.
Now the bodhisattva Sarvanīvaraṇaviṣkambhin asked the Blessed One, “How much merit, Blessed One, will a noble son or daughter give rise to by listening to, memorizing, upholding, reading, mastering, reciting, and delivering this Dharma teaching widely to others?”
The Blessed One replied, “Compared to the merit of a noble son or daughter, who for millions of eons is greatly generous to all beings of this trichiliocosm, the merit of a noble son or daughter who accurately writes down this Dharma teaching, receives it properly, and engages with it through faith will be far more abundant. You may wonder, noble son, why that is so. Generosity with material things is insignificant, whereas generosity with the Dharma possesses great miraculous power. And why is that? Because, noble son, while sentient beings revolving within cyclic existence
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have abundant experience with material things, they have never experienced the taste of the Dharma that is beyond the world. The Dharma is not of the world.
“A noble son or daughter may establish all beings in the trichiliocosm upon the paths of the ten virtuous acts. Yet there is far more merit in listening to, retaining, holding, reading, mastering, and explaining widely to others this teaching of the Dharma. And why is that? Because, noble son, the paths of the ten virtuous acts emerge from this.
“A noble son or daughter may establish all beings in the trichiliocosm within the fruitions of a stream-enterer, once-returner, non-returner, and worthy one. Yet there is far more merit in listening to, retaining, holding, reading, mastering, and explaining widely to others this teaching of the Dharma. And why is that? Because, noble son, the hearers and solitary buddhas appear through reliance on this very Dharma, the bodhisattvas appear through reliance on this very Dharma, and the thus-gone ones will manifest in the world through reliance on this very Dharma.
“Noble son, retaining, reading, copying, and reciting this Dharma teaching is to retain, read, copy, and recite all discourses. How so? Because, noble son, this is the mother of all Dharma. Noble son, without attaining the intrinsic nature of this teaching, one will not attain the vast intrinsic nature. Noble son, this is the discipline of the bodhisattvas.”
Then, by the power of the Buddha, all the great hearers who were present in the gathering rose from their seats and draped their Dharma robes over one shoulder. Kneeling down on their right knees, they joined their palms. Thus, facing the Blessed One, they said, “Blessed One, when we brought an end to the great cycle of births it was also through hearing of this intrinsic nature.”
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“Monks, so it is,” replied the Blessed One, “so it is.” And he then spoke to the vast gathering: “Noble sons, wherever this Dharma teaching is explained and given, that location is to be seen as the seat of awakening, and the event is to be understood as the turning of the wheel of Dharma. This teaching should be regarded as a great shrine, and you should think, ‘Herein resides our Teacher.’ And why, noble sons? Because its intrinsic nature is awakening. Its intrinsic nature is the turning of the wheel of Dharma. Noble sons, the thus-gone ones are the Dharma body; so, noble sons, by worshiping the Dharma you worship the thus-gone ones.
“Any place where a Dharma teacher resides should likewise be understood to be a shrine, and the teacher regarded as a guru, a spiritual teacher, and a revealer of the path. When meeting a Dharma teacher, one should respond with joy, faith, and delight. Respectfully, one should prepare a seat for that Dharma teacher, offer praise, and frequently express one’s approval of the teaching.
“Noble sons, even if I were to praise the qualities of the teachers of the Dharma for an eon or more, it would not be of the slightest benefit to them. And why not? Because, noble sons, expressions of veneration, respect, and praise are not important to them. Noble sons, even if, yearning for this Dharma, a noble son or daughter were to sprinkle with their own blood the path that their Dharma teacher is to walk upon, this would not be of any benefit to the teacher. And why is that? Because, noble sons, it is hard to receive the Dharma way of the thus-gone ones.
“Noble sons, when a Dharma teacher explains, presents, and illumines this Dharma discourse, he or she should do so without fear, timidity, faintheartedness, or hostility. The teacher should wear freshly cleaned clothes and arouse faith. He or she should think, ‘Even though they may praise me,
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I shall not take that as a cause for arrogance or pride. Without praising myself, without belittling others, and without any concern for material things, I shall teach the Dharma.’ ”
Now Śakra, king of the gods, turned to the Blessed One, saying, “Blessed One, I shall be present with my army and retinue wherever this Dharma teaching may be delivered and explained. We shall provide for those who listen and teach.”
“Excellent, Kauśika, excellent,” replied the Blessed One. “You must do just that. Kauśika, you must guard the intrinsic nature of the thus-gone ones.”
The bodhisattva Sarvanīvaraṇaviṣkambhin now addressed the Blessed One: “Blessed One, what is the name of this teaching of the Dharma, and how shall we identify it?”
“Noble son,” replied the Blessed One, “you should know this Dharma teaching as The Jewel Cloud, The Teaching on the Source of Jewels, and The Lamp of Wisdom. You should also know it as The Questions of Sarvanīvaraṇaviṣkambhin.”
When the Blessed One had spoken, the bodhisattva Sarvanīvaraṇaviṣkambhin rejoiced, as did the other bodhisattvas, the great hearers, Śakra, Brahmā, the guardians of the world, Maheśvara, the gods of the pure abodes, and the other millions of gods. Further, hundreds of thousands of gods, nāgas, yakṣas, gandharvas, demigods, garuḍas, kinnaras, and mahoragas also rejoiced in the words of the Blessed One.
Colophon
This was translated, edited, and finalized by the translators Bandé Rinchen Tso and Chönyi Tsultrim.⁸⁹
Linked texts (1)
- འཕགས་པ་དཀོན་མཆོག་སྤྲིན་ཅེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ — Classical Tibetan