འཕགས་པ་ག་ཆའ་བཀད་པ་བསྟན་པ་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད 2
The Teaching of the Armor Array 2
- Language
- English
2.2
Because they are capable of abiding unwaveringly in such armor, all beings are unable to harm them. Why is this? Because this armor has no marks, it is not an object that can be perceived with the vision of sentient beings, and therefore all beings are incapable of seeing or comprehending it. Because bodhisattva great beings have understood all phenomena, they can truly see and comprehend the donning of the great armor. In order to protect all beings, they do not cling to any phenomenon. In order to benefit beings, they do not apprehend any phenomenon. Therefore, no beings can see or comprehend this armor.
“Because there are no formal characteristics, nor anything describable, nor any identifying words that can be used to describe the armor that they wear, it is not associated with form. Nor is it associated with feeling, perception, formation, or consciousness. It is associated with neither the inner nor the outer. Furthermore, it is associated neither with both inner and outer, nor with neither inner nor outer. It is not associated with the elements. It is not associated with the sense fields. It is not associated with the earth element, or with the elements of water, fire, wind, space, or consciousness. It is not associated with the desire realm. It is also not associated with the form or formless realms. It is not associated with conditioned phenomena. It is not associated with unconditioned phenomena. It is not associated with either conditioned or unconditioned phenomena.
2.3
It is not associated with phenomena that are not conditioned or unconditioned. It is not associated with the level of hearers. It is not associated with the level of solitary buddhas. It is not associated with the level of buddhas. It is not associated with verbal expressions. It is not associated with the causes of form. It is not associated with the characteristics of form. It is also not associated with the causes of feeling, perception, formation, or consciousness. It is also not associated with the characteristics of feeling, perception, formation, or consciousness. It is also not associated with characteristics or noncharacteristics. It is not associated with all phenomena, nor is it dissociated from them. It has no bondage. It has no liberation. It cannot be known through enumeration or analogy, because all phenomena are beyond enumeration.
“Such an armor does not apprehend the view of all phenomena. It does not apprehend the view of form. It does not apprehend the view of feeling, perception, formation, or consciousness. It does not apprehend the view of even the smallest phenomenon. It is not associated with form, nor is it dissociated from it. It is not associated with feeling, perception, formation, or consciousness, nor is it dissociated from them. It has entirely abandoned any association with or dissociation from any phenomenon.
“Likewise, such an armor is not created, because it has no creator.
2.4
It is also without marks, because marks are nonexistent. It has no marks of dwelling in a place, no marks of being conditioned, no conceptualization, no movement, no contact with objects, and no nature that can be observed. Moreover, no one who dons the armor can be apprehended. Why is this? When bodhisattva great beings truly don this armor, they do not see that there is someone who dons armor, that armor is donned in some place, or that armor is donned from somewhere. They do not see that there is a self capable of donning armor, nor do they see an armor that is donned by a self. They also do not see that armor is donned in this place, or that armor is donned in that place. They also do not see any sentient beings for whose sake such armor is donned, because they do not course in or see¹⁵ any phenomenon. When the bodhisattva great beings don such armor, they don the armor that has been donned by the thus-gone ones, so they do not apprehend a body, they do not apprehend speech, and they do not apprehend a mind. Therefore, since they do not apprehend, they have abandoned all concepts. If any bodhisattva great being were to dwell on even the smallest phenomenon or apprehend even the smallest phenomenon, they could not be said to have donned the armor, to don the armor, or to be donning the armor. However, once they transcend those mind states, it can be said that they have donned the great and inconceivable armor.
“Bodhisattva great beings do not don the great armor merely for a few beings. They do not don the great armor merely for the beings of one eon. They do not don the great armor merely for the beings of hundreds of thousands of eons, millions of eons, or billions of eons.
2.5
They don the great armor for the beings of immeasurable, countless eons. Therefore, it is said that they don an immeasurably great armor.
“When bodhisattva great beings truly don the armor, they are donning armor that does not abide in any perception of beings. They are donning armor that does not create any perception of beings, that abandons any perception of beings, that eliminates any perception of self, that understands beings’ nature, that understands the nature of self, and that transcends perception and feeling. It is an armor that knows all phenomena to be marked as uncreated, an armor of the mark of emptiness, an armor of the mark of marklessness, and an armor of the mark of wishlessness. It is an armor that understands all phenomena to be marked as unborn, and an armor of the mark of noncessation. It is an armor that understands all phenomena to be marked as possessing different natures, and an armor of the mark of the absence of different natures. It is an armor that understands all phenomena to be marked as entities, and an armor of the mark of the absence of entities.
“Anantamati, if armor is donned while dwelling on entities, this cannot ultimately be said to be donning the great armor. In this fashion, bodhisattva great beings pursue great wisdom without dwelling upon entities. Therefore, it is called donning the great armor.”
The Blessed One then expressed this in verse:
“After donning the great, boundless armor
For countless thousands of eons,
They will liberate all beings,
Without exception, from suffering.
“One who wears such great armor
Will be invisible to
Māras, their forces,
And their henchmen.
“To other beings
Who are lost in the thicket of views,
This inconceivable armor
Is also invisible.
“Formless, colorless,
2.6
Indescribable, and without any counterpart—
This armor is inconceivable.
Therefore, it cannot be seen with the eyes.
“Without names or marks,
All marks have been abandoned.
This armor has no bounds;
Therefore, there are no one who can perceive it through marks.
“Even if a razor-sharp arrow
The size of Mount Meru were shot at it,
The arrow itself would shatter upon contact
With this inconceivable armor they wear.
“Even if all māras in the universe
Were to hurl arrows the size of Mount Meru
At this great armor they wear,
And they landed all at once,
“This great armor would not be damaged—
Nor would even a single bodily hair.
This inconceivable armor they wear
Cannot be destroyed by anything.
“Thus, the bodhisattvas
Are unchanging both physically and mentally.
Who could shake or move
Those who don this inconceivable armor?
“With merely a single thought,
They defeat many māras.
Thus, these inconceivable bodhisattvas
Can turn back hordes of māras.
“This sort of great armor
Will never be shaken.
Thus, there are no beings whatsoever
Who are able to perceive it.
“There are no beings at all
Who can fathom the characteristics of this armor.
Thus, there are no beings whatsoever
Who can perceive it with their eyes.
“Bodhisattvas provide support,
They are able to know all phenomena,
And they are like indestructible vajras—
Thus, they don the armor well.
“They do not have contact with any phenomenon,
They protect beings,
And they accord with the Dharma teachings of the buddhas—
Thus do they don the armor well.
“In this armor there is nothing that can be grasped.
According with all phenomena,
This armor is inconceivable—
Thus do they don the armor well.
“In this armor there is nothing that can be described;
It purifies all phenomena.
As all phenomena are beyond words and speech,
There are none who can describe it.
“It is associated neither with form
Nor with feeling.
It is not associated or combined with
Perception, formation, or consciousness.
2.7
“It is not associated with the inner;
It is not associated with the outer.
It is not associated or combined with
Either inner or outer.
“It is not associated with the elements,
Nor with the sense sources.
It also is not combined with
The elements or the sense sources.
“It is not associated with the earth element,
Nor with the water element.
It is not associated or combined with
The elements of fire, wind, space, or consciousness.
“It is not associated with the desire realm,
Nor with the form realm.
It is not associated or combined with
The formless realm either.
“It apprehends nothing,
And is not associated or combined with
Conditioned phenomena
Or unconditioned phenomena.
“This inconceivable armor they don
Has no abiding and no combining, and
No bondage and no liberation;
And there is nothing with which it is not associated.
“Because the scope of this armor is boundless,
It is not associated or combined with
The level of the hearers
Or the level of the solitary buddhas.
“It entirely does not associate with
And entirely does not combine with
Even the level of buddhahood,
Or any other phenomenon.
“No type of verbal expression
Could capture it whatsoever.
This boundless armor
Has no essence and is difficult to conceive of.
“It is not associated with nor dissociated from
Any phenomenon at all.¹⁶
This inconceivable armor
Transcends all enumeration.
“Because this armor is unsurpassed,
It has no bondage or liberation.
It has none of the marks of form, feeling, perception,
Formation, or consciousness.
“It is not associated or combined with
Any of those marks.
It is neither associated with nor dissociated from
The marks of any phenomenon.
It also is not associated or combined with
The absence of marks.
“Because this armor is unsurpassed,
It has no bondage and no liberation.
2.8
Among all phenomena,
It does not fall into any enumerations of phenomena.
“This armor cannot be apprehended
Among any phenomena.
Thus, it is said to be unsurpassed
And inconceivable.
“This armor has no form,
Nor any feeling or perception;
It has no formation and no consciousness—
It is not included among the aggregates.
“Any heroic beings
Who don such armor
Will apprehend nothing in either body or mind,
And will behold not even the slightest phenomenon.
“Because they have gone beyond critical analysis,
They abide stably with pure minds,
And they are constantly undaunted,
They are called inconceivable.
“They are totally stable in this armor,
And their minds are unshakable.
Because they do not count the number of eons,¹⁷
They are called inconceivable.
“Because this armor is without measure
And does not appropriate phenomena or nonphenomena,
There is no measure to its duration;
Thus, it is called immeasurable.
“It neither arouses the perception of beings,
Nor does it entertain the perception of a self.
Because it understands this perception,
No perception will arise.
“It also understands all phenomena,
And the complete lack of marks of phenomena.
Thus, anyone who wears this armor
Is called inconceivable.
“Moreover, Anantamati, because it is invincible, this limitless great armor is also called the arrayed adornments of the exalted Dharma. It is also called the supreme. Because it cannot be divided into even the smallest phenomenon, it is called the indivisibility of all phenomena. Any bodhisattva great being who wears this great armor will take hold of the strength of great insight and will mount the Great Vehicle, the supreme vehicle, the unequalled vehicle, the great and all-encompassing vehicle, the boundlessly encompassing vehicle. All sentient beings could mount this vehicle
2.9
, and there would be none who would not fit in this vehicle, even as this vehicle neither expands nor shrinks. It can lead sentient beings to abide happily, and it can lead sentient beings happily to liberation. Any beings who mount this vehicle that leads to happiness shall be at rest in body and mind, and shall not become afflicted. Anantamati, this vehicle outshines all other vehicles to liberation, including those of the worldly gods, humans, and asuras, as well the vehicles of the hearers and solitary buddhas and other vehicles. For this vehicle, there is no coming, no going, no abiding, no seeing, and no knowing. It cannot be apprehended in the past, it cannot be apprehended in the future, and it cannot be apprehended in the present. It is equal throughout the three times, just like space. It is uncontaminated by the dust of the afflictions. It has no dependencies,¹⁸ no obstructions, and no clinging. Therefore, with this vehicle one can obtain liberation. This vehicle is measureless, because it is immeasurable. It is also naturally devoid of obstructing marks, because it does not abide in marks. It is supreme. Whoever mounts this vehicle will be undaunted as they proceed toward unsurpassed and perfect awakening.
“Anantamati, this vehicle is like a lamp, and like the orbs of the sun and moon, which produce great illumination for all beings. Likewise, the light of this Great Vehicle illuminates the worlds of this great trichiliocosm and cannot be outshone or obstructed by anything. With its boundless ocean of great qualities, it can proceed toward unsurpassed and perfect awakening. Anantamati, this vehicle eliminates darkness and dispels all the diseases of the world. It transcends all worldly phenomena and attracts great beings. Therefore, it cannot be mounted by lesser beings, but only those who don the great armor. As I have previously said, ‘It can be mounted only by those who have protected many beings for countless eons,
2.10
venerated and served many buddhas, and produced roots of virtue, and who have pure accumulations. If hearers, solitary buddhas, and other lesser beings—who are bound to the world and associated with the world—are manifestly proud, put their trust in non-Buddhists, and do not desire to hear even the name of this vehicle, need we mention that they will not be able to mount it?’ However, if beings who sport in the inconceivable domain mount this vehicle, they will proceed toward unsurpassed and perfect awakening, according to their incredibly noble aspiration.
“Anantamati, this vehicle is limitless, for a limit to its beginning, interim, and end cannot be realized. This vehicle’s limits are eliminated, for its limits cannot be apprehended. A boundless limit is this vehicle’s limit. An immeasurable limit is this vehicle’s limit. Anantamati, this vehicle has no outer limit and no inner limit. It has not even the slightest limit that can be eliminated. When I say that its limits are eliminated, it is the absence of even the slightest limit that is described as limits are eliminated. When limits are not conceptualized, this is what is described as limits are eliminated. Thus, I make the designation that this vehicle’s limits are eliminated. The absence of a limit is said to be its inner limit. The absence of a limit is said to be its outer limit. The absence of a limit is described as a limit. Within that limit, no inner limit can be apprehended. Because they cannot be apprehended, the outer limit and the inner limit—which are without limits and without elimination—enter the gateway of limits. Because it enters the gateway of limits, this vehicle goes beyond; but in that going beyond, there is also nothing that can be apprehended.
“Anantamati, what are the limits?
2.11
They are the limits of nihilism and eternalism. Because they engage with language, limits are actually not limits. Those limits of nihilism and eternalism are themselves without limits, because the mark of those limits is boundlessness. What I am calling a limit here involves no concepts. Because conceptualization is eliminated, limits are transcended, and nihilism and eternalism are abandoned.
“Anantamati, those who maintain the belief in a truly existing self take the gateway of limits as a support, while those who do not maintain the belief in a truly existing self do not cling to the gateway of limits. Because they do not cling to it, they transcend the limits of nihilism and eternalism. Anantamati, the limits of nihilism and eternalism have no true existence—they are merely deceptive terms. These two limits are conceptualized within the context of the three realms of existence; but if one does not accept these two limits, and does not accord with these two limits, then they can be transcended. Because they have eliminated the view of a truly existing self, they will have no clinging to the gateway of the two limits. Anantamati, bodhisattva great beings who have not yet discarded the belief in a truly existing self cannot be said to have donned the great armor and mounted the Great Vehicle, for they cling to this limit-gateway. Thus, even if they desire to abandon such limits, by arousing the notion of abandoning limits they are still conceptualizing the former and latter limits. It is therefore only bodhisattva great beings who have discarded the belief in a truly existing self who can be said to have donned the great armor and mounted the Great Vehicle, for they have no clinging to these limits. As such, they transcend these two limits, and so they proceed toward unsurpassed and perfect awakening within a highly comfortable vehicle.
“Anantamati, those bodhisattva great beings who, with the power of their great intelligence, are capable of not abandoning and not refuting all those phenomena that abide in limits.
2.12
By applying skillful means to gather tranquility and special insight and train in their lack of marks, they will attain the realization of marklessness. When the absence of marks is experienced, the buddhas bestow the illumination of Dharma. Through the illumination of Dharma, all limits are eliminated, and there will also be no clinging to the limits that were eliminated, so that there is not even the slightest limit. Thus, regarding the gateway of limits, there will be no association or dissociation, and no mental engagement or disengagement. With skillful means concerning all phenomena, they will abide stably in tranquility and special insight, and will thus obtain the boundless, great illumination of Dharma. Due to the illumination of Dharma, they will abandon all darkness and hair-raising fears. Thereby, raising the great victory banner of the Dharma, resounding the great voice of Brahmā, and roaring the great lion’s roar, they will announce to all beings, ‘All of you, come quickly to this Great Vehicle, the comfortable vehicle, the Great Leader’s vehicle, the vehicle of great procession, and proceed toward unsurpassed and perfect awakening!’ They will reveal the illumination of Dharma to all beings, and with this illumination of Dharma, they will be able to lead beings to don the great armor and mount the Great Vehicle.
“Anantamati, without being stingy with the Great Vehicle or the great armor, bodhisattva great beings should form the aspiration that ‘We will arouse the mind of awakening for beings, don the great armor, and mount the Great Vehicle.’ They must not be stingy with the Great Vehicle or the great armor, but must be able to gradually introduce them to sentient beings. They must form the aspiration, ‘May beings become liberated by donning the great armor and mounting the Great Vehicle.’ When bodhisattva great beings abide in this type of conduct,
2.13
they will gather buddha fields and purify buddha fields. They will also gather all the qualities of hearers and bodhisattvas. Thereby, they will proceed toward unsurpassed and perfect awakening with this boundless ocean of qualities.
“Anantamati, since this Great Vehicle is commensurate with the realm of phenomena, there is neither a near shore nor a far shore for it to reach, and yet it is capable of transporting all beings from here to the realm of phenomena. Thus, it accords with no place, it accords with the realm of phenomena, and it accords with the armor. Anyone who earnestly practices this Great Vehicle, which is commensurate with the realm of phenomena, will proceed toward unsurpassed, perfect, and complete awakening.
“Anantamati, to draw an analogy, the realm of phenomena has no impurities or stains, and therefore nobody can destroy or stain it. Likewise, this Great Vehicle also is indestructible and unstainable. Because it is indestructible and unstainable, it proceeds toward omniscient wisdom, which is why this vehicle is called the Great Vehicle. Since this vehicle is unimpeded, all worldly gods, humans, and asuras are unable to turn it back. Because it is without clinging, it proceeds toward omniscient wisdom, which is why this vehicle is called the Great Vehicle. That which is called the Great Vehicle is the great array. There is no array anywhere that is not included in this Great Vehicle.”
Then the bodhisattva great being Anantamati asked the Blessed One, “Blessed One, how could there be conditioned arrays within this vehicle?”
2.14
The Blessed One answered the bodhisattva great being Anantamati, “Anantamati, thus it is, thus it is. In accord with worldly conventions, I have fully taught all conditioned arrays within this vehicle. Anantamati, whether we are talking about a universal monarch, Śakra, who is lord of the gods, or the king of the Brahmā heavens, all of them also have arisen, presently arise, and will arise from this Great Vehicle. Though they remain, respectively, at the levels of enjoying universal dominion, the state of Śakra, and the state of Brahmā, they do not become stained by the faults of the afflictions of saṃsāra. They are able to evaluate each of their desires, and with such evaluation, they become weary of them and are thereby able to realize the path of liberation.
“Anantamati, even though bodhisattva great beings who mount this vehicle accept saṃsāra, they do not become stained by flaws in any of its abodes. They see its faults and fully understand liberation. Thereby, when it comes to all the phenomena and all the arrays that I have not already taught, according to the characteristic marks of this vehicle, they will be able to understand those phenomena and those arrays, and so they will proceed toward unsurpassed, perfect, and complete awakening.”
The Blessed One then expressed this in verse:
“The Great Vehicle is the unsurpassed vehicle.
This vehicle is inconceivable.
Anyone who mounts this vehicle
Will become liberated.
“Because it is a great support and abode,
This vehicle is inconceivable.
Its limit is immeasurable and boundless;
Thus it is called the Great Vehicle.
“Even if all beings together
Mounted this vehicle,
This vehicle would not shrink,
Nor would it grow.
“If all beings
Mount this vehicle,
They will proceed toward happiness,
With no suffering therein.
2.15
“If there are bodhisattvas
Who proceed upon this vehicle,
They will advance directly, taking no other course,
And will not be physically or mentally fatigued.
“Because it illuminates all worlds,
With their gods, humans, and asuras,
They will all take this vehicle
To proceed toward the unsurpassed.
“Because it outshines the vehicles
Of the hearers and solitary buddhas,
They will also take this vehicle
To proceed toward the unsurpassed.
“It has no coming or going,
No abiding, no limit of the past,
No limit of the future or limit of the interim,
No apprehension, and nothing to be seen.
“Entirely equal throughout the three times,
Just like pure space—
This vehicle is also like that,
Abandoning all the afflictions.
“This vehicle has no dependencies,
No obstructions, and no impediments.
It can fully save everyone,
With no clinging to its endeavors.
“Because this vehicle is immeasurable,
It is free from all marks.
Its intrinsic nature cannot be apprehended.
It is without fear and inconceivable.
“Anyone who mounts this vehicle
And achieves fearlessness
Will have no obstacles or impediments
To buddha qualities.
“Anyone who proceeds on this vehicle
Will illuminate the universe,
Like the light of a hundred thousand suns,
Which never fail to shine.
“This vehicle cannot be destroyed,¹⁹
And cannot be outshone.
Thus, with its boundless accumulation of qualities,
It proceeds toward the unsurpassed.
“This vehicle transcends the world.
It is beyond the three realms.
It eliminates all darkness,
And proceeds toward the absence of defilement.
“This vehicle only accepts
All the bodhisattvas.
No other beings besides them
Are allowed within it.
“An intelligent person
Who earnestly practices skillful means
For countless thousands of eons
Will be able to mount this vehicle.²⁰
“The assemblies of hearers,
The assemblies of solitary buddhas,
2.16
And all non-Buddhists
Are unable to mount this vehicle.
“If there are beings
Who pursue non-Buddhist teachings,
Such people, possessing little merit,
Are not able to hear about this vehicle.²¹
“It is those beings
With skillful means
Who sport in the inconceivable Dharma
Who shall abide in this vehicle.
“It is in accordance with one’s prior establishment
Of especially superior aspirations²²
That one abides on the authentic path
And proceeds toward the unsurpassed.
“This vehicle has no outer limit,
Nor does it have a middle limit.
Neither an outer limit nor a middle limit
Can be apprehended at all.
“Because its limits cannot be apprehended,
This vehicle has no limits.
Because all limits are eliminated,
It proceeds toward happiness.
“This vehicle has no limits.
The limitless is this vehicle’s limit.
The limit of this vehicle is immeasurable.
Thus, the immeasurable is this vehicle’s limit.
“This vehicle has no limits to eliminate.
The absence of limits is the elimination of limits.
If no limits are conceptualized,
Their elimination cannot be grasped.
“Because this vehicle’s limit has no outer limit,
And also no middle limit,
And no limit to its limitlessness,
It has nothing that possesses the nature of limits.
“Limits do not possess the mark of limits;
What are marked as limits are actually not limits.
Within all those limits,
The mark of limits is nonexistent.
“The gateway of limits is described according to what are not actually limits,
Which this vehicle has already transcended.
The extent of this transcendence
Is such that no accordance can be apprehended.
“I have taught that the limits of nihilism and eternalism,
Bounded and boundless limits,²³
And all such limits whatsoever
Are all not actually limits.
“Because all limits are boundless,
They do not possess the marks of limits.
The nature of all limits
Cannot be discerned within them.
“Any concepts that can be abandoned
About all these limits,
Such as there being or not being limits,
Will all be abandoned.
“Those who have the belief in a truly existing self,²⁴
And thus teach about the gateway of limits,
Becoming attached to these limits,
2.17
Are those with nothing upon which to rely.
“Those who do not hold the belief in a truly existing self,
Who are unattached to the gateway of limits,
And are not attached to any limits
Are capable of bringing forth illumination.
“Since all limits are not limits,
Limits do not really exist.
The marks and natures of all limits
Do not exist either.
“Those who do not accept limits,
Who pass beyond limits,
Who do not become attached to the gateway of limits,
Will eliminate the belief in a truly existing self.
“Those who do not eliminate or abandon
Their belief in a truly existing self
Will not don the great armor
And will not mount the Great Vehicle.
“To accept limits,
And thereby conceptualize the marks of limits,
The limit of the past, or the limit of the future—
This is all conceptualization.
“One who totally eliminates
The belief in a truly existing self
Shall don the boundless armor
And mount the unsurpassed vehicle.
“Because they are not attached to the gateway of limits,
Those who are knowledgeable about the world
Completely transcend all sorts of limits.
They proceed happily within the buddha qualities.
“When bodhisattvas investigate,
They use the strength of great insight,
Apprehending not even the slightest phenomenon
That could be eliminated or dispelled.
“Through their constant skillful means,
They gather tranquility and special insight.
By realizing a single mark,
They realize all marks.
“Because they dwell in the genuine Dharma
And have obtained the great illumination of Dharma,
They definitively resolve all limits
Through the illumination of Dharma.
“They do not see that the slightest limit exists,
Whether as a limit or a nonlimit.
In accordance with that,
They have no attachment to anything.
“When they see beings suffering,
They will encourage them, saying,
‘Come to this vehicle,
And you will be liberated and happy!’²⁵
2.18
“Wherever they are born,
They will produce the illumination of Dharma,
Don the armor, mount the Great Vehicle, and give teachings on these.
They shall not be stingy with either their armor or their vehicle.
“They shall enable all beings
To don the armor and mount the Great Vehicle.
Mounting this comfortable vehicle,
They will proceed toward the unsurpassed.
“Such bodhisattvas
Who abide in this practice
Will swiftly proceed
Within the buddha qualities.
“They will purify buddha fields,
Gather hearer disciples,
As well as bodhisattvas, and so forth,
And adorn the world with their meritorious qualities.
“Moreover, Anantamati, I recall that when I was engaged in bodhisattva conduct, I donned such armor and mounted this kind of vehicle. Thus, I transcended limits, dispelled darkness, and offered protection from fear. Through my great diligence, I joyfully heard this Teaching of the Armor array of bodhisattva great beings and the array of the Great Vehicle from countless billions of buddhas, which caused me great joy. When cultivating this Dharma, I served and venerated those blessed buddhas, and I did not produce such thoughts as, ‘I am donning such an armor. I possess such an armor. I have obtained such a Dharma. I possess such a Dharma. I possess a Dharma of such-and-such a category.’
“At that time, I had no sense of self, I had abandoned the view of a truly existing self, and I had abandoned the conceit of a self. My mind contained no sense of high or low, and no concepts. Out of my desire to gather all beings, I upheld the Dharma treasury of all the buddhas and thus-gone ones and ripened countless billions of beings, without ever having a single thought of fatigue in my mind.
Linked texts (1)
- འཕགས་པ་གོ་ཆའི་བཀོད་པ་བསྟན་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ — Classical Tibetan