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The Absorption That Encapsulates All Merit

Translation of འཕགས་པ་བསད་ནམས་ཐམས་ཅད་བསྡས་པའ་ཏང་ང་འཛན་ཅས་བྱ་བ་ཐག་པ་ཆན་པའ་མད (འཕགས་པ་བསོད་ནམས་ཐམས་ཅད་བསྡུས་པའི་ཏིང་ངེ་འཛིན་ཅེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ)

Language
English
Translator
Zachary Beer
Extent
129 passages, 30,947 words
Text
complete digital text
Source
84000 · Translated by the Dharmachakra Translation Committee under the patronage and supervision of 84000:… · CC BY-NC-ND 4.0 (84000: Translating the Words of the Buddha). Shown whole and unaltered, with its notes, on a…

Contents

Text

84000's introduction

intro.1

The Absorption That Encapsulates All Merit tells the story of Vimalatejā, a strongman renowned for his physical prowess, who visits the Buddha in order to compare abilities and prove that he is the mightier of the two. He receives an unexpected, humbling riposte in the form of a teaching by the Buddha on the inconceivable magnitude of the powers of awakened beings, going well beyond mere physical strength. The discussions that then unfold—largely between the Buddha, Vimalatejā, and the bodhisattva Nārāyaṇa—touch on topics including the importance of creating merit, the centrality of learning and insight, and the question of whether renunciation entails monasticism. Above all, however, Vimalatejā is led to see that the entirety of the Great Vehicle path hinges on the practice that forms the name of the sūtra, which is nothing other than the mind of awakening (bodhicitta).

intro.2

Like a number of other Great Vehicle sūtras, The Absorption That Encapsulates All Merit consists of a rich and at times disjointed amalgam of stories, teachings, and conversations. Although the sūtra begins in a seemingly historical setting in the vicinity of Vaiśālī, in the course of the narration we travel throughout our world system in times past, present, and future, as well as other world systems presided over by their respective awakened beings. Beginning in the voice of a general narrator who returns to describe supernatural events from a bird’s-eye view—earthquakes, cascading flowers, flashes of light, and the like—the text for the most part unfolds as a discussion, and thus emerges from the mouths of a cast of characters with whom we are gradually acquainted. Some of these characters are familiar: the Buddha, of course, and bodhisattvas like Mañjuśrī and Nārāyaṇa, as well as the śrāvakas Maudgalyāyana and Ānanda, who make brief guest appearances in what is largely a Great Vehicle ensemble.

intro.3

The central plot surrounds the conversion and awakening of a newcomer, a “strongman” named Vimalatejā. The sūtra’s structure is framed loosely around an instruction by the Buddha that successfully converts Vimalatejā, and this instruction is the basis for the sūtra’s name.

intro.4

The text commences in a typical way, with the description of a setting in India—a mansion in Āmrapālī’s grove in the area of Vaiśālī, where the Buddha is residing with his entourage of countless human and nonhuman beings. The Buddha gives a teaching that is not spelled out in the text, but which apparently is impressive enough to prompt Nārāyaṇa to rise up and praise its orator. Nārāyaṇa, who will serve as the major interlocutor for the remainder of the text, then exhorts the Buddha to expound further; first he presents a series of supplications to the Buddha, and subsequently a series of questions.

intro.5

The supplications are noteworthy in that aside from purely soteriologically oriented prayers, they also include prayers for the preservation and sustained high reputation of the Buddhist community, indicating concerns from within the tradition about the place of Buddhists within society. The twenty-three questions that follow effectively span the entirety of what is involved in bodhisattva praxis. As a response to Nārāyaṇa’s extensive list of questions, the Buddha hints at a teaching that would constitute a complete answer to each and every one of Nārāyaṇa’s inquiries, and this teaching provides the sūtra’s name. Although the Buddha says nothing more about the teaching at this point, the exchange grounds the text thematically in the topic of merit, suggesting as it does that the entire bodhisattva spiritual path stands and falls with it.

intro.6

The setting of the narrative then changes from Āmrapālī’s grove to a nearby place in the town of Vaiśālī, where the sūtra’s chief protagonist, Vimalatejā, is dwelling. Through the omnipresent narrator, we zoom in on this strongman as he is indulging in a bout of self-aggrandizement concerning his stature as a strong and powerful human being. He almost comes to the conclusion that there could be no one mightier than him in the world, before he remembers having heard of a special person named Gautama. Gautama is of course said to possess the ten strengths of an awakened being, which, if true, would certainly eclipse the merely physical and worldly might that Vimalatejā possesses. So he resolves to visit the Buddha to clear away his doubts. This sets up another major theme of the text, a playful inquiry into what it really means to be “strong.”

intro.7

On this note, the story segues back to the Buddha’s encampment in Āmrapālī’s grove, where Vimalatejā arrives with his nose in the air. Noticing Vimalatejā’s presence and haughty attitude, the Buddha ventures into a lengthy, rather pertinent dialogue on the topic of power; although this discussion is carried out with Maudgalyāyana, it is directed entirely at Vimalatejā. The discussion consists of a set of progressively more astounding comparative descriptions that reveal the inimitable quality of the buddhas’ and bodhisattvas’ power which, as we—and Vimalatejā—come to see, is literally unrivalled in the world. Humbled and inspired to expand the scope of his own strength, which he had previously thought to be matchless, Vimalatejā then takes refuge in the Three Jewels and forms the resolve of a bodhisattva.

intro.8

This leads us back to where the previous scene left off, before it was interrupted by the arrival of the self-inflated visitor. Nārāyaṇa, the interlocutor, returns to the questions he had asked the Buddha, and reminds him that he had not yet explained exactly what was referred to by the term the absorption that encapsulates all merit. The Buddha graciously bestows a reply, at which point we discover that the term refers to nothing other than the mind of awakening (bodhicitta).

intro.9

The Buddha’s explanation then takes the form of four “introductions” to the topic at hand. These consist of another set of characteristically mind-boggling, evocative comparisons that build up to the conclusion that nothing—even within the powers of the gods Śakra and Brahma—could truly be more meritorious than engendering the mind of awakening. This effectively makes a link in very simple terms (it is fair to say that this sūtra is addressed to, and comprehended by, nonspecialists) between power, merit, and the bodhisattva endeavor. After a series of miracles, at which a huge portion of the audience forms the resolve set on awakening, an apparent first chapter comes to a close—apparent because, although all Kangyurs contain at this point the mention of a first chapter being concluded, some catalogues state that this may be an error of transcription with no thematic significance, corresponding as it does with a change of fascicles. No mention is made of subsequent chapters, as would usually be the case.¹

intro.10

Chapter 2, or the second fascicle, begins with a long dialogue between the Buddha and Vimalatejā, in which the Buddha sets out to elaborate further on the principle of merit and how it is accumulated. This discussion centers around three practices identified by the Buddha as being ideal for the accumulation of merit: generosity, discipline, and learning. These provide a systematic framework for the expression of numerous Buddhist ethical and soteriological principles, and thus this passage could be said to be the weightiest in terms of religious doctrine.

intro.11

Although the ideas within this passage are presented in fairly straightforward terms and largely in the form of mnemonic lists, they also extend beyond mere ethical behavior and delve into the Great Vehicle notion of insight (prajñā) into the empty nature of things. Bodhisattvas are exhorted, for instance, to become free of dualism, and such a nonconceptual mind-state will allow them to practice generosity with their own bodies. This is compared, in an evocative simile, to the way a tree allows its parts to be taken for various uses. This emphasis on insight will later be reinforced by the Buddha’s categorical statement that learning is the most crucial of the three endeavors.

intro.12

Prior to this, however, the section on the accumulation of learning in chapter 2 is noteworthy in that it provides another layer in both the plotline and thematic content of the sūtra. This occurs when the Buddha recounts a story from his past life as the great sage Uttara, who sacrificed his own body in order to receive spiritual instruction. The recitation of this selfless action is potent enough to summon Vimalakīrtirāja, a buddha from an entirely different world system, who proceeds to expound, coincidentally, on the teaching known as the absorption that encapsulates all merit. Thus is introduced another major theme of the text, namely the importance of undergoing hardship for the sake of the Dharma.

intro.13

The remainder of the Buddha Vimalakīrtirāja’s sermon is made up of another short set of mnemonic lists. After recounting these, the Buddha then articulates the moral of the story regarding the importance of fortitude in pursuing the Dharma, while also making an interesting comment about the presence of “Dharma treasures” hidden in various “mountains, mountain caverns, and trees,” which are awaiting revelation.

intro.14

The Buddha then concludes the general discussion on the three practices, identifying learning as the most crucial practice. The conversation between Vimalatejā and the Buddha, which is now firmly grounded in the topic of insight and its pursuit, then turns to the notion of “acceptance that phenomena are unborn” (anutpattika­dharma­kṣānti) and what leads to it. This could be said to be the buildup to the major turning point in the sūtra’s storyline: at the conclusion of the discussion, Vimalatejā has an epiphany that leads him to levitate high up in the air, which in turn induces the Buddha to display a cosmic smile that illuminates the universe. Afterward the Buddha, prompted by Ānanda, relates the key moments in Vimalatejā’s past lives that brought him to where he is now, and furthermore prophesies Vimalatejā’s future awakening.

intro.15

The arc of the story then segues again as Vimalatejā makes his debut as a teacher in response to a series of questions by Nārāyaṇa. In his answers, Vimalatejā demonstrates a remarkable, sudden penetration of profound Buddhist ideas, carrying the course of the discussion into the nature of nonduality and the imminence of awakened qualities within all beings. He is even led by Nārāyaṇa to comment on several challenging statements from other sūtras, such as the line, “Rely on the true meaning; do not rely on the words.” Vimalatejā answers these questions with ease and is commended by the Buddha. A conversation between Nārāyaṇa and Mañjuśrī now follows, in which the latter expounds on similar themes.

intro.16

The final section shifts into a loose, communal atmosphere of shared insights, as various characters, including several new ones, chime in whenever they are inspired to make comments. First a god named Free of Demons delivers an oration that is notable for its exhortation that bodhisattvas should engage in seemingly unethical practices as part of their spiritual endeavor—even “demonic” ones—if they can do so without being polluted by them. This sets the stage for a long string of abstract and often paradoxical statements regarding bodhisattva practice that come in turn from the mouths of the Buddha, Mañjuśrī, and others. Mañjuśrī later makes a comment on the irrelevance of monasticism to the bodhisattva endeavor, reiterating that true insight should be regarded as the decisive factor as to whether or not a bodhisattva is considered a “renunciant.” This would seem to suggest that the sūtra’s expected audience may indeed have consisted of—or at least included—laypeople. It also suggests that the sūtra emerged from a milieu in which lay spirituality was encouraged and considered respectable. Finally the text concludes with an explanation by the Buddha on the way in which merit creates what are known as the marks of one hundred merits, as well as his announcement that his life will soon end.

intro.17

In this way, The Absorption That Encapsulates All Merit presents a relatively simplified sampling of the rich philosophy and atmosphere of Great Vehicle Buddhism, while at the same time constituting a literary work that functions on several levels. On the narrative level, it is the story of a seemingly uneducated outsider named Vimalatejā, who has a spiritual awakening and then impresses the Buddhist establishment. On another level, it is a commentary on the nature of human power and merit, which we progressively come to see are rooted in insight. It also displays evidence from within the Buddhist tradition that its adherents were concerned about the preservation and positive reputation of their cultural institution. All of this unfolds in Āmrapālī’s grove near Vaiśālī where the Buddha timelessly dwells, and the Great Vehicle teachings emerge in constant revelation.

intro.18

The Absorption That Encapsulates All Merit is extant in Tibetan and in two Chinese translations. In Sanskrit no complete version is known to have survived, but a fragment in Gāndhārī Prakrit, written in the Kharoṣṭhī script, is among the scrolls found in the Bamiyan area of western Gandhāra (in present-day Afghanistan), most of which date approximately from the late second to mid third century CE.² The Tibetan version was translated from Sanskrit by Prajñāvarman, Śīlendrabodhi, Yeshé Dé, “and others,” in the late eighth or early ninth centuries. Although it is not one of the best known sūtras, it is quoted in at least two Indian treatises in the Tengyur, and citations of several different passages appear in a number of Tibetan commentaries.

1.1

Chapter 1

Homage to all buddhas and bodhisattvas!

Thus have I heard at one time. The Blessed One was dwelling in Vaiśālī in the mansion in Āmrapālī’s great grove, together with a great assembly of ten thousand monks. All these monks were foe-destroyers whose defilements were exhausted. They were without afflictions and controlled. Their minds were perfectly free, their insight perfectly liberated. They were noble beings, great elephants, successful and accomplished. They had laid down their burden and fulfilled their aims. They had eliminated the bondages of existence and, thanks to their correct knowledge, their minds were perfectly liberated. They had obtained supreme perfection in mastering all mental states.

There were also twenty thousand bodhisattvas, all of whom were nonreturners. These bodhisattvas had accomplished retention and were unhindered in their eloquence. They had attained the superknowledges and were adept in the practice of absorption. They had perfect mastery, moreover, in mindfulness, intelligence, realization, steadfastness, insight, and method. Foremost among these twenty thousand were the bodhisattva great being Caryamati, the bodhisattva great being Siṃhamati, the bodhisattva great being Uttaramati, the bodhisattva great being Viśeṣamati, the bodhisattva great being Vardamānamati,

1.2

the bodhisattva great being Anantamati, the bodhisattva great being Dharmamati, the bodhisattva great being Maitreya, the bodhisattva great being Mañjuśrī­kumāra­bhūta, and the bodhisattva great being Nārāyaṇa. Together with them were forty thousand gods, all of whom were thoroughly immersed in the Great Vehicle, as well as Śakra, Brahmā, and many world protectors. Surrounded and revered by this retinue of many hundreds of thousands, the Blessed One taught the Dharma. On this occasion, the Blessed One’s teaching was particularly pithy and overwhelmed the masses of non-Buddhists.

Afterward the bodhisattva great being Nārāyaṇa rose up from his seat, draped his shawl over one shoulder, and knelt on his right knee. With his palms together, he bowed toward the Blessed One and supplicated him as follows.

“Blessed One, this teaching of yours is exceedingly pithy. It is exquisite indeed, and overwhelms everyone, including misguided non-Buddhists, the countless wandering mendicants, and the naked ascetics. Accordingly, Blessed One, please take the bodhisattva great beings under your care, please give your aid to the bodhisattva great beings, and please keep the bodhisattva great beings in your protection. Please arouse the bodhisattva great beings’ roots of goodness. Please exalt the bodhisattva great beings, delight them, and instruct them thoroughly. Please look after the Buddha’s legacy, the continuity of the bodhisattva great beings’ spiritual tradition.

1.3

“Please do not forsake sentient beings. Please show the path by which, with the aid of the teachings, one may pass beyond suffering. Please ensure that even though the thus-gone ones pass beyond suffering, the bodhisattva great beings do not stray from unsurpassed and perfectly complete awakening—that they do not stray at all. Please ensure that they always meet the Buddha, that they hear the Dharma, and that the Saṅgha is honored. Please ensure that they have mindfulness so as to not become forgetful, that they have intelligence so as to realize the intended meaning of the teachings, and that they become realized so as to accomplish realization of the truth. Please ensure that they have a sense of conscience in order to purify their minds, and that they have the keen sense of modesty they need in order to give up all negative actions. Please ensure that they have the steadfastness necessary for perfect conduct and religious observance. Please ensure that they have the bravery with which to eradicate their afflictions, and that they have the fortitude to be free of anxiety in the midst of any assembly.

“Blessed One, how come the bodhisattva great beings do not diminish in merit, in spirituality, in insight, and in wisdom? How do they become sufficiently stable in their altruism to prevent their mind of awakening from decreasing? How do they keep a solid sense of kinship with beings all the way through until they finally pass beyond suffering? How do they practice what they preach? How do they live for the sake of practicing the Buddha’s teachings in all their completeness, and thus without deceiving beings? How can they engage in every type of giving, and thus attain the untaught generosity? How can they live by the purity of the three sets of vows, and thus attain the untaught discipline?

1.4

“How can they, with no malevolence in their minds, remain impartial toward all beings, and thus attain the untaught patience? How can they accomplish all their aims with an indefatigable attitude, and thus attain the untaught diligence? How can they become skilled in mindfulness and vigilance, and, without dwelling in any type of concentration, absorption, or equipoise, attain the untaught concentration? How can they be free of any viewpoint, and, as they attain illumination regarding all the Buddha’s teachings, achieve the untaught wisdom? How can they exert themselves unrelentingly in attracting beings using the four means of drawing them in, and thus become exceedingly magnetizing? How can they endeavor to engage mentally with the transience of the life of gods and humans, and thus become free of expectations? How can they be as steadfast as a doorsill as they set their minds on omniscience itself and stay free of the wish to be a śrāvaka or solitary buddha?

“How can they stay under the influence of the Dharma and not the influence of their desires? How can they strive for the dominion of the Dharma rather than the dominion of humans and gods? How do they expound on the teachings using the words prescribed by the Buddha? How can they sustain themselves on the Dharma and not on material things? How can they become free of desire to possess anything? How can they be without enmity toward any being and thus become free of anger? How can they free themselves from the darkness of delusion regarding all phenomena and thus become free of delusion? How can they free themselves of the subsidiary disturbing emotions and thus genuinely transcend all demons? How can they become skilled in all the various ways of dedicating merit and thus gain skill in methods?”

The Blessed One then answered the bodhisattva great being Nārāyaṇa, lord of the trichiliocosm, “Excellent, Nārāyaṇa, excellent. It is excellent of you to have thought to ask such a question of the Thus-Gone One for the sake of the bodhisattvas.

1.5

Accordingly, Nārāyaṇa, you should listen carefully and keep in mind what I am about to say. I will now explain how the bodhisattva great beings can attain all these particular qualities as well as others.”

The bodhisattva great being Nārāyaṇa said, “Wonderful, Blessed One!” He then listened attentively, as the Blessed One had advised him.

The Blessed One began, “Nārāyaṇa, there is something known as the bodhisattva great beings’ absorption that encapsulates all merit. Based on it, bodhisattva great beings’ merit will not be depleted, their dharmas will not diminish, their insight will not diminish, and their wisdom will not diminish. They will always meet the Buddha, hear the Dharma, and the Saṅgha will be honored. Based on it, they will be able to exert themselves in the four means of magnetizing, live by not forsaking any being, and become skilled in the various ways of dedicating merit, thus gaining skill in method. These and other special qualities will they attain.”

In this way, the Blessed One merely uttered the phrase absorption that encapsulates all merit, but did not describe it any further.

Living in Vaiśālī at that time was a mighty strongman named Vimalatejā. Now he began to think to himself, “I am someone who has the great strength that comes with being a mighty and powerful strongman. Among the beings in this world, there does not seem to be anyone who rivals me in power or vigor, so who could be superior to me, I wonder?”

He continued to ponder, “The monk Gautama is said to have a great deal of power. It is said that his power consists of the ten strengths, and that he has a body like that of Nārāyaṇa.” He then thought, “I should go find this monk Gautama.

1.6

That way I can really make a comparison of this ‘Blessed One’ and myself, and resolve my doubts.”

So the mighty strongman Vimalatejā left the great city of Vaiśālī and went to the mansion in Āmrapālī’s great grove. There was the Thus-Gone One, the foe-destroyer, the completely perfect Buddha, surrounded and revered by his hundred-thousandfold retinue. Vimalatejā saw the great power with which the Buddha taught the Dharma. In his magnificent beauty the Buddha seemed like the lofty king of mountains in the midst of the ocean, and Vimalatejā could not stop looking at him. As soon as he laid eyes on the Blessed One, he felt pleased, delighted, and overjoyed. In this state, he touched the Blessed One’s feet, circled him, and then sat off to one side. He bowed—though to the Blessed One only—and with his palms together at his head, sat there with his attention on the Blessed One.

The Blessed One realized that the mighty strongman Vimalatejā’s state of mind was sincere. In order to tame Vimalatejā’s pride, self-importance, and arrogance, he asked the elder, great Maudgalyāyana, “Go and fetch me the arrow I shot for the sake of the Śākya maiden Gopā when I was a bodhisattva.”

The venerable Maudgalyāyana then replied to the Blessed One, “Where is that arrow? I do not see it.”

At that moment the Blessed One emitted a light known as Illumination from his right hand. This light illuminated the entire great trichiliocosm, and then it lit up the place where the arrow was, at the outer periphery of this buddhafield.

1.7

The Blessed One said to the venerable great Maudgalyāyana, “Do you see that arrow at the outer periphery of the world system?”

He replied, “Blessed One, yes, I do see it.”

“So, Maudgalyāyana, go and fetch it.”

“Certainly, Blessed One,” he replied.

Following the Blessed One’s orders, the venerable great Maudgalyāyana vanished in front of the entire assembly. And immediately, in one instant, one moment—like the span of time it takes a strong person to stretch out and retract his arm—he had retrieved the arrow from the outer periphery of the world system. He gave it to the Blessed One, and asked, “Blessed One, was the strength with which the Bodhisattva shot this arrow hereditary or miraculous?”

The Blessed One said, “Maudgalyāyana, the strength with which I shot it was hereditary; it was not shot with any miraculous strength. If it had been shot with miraculous power, Maudgalyāyana, it could have traveled infinitely to any of the countless universes.”

Maudgalyāyana said, “Blessed One, please describe the hereditary strength you had as a bodhisattva great being, which emerged out of the ripening of your merit.”

The Blessed One explained, “Maudgalyāyana, the strength of ten men is the same as the strength of one ox. The strength of ten oxen is the same as the strength of one blue ox. The strength of ten blue oxen is the same as the strength of one ordinary elephant. The strength of ten ordinary elephants is the same as the strength of one fearsome elephant. The strength of ten fearsome elephants is the same as the strength of one elephant akin to a female elephant. The strength of ten elephants akin to female elephants is the same as the strength of one wild elephant.

1.8

The strength of ten wild elephants is the same as the strength of one elephant from the Vindhya Mountains. The strength of ten elephants from the Vindhya Mountains is the same as the strength of one blade-claw elephant. The strength of ten blade-claw elephants is the same as the strength of one Īṣādhāra elephant.

“The strength of ten Īṣādhāra elephants is the same as the strength of one collyrium-colored elephant. The strength of ten collyrium-colored elephants is the same as the strength of one battle elephant. The strength of ten battle elephants is the same as the strength of one blue elephant. The strength of ten blue elephants is the same as the strength of one yellow elephant. The strength of ten yellow elephants is the same as the strength of one red elephant. The strength of ten red elephants is the same as the strength of one gray elephant. The strength of ten gray elephants is the same as the strength of one white water-lily elephant. The strength of ten white water-lily elephants is the same as the strength of one white-lotus elephant. The strength of ten white-lotus elephants is the same as the strength of one red-lotus elephant. The strength of ten red-lotus elephants is the same as the strength of one elephant in rut. The strength of ten elephants in rut is the same as the strength of one great elephant in rut.

“The strength of ten great elephants in rut is the same as the strength of one clever maned lion. The strength of ten clever maned lions is the same as the strength of one strongman. The strength of ten strongmen is the same as the strength of one mighty strongman. The strength of ten mighty strongmen is the same as the strength of one man of supreme might. The strength of ten men of supreme might is the same as the strength of one man of incredibly supreme might. The strength of ten men of incredibly supreme might is the same as the strength of one dominant man.

1.9

The strength of ten dominant men is the same as the strength of one incredibly dominant man. The strength of ten incredibly dominant men is the same as the strength of one celestial god. The strength of ten celestial gods is the same as the strength of one god who dwells in the immeasurable palace. The strength of ten gods dwelling in the immeasurable palace is the same as the strength of one Īṣādhāra god. The strength of ten Īṣādhāra gods is the same as the strength of one Garland Bearer god.

“The strength of ten Garland Bearer gods is the same as the strength of one Ever Ecstatic god. The strength of ten Ever Ecstatic gods is the same as the strength of one god from the classes of the Four Great Kings. The strength of all gods from the classes of the Four Great Kings is the same as the strength of one Kubera. The strength of ten Kuberas is the same as the strength of one god from the Heaven of the Thirty-three. The strength of ten gods from the Heaven of the Thirty-three is the same as the strength of one Śakra, lord of the gods. The strength of ten Śakras, lord of the gods, is the same as the strength of one god from the Heaven Free of Strife.

“The strength of all the gods from the Heaven Free of Strife is the same as the strength of one god from the Heaven Entirely Free of Strife. The strength of ten gods from the Heaven Entirely Free of Strife is the same as the strength of one god from the Joyous Heaven. The strength of all the gods in the Joyous Heaven is the same as the strength of one of the kings of the gods in the Wholly Joyous Heaven. The strength of ten of the kings of gods in the Wholly Joyous Heaven is the same as the strength of one god from Delighting in Emanations. The strength of all the gods in Delighting in Emanations is the same as the strength of one of the kings of the gods in Supreme Emanations. The strength of ten of the kings of the gods in Supreme Emanations is the same as the strength of one god in Mastery Over Others’ Emanations. The strength of all the gods in Mastery Over Others’ Emanations is the same as the strength of one Vaśavartin.

“The strength of ten Vaśavartins is the same as the strength of one god of the demonic legions.

1.10

The strength of all the gods of the demonic legions is the same as the strength of one Wicked Demon. The strength of ten Wicked Demons is the same as the strength of one half-Nārāyaṇa. The strength of ten half-Nārāyaṇas is the same as the strength of one Nārāyaṇa. The strength of ten Nārāyaṇas is the same as the strength of one great Nārāyaṇa. The strength of ten great Nārāyaṇas is the same as the strength of one bodhisattva who has been definitively emerged for one hundred eons. The strength of ten bodhisattvas who have been definitively emerged for one hundred eons is the same as the strength of one bodhisattva who has been definitively emerged for one thousand eons. The strength of ten bodhisattvas who have been definitively emerged for one thousand eons is the same as the strength of one bodhisattva who has been definitively emerged for ten thousand eons. The strength of ten bodhisattvas who have been definitively emerged for ten thousand eons is the same as the strength of one bodhisattva who has been definitively emerged for one hundred thousand eons. The strength of ten bodhisattvas who have been definitively emerged for one hundred thousand eons is the same as the strength of one bodhisattva who has been definitively emerged for one million eons.

“The strength of ten bodhisattvas who have been definitively emerged for one million eons is the same as the strength of one bodhisattva who has been definitively emerged for ten million eons. The strength of ten bodhisattvas who have been definitively emerged for ten million eons is the same as the strength of one bodhisattva who has been definitively emerged for one hundred million eons. The strength of ten bodhisattvas who have been definitively emerged for one hundred million eons is the same as the strength of one bodhisattva who has been definitively emerged for one billion eons. The strength of ten bodhisattvas who have been definitively emerged for one billion eons is the same as the strength of one bodhisattva who has been definitively emerged for ten billion eons.

1.11

The strength of ten bodhisattvas who have been definitively emerged for ten billion eons is the same as the strength of one bodhisattva who has been definitively emerged for one hundred billion eons. The strength of ten bodhisattvas who have been definitively emerged for one hundred billion eons is the same as the strength of one bodhisattva who has been definitively emerged for one trillion eons. The strength of ten bodhisattvas who have been definitively emerged for one trillion eons is the same as the strength of one bodhisattva who has been definitively emerged for ten trillion eons.

“The strength of ten bodhisattvas who have been definitively emerged for ten trillion eons is the same as the strength of one bodhisattva who has been definitively emerged for one hundred trillion eons. The strength of ten bodhisattvas who have been definitively emerged for one hundred trillion eons is the same as the strength of one bodhisattva who has achieved acceptance that phenomena are unborn. The strength of ten bodhisattvas who have achieved acceptance that phenomena are unborn is the same as the strength of one bodhisattva who dwells on the levels and has taken his or her last existence.

“Maudgalyāyana, with that sort of strength, as soon as such a bodhisattva great being takes birth, he or she will take seven steps. Maudgalyāyana, if the blessed buddhas who dwell in other universes did not consecrate the worlds where those bodhisattvas live with an adamantine nature, the uppermost 68,000 leagues of the earth’s surface in those world systems would be demolished when the bodhisattva took those seven steps after being born. Moreover, a surge from the body of water below, the size of a chariot axle, would bore through the earth and spring up above. Through the buddhas’ power, nonetheless, the earth is not destroyed, and no being is harmed. Such is the power, speed, strength, and ability of a bodhisattva great being in his or her last existence, immediately after birth.

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“Maudgalyāyana, the strength of a bodhisattva great being in his or her last existence, immediately after birth, multiplied by ten, is the strength of a bodhisattva great being who has reached the prime of youth. A bodhisattva great being who possesses such strength then travels to the seat of awakening in order to awaken to complete buddhahood. As much power as that bodhisattva great being has before going to the seat of awakening, it is one hundred thousand times greater once he or she goes there, and through such power enters the seat of awakening.

“However, even greater than that is the limitless, immeasurable, indescribable, and inconceivable power with which he or she then truly and fully awakens to unsurpassed and perfectly complete buddhahood. Maudgalyāyana, say every being in every universe had the wish to awaken to complete buddhahood and that they all had the power of bodhisattvas. Such combined power would not measure up to a hundred thousandth of a single instance of the power that the thus-gone ones have to understand what is true or false. Indeed no analogy could be given for that power. It is by attaining such power that one becomes a thus-gone one, a foe-destroyer, a completely perfect buddha in possession of the ten powers.

“Maudgalyāyana, a bodhisattva’s power is comprised of the ripening of his or her roots of virtue from the past, no less and no more. It is neither miraculous nor magical. What sort of miraculous power does a bodhisattva great being possess? It is such that the bodhisattva is able to fit as many countless, infinite worlds as there are grains of sand in the Ganges into a single pore of skin on his big toe, without squashing even a single being. The bodhisattva great beings’ magical and miraculous powers, in this way, are truly boundless, inconceivable, unparalleled, and innumerable. The thus-gone ones are incomparable.

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“Maudgalyāyana, if the powers of the thus-gone ones were displayed, even you would not believe them, let alone other people. Maudgalyāyana, when a bodhisattva ventures to the seat of awakening, the four elements of earth, water, fire, and wind become one and are consecrated as the element of space. Therefore the earth is not damaged, nor are any beings harmed.”

The mighty strongman Vimalatejā was astounded upon hearing what the Thus-Gone One had said about the bodhisattvas’ hereditary power; he was amazed and so delighted that he got goosebumps. Rising from his seat, he draped his shawl over one shoulder and knelt on his right knee. With his palms together, he bowed toward the Blessed One.

He said to the Blessed One, “Blessed One, upon hearing from the Blessed One about the power of the bodhisattvas, my pride and arrogance were humbled; indeed they have vanished entirely. Blessed One, I take refuge in the Buddha, the Dharma, and the Saṅgha of monks. I set my mind as well on unsurpassed and perfectly complete awakening for the aid and welfare of all sentient beings. May I also attain precisely the same ten powers as the thus-gone ones, the foe-destroyers, the completely perfect buddhas.”

Upon hearing the mighty Vimalatejā utter these words, ten thousand gods set their resolve on unsurpassed and perfectly complete awakening, saying, “Blessed One, on this occasion, may we, too, come to possess precisely the same powers as the thus-gone ones, the foe-destroyers, the completely perfect buddhas.”

The bodhisattva Nārāyaṇa now asked the Blessed One, “Blessed One, what is this absorption that encapsulates all merit, of which you uttered the name but said nothing more?

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Blessed One, please explain this absorption that encapsulates all merit so that bodhisattvas can indeed attain the absorption that encapsulates all merit.”

The Blessed One then answered the bodhisattva Nārāyaṇa, lord of the trichiliocosm, “Nārāyaṇa, there is no bodhisattva great being who forms the resolve toward unsurpassed and perfectly complete awakening without also taking possession of this absorption that encapsulates all merit. How is this? Because the arousal of the mind of awakening gathers together and includes all that is meritorious. Nārāyaṇa, consider how every spring, pool, pond, river, stream, lake, and waterhole is gathered together and included in the ocean. In the same way, Nārāyaṇa, everything that could possibly be meritorious—whether it comes about through generosity, through discipline, or through meditation, whether it is defiled or undefiled, mundane or transcendent, the meritorious actions of gods or humans—all of these are gathered together and included within the mind of awakening. Therefore, Nārāyaṇa, the son or daughter of noble family who wishes to gain possession of everything meritorious should arouse the mind of unsurpassed and perfectly complete awakening.

“Nārāyaṇa, consider the trichiliocosm. It gathers together and includes all the great jewel mountains, Meru and Mahāmeru, Mucilinda and Mahāmucilinda, Cakravāla and Mahācakravāla,

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as well as black mountains, grasses, shrubs, herbs, forests, villages, cities, towns, countries, kingdoms, royal palaces, the continent of Jambudvīpa, the eastern continent of Videha, the western continent of Godānīya, the northern continent of Uttarakuru, four-continent world systems, thousandfold world systems, millionfold world systems, great billionfold world systems, the desire realm, the form realm, the formless realm, the moon, the sun, the planets, and the stars, all of this, up to and including the billionfold four-continent world systems.

“In the same way, Nārāyaṇa, the initial moment a bodhisattva great being arouses the mind of awakening gathers together and includes every possible merit—the merit of ordinary beings, the merit from training, the merit not from training, the merit of solitary buddhas, and the merit of bodhisattvas. From these descriptions, Nārāyaṇa, you should understand how those beings who form the resolve toward unsurpassed and completely perfect awakening come to possess all merit.

“Nārāyaṇa, aside from those who have genuinely entered the Great Vehicle, the wheel-bearing monarch is said to have the most superior merit and insight among the beings in the world system of four continents. Imagine, Nārāyaṇa, that every being in the four-continent world system were now to acquire as much merit as a wheel-bearing monarch. If each and every being acquired precisely the same amount of merit as the wheel-bearing monarch,

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Nārāyaṇa, what do you think? Which quantity of merit is greater?”

Bodhisattva Nārāyaṇa then replied, “Blessed One, if a single wheel-bearing monarch’s quantity of merit is indeed so immense, what can I possibly say about that of all those innumerable beings?”

The Blessed One continued, “Nārāyaṇa, imagine you brought together as many beings as there are in a great trichiliocosm, and that each and every one acquired a wheel-bearing monarch’s quantity of merit. Or, let alone as many beings as there are in a great trichiliocosm acquiring a wheel-bearing monarch’s quantity of merit, Nārāyaṇa, what if all the beings in as many great trichiliocosms as there are grains of sand in the Ganges acquired a wheel-bearing monarch’s quantity of merit? What do you think, Nārāyaṇa? Would those beings have an even greater quantity of merit?”

The bodhisattva Nārāyaṇa responded, “Blessed One, if the merit of even one being with a quantity of merit on par with a wheel-bearing monarch is immeasurable and fathomless, what can I possibly say about innumerable beings who all have a wheel-bearing monarch’s quantity of merit?”

The Blessed One then said, “Nārāyaṇa, please pay heed and understand this well. The quantity of merit that a bodhisattva who arouses the mind of awakening for the first time comes to possess is far greater still, immeasurably greater. A wheel-bearing monarch’s quantity of merit is not even a hundredth the amount of that, in fact not even a thousandth, a hundred thousandth, a billionth, a ten billionth, or even a trillionth. Such a bodhisattva’s quantity of merit defies any description in terms of number, fraction, quantity, analogy, or causality. Nārāyaṇa, this was the first introduction to the absorption that encapsulates all merit.

“Furthermore, Nārāyaṇa, say that Brahmā,

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lord of the thousandfold universe, extended love throughout the thousandfold universe. What do you think, Nārāyaṇa? Say, on the other hand, some people made a gift of the seven precious substances filling the entire thousandfold universe. Which quantity of merit is greater—the amount of merit from such a gift, or that of Brahmā from engendering such love?”

Bodhisattva Nārāyaṇa answered, “Blessed One, Brahmā’s quantity of merit is much greater. Forget about the merit from the gift.”

“Nārāyaṇa, set aside the quantity of merit of Brahmā, lord of the thousandfold universe. Consider this, Nārāyaṇa. Imagine that Brahmā as lord of a millionfold universe extended love throughout that millionfold universe. On the other hand, Nārāyaṇa, say some people made a gift of the seven precious substances filling an entire millionfold universe. Which quantity of merit would be greater—the amount of merit from such a gift, or that of Brahmā?”

Bodhisattva Nārāyaṇa replied, “Blessed One, the quantity of merit associated with the love of Brahmā, lord of the millionfold universe, would be much greater. Forget about the merit from the gift.”

“Nārāyaṇa, set aside the quantity of merit of Brahmā, lord of the millionfold universe. Consider this, Nārāyaṇa. Imagine that Brahmā as lord of a great billionfold universe extended love throughout that billionfold universe. On the other hand, Nārāyaṇa, say some people made a gift of the seven precious substances filling that entire great billionfold universe. Nārāyaṇa, which quantity of merit would be greater—that of the gift, or Great Brahmā’s love?”

The bodhisattva Nārāyaṇa replied, “Blessed One, the quantity of merit made through the gift does not match even one hundredth of the amount of merit made by Great Brahmā in engendering such love. Indeed it bears no comparison.”

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The Blessed One said, “Nārāyaṇa, set aside the quantity of merit made by Great Brahmā, lord of the great billionfold universe, in engendering love. Say you brought all the beings in the great trichiliocosm together, and all of them had the quantity of merit made by engendering the meditation of Great Brahmā’s love. The amount of merit of all those beings would still be far less than the quantity of merit made by a bodhisattva who first aroused the mind of awakening, and then, embracing an attitude of altruism, strove to liberate all beings, while practicing great love and great compassion without hypocrisy or pretense. In that case, Brahmā’s quantity of merit would not match even one hundredth of that of the bodhisattva; it does not even bear comparison. Nārāyaṇa, in this way, the quantity of merit of bodhisattva great beings who first give rise to the mind of awakening is unfathomable.

“From these descriptions, too, Nārāyaṇa, you should understand how a son or daughter of noble family who has set—or will set—their resolve on unsurpassed and perfectly complete awakening gathers together all merit. This, Nārāyaṇa, was the second introduction to the absorption that encapsulates all merit.

“Nārāyaṇa, tell me, how many world systems are there in the eastern direction? In the southern direction? The western? The northern? Below? Above? How many world systems are to be found in all ten directions?”

The bodhisattva Nārāyaṇa replied, “Blessed One, the amount is unfathomable. Blissful One, it is unfathomable. The number of world systems in the ten directions could not be expressed or conveyed.”

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The Blessed One said, “Nārāyaṇa, even if we had one hundred thousand eons to try, using analogies, to demonstrate how many world systems there are in all ten directions, it would not be easy. Nonetheless, Nārāyaṇa, I will use an analogy in order to communicate this point, and in order that the absorption that encapsulates all merit may be brought to perfection, and in order that beings who desire merit may be granted a basis for obtaining that, and in order that the great diligence of beings on the vehicle of bodhisattvas may be brought to perfection.

“Nārāyaṇa, say that some people filled this great trichiliocosm—from the mass of water up to the summit of existence—with mustard seeds. Next, Nārāyaṇa, imagine that you then passed through as many world systems toward the east as there are mustard seeds. Each time you did that, you would remove one mustard seed. Even if in this way you finished all the mustard seeds, you still would not reach the limit of the world systems in the eastern direction. We could say the same about the southern direction, the western direction, the northern direction, the direction below, above, or indeed any of the ten directions.

“Nārāyaṇa, say that the same number of world systems as there are grains of sand in the Ganges were all filled with mustard seeds, and that some people took those individual seeds and split each single one into as many pieces as there were seeds. What do you think, Nārāyaṇa, could you count those seed fragments until you arrived at the total number?”

Bodhisattva Nārāyaṇa replied, “Blessed One, even if the beings on all four continents became like Śāriputra and had an eon in which to count them, they would not be able to arrive at the total number of pieces of one single seed, no need to mention the pieces of all the seeds.”

“Nārāyaṇa, imagine now that some people were to remove one piece of a mustard seed each time one of these people would pass through as many world systems in the eastern direction as there are pieces of a mustard seed.

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Nārāyaṇa, even if in this way they finished all the seed pieces, they still would not reach the total number of world systems in the eastern direction. We could say the same about the southern direction, the western direction, the northern direction, below, above, or indeed any of the ten directions.

“Nārāyaṇa, imagine similarly that some people filled the entirety of space that pervades all the world systems in the ten directions with the seven precious items, and made a gift of them. What do you think, Nārāyaṇa—based on that, would those people create a lot of merit?”

Bodhisattva Nārāyaṇa answered, “Blessed One, it would be unfathomable. Blissful One, it would be unfathomable.”

The Blessed One declared, “Nārāyaṇa, the gathered amount of merit produced through such a gift, as much as it may be, is still not even one hundredth of, and bears no comparison to, the amount of merit amassed by a bodhisattva great being who has first given rise to the mind of awakening and then, with a perfectly altruistic attitude free of hypocrisy or pretense, practices great love and compassion in pursuit of the liberation of all beings. Nārāyaṇa, just like the space element pervades everything that has material form, in the same way, Nārāyaṇa, the bodhisattva’s love pervades the world systems in all ten directions, as well as all buddha realms, as many as there are. The bodhisattva’s love extends out as well to all the beings present in those world systems.

“Now, say you took all the beings in those realms together, and each possessed a wheel-bearing monarch’s quantity of merit, or otherwise the amount of merit possessed by Śakra or Brahmā.

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Still far greater than this is the quantity of merit gathered when the seven steps are taken by a bodhisattva who is immersed in altruism, without hypocrisy or pretense, striving to liberate beings, engrossed in great compassion, and established in great love. Even if all beings possessed the amount of merit of a wheel-bearing monarch, or Śakra or Brahmā, it would not be on a par with this. Nārāyaṇa, this was the third introduction to the absorption that encapsulates all merit.

“Moreover, Nārāyaṇa, even if all beings included in the great billionfold universe had the same amount of merit as a wheel-bearing monarch, their collected merit would still not match one hundredth of the quantity of merit possessed by Śakra; it would not even bear comparison. Nārāyaṇa, even if all beings included in the great billionfold universe had the same amount of merit as Śakra, their collected merit would still not match one hundredth of the amount of merit possessed by Great Brahmā; it would not even bear comparison. Nārāyaṇa, even if all beings contained in the great billionfold universe had the same amount of merit as Great Brahmā, their collected merit would still not match one hundredth of the amount of merit possessed by Layman Kṛṣṇa; it would not even bear comparison. Nārāyaṇa, even if all beings contained in the great billionfold universe had the same amount of merit as Layman Kṛṣṇa, their collected insight, wisdom, and merit would still not match one hundredth of the amount possessed by Śāriputra; it would not even bear comparison.

“Nārāyaṇa, even if all beings contained in the great billionfold universe

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