Upholding the Roots of Virtue
Praising the Engendering of the Mind of Awakening

At that time there was in the east‍—beyond countless and limitless universes‍—a world known as Sound of Renown. Within that universe resided a thus-gone one, a worthy one, a perfect buddha known as Majestic Mountain. Abiding and remaining present there, he taught the Dharma. The blessed one, the thus-gone one, the worthy one, the perfect buddha Majestic Mountain had just prophesied that following himself the bodhisattva Luminous Sphere of Great Splendor, who was present in the gathering there, would awaken to unsurpassable and perfect buddhahood.

The bodhisattva Luminous Sphere of Great Splendor had witnessed the great light, heard the special sound, and sensed the ground quaking. Now he approached the blessed thus-gone Majestic Mountain and asked, “Blessed One, who is behind this light, this special sound, and the ground shaking?”

The blessed one, the thus-gone one, the worthy one, the perfect buddha Majestic Mountain then said to the bodhisattva Luminous Sphere of Great Splendor, “Noble son, to the west of this buddha realm, far beyond countless and limitless universes, there is a world known as Enduring. There resides the thus-gone one, the worthy one, the perfect buddha Śākyamuni. Abiding and remaining present there, he is delivering Dharma teachings on the Bodhisattva Collection to a retinue that contains incomparable bodhisattva beings. [F.47.b] Noble son, in the ten directions, throughout universes as numerous as the grains of sand in the river Ganges, there is nobody who wears an armor as strong as the one that is borne by those holy beings. Noble son, even coming to hear of these beings is extremely difficult, let alone beholding and venerating them.”

“Blessed One,” said the bodhisattva Luminous Sphere of Great Splendor, “I wish to go to that world known as Enduring, so that I may see, venerate, and serve the blessed thus-gone Śākyamuni, and so that I may see those bodhisattva great beings who bear such inconceivable armor.”

“Noble son, if you know that the time has come, then go,” replied the blessed Majestic Mountain. “Offer that blessed one these seven lotus flowers, and tell him that the blessed thus-gone Majestic Mountain inquires whether he has encountered but little hardship and discomfort, and whether he remains healthy, strong, and at ease.”

The bodhisattva great being Luminous Sphere of Great Splendor then looked at the thus-gone Majestic Mountain. He bowed his head to the Thus-Gone One’s feet and then left. As fast as an athlete can stretch out or bend an arm, the bodhisattva Luminous Sphere of Great Splendor now disappeared from that universe and instantaneously appeared here in the world of Enduring. Arriving at the Kalandaka­nivāpa in the Veṇuvana by Rājagṛha he went before the Blessed One. He bowed his head to the Blessed One’s feet and sat to one side. [F.48.a] Then he addressed the Blessed One: “Blessed One, the blessed thus-gone Majestic Mountain inquires whether you have encountered but little hardship or discomfort, and whether you remain healthy, strong, and at ease. He also sends you these lotus flowers.”

The Blessed One accepted the flowers and asked, “Luminous Sphere of Great Splendor, is that blessed one free from ailments? Is he strong and does he remain unchanged and happy?”

“Yes, Blessed One,” replied Luminous Sphere of Great Splendor, “he is free from ailments and strong. He remains unchanged and happy within his buddha realm.”

The Blessed One now gave the lotus flowers to the bodhisattva Ajita and said, “Ajita, so that you may perfect the branches of awakening, take these lotuses and use them to engender roots of virtue.”

The bodhisattva Ajita, receiving thus the seven great lotus flowers, in turn passed them on to Bhadrapāla and other such incomparable bodhisattvas, including Ratnākara, Susārthavāha, Naḍadatta, Indradatta, Varuṇa, Balabhadra, Uttaramati, Viśeṣamati, Vardhamānamati, Amoghadarśin, Susaṃ­prasthita, Suvi­krānta­vikrāmin, Nityo­dyukta, Anikṣiptadhura, Sūryagarbha, Jagatīṃdhara, Dharaṇidhara, Able Intelligence, Anantamati, Trailo­kyavi­krāmin, Anantavikrāmin, Unfathomable Subduer, [F.48.b] Leader Revealing All Objects of Perception, Dṛḍhamati, Apra­meya­vikrāmin, Meaningful Diligence, Lion of Powerful Diligence, Moving with the Power of Meaningful Steps, Joyous Acumen, Tīkṣṇa­prati­bhāna, Gambhīra­pratibhāna, Boundless Acumen, Aprameya­prati­bhāna, Mañjuśrī­kumāra­bhūta, Padmagarbha, Elephant of Infinity, Knowing neither Increase nor Decrease, Dharmodgata, Ratnapāṇi, Meaningful Glory, Immovable Subjugator, Aśoka, Vigataśoka, Engagement without Difference, Untiring Diligence, Becoming a Womb, Strīvivarta, Becoming a Man, Becoming a Sentient Being, Jālinīprabha, Infinite Essence, Lotus in the Buddha’s Hand, Padmapāṇi, Gandhahastī, Armor of Lion-like Understanding, Meaningful Armor, Irreproachable Armor, Armor of Entering All Realms, Armor of Profound Conduct, Bearer of the Armor Beyond Change and Free from Weariness, Spreader of Flowers, Jewel Flower, Clarifier of the Meaningful Name, Propagator of the Meaningful Name, Bearer of the Armor of All Objects of Perception, Bearer of the Armor of Constant Joy, Bearer of the Armor of Constant Longing, Bearer of the Armor of Impartiality, Bearer of the Armor of Glorious Equality, Bearer of the Fierce, Force of Joy, Force of Benevolence, Śrīharṣa, Nandika, Actualizing the Branches of Awakening, Bearer of the Armor of Never Parting from the Buddhas, Bearer of the Armor of Turning the Dharma Wheel, Bearer of the Armor of the Unimpeded Wheel, [F.49.a] Bearer of the Armor of Total Relinquishment, Bearer of the Armor of Non-Appropriation, Bearer of the Armor of Being Unperturbed, Bearer of the Armor of Keeping the Lineage of the Buddhas Unbroken, Candrāvaloka, Glorious Light of Qualities, Sārthavāha, Mahāsārthavāha, Supreme Accumulations, Supreme Array, Ratnavyūha, Sarvasiddhārtha, Meaningful Splendor, Glorious Guidance, Guiding Victory Banner, Certain Guidance, Śānta, Perfector, Buddhabhadra, Supriya, Joyous Victor, Jitendriya, Jayasena, Crushing Subduer, Śatrumardana, Without Malice Toward Enemies, Universally Renowned, King of Fame, Increasing Wealth, Mitra, Divine Friend, Growing Friend, Bearer of the Single Parasol, Ratnacchatra, Sunakṣatra, Dharma, Dharmadeva, Vimala, Stainless Hero, Moving with Heroic Strength, Moving with Infinite Strength, Moving with Meaningful Strength, Subduer with Infinite Steps, Treading with Tremendous Power, and Action Beyond Differences. Thus, in all, seventy-seven thousand bodhisattvas received the seven lotus flowers.

The Blessed One said, “Elders, the Blessed One gives you these seven lotuses so that you may bring the factors of awakening to maturation. Noble sons, take these great flowers, transform them, and offer them to the Blessed One. As you transform the flowers, display your individual skillful means.”

Thus, when the seventy-seven thousand bodhisattvas had taken the seven lotus flowers, they offered them to the Blessed One, so that they could each display their skillful means. [F.49.b] With great love the Blessed One accepted the seven great lotuses, and then said to the bodhisattva great being Ajita, “Ajita, the Thus-Gone One has practiced diligently21 so that you may give rise to roots of virtue. He has practiced with supreme diligence. Ajita, a thus-gone one, a blessed one, a perfect buddha is extremely difficult to find, supremely difficult to find. Ajita, bodhisattvas are also extremely difficult to find. And why? Because, Ajita, buddha qualities manifest from bodhisattva activity. Ajita, would I now possess the ten powers of a thus-gone one if I had not earlier aroused the mind of awakening?”

“No, Blessed One, you would not,” replied Ajita.

“Ajita,” asked the Blessed One, “what do you think? Would the four types of fearlessness be present now, if I had not earlier set my mind on unexcelled and perfect awakening?”

“Blessed One, they would not,” replied Ajita.

“Ajita,” asked the Blessed One, “what do you think? Would the great love of the Thus-Gone One be present in the world now, if I had not earlier set my mind on unexcelled and perfect awakening?”

“No, Blessed One, it would not be present,” replied Ajita.

“Ajita,” asked the Blessed One, “what do you think? Would the great compassion of the Thus-Gone One be present in the world now, if I had not earlier set my mind on unexcelled and perfect awakening? Or would there be any great joy, or great equanimity?” [F.50.a]

“No, Blessed One, there would be none of these,” replied Ajita.

“Ajita,” asked the Blessed One, “what do you think? Would there be any of the eighteen unique qualities of the Buddha in the world now, if I had not earlier, when I was engaged in bodhisattva activity, set my mind on unexcelled and perfect awakening?”

“No, Blessed One, there would not,” replied Ajita.

“Ajita,” asked the Blessed One, “what do you think? Would any of the Thus-Gone One’s meaningful strides be manifest in the world now, if I had not earlier, when I was engaged in bodhisattva activity, set my mind on unexcelled and perfect awakening?”

“No, Blessed One, they would not,” replied Ajita.

“Ajita,” asked the Blessed One, “what do you think? Could the lion’s gait of the Thus-Gone One be witnessed in the world now, if I had not earlier set my mind on unexcelled and perfect awakening?”

“No, Blessed One, it could not,” replied Ajita.

“Ajita,” asked the Blessed One, “what do you think? Would the Thus-Gone One’s elephant gaze be manifest in the world now, if I had not earlier set my mind on unexcelled and perfect awakening?”

“No, Blessed One, it would not,” replied Ajita.

“Ajita,” asked the Blessed One, “what do you think? Would the lion-like posture of the Thus-Gone One be seen in the world now, if I had not earlier set my mind on unexcelled and perfect awakening?”

“No, Blessed One, it would not be,” replied Ajita.

“Ajita,” asked the Blessed One, “what do you think? Would the Thus-Gone One’s indiscernible crown protuberance appear in the world now, if I had not earlier set my mind on unexcelled and perfect awakening?” [F.50.b]

“No, Blessed One, it would not,” replied Ajita.

“Ajita,” asked the Blessed One, “what do you think? Would any of the thirty-two marks of a great being be perceptible in the world now, if I had not earlier set my mind on unexcelled and perfect awakening?”

“No, Blessed One, there would be none,” replied Ajita.

“Ajita,” asked the Blessed One, “what do you think? Would I turn the wheel of Dharma in the world now, if had not earlier set my mind on unexcelled and perfect awakening?”

“No, Blessed One, you would not,” replied Ajita.

“Ajita,” asked the Blessed One, “what do you think? Would the conch of Dharma be present in the world now, if I had not earlier set my mind on unexcelled and perfect awakening?”

“Blessed One, it would not,” replied Ajita.

“Ajita,” asked the Blessed One, “what do you think? Would there be perfect hearers in the world now, if I had not earlier set my mind on unexcelled and perfect awakening?”

“No, Blessed One, there would not,” replied Ajita.

“Thus, Ajita,” the Blessed One continued, “each and every element of awakening depends on the initial engendering of that mind. Ajita, the reason there are so few thus-gone ones is that bodhisattvas are so rare. Ajita, consider this analogy. If there were no butter there would no longer be any clarified butter. Likewise, Ajita, if the mind is not set on awakening one will never become a thus-gone one. Ajita, consider this analogy. When there is butter there is also an uninterrupted supply of clarified butter. Similarly, Ajita, [F.51.a] when there are bodhisattvas in the world there will also be thus-gone ones. Ajita, consider this analogy. When there is a seed there can also be a sprout. Likewise, Ajita, if there are bodhisattvas in the world there will also be thus-gone ones. Ajita, the reason thus-gone ones are so rare is therefore precisely because bodhisattvas are rare.

“Ajita, consider this analogy. Compared to the priceless jewels in the ocean, there is a greater number of valuable jewels in general. Similarly, among sentient beings there are only a few who abide by the mind of awakening. In comparison, those who keep the mindset of a hearer or a solitary buddha are so many.

“Thus, Ajita, those who give rise to the mind of awakening are rare. They are extremely rare. Being so extremely rare, they are like the uḍumbara flower. Those who engender the mind of awakening are priceless, like priceless jewels. Those who engender the mind of awakening are greatly superior, like Mount Meru. Those who engender the mind of awakening are utterly unmoving, like space. Those who engender the mind of awakening are deep, like the ocean.

“Ajita, those who engender the mind of awakening surpass a trichiliocosm filled with precious jewels. Ajita, when those who engender the mind of awakening have a physical form they are worthy of homage, and, Ajita, they will be protected by hundreds of thousands of mundane beings‍—gods and others. Therefore, Ajita, persist in the practice of engendering the awakened mind. Do so joyfully, forcefully, clearly, [F.51.b] boldly, and with commitment.

“Ajita, you may then wonder what it means to engender the mind of awakening. Arousing the mind of awakening is not something that can be counted or measured. Nevertheless, Ajita, for the sake of comprehension I shall give you just an illustration, just a single example. Long ago in the past, before limitless and innumerable eons, there was a thus-gone one, a worthy one, a perfect buddha, someone wise and virtuous, a well-gone one, a knower of the world, a steersman taming beings, an unsurpassable one, a teacher of gods and humans, a blessed buddha by the name of King of Bliss. Ajita, the lifespan of that blessed one was eighty-four thousand years. Ajita, the first assembly of that blessed one’s hearers numbered seven hundred sixty million. The second assembly contained nine hundred sixty million, and the third one billion hearers. Without exception, they were all foe-destroyers who had brought an end to defilement, completed their task, completed their work, laid down the load, achieved their own objectives, exhausted the bonds to existence, and achieved liberation through the mind of equality. At that time there was a royal palace known as Immense Vista, and within that palace resided a king of royal descent who had received anointment. He was known by the name of Lion Glory, and his eminent queen gave birth to two twin boys, one named Aśoka and the other Vigataśoka.

“Ajita, one day in the palace, when the two boys had grown to be seven years old, they saw the thus-gone King of Bliss enter the royal palace together with a gathering of hearers. [F.52.a] The boy Aśoka then asked his brother, ‘Vigataśoka, do you see the thus-gone one, the blessed one, the perfect buddha King of Bliss, as he approaches from afar?’

“ ‘Yes, brother, I see him,’ replied Vigataśoka.

“ ‘Vigataśoka,’ continued Aśoka, ‘I want to become just like the thus-gone one, the blessed one, the perfect buddha King of Bliss.” Prince Aśoka then spoke the following verses to his brother:

“In reply, his brother Vigataśoka spoke the following verses:

“Young Aśoka then spoke these verses to his brother Vigataśoka:

“Young Vigataśoka then spoke again to his brother in verse:

“Young Vigataśoka then descended from the upper story of the palace and, wearing sandals made of jewels and garments worth millions, he went to the place where the thus-gone King of Bliss was residing. There he bowed his head to the thus-gone one’s feet and took a place in the gathering. Young Aśoka, on the other hand, jumped from the upper story, and in this way went before the thus-gone King of Bliss. He also wore precious garments, and he carried a jewel as his crown ornament. But as he arrived, Aśoka offered his garments and jewel to the Blessed One, and the Blessed One accepted those gifts from the boy’s hand.

“In this way, young Vigataśoka in fact arrived in the Blessed One’s presence later than young Aśoka, who had gotten there much earlier. When Vigataśoka noticed young Aśoka in the gathering around the thus-gone King of Bliss he asked him, ‘Aśoka, which way did you take to have arrived here before the thus-gone one, the blessed one, the perfect buddha King of Bliss so much earlier?’

“ ‘Brother,’ replied Aśoka, ‘I jumped from our palace to this place where the Blessed One resides. Without any harm or injury to my body, I got here with great convenience.’ [F.53.a]

“When he had heard young Aśoka’s reply, young Vigataśoka offered his sandals and precious garments to the Blessed One and spoke the following verse:

“In verse, young Aśoka then addressed his brother:

“Ajita, when young Aśoka and young Vigataśoka had spoken these verses [F.53.b] they both went forth from their homes to become monks under the thus-gone King of Bliss. As soon as they had gone forth, each one of them claimed that he would become a thus-gone one much earlier than the other. The monk Aśoka then asked the monk Vigataśoka, ‘What sort of mindset have you aroused, since you claim that you will be the first to awaken to unexcelled and perfect buddhahood?’

“ ‘Aśoka,’ replied Vigataśoka, ‘I think in this way: until I have awakened to unexcelled and perfect buddhahood, I shall never give up the mind of awakening, even if I must bring every single being to maturation by remaining in hell for a hundred thousand eons. Such is the quality of the mind that I bring forth. Aśoka, even if people come from the east, and from all the other directions, and place upon my head piles of feces, fire, or dirt, or a pot of excrement, fire, or dirt, I shall not allow that to make me angry and lose my temper. I shall not scowl angrily at such people, nor shall I speak spitefully of revenge. Instead, I shall practice the perfections for the sake of those very people who attack me. Therefore, all their acts serve only to generate the wisdom of the buddhas. All their acts serve only to engender the qualities of the buddhas. If I, in the face of such abuse, were to abandon my equipoise, then how would I be able to accomplish the perfection of patience? What should be extraordinary about this, if such circumstances for ill will would not come up? Therefore, in order to mature those very beings [F.54.a] and cause them to pass beyond suffering, I shall don my armor. Thinking in this way, I bear the armor of patience. If, when such beings seek to harm me, I attempt to retaliate, then how would I be any better than them? Aśoka, such is the armor that I bear.’

“The monk Aśoka then said to the monk Vigataśoka, ‘Brother, have you seen that mind of yours, which bears such armor?’

“The monk Vigataśoka replied, ‘If there were no mind there would not be any donning of such armor either. If there were no armor, then neither could it be shown. Aśoka, because there is mind the armor can also be shown.’

“The monk Aśoka then told the monk Vigataśoka, ‘You must not say “Just as there is mind there is also armor”! And why not? Because, Vigataśoka, the mind is subject to arising and destruction, and is therefore like an illusion. And an illusory mind that is subject to arising and destruction is neither there nor not there. Vigataśoka, a view is involved whether something is there or not, and any such view of presence or absence is a wrong view. Whenever there is wrong view, one is on an errant path, a wrong path. One is not on the path of awakening, and hence one is far from awakening, not near it. Reaching awakening will be hard.

“ ‘Therefore, Vigataśoka, all that is mental construction. Anything that involves mental construction and conceit is not something for a bodhisattva to rely on. What, then, should a bodhisattva rely on? A bodhisattva should not rely on anything. And why not? Because if one relies on something, one does not properly rely. Thus, a bodhisattva should [F.54.b] not be attached to anything. And why not? Because awakening is baseless. And should a bodhisattva conceptualize this, that would not be right. Why not? Because awakening is beyond concepts. If a bodhisattva should become fixed on this, that would not be right. Why not? Because awakening is beyond fixation. Should a bodhisattva think in such ways, that would not be right. Why not? Because awakening knows no concepts. If a bodhisattva determines this, that would not be right. Why not? Because awakening has no characteristics. If a bodhisattva comprehends this, that would not be right. And why not? Because awakening does not change. Should a bodhisattva believe that there is something to actualize, that would not be right. And why not? Because there is no awakening and because awakening is beyond syllables.’

“The monk Vigataśoka then said to the monk Aśoka, ‘Aśoka, why should there not be any awakening? Let me explain: Vigataśoka is here and, since I am here, there is also awakening.’

“ ‘Brother,’ replied the monk Aśoka, ‘please do not think that nonconceptual awakening either exists or does not exist. And why? Because as long as there are concepts there is no awakening. And why? Because awakening does not involve any concepts. This is how it is. Or, in other words, the more constructs, the more awakening.’

“ ‘Brother’ said Vigataśoka, ‘I do not understand what you mean by saying “the more constructs, the more awakening.” ’

“The monk Aśoka then said to his brother, ‘Brother, for that reason let us together go before the blessed thus-gone King of Bliss.’

“The two of them [F.55.a] then went to the place where the blessed thus-gone King of Bliss was residing. Having bowed their heads to his feet, they sat to one side, and from there they conveyed their entire conversation to the Blessed One. In response, the Blessed One expressed his approval to the one monk, saying, ‘Excellent, Aśoka.’

“The blessed one then turned to Vigataśoka and said, ‘Vigataśoka, this is how it is. The more constructs, the more awakening. Why? Because all constructs are void, and so is awakening. What then is voidness? Voidness is a construct. And what are constructs? They are thought. That is to say, there are the constructs of form, feeling, perception, formation, and consciousness; the constructs of discipline and absorption; the constructs of few desires and contentment; and the constructs of being easily satisfied and being distinct. Where do constructs come from? They come from thinking, that is to say, from the thought of form to the thought of absorption‍—each thought is construction. Whatever is thought has no form, and thus thinking is not something with form. That which is thought is absence of thought. That which is thought is neither discipline nor anything else, up to and including contentment. And awakening is the emptiness of form. Awakening is the emptiness of feeling, perception, formation, and consciousness. So also with discipline, absorption, few desires, contentment, being easily satisfied, and being easily nourished‍—all are emptiness. And emptiness is neither sameness nor difference. That, precisely, is what awakening is.’ [F.55.b]

“When the monk Vigataśoka heard this teaching of the Dharma he gained the acceptance that phenomena do not arise. He also clearly understood what kind of mind makes someone a bodhisattva; he understood what the mind of awakening is. In this way the monks Aśoka and Vigataśoka developed special insight into, and clear knowledge of, all phenomena. With such conviction about all phenomena they persisted diligently, without any weariness or sleepiness, for eighty thousand years, whereas before they had always been involved in nothing but the pursuit of their desires. Thus, they did not give rise to any desire, anger, or dullness. Upon their death and passing, their next birth in the world took place in the buddha realm known as Harmony with a Thousand Buddha Realms, the realm of the thus-gone Saṃvṛtta­skandha, and there they continued their diligent pursuits.

“Ajita, in this way those two bodhisattvas went on to serve six hundred and eighty million buddhas, and in each life they lived they would always go forth and practice diligently. Then, finally, the bodhisattva great being Aśoka awakened to unexcelled and perfect buddhahood and appeared in the world as the thus-gone one, the worthy one, the perfect buddha known as Array of the Perfect Assembly. After that the bodhisattva Vigataśoka awakened to unexcelled and perfect buddhahood and he became the thus-gone one, the worthy one, the perfect buddha known as Supreme Accumulations. Ajita, the teachings of those two became extremely vast. Ajita, the lifespans of those two thus-gone ones were unfathomably long.

“Ajita, the mind of a bodhisattva is not transferred anywhere, [F.56.a] nor is it adopted in any way. It cannot be engendered and it cannot be stopped. It does not abide. It cannot be interrupted. It does not come and it does not go. Ajita, that mind, as well as the bodhisattva, is supremely difficult to find.”

Then the Blessed One spoke the following verses: