Upholding the Roots of Virtue
Perseverance in the Bodhisattva’s Conduct, Exalted Intention, and Pursuit of the Sublime Dharma

Aware of the great gathering of bodhisattvas, the blessed Śākyamuni now, while remaining on his seat, entered the absorption known as valiant progress. Emerging from that absorption, he entered the one known as the vajra essence. Emerging from that absorption, he next entered the one known as remaining within the abode without descriptions. Emerging from that absorption, he next entered the one known as the single array. Emerging from that absorption, he next entered the one known as the lion parasol. Emerging from that absorption, he next entered the one known as limitless accomplishment. Emerging from that absorption, he next entered the one known as the yawning lion. Emerging from that absorption, he next entered the one known as the king of light rays. Emerging from that absorption, he next entered the one known as the essence of the earth. Emerging from that absorption, he next entered the one known as no observation. When he had emerged from that absorption, he next entered the one known as the manifestation of the lion. Emerging from that absorption, he next entered the one known as the king of the sphere of the moon. Emerging from that absorption, he next entered the one known as the single array. Emerging from that absorption, he next entered the one known as numerous light rays. Emerging from that absorption, [F.114.a] he next entered the one known as the ocean. Emerging from that absorption, he next entered the one known as practicing all seals and ascertaining the sphere of reality. Emerging from that absorption, he next entered the one known as the display of infinite aspirations and focal points. Emerging from that absorption, he next entered the one known as the limitless accomplishment that is primary with respect to all phenomena. Emerging from that absorption, he next entered the one known as accomplishing the single focal point. Emerging from that absorption, he next entered the one known as remaining within the abode of all phenomena. Emerging from that absorption, he next entered the one known as the practice of the limitless light rays of noble lotus buddha. Emerging from that absorption, he next entered the one known as the stainless seal of mastery with regard to all phenomena. Emerging from that absorption, he next entered the one known as the royal seal of all phenomena. Emerging from that absorption, he next entered the one known as buddha emanations revealing the infinite leader. Emerging from that absorption, he next entered the one known as the armor of all sentient beings going beyond suffering. Emerging from that absorption, he next entered the one known as all phenomena as the sphere of the thus-gone ones’ engagement. Emerging from that absorption, he next entered the one known as buddha emanations revealing the infinite leader. Emerging from that absorption, he next entered the one known as bringing all objects into buddhahood. Emerging from that absorption, he next entered the one known as ascertainment of all phenomena unhindered with regard to past, future, or present. [F.114.b] Emerging from that absorption, he next entered the one known as the buddha-leader’s mastery of all phenomena. Emerging from that absorption, he next entered the one known as truly compiling all dharmas. Emerging from that absorption, he next entered the one known as the stable one. Emerging from that absorption, he next entered the one known as greatly increasing. Emerging from that absorption, he next entered the one known as the immutable. Emerging from that absorption, he next entered the one known as unperturbed. Emerging from that absorption, he next entered the one known as viewing and regarding all phenomena. Emerging from that absorption, he next entered the one known as universal illumination. Emerging from that absorption, he next entered the one known as seeing as the same. Emerging from that absorption, he next entered the one known as viewing and regarding. Emerging from that absorption, he next entered the one known as not viewing. Emerging from that absorption, he next entered the one known as unhinderedness and non-appropriation with respect to all phenomena. Emerging from that absorption, he next entered the one known as possessing the faculties. Emerging from that absorption, he next entered the one known as ascertaining the inexhaustible as inexhaustible. Emerging from that absorption, he next entered the one known as the inexhaustible focal point. Emerging from that absorption, he next entered the one known as the single focal point. Emerging from that absorption, he next entered the one known as the great array. Emerging from that absorption, he next entered the one known as the infinite array. Emerging from that absorption, he next entered the one known as the undaunted. [F.115.a] Emerging from that absorption, he next entered the one known as invoking the roots of virtue of all sentient beings. Emerging from that absorption, he next entered the one known as actualizing the roots of virtue of all sentient beings. Emerging from that absorption, he next entered the one known as pursuing all dharmas. Emerging from that absorption, he next entered the one known as illuminating. Emerging from that absorption, he next entered the one known as the pure experience of all phenomena. Emerging from that absorption, he next entered the one known as showing all phenomena. Emerging from that absorption, he next entered the one known as the pure light of all bodhisattvas. Emerging from that absorption, he next entered the one known as purifying the unobscured eyes of all the hearers. Emerging from that absorption, he next entered the one known as producing pure roots of virtue in the entire retinue without obscuration. Emerging from that absorption, he next entered the one known as stopping the sufferings of the animal realm and the world of the Lord of Death. Emerging from that absorption, he next entered the one known as producing roots of virtue by means of great love throughout all buddha realms. Emerging from that absorption, he next entered the one known as the immovable. Then, while the Blessed One was dwelling in the immovable absorption, the gods of the pure realms praised him in these verses:

Now the Blessed One emerged from the immovable absorption and looked upon the gathering of bodhisattvas. Then he said to the venerable Śāradvatī­putra, “Śāradvatī­putra, for those who have entered the Great Vehicle, four qualities serve to protect from degeneration. These four qualities likewise serve to gather the merit of all roots of virtue; accomplish the wisdom of the buddhas beyond focal points; accomplish the power of generosity; accomplish the power of discipline; accomplish the power of patience; accomplish the power of love; accomplish the power of compassion; accomplish the power of absorption; accomplish the power of insight; [F.116.a] accomplish the ten powers of the thus-gone ones without impediment; accomplish the discernment of insight; accomplish unhindered eloquence; accomplish the eloquence that is uninterrupted, joyous, sharp, and profound; attain retention; attain vision of the buddhas; attain renunciation without ever separating from the appropriate virtuous accumulations; ensure that one’s enjoyments are not deficient; ensure that one’s circle of helpers is not incomplete; ensure that one’s body is not deficient; ensure that the major and minor parts of one’s body are not incomplete; ensure that one’s eyes, nose, ears, tongue, and body are not deficient; ensure that one’s mind is not deficient; ensure that one does not take a bad path; ensure that one’s mind is not disturbed; ensure that one’s mindfulness is not obscured; ensure that one remains mindful; ensure that one possesses supreme mindfulness; ensure that one is conscientious and decent; ensure that one refrains from negative acts; ensure regret of wrongdoing; ensure that one’s mindfulness is unbroken; ensure that birth is reversed; and ensure that one will remain mindful.

“Thus, because one is very mindful, one’s past aspirations will not dissipate. Because one produces roots of virtue in relation to the blessed buddhas, one will engender unfathomable accumulations of roots of virtue in a way that does not grasp and is free from a sense of ‘mine.’ Such stores will be shared with all beings, and yet one will be skilled in disengaging from observing any beings. One will achieve realization with respect to all phenomena, yet one will not take the support of any phenomenon. Since one takes no such support, one remains indomitable by māras, gods of the māra class, or any other being who has entered an unfortunate path. Instead one will become the guardian of the seat of awakening.

“Residing upon one’s seat one will enter the absorption of the stainless seal of mastery with regard to all phenomena. [F.116.b] Thus, in a single instant of insight one will understand, view, attain, and actualize everything, down to the smallest object of knowledge. All will be actualized, and one will understand everything. There will be nothing but realization of everything, nothing but comprehension of everything, and all the linking of habitual tendencies will be attained without exception.36

“What, then, are those four qualities? Śāradvatī­putra, one starts by donning the great armor of entering the Great Vehicle. Thus, one thinks, ‘All these sentient beings are full of desire, anger, and bewilderment; they are dying without a protector; they are quickly approaching death; they are falling from a great precipice; they are gripped by death and can hardly be brought to life.’ Thinking in this way, one dons the armor of seeing sentient beings by means of the great view.

“Thus, one pledges to accomplish the Great Vehicle that frees from the three realms so that one can teach it to sentient beings. Understanding that sentient beings must be healed, one pledges to care for them, even when not being entreated or asked to do so. ‘I shall nurture all beings by helping them attain the immutable nature of form, feeling, perception, formation, and consciousness, as well as the immutable nature of the path that transcends suffering.’ Thinking in this way, one dons the armor and persists in the pursuit of Dharma.

“Which Dharma does one then pursue? The maturation of the factors of awakening and the qualities of buddhahood. [F.117.a] That is to say, one pursues the Dharma in order to apprehend those Dharma teachings that eliminate the doubts of all beings and satisfy them, and in order to accomplish the fully developed faculties.

“As one diligently pursues the Dharma, one should, at a minimum, carry upon one’s body a profound verse that includes the name of a buddha. Even if one carries just such a single four-lined skillful and profound verse, one must also teach it to others, even if it is just to one single person. And when one teaches it, one should pray, ‘May all beings comprehend the meaning of this teaching and the meaning of this verse.’

“By the power of the associated roots of virtue, four things ensue that are supreme, paramount, and consummate. They are granted by the buddhas and by noble beings, praised by the learned, and beyond reproach from the wise. What are those four things? Undivided mindfulness; certain recollection of the qualities of the buddhas; becoming a proper vessel of the Dharma; and becoming a support for the blessed buddhas. Based on those, the thus-gone ones, the worthy ones, the perfect buddhas will teach the Dharma. From the attainment of the second of these qualities, the attainment of retention will follow. As one reverses the process of taking birth, one will reach the full attainment of the buddhas’ awakening. One will be born into a family of people who do not have an evil view, one will go forth in and follow the teachings of the blessed buddhas, and one will relinquish the five sense pleasures.

“From the attainment of these four qualities, the associated roots of virtue will also bring forth a set of ten qualities. [F.117.b] What are those ten? They are the accomplishment of eliminating the doubts of all sentient beings; the attainment of the support for all sentient beings; the attainment of the buddhas’ liberation free of obscuration; achieving the stage of a thus-gone one through the gateways of liberation; shining forth billions of light rays, beyond number and count, from each single hair follicle on one’s body; illuminating hundreds of thousands of buddha realms with every single light ray; emanating hundreds of thousands of lotuses with each single light ray; emanating the body of a thus-gone one from each of those lotuses; letting each of those thus-gone ones ripen trillions of beings through teaching the Dharma, thus ripening them in accord with the attainment of the immutable intrinsic nature of form; and employing such freedom from obscuration to the effect that mountains of fire can blaze forth from each body hair, and rivers equal to the amount of sand grains in the river Ganges can gush forth from the very same body hairs, all the while employing such perfect freedom without obscuration to the effect that the thus-gone ones may penetrate an entire trichiliocosm with the tip of a hair and hurl that entire universe away, beyond more universes than there are grains of sand in the river Ganges, without any of the sentient beings living there getting the sense that their world has been transferred.

“Śāradvatī­putra, endowed with such unobscured and perfect freedom, the thus-gone ones are aware of everything that is said throughout all directions. They are aware of all that has transpired within the minds of all beings throughout a trillion years. They dispel each of the doubts regarding the Dharma that may have arisen within sentient beings throughout a trillion years. Where no thus-gone one has appeared and no Dharma remains [F.118.a] their perfect freedom enables them to know when the minds of sentient beings are destroyed, upheld, connected, or in movement.

“Śāradvatī­putra, thus-gone ones who have gained this perfect freedom without any obscuration are aware of the factors that individually obscure all phenomena. The fact that they alone have penetrated the ultimate, that they know the emptiness of all entities to be itself without entity, or that they care for all gives rise to no self-oriented perception. They recognize as close to them those who think only of the Dharma, but with that exception they have no self-oriented perception of any close ones at all. Recognizing as not close to them those who engage in what is not the Dharma, they see not even a single good quality within the entirety of conditioned things. They know all conditioned things to be devoid of good qualities and full of flaws. Such are the qualities that they attain.

“They also obtain another set of four qualities. What are those four? The thus-gone ones are able to interrupt the continuity of habitual tendencies. When they walk along a path, all the living creatures that are touched by the thus-gone ones’ feet will be guided toward happy states. A thus-gone one need glance no more than a wheel’s width ahead for the whole earth within sixty-two leagues to the southwest to start moving.37 Śāradvatī­putra, the thus-gone ones never have their minds not in equipoise; Śāradvatī­putra, the thus-gone ones are always in equipoise. Śāradvatī­putra, the thus-gone ones know no diminishing of their absorption; they know no departure from their absorption.

“In short, Śāradvatī­putra, all the qualities of the thus-gone ones depend on the pursuit of the Dharma.” [F.118.b]

Then the Blessed One spoke these verses:

“Moreover, Śāradvatī­putra, a bodhisattva engages in learning for the pursuit of Dharma and pursues expertise in learning. Śāradvatī­putra, what is learning? What is expertise in learning? Śāradvatī­putra, learning is to be imparted a message from another. Expertise in learning is to consider it properly for oneself and understand it well. Śāradvatī­putra, [F.119.b] what is meant here by a message from another? It is the Dharma in all its facets: the sections of sūtras, expressions in mingled prose and verse, prophetic declarations, verses, special aphorisms, narratives, parables, tales of past lives, extensive teachings, miraculous accounts, established instructions, and legends. Śāradvatī­putra, that is what is called a message from another.

“Śāradvatī­putra, what is it to be expert in learning? It is to consider it properly for oneself. And what is it to consider something properly for oneself? It is to be expert in the aggregates, the elements, the sense sources, dependent arising, and positive and negative qualities; it is to comprehend visible and invisible phenomena, defiled and undefiled phenomena, objectionable and unobjectionable phenomena, and what is and is not to be relied upon. It is to properly understand, to be expert in, to properly comprehend, and to discern these. It is to understand well the proper Dharma, the unmistaken Dharma, and its nature. Śāradvatī­putra, that is what is called considering properly for oneself. [B10]

“Śāradvatī­putra, what is the expertise in the aggregates that was taught by the Thus-Gone One? Śāradvatī­putra, he taught nothing on this whatsoever. Śāradvatī­putra, the expertise in the elements that was taught by the Thus-Gone One was not taught by him at all. Śāradvatī­putra, the expertise in the sense sources that was taught by the Thus-Gone One was not taught by him at all. Śāradvatī­putra, the expertise in dependent arising that was taught by the Thus-Gone One was not taught by him at all. [F.120.a]. And, Śāradvatī­putra, the expertise in dependently originated phenomena that was taught by the Thus-Gone One was not taught by him at all.

“Śāradvatī­putra, when told that you should unerringly recount the meaning, how, then, should you do so? It is through reciting the meaning, not the words. Śāradvatī­putra, only the childish follow the words. The wise follow the meaning. What, then, Śāradvatī­putra, are words? Words are terms that serve as the bases of language, communication, and expression. Words, Śāradvatī­putra, are anything that can be gleaned, understood, or mastered, such that they can be expressed, glossed, assigned, put forth, followed, analyzed, investigated, dissected, and pursued. They are the Dharma to be pursued, any Dharma, and all the Dharma and signs included in them, which can be considered, pondered on, and mentally expressed, as well as any Dharma, for that matter, that can be an object of doubt, hesitation, regret, engagement, or certainty. Now, Śāradvatī­putra, what is meaning? It is the comprehended significance of the words. Śāradvatī­putra, ‘meaning’ is inexpressible. What is it, Śāradvatī­putra, that the immature grasp in terms of meaning? Well, it is the words, not the meaning. It is in this way, Śāradvatī­putra, that meaning is inexpressible. Śāradvatī­putra, I do not speak in conformity with the world. Thus I taught the statement, ‘The world speaks in conformity with me,’ with an indirect intention in mind. Śāradvatī­putra, the expertise that was taught by the Thus-Gone One was not taught by him at all. [F.120.b] Therefore, the Thus-Gone One is, in this way, an expert in the aggregates, the elements, and the sense sources. Since there is no expertise in them at all, the Thus-Gone One has taught expertise in such things.

“Such expertise goes as follows: The Thus-Gone One teaches the examination of phenomena. But what, Śāradvatī­putra, is phenomena and what is its examination? Śāradvatī­putra, the eyes are said to be phenomena, as are the ears, nose, tongue, body, and mind. So how, Śāradvatī­putra, are the eyes phenomena? Śāradvatī­putra, eyes are so known in the past, future, and present, but since they are emptiness, they are not perceived. Why is that? Because that is their nature. And just like the eyes, so is the nature of the ears, nose, tongue, body, and mind also emptiness. What, then, is an examination into the eyes? It is a searching inquiry into the eyes. And how does one inquire into the eyes? Well, the eyes are not perceived in the eyes. Why is that? Because if the eyes had eyes, then there would be two sets of eyes and there would be a person present within. In that way, that which is the designation of ‘eyes’ consists of a designation, a phenomenon, and eyes.

“Bodhisattvas who maintain a proper vision of this matter will investigate it as follows: ‘Among the eyes, the designation of eyes, and phenomena, is there any true foundation?’ When investigating it in that way, they will think, ‘These all belong to the domain of language and possess no basis for a true foundation. Why is that? What is comprehended and communicated through language is mundane. What is mundane is not transcendent. What is not transcendent is a position held by the nirgranthas. It is an expression of the nirgranthas. The expressions of the nirgranthas are not the speech of the Buddha, [F.121.a] for the Thus-Gone One has taught the transcendent. What is not transcendent was not taught by him. Although the Thus-Gone One is accomplished in speech, he teaches the Dharma in order to end speech, not to accumulate expressions.’

“Furthermore, bodhisattvas will investigate it as follows:41 ‘Through what virtue are the eyes formed? It is through definitive42 virtue. Why is that? It is because the eyes are limbs of existence. And why are they limbs of existence? They are called limbs of existence due to their cause. How, Śāradvatī­putra, are they termed existence? They come into existence because of beings. That is how they appear as eyes. The effect of delighting in the eyes is that beings manifest as a result of thinking that the eyes are the self and belong to the self. Therefore, they are called existence. One begins to grasp based on them. What is grasping? It is taking on suffering. And what is suffering? It is grasping to “I” and “mine.” Both are limbs in this context, and that is why the eyes are called limbs of existence.’

“Śāradvatī­putra, it is like this analogy: when sound comes from a drum, what do you think, Śāradvatī­putra, does it come from the outside or the inside?”

“Blessed One, that sound is a combination of the two.”

“Well, Śāradvatī­putra, do you understand their confluence?”

“I do, Blessed One. It is an assemblage.”

“Well, Śāradvatī­putra, existence is just that,” the Blessed One then said. “So, Śāradvatī­putra, the eyes are empty of eyes. The eyes are devoid of eyes. When it comes to them, the immature are attached to untrue objects. Likewise are the ears, nose, tongue, body, and [F.121.b] mind empty. Śāradvatī­putra, through just such a process does one seek the eyes thoroughly.”

The Blessed One now spoke the following verses:

“Moreover, Śāradvatī­putra, bodhisattvas are firm in their resolve on four matters: going forth; dwelling in the forest; seeing the Thus-Gone One; and, when seeing suffering sentient beings, donning the armor of thinking, ‘The time will come when I shall accomplish the vehicle of the Great Vehicle and teach the Dharma in order to liberate those beings from all suffering.’

“Śāradvatī­putra, listen well and keep in mind what I will now tell you about exactly how firm bodhisattva great beings are with respect to unexcelled and perfect awakening, and just how bodhisattva great beings, through their resolve, accomplish the wisdom of awakening. [F.122.b]

“Śāradvatī­putra, long ago, immeasurably vast and countless beyond countless eons ago, there appeared in the world 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 Sukharāja. Śāradvatī­putra, Sukharāja’s lifespan was seventy thousand years. The thus-gone one, the worthy one, the perfect buddha Sukharāja had three assemblies of hearers: the first consisted of two hundred million arhats, the second was four hundred million arhats, and the third was six hundred billion arhats.

“Back then, that Jambudvīpa was broad and vast, extending across nine million leagues. It had eighty-four thousand cities and all of them were brilliant and exquisite, fashioned from the seven kinds of precious substances: gold, silver, crystal, cat’s eye, coral, emerald, and red pearl. The cities were twelve leagues in length, and seven leagues in width. They were all wealthy, healthy, happy, pleasant, abundant in food, and well populated. All the cities were surrounded by seven walls and seven moats. All the moats were filled with water that was flowing all around, covered with blue, red, pink, and white lotus flowers, and resounding with the sounds of ducks and various other birds, like geese, herons, peacocks, parrots, myna birds, [F.123.a] cuckoos, and pheasants.

“All the banks of the moats were filled with trees composed of the seven precious substances‍—trees of gold with branches of silver, leaves of cat’s eye, shoots of emerald, flowers of crystal, fruits of coral, and stalks of red pearl; trees of silver with branches of gold, leaves of crystal, shoots of cat’s eye, fruits of coral, flowers of emerald, and stalks of red pearl; trees of crystal with trunks of cat’s eye, shoots of gold, leaves of silver, flowers of coral, fruits of emerald, and stalks of red pearl; trees of coral with trunks of emerald, shoots of red pearl, leaves of silver, flowers of gold, fruits of crystal, and roots of cat’s eye; trees of emerald with trunks of red pearl, shoots of silver, leaves of gold, flowers of crystal, fruits of cat’s eye, and roots of coral; and trees of red pearl with trunks of gold, shoots of silver, leaves of crystal, flowers of cat’s eye, fruits of coral, and roots of emerald.

“Each one of those cities had eighty thousand parks, each of which was twenty leagues square. Each of those eighty thousand parks was surrounded by moats, seven tiers of arched doorways, seven layers of lattices with tiny bells, and seven rows of altars. In accordance with the previous description of the moats of the cities, [F.123.b] it should be understood that the moats of the parks appeared in just the same way. In addition, however, those parks had sandal tree shoots, seasonal trees, musical trees, ornamental trees, flowering trees, food-bearing trees, and drink-bearing trees. Those parks, moreover, had trees composed of gold, silver, crystal, cat’s eye, coral, and red pearl. On them grew flowers, such as atimuktaka flowers, campaka flowers, vārṣikī flowers, dhānuṣkari44 flowers, aśoka flowers, black flowers, valla flowers, taraṇi flowers, gotaraṇi flowers, both kinds of mandārava flowers,45 five-colored flowers, candrotaraṇi flowers, and many other different kinds. Each of those parks also had seven thousand ponds, all of which were filled with water replete with the eight qualities, measured half a league across, were formed from the seven precious substances, were strewn with golden sand, and had four sets of steps. All those ponds were also covered with jewel nets, and filled with blue, red, pink, and white lotuses.

“At that time there was a king called Vīradatta. Śāradvatī­putra, King Vīradatta had eighty-four thousand houses in his eighty-four thousand cities, with a harem of eighty-four thousand women in each house. In that Jambudvīpa, at the center of those eighty-four thousand cities was a large city that was eighty thousand leagues in length and forty thousand leagues in width, composed of the seven precious substances, wealthy, healthy, happy, abundant in food, pleasant, and well populated, [F.124.a] just as previously described. In the center of that large city was built one of Vīradatta’s houses, made from the seven precious substances and ten leagues square. That house had an enclosure made of gold and multiple stories. At the center of that house was built a palace like Vaijayanta, the palace of Indra. It was called Dharma. The king had a garden called Dharmabhadra. In the center of the house there was also a park, which was decorated throughout with different kinds of incense-bearing trees, musical trees, ornamental trees, and fabric-bearing trees, all composed of the seven precious substances. The park, moreover, was divided into multiple square sections. The house also had four sides, which were each adorned all around with brilliant and exquisite upper chambers made of the seven precious substances, and ornamented with balconies with elevated arched doorways, lookout points, and windows.

“Once, King Vīradatta’s main wife gave birth to a son, a bodhisattva who had revered previous victorious ones. He was exquisite, beautiful, powerful, renowned for his great influence, and shone with glory and majesty. As soon as he was born, King Vīradatta gave him that city, saying, ‘This will be his to enjoy.’ King Vīradatta then took for the boy’s pleasure all the four million maidens that existed. The king, his wife Precious, the townspeople, and the country people all gave him the name Puṇyottama. [F.124.b] Why so? Śāradvatī­putra, just as soon as the king’s son Puṇyottama was born, the gods sang songs from on high and showered down a rain of divine sandalwood powder and divine mandārava flowers, exclaiming in divine cadence, ‘Supreme merit, this child is born! Supreme merit, this child is born!’ It is for that reason, Śāradvatī­putra, he was only named ‘Puṇyottama.’

“Śāradvatī­putra, when Prince Puṇyottama had come of age, he would embark on a sandalwood boat within the park grounds, attended by his harem, and partake in pleasures, dallying in the five sense pleasures of women. Once, while the prince was in the sandalwood boat, he saw the Thus-Gone One teaching the Dharma in the midst of an assembly of śrāvakas. His body‍—radiating billions of light rays the color of fire, gold, moonlight, and gold from the Jāmbū River‍—was replete with the thirty-two marks of a great being, shone like gold, and was adorned like jewel inlay. Seeing him, Prince Puṇyottama thought, ‘May I too become exactly like that!’ No sooner had Puṇyottama formed that thought, than the body of the Thus-Gone One vanished, leaving Puṇyottama anguished and in despair, unable even to dally with and enjoy his girls. Incapable of partaking of such pleasures, he did not make love to them. After he disembarked and entered his quarters, he sat down with his legs crossed and immersed himself in the thought, ‘May I one day become exactly like that thus-gone one.’ [F.125.a]

“Now, whenever Prince Puṇyottama saw from afar that any girl was coming toward him, he shut the door and thought, ‘Alas! These beings, filled with desire, are afflicted with a severe illness. What if I were to enjoy such beings, who, filled with desire, are afflicted with such a severe illness? Since they are improper and I am proper, that would not suit me. Those beings, filled with anger, are afflicted with a severe illness. What if I were to take pleasure in those beings, who, filled with anger, are afflicted with a severe illness? Since they are improper and I am proper, what a difference there will be‍—I will strive to manifest a body like that of the Thus-Gone One. Ah! I will restrain my own mind. I will not have ill will toward those beings. Alas! Those beings, filled with delusion, are afflicted with a severe illness. What if I were to follow beings afflicted with such a severe illness? Since they are improper and I am proper, what a difference there will be‍—I will strive to manifest such a sublime body. Those beings, filled with jealousy and rage, are afflicted with a severe illness. What if I were to follow those beings? Since they are improper and I am proper, what a difference there will be‍—I will strive to manifest such a sublime body. Ah! I will remove jealousy! I will not be stingy, I will remove stupidity, and, freeing myself of desire, anger, and delusion, [F.125.b] I will also have love and compassion for those very beings. I will seek a path that, when those beings embark upon it, brings an end to all their desire, anger, delusion, jealousy, rage, stinginess, treachery, deceit, aggression, and pride‍—a path by which they will discard, no longer indulge in, not habituate themselves to, nor increase any of these.’ Śāradvatī­putra, thus was Puṇyottama unhappy, and immersed in despair. He neither dallied in, nor enjoyed, nor took pleasure in anything, and did not show himself to anyone.

“Śāradvatī­putra, when King Vīradatta heard that Prince Puṇyottama was not dallying, enjoying himself, or celebrating, but would shut his door whenever he saw a girl, King Vīradatta and his wife Precious thought, ‘It is not right that Prince Puṇyottama feels so unhappy and depressed with everything. We must by all means inquire into why he is not dallying, enjoying himself, or celebrating, but shuts his door whenever he sees a girl.’ King Vīradatta and his main wife then went before Prince Puṇyottama and spoke to him the following verses:

“Śāradvatī­putra, Prince Puṇyottama responded to his parents with these verses:

“Having thus spoken, Prince Puṇyottama went to where the thus-gone one, the worthy one, the perfect buddha Sukharāja was staying, bowed to his feet, circumambulated him three times, and sat before him. With palms joined, he then spoke the following verses:

“Śāradvatī­putra, then the thus-gone one, the worthy one, the perfect buddha Sukharāja allowed Prince Puṇyottama to go forth. Knowing that he had gone forth, eight trillion beings went forth in emulation of Prince Puṇyottama. Knowing that those beings had gone forth, Prince Puṇyottama’s harem also went forth. Knowing that they had gone forth, one billion of Prince Puṇyottama’s friends also went forth.

“Śāradvatī­putra, then King Vīradatta, learning that his son had gone forth, went accompanied by his fourfold army before the thus-gone one Sukharāja, bowed to his feet, and with palms joined, spoke these verses:

“Venerable Śāradvatī­putra, [F.128.a] if you have any doubt or hesitation, thinking that the righteous Dharma king called King Vīradatta, who at that time offered his kingdom to the blessed thus-gone one Sukharāja for his enjoyment, and went forth from home to homelessness, was someone else, do not see it like that, Śāradvatī­putra. For I was King Vīradatta. And, Śāradvatī­putra, if you have any doubt or hesitation, thinking that Prince Puṇyottama was someone else, do not see it like that. For, Śāradvatī­putra, the bodhisattva great being Dṛḍhamati was Prince Puṇyottama.

“Śāradvatī­putra, the nature of bodhisattva great beings is to engender great compassion when seeing beings afflicted with suffering. Moreover, Śāradvatī­putra, bodhisattvas strive for the profound Dharma, pursue only the profound Dharma, and perfectly teach only the profound Dharma. Śāradvatī­putra, what are the profound dharmas in which they become stable? And what, Śāradvatī­putra, is their stability? Śāradvatī­putra, bodhisattvas are called stable because they do not become discouraged or despondent about unexcelled and perfect awakening. Śāradvatī­putra, when it is said that they are stable, it is because they grasp the dharmas. What dharmas do they grasp? Dharmas can be grasped with the eyes; but, Śāradvatī­putra, what the eyes grasp is not dharmas, which are not something held. What, then, is the Dharma, Śāradvatī­putra? It is by nature neither inside, nor outside. It has neither a self, nor does it belong to a self. It has neither affliction, nor purification. [F.128.b] Dharmas are grasped by the ears, nose, tongue, body, and mind, but in that respect, what the dharmas are is not the mind and so forth. Śāradvatī­putra, Dharma is something that has neither a self, nor does it belong to a self; it has neither inside, nor outside; it has neither affliction, nor purification; it has neither birth, nor cessation. Why, Śāradvatī­putra? Because that is its nature‍—its nature is not something made, and does not change, and therefore mind is called Dharma.

“Why, Śāradvatī­putra, is grasping so termed? It enables the grasping of emptiness, and the grasping of signlessness and wishlessness. It enables the grasping of non-perception as wishlessness, for non-perception is wishlessness. Moreover, Śāradvatī­putra, dharmas are neither to be removed, nor established. Those who are free of removing and establishing are called graspers of dharmas. Therefore, they are called bodhisattvas. Since bodhisattvas, Śāradvatī­putra, are beings (sattva) who are close to the buddhas, they are called bodhisattvas. Since there is no awakening (bodhi), they are called bodhisattvas. Alternatively, since the being (sattva) enters awakening due to the very non-existence of beings, they are therefore called bodhisattvas.

“Śāradvatī­putra, alternatively, if bodhisattvas were to teach,47 they would teach in this way. That is why, Śāradvatī­putra, being without a teaching is being a bodhisattva. Who has nothing to teach? No one at all has anything to teach. Therefore, teaching is so termed. Śāradvatī­putra, joyous, they are inclined toward nonduality, for they preach neither Dharma nor non-Dharma. Thus are bodhisattvas so termed. [F.129.a]

“Moreover, Śāradvatī­putra, awakening is awakening to emptiness. And emptiness, Śāradvatī­putra, is emptiness of what? It is emptiness of any phenomena. Śāradvatī­putra, if there is anything perceived as a phenomenon, there will be grasping to that perception, grasping as self, grasping as a being, grasping as a life force, grasping as a person, and the grasping of all grasping. Therefore, grasping to perception is so termed. The absence of that is termed emptiness; and emptiness is awakening. Moreover, Śāradvatī­putra, all phenomena are awakening, and likewise, perfect buddhahood. Thus, act in harmony and do not act in disharmony with this. This is because awakening is profound‍—so profound that no immature, ordinary beings progress toward it. And moreover, Śāradvatī­putra, let alone ordinary beings, even worthy ones and solitary buddhas do not progress toward it, despite having actualized knowledge of non-arising, from beholding the knowledge of exhaustion and the knowledge of non-arising. Knowledge of exhaustion comes from bringing what to exhaustion? Knowledge of exhaustion does not come from bringing any phenomenon to exhaustion. Moreover, it is because all phenomena themselves are exhausted that knowledge of exhaustion is so termed. It is because that knowledge belongs to noble beings that knowledge of exhaustion is so termed. Knowledge of exhaustion is so termed because there is no knowledge such as, ‘All this was exhausted,’ ‘Such and such was exhausted,’ or ‘Everything from here on was exhausted.’ Therefore, it is said that not even worthy ones or solitary buddhas progress toward awakening.

“Śāradvatī­putra, why is non-arising so called? Śāradvatī­putra, it is because not even the subtlest particle has arising that non-arising is so called. Śāradvatī­putra, the knowledge of that is called knowledge of non-arising. [F.129.b]

“It is because hearers lack the knowledge that ‘that does not arise from this,’ or ‘this will henceforth not arise,’ that the limitless wisdom of buddhas is so called. Why is the wisdom of a buddha limitless? Since that wisdom has no parallel and no limit, the wisdom of a buddha is called limitless. Since that wisdom is devoid of object, the wisdom of a buddha is so called.

“Śāradvatī­putra, how is the wisdom of a buddha taught to be? Since that wisdom is awakened to, it is called the wisdom of a buddha. Since that wisdom is sought after, it is called the wisdom of a buddha. Śāradvatī­putra, how is buddha taught to be? Śāradvatī­putra, beings are fickle. Śāradvatī­putra, beings flee from this state, and fail to comprehend it. Yet, Śāradvatī­putra, the buddhas have awakened to all phenomena, and therefore they are called buddhas. And how have they awakened to all phenomena? They have awakened to the very fact that there are neither phenomena nor non-phenomena, neither affliction nor purification, and that there is no present, past, or future. They have awakened to the very fact that there is no arising, engagement, exhaustion, coming, going, affliction, purification, or cessation at all.

“Moreover, Śāradvatī­putra, since, being limitless and immeasurable, they are difficult to fathom and comprehend, they are awakened. Śāradvatī­putra, it is like the following analogy. The ocean is of a single taste, free of being filled or depleted, and deep. So, too, Śāradvatī­putra, is the ‘ocean’ of a thus-gone one. Because he teaches the profound Dharma with the taste of liberation, [F.130.a] the taste of non-arising, and the taste of non-exhaustion as its single taste, he collects them progressively into his teaching of Dharma; because he resolves all doubts he absorbs all the waters of questions; because he does not forget any Dharma he is without depletion; and because he is the very presence of Dharma there is no filling him.48

“Moreover, Śāradvatī­putra, when the nature of a buddha is explained, who can comprehend that topic? It is like the following analogy, Śāradvatī­putra. When the great nāga king Sāgara (Ocean) makes it rain, he does so only in his own place, the ocean. This is because, Śāradvatī­putra, there is no place whatsoever, aside from a place consecrated by a thus-gone one, that can withstand the torrent of water from the great nāga king Sāgara. In the same way, Śāradvatī­putra, when a thus-gone one teaches on the nature of a thus-gone one and speaks about the characteristics of a buddha’s wisdom, I have never seen in the realms of beings any hearer, solitary buddha, or ordinary being who can understand it fully, that is, aside from a bodhisattva who has perfectly embarked on the Great Vehicle and been authorized by a thus-gone one.

“Śāradvatī­putra, there are four things, difficult to understand and extremely difficult to obtain, that today you have. What are these four? Śāradvatī­putra, human birth is exceedingly difficult to obtain. Śāradvatī­putra, the emergence of a thus-gone one is exceedingly difficult to obtain. Śāradvatī­putra, faith in a thus-gone one’s teaching is exceedingly difficult to obtain. And, Śāradvatī­putra, having gained faith, it is exceedingly difficult to obtain an audience to inquire about what is tenable and what is untenable. Śāradvatī­putra, these four things, so exceedingly difficult to obtain and understand, you have obtained. [F.130.b]

“Śāradvatī­putra, ask me about any teaching with which you have doubt! Śāradvatī­putra, you should take this opportunity on behalf of the world with its gods! Śāradvatī­putra, since I will pass away before too long, and since, Śāradvatī­putra, it would not be fitting for you to have regrets later, ask me!”

Then the venerable Śāradvatī­putra rose from his seat, draped his robe over one shoulder, knelt on his right knee, and said to the Blessed One, “If, in order to clarify questions, the Blessed One would allow me the opportunity, I will ask the Blessed One about some points.”

The Blessed One said to Śāradvatī­putra, “Śāradvatī­putra, I will delight you with each answer I give. Ask whatever you wish of the Thus-Gone One, the Worthy One, the Perfect Buddha!”

Śāradvatī­putra then said to the Blessed One, “Blessed One, I will ask the Thus-Gone One on behalf of beings who adhere to exalted conduct and qualities.

The Blessed One then said to Śāradvatī­putra, “Well done, well done, Śāradvatī­putra! Śāradvatī­putra, you have done well to request the Thus-Gone, worthy, perfectly awakened Buddha on behalf of the bodhisattva great beings, and on behalf of those who have embraced the altruistic intention and practice wholesome conduct, patience, and gentleness!

“Śāradvatī­putra, the limit of qualities cannot be fathomed. Śāradvatī­putra, the beings on whose behalf you ask the Thus-Gone One questions perform only limited hardships. [F.132.a] For instance, Śāradvatī­putra, suppose someone were to bring to mind all the beings that exist throughout the trichiliocosm. What do you think, Śāradvatī­putra, would that person have performed a difficult task?”

“Indeed, Blessed One, that person would have performed a difficult task.”

“Śāradvatī­putra, the difficulty of that former task does not approach even one hundredth of the difficulties of a bodhisattva’s task. It does not approach even one thousandth, or one hundred thousandth of a fraction of that difficulty‍—there can be no comparison.

“As another instance, Śāradvatī­putra, suppose the trichiliocosm were to become completely engulfed in flames‍—flaring, burning, and blazing‍—and someone were to extinguish that fire with one breath, and then with another breath, protect the Cakravāḍa and Mahācakravāḍa mountain ranges, the great king of mountains Sumeru, and other giant mountains; the oceans, continents, and palaces, along with all the delightful gardens, parks, forests, rivers, and pools; and all the towns, cities, counties, and regions. Śāradvatī­putra, what do you think? Would that person have performed a difficult task?”

“Indeed, Blessed One, that person would have performed a difficult task.”

“Śāradvatī­putra, the difficulty of that former task does not approach even one hundredth of the difficulties of a bodhisattva’s task. It does not match even one thousandth or one hundred thousandth of the former‍—no number, fraction, enumeration, analogy, or comparison would suffice.

“As another instance, Śāradvatī­putra, suppose someone were to shatter, scatter, and destroy the trichiliocosm. [F.132.b] What do you think, Śāradvatī­putra? Would such a person be diligent?”

“Indeed, Blessed One, such a person would have supreme diligence.”

“Śāradvatī­putra, that first diligence does not approach even a hundredth of the diligence of a bodhisattva‍—no comparison would suffice.

“As another instance, Śāradvatī­putra, suppose someone were to climb, without falling, all the way up to the world of Brahmā, on a ladder made of the legs of mosquitoes, carrying on their shoulders as much water as could fill the trichiliocosm. What do you think, Śāradvatī­putra? Would that person have performed a difficult task?”

“Well-Gone One, that person would have performed an extremely difficult task; that person would have diligence and great prowess.”

“Śāradvatī­putra, you should trust and comprehend that this former strength, diligence, and skill in means would not approach so much as a hundredth of the strength, diligence, and skill in means of a bodhisattva. It does not match even one thousandth or one hundred thousandth of a portion, and no number, fraction, enumeration, analogy, or comparison would suffice. [B11] This is because, Śāradvatī­putra, those sublime beings, endowed with such mental diligence, physical diligence, physical prowess, and skill in means, are equipped with aspirations and power. Śāradvatī­putra, committed to such knowledge, they are committed to the Great Vehicle, great fearlessness, great vision, buddha wisdom, and great compassion. [F.133.a] Being endowed with such comportment and conduct, they are committed to the practice and ascertainment of qualities.

“They are committed to the accomplishment of generosity, discipline, patience, diligence, absorption, and insight. They are committed to the accomplishment of skill in means. They are immersed in the accomplishment of awakened attributes, buddha manifestations, infinite supreme guides, awakened supernatural powers, and gifts of Dharma. They are immersed in the skilled accomplishment of the wishes of beings and the conduct of beings. They are intent upon and committed to the subjugation of beings’ minds. They are immersed in the accomplishment of connecting with beings’ minds. They are immersed in the accomplishment of the perception of beings. They are immersed in the accomplishment of beings’ discipline, absorption, and liberation. They are immersed in the accomplishment of the liberated wisdom vision of beings. They are immersed in the accomplishment of beings’ tranquility and special insight. They are immersed in the accomplishment of beings’ path, fruition, and truth. [F.133.b]

“The reason for this, Śāradvatī­putra, is that such sublime beings as these, who understand signs according to the languages and conventions prevalent throughout the ten directions, have attained the state of wisdom unhindered with regard to any phenomena, are immersed in accomplishing the wisdom that masters all phenomena, and are immersed in accomplishing the wisdom in which all phenomena are empty.

“Śāradvatī­putra, in sum, these sublime beings are immersed in, adhere to, aspire for, and constantly cultivate such a wisdom. These sublime beings are committed to such qualities of armor-like diligence50 and conduct. Since they are following such a path, Śāradvatī­putra, the analogies I have explained illustrate how minor, meager, and trifling others are by comparison.

“Moreover, Śāradvatī­putra, for those sublime beings who have enacted that armor-like diligence, such analogies are individually suited, as these are precisely according to how the Thus-Gone One understands it. Those who possess such a wisdom, which is precisely the one possessed by a thus-gone one, should learn and comprehend each of those analogies. Śāradvatī­putra, hearers should approach that state through faith, for they will not comprehend it exactly as it is.

“Moreover, Śāradvatī­putra, you have posed questions to the Thus-Gone One on behalf of such beings. And yet, Śāradvatī­putra, I will provide you with only a mere introduction, a mere smidgen, a mere illustration, a mere trifling, and a mere approximation. This is because, Śāradvatī­putra, understanding such things does not entail a day’s activity, a fortnight’s activity, a month’s activity, a year’s activity, a hundred years’ activity, a thousand years’ activity, a hundred thousand years’ activity, an eon’s activity, a hundred eons’ activity, a thousand eons’ activity, or a hundred thousand eons’ activity. [F.134.a] Rather, Śāradvatī­putra, it is the activity of immeasurably many, countless eons. If, Śāradvatī­putra, one cannot cover in one hundred eons, one thousand eons, or one hundred thousand eons even the qualities of the meager, trifling, and miniscule heap of merit that constitutes the very heap of merit from first giving rise to the mind of awakening, then there is no need even to discuss whether one could understand the extent of the mind of awakening engendered by bodhisattva great beings‍—it is impossible.

“Śāradvatī­putra, the conduct of bodhisattvas involves an immeasurable collection of merit, since it is for the purpose of great wisdom. Śāradvatī­putra, the conduct of bodhisattvas knows no end, since it matures innumerable beings. Śāradvatī­putra, the conduct of bodhisattvas is difficult to comprehend, since it is the very comprehension of the profound Dharma. Śāradvatī­putra, the conduct of bodhisattvas is profound, since it is the very absence of foundation in all phenomena. Śāradvatī­putra, the conduct of bodhisattvas is free of limit or boundary, since it is itself the infinite buddha wisdom. Śāradvatī­putra, the conduct of bodhisattvas has no culmination, since it is immeasurable.

“Śāradvatī­putra, one may think, ‘I will bring this many beings to nirvāṇa. I will practice this much generosity. I will cultivate this much discipline, this much patience, this much diligence, this much concentration, and this much insight. I will cultivate these for a certain period of time, but then at some point later on I will not cultivate them further.’ And yet, Śāradvatī­putra, the conduct of bodhisattvas is entirely free of culmination. Śāradvatī­putra, this is because bodhisattvas only see the sole culmination of the heart of awakening, such that, having attained the absorption called stainless utter purity of all phenomena, they fully realize all phenomena. [F.134.b]

“Śāradvatī­putra, the exalted intention of bodhisattva great beings should be regarded in terms of three points: The first exalted intention should be understood as the very action of renouncing all things. The second exalted intention of a bodhisattva should be understood as the very non-existence of any special clinging to self, even while pursuing the Dharma, receiving the Dharma, and fully upholding the Dharma. The third exalted intention, Śāradvatī­putra, is not discarding the profound Dharma and being keenly interested, without discouragement, in partaking in the awakening of all blessed buddhas. Śāradvatī­putra, the exalted intention of a bodhisattva should be regarded in terms of those three points.

“Śāradvatī­putra, the exalted intention of bodhisattva great beings should also be regarded in terms of three other points. What are these three points? The constant application of diligence in pursuit of the Dharma out of a desire for the Dharma discourses of the Bodhisattva Collection; following Dharma teachers in order to refine their own and all beings’ roots of virtue; and the third exalted intention of bodhisattvas, which is the repeated demonstration of service by presenting unexcelled service to such teachers. In this regard, when seeing that such service can be difficult, one should think, ‘This is a demonstration of my karma. Therefore, my not having heard is my own karma and there is no one to blame. Thus, I must by all means purify and sever all my karmic obscurations through service.’ Śāradvatī­putra, you should therefore regard this explanation to mean that the perfection of all buddha qualities is brought about through striving by all means to pursue the Dharma, and following Dharma teachers. [F.135.a]

“Śāradvatī­putra, long ago, immeasurably vast and countless beyond countless eons ago, in the eon called Jñānottama, there appeared in the world 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 Ārakṣapati Megheśvaradīpa. Śāradvatī­putra, the lifespan of the thus-gone one, the worthy one, the perfect buddha Ārakṣapati Megheśvaradīpa lasted a full half eon. Śāradvatī­putra, the assembly of hearers of the thus-gone one, the worthy one, the perfect buddha Ārakṣapati Megheśvaradīpa numbered as many as there are grains of sand in the river Ganges. Each of the hearers assembled, moreover, had actualized within their physical existence emancipation from both parts,51 excellent insight, and excellent view. Śāradvatī­putra, the thus-gone one Ārakṣapati Megheśvaradīpa also had an assembly of just as many bodhisattva great beings as he had hearers. Since the irreversible bodhisattvas were as many in number as there are grains of sand in the river Ganges, there is no need to mention the number of bodhisattva great beings who had newly embarked on that vehicle. Śāradvatī­putra, by the time the thus-gone one, the worthy one, the perfect buddha Ārakṣapati Megheśvaradīpa passed away, he had authorized one billion Dharma preachers throughout one billion Jambudvīpas.

“Śāradvatī­putra, the sublime Dharma of the thus-gone one Ārakṣapati Megheśvaradīpa remained for eight quintillion years. [F.135.b] Śāradvatī­putra, during that time, the lifespan of beings was eight hundred million years and, since no one died prematurely, everyone could fully complete all their actions. Śāradvatī­putra, a Dharma preacher called Prabhakīrti then appeared in that Jambudvīpa. Śāradvatī­putra, the Blessed One blessed the bodhisattva Dharma preacher Prabhakīrti to remain for as long as his sublime Dharma remained. Śāradvatī­putra, Prabhakīrti attained acceptance and became irreversible. Later, Śāradvatī­putra, as the sublime Dharma was disappearing, the Dharma preacher Prabhakīrti perfectly taught the perfect accomplishment of a thus-gone one’s awakening for countless millions of eons, going from village to village, town to town, country to country, and realm to realm.

“Śāradvatī­putra, during that time there was in that Jambudvīpa a frontier town called Dhṛtivati. There was a householder in that town called Dhṛtisena. The householder Dhṛtisena, being in the prime of youth, performed obligations on behalf of the town. At some point, a thought occurred to him about his immersion in the town’s business: ‘What kind of knowledge should I gain in order to teach others the sublime Dharma such that, upon teaching them its meaning, all their activities would be fulfilled?’

“The householder Dhṛtisena then went alone to an isolated place, and while thus contemplating, a deity appeared and said, ‘Householder, there is a thus-gone one called Ārakṣapati Megheśvaradīpa.’

“The householder Dhṛtisena was instantly elated, whereupon the god said, ‘However, householder, he has passed away.’ [F.136.a] The householder Dhṛtisena then started to cry but the deity then asked him, ‘Householder, why were you first elated, but now you cry?’

“ ‘Well, god,’ the householder Dhṛtisena replied, ‘I was elated because you said there was a thus-gone one, and I’m crying because you said he has passed away. Deity, since I have never seen a thus-gone one, my life is meaningless.’

“The god then said to the householder Dhṛtisena, ‘Householder, there is a Dharma preacher monk called Prabhakīrti, who was authorized when the thus-gone one, the worthy one, the perfect buddha Ārakṣapati Megheśvaradīpa passed away. Householder, that preacher retains the entire Dharma taught by that blessed one, without squandering any of it! Householder, that monk retains that thus-gone one’s treasury of Dharma.’

“ ‘Where, god, does that Dharma preacher now dwell?’ the householder Dhṛtisena asked the deity.

“The god replied, ‘Householder, the Dharma preacher Prabhakīrti dwells in the town of Kapilavāstu, in the king’s palace. The king’s palace is 6,300 leagues to the east of here.’

“After spending the night there, the householder Dhṛtisena then set out for the palace of the king of Kapilavāstu, carrying eight hundred million cowrie shells and eight hundred million ounces of gold. Once he arrived there, he went to where the Dharma preacher Prabhakīrti was, bowed to his feet, and sat to one side. Once the householder Dhṛtisena was seated, the Dharma preacher Prabhakīrti [F.136.b] delivered a Dharma discourse that resolves the doubts of all beings, a Dharma discourse that perfectly satisfies all beings, a fine speech that perfectly inspires roots of virtue among bodhisattvas. The householder Dhṛtisena, who by now had developed devotion for the Dharma preacher Prabhakīrti, praised his speech and offered to him all the cowrie shells and gold. He also offered himself to serve and attend upon Prabhakīrti.

“Śāradvatī­putra, the householder Dhṛtisena was perseverant in serving and attending upon the Dharma preacher Prabhakīrti and in pursuing the Dharma, such that he attended upon him for six hundred million years in order to receive, write down, and recite that very Dharma discourse. But for the entire six hundred million years, he never again received that Dharma discourse to listen to, write down, or expound upon. Throughout those six hundred million years that he served the Dharma preacher Prabhakīrti he was never impeded by either sloth or sleep. Throughout those six hundred million years of his service to the Dharma preacher he never ever parted from the Dharma. Throughout those six hundred million years of his service to the Dharma preacher he never had a thought of desire, ill will, or aggression toward him. Śāradvatī­putra, the householder Dhṛtisena would not sleep at the threshold of wherever the Dharma preacher was staying but, in order to protect him, would stand at attention without lying down.

“Śāradvatī­putra, once a māra named Sadā­vatāra­prekṣin appeared. Sadā­vatāra­prekṣin was seeking to bring the householder Dhṛtisena down. Sadā­vatāra­prekṣin thus conjured up as an emanation a monk looking exactly like the monk Prabhakīrti making the acquaintance of a woman. [F.137.a] Having conjured up that emanation, Sadā­vatāra­prekṣin said to the householder Dhṛtisena, ‘Householder, look at the erroneous thinking and impropriety of that teacher of yours, the famed scholar among teachers, insightful, learned, a veritable ocean of learning! How can he preach to others that they should observe abstinence, and yet indulge in the very perversion of discipline? Look, householder, at how he, although promoting pure conduct, indulges in fornication. Householder, how, in doing such things and behaving in such a way, could his conduct be profound and in observance of abstinence? It is impossible! It is improper! Householder, enough with attending upon him and serving him! Abandon such a monk! Householder, you have discipline, contentment, isolation, mindfulness, and insight. And so, since he is someone with perverted discipline, how can you serve him?’

“The householder Dhṛtisena now thought, ‘I was inspired by what the god told me about how Ārakṣapati Megheśvaradīpa had authorized a Dharma preacher called Prabhakīrti to uphold the treasury of his Dharma, telling me that I should attend upon him. Accordingly, I went to the Dharma preacher Prabhakīrti and he perfectly taught me the Bodhisattva Collection of teachings that resolves all doubts and perfectly satisfies all beings. Out of desire for the Dharma, I then made offerings [F.137.b] and also offered myself to serve and attend upon him. If I have acted properly, then the words that this person is saying about the impropriety of the Dharma preacher Prabhakīrti are the action of Māra. And why? Because otherwise such behavior would be unthinkable and out of the question. For it is impossible that someone who has been authorized by a thus-gone one would display such comportment‍—there is no doubt about it, so this must be a māra, a god from the māra realm, or a person inspired by Māra. Since the Dharma teaching that I received from the Dharma preacher Prabhakīrti showed the absence of characteristics, so should I now regard that woman and the qualities of that woman, and that man and the qualities of that man. If the Dharma preacher Prabhakīrti is authorized by a thus-gone one, but I fall under the sway of that improper apparition, I will be denigrating the thus-gone ones and the nature of the thus-gone ones. I will thus invoke the power of truth through the power of aspirations from my own positive intention, and the power of truth of the thus-gone ones.’

“The householder Dhṛtisena then invoked the power of truth, saying, ‘Through the truth and the true words of my exalted intention to pursue the Dharma, if the Dharma preacher was authorized by a thus-gone one to teach the Dharma, may that man and woman vanish!’

“Śāradvatī­putra, through the householder’s true resolve the woman and man vanished. Once those beings belonging to the realm of Māra had vanished, the householder Dhṛtisena thought, ‘The fact that the Dharma preacher Prabhakīrti [F.138.a] has never again let me listen to the Dharma discourse that perfectly satisfies the wishes of all beings is my own workings of Māra. It is due to the power of Māra, for while I have followed him constantly, intent in the pursuit of Dharma, he has not permitted me to listen to the Dharma discourse of the Bodhisattva Collection. Alas! I will now ensure that I do not fall under the sway of the workings of Māra!’ Śāradvatī­putra, the householder Dhṛtisena thus did not turn away, but continued to follow the Dharma preacher Prabhakīrti.

“Look at the householder Dhṛtisena’s excellent, exalted motivation, Śāradvatī­putra! He took delight in following the Dharma preacher for six hundred million years. And although he faithfully, and without any dissatisfaction, followed him for six hundred million years, he only heard that Dharma discourse one single time. Although the māra Sadā­vatāra­prekṣin had conjured up that delusive apparition, he did not change his mind, but became even more truly devout toward that Dharma preacher. After the entire period of six hundred million years had passed, the householder Dhṛtisena was reborn in the world of Ratnākara, which was in harmony with a thousand buddha realms. The thus-gone one Mahāskhanda also appeared in that world. Śāradvatī­putra, the thus-gone one, the worthy one, the perfect buddha Mahāskhanda had an assembly of six hundred million worthy ones.

“The bodhisattva great being Dhṛtisena was born into the household of a king. Immediately upon birth, the gods said, ‘Child, this fruition of yours is a result of pursuing the Dharma.’

“Immediately upon hearing those words, the child thought, [F.138.b] ‘Then I must make sure to pursue nothing but the Dharma!’ So when he was only seven years old he went forth, and the blessed Mahāskhanda taught him the Dharma. By the power of his previous aspirations and by the power of the Thus-Gone One, he also obtained the power of recollection. He completely retained all the myriad Dharma discourses that the thus-gone one Mahāskhanda taught. He also practiced pure conduct under the teaching of the blessed thus-gone Mahāskhanda. He ripened immeasurable, countless beings for unexcelled and perfect awakening.

“As soon as he died, he immediately entered into the service of a second thus-gone one called Sumeruskandha. At seven years old he went forth under that thus-gone one’s teaching. Having thus gone forth, he obtained the power of recollection, and through the power of his previous aspirations and the blessings of the Thus-Gone One, he was able to recollect all the myriad sūtras that the Thus-Gone One had taught. Śāradvatī­putra, the bodhisattva great being Dhṛtisena consecutively served six hundred forty million buddhas and retained the Dharma taught by them all. Śāradvatī­putra, the bodhisattva great being Dhṛtisena came to possess an oceanic wisdom. Since it was unwavering, he came to possess an unadulterated, space-like wisdom. Since it was difficult to fathom its depths, he came to possess a profound wisdom. Śāradvatī­putra, you should not think that the householder called Dhṛtisena was someone else, for the householder merchant whose mind did not change even after following the Dharma preacher for six hundred million years was Dīpaṃkara. [F.139.a]

“Śāradvatī­putra, consider how beneficial bodhisattva great beings’ exalted intention to pursue the Dharma is! Śāradvatī­putra, in this way, bodhisattva great beings who possess that exalted intention will swiftly awaken to unexcelled and perfect buddhahood. Śāradvatī­putra, that Dharma preacher is still pursuing the blessed ones’ sublime Dharma. Śāradvatī­putra, that Dharma preacher Prabhakīrti dwells in this very retinue.”