Upholding the Roots of Virtue
The Perfect Teaching on the Exalted Intention

The Blessed One then said to the venerable Śāradvatī­putra, “Śāradvatī­putra, there are three things that bodhisattvas should do, in terms of which to consider correctly everything there is to do and not to do. What are these three things? Śāradvatī­putra, they are as follows.

“Because of the very things not to be done, the first thing to do is to pursue the sublime Dharma fully. Śāradvatī­putra, bodhisattvas should furthermore pursue the teachings of the buddhas without measuring them, so that even when they hear the profound teachings of the buddhas, they will be unafraid, enthusiastically try to penetrate to their depths, and not abandon them.

“Śāradvatī­putra, the second thing they should do is not to go back on their perfect exalted intention, which increases the more they hear the profound Dharma. This they should regard as being the perfect exalted intention of bodhisattvas.

“Śāradvatī­putra, the third thing they should do is not to cower, be discouraged, or turn away when hearing a bodhisattva great being tell someone who has approached them, ‘A bodhisattva who has engendered the attitude set on unexcelled and perfect awakening must abandon all possessions. [F.139.b] There is nothing that the bodhisattva does not give away.’ This too they should regard as the perfect exalted intention of bodhisattvas.

“Moreover, Śāradvatī­putra, suppose someone approaches a bodhisattva and says, ‘A bodhisattva who has engendered the attitude set on unexcelled and perfect awakening should provide comfort to all beings. Thus, since I, suffering in this way, am severely suffering, then you should first provide comfort to me, and then later provide comfort to all other beings.’ Hearing such a demand, bodhisattvas should be able to ensure that person’s happiness without being discouraged. However, if they fail and become discouraged and dejected, thinking, ‘If I cannot even provide comfort to this being, what use is it for me to do so for all beings,’ then such discouragement should be regarded as not being an exalted motivation.

“If, Śāradvatī­putra, while providing comfort to such beings, bodhisattvas are criticized and reviled, and berated52 with evil, harsh words, unsuitable for polite society, those bodhisattvas should not be angry, or have ill will toward them, but engender feelings of love and compassion for them. Bodhisattvas should provide for their happiness, so that they do not suffer. Śāradvatī­putra, such an exalted intention of bodhisattvas should be known as unexcelled and perfect awakening.

“Bodhisattvas who arouse a gentle and peaceful mind [F.140.a] and the intention to comfort others will see to the cutting of immeasurable saṃsāra into pieces. They will see to providing comfort to immeasurable beings. They will see to the ripening of their own buddha qualities. Each time they give rise to the mind of awakening, they will see to the accomplishment of immeasurable buddha qualities. In that way, bodhisattvas should be regarded as possessing an exalted intention and being skilled in methods.

“Suppose that bodhisattva great beings are criticized and reviled, and berated with evil, harsh words, unsuitable for polite society, by the being on whose behalf those bodhisattvas have provided comfort. In such a case, bodhisattvas who do not neglect or diminish their altruistic intention will exercise patience, thinking, ‘This being is teaching me buddha qualities. So if I were to have any ill will whatsoever toward him, I would be impeded from awakening by precisely that much.’ Such thinking should be regarded as the bodhisattvas’ exalted intention that is skilled in the methods toward unexcelled and perfect awakening.

“Moreover, Śāradvatī­putra, suppose someone approaches a bodhisattva and says, ‘Unexcelled and perfect awakening is difficult to attain‍—you will not be able to awaken to unexcelled and perfect buddhahood; you will not be able to accomplish the buddha qualities.’ If bodhisattvas, upon hearing that, let go53 of the ideas they had, this should be regarded as not being the exalted intention. And if in such a case they imagine that the buddha qualities, which are so difficult to attain, are easy to attain, that should also be regarded as not being the exalted intention.

“Moreover, Śāradvatī­putra, [F.140.b] suppose someone approaches a bodhisattva and says, ‘Noble son, if one who gives rise to the mind set on unexcelled and perfect awakening has no control over even their own body and life force, then there is no need to speak of them having control over their possessions. Alas, noble son, since it is impossible for you to have control over your body and life force, give up this attitude!’

“Bodhisattvas might then think, ‘No one has control over the body and life force, and because they do not have control over them, everyone strives to protect them. While striving to protect them, their bodies perish and cease to be, and their life forces too come to an end. That being the case, there is no question that mine will too.’ Such thinking should be regarded as not being endowed with the exalted intention, and not being skilled in methods.

“Śāradvatī­putra, bodhisattvas might also think, ‘Everyone strives to protect their body and life force, but they have no control over them. The bodies over which they have no control will perish and cease to be. Then they will be oppressed by the torments of birth, aging, sickness, death, and the like, for by striving to protect their bodies, they will have formed many different kinds of karma. So even as they try to protect their bodies and life force, they still migrate to another body and another life force. Should I have regard for my body and life force and try to protect them, then by so doing I will commit evil deeds and come to experience suffering in saṃsāra, with its five destinies. [F.141.a] Alas, I will thus give up all concern for my body and life force! I will not protect them! I will also abandon my body and life force! I will act for the wisdom of awakening, and not for my body and life force! I will act striving to liberate all beings! I will rid myself of craving for body and life force! I will take up craving for all the blessed buddhas! I will aspire for the unborn! I will not be weary in teaching the Dharma! I will teach the Dharma that is unbounded and unreleased!’

“Bodhisattvas may also consider this as follows: ‘I will tell that person this: “Listen, the very absence of control over body and life force is itself the supreme effort. It is itself the supreme armor. That is because all phenomena are indeed without intrinsic nature. All phenomena are indeed without foundation.” ’ Those who say such things should be regarded as possessing the exalted intention.

“Moreover, Śāradvatī­putra, suppose a person were to approach a bodhisattva and say, ‘One who gives rise to the mind set on unexcelled and perfect awakening must act as a student of all beings, so henceforth you must act as my student.’

“Bodhisattvas might then reply, ‘Listen, I am not just your student, I am the student of all beings. That is because I have taken on the burden of beings. That burden includes the burden of health, the burden of not being fatigued, the burden of happiness, the burden of gaining importance, the burden of the thus-gone ones’ teaching, the burden of listening to the sublime Dharma, the burden of accomplishing the Dharma received, and the burden of becoming liberated. [F.141.b] Such being the burdens, they fatigue neither body nor mind. Originating neither with oneself nor others, they bring pain to neither oneself nor others. That being the case, when you tell me to become the student of yourself alone, I will ask you what you need. If you say that you need my body and life force, then I will grant you my body and life force. But I will not abandon you. You should not give rise to the idea that phenomena, which are without owner and lord, have a lord! Once you have given rise to the idea of a lord, and then commit negative deeds based on that, you will be propelled by negative actions toward unfortunate destinies. In those unfortunate destinies you will be miserable, performing negative actions. If you do not agree, then just do as you please!’

“Śāradvatī­putra, if bodhisattvas observe such disregard for body and life force, then, Śāradvatī­putra, their exalted intention should be regarded as unexcelled and perfect awakening, for it approaches unexcelled and perfect awakening, sustains their unexcelled and perfect awakening, keeps saṃsāra at a distance, approaches omniscient wisdom, ripens beings, purifies buddha realms, and cultivates their roots of virtue.

“As a simile, Śāradvatī­putra, suppose a jeweler finely polishes a priceless, precious gem, so that it becomes correspondingly dazzling and pristine. Thinking that the king will grant him a gift54 for this, the jeweler might then set his eyes on his perfect possession. [F.142.a] He might then also receive a fine reception from the king or from other experts and show them the precious gem’s qualities. The king, prince, ministers, and experts will then be elated upon seeing the precious gem, delighting in its qualities. Likewise, Śāradvatī­putra, as much as bodhisattva great beings remain in the discernment of equanimity, to that degree they cultivate the wisdom of awakening, their own roots of virtue. They too will be able to grant gifts55 and encounter the blessed buddhas. The blessed buddhas will instruct them and they will cause all beings to progress.

“As another simile, Śāradvatī­putra, suppose that someone were to grow a medicinal tree. The medicinal tree would develop precisely to the extent that the person digs out a hole for it and waters the tree at the proper times, and protects it from the threats of deer, birds, and wind. Once it has fully grown, it would then be able to prevent and cure the illnesses of immeasurable, countless beings, and enable healthy beings to progress. Likewise, Śāradvatī­putra, bodhisattvas develop buddha qualities precisely to the extent to which they give rise to the mind set on unexcelled and perfect awakening; develop roots of virtue; pursue knowledge of the Dharma; strive in pursing the Dharma; and likewise, protect against the workings of Māra and the afflictions. [F.142.b] Once they have fully developed such qualities, they vanquish the illnesses of immeasurable, countless beings and apply the salve of wisdom; and once they have fully awakened to unexcelled and perfect buddhahood, they enable beings with and without afflictions, including the worlds of gods, humans, and demigods, to progress.

“Moreover, Śāradvatī­putra, suppose someone were to approach a bodhisattva great being and say, ‘One who has given rise to the mind set on unexcelled and perfect awakening will be born in the hells. This is because, noble son, bodhisattvas will be reborn in the hells innumerably many times, precisely to the extent that there are beings there to liberate. They alone will need to experience the suffering of all those beings. Accordingly, I must experience my own suffering alone, whereas you alone must experience the suffering of giving rise to the mind set on omniscient wisdom, for you will experience suffering if you are to liberate all beings. If you give it up, then you will be able to fully awaken to unexcelled and perfect buddhahood.’

“If bodhisattvas, upon hearing these discouraging words, embrace them and become discouraged, thinking, in a state of fear and anxiety, that this is something they cannot do, that should be regarded as not being the exalted intention. Instead, bodhisattvas should have the following attitude: ‘If, through being born in the hells, I were to ripen the beings there and lead them toward unexcelled and perfect awakening and freedom from the fears of the hells, [F.143.a] then for the sake of each being I would gladly accept birth in the hells for immeasurable, countless eons! That is because, as a thus-gone one having fully awakened to unexcelled and perfect buddhahood, and possessing, accordingly, the wisdom, strength, and fearlessness of a buddha, I would instruct beings to destroy their desire, anger, and delusion, and thus bring an end to the succession of countless heaps of afflictions, and bring an end to the beginningless succession of the myriad of beings, protect them for immeasurable eons, and enable beings to attain the happiness that is itself free of desire‍—in light of such a sequence of events, I would delight in dwelling in the hells for immeasurable, countless eons.’ If bodhisattvas are not discouraged by such a prospect, do not retreat from it, and do not56 have a negative idea about it, then, Śāradvatī­putra, those bodhisattvas should be understood to be free of laziness and in possession of the exalted intention. Śāradvatī­putra, would you like to hear about the bodhisattvas’ exalted intention in greater detail?”

“Indeed, Blessed One, I would. Blessed One, please tell me right away. Well-Gone One, please elaborate right away. Blessed One, please elaborate on the exalted intention of bodhisattvas, which allows bodhisattvas to fully awaken to unexcelled and perfect buddhahood.” [F.143.b]

The Blessed One then told the following story: “Śāradvatī­putra, 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 called Guṇarājaprabha. That blessed one had eighty-four thousand assemblies of great hearers and eighty-four thousand assemblies of bodhisattvas. Each one of those hearer assemblies had eight hundred forty million worthy ones, and each one of those bodhisattva assemblies had eight billion four hundred million bodhisattvas. That blessed one’s students were double the number of worthy ones of the hearer vehicle.

“Śāradvatī­putra, at that time there was a prince called Smṛtilābha. Once, Prince Smṛtilābha went to where the blessed thus-gone one Guṇarājaprabha was. Having approached him, he bowed to the Blessed One’s feet and sat to one side. While Prince Smṛtilābha sat there he had the thought, ‘How amazing is the thus-gone one, the worthy one, the perfect buddha Guṇarājaprabha, who possesses such vast qualities. What kind of wisdom does the thus-gone one Guṇarājaprabha possess, and how is such wisdom to be accomplished? I will make a request to the thus-gone one Guṇarājaprabha in melodious verses.’ [F.144.a] He thus posed the following questions to the thus-gone one Guṇarājaprabha using verses replete with devotional sentiment:

“Śāradvatī­putra, the thus-gone one Guṇarājaprabha then spoke these verses to Prince Smṛtilābha:

“Śāradvatī­putra, Prince Smṛtilābha then replied in verse to the thus-gone one, the worthy one, the perfect buddha Guṇarājaprabha:

“Śāradvatī­putra, the māra Muṣitasmṛti then said to Prince Smṛtilābha, ‘Prince, you have said you will pursue the Dharma of the buddhas. Prince, that being the case, since I desire your benefit, welfare, success, and happiness, I will instruct you! If you follow me it will be to your benefit.’

“Śāradvatī­putra, Prince Smṛtilābha replied to the māra Muṣitasmṛti, ‘Fine, then teach me! Upon hearing, I will judge!’

“The māra Muṣitasmṛti then said to Prince Smṛtilābha, [F.146.a] ‘Noble son, you should first make a promise. When you have done so, I will instruct you.’

“The prince replied, ‘Did I not tell you, “Fine, then teach me! Upon hearing, I will judge” ?’

“The māra Muṣitasmṛti then said to Prince Smṛtilābha, ‘Prince, you should not say, “Upon hearing, I will judge.” Prince, you should rather say, “Teach me and I will do as you say!” ’

“ ‘Listen,’ the prince retorted, ‘you should not ask me to follow your words at all costs! This is because if you present non-Dharma as the Dharma, or the Dharma as non-Dharma, I will reject it once I so analyze it. On the other hand, if you teach what is true, I will accept it. That being the case, it is only wise to say, “Upon hearing it, I will judge.” This is how the circumspect behave. It is an act of careful investigation. Asking me to follow your words at all costs is not how the circumspect behave, nor is it praised by the wise. Rather, it is the workings of a māra, and not the activity of a buddha. It would therefore be improper if I had to go back on my former promise in case you were to give me non-Dharmic advice. So, I will not promise that at all costs. Thus, seeing those faults, I will not say absolutely whether or not I will follow your teaching.’

“The māra Muṣitasmṛti thought, ‘Since the prince will not say definitively whether he will follow my teaching or not, I should make a plan.’ [F.146.b] So, in order to confuse Prince Smṛtilābha, he said, ‘Excellent! Prince, this is the action of the wise. Prince, excellent, excellent that you will not say absolutely whether you will follow my teaching. Prince, I will instruct you anyway and then you will understand. Prince, do not rely on something that you see as full of faults!’

“ ‘Listen, you should not put it like that,’ replied the prince. ‘And why not? Because one should neither rely upon what is full of faults, nor on what has only a few faults‍—a little poison kills a person just as much as a lot of poison does. Poison mixed with the food of an ordinary person kills, just as poison mixed with the food of a universal monarch kills‍—neither is fit to eat and neither should be relied upon. Likewise, if someone says, “Do not rely on what is full of faults! Rely on what has only a few faults!” one should actually not rely upon either. What, then, should the wise rely upon? They should reply upon what is flawless, utterly flawless, free of degeneration, free of anguish, free of distress, unmoving, soothing, and blissful.’

“The māra Muṣitasmṛti then thought, ‘Prince Smṛtilābha finds faults in all the instructions that I put forth and then gives a response.’ Pondering thus, he said, ‘Prince, you have excellently said, “The wise delight in what is free of anguish, flawless, and tranquil.” Well, Prince, the conduct of bodhisattvas has many faults. [F.147.a] Those faults are the faults of births, destinies, saṃsāra, attachment, anger, untimely requests, and giving up pleasing objects, the last of which involves the fault of giving away eyes, ears, nose, tongue, and body. The conduct of a bodhisattva thus involves a great many faults. If one does not give rise to the mind set on awakening, the faults are fewer, so it is excellent that you think that whether something has many or few faults, neither should be relied upon. Prince, I did not know how circumspect and wise you are. I have seen your59 extremely fine, exalted intention, and what I said before was forgetful of that. Indeed, since both involve a fall into error, one should neither rely on something with many faults nor on something with few faults. Prince, the main point here is just this: nirvāṇa is the abandonment of all aggregates. Prince, what is the benefit of repeatedly experiencing the faulty existences of saṃsāra where one will have to repeatedly die? Rather, you should aspire for nirvāṇa. Prince, for beings to dwell in the womb is suffering. Separation from the desirable and encountering the undesirable is suffering. Prince, to take the body, which is without essence and impermanent, to be one’s leader is suffering. The impermanence of the life force is suffering. The impermanence and essencelessness of pleasures is suffering. Prince, dying over and over again is suffering. Prince, that is why I say to you, the appearance of a thus-gone one, the obtainment of a human birth, excellent leisure, and unexcelled faith in a thus-gone one’s teaching are difficult to obtain. [F.147.b] Therefore, Prince, having obtained these things, do not throw them away! Prince, since those are the points that I wished to teach and explain, and that you wished to respond to, you have listened. Since you have stayed for what I have taught, that is your instruction, so you can listen and judge!’

“Prince Smṛtilābha replied to the māra Muṣitasmṛti, ‘I rejoice in you! I strongly rejoice in what you said about birth, old age, sickness, and death being suffering, and likewise, about how everything up to turning repeatedly in saṃsāra is the same. You also said, “May you swiftly reach nirvāṇa.” Upon hearing your words my compassion for beings welled up. As beings are repeatedly tormented by birth, old age, sickness, and death, I hope that I may fully awaken to unexcelled and perfect buddhahood, and thus free them from the fears of birth, old age, sickness, and death, so that beings no longer repeatedly fall under their sway. Your instructions to me about the continued sufferings of saṃsāra once I have attained nirvāṇa were also amazing. Upon hearing them, compassion welled up in me for beings. So if I pass beyond suffering, who will be the protector and liberator of those beings?’

“The māra Muṣitasmṛti then asked Prince Smṛtilābha, ‘Did you, or did you not say that even something with very few faults is not to be relied upon?’

“ ‘That is right,’ Prince Smṛtilābha replied, ‘even something with very few faults should not be relied upon. Thus, since unexcelled and perfect awakening is faultless, it should be relied upon.’ [F.148.a]

“The māra Muṣitasmṛti then said to Prince Smṛtilābha, ‘Prince, unexcelled and perfect awakening is indeed faultless. However, Prince, if even I could not attain it, how will you? Prince, I too thought in the past, “I will fully awaken to unexcelled and perfect buddhahood!” I gave rise to such a perverse idea and immediately beggars came, who tormented and tortured me by asking for my head, hands, legs, eyes, ears, children, wives, enjoyments, vehicles, houses, harems, gardens, gems, pearls, cat’s eyes, conch shells, crystals, coral, wealth, grain, kingdom, and the rest. While undergoing such hardships and being forced to give up my possessions, rivers of blood flowed from my dismembered body, which tormented my mind. Consequently, I gave up on my giving rise to the mind of awakening. If you do not believe me, would you like to see that hardship of mine?’

“ ‘Yes, I would like to see that, as that will be to my benefit,’ said Smṛtilābha.

“The māra Muṣitasmṛti now thought, ‘The bodhisattva Smṛtilābha does not believe in anything that I have done to thwart his resolve. However, he has now told me, “Show me what will be of benefit to me!” ’

So the māra now manifested four rivers of blood before the prince. He also manifested four heaps of gold the size of snow mountains and a heap of devoured, bloody, and decomposing skulls the size of Mount Sumeru. He also manifested heaps of bones, as white as conch shells, the size of the other mountains. He manifested corpses with various dismemberments, such as dismembered hands, legs, ears, and other limbs and appendages, and in a variety of forms, [F.148.b] such as the forms of humans, gandharvas, yakṣas, lions, tigers, horses, hares, monkeys, bears, leopards, boars, deer, hyenas, elephants, buffaloes, and more. He likewise manifested corpses in the forms of fish, sharks, porpoises, and crocodiles, and in the forms of geese, peacocks, crows, cuckoos, sparrows, pheasants, kuṇala birds, cranes, myna birds, and others. Some of the corpses had one mouth. Others had two, three, four, five, six, seven, eight, nine, ten, twenty, thirty, forty, fifty, or upwards of a hundred thousand mouths. Some had one tongue, while others had two, three, four, five, or upwards of a hundred thousand tongues. There were also corpses with anywhere from one to a hundred thousand eyes. The corpses, moreover, all cocked their eyes and ears, chattered their teeth, and bit their lips, while the yakṣas stood at attention holding many different kinds of weapons in their hands. Having manifested such a cause of fright and terror as this, he said to Prince Smṛtilābha, ‘Prince, these are the rivers of blood. These are the four great mountains of bones.’

“ ‘Yes, I see them,’ said Smṛtilābha.

“ ‘Prince,’ continued the māra Muṣitasmṛti, ‘these rivers of blood were formed from cutting off my limbs and appendages. Prince, do you see the four Mount Sumeru-sized mountains of skull bones?’

“ ‘Yes, I see them.’

“ ‘Those are all my heads that were cut off while I was practicing bodhisattva conduct. [F.149.a] Do you also see the four mountains of corpses with dismembered hands, dismembered feet, eyes gouged out, and various limbs and appendages cut off?’

“ ‘Yes, I do.’

“ ‘Prince, those are the limbs and appendages I gave up while practicing bodhisattva conduct. Prince, do you see the armies of yakṣas in the four directions?’

“ ‘Yes, I do.’

“ ‘Prince, those frightful and terrifying beings are the ones who robbed me of vitality as I was giving rise to the mind set on awakening. They are the ones who requested everything from my head to my appendages as I gave rise to the mind set on awakening. Prince, while I was previously giving rise to the mind set on awakening, they did everything from requesting and cutting off my head to cutting off my limbs and appendages.’

“Now the māra Muṣitasmṛti manifested a legion of rākṣasas and asked, ‘Prince, do you see that legion of rākṣasas?’

“ ‘Yes, I do.’

“ ‘Prince, they rob the vitality from those who give rise to the mind set on awakening while they are dwelling in the womb. They divest the bodhisattvas of their life force even while they are dwelling in the womb. Prince, never at any time was I free from that suffering for as long as I was giving rise to the mind set on awakening. It followed me the whole time. Prince, it was because I could not endure that pain that I turned my mind away from unexcelled and perfect awakening. When I turned my mind away from awakening, I was free from that suffering and the harm subsided. Therefore, Prince, since I desire your welfare, benefit, success, and happiness, I implore you: Do not give rise to the mind set on unexcelled and perfect awakening! [F.149.b] Prince, do not incur such suffering!’

“Prince Smṛtilābha now thought, ‘I have given rise to the mind set on unexcelled and perfect awakening in the presence of the thus-gone one Guṇarājaprabha. But this person is trying to avert my resolve away from unexcelled and perfect awakening. This is unsuitable, if it is a māra in the guise of man, or someone inspired by a māra. But this person could also be a bodhisattva. Then, he would have become lazy and rejected the mind of awakening. For if this person has encountered such suffering, then for all those beggars to come, from those requesting his limbs and appendages to those divesting him of his life force, he must have committed negative actions in the past. However, those beggars would only contribute toward my unexcelled and perfect awakening. This is because those beings are ignorant and perpetuate ignorance. Due to desire, anger, delusion, jealousy, and pride, they make untimely requests of the bodhisattva great beings. If I am able to perfectly satisfy those beings on the mundane level, I will also perfectly satisfy them accordingly on the supramundane level. Since this man lacks resolve, he is lazy, his diligence is weak, and he does not have an exalted motivation. Thus, he has turned away from unexcelled and perfect awakening. Alas, I must now ensure more than ever that I have the proper view. I will ensure more than ever that I adopt and practice diligence. Even should I lose my life force between each inhalation and exhalation of breath, I will not turn my mind away from unexcelled and perfect awakening. [F.150.a] I will endure that many losses of my life force. I will not abandon the buddha qualities. This is because, when it comes to beings who would deprive me of my life force, they only intend to harm me because they are under the control of afflictions. That is why they are predisposed toward negative deeds. For that reason, I will don the armor of teaching them the Dharma that enables them to abandon the afflictions in order for them to attain unexcelled and perfect awakening.’

“The bodhisattva Smṛtilābha then said to the māra Muṣitasmṛti, ‘You really do want my benefit and welfare. You also want my success and happiness. For the things you have shown me are amazing. This is because, having seen such things, I will now don a much stronger armor and give rise to an exalted intention set on unexcelled and perfect awakening.’

“The māra Muṣitasmṛti now thought, ‘Whatever frightful and terrifying things I show him, these only inspire him to don a much firmer armor.’ So he told Prince Smṛtilābha, ‘If you do not pay heed to my advice, then, as you must have reached your own understanding, I will now leave this place.’

“After Muṣitasmṛti had said this, the yakṣas manifested by the māra said, ‘Sir, if Prince Smṛtilābha does not act according to your advice, you should leave this place, and we, being hungry and thirsty, will rob the prince of his vitality.’ Others said, [F.150.b] ‘Sir, you should go! We will instantly pulverize this prince.’ Others chimed in, ‘We will request the prince for his head.’ Still others suggested, ‘Sir, you should go! He will not remain long and his life force will cease to exist. Thus, what will it matter whether he heeds or trusts your words that seek his benefit and welfare? Because he will not act according to your advice, we will scatter his vitality even as he enters the womb! We will devour his flesh! We will drink his blood!’ Others also shouted, ‘Prince Smṛtilābha is unattended.60 Strike Prince Smṛtilābha! Strike him! Cut Prince Smṛtilābha! Cut him! Kill him!’

“Muṣitasmṛti then replied to them, ‘Wait, do not do that just yet. I will dissuade Prince Smṛtilābha from this evil view, so that he will act according to my words. I have been his companion for a long time; we were born together. You must wait for as long as it takes Prince Smṛtilābha to come to an understanding of the exalted intention. Protect me too in gratitude for what I have done. If you see that Prince Smṛtilābha does not give up that evil view, then after that you can do as you please. But if you see that I have been able to dissuade him from that evil view, you must be grateful for what I have done, and also show gratitude for the prince’s deeds.’

“Śāradvatī­putra, the māra Muṣitasmṛti said twice to prince Smṛtilābha, ‘Prince, follow my compassionate and beneficial words and I will be your companion for as long as we shall live. [F.151.a] Prince, what good to you is this evil view? Prince, give up this view! Prince, unexcelled and perfect awakening is difficult to attain. Prince, unexcelled and perfect awakening is extremely difficult to attain. Prince, do you want to see the other locations of the existences into which bodhisattvas are born?’

“ ‘Yes, I would like that.’

“The māra Muṣitasmṛti then manifested right on that spot the hell realms and asked Smṛtilābha, ‘Prince, do you see the beings experiencing the many kinds of torments and sensations in those hells?’

“ ‘Yes, I do.’

“ ‘Prince, they all previously gave rise to the mind set on awakening. However, harmed by beggars, they produced feelings of miserliness and ill will and were therefore born into the hells. Prince, such is the destiny especially for those who give to beggars and have ill will. Those harboring ill will are born into such destinations. Prince, even if you have no ill will in your motive to give, then your next birth will be aborted as these yakṣas will rob your vitality while you are still in the womb. Once you are born, moreover, they will cut off your limbs and appendages and take them away. Ask them, Prince, if you do not believe me!’

“Prince Smṛtilābha then asked the hell beings, ‘Noble sons, why were you born in these hells?’

“ ‘Prince,’ they replied, ‘we had previously given rise to the mind set on unexcelled and perfect awakening but, oppressed and tormented when beggars made demands of us, [F.151.b] we became miserly and were born into these hell realms.’ Others among them also said, ‘Prince, previously we had given rise to the mind set on awakening, but when beggars therefore asked for our limbs and appendages, we got angry and were thus born into the hells. Prince, you should therefore do as this person advises you. It would not be good for you to be born here and later regret it.’

“Prince Smṛtilābha then said to the māra Muṣitasmṛti, ‘You do want my welfare, benefit, success, and happiness. The hells you have shown me and the beings who have embarked on the Bodhisattva Vehicle that you have shown me are amazing! Because of this, I will henceforth ensure that I am unflappable in my perseverance in anything that beings should request. I will solely provide them with everything. I will neither be angry nor have ill will. This is because being born into the hells is not the fruit of generosity, but the fruit of miserliness. Come with me! We should go together to where the thus-gone one, the worthy one, the perfect buddha Guṇarājaprabha is. We should pay respects and make requests to the thus-gone one, the worthy one, that perfect buddha. We should accept whatever he says.’

“The māra Muṣitasmṛti said to Prince Smṛtilābha, ‘Noble son, what good will going to the Thus-Gone One do you? Prince, you go! I am not going. This is because it would not be right for me to go there and give rise to the mind set on unexcelled and perfect awakening.’ [F.152.a]

“Prince Smṛtilābha then said to the māra Muṣitasmṛti, ‘If you want my welfare, success, and happiness then come, let us go to the Thus-Gone One. Let us accept whatever he says.’ He then repeated this, three times in all.

“But the māra insisted, ‘Enough, Prince! I have already done a lot61 of what he has advised. On precisely that account I have incurred great suffering. So I will not do as he advises.’

“The prince then grabbed the māra Muṣitasmṛti by the hand and pulled him along, saying, ‘Come, let us go to where the Blessed One is!’

“ ‘Prince, go away!’ shouted the māra Muṣitasmṛti. ‘You should not be a disciple. You will experience those heaps of suffering.’

“Still, Prince Smṛtilābha went to where the Blessed One was. Approaching, he circumambulated the Blessed One and sat to one side. While seated there, he told the Blessed One all about the words he had with the māra on the road. The blessed thus-gone one Guṇarājaprabha said to Prince Smṛtilābha, ‘Prince, well done, well done! That was the māra called Muṣitasmṛti, who came to confuse you and avert you from your resolve.’

“Prince Smṛtilābha then went to the māra and said, ‘Come, māra! Go for refuge in the Blessed One! Go for refuge in the Dharma! Go for refuge in the Saṅgha!’

“The māra Muṣitasmṛti replied to Prince Smṛtilābha, ‘Enough, Prince! I will not go for refuge in the Blessed One! I will not go for refuge in the Dharma! I will not go for refuge in the Saṅgha!’ Having thus spoken, the māra fell silent.

“Then, by means of the blessing of truth, Prince Smṛtilābha looked at the māra Muṣitasmṛti. [F.152.b] No sooner had he looked at him than he saw that spontaneously the māra Muṣitasmṛti’s hair had a seven day shave, and spontaneously he was wearing fine and soft ochre robes; and he saw that he was carrying a monk’s staff and an alms bowl. The māra Muṣitasmṛti, realizing that he had spontaneously gone forth and was carrying a monk’s staff and an alms bowl, said to the thus-gone one Guṇarājaprabha, ‘Blessed One, someone who does not go for refuge to the Buddha, does not go for refuge to the Dharma, and does not go to for refuge to the Saṅgha, which of those truths does he seek?’62

“The Blessed One said to him, ‘Muṣitasmṛti, who shaved your head? Who gave you ochre robes? Who gave you an alms bowl and a monk’s staff?’

“The māra thought, ‘Since I came, nobody shaved my head. Nobody gave me ochre robes, nor an alms bowl and a monk’s staff. I will toss these aside and go.’

“But however much he wished to toss them aside there, he could not. He then thought, ‘This retinue will criticize me and I will also be ashamed for as long as I stay here. I will thus vanish from here and return to my own place.’ The māra Muṣitasmṛti then vanished from the retinue and returned to his own place.

“Śāradvatī­putra, the goddesses of the māra class fled upon seeing the one who had gone forth and said, ‘Who is this person with his head shaven and wearing Dharma robes? The appearance of such unprecedented features might kill us‍—how terrible!’

“He replied to those in his retinue who had spoken thus, ‘Patient ones, I am not a monk. I am the māra Muṣitasmṛti. In order to confuse someone I went before the thus-gone one Guṇarājaprabha and the Thus-Gone One transformed me into such a hideous figure.’

“Śāradvatī­putra, [F.153.a] the goddesses of the māra class then said, ‘Only fools wear ochre robes, so why do you thus speak so inconsistently? You have fallen from this abode of māras. Another māra has been born here.’

“Śāradvatī­putra, upon hearing those words, the māra Muṣitasmṛti was anguished and sad, and cried out remorsefully with words of grief. He went to where the thus-gone one Guṇaprabha was and sat before the Blessed One. Then the blessed thus-gone one Guṇarājaprabha performed the magical feat by which the Hell of Incessant Pain was fully revealed. All the hell guardians present there rushed and darted around, bearing iron and brass hammers the size of Mount Sumeru that were flaring, burning, blazing, and completely engulfed in flames. They asked, ‘Where has Muṣitasmṛti gone?’

“Other hell guardians said, ‘What good is he? We will fill his mouth with these metal hammers that are flaring, burning, blazing, and completely engulfed in flames.’ Others chimed in, ‘Friends, he has gone forth. Since he is liberated from the hells, do not do it!’ Other hell guardians present there rushed and darted around, carrying mountains that were flaring, burning, blazing, and completely engulfed in flames. They asked, ‘Where did Muṣitasmṛti go?’ Others said, ‘What good is he? We will pulverize him with these giant flaming mountains!’ Others chimed in, [F.153.b] ‘Friends, he has gone forth. Since he is liberated from the hells, do not do it!’

“Others rushed and darted around carrying razor blade-like knives, asking, ‘Where did Muṣitasmṛti go?’ Others said, ‘What good is he? We will flay his body!’ Still others chimed in, ‘Friends, he has gone forth. He is tranquil and gentle. So since he is liberated from the hells, do not do it!’ Others rushed and darted throughout the four directions carrying vases of molten copper on their shoulders, asking, ‘Where did Muṣitasmṛti go?’ Others said, ‘What good is he? We will pour these vases of molten copper into his mouth and thus burn his lips, tongue, heart, small intestine, large intestine, stomach, and anus, forcing it to come out his hind end!’ Others chimed in, ‘Friends, he has gone forth under the teachings of the Blessed One. He is liberated from the hells.’

“Other hell guardians rushed all around carrying many different kinds of weapons in their hands, such as spears, lances, javelins, iron arrows, bhalla arrows, clubs, swords, axes, pikes, and staffs. As they rushed and darted around carrying these weapons, they laughed ‘Hi hi’ and ‘Ha ha,’ whooped, cried out in pain, and made the noise of paṭaha drums; and as experts in wreaking terror, they clenched their teeth, disfigured their hands, [F.154.a] cut off their heads, and contracted their faces with wrinkled brows, yelling, ‘Seize, seize! Strike, strike! Cut, cut! Kill, kill!’ They then asked, ‘Where did Muṣitasmṛti go?’

“Others asked, ‘What good is he? We will cut up his body with these weapons drenched with the blood of enemies. We will destroy him! We will smash him to pieces! We will pulverize him! We are the henchmen of the Lord of Death!’ Others chimed in, ‘Friends, he has gone forth. Since he is liberated from the perils of hell, do not attack!’

“Muṣitasmṛti then thought, ‘Hearing of such violence directed against myself, it is true that I have fallen from that place of māras. I will go forth and that going forth will be of great consequence. Even though hell guardians may pursue me they will not be able to smash me to pieces. If the thus-gone one Guṇaprabha were to allow me to go forth, I would go forth with an exalted intention and be fully liberated from those hells.’ Thinking this, he went to where Prince Smṛtilābha was and expressed that sentiment to him, saying, ‘Prince, I wish to go forth with an exalted intention under the teaching of the Blessed One.’

“Śāradvatī­putra, Prince Smṛtilābha then replied to the māra Muṣitasmṛti, ‘Who gives you going forth? Come, Muṣitasmṛti! Give rise to the mind set on unexcelled and perfect awakening! Muṣitasmṛti, “going forth in the teaching” does not mean wearing ochre robes. Rather, what is called “going forth” refers to the path by which you should practice. Muṣitasmṛti, on that path you will perceive neither the hells, nor their perils.’ [F.154.b]

“The māra Muṣitasmṛti then gave rise to an exalted intention to the mind set on unexcelled and perfect awakening. With such a discerning focus on the Dharma and thus becoming expert in the Dharma, with his exalted intention he attained acceptance that phenomena are unborn.

“Śāradvatī­putra, Prince Smṛtilābha caused the māra Muṣitasmṛti to give rise to the mind set on unexcelled and perfect awakening and acquire acceptance that phenomena are unborn. The blessed one, the thus-gone one, the worthy one, the perfect buddha Guṇarājaprabha also prophesied that he would reach unexcelled and perfect awakening. Śāradvatī­putra, one should understand that this is the bodhisattvas’ exalted intention, for it is such an excellent exalted intention that enables them to accomplish unexcelled and perfect awakening.

“Śāradvatī­putra, if you have any doubt or hesitation, thinking that the prince from that time called Smṛtilābha was someone else, do not see it like that, Śāradvatī­putra. For, Śāradvatī­putra, at that time it was the bodhisattva Dṛḍhamati himself who was the prince called Smṛtilābha.

“Śāradvatī­putra, the bodhisattva Smṛtilābha then visited his parents. Having arrived before them, he bowed his head to their feet, sat to one side, and said, ‘Father, Mother, I wish to go forth under the auspices of the blessed one, the thus-gone one, the worthy one, the perfect buddha Guṇarājaprabha.’ Having said so, he then addressed his parents in verse:

“Śāradvatī­putra, if you think that the king from that time called Kṛtādhikāra was someone else, do not see it like that. For, Śāradvatī­putra, at that time I was the king called Kṛtādhikāra. Prince Smṛtilābha was my son.