Upholding the Roots of Virtue
Inspiring to Uphold, Expressing, and Training in Engendering the Mind of Awakening

“Śāradvatī­putra, bodhisattvas endowed with such an exalted intention should persevere in the correct view of sameness. Correct view means freedom from partiality. Alternatively, Śāradvatī­putra, correct view is so called because it sees correctly. Śāradvatī­putra, correct view is also so called because of sameness. [F.156.b] This is because, Śāradvatī­putra, the eyes are nirvāṇa and there is no nirvāṇa other than the eyes. The eyes and nirvāṇa are thus nondual, meaning indivisible into two. They are alike. How are they alike? They are alike in that the eyes and nirvāṇa are identical. The eyes are devoid of eyes. Nirvāṇa is devoid of nirvāṇa. The eyes are devoid of nirvāṇa. Nirvāṇa is devoid of eyes. The eyes and nirvāṇa are thus identical since neither ever existed. The same logic should also be applied to the ears, nose, tongue, body, and mind. Thus, the mind and nirvāṇa are alike. How are they alike? They are alike because mind and nirvāṇa are identical. Mind is devoid of mind. Nirvāṇa is devoid of nirvāṇa. Mind is devoid of nirvāṇa. Nirvāṇa is devoid of mind. Mind and nirvāṇa are nondual, meaning indivisible into two. They are devoid of thought since they are nothing that can be examined. Being empty by way of emptiness‍—this, Śāradvatī­putra, is what is called the ‘correct view.’ Since that view makes them the same, it is called the ‘correct view.’ Since all these have come to be the same, it is called the ‘correct view.’

What is its practice? It is what is devoid of practice. Śāradvatī­putra, wrong practice refers to not approaching those teachings, abandoning them, and not fathoming them‍—this, Śāradvatī­putra, is called wrong practice. Moreover, Śāradvatī­putra, the worst of wrong practices is to entertain concepts about such teachings. This is because, Śāradvatī­putra, the correct view is free of concepts. Śāradvatī­putra, the thus-gone ones and the learned noble hearers do not conceptualize earth. [F.157.a] They do not conceptualize because of earth. They do not think, ‘Earth is mine.’ Nor do they think, ‘I belong to earth.’ The same applies to the elements of water, fire, and wind. They do not conceptualize anything, up to and including nirvāṇa. They do not conceptualize nirvāṇa. They do not think, ‘Nirvāṇa is mine.’ Nor do they think, ‘I belong to nirvāṇa.’ It is also taught, ‘They do not cling.’

“Moreover, Śāradvatī­putra, ‘correct view’ is not a view of anything. Śāradvatī­putra, all views are wrong views. Śāradvatī­putra, being without a view is the correct view‍—this, Śāradvatī­putra, is called the correct view. Furthermore, Śāradvatī­putra, the correct view cannot be taught in words. This is because, Śāradvatī­putra, all the workings of speech come down to only words, and they are devoid of the correct view. Moreover, Śāradvatī­putra, in this way the correct view accords with what is known by a thus-gone one, for he is utterly devoid of any wrong view. This is because, Śāradvatī­putra, the suchness of his speech is entirely the suchness of speech, in that his speech accords with how things are. That speech, Śāradvatī­putra, is inexpressible. That speech is undifferentiable. Reality, exactly as it is‍—that is how that speech is.

“Śāradvatī­putra, that body is the body of suchness. Śāradvatī­putra, that which is called the body of suchness is the unmistaken body and the undifferentiable body. That body accords with that speech, exactly as it is. Śāradvatī­putra, that body is the action of suchness. Śāradvatī­putra, the action of suchness accords with unmistaken action and involves no other action than that. As such, that action is undifferentiable, and, Śāradvatī­putra, that action is the fruition of suchness. In that way, the fruition accords precisely with the action. [F.157.b] Therefore, the Thus-Gone One correctly spoke the truth in saying, ‘When there is action, ripening follows. Thus, ripening happens precisely according to the action.’

“Śāradvatī­putra, likewise, the movement of wisdom is wisdom. Śāradvatī­putra, it is not without wisdom. Thus, Śāradvatī­putra, when bodhisattvas are taught this, they are not frightened. They are neither terrified, nor will they become terrified; they are neither confused, nor bewildered.

“Śāradvatī­putra, there are four things that are beguiling. What are those four things? Śāradvatī­putra, relying upon, cultivating, and promulgating nirgrantha preachers and materialists is beguiling. Śāradvatī­putra, relying upon, cultivating, and promulgating wrong views is beguiling. Śāradvatī­putra, relying upon, cultivating, and promulgating those who uphold the practice of argumentation is beguiling. Out of lack of faith and wisdom, failing to revere or consider as definitive the profound sūtras, with their profound messages and emptiness, is beguiling. Śāradvatī­putra, these four things are beguiling, for it is not that they are not without deception.

“To discard these four beguiling things, Śāradvatī­putra, one must cultivate and rely upon four unbeguiling qualities. What are those four qualities? To discard wrong views, one should cultivate the correct view. Śāradvatī­putra, the monk who observes propriety should not stay where the discourses of materialists are taught but immediately leave; this is the second quality that will enable one to abandon beguilement. Śāradvatī­putra, in addition a monk should not go anywhere he will encounter argumentation; or, alternatively, in order to pacify argumentation a monk may also go there, defeat those who preach non-Dharma, and then, in order to gather Dharma preachers, speak of reality. [F.158.a] This would not be contrary to the Dharma, for bringing harmony to the saṅgha brings the abandonment of beguilement. This is the third unbeguiling quality. Śāradvatī­putra, finally, a monk should excellently receive such Dharma discourses as these, and having received them, he should observe their practice, such that he makes efforts to explain and recite them; he should also make efforts to keep them correctly in mind. Śāradvatī­putra, these four unbeguiling qualities bring the abandonment of beguilement.

“Śāradvatī­putra, bodhisattvas who observe propriety should make efforts not to form karma. Śāradvatī­putra, by excellently donning armor bodhisattvas should not be frightened. Śāradvatī­putra, by not discarding great diligence bodhisattvas should not discard their armor. Śāradvatī­putra, when bodhisattvas diligently receive the sublime Dharma, as well as its meaning, conduct, and wisdom, and then pose questions to my hearers, the Thus-Gone One is happy and filled with supreme happiness. This is because, Śāradvatī­putra, the lineage of the Buddha will then remain uninterrupted.

“Śāradvatī­putra, the hearers should please bodhisattva great beings. Śāradvatī­putra, a monk, nun, layman, or laywoman, who has recollected the Thus-Gone One or his qualities as well as the heaps of suffering from time immemorial, might delight bodhisattva great beings with as little as one four-line verse. By delighting them so, that person might lead them to retain it, and thus encourage them. If that noble child were to do so with the thought, [F.158.b] ‘May their roots of virtue fully ripen, such that they accomplish the wisdom of awakening and become a buddha. And having become a buddha, may they teach the Dharma to dispel immeasurable, countless heaps of suffering,’ Śāradvatī­putra, the heaps of that person’s merit would be immeasurable. Bodhisattvas who are led to retain just that single verse would also give rise to the exact same amount of merit.

“Śāradvatī­putra, suppose that heap of merit were to assume form and, Śāradvatī­putra, suppose all the myriad beings of all four continents in the world, both past and future, were to attain a human body. Having acquired a human form, they might use vessels the size of Mount Sumeru to take away from that heap of merit. Śāradvatī­putra, in this manner, even if each one of those beings were to use a vessel the size of Mount Sumeru to take away from that heap of merit, I cannot say that the end of that heap of merit would ever be reached. Śāradvatī­putra, not to speak just of the world of four great continents, suppose all the myriad beings present throughout the trichiliocosm‍—beings with form, without form, with perceptions, without perceptions, or those with neither perception nor nonperception‍—both past and future, were to acquire human form and take away from that heap of merit using vessels the size of Mount Sumeru. Even according to that number, were each being to take away from that heap of merit using vessels the size of Mount Sumeru, I cannot say that the heap of merit would come to end.

“Śāradvatī­putra, any monk, nun, layman, or laywoman among my hearers who delights bodhisattva great beings who have perfectly set out for unexcelled and perfect awakening [F.159.a] and, causing them to receive the Dharma, encourages them and teaches them even as little as a four-line verse will attain an immeasurable heap of merit.

“Suppose, Śāradvatī­putra, that a person, in order to bring about the maturing of such-and-such a bodhisattva great being’s factors of awakening, delights him with the gift of Dharma by teaching him some amount of the teachings of the buddhas, and leads him to understand them. The bodhisattva to whom that person had taught that much of the wisdom of the buddhas, even if the bodhisattva carries that teacher on his head or shoulders with all his might, and on the eve of the bodhisattva’s awakening as a result of that discourse to unexcelled and perfect buddhahood, ripens that person, teaches that person the Dharma, and establishes that person in it, would still not have succeeded in returning that person’s kindness; for that bodhisattva great being possesses that much of the immeasurable teachings of the buddhas. Śāradvatī­putra, from this explanation, you should understand how bodhisattvas cannot repay the kindness of such a person. [B13]

“Śāradvatī­putra, long ago, immeasurably vast and countless beyond countless eons ago, there appeared a thus-gone one called Saṃgupta. That blessed one’s lifespan was seventy thousand years. He had three hearer assemblies. The first had eighty million monks, the second had sixty million monks, and the third assembly of hearers had forty million monks. Śāradvatī­putra, after the thus-gone one, [F.159.b] the worthy one, the perfect buddha Saṃgupta had passed away, the sublime Dharma remained for forty thousand years. When the sublime Dharma had declined to its final five hundred year period since that thus-gone one’s passing, there appeared a monk called Jñānottama, who was learned, wise, intelligent, and gentle.

“Śāradvatī­putra, at that time here in Jambudvīpa there was a king called Ananta. That king had a palace called Nagarānanta, which was twelve leagues across. The palace was wealthy, prosperous, pleasant, abundant in food, delightful, and well populated. There was also at that time in Nagarānanta a householder called Akrodhana, and, Śāradvatī­putra, the householder Akrodhana had a son called Arthamati. Once, that merchant’s son, Arthamati, went to where the monk Jñānottama was. Once there the monk Jñānottama delivered a sermon about bodhisattvas. When the merchant’s son Arthamati heard the sermon from the monk Jñānottama he was delighted and became genuinely discerning. He then covered the monk Jñānottama with a precious religious robe worth tens of millions. Having covered him, he said to Jñānottama, ‘Noble One, excellent, your eloquent speech was excellent! Please come again and again to my house and deliver sermons like that one! It will be beneficial to me. The gift of the venerable Dharma will bear great fruit! Henceforth, for as long as I live, I will treat you to religious robes, alms, bedding, medicines, utensils, other necessities, and much else. I will also invite as guests the monks that are your venerable followers.’

“The monk Jñānottama replied to the merchant’s son Arthamati, [F.160.a] ‘Householder, what you have said is virtuous!’ The merchant’s son Arthamati then bowed to the monk Jñānottama’s feet, circumambulated him, and departed from his company.

“Śāradvatī­putra, subsequently the monk Jñānottama visited the house of the merchant’s son Arthamati. Śāradvatī­putra, the monk Jñānottama then established the parents, children, wives, male servants, female servants, workers, and day laborers of the merchant’s son Arthamati in unexcelled and perfect awakening. Śāradvatī­putra, through that root of virtue he too was never separate from the Buddha, Dharma, Saṅgha, or spiritual friends for a countless eon.

“Śāradvatī­putra, if you think that the merchant’s son Arthamati was someone else, do not see it like that. For at that time I was the merchant’s son Arthamati. Śāradvatī­putra, if you have any doubt or hesitation, thinking that the father of the merchant’s son Arthamati was someone else, do not see it like that. For the thus-gone one Kāśyapa was my father then. Śāradvatī­putra, if you think that the billions of beings present there were certain others, do not see it like that. For they are all destined for unexcelled and perfect awakening. Śāradvatī­putra, they are assembled in this very retinue and have been predicted by me to reach unexcelled and perfect awakening.

“Śāradvatī­putra, the monk Jñānottama had attained at that very time complete nirvāṇa in the expanse of nirvāṇa where there is no remnant of clinging. [F.160.b] Śāradvatī­putra, had the monk Jñānottama not attained complete nirvāṇa through the Hearer Vehicle, how could the merchant’s son Arthamati have fully awakened to unexcelled and perfect buddhahood through the massive heap of merit that came about through him teaching the Dharma, not to speak of his teaching of the Dharma to Arthamati’s parents and the entire circle of retainers? Śāradvatī­putra, what if the monk Jñānottama had not reached complete nirvāṇa? Śāradvatī­putra, I will not be able to repay that monk. Śāradvatī­putra, even were I to honor or worship him, I would not be able to repay the precise favor that he did for me by teaching me the Dharma. Śāradvatī­putra, it is for this reason that whoever delights bodhisattvas with a Dharma sermon, causes them to retain it, and thus encourages them will be replete with an immeasurable heap of merit.

“Śāradvatī­putra, through immeasurable deeds the bodhisattva engenders the mind of awakening, accomplishes that mind, and stabilizes it. Śāradvatī­putra, let me give an analogy: When the ocean is steady, one can glean whether or not there are precious gems below that can be converted to wealth;63 one can know all the gems that are present in the ocean, and thus one may hope to retrieve them from the ocean. In the same way, Śāradvatī­putra, when the bodhisattva’s mind set on unexcelled and perfect awakening is steady, one can perceive that it is a receptacle of all the myriad kinds of wisdom that exist, whether mundane and supramundane, defiled and undefiled, reproachable and irreproachable, or compounded and uncompounded. [F.161.a] It will serve as the abode of wisdom, one will acquire therein the distinction between all wisdoms, and all wisdoms will arise from it.

“Śāradvatī­putra, it is also like the following analogy: One should understand that when the ocean itself is steady, it becomes an abode of the great elements for the bodies that grow inside it. Likewise, Śāradvatī­putra, one should understand that when the mind of awakening is steadfast, it becomes an abode where unexcelled and perfect awakening, the great body of wisdom, grows, and where the many countless great elements of the great collection of roots of virtue develop.

“Śāradvatī­putra, it should also be understood according to the following analogy: When the ocean itself is steady, the great nāga kings dwelling there are difficult to overcome for the garuḍas, the kings of birds. It is due to the great nāgas’64 abode that they can emerge from the ocean and satiate the world of the four continents with great streams of rain. Likewise, Śāradvatī­putra, one should understand that when the mind of awakening engendered by the bodhisattva is steadfast, other bodhisattva great beings awaken to it, so that it serves as a great abode for countless beings. It provides an abode for those qualities. It also provides an abode for the objects of the buddhas. Wicked māras cannot divert beings from it, easily overcome it, or defeat it. [F.161.b] If māras form ill intentions, thinking that they will enact the workings of the māras, then immediately upon forming such an intention, all the māras’ fetters and intentions will be utterly destroyed.

“It is also like the following analogy: It is difficult to divert the great nāgas from the oceans. Having emerged from the oceans, they satiate the world of the four continents with great streams of rain, such that medicines and forests grow and flourish there, and the thirst of those with two legs and those with four is quenched. Afterward, they once again plunge into the great oceans. Likewise, Śāradvatī­putra, one should understand that when the mind of awakening engendered by the bodhisattva is steadfast, it becomes an abode for the nāga-like bodhisattva great beings. Having emerged from it, they bring down a rain of Dharma, a torrent of Dharma, whose source is the epitome of dispassion, upon the villages, towns, cities, countries, regions, and royal palaces throughout the trichiliocosm. Thus they utterly quench the craving of innumerably countless beings‍—the craving of beings in the desire realms, the form realms, and the formless realms.

“Śāradvatī­putra, it is also like the following analogy: When the ocean itself is steadfast, the myriad great rivers present throughout the four continents all flow into it. Since the ocean gradually deepens, [F.162.a] they have no other destination but there and yet the ocean neither depletes nor fills despite the fact that they flow into it‍—it is the very nature of the ocean to accommodate them. Along the same lines, the water of the ocean is also the waters that flow into it separately‍—it is the same water. Just as one should understand that those waters will all obtain the same salty flavor, so too, Śāradvatī­putra, one should understand that when the mind of awakening engendered by bodhisattvas is steadfast, once they are fully awakened and have become awakened thus-gone ones themselves, it becomes a receptacle for all buddha qualities in their entirety and for the perpetual insight of all beings. As soon as those who harbor a variety of doubts about the Dharma see such bodhisattvas, they will instantly be free of doubts and, regardless of their former names, henceforth be known as ‘the Thus-Gone One’s hearer.’ Śāradvatī­putra, accordingly, just as the ocean has a singular salty taste, so will his excellent hearers be liberated, and thus liberated, all have the same taste of liberation.

“Śāradvatī­putra, along the same lines, as an analogy, when the ocean itself is steadfast, it has from the very beginning been gradually deepening. Since the ocean has formed from the very beginning with a descending floor, people who want the gems it contains cannot access them. Śāradvatī­putra, the ocean is steadfast with limitless depth and water. Likewise, Śāradvatī­putra, when the mind of awakening engendered by the bodhisattva is steadfast, [F.162.b] it is steadfast from the very beginning as it continually deepens. As it gradually deepens infinitely, it is steadfast to the very depths. Śāradvatī­putra, this gradual deepening consists of accomplishment of the perfection of generosity, the perfection of discipline, the perfection of patience, the perfection of diligence, and the perfection of concentration. Śāradvatī­putra, its very depths should be understood as the bodhisattva’s perfection of insight. Śāradvatī­putra, its infiniteness should be regarded as the bodhisattva’s accomplishment of skill in means regarding the qualities of the buddhas. Thus, since the limit of reality is manifest from the very beginning, it would be improper were it not to be traversed, and were immeasurable, countless beings and those who want the jewels of the Dharma not to access it. Thinking this, one can transform one’s entire perspective through embarking on the descent, gradually deepening into it.

“Śāradvatī­putra, along the same lines, for instance, when the ocean is steadfast, it is steadfast from the very beginning as the very home of all beings within it. Likewise, Śāradvatī­putra, when the engendered mind of awakening is steadfast, it is steadfast from the very beginning as the very home of all beings.

“Śāradvatī­putra, along the same lines, for instance, when the ocean is steadfast, the island of gems is perpetually steadfast from the very beginning. Śāradvatī­putra, likewise, when the mind of awakening engendered by the bodhisattva is steadfast, this enables the gems of the applications of mindfulness, the authentic eliminations, the bases of supernatural power, the masteries, the powers, the branches of awakening, the concentrations, [F.163.a] the liberations, the absorptions, and the attainments to be steadfast.”

The venerable Śāradvatī­putra then said to the Blessed One, “Blessed One, this explanation of the bodhisattvas’ mind of awakening, which the Thus-Gone One, the Worthy One, the perfect Buddha has delivered is amazing! It is amazing how it was presented with such immeasurable eloquence along with analogies to the ocean!”

The Blessed One said to the venerable Śāradvatī­putra, “Śāradvatī­putra, the Thus-Gone One has provided what is a mere simile. Śāradvatī­putra, the mind of awakening engendered by bodhisattvas is not fully measured by the simile of the great ocean. Śāradvatī­putra, to refer to the mind of awakening engendered by bodhisattvas takes immeasurable eloquence. Śāradvatī­putra, to refer to the Thus-Gone One takes not just one kind of eloquence, but immeasurabe eloquence. Why is that? It is because I explain the mind of awakening engendered by bodhisattvas with immeasurable eloquence by referring to the steadfastness of the trichiliocosm. And why is that? It is because, Śāradvatī­putra, the steadfastness of the mind set on awakening is similar to that steadfastness. In this way, even were the Thus-Gone One, the Worthy One, the perfect Buddha to teach, starting from there, for an eon, more than an eon, or even longer than that, the topic of the mind of awakening engendered by bodhisattvas would still not be exhausted or depleted. [F.163.b] This is because, Śāradvatī­putra, the mind of awakening engendered by bodhisattvas is made steadfast by such activities that are hard to subdue; activities that are unparalleled; activities that are exalted, that bring happiness to beings, and that please beings; joyous activities; activities that involve the three realms; activities that involve great wisdom; activities that are difficult to fathom; activities of dispassion; and activities of great illumination. Śāradvatī­putra, in short, due to such activities it is impossible to conclusively account for the mind of awakening engendered by bodhisattvas.

“Śāradvatī­putra, it is like this: As an analogy, when the trichiliocosm is steadfast, that world system is steadfast for all the myriad beings that exist throughout the trichiliocosm to partake of. Likewise, Śāradvatī­putra, one should understand that when the mind of awakening engendered by bodhisattvas is steadfast, it is stable in that it serves as a basis for immeasurable, innumerable beings to partake of wisdom.

“Śāradvatī­putra, it is like this: As an analogy, one should understand that when Mount Sumeru, the king of mountains, is steadfast, it serves as the abode for many thousands of gods, and, dwelling there, the gods of the Heaven of the Thirty-Three defeat the many armies of the demigods. Likewise, Śāradvatī­putra, when the mind of awakening engendered by bodhisattvas is steadfast, it becomes the abode of immeasurable, innumerable hearers. Just as the gods, while dwelling there on Mount Sumeru, defeat the armies of demigods, so too, Śāradvatī­putra, do other immeasurably many beings, while dwelling there within the mind of awakening, defeat the forces of Māra whose will is difficult to break. [F.164.a]

“Śāradvatī­putra, it is like this: As an analogy, one should understand that when the Mahācakravāḍa Range, the kings of mountains, is steadfast, any being included therein is invulnerable to the swirling gusts of wind that course without impediment. Śāradvatī­putra, likewise, one should understand that this is similar to how, when the mind set upon unexcelled and perfect awakening engendered by bodhisattvas is steadfast, any being with a conception of this is included among bodhisattvas. Śāradvatī­putra, they are invulnerable to all the swirling gusts of wind of the afflictions.

“Śāradvatī­putra, it is like this: As an analogy, one should understand that when Mount Himavān, the king of mountains, is steadfast, it provides the basis for all medicines. Likewise, Śāradvatī­putra, one should understand that when the mind of awakening engendered by bodhisattvas is steadfast, the medicine of great wisdom is steadfast to perfectly eradicate the illness of afflictions for immeasurable, countless beings.

“Śāradvatī­putra, it is like this: As an analogy, one should understand that when the great source of gems65 is steadfast, it benefits, contributes to,66 and subsumes many hundreds of thousands of beings. Śāradvatī­putra, likewise, one should understand that when the mind of awakening engendered by bodhisattvas is steadfast, it benefits immeasurable, countless beings, and, in the same vein, it contributes to them through their enjoyment of the gems of Dharma.

“Śāradvatputra, it is like this: As an analogy, one should understand that when the chariot of the sun and the sun that rides it are steadfast, [F.164.b] they shine, bringing light and heat throughout the entire four continents. Likewise, Śāradvatī­putra, one should understand that when the bodhisattvas’ engendering of the mind of awakening and their abode of great wisdom, which ride and abide in the Great Vehicle, are steadfast, they shine throughout the trichiliocosm.

“Śāradvatī­putra, it is like this: As an analogy, one should understand that when the abode of the nāga king Anavatapta is steadfast, Śāradvatī­putra, it enables that nāga king to dwell there and distribute the four great rivers throughout the four directions, and those rivers benefit all those with two legs or four legs who are imperiled by thirst; enable the growth of grains, medicines, trees, and forests; and replenish the ocean, the source of gems. Likewise, Śāradvatī­putra, one should understand that when the mind of awakening engendered by bodhisattvas is steadfast, and bodhisattvas dwell within it, they fully awaken to unexcelled and perfect buddhahood. At that point they distribute the four rivers of the Dharma‍—the river of genuine discrimination with respect to phenomena, the river of genuine discrimination with respect to meaning, the river of genuine discrimination with respect to language, and the river of genuine discrimination with respect to eloquence. With the waters of the precious Dharma, resounding with the sounds of emptiness, signlessness, wishlessness, and the eightfold path of the noble ones, and with the waters of the five masteries, five powers, and seven branches of awakening, [F.165.a] they quench the thirst of the afflictions of many, immeasurable, countless beings. Then, just as the great rivers flow into the ocean, these waters come to replenish the great ocean of dispassion.

“Śāradvatī­putra, for as long as the mind of awakening engendered by bodhisattvas is steadfast, it abides by great activities, activities that are hard to take up, activities that match the matchless. Thus, Śāradvatī­putra, even the Thus-Gone One does not come close to describing them all in language.

“Śāradvatī­putra, it is for this reason that any noble son or daughter who delights a being with a sermon involving such a Dharma, and encourages them by compelling them to retain it, produces an immeasurably great heap of merit. Śāradvatī­putra, until reaching complete nirvāṇa the Thus-Gone One could not come close to describing the extent of that heap of merit, which will be accomplished according to the vehicle for which it was dedicated.

“Śāradvatī­putra, it is like this: As an analogy, the roots of virtue from a gift offered to a thus-gone one, or those engendered in relation to a thus-gone one, are not seen to come to an end in the interim until one has reached complete nirvāṇa. Likewise, Śāradvatī­putra, the roots of virtue from delighting bodhisattvas with a Dharma sermon and compelling them to retain it are not seen to come to an end or reach completion in the interim until one has reached great, complete nirvāṇa. Śāradvatī­putra, it is according to that reckoning that one should understand this.

“Śāradvatī­putra, long ago in the past, there was a royal bodhisattva prince called Dharma­paryeṣaṇakāma. [F.165.b] Śāradvatī­putra, the bodhisattva great being Dharma­paryeṣaṇakāma wrote down and embraced everything that was well said, and he would recite these teachings to the point of memorizing them all. At that time, moreover, in his efforts to pursue the Dharma, Dharma­paryeṣaṇakāma would make every effort, searching for the Dharma from village to village, town to town, city to city, and country to country. Once there was a man sitting on a mountain slope who said to the bodhisattva Dharma­paryeṣaṇakāma, ‘Prince, come here! I will give you a sermon about the qualities of a thus-gone one.’

“Dharma­paryeṣaṇakāma then approached the man sitting on the mountain slope and said, ‘Please give me that sermon about the qualities of a thus-gone one!’

“ ‘Prince,’ he responded, ‘as that teaching is priceless, I will not teach it!’

“Śāradvatī­putra, the prince then donned a precious garment worth two hundred million and fastened to himself a precious gem worth four hundred million. The greedy man, overcome by desire, then thought, ‘Now, if only the prince were to give me that garment and that precious gem, then I would teach him the verse.’

“Dharma­paryeṣaṇakāma said to the man, ‘Listen, tell me what you desire and you shall have it! Teach me the verse about the Buddha!’ [F.166.a]

“So the man replied, ‘Prince, if you first give me the garment and the precious gem that you are wearing and then toss yourself off this slope, then I will teach you the verse.’

“Śāradvatī­putra, the bodhisattva great being Dharma­paryeṣaṇakāma then said to the man, ‘If it is of benefit to you, then I shall throw myself off this mountain slope.’

“He responded, ‘Prince, that will of course not do me any good at all. However, if you give me that garment and that precious gem and then hear the verse, you might later have regret and forcefully take them back.’

“ ‘Sir, please teach me the verse!’ the bodhisattva Dharma­paryeṣaṇakāma implored the man, ‘I will not regret having given those things to you.’

“ ‘Prince,’ said the man,’ it is precisely when you are not keeping your promise that you are going to regret it.’

“So the bodhisattva great being Dharma­paryeṣaṇakāma said, ‘Alright, if you think so, then I will fulfill your demand. Teach me the verse about the Buddha! I will then give you the precious garment and the precious gem. Once I have heard the verse, I will then throw myself off this mountain slope.’

“Śāradvatī­putra, the man then taught to the bodhisattva the verse about the qualities of the Buddha. Śāradvatī­putra, as soon as he heard it, Dharma­paryeṣaṇakāma gave the man the garment and the precious gem, and invoked the power of the truth, saying, ‘By the truth and the true words that I have given that precious garment and precious gem with neither regret nor anguish, [F.166.b] may I come to rest on the ground unhurt and uninjured.’ Once he had thus invoked the power of the truth, he threw himself off the slope. As soon as he had thrown himself, the four kings took hold of him and promptly placed him safely on the ground. Dharma­paryeṣaṇakāma then said to the man, ‘Sir, those well-spoken words, with such sublime meaning and phrasing, were amazing!’

“Śāradvatī­putra, the man quickly descended from the slope, approached Dharma­paryeṣaṇakāma and said, ‘Prince, it is amazing how impetuously you have acted. Prince, what do you want the Dharma for?’

“He replied, ‘I will ferry across beings that are wallowing, free beings that are in bondage, and deliver from suffering beings that are stuck in suffering!’

“Śāradvatī­putra, with complete trust in the bodhisattva’s words, the man was pleased and said to the bodhisattva Dharma­paryeṣaṇakāma: ‘Prince, I will therefore return to you the precious garment and the precious gem. This is because, Prince, the garment and precious gem suit you.’

“ ‘Sir,’ he replied, ‘it is not my lot to take back what I have once given.’

“ ‘Prince, you shall therefore be my refuge!’ exclaimed the man.

“Śāradvitīputra, if you have any doubt or hesitation, thinking that the bodhisattva Dharma­paryeṣaṇakāma from that time was someone else, [F.167.a] do not see it like that, Śāradvatī­putra. For, Śāradvatī­putra, at that time it was I who was the bodhisattva called Dharma­paryeṣaṇakāma. Śāradvatī­putra, if you think that the man who appeared then was someone else, do not see it like that. For, Śāradvatī­putra, the man who acquired devotion through me and said, ‘You shall be my refuge,’ was Vakkalin. Śāradvatī­putra, as for the monk Vakkalin, these days too, while I was traveling with my assembly of monks through the sky, I alighted on a mountain slope. I called out, ‘Come here, Vakkalin!’ and he engendered the liberation of absorption. Thereupon, he tossed himself off the mountain slope and, while thus suspended in the sky, he actualized the six superknowledges. Śāradvatī­putra, look at how long that heap of merit followed him! Look at how I acted as his refuge‍—how through the ripening of the root of virtue and the karma from having taught me a single four-line verse he acquired devotion through me and by believing in me, so swiftly attained liberation! Look, Śāradvatī­putra, at how that person’s previous attitude of desire led him to form such roots of virtue, and consider all that happened as the entire range of consequences therefrom! What need is there then to speak of someone who, having engendered the liberation of absorption and analyzed carefully, fathoms the wisdom of awakening and then encourages bodhisattva great beings, inspires them to uphold the Dharma, uplifts them, or even teaches them as little as just a four-line verse. [F.167.b] Śāradvatī­putra, I would not say that such a heap of merit would be exhausted or come to an end in the interim, except for at great nirvāṇa.”

The venerable Śāradvatī­putra then asked the Blessed One, “Blessed One, what would happen if some noble son or daughter, who had engendered such a heap of merit from pleasing a bodhisattva with a discourse about the Dharma, and from encouraging them by inspiring them to uphold it, were then to discourage, distract, or interfere with a bodhisattva great being who possesses the mind of awakening and who wishes to enter the city of buddha qualities? Please teach on this situation. Why am I asking this? I ask so that those who have set out to interfere with bodhisattvas may hear it and disclose their wrongdoing as such, and for all those who will set out, or are setting out to do such things, to hear this and receive censure from the Blessed One.”

The Blessed One said to the venerable Śāradvatī­putra, “Śāradvatī­putra, whoever sets out to interfere with, discourage, or distract a bodhisattva, such interference will incur a heap of faults. Śāradvatī­putra, it is as follows: just as anything that obstructs a very precious, priceless gem obstructs a great amount of wealth, [F.168.a] likewise, Śāradvatī­putra, anyone who obstructs a single instance of a bodhisattva’s engendering of the mind of awakening obstructs innumerable, immeasurably many hundreds of thousands of teachings of the precious Dharma.

“Śāradvatī­putra, along the same lines, just as anyone who interferes with and sets out to bring to ruin the growth of a medicinal tree, Śāradvatī­putra, interferes with immeasurably many beings afflicted with illness, such that they prevent those beings from being free of severe illness and bring about their demise, likewise, Śāradvatī­putra, whoever interferes with the medicine of engendering the mind of awakening, the peerless intention, the intention of welfare and happiness, and the intention to remove all the illnesses of afflictions from beings, Śāradvatī­putra, interferes with providing great relief, pacification, health, and comfort to immeasurable, innumerable beings who are afflicted with the diseases of desire, anger, and delusion, and infected with the severe illnesses of jealousy, miserliness, rage, guile, deception, argumentativeness, shamelessness, pretense, malice, conceit, heedlessness, pride, and vanity.

“Śāradvatī­putra, in the same vein, just as one should understand that whoever sets out to interfere with the abode of Anavatapta and the great nāga king himself, has set out to interfere with the waters replete with eight qualities, which quench the torment of thirst of many humans and quadrupeds, likewise, Śāradvatī­putra, one should understand that anyone who interferes with a bodhisattva’s engendering of the altruistic intention of awakening, [F.168.b] Śāradvatī­putra, interferes with the stream of Dharma replete with eight qualities, which eliminates all the cravings of immeasurable, countless beings.

“Śāradvatī­putra, in the same vein, just as one should understand that any being who sets out to interfere with the orb of the sun, Śāradvatī­putra, sets out to eclipse the great illumination for all beings present throughout the four continents, likewise, Śāradvatī­putra, one should understand that anyone who interferes with the presence of the light of Dharma, that is, engendering the mind of awakening, discouraging it and preventing it from being communicated,67 Śāradvatī­putra, interferes with the great illumination and great brilliance of the Dharma for all beings present throughout the trichiliocosm.

“Śāradvatī­putra, in the same vein, just as one should understand that when certain people lay waste to the source of all gems, they are ruining the chance for immeasurable, innumerable beings to discover gems, likewise, Śāradvatī­putra, one should understand that those who set out to bring an end to a bodhisattva’s engendering of the mind set on the wisdom of awakening, the great engendering of the mind of awakening, Śāradvatī­putra, have set out to lay waste to the riches of the supreme gems of the Dharma for immeasurable, innumerable beings.

“Śāradvatī­putra, in the same vein, just as all those gems emerge from the same source, likewise, Śāradvatī­putra, all the gem-like dharmas of the buddhas emerge from a bodhisattva’s engendering of the mind of awakening, the source of all such gems.

“Śāradvatī­putra, [F.169.a] it is for this reason that those who set out to bring an end to a bodhisattva’s engendering of the mind of awakening incur a great heap of faults. Śāradvatī­putra, along these lines, for example, anyone who interferes with bodhisattvas, discouraging them from the mind of awakening, is identical to someone nowadays who would maliciously engender the intention to draw my blood. Or, Śāradvatī­putra, setting aside engendering the intention to draw my blood, those noble sons and daughters engender a much larger heap of faults than even committing all five sins of immediate retribution, which I have explained as so difficult to endure, atone for, and recover from. This is because, Śāradvatī­putra, committing the five sins of immediate retribution does not make obstacles for any qualities of the buddhas whatsoever, yet laying waste to a bodhisattva’s engendering of the mind of awakening lays waste to all awakened qualities. Śāradvatī­putra, just as to kill a cow prevents the presence of milk, likewise, Śāradvatī­putra, to discourage and lay waste to the mind of awakening lays waste to all awakened qualities. Śāradvatī­putra, it is for this reason that laying waste to the mind of awakening is far more insidious than all five sins of immediate retribution.

“Śāradvatī­putra, forget about the five sins of immediate retribution. Śāradvatī­putra, imagine that the entire universe with its four great continents was filled with worthy ones, and someone were to kill that entire assembly of worthy ones. What do you think, Śāradvatī­putra, would that person incur great faults based on that?”

“Blessed One, it would be a lot,” replied Śāradvatī­putra. [F.169.b] “Blessed One, that person would incur a tremendous heap of faults.”

“Śāradvatī­putra,” said the Blessed One, “you should believe this. You should comprehend this. Śāradvatī­putra, a person could kill that entire assembly of worthy ones. However, someone else might cause a bodhisattva great being, who travels by means of the vehicle to omniscience and wants to enter the city of Dharma of a perfect buddha, to lose interest in the mind of awakening. If that bodhisattva, due to being discouraged from the mind of awakening, were to subsequently discard the mind of awakening, then, Śāradvatī­putra, the former heap of faults would not approach even a hundredth of the heap of faults of the latter‍—no comparison would ever suffice. That is because destroying that entire assembly of worthy ones would not diminish the ten powers of a thus-gone one. It would not diminish the four fearlessnesses of a thus-gone one. It would not diminish the eighteen unique attributes of a buddha. It would not diminish his great love. It would not diminish his great compassion. It would not diminish the elephant-like gaze of a thus-gone one. It would not diminish the lion-like gait of a thus-gone one. It would not diminish his imperceptible crown protuberance. It would not diminish being replete with millions of conch shells of Dharma. It would not diminish his unexcelled turning of the wheel of Dharma. It would not diminish a thus-gone one from being the best among humans. It would not diminish his knowledge of the superior and lesser faculties of beings. It would not diminish his knowledge of the variety of inclinations. [F.170.a] Yet, Śāradvatī­putra, discouraging a bodhisattva diminishes all those qualities.

“Śāradvatī­putra, forget about the world systems with four continents. Śāradvatī­putra, along similar lines, as an analogy, suppose this trichiliocosm were filled with worthy ones, and someone were to kill all those worthy ones‍—Śāradvatī­putra, I say that the heap of faults caused by discouraging a bodhisattva from the mind of awakening would far exceed the heap of merit caused by killing all those worthy ones. That is because, Śāradvatī­putra, preventing someone from engendering the mind of awakening destroys all awakened qualities. Śāradvatī­putra, if the mind of awakening had not been engendered, the wisdom of awakening would not have currently appeared. Śāradvatī­putra, if the mind of awakening had not been engendered, then such a buddha, the best among men, would not have currently appeared in the world. And it is because, Śāradvatī­putra, if the mind of awakening had not been engendered, then the blessed buddhas would not have currently appeared.

“Indeed, Blessed One,” said Śāradvatī­putra.

The Blessed One continued, “Śāradvatī­putra, that is why any noble son, noble daughter, monk, nun, layman, laywoman, god, nāga, yakṣa, gandharva, demigod, garuḍa, kinnara, or mahoraga, who has the mind of awakening, is worthy of veneration by the world with its gods. [F.170.b] And why is that? Because, Śāradvatī­putra, it should be understood that those who have engendered that exalted intention eventually will become thus-gone ones, worthy ones, perfect buddhas.

“Śāradvatī­putra, what do you think? When the Thus-Gone One teaches the bodhisattva’s engendering of the mind of awakening, does the Thus-Gone One teach on such matters especially to those of the warrior caste who are like a great sāla tree; or to those of the brahmin caste who are like a great sāla tree; or to those of the householder caste who are like a great sāla tree; or to universal monarchs; or to gods of the realm of the four great kings; or to the four great kings; or to Śakra, lord of the gods; or to the gods of the Heaven of the Thirty-Three; or, likewise, to the gods of the heavens of Free from Strife, Joyous, Delighting in Emanations or Making Use of Others’ Emanations; or all the way up to the gods of the Unexcelled Heaven?”

“Not so, Blessed One,” replied Śāradvatī­putra. “That is because the Blessed One teaches only the pure engendering of the mind of awakening, and only the great engendering of the altruistic intention.”

“Śāradvatī­putra, what do you think?” asked the Blessed One. “When teaching the engendering of the mind of awakening, does the Blessed One especially teach it to those with great power, such as teaching it to those with the power of a dignitary, the power of a great dignitary, or half the power of Nārāyāṇa, [F.171.a] or does he especially teach it to those who are humble, poor, or lofty?”

“Not so, Blessed One,” said Śāradvatī­putra.

“Śāradvatī­putra,” the Blessed One continued, “it is for this reason that if you see that mind of awakening engendered in anyone, whether they be powerful or weak, humble or lofty, you should protect that engendered intention. Śāradvatī­putra, you should inspire that bodhisattva to uphold it. You should please that bodhisattva. You should encourage that bodhisattva. Śāradvatī­putra, whatever is done to encourage bodhisattvas by inspiring them to uphold the intention and so delighting them is the supreme veneration for hearers. Śāradvatī­putra, it is for this reason that hearers who wish to venerate me should by all means compel and encourage bodhisattvas to take up bodhisattva conduct. Śāradvatī­putra, I fully entrust to the hearers the task of ensuring, by all means, that bodhisattva great beings develop and do not decline.”

The venerable Śāradvatī­putra then said to the Blessed One, “Blessed One, engendering the mind of awakening has the following three elements: The initial engendering of the mind of awakening, the irreversible engendering of the mind of awakening, and the accomplished engendering of the mind of awakening. That being the case, about which of these engenderings of the mind of awakening has the Blessed One taught in particular regarding its qualities?”

“Śāradvatī­putra, it is exactly as you have said,” the Blessed One answered. [F.171.b] “Engendering the mind of awakening has the following three elements: the initial engendering of the mind of awakening, the irreversible engendering of the mind of awakening, and the accomplished engendering of the mind of awakening. Śāradvatī­putra, among them, it is the initial engendering of the mind of awakening that bodhisattvas might turn away from and thus fall into the vehicle of the hearers or the vehicle of the solitary buddhas. In such a case, Śāradvatī­putra, the Thus-Gone One makes them take delight in engendering of the mind of awakening, inspires them to uphold it, and encourages them to engender it. This is because he thinks, ‘May bodhisattvas by all means abide in unexcelled and perfect awakening! May they turn away from the intentions of the hearers and solitary buddhas and not base themselves on those two vehicles! May they, by not basing themselves on them, be firm in the awakened qualities and arrive at the object of awakening!’ Śāradvatī­putra, bodhisattva great beings should apply themselves to accomplishing the birth of the mind set on unexcelled and perfect awakening.

“Śāradvatī­putra, one should view the mind as emptiness. Śāradvatī­putra, what is the emptiness of mind? How should one view the mind as emptiness? Śāradvatī­putra, mind is mind, mental cognition, consciousness, mental body, mental faculty, and mental constituent‍—these are mind. What is its emptiness? Śāradvatī­putra, mind is empty of mind, for it has no creator whatsoever. If it had some creator, then because of that there would be something else that would have experience. Neither does mind itself form mind. If mind formed mind, [F.172.a] then just that would be the creator and experiencer. If another mind formed mind, then it would belong to that which created it, but even having created it, the other would have experience. Śāradvatī­putra, it is for this reason that mind is empty of mind, for it has no creator whatsoever. That which lacks a creator has not created so much as an iota. In that which has not created so much as an iota no creation can be perceived. That in which no creation can be perceived lacks a point of objection. Those who object to it object to nonexistence. Those who object to nonexistence object to emptiness. They object to signlessness and wishlessness. Those who object to emptiness object to hollowness and futility. Those who object to hollowness and futility argue with the Thus-Gone One. Those who argue with the Thus-Gone One fall off a steep cliff. And what is the steep cliff, Śāradvatī­putra? It is the hells, the animal realm, and the world of Yama. The true steep cliff is as follows: belief in perception, belief in the aggregates, belief in the elements, belief in the sense sources, belief in a life force, belief in emergence, belief in disintegration, belief in sentient beings, and belief in persons. Śāradvatī­putra, in short, even belief in nirvāṇa is a perception, as are belief in the Buddha, belief in the Dharma, and belief in the Saṅgha. Immature, ordinary beings attached to those beliefs will fall off a steep cliff. This steep cliff is none other than saṃsāra.” [F.172.b]