The Jewel Mine

[B1] [F.213.a]

Homage to all buddhas and bodhisattvas!

Thus did I hear at one time. The Blessed One was dwelling at Kālaka’s Grove in Sāketa together with a large saṅgha of monks possessing power and superknowledge. There were sixty-two thousand such worthy ones along with eighty-four thousand bodhisattvas, including the youthful Mañjuśrī. All the bodhisattvas had entered the Great Vehicle. They had entered infinite vehicles. They had entered innumerable vehicles. They had entered inconceivable vehicles. They had entered incomparable vehicles. They had entered immeasurable vehicles. They had entered inexpressible vehicles. They were making aspirations to purify limitless buddha realms in infinite world systems. They were making aspirations to purify limitless buddha realms in innumerable world systems. They were making aspirations to purify limitless buddha realms in inconceivable world systems. They were making aspirations to purify limitless buddha realms in incomparable world systems. They were making aspirations to purify limitless buddha realms in immeasurable world systems. They were making aspirations to purify limitless buddha realms in inexpressibly vast world systems.

Then the youthful Mañjuśrī, the bodhisattva Sarvābhibhū, and others beseeched the Blessed One, [F.213.b] “Blessed One, please explain how a thus-gone one purifies his own limitless buddha realms out of love. We make this request because, Blessed One, all the bodhisattvas present in this entourage have entered the Great Vehicle. They have entered infinite vehicles. They have entered innumerable vehicles. They have entered inconceivable vehicles. They have entered incomparable vehicles. They have entered immeasurable vehicles. They have entered inexpressible vehicles. They are making aspirations to purify limitless buddha realms in infinite world systems. They are making aspirations to purify limitless buddha realms in innumerable world systems. They are making aspirations to purify limitless buddha realms in inconceivable world systems. They are making aspirations to purify limitless buddha realms in incomparable world systems. They are making aspirations to purify limitless buddha realms in immeasurable world systems. They are making aspirations to purify limitless buddha realms in inexpressibly vast world systems.

“So, if these bodhisattvas hear from the Blessed One about the purification of limitless buddha realms, it will further increase their diligence to engage in the purification of limitless buddha realms in infinite world systems, to engage in the purification of limitless buddha realms in innumerable world systems, to engage in the purification of limitless buddha realms in inconceivable world systems, [F.214.a] and to engage in making aspirations for the purification of limitless buddha realms in incomparable, immeasurable, and inexpressibly vast world systems. Their armor will become hard. Their armor will become strong. Their armor will become vajra-like. Their armor will become indestructible. Their armor will become impenetrable. Their armor will become invincible. Their resolve will become firm. Their resolve will become powerful. Their resolve will become unshakable. Their resolve will become irrevocable. Their resolve will become unassailable. They will attain the manifestation of the strengths. Their every action will be praised by all the blessed buddhas. They will not fall into darkness upon death. They will not be timid, agitated, or discouraged when performing the peerless activities of bodhisattvas. Attending to the wishes of sentient beings, there will be no impediment to their awakening. Striving to accomplish the wishes of sentient beings, they will teach the appropriate Dharma. When in the company of sentient beings, they will act as they are requested. They will become skilled in the procedures for guiding sentient beings. They will become skilled in bringing others into the fold of those who practice the buddha vehicle. They will have no attachment to any statement. Since they become skilled in the concise and the extensive, they will not consider duration or distance.”

The Blessed One replied to the youthful Mañjuśrī, “Well done, well done Mañjuśrī. You have all entered the Great Vehicle. You have entered infinite vehicles. You have entered innumerable, inconceivable, incomparable, immeasurable, and inexpressible vehicles. [F.214.b] You have all been making aspirations to purify limitless buddha realms in infinite world systems. You have all been making aspirations to purify limitless buddha realms in innumerable, inconceivable, incomparable, immeasurable, and inexpressibly vast world systems. Loving, altruistic, and compassionate, you all enact the deepest wish of bodhisattva great beings, which is to bring benefit and happiness to all worlds. Mañjuśrī, whoever supplicates the Thus-Gone One will also generate the power of those bodhisattva great beings’ roots of virtue, so you should be confident. Therefore, Mañjuśrī, listen with the greatest care and keep this in mind.”

“Excellent, excellent Blessed One,” replied the youthful Mañjuśrī, and he listened as the Blessed One had directed.

Then the Blessed One said, “Mañjuśrī, in the east, beyond as many buddha realms as the number of particles in forty inexpressibly vast buddha realms, there is the world system called Anabhibhūta. There resides the thus-gone, worthy, perfect buddha Sarvārthasiddha. Living there, he possesses limitless pure buddha realms in infinite world systems. He possesses the aspirations to purify limitless buddha realms in incomparable world systems. He possesses the aspirations to purify limitless buddha realms in immeasurable world systems. He possesses the aspirations to purify limitless buddha realms in inexpressibly vast world systems.

“Mañjuśrī, all noble sons or daughters who have entered the bodhisattva vehicle [F.215.a] will possess limitless pure buddha realms in infinite world systems once they hear about the limitless pure buddha realms in infinite world systems that belong to the thus-gone, worthy, perfect buddha Sarvārthasiddha. They will also come to possess limitless pure buddha realms in innumerable, inconceivable, incomparable, immeasurable, and inexpressibly vast world systems.

“Mañjuśrī, once, in the middle of a marketplace in the Dīpavatī world system, when I heard from the thus-gone, worthy, perfect buddha Dīpaṅkara about the limitless pure buddha realms of the thus-gone Sarvārthasiddha, I developed acceptance that phenomena are unborn. Once I had thus developed acceptance that phenomena are unborn, the thus-gone Dīpaṅkara prophesied my unsurpassed and perfect awakening.

“He said, ‘Excellent, excellent! Sublime being, in the future, after an innumerable eon, you will become a thus-gone, worthy, perfect buddha known as Śākyamuni, endowed with limitless pure buddha realms in immeasurable world systems. You will be endowed with limitless pure buddha realms in innumerable, inconceivable, incomparable, immeasurable, and inexpressibly vast world systems.’

“Mañjuśrī, when I heard the prophecy concerning myself from the thus-gone Dīpaṅkara, the force of that root of virtue impelled me to rise into the sky to a height of seven palm trees. Through the power of that buddha, I saw the thus-gone, worthy, perfect buddha Sarvārthasiddha teaching the Dharma to an audience of hundreds of thousands of beings who had gathered around him, full of respect. [F.215.b] When I saw that as I rested in the sky, I offered these verses of praise to that thus-gone one:

“Mañjuśrī, in this way, bodhisattva great beings should train in liberation devoid of obscurations. Bodhisattva great beings who experience liberation devoid of obscurations do not grasp at liberation, nor do they grasp at the nonexistence of liberation. They also do not grasp at obscurations, nor do they think, ‘There are no obscurations.’ They also do not grasp at the nonexistence of bodhisattvas, nor do they think ‘The bodhisattvas do not exist.’ They do not grasp at the nonexistence of experience, nor do they grasp at their experience. They do not grasp at the nonexistence of buddha realms, nor do they think, ‘The buddha realms exist.’ They do not grasp at the nonexistence of the infinite, nor do they think, ‘The infinite exists.’ They do not grasp at the nonexistence of the innumerable, nor do they think, ‘The innumerable exists.’ They do not grasp at the nonexistence of the inconceivable, nor do they think, ‘The inconceivable exists.’ [F.216.b] They do not grasp at the nonexistence of the incomparable, nor do they think, ‘The incomparable exists.’ They do not grasp at the nonexistence of the immeasurable, nor do they think, ‘The immeasurable exists.’ They do not grasp at the nonexistence of the inexpressible, nor do they think, ‘The inexpressible exists.’

“Mañjuśrī, consider the following analogy. A man who is asleep has a fictitious dream in which he fully enjoys the five sense pleasures. The man is neither childish nor is he a fool, but rather someone wise, knowledgeable, and intelligent. So when he wakes up from his dream, he does not grasp at the nonexistence of the sense pleasures, nor does he think, ‘The sense pleasures are here.’ He does not grasp at the nonexistence of the joy of his pleasure, nor does he think, ‘The joy of pleasure exists.’ Mañjuśrī, the bodhisattva great beings who experience liberation devoid of obscurations do not grasp at the nonexistence of liberation, nor do they think, ‘Liberation exists.’ This also applies to all the previously mentioned aspects, down to ‘They do not grasp at the nonexistence of the inexpressible, nor do they think, “The inexpressible exists.” ’

“Mañjuśrī, consider the following analogy. A skilled magician or magician’s apprentice can conjure up various illusions in front a large crowd of common people, such as the various parts of an elephant, or a horse, or a chariot, or a group of infantry soldiers. When those who are neither childish nor foolish by nature, but wise and intelligent people who can realize what is happening and examine the situation, see the magician’s illusions, they do not grasp at the nonexistence of various parts of the elephant, nor do they think, ‘The various parts of the elephant exist.’ They do not grasp at the nonexistence of the various parts of the horse, nor do they think, ‘The various parts of the horse exist.’ They do not grasp at the nonexistence of the various parts of the chariot, nor do they think, ‘The various parts of the chariot exist.’ They do not grasp at the nonexistence of the group of infantry soldiers, [F.217.a] nor do they think, ‘This group of infantry soldiers exists.’ They do not grasp at the nonexistence of the illusion, nor do they think, ‘This illusion exists.’ Likewise, Mañjuśrī, the bodhisattva great beings who experience liberation devoid of obscurations do not grasp at liberation, nor do they think, ‘Liberation exists.’ This also applies to all the previously mentioned aspects, through ‘They do not grasp at the nonexistence of the inexpressible, nor do they think, “The inexpressible exists.” ’

“Mañjuśrī, consider the analogy of the reflection of the moon in the waters of a pristine lake under a clear, cloudless sky. When those who are neither childish nor foolish by nature, but wise and intelligent people who can realize what is happening and examine the situation, see this, they do not think that the moon does not exist, nor do they think, ‘The moon exists.’ They do not think that the reflection does not exist, nor do they think, ‘The reflection exists.’ Likewise, Mañjuśrī, the bodhisattva great beings who experience liberation devoid of obscurations do not grasp at the nonexistence of liberation, nor do they think, ‘Liberation exists.’ This also applies to all the previously mentioned aspects, down to ‘They do not grasp at the nonexistence of the inexpressible, nor do they think, “The inexpressible exists.” ’ They also do not grasp at the lack of attainment, nor do they think, ‘Attainment exists.’

“Mañjuśrī, consider the analogy of the fluttering distortions of a mirage in a clear, cloudless sky at the end of spring. When those who are neither childish nor foolish by nature, but wise and intelligent people who can realize what is happening and examine the situation, see this, they do not grasp at the nonexistence of the mirage, nor do they think, ‘The mirage exists.’ They do not grasp at the nonexistence of the flutter, [F.217.b] nor do they think, ‘The flutter exists.’ Likewise, Mañjuśrī, the bodhisattva great beings who experience liberation devoid of obscurations do not grasp at the nonexistence of the experience, nor do they think, ‘The experience exists.’ They also do not grasp at the nonexistence of buddha realms, nor do they think, ‘The buddha realms exist.’ They do not grasp at the nonexistence of the infinite, nor do they think, ‘The infinite exists.’ They do not grasp at nonexistence of the innumerable, nor do they think, ‘The innumerable exists.’ They do not grasp at the nonexistence of the inconceivable, nor do they think, ‘The inconceivable exists.’ They do not grasp at the nonexistence of the incomparable, nor do they think, ‘The incomparable exists.’ They do not grasp at the nonexistence of the immeasurable, nor do they think, ‘The immeasurable exists.’ They do not grasp at the nonexistence of the inexpressible, nor do they think, ‘The inexpressible exists.’ They do not grasp at the nonexistence of purity, nor do they think, ‘Purity exists.’ They do not grasp at the lack of attainment, nor do they think, ‘Attainment exists.’

“Mañjuśrī, think of a clear and cloudless sky that becomes covered as billowing clouds appear. When intelligent people see this, they do not grasp at the nonexistence of the cloudbanks, nor do they think, ‘The cloudbanks exist.’ They do not grasp at the nonexistence of the cloud covering, nor do they think, ‘The cloud covering exists.’ Likewise, Mañjuśrī, the bodhisattva great beings who experience liberation devoid of obscurations do not grasp at the nonexistence of liberation, nor do they think, ‘Liberation exists.’ They also do not grasp at the nonexistence of the absence of obscurations, nor do they think, ‘The absence of obscurations exists.’ They do not grasp at the nonexistence of bodhisattvas, nor do they think, ‘Bodhisattvas exist.’ They do not grasp at the nonexistence of experience, nor do they think, ‘Experience exists.’2 [F.218.a] They do not grasp at the nonexistence of buddha realms, nor do they think, ‘The buddha realms exist.’ They do not grasp at the nonexistence of the infinite, nor do they think, ‘The infinite exists.’ They do not grasp at nonexistence of the innumerable, nor do they think, ‘The innumerable exists.’ They do not grasp at the nonexistence of the inconceivable, nor do they think, ‘The inconceivable exists.’ They do not grasp at the nonexistence of the incomparable, nor do they think, ‘The incomparable exists.’ They do not grasp at the nonexistence of the immeasurable, nor do they think, ‘The immeasurable exists.’ They do not grasp at the nonexistence of the inexpressible, nor do they think, ‘The inexpressible exists.’ They do not grasp at the nonexistence of purity, nor do they think, ‘Purity exists.’ They do not grasp at the lack of attainment, nor do they think, ‘Attainment exists.’

“Mañjuśrī, the bodhisattva great beings who experience liberation devoid of obscurations should not think, ‘Will my buddha realms in infinite number be purified or not?’ And yet, the infinite buddha realms of the bodhisattva great beings who experience liberation devoid of obscurations all become purified without the bodhisattva great beings having to focus their minds. In the same way, bodhisattva great beings who experience liberation devoid of obscurations should not think, ‘Will my innumerable buddha realms be purified or not?’ and so on, down to ‘Will my inexpressibly vast buddha realms be purified or not?’ And yet, the inexpressibly vast buddha realms of the bodhisattva great beings who experience liberation devoid of obscurations all become purified without the bodhisattva great beings having to focus their minds.

“Mañjuśrī, take dawn as an analogy. At that time the sun does not think, ‘Shall I rise now?’ And yet, without any concentrated effort, the sun still rises at dawn. Mañjuśrī, in the same way, bodhisattva great beings who experience liberation devoid of obscurations [F.218.b] do not wonder how they will purify their limitless buddha realms. And yet, without any concentrated effort, bodhisattva great beings who experience liberation devoid of obscurations purify their infinite buddha realms, and so on, down to their inexpressibly vast buddha realms.

“Mañjuśrī, it is by experiencing liberation devoid of obscurations that the thus-gone Sarvārthasiddha purified his infinite, innumerable, inconceivable, incomparable, immeasurable, and inexpressibly vast buddha realms.”

Then the youthful Mañjuśrī asked the Blessed One, “Blessed One, what is the extent of the buddha realms that the thus-gone, worthy, perfect buddha Sarvārthasiddha has purified?”

The Blessed One replied, “Mañjuśrī, it is not easy to understand through language the extent of the buddha realms that the blessed, thus-gone, worthy, perfect buddha Sarvārthasiddha has purified.”

Mañjuśrī asked, “Blessed One, is it possible to illustrate this through an analogy?”

The Blessed One replied, “Yes, Mañjuśrī, it is possible. Mañjuśrī, consider this analogy. Take together world systems as numerous as the particles in forty inexpressibly vast buddha realms. Fill them with mustard seeds, as if they were filled with dust or sand. Suppose then that someone decides to grind these mustard seeds into particles, and they divide each mustard seed into as many subparticles as there are mustard seeds altogether. Having done that, they go off in the eastern direction, carrying all the particles on their shoulders. With a single stride [F.219.a] they can cover as many universes as there are grains of sand in the Ganges. With such strides they move as fast as the miraculous speed of the mind. Proceeding in this manner, they continue for as many eons as there are grains of sand in the Ganges before placing a single particle. In this way they continue to travel into the eastern direction until they have placed all the particles. In the same way, they travel to the south, the west, the north, and the intermediate directions, placing the same number of particles. Likewise, in the zenith and the nadir they place an equal number of particles. Mañjuśrī, tell me, is the number of worlds where they place a mustard seed particle greater than those where they do not?”

Mañjuśrī replied, “Blessed One, there are fewer worlds where they place particles. Indeed, those where they do not place any particles are far greater in number.”

The Blessed One said, “Mañjuśrī, imagine that the universes where those particles have been placed and those where they have not been placed are taken together and then filled with mustard seeds as if they were filled with dust or sand. Suppose then that someone takes these mustard seeds and grinds each one into as many subparticles as there are mustard seeds altogether. Having done that, they go off in the eastern direction, carrying all the particles on their shoulders. With a single stride they cover as many universes as there are grains of sand in the Ganges while keeping a pace as fast as the miraculous speed of the mind. Proceeding with such strides and speed, they move for as many eons as there are grains of sand in the Ganges before putting down a single particle. In this way they continue to travel into the eastern direction until they have placed all the particles. In the same way, they travel to the south until they have placed all the particles, and likewise to the west, the north, the northeast, the southeast, the southwest, the northwest, the zenith, and the nadir, [F.219.b] thus placing the particles in all directions. Mañjuśrī, tell me, is the number of worlds where they place a particle greater than those where they do not?”

Mañjuśrī replied, “Blessed One, there are fewer worlds where they place particles. Indeed, those where they do not place any particles are far greater in number.”

The Blessed One said, “Mañjuśrī, imagine that the universes where those particles have been placed and those where they have not been placed are taken together and then filled with mustard seeds as if they were filled with dust or sand. Suppose then that someone takes these mustard seeds and grinds each one into as many subparticles as there are mustard seeds altogether. Having done that, they go off in the eastern direction, carrying all the particles on their shoulders. With a single stride they cover as many universes as there are grains of sand in the Ganges while keeping a pace as fast as the miraculous speed of the mind. Proceeding with such strides and speed, they move for as many eons as there are grains of sand in the Ganges before putting down a single particle. In this way they continue to travel into the eastern direction until they have placed all the particles. In the same way, they travel to the south until they have placed all the particles, and likewise to the west, the north, the northeast, the southeast, the southwest, the northwest, the zenith, and the nadir, thus placing the particles in each direction. Mañjuśrī, tell me, is the number of worlds where they place those particles greater than those where they do not?”

Mañjuśrī replied, “Blessed One, there are fewer worlds where they place those particles. Indeed, those where they do not place any particles are far greater in number.”

The Blessed One said, “Mañjuśrī, imagine that the universes where those particles have been placed and those where they have not been placed are taken together and then filled with mustard seeds. Then increase that number as in the previous analogies and multiply that number thirty thousand times. Mañjuśrī, the extent of infinite universes equal in number to the amount of particles in this final group [F.220.a] represents the scale of the thus-gone, worthy, perfect buddha Sarvārthasiddha’s tree of awakening. That tree of awakening is made of the seven precious substances and its fruits are wish-fulfilling jewels. Its boughs are as numerous as the particles in that final universe. Each bough splits into branches as numerous as the particles in that final universe. Each branch has as many fruits as there are particles in that final universe. Each fruit has an infinite number of parts. Mañjuśrī, this tree of awakening has manifested as the fruit of the thus-gone Sarvārthasiddha’s virtuous conduct; it does not appear in the field of vision of sentient beings who have not purified their eyes. Mañjuśrī, think of the celestial palaces of the yakṣas, who live in midair. They do not appear to the vision of human beings. Likewise, this tree of awakening does not appear in the field of vision of sentient beings who have not purified their eyes. Mañjuśrī, sentient beings cannot touch this tree of awakening. Mañjuśrī, it is just like the celestial palaces of the yakṣas, who live in midair. They cannot be touched. Likewise, Mañjuśrī, sentient beings cannot touch this tree of awakening. This is because this tree of awakening only manifests as a result of the karmic ripening of beings with pure karma.

“Mañjuśrī, the thus-gone Sarvārthasiddha’s pure universes in the east are as numerous as the particles in the final analogy, and there is an equal number in the south, west, north, southeast, southwest, northwest, and northeast, and at the zenith and the nadir. So immense are his pure buddha realms. [F.220.b] Relying on the liberation devoid of obscurations, I purify buddha realms on such a vast scale.

“Mañjuśrī, the appearance, growth, ripening, and splitting open of the fruits on the tree of awakening occurs continuously and without interruption. Mañjuśrī, consider the analogy of five hundred children playing. At any time some of those children will be standing up while others will be seated. Likewise, Mañjuśrī, the fruits on the tree of awakening continuously appear, grow, ripen, and split open without any interruption. Mañjuśrī, as another analogy, in a heavy rain bubbles are formed and disappear in the puddles without interruption. Likewise, the fruits on the tree of awakening continuously appear, grow, ripen, and split open without interruption. As the fruits age and split open, as many bodhisattvas as there are grains of sand in the Ganges emerge from each part of the fruit. They possess the thirty-two marks and are adorned with the eighty excellent signs. Like Nārāyaṇa, they have strong bodies. They reach their final existence as sentient beings and accomplish aspirations that purify limitless buddha realms in inexpressibly vast world systems. All of them, having purified buddha realms to such a vast extent, then reach awakening. They pay homage to the thus-gone, worthy, perfect buddha Sarvārthasiddha, bowing their heads down to his feet before taking their place next to him. Then, to those bodhisattvas sitting next to him, the thus-gone Sarvārthasiddha describes his own purified buddha realms and teaches about the equality of the three times.

“The bodhisattvas listen attentively, retain the explanation about the pure buddha realms, and, as soon as they have heard it, gain the five supernatural abilities. The moment they gain the five supernatural abilities, [F.221.a] they prostrate with their heads to the feet of the thus-gone Sarvārthasiddha. Then they circumambulate him three times and depart. Through the power of their miraculous abilities they go to their respective buddha’s realm, where they awaken to unsurpassed and perfect buddhahood.

“Mañjuśrī, when in the past the thus-gone Sarvārthasiddha was engaged in bodhisattva practices, he trained in the three absorptions of the bodhisattvas. He became very familiar with them, took them as the path, relied on them, persevered in them, realized them, and applied them well. What are the three absorptions? They are the strength absorption of the bodhisattvas, the tranquility absorption of the bodhisattvas, and the absorption of the bodhisattvas that masters all phenomena.

“Mañjuśrī, in the past, infinite, innumerable, inconceivable, incomparable, immeasurable, and inexpressible numbers of eons ago, there was an eon called Bouquet of Flowers. During the Bouquet of Flowers eon, the thus-gone, worthy, perfectly awakened one with proper knowledge and conduct, the well-Gone One, the knower of the world, the unsurpassed guide who trains beings, the teacher of gods and humans, the blessed buddha Holy Jewel appeared in the world. The initial gathering of hearers around the thus-gone, worthy, perfect buddha Holy Jewel numbered eight billion. They were all worthy ones who had exhausted their defilements. They were without disturbing emotions and were controlled. Their minds were liberated and their knowledge was liberated. They were of noble birth. They were great elephants who had done what needs to be done. They had laid down their burden and reached their goal. [F.221.b] They were liberated from the bondages of existence and had perfected the highest of all mental powers. The gathering of bodhisattvas was twice as large. All of them had made aspirations to purify infinite buddha realms in limitless universes. They had made aspirations to purify innumerable buddha realms in limitless universes. They had made aspirations to purify inconceivable, incomparable, immeasurable, and inexpressibly vast buddha realms in limitless universes.

“There was also a second gathering of one hundred million hearers. The gathering of bodhisattvas was twice as large. Then there was a third gathering of ten billion hearers. They were all were worthy ones who were without disturbing emotions and were controlled, and so forth, down to ‘they had perfected the highest of all mental powers.’ The third gathering of bodhisattvas was twice as large. Each day and at every Dharma teaching the gathering of hearers and the gathering of bodhisattvas would learn the Dharma taught by the Thus-Gone One.

“Mañjuśrī, concerning the number of hearers gathered around the thus-gone Holy Jewel, a mathematician, or a proficient student of a mathematician, would be unable to calculate this number, even if they had one eon, or one hundred, or one thousand, or one hundred thousand, or ten million, or one hundred million, or ten billion, or one trillion, or even a hundred trillion eons. Even then would they be unable to say, ‘The gathering of hearers consists of this many hundreds, or thousands, or hundreds of thousands, or tens of millions, or hundreds of millions, [F.222.a] or billions, or hundreds of billions, or even trillions of individuals.’

“Mañjuśrī, consider this analogy. Even an astrologer, or the skilled apprentice of an astrologer, would be unable to count the number of stars in a great trichiliocosm and announce how many hundreds, or thousands, or hundreds of thousands, or tens of millions, or hundreds of millions, or billions, or hundreds of billions, or even trillions of stars there are. In this way, just as the number of stars is infinite, so, Mañjuśrī, the extent of these gatherings of hearers cannot be fathomed.

“Mañjuśrī, at that time there was a king called Joyful and Wise, who was a righteous Dharma king. He governed and ruled over the entire buddha realm. Due to the ripening of karma he had also attained the ability to display miracles. With this power he was able to worship the thus-gone, worthy, perfect buddha Holy Jewel and the saṅgha of hearers and bodhisattvas for sixty quintillion years by offering them food of one hundred tastes, fabrics from Kāśī to wear, and all other necessities, such as Dharma robes, alms bowls, bedding, and medicines, thus providing for their fundamental needs with these things.

“As he served the Thus-Gone One and the saṅgha of hearers with food of one hundred tastes, he accumulated vast and infinite roots of virtue. As he accumulated vast and infinite roots of virtue, he also generated the vast and infinite powers of these roots of virtue.

“He accumulated vast and innumerable roots of virtue. [F.222.b] The accumulation of these vast and innumerable roots of virtue also generated the vast and innumerable powers of these roots of virtue.

“He accumulated inconceivable, incomparable, immeasurable, and inexpressible roots of virtue related to the perfection of generosity and so he generated the vast and inconceivable, incomparable, immeasurable, and inexpressible powers of the roots of virtue that are related to the perfection of generosity.

“He accumulated vast and infinite roots of virtue related to the perfection of discipline. Having accumulated vast and infinite roots of virtue related to the perfection of discipline, he generated the vast and infinite powers of the roots of virtue that are related to the perfection of discipline. In the same way, on a vast scale he accumulated innumerable, inconceivable, incomparable, immeasurable, and inexpressible roots of virtue related to the perfection of discipline. Having accumulated vast and innumerable, inconceivable, incomparable, immeasurable, and inexpressible roots of virtue related to the perfection of discipline, he generated the vast and innumerable, inconceivable, incomparable, immeasurable, and inexpressible powers of the roots of virtue that are related to the perfection of discipline.

“He accumulated vast, innumerable, and infinite roots of virtue related to the perfection of patience. Just as with the perfection of generosity and the perfection of discipline, he also accomplished the vast accumulation of the perfections of patience, diligence, and concentration.

“He accumulated vast and infinite roots of virtue related to the perfection of wisdom. Having accumulated vast and infinite roots of virtue related to the perfection of wisdom, he generated the vast and infinite powers of the roots of virtue that are related to the perfection of wisdom. [F.223.a] In the same manner, he accumulated vast and innumerable, inconceivable, incomparable, immeasurable, and inexpressible roots of virtue related to the perfection of wisdom. Having accumulated vast and innumerable, inconceivable, incomparable, immeasurable, and inexpressible roots of virtue related to the perfection of wisdom, he generated the vast and innumerable, inconceivable, incomparable, immeasurable, and inexpressible powers of the roots of virtue that are related to the perfection of wisdom.

“Mañjuśrī, in this way King Joyful and Wise generated the roots of virtue related to the six perfections. Then, overflowing with joy, faith, and rapture, he rose into the sky to the height of seven palm trees and praised the blessed thus-gone Holy Jewel in verses inspired by the six perfections:

“Mañjuśrī, in this way for sixty quintillion years King Joyful and Wise offered to the blessed thus-gone Holy Jewel food endowed with a hundred tastes and clothed him in fabrics from Kāśī. Then he offered him these verses of praise while resting in midair. This produced infinite, innumerable, [F.224.a] inconceivable, incomparable, immeasurable, and inexpressible powers of the roots of virtue.

“The power of these roots of virtue prevented him from taking birth as a hell being for incalculable eons. It also prevented him from taking birth in the animal realms, in the world of the Lord of Death, or in the realms of the asuras. He was not born in the unfree states, in a lower caste, or in a poor family. For inexpressible numbers of eons he never fell ill due to physical imbalances of wind, bile, or phlegm. He was never physically impaired and never had yellow eyes, red eyes,3 crossed eyes, or a crooked face. His body was always graced with the thirty-two marks of great beings and never lacked the eighty excellent signs. Whenever he became a god among gods or a human among humans, he was never impaired or impoverished and never wanting in the most excellent aspirations. He never took birth in a buddha realm deprived of a buddha, and he was never ill. He was never proud because of his physical appearance, enjoyments, servants, or wealth, and he never became proud because of his women or clothes. He was always a generous sponsor. He was never proud of his discipline, and yet he always observed it. He was never proud of the teachings he received but endeavored to study extensively. He was never lustful, and yet the ladies of the harem always surrounded him. He never broke his pure conduct, and yet he obtained a son as soon as he wished. He never bred malevolent thoughts nor violent intentions. In this way, as the king gave rise to powerful absorption he accomplished these bodhisattva qualities and others as well.

“Mañjuśrī, what do you think? [F.224.b] If you believe that at that time, on that occasion, King Joyful and Wise was someone else, then you should reconsider that. This is because the thus-gone, worthy, perfect buddha Sarvārthasiddha was at that time, on that occasion, the king Joyful and Wise. Therefore, Mañjuśrī, the bodhisattvas who have entered the Great Vehicle should train by thinking, ‘I must search for the power of the roots of virtue that are related to the perfection of generosity.’

“Mañjuśrī, bodhisattva great beings who have entered the Great Vehicle practice unobscured liberation. As a result, they create vast roots of virtue related to the perfection of discipline. They generate the vast power of the roots of virtue related to the perfection of discipline. [B2]

“Mañjuśrī, infinite, innumerable, inconceivable, incomparable, immeasurable, and inexpressible numbers of eons ago there lived two royal sages called Brahmadeva and Agnidatta. They always lived together, roaming around in wildernesses, forests, ravines, and jungles. They told themselves, ‘If we were to keep company with women, we would end up contravening our training due to desire. Even if we maintained discipline while mingling with them, we would contravene our training out of ill will. And whether we kept our discipline or failed to see any faults in our discipline while mingling with them, we would contravene our training out of dullness.’ Seeing such shortcomings in female company, they kept themselves to life in the wildernesses, forests, ravines, and jungles. [F.225.a]

“Mañjuśrī, at that time there was a king called Undefeated Army. When he was anointed as king he decided to give anyone who had renounced their home all the hay, wood, and water they needed. The two sages were happy to hear this and so they came to live in the realm of King Undefeated Army. Around the same time, some robbers stole from the wealth of King Undefeated Army and fled after their crime. The sages, however, saw the fleeing robbers. The bandits also noticed the holy men in the forest, and so they went up to them with folded hands and beseeched them, ‘Sages, if anyone asks if you have seen us, please do not tell them.’

“Then the sage Brahmadeva said to the sage Agnidatta, ‘Oh no! This is a very delicate situation. What should we do? If we say we haven’t seen the robbers, we will be deceiving others. But to disclose what we have seen will also be harmful. What do you think we should do?’

“The sage Agnidatta replied to the sage Brahmadeva, ‘Dear Brahmadeva, do not think of this as anything harmful. Why? Brahmadeva, those who hold on to a body and a life have defiled elements, elements that grip their minds. Brahmadeva, it is similar to this: when dust falls on a greasy cloth, the dust sticks to it. Likewise, Brahmadeva, the minds of those who hold on to a body have defiled elements, elements that grip their minds. Brahmadeva, for those who live without holding on to a body and a life, the defiled elements do not grip their minds completely and do not remain. Brahmadeva, consider this analogy: even if dust comes into contact with clean fabric, the dust will disappear as soon as the cloth has been shaken. [F.225.b] Likewise, Brahmadeva, in the minds of those who do not hold on to a body and a life, the defiled elements do not grip their minds. Therefore, Brahmadeva, we too should not hold on to a body and a life. Brahmadeva, if we do not hold on to a body and a life, our minds will not be gripped by defiled elements. Dear Brahmadeva, no buddha has ever claimed to practice disciplined conduct that involves holding on to a body and a life!’

“The sage Agnidatta’s teaching to the sage Brahmadeva to forgo holding on to his body and his life led Brahmadeva to realize the absence of clinging to body and life.

“Then King Undefeated Army entered the deep forest in search of the robbers. He saw the sages living there and went up to them while dispatching servants into the deep forest to look for the bandits. King Undefeated Army paid homage to the sages by prostrating at their feet. King Undefeated Army then sat down next to the two sages and asked them, ‘Have you two sages seen any robbers entering or leaving this deep forest?’

“The two sages replied to King Undefeated Army, ‘Your Majesty, we do not even see ourselves, so how could we see any robbers?’

While King Undefeated Army and the sages were having this conversation, the king’s men caught the robbers. They brought them to the king and announced, ‘We have caught the robbers and are bringing them before you.’ King Undefeated Army had failed to understand the meaning behind what the two sages had told him, so he turned to them and said, ‘You liars! You are not sages!’ [F.226.a] Then, although the sages had not even harmed anyone, he decided to cut off their hands and feet. As the sage Agnidatta’s hands and feet were being severed, he spoke to King Undefeated Army: ‘Your Majesty, if you search for your self, please tell me what this king called Undefeated Army is like. Is King Undefeated Army his eyes, or is he different from his eyes? Is King Undefeated Army his ears, nose, tongue, body, or mind? Is King Undefeated Army different from his ears, nose, tongue, body, or mind?’ As the sage taught that the self cannot be observed, the king understood correctly the genuine meaning of the teaching. As King Undefeated Army investigated genuinely and correctly, he went beyond perceiving a self. When he experienced that the self cannot ultimately be observed, he was overcome by a strong feeling of regret. Since he had failed to understand the point that the innocent sages had explained, he had rashly committed a negative action. As a result, now that he fully and genuinely knew the nature of things, he was pained and worried. Devastated by regret he collapsed on the ground.

“Seeing the regret of King Undefeated Army, the sage Agnidatta said, ‘Great king, just as you do not perceive your self, do not perceive any severed feet or hands.’ As the sage Agnidatta taught emptiness to King Undefeated Army, he was swiftly released from his fetters. He quickly realized the characteristics of the essential nature of phenomena and then began to consider the two sages as his teachers.

“The two sages now spoke to the king about discipline, saying, ‘Great king, to maintain pure discipline one must realize the aspiration of having a disciplined mind. Great king, look to the power of pure discipline. [F.226.b] Great king, by this truth, these words‍—that you were unaware that you let your mind remain unruly for an inexpressible number of eons‍—may our two right hands become as they were.’ No sooner had they said this, than the blessing of truth restored the right hands of the two sages.

“ ‘Great king, by this truth, these words of truth‍—that you were unaware that you let your physical actions be unruly for an inexpressible number of eons‍—may our two left hands become as they were.’ No sooner had they said this, than the blessing of truth restored the left hands of the two sages.

“ ‘Great king, by this truth, these words of truth‍—that you were unaware that you let your physical actions be unruly for an inexpressible number of eons‍—may our legs become as they were.’ In this way, the two sages recovered their hands and feet through the blessing of the sage Agnidatta’s truth.

“When King Undefeated Army saw the miracle of the blessing of the truth from the two sages, the hair on his body stood on end. Hearing the blessing of the truth of the sage Agnidatta, he became very diligent in purifying the actions of his body, speech, and mind. As he sat there, he began to practice the perfection of discipline of the noble ones.

“As a result, he saw from there limitless quintillions of buddhas throughout the universes in the ten directions. Some were fully awakening to unsurpassed and perfect buddhahood, some were turning the wheel of the unsurpassed Dharma, some were displaying all manner of miracles to instruct sentient beings, some were abandoning the formation of life, and some were passing beyond suffering into the realm of nirvāṇa without any remainder of the aggregates. The king also saw the sage Agnidatta paying homage to and worshipping all these thus-gone ones. [F.227.a] The king saw that the sage Agnidatta, through all sorts of miraculous displays, presented the teachings of those blessed buddhas to sentient beings and spoke about the unsurpassed perfection of discipline. King Undefeated Army saw these thus-gone ones and several quintillions of sentient beings and, through the power of virtue related to the perfection of discipline, rose into the sky to the height of seven palm trees. Then, resting in midair, he praised the sage Agnidatta and all the blessed buddhas with these miraculous verses imbued with the perfection of discipline:

“All the thus-gone ones praised King Undefeated Army, who had acquired the power of the roots of virtue connected with the perfection of discipline. Acquiring the power of the roots of virtue connected with the perfection of discipline, the darkness in the ten directions disappeared. He saw all the blessed buddhas and received and mastered all the Dharma teachings given by those blessed buddhas. He did not get distracted by any of this and at all times, for an inexpressible eon, kept in mind what he had heard. In this regard, he actualized endless hundreds of thousands of quintillions of gateways to the Dharma in infinite number, [F.228.b] and in this way he realized patience regarding unobscured phenomena, and his mind became unbounded. As a result, wherever he takes birth, he immediately sees the blessed buddhas in the worlds in the limitless universes in the ten directions. He is able to address and converse with those blessed buddhas and, since he has an unobscured body, the blessed buddhas greet him and rejoice.

“Mañjuśrī, what do you think? If you think that, at that time, on that occasion, the sage Agnidatta was someone else, you should reconsider that, Mañjuśrī. Because at that time, on that occasion, the thus-gone Vimalanetra was the sage Agnidatta. Mañjuśrī, what do you think? If you think that, at that time, on that occasion, the sage Brahmadeva was someone else, you should reconsider that, Mañjuśrī. Because at that time, on that occasion, the thus-gone Supreme Sight was the sage Brahmadeva. Mañjuśrī, what do you think? If you think that, at that time, on that occasion, King Undefeated Army, who was freed from all limitations upon hearing about pure discipline, was someone else, you should reconsider that, Mañjuśrī. Because at that time, on that occasion, the thus-gone Sarvārthasiddha was King Undefeated Army.

“Mañjuśrī, for this reason bodhisattva great beings should never let their discipline deteriorate. So keep faultless discipline, restrained discipline, unpolluted discipline, pure discipline, immaculate discipline, and perfect discipline. Do not get attached to the perfection of discipline and do not view the perfection of discipline as supreme. [F.229.a] In this way discipline becomes pure, and unobscured liberation is actualized. When unobscured liberation is actualized, you do not have to think, ‘How am I going to purify infinite buddha realms?’ Rather, as liberation devoid of obscurations manifests, infinite buddha realms are naturally purified without needing to focus the mind. In this way innumerable, inconceivable, incomparable, immeasurable, and inexpressibly vast buddha realms are purified. If the perfection of discipline is pure in this way, then the perfection of patience also becomes pure. Why? Because when you do not hold discipline to be supreme, then you purify the perfection of patience. Hold anything to be supreme, and you have no supreme perfection of discipline.

“Mañjuśrī, in the past, infinite, innumerable, inconceivable, incomparable, immeasurable, and inexpressible numbers of eons ago, there was an eon called Most Excellent Immortality. Mañjuśrī, during that Most Excellent Immortality eon the thus-gone, worthy, perfectly awakened one with proper knowledge and conduct, the well-gone one, the knower of the world, the unsurpassed guide who trains beings, the teacher of gods and humans, the blessed buddha Vairocana, appeared in the world. Mañjuśrī, at that time, on that occasion, there was a sage called Imperturbable Intelligence. Mañjuśrī, why was this sage called Imperturbable Intelligence? Mañjuśrī, long before the Most Excellent Immortality eon‍—infinite, inexpressible numbers of eons in the past‍—there was a thus-gone one called Vijayin, the measure of whose life was infinite. [F.229.b] He had purified inexpressible and immeasurable buddha realms. In a buddha realm of the thus-gone, worthy, perfect buddha Vijayin, there was a man of a brahmin family like a great śāla tree called Blazing Wit, who had produced roots of virtue with infinite billions of buddhas. Blazing Wit of a brahmin family like a great śāla tree had eight billion servants, all of whom were brahmins producing roots of virtue with infinite billions of buddhas.

“Mañjuśrī, for ninety quintillion years Blazing Wit of a brahmin family like a great śāla tree asked the blessed thus-gone Vijayin about the imperturbable realm, saying, ‘Blessed One, you often speak of the imperturbable realm. But what is meant by “imperturbable realm”? Why do you speak of that imperturbable realm?’

“The blessed thus-gone Vijayin replied to Blazing Wit of a brahmin family like a great śāla tree, ‘Blazing Wit, when I say “imperturbable realm,” it is a reference to the unconditioned realm. Blazing Wit, why is the unconditioned realm called the imperturbable realm? Blazing Wit, the unconditioned realm does not diminish, does not decrease, does not appropriate, does not set forth, is not exhausted, does not cease, does not wane, and does not increase. It has no affiliation, nor is it without affiliation. It does not change, grasp, or reject. It is not apprehended or abandoned, nor is it subtle, profound, dark, or light. It is neither day [F.230.a] nor night. It is not long, short, near, far, open, constricted, singular, or multiple, nor is it form. It is neither before nor after, neither going nor coming, and neither shifting nor static. It does not die and transmigrate, nor is it born. That is why the unconditioned realm is called the imperturbable realm.’ And that is why this sage became known as Imperturbable Intelligence.

“The sage Imperturbable Intelligence also asked the thus-gone Vairocana about the imperturbable realm and the thus-gone, worthy, perfect buddha Vairocana then explained the imperturbable realm to him for sixty quintillion years. As soon as he had heard the explanation of the imperturbable realm, he gained the power of the roots of virtue akin to it and with this power rose into the sky to the height of seven palm trees. As the sage Imperturbable Intelligence was resting in midair, he saw infinite quintillions of buddhas praise the perfection of patience. He also saw infinite quintillions of bodhisattvas who had perfected the perfection of patience. He saw in each retinue of each thus-gone one infinite billions of bodhisattvas who were completing the perfection of patience, or who will be completing the perfection of patience. He saw infinite billions of bodhisattvas who were abiding in the imperturbable realm and who had brought to full measure their acceptance that phenomena are unborn. He saw that at the teachings of each thus-gone one infinite billions of bodhisattvas [F.230.b] were, and will be, completing the perfection of patience. They rested in the imperturbable realm, had developed acceptance that phenomena are unborn, and had developed the strength of certainty, or were about to develop the strength of certainty. This inspired him to praise the blessed thus-gone Vairocana in these verses imbued with the perfection of patience:

“With these verses imbued with the perfection of patience, the sage Imperturbable Intelligence praised the blessed, thus-gone, worthy, perfect buddha Vairocana. Thanks to these roots of virtue he practiced bodhisattva conduct for inexpressible numbers of eons and was never obscured by dullness, never acted out of desire, never fell prey to women, never became entangled in the domain of the demons, and never entered a womb but always took birth miraculously. He was never obscured by demonic activity, never fell prey to demonic activity, never separated from the mind of awakening, and was never discouraged by cyclic existence. He benefited all beings and never failed to generate the intention to help others.

“For inexpressible numbers of eons he always turned his attention to the buddhas and never gave rise to thoughts colored by desire. For inexpressible numbers of eons, he never turned his attention to birth, never indulged in the causes of suffering, never lost the mind set upon omniscience, [F.232.a] never had a vulgar mind, never stopped thinking of omniscience, never separated from his spiritual friend, never lost focus on omniscience, was never without a spiritual friend, never saw his spiritual friends as truly existent, and never thought of conditioned phenomena and unconditioned phenomena as being different. He never strayed from the equality of the three times onto a mistaken path, and always avoided apprehending the three times.

“Mañjuśrī, what do you think? If you think that at that time, on that occasion, the sage Imperturbable Intelligence was someone else, you should reconsider that, Mañjuśrī. Because at that time, on that occasion, the thus-gone Sarvārthasiddha was the sage Imperturbable Intelligence. By practicing for unobscured liberation, he has purified buddha realms to the extent I have just explained.

“Mañjuśrī, in this way bodhisattva great beings wish to experience a vast extent of buddha realms and therefore never abandon their practice aimed at unobscured liberation. They aspire to unobscured liberation. Furthermore, Mañjuśrī, the thus-gone Sarvārthasiddha created vast and infinite roots of virtue related to the perfection of diligence when he was previously practicing bodhisattva conduct. He generated vast and infinite powers of the roots of virtue related to the perfection of diligence. He created vast and innumerable, inconceivable, incomparable, immeasurable, and inexpressible roots of virtue related to the perfection of diligence. He generated vast and inconceivable, incomparable, immeasurable, and inexpressible powers of the roots of virtue [F.232.b] related to the perfection of diligence.

“Mañjuśrī, infinite, inconceivable, incomparable, immeasurable, and inexpressible numbers of eons before our time there was an eon called Ratnasambhavā. During that eon, the thus-gone one, the one with proper knowledge and conduct, the well-gone one, the knower of the world, the unsurpassed guide who trains beings, the teacher of gods and humans, the blessed buddha Excellent God, appeared in the world. Mañjuśrī, the thus-gone Excellent God lived for eight billion eons.

“Mañjuśrī, at that time, on that occasion, a monk called Dhṛtimati came to the teachings of the thus-gone Excellent God. He was highly realized and extremely intelligent. He had a superb memory, was extraordinarily diligent, and had attained the power of the perfection of extraordinary diligence. He had served previous victorious ones and was a member of the royal caste who had taken ordination. His physical appearance was perfect, and he was beautiful and attractive. In this buddha realm there was not a single being, except for the thus-gone Excellent God, who was as beautiful as Dhṛtimati; so beautiful was he that people never tired of looking at him. He had served infinite billions of buddhas. As he purified himself, he attained the four bodhisattva absorptions that emerge from the boundless nature of things, which he acquired as he wished, without disturbing emotions and with no difficulty. At first he did not consider fully awakening to unsurpassed and perfect buddhahood. With full mastery over the ten strengths he was able to visit infinite buddha realms at will. The monk Dhṛtimati [F.233.a] went to see the thus-gone, worthy, perfect buddha Excellent God. He first bowed his head to the thus-gone one’s feet, then circumambulated him three times before standing next to him with folded hands.

“Standing there, the monk Dhṛtimati asked the thus-gone Excellent God, ‘Blessed One, which Dharma should bodhisattva great beings put effort into when seeking to launch the great ship, to raise the grand bridge, to cross the ocean of saṃsāra, to liberate all sentient beings, to purify infinite buddha realms, to purify innumerable, inconceivable, incomparable, immeasurable, and inexpressibly vast buddha realms, and to achieve the purity of limitless buddha realms?’

“The thus-gone Excellent God replied to Dhṛtimati, ‘Monk, bodhisattva great beings who wish to accomplish these and further qualities beyond measure diligently apply themselves to realize unobscured liberation. They are diligent in that they have no consideration of night, day, cold, heat, hunger, food, thirst, drink, clothing, or strength. Thus, without entertaining any perception, they actualize unobscured liberation. They exert diligence in order to realize unobscured liberation and, as they are diligent, they actualize unobscured liberation. [F.233.b] Bodhisattva great beings who practice for unobscured liberation purify their infinite buddha realms and so on, down to ‘their inexpressibly vast buddha realms.’

“As the thus-gone Excellent God taught and instructed the monk Dhṛtimati, the monk was released from all notions. He then diligently practiced for eight hundred million eons in order to realize unobscured liberation. After the eight hundred million eons had passed, he fully realized unobscured liberation and reached deliverance by means of the ten powers of a bodhisattva. As a result, he manifested infinite billions of emanations who appeared as gods to those who have faith in gods, as nāgas to those who have faith in nāgas, as yakṣas to those who have faith in yakṣas, as gandharvas to those who have faith in gandharvas, as kumbhāṇḍas to those who have faith in kumbhāṇḍas, as asuras to those who have faith in asuras, as garuḍas to those who have faith in garuḍas, as kinnaras to those who have faith in kinnaras, and as mahoragas to those who have faith in mahoragas. The monk Dhṛtimati thus manifested continuously and without interruption to sentient beings in this buddha realm according to the object of their faith, leading to the maturation of an immeasurable number of sentient beings living there. This in turn caused him to swiftly complete the perfection of diligence.

“The thus-gone, worthy, perfect buddha Excellent God was aware that the monk Dhṛtimati had completed the perfection of diligence, so he delivered a Dharma teaching on the perfection of diligence, which Dhṛtimati appreciated, retained, and felt truly satisfied with. The thus-gone one then praised his perfection of diligence. [F.234.a] When the thus-gone Excellent God had delivered his discourse on the perfection of diligence, which Dhṛtimati appreciated and retained, and by which he felt inspired and elated, the monk rose above the ground to the height of seven palm trees due to the power of the roots of virtue related to the perfection of diligence.

“Mañjuśrī, as the monk Dhṛtimati was floating in midair, he gained the wisdom that knows the past actions of all the blessed buddhas in the infinite universes of the ten directions. That wisdom also knows all the supreme and common dispositions of every being in all buddha realms as well as the intentions and actions of all those beings. With this wisdom he had no doubt regarding the intentions and actions of all beings or the past actions of the blessed buddhas. So he offered the following verses of praise imbued with the perfection of diligence to the thus-gone Excellent God:

“After the monk Dhṛtimati had praised the thus-gone Excellent God with these appropriately crafted verses, these roots of virtue caused him to maintain the five supernatural abilities for inexpressible numbers of eons. Now endowed with the five supernatural abilities, he emptied all these buddha realms of beings living in the hells, animal realms, and the world of the Lord of Death. He brought all classes of asuras to extinction and put an end to all unfree states. Through the power of his aspirations he took birth repeatedly in these buddha realms where sentient beings marveled at him as if he were the first buddha. Indeed, wherever he was born one would find the same signs that manifest when a thus-gone one appears. Since he had attained the five supernatural abilities, he manifested the signs that arise when a thus-gone one fully awakens. When he taught through the five supernatural abilities, he also manifested the signs that arise when a thus-gone one turns the wheel of Dharma. [F.236.a] When leaving his life he displayed the signs that arise when a thus-gone one abandons his life. The signs that arise when a thus-gone one passes into nirvāṇa also arose at the time of his deaths. In each life he tamed infinite quintillions of beings within the Great Vehicle, and he tamed many quintillions of beings within the Vehicle of the Hearers. This bodhisattva did not fully awaken to unsurpassed and perfect buddhahood for some time as he taught sentient beings through such awakened deeds.

“Mañjuśrī, if you think that at that time, on that occasion, the monk Dhṛtimati was someone else, and if you are unsure and harbor doubts, then, Mañjuśrī, you should reconsider that. And why? Because, Mañjuśrī, at that time, on that occasion, the thus-gone Sarvārthasiddha was the monk Dhṛtimati. Mañjuśrī, in this way bodhisattva great beings who seek to accomplish unsurpassed and perfect awakening should acquire the power of diligence that the monk Dhṛtimati attained. Bodhisattva great beings who possess the strength of diligence come to rest their minds in equanimity with only a little difficulty. And why? Because bodhisattva great beings who possess the strength of diligence can withdraw their minds from the objects of their faculties. They do not apprehend the objects of their faculties but see these objects of the faculties as devoid of inherent existence. They do not apprehend the objects of the faculties or the characteristics of the faculties. Whatever characteristics of the faculties they see, they do not apprehend them. [B3] [F.236.b]

“Mañjuśrī, in the past, infinite, innumerable, inconceivable, incomparable, immeasurable, and inexpressible numbers of eons ago, there was an eon called Ambrosial Essence. During this eon, the thus-gone, worthy, perfectly awakened one with proper knowledge and conduct, the well-gone one, the knower of the world, the unsurpassed guide who trains beings, the teacher of gods and humans, the blessed buddha Anantavikrama, appeared in the world.

Mañjuśrī, when the thus-gone Anantavikrama appeared in the world, all sounds everywhere were of the truths of the noble ones. In this way, the sounds of all beings revealed the truths of the noble ones that are suffering, origin, cessation, and the path.

“Worshiping the thus-gone Anantavikrama there was a monk called Pleasant Voice, who knew the ultimate, knew about the Dharma teachings, knew the right time, knew the right measure, knew his own qualities, knew his retinue, and knew the difference between ordinary individuals and exceptional beings. He served the thus-gone Anantavikrama perfectly for nine hundred million eons without ever displeasing him. He also retained everything that Anantavikrama taught and never abandoned his aims.

“During these nine hundred million eons he never gave rise to notions of desire, ill will, or violence. He never entertained concepts of life or personal identity. He never entertained thoughts of things as being real, thoughts that they are things, or that they are not things. He also did not give rise to thoughts of desire, ill will, or violence. [F.237.a] He did not entertain thoughts of others being close or distant, or of something being known or unknown, nor did he have any thoughts of country, dislikes, or sentient beings. He had no thoughts involving life force, personal identity, entities, thing or no thing, marks, absence of marks, aspiration, nonaspiration, saṃsāra, nirvāṇa, wisdom, no wisdom, buddha, no buddha, solitary buddha, no solitary buddha, hearer, no hearer, ordinary individual, no ordinary individual, thoughts, or no thoughts. Instead, he meditated on the absorption free of all notions.

“By training in the absorption free of concepts, he accumulated roots of virtue through which he never failed to serve the blessed buddhas. In this way he attended an inexpressible number of quadrillions of buddhas. As he respectfully assisted and served all these blessed buddhas, he assimilated and became accustomed to the absorption of the essential nature devoid of entities. Applying himself to that absorption, for inexpressible numbers of eons he never took birth in a realm bereft of a buddha. [F.237.b] Though he never conceived of buddha realms or buddhas, he never stopped giving rise to the mind of awakening and always served and paid respect to the blessed buddhas. Manifesting in all buddha realms, he matured beings. Wherever he incarnated everyone thought that a buddha had appeared. He taught these beings by displaying all manner of miracles. Wherever he manifested, he incarnated in accordance with beings’ inclinations and, to guide others, manifested all types of incarnations within those buddha realms. These manifestations in turn emanated other manifestations that taught beings. Mañjuśrī, consider the displays that a magician conjures up and how those displays of the magician can also emanate further displays. Likewise, Mañjuśrī, the monk Pleasant Voice emanated displays that in turn produced other emanations.

“Mañjuśrī, what do you think? If you think that at that time, on that occasion, the monk Pleasant Voice was someone else, you should reconsider that, Mañjuśrī. And why? Because at that time, on that occasion, the thus-gone Sarvārthasiddha was the monk Pleasant Voice. Mañjuśrī, in this way bodhisattva great beings who practice for unobscured liberation must rely on, meditate on, and apply themselves to the absorption of the essential nature devoid of entities. Moreover, the bodhisattvas’ absorption of the essential nature devoid of entities arises in those bodhisattvas who possess the perfection of wisdom.

“Mañjuśrī, in the past, infinite, innumerable, inconceivable, incomparable, immeasurable, [F.238.a] and inexpressible numbers of eons ago, there was an eon called Essential. During this period, the thus-gone, worthy, perfectly awakened one with proper knowledge and conduct, the well-gone one, the knower of the world, the unsurpassed guide who trains beings, the teacher of gods and humans, the blessed buddha Unrivaled Splendor, appeared in the world. Mañjuśrī, the light of the thus-gone Unrivaled Splendor radiated into the east, illuminating universes as numerous as the grains of sand in the river Ganges. In the south it illuminated universes as numerous as the grains of sand in the river Ganges. In the west it illuminated universes as numerous as the grains of sand in the river Ganges. In the north it illuminated universes as numerous as the grains of sand in the river Ganges. Likewise, in the southeast, southwest, northwest, northeast, and in the zenith and nadir‍—in all corners of the ten directions‍—the light of the thus-gone Unrivaled Splendor illuminated universes as numerous as the grains of sand in the river Ganges.

“Each being touched by the light became irreversible from unsurpassed and perfect awakening. In the world of the thus-gone Unrivaled Splendor, as many bodhisattvas as there are grains of sand in the river Ganges entered the irreversible vehicle. When the thus-gone one passed into nirvāṇa, most of these bodhisattvas fully awakened to unsurpassed and perfect buddhahood and established an inexpressible number of sentient beings in the three vehicles.

“At that time, on that occasion, a monk called Megharāja appeared in that buddha realm. [F.238.b] He was supreme among all the bodhisattvas in that world. He made an aspiration to always retain the initial, intermediate, and final sacred Dharma of all these bodhisattvas as they fully awakened to unsurpassed and perfect buddhahood. Then, Mañjuśrī, as all these bodhisattvas fully awakened to unsurpassed and perfect buddhahood at their own time in their own universes, they benefitted an infinite and inexpressible number of beings before finally passing beyond suffering in the space of nirvāṇa without any remainder of the aggregates. And indeed, the monk Megharāja retained all these thus-gone ones’ initial, intermediate, and final sacred Dharma teachings. Following the nirvāṇa of those thus-gone ones, the five degenerations became rampant in those worlds and the Dharma waned as beings lost their fortune.

“At that time, that bodhisattva became a non-Buddhist sage graced with the five supernatural abilities. He knew some treatises that were beneficial for the world and contained the Dharma, and he gave teachings based on them. He taught the Sāmaveda, Ṛgveda, Yajurveda, and Atharvaveda, as well as treatises on grammar, logic, and medical treatment. He also taught tantras related to wealth, poisons, mantras, and medicine, along with treatises on cycles of time, seasons, planets, and the constellations. He also taught all the crafts that could be of benefit to sentient beings.

“When a buddha appeared, Megharāja became his king, a universal monarch. Abandoning his kingdom and his retinue, he became a homeless renunciant who has left his house behind. After renouncing the world and becoming a monk, he upheld the teachings of all these thus-gone ones and made plentiful offerings to the relics of these great beings after they passed into final nirvāṇa. [F.239.a]

“He led infinite multitudes of people to make offerings to the buddhas. He dedicated all the roots of virtue connected with the holy Dharma, the offerings to the buddhas, and the maturing of sentient beings, as well as his own roots of virtue, to unsurpassed and perfect awakening. Looking upon all sentient beings impartially, he also dedicated the roots of virtue to the purification of buddha realms.

“Mañjuśrī, in this way the bodhisattva Megharāja used all his belongings to worship all the bodhisattvas who were awakening into buddhahood. He upheld the initial, intermediate, and final teachings of all these bodhisattvas still present, all those who had passed into final nirvāṇa, as well as boundless other thus-gone ones. However, the blessed buddhas did not prophesy his unsurpassed and perfect awakening. This is because he had not reached true certainty in the perfection of wisdom.

“At that time the thus-gone Unrivaled Splendor had not yet passed into nirvāṇa. Thus, through the power of his aspirations, the bodhisattva Megharāja was born again and again into the buddha realm of the blessed thus-gone Unrivaled Splendor. Through the strength of the ripening of his roots of virtue, he purified the perfection of wisdom as soon as he saw the thus-gone one. It was at that time that the thus-gone one gave him the prophecy of his unsurpassed and perfect awakening.

“What are the roots of virtue that the monk Megharāja relied on to accomplish the perfection of wisdom? The monk Megharāja accomplished the perfection of wisdom by realizing the equality of the three times and seeing the equality of all phenomena of the three times. [F.239.b]

“The monk Megharāja accomplished the perfection of wisdom because he did not look differently upon any compounded or uncompounded phenomena. The monk Megharāja accomplished the perfection of wisdom by seeing all phenomena to be free of inherent nature. The monk Megharāja accomplished the perfection of wisdom by seeing all phenomena to be unborn and unceasing. The monk Megharāja accomplished the perfection of wisdom by seeing all phenomena to be neither coming nor going. The monk Megharāja accomplished the perfection of wisdom by seeing all phenomena to be neither staying nor going. The monk Megharāja accomplished the perfection of wisdom by seeing that all phenomena are beyond abiding. The monk Megharāja accomplished the perfection of wisdom by seeing all phenomena to be identical with nirvāṇa. The monk Megharāja accomplished the perfection of wisdom by seeing all phenomena to be inexpressible. The monk Megharāja accomplished the perfection of wisdom by seeing all phenomena to be devoid of inherent nature. The monk Megharāja accomplished the perfection of wisdom by seeing all phenomena to be devoid of sentient beings. The monk Megharāja accomplished the perfection of wisdom by seeing all phenomena to be devoid of life. The monk Megharāja accomplished the perfection of wisdom by seeing all phenomena to be devoid of individuals. The monk Megharāja accomplished the perfection of wisdom by seeing all phenomena to be like space. The monk Megharāja accomplished the perfection of wisdom by seeing all phenomena to arise from the realm of phenomena. In this way, the monk Megharāja accomplished the perfection of wisdom by seeing that the realm of phenomena is the source of all phenomena. [F.240.a] Accomplishing the perfection of wisdom in this way, he acquired the power of these roots of virtue. As a result, he rose into the sky to the height of seven palm trees. He saw from midair blessed buddhas in boundless universes in the ten directions. Some of them were awakening to unsurpassed and perfect buddhahood, some were turning the wheel of the unsurpassed Dharma, some were displaying all manner of miracles to guide beings, some were abandoning their lives, and some were reaching nirvāṇa without any remainder of the aggregates within the realm beyond all suffering. This inspired him to praise the thus-gone, worthy, perfect buddha Unrivaled Splendor in these lines imbued with the perfection of wisdom:

“With these verses imbued with the perfection of wisdom, the monk Megharāja praised the thus-gone Unrivaled Splendor. As a result of those roots of virtue, he remained clear about the Dharma for an inexpressible eon, never considered discipline as having an inherent nature, never considered absorption as having an inherent nature, and always maintained the flow [F.242.b] of the perfection of wisdom. He also never looked at the perfection of wisdom as being real. Consider the following analogy: When a person has crossed the ocean on a ship, they can leave the ship behind and proceed joyfully to their destination. Likewise, though the monk Megharāja was making use of the perfection of wisdom, he did not cling to it. Similarly, consider the analogy of a man who wants fire. Though he makes use of fire, he protects himself from the danger of being burnt. Likewise, the bodhisattva Megharāja saw phenomena through the perfection of wisdom, yet he guarded himself against the danger of grasping. He taught the perfection of wisdom to others, yet he avoided the danger of considering it to be real. With the perfection of wisdom he accomplished the activities of the buddhas in boundless buddha realms, yet he did not grasp onto ‘sentient beings’ or ‘buddhas.’

“What do you think about this? Mañjuśrī, if you believe that at that time, on that occasion, the monk Megharāja was someone else, then you should reconsider that. That is because the thus-gone Sarvārthasiddha was, at that time and on that occasion, the monk Megharāja. Mañjuśrī, this is the way that the monk Megharāja used skillful means to cultivate the perfection of wisdom, and bodhisattvas who want to cultivate the perfection of wisdom genuinely should practice it with these skillful means. Bodhisattvas endowed with such skillful means purify limitless buddha realms; they purify innumerable, inconceivable, incomparable, immeasurable, and inexpressibly vast buddha realms.”

Then again the Blessed One spoke to the youthful Mañjuśrī: [F.243.a] “Mañjuśrī, the thus-gone Sarvārthasiddha practiced the tranquility absorption of the bodhisattvas when he was cultivating bodhisattva conduct prior to his awakening; he became familiar with it, took it as his path, relied upon it, practiced it with perseverance, and experienced it fully. He set out to practice it well and he perfected it. Through this practice he realized that the perfection of generosity is peace, utter peace. He realized that the perfections of discipline, patience, diligence, concentration, and wisdom are also peace, utter peace. Take the analogy of the uncompounded elements: they are peace, utter peace. Just so he realized that the six perfections also are peace, utter peace. Similarly, just as the uncompounded elements are unborn and unceasing, just so the six perfections are unborn and unceasing. Similarly, just as a self or an inherent nature can never be apprehended anywhere, just so none of the six perfections can be apprehended. All phenomena are like the six perfections in being unborn and unceasing. All phenomena are peace. Peace cannot be apprehended. All that is peace is also beyond apprehension.

“Mañjuśrī, innumerable, inconceivable, incomparable, immeasurable, and inexpressible numbers of eons in the past, during the Sunlight eon, the thus-gone, worthy, perfectly awakened one with proper knowledge and conduct, the well-gone one, the knower of the world, the most excellent guide who trains beings, the teacher of gods and humans, the blessed buddha whose name is Sarvābhibhū, appeared in the world. Mañjuśrī, the thus-gone Sarvābhibhū was worshipped by a monk called Śāntamati. [F.243.b] Because of his wish to attain perfect awakening, he offered up pleasant offerings to the thus-gone Sarvābhibhū for eight hundred million years without ever being displeasing. He went up to the blessed thus-gone Sarvābhibhū and asked him, ‘Blessed One, when bodhisattva great beings strive to attain the peace of buddhahood, what should they put their efforts into?’

“ ‘Monk Śāntamati,’ replied the thus-gone Sarvābhibhū, ‘the bodhisattva great beings who wish to train in order to reach buddhahood should strive in the perfection of generosity. Monk, as these bodhisattva great beings think, “I accomplish the perfection of generosity,” they should not apprehend the inherent existence of generosity, nor should they practice generosity free of the act of generosity. They should not apprehend any inherent existence of the objects of generosity, nor should they stop searching for objects of generosity. They should not apprehend any inherent existence of a benefactor, nor should they refrain from becoming a benefactor. They should not apprehend any intrinsic nature of actions, nor should they refrain from seeing actions as personal. They should not apprehend any inherent existence of training, nor should they avoid training in the wisdom of the buddhas. This generosity also needs to be dedicated to awakening, but they should not apprehend awakening as having inherent existence, nor should they apprehend the dedication as having an inherent existence. Still, they should not avoid dedicating their roots of virtue. Monk, as an analogy, people do not consider the appearance of a reflection of the moon in water as the moon, nor do they think that it is not the moon. You should relate to all actions in this way. If you give in this way, you will complete the perfection of generosity.’

“Thanks to his generosity, the thus-gone Sarvābhibhū gave this teaching on the perfection of generosity to the monk Śāntamati, [F.244.a] so that he acquired the boundless wisdom of dedicating all generous actions. Mañjuśrī, do not think that at that time, on that occasion, when the blessed thus-gone Sarvābhibhū taught how to discover the inconceivable aspects of the dedication of generosity, the monk Śāntamati was someone else. That is because the thus-gone Sarvārthasiddha at that time, on that occasion, was the monk Śāntamati. Furthermore, from then on, for inexpressibly many eons, he never neglected to dedicate in inconceivable ways his practice of the perfection of generosity. Until he awakened to perfect buddhahood, he was never without any of the other boundless bodhisattva qualities. This became the cause for him to purify his limitless buddha realms, his innumerable, inconceivable, incomparable, immeasurable, and inexpressibly vast buddha realms. Mañjuśrī, bodhisattva great beings who wish to purify infinite, innumerable, inconceivable, incomparable, immeasurable, and inexpressibly vast buddha realms should therefore be generous and diligently practice the perfection of generosity in that manner.

“Mañjuśrī, in the past, infinite, innumerable, inconceivable, incomparable, immeasurable, and inexpressible numbers of eons ago, the thus-gone, worthy, perfectly awakened one with proper knowledge and conduct, the well-gone one, the knower of the world, the most excellent guide who trains beings, the teacher of gods and humans, the blessed buddha Infinite Resplendence, appeared in the world. [F.244.b] Mañjuśrī, a monk called Praśāntamati, who had generated roots of virtue with boundless billions of buddhas, appeared at the teachings of the thus-gone Infinite Resplendence. The monk Praśāntamati went to see the blessed thus-gone Infinite Resplendence, paid homage to him by bowing his head to the thus-gone one’s feet and stood to one side.

“Standing next to the thus-gone one, the monk Praśāntamati asked Infinite Resplendence the following question: ‘Blessed One, how should a bodhisattva who practices to reach awakening practice the perfection of generosity? How does a bodhisattva who practices the perfection of generosity accomplish the perfection of generosity?’

“The thus-gone Infinite Resplendence replied to the monk Praśāntamati, ‘Bodhisattva great beings who practice to reach awakening must realize that all phenomena are by nature nonexistent. They must understand that generosity is by nature nonexistent. They must understand that receiving is by nature nonexistent. They must understand that the benefactor is by nature nonexistent. They must understand that the object of generosity is by nature nonexistent. They must understand that offerings are by nature nonexistent. They must understand that dedication is by nature nonexistent. They must understand that any recipient of dedication is by nature nonexistent. They must understand that the object and agent of dedication are by nature nonexistent.

“ ‘This is because generosity is empty of inherent nature, receiving is empty of inherent nature, the recipients are empty of inherent nature, the result of generosity is empty of inherent nature, [F.245.a] dedication is empty of inherent nature, and awakening is empty of inherent nature. In this way confidence in emptiness is a boundless activity that becomes the pure perfection of generosity. Generosity can then be called the perfection of generosity and has no corruption.

“ ‘Praśāntamati, consider the analogy of an illusionist manifesting a precious queen. Even though she is of course considered a precious queen, she has no name. Likewise, Praśāntamati, although one does not apprehend generosity as having an inherent nature, one can still term it the perfection of generosity. Although one does not apprehend receiving as having an inherent nature, one can still speak of receiving. Although one does not apprehend a benefactor as having an inherent nature, one can still speak of a benefactor. Although the result of generosity has no observable inherent nature, one can still speak of the result of generosity. Although awakening has no observable inherent nature, one can still speak of awakening. Although a bodhisattva has no observable inherent nature, one can still speak of a bodhisattva. In this way, Praśāntamati, although bodhisattvas see no inherent nature in their actions, they do not overlook them. Indeed, it is with precisely these actions that the perfection of generosity is accomplished.’

“Then, when the thus-gone Infinite Resplendence established the monk Praśāntamati in the way of the perfection of generosity, the monk reached the level of peace. Because of these roots of virtue he never stirred from the level of peace. This peace of nirvāṇa is called the peace of generosity. When one perceives this, the phenomena of peace will manifest.

“Mañjuśrī, if you have any doubt, or wonder if at that time, on that occasion, the monk Praśāntamati [F.245.b] was someone else, Mañjuśrī, you should reconsider that. That is because at that time, on that occasion, the thus-gone Sarvārthasiddha was that monk called Praśāntamati. So, Mañjuśrī, bodhisattva great beings should practice generosity while letting the equality of nirvāṇa turn their generosity into equality. This is the way to complete the perfection of generosity. The bodhisattva great beings who train in the perfection of generosity also maintain the perfection of discipline. This is because generosity and discipline are the same in having no fundamental nature.

“Mañjuśrī, in the past, infinite, innumerable, inconceivable, incomparable, immeasurable, and inexpressible numbers of eons ago, there was an eon called Pure Jewel. During the Pure Jewel eon, the thus-gone, worthy, perfectly awakened one with proper knowledge and conduct, the well-gone one, the knower of the world, the most excellent guide who trains beings, the teacher of gods and humans, the blessed buddha Peerless Diligence, appeared in the world. At that time, on that occasion, there lived a man called Viṣṇudatta of a brahmin family like a great śāla tree. He served infinite billions of buddhas and was born in a high caste on account of all the roots of virtue he had produced. He recited and retained the secret words of the brahmins and mastered the three Vedas. He was very learned in vocabulary, Kaiṭabha literature, etymology, the historical accounts also known as the fifth Veda, grammar, the Lokāyata system, [F.246.a] the scriptures on sacrifice, and female and male anatomy. He instructed ascetics of his caste, was renowned, and served as a teacher to renunciants.

“When Viṣṇudatta of a brahmin family like a great śāla tree heard that the buddha Peerless Diligence had appeared in the world, he thought, ‘Our secret words mention that there are two ways a great being endowed with thirty-two major marks can go, not three. If he stays in his home, he will become a universal monarch reigning over lands greater than the four continents and be a pious Dharma king, graced with the seven emblems of royalty. The seven emblems of royalty are the precious wheel, the precious elephant, the precious horse, the precious queen, the precious jewel, the precious householder, and the precious minister. This king will have one thousand sons, who will be powerful and intrepid, with perfect bodies, and able to conquer all adversaries. He will discipline the worlds of the four continents and, without using weapons, will bring the Dharma to bear and establish his rule firmly. However, if he shaves his head and beard and dons the saffron-colored robes, going forth from his home into homelessness, he will become a thus-gone, worthy, and perfect buddha with proper knowledge and conduct, a well-gone one, a knower of the world, a most excellent guide who trains beings, a teacher of gods and humans. It is very difficult to see such a great being in the world, so I should go meet the thus-gone, worthy, perfect buddha Peerless Diligence. I must see if the blessed thus-gone Peerless Diligence [F.246.b] is a great being graced with the thirty-two major marks, or if he is not so graced. If he has those marks, I will know for sure that he is a perfect buddha and, even if he does not have the marks, it will still be very good to see such a holy being.’

“Then Viṣṇudatta of a brahmin family like a great śāla tree went to the thus-gone Peerless Diligence, surrounded and venerated by sixty thousand youths of a brahmin family. He paid homage by bowing his head to the feet of the blessed thus-gone Peerless Diligence, circumambulated him three times, and then stood to one side. Viṣṇudatta of a brahmin family like a great śāla tree then spoke to the thus-gone Peerless Diligence: ‘Blessed One, how should bodhisattva great beings who genuinely follow the Great Vehicle, and genuinely follow infinite, innumerable, inconceivable, incomparable, immeasurable, inexpressible vehicles, train in the perfection of discipline? Blessed One, as they train, how do bodhisattva great beings accomplish the perfection of discipline? How did the bodhisattva great beings who have accomplished the perfection of discipline master it?’

“The thus-gone Peerless Diligence replied to Viṣṇudatta of a brahmin family like a great śāla tree, ‘Brahmin, bodhisattva great beings who wish to train in the perfection of discipline, and who wish to accomplish the perfection of discipline, should abandon taking lives [F.247.a] while not apprehending such a thing as killing. They should abandon taking what is not given while not apprehending such a thing as stealing. They should abandon sexual misconduct while not apprehending such a thing as sexual misconduct. They should abandon lying while not apprehending such a thing as lying. They should abandon slander while not apprehending such a thing as slander. They should abandon harsh words while not apprehending such a thing as harsh words. They should abandon chatter while not apprehending such a thing as chatter. They should abandon covetousness while not apprehending such a thing as covetousness. They should abandon ill will while not apprehending such a thing as ill will. They should hold the correct view while not apprehending such a thing as a correct view. They should also know all phenomena without apprehending them or clinging to them. This is the way bodhisattva great beings should train in the perfection of discipline.

“ ‘By accomplishing the perfection of discipline in this way, bodhisattvas gain realization of the ground of peace. They do not hold on to any phenomena and do not cling to any of them. It is because of apprehending phenomena that people do not rest. But whoever sees things in this way sees interdependent origination. Whoever sees interdependent origination does not see phenomena. Whoever does not see any phenomena does not cognize anything. Whoever cognizes nothing practices for awakening. Anyone practicing for awakening does not act on anything. Whoever does not act on anything awakens to perfect buddhahood. Whoever awakens to perfect buddhahood does not awaken. Whoever does not awaken is said to have accomplished discipline. [F.247.b] Whoever cognizes these unascertainable phenomena just as they are has accomplished discipline. Whoever has accomplished discipline sees reality. Whoever sees reality, “is in peace,” “is in complete peace,” “is in thorough peace,” “has reached the supreme peaceful abode,” and “has reached the most excellent peaceful abode.” ’

“Then, as the blessed thus-gone Peerless Diligence taught the ground of complete peace, Viṣṇudatta of a brahmin family like a great śāla tree offered these verses of praise in harmony with peace to the blessed thus-gone Peerless Diligence:

“Viṣṇudatta of a brahmin family like a great śāla tree offered to the thus-gone Peerless Diligence this praise, which was in harmony with peace. These roots of virtue led him to thenceforth please billions of buddhas in infinite number, purify inexpressibly vast buddha realms, [F.248.b] mature billions of sentient beings in infinite number to perfect awakening, and take birth in the buddha realms that he had purified.

“Mañjuśrī, if you think that at that time, on that occasion, Viṣṇudatta of a brahmin family like a great śāla tree was someone else, you should reconsider that. Why? Because the thus-gone Sarvārthasiddha at that time, on that occasion, was Viṣṇudatta of a brahmin family like a great śāla tree.

“Mañjuśrī, in this way bodhisattva great beings should consider the six perfections to be peace. They should always rely on the path of peace. They should not be inflamed. They should cultivate the tranquility absorption of the bodhisattvas. They should rely on it. They should become familiar with it. They should develop it. Mañjuśrī, in the practice of peace is nirvāṇa, while in unpeaceful conduct is the cycle of existence. Mañjuśrī, when in the past the thus-gone Sarvārthasiddha practiced bodhisattva conduct, he relied on patience for a long time, became familiar with it, and developed it. [B4]

“Mañjuśrī, in the past, infinite, innumerable, inconceivable, incomparable, immeasurable, and inexpressible numbers of eons ago, there was an eon called Padmākara. Mañjuśrī, during this eon, the thus-gone, worthy, perfectly awakened one with proper knowledge and conduct, the well-gone one, the knower of the world, the most excellent guide who trains beings, the teacher of gods and humans, the blessed buddha Anantamati appeared in the world. Mañjuśrī, the thus-gone [F.249.a] Anantamati’s purification of limitless buddha realms defies description. By way of comparison, his buddha realms are like those of the present blessed thus-gone Sarvārthasiddha. All sentient beings born in the buddha realms of the blessed thus-gone Anantamati were followers of the Great Vehicle, as no other sentient beings could take birth there. This thus-gone one taught the Dharma starting with the Great Vehicle. He spoke about the vastness of buddha realms and their purification.

“Mañjuśrī, at that time, on that occasion, a monk called Always Looking appeared at the teachings of the blessed thus-gone Anantamati. This monk possessed the four means of attracting students, which he used to gather disciples. He followed the four preferences of the noble ones, had realized the four correct understandings, and dwelt in the four abodes of Brahmā‍—he had great love, great compassion, great joy, and great equanimity‍—and, being free of disturbing emotions, he always dwelt in them. Mañjuśrī, Always Looking was known as the most excellent of all the bodhisattvas in the buddha realms of the blessed thus-gone Anantamati. He retained all the teachings of the thus-gone Anantamati and also retained the teachings of an inexpressible number of other blessed buddhas. With his patience he led limitless sentient beings to unsurpassed and perfect awakening in the buddha realms of each thus-gone one. [F.249.b] Upholding patience, in some buddha realms he taught as a buddha, and in others he demonstrated bodhisattva conduct, while in yet others he aroused the initial mind of awakening. Mañjuśrī, the bodhisattva Always Looking had such magical abilities. Mañjuśrī, if you think that at that time, on that occasion, the bodhisattva Always Looking was someone else, then, Mañjuśrī, you should reconsider that. Because at that time, on that occasion, the thus-gone Sarvārthasiddha was the bodhisattva Always Looking.

“Mañjuśrī, in this way bodhisattva great beings who wish to awaken to unsurpassed and perfect buddhahood should strive to uphold the buddhas’ teachings, telling themselves that under no circumstances should those teachings vanish quickly. Mañjuśrī, in order to uphold the teachings of the buddhas, students should engage in upholding those teachings.”

Then, on that occasion, the Blessed One spoke the following verses:

“Mañjuśrī, the bodhisattva must therefore apply two types of patience: unshakable patience for external circumstances and patience for approaching the nature of phenomena.

“Mañjuśrī, when the blessed thus-gone Sarvārthasiddha was practicing bodhisattva conduct he came to realize the sameness of diligence in which laziness is just like diligence and diligence is just like laziness. These two phenomena have the same characteristics: they are both the complete peace that is equivalent to nirvāṇa, are without distraction and conceit, are without weariness, are unchanging, are inactive, are without mind, and are free of mind, and there is no thinking of this and that. [F.250.b] Likewise there is no thought of the self. They are devoid of characteristics and imputations. They are inexpressible, are ungraspable, are without perceptions and are free of perceptions, are without mind and are free of mind, do not feel and are without feeling, are not conscious and are without consciousness, are unsullied, lack the defilement, do not abide in nirvāṇa, and are free of someone aware of it. He developed diligence and an unswerving determination to realize these phenomena.

“Mañjuśrī, in the past, infinite, innumerable, inconceivable, incomparable, immeasurable, and inexpressible numbers of eons ago, the thus-gone, worthy, perfectly awakened one with proper knowledge and conduct, the well-gone one, the knower of the world, the most excellent guide who trains beings, the teacher of gods and humans, the blessed buddha Candraprabhārāja, appeared in the world. The light of the thus-gone Candraprabhārāja illuminated incalculable buddha realms. This light, which nothing could obscure, shone forth after he overcame every obscuration. Contact with this soothing cool light brought well-being. It was born of roots of merit. Thanks to the past aspirations of that thus-gone one, all sentient beings touched by this light experienced hitherto unknown well-being and bliss and remembered their previous roots of virtue.

“Mañjuśrī, at that time, on that occasion, there was a monk called Sūrata who was worshiping the thus-gone one. He had served this thus-gone one for thirty-six quintillion years, without ever being displeasing. He remembered what was taught and had given up on his own benefit. During those thirty-six quintillion years he questioned the blessed thus-gone Candraprabhārāja, primarily about the equality of diligence. [F.251.a] He asked, ‘Blessed One, how should the sons and daughters of good family who follow the bodhisattva vehicle realize the perfection of diligence? To what extent should they realize the sameness of diligence?’

“The thus-gone Candraprabhārāja then explained the single characteristic of the sameness of diligence, teaching for thirty-six quintillion years by means of a hundred sextillion words of explanation. The monk Sūrata heard these explanations from the thus-gone Candraprabhārāja on the sameness of diligence and became endowed with the supreme sameness of diligence. Once he realized the sameness of diligence, he decided to offer praise to the blessed thus-gone Candraprabhārāja with these words in harmony with the sameness of diligence:

“After the monk Sūrata offered the thus-gone Candraprabhārāja these verses of praise in harmony with the sameness of diligence, he himself realized the sameness of diligence. Indeed, thanks to these roots of virtue, he maintained the sameness of diligence continuously for inexpressible numbers of eons and always possessed nothing but skillful means. Now, if you have any doubt or wonder whether at that time, on that occasion, the monk Praśāntamati was someone else, then, Mañjuśrī, you should reconsider that. Why? Because at that time, on that occasion, the thus-gone Sarvārthasiddha was the monk called Sūrata. Mañjuśrī, this is why bodhisattva great beings should cultivate the sameness of diligence. Those bodhisattva great beings who put effort into the sameness of diligence actualize the perfection of concentration and perfect their training. And why? Because they must first focus their minds one-pointedly in order to acquire the sameness of diligence. That is why they attain supreme peace.

“Mañjuśrī, in the past, [F.252.a] infinite, innumerable, inconceivable, incomparable, immeasurable, and inexpressible numbers of eons ago, the thus-gone, worthy, perfectly awakened one with proper knowledge and conduct, the well-gone one, the knower of the world, the most excellent guide who trains beings, the teacher of gods and humans, the blessed buddha Śamathasamudgata, appeared in the world.

“Mañjuśrī, in the thus-gone Śamathasamudgata’s buddha realm sentient beings never let their conduct be influenced by the disturbing emotions of those in the desire realm. None of them produced the fetters of desire. Mañjuśrī, at that time, on that occasion, during the lifetime of the blessed thus-gone Śamathasamudgata, there was a monk called Concentrated Experience who worshiped him. He pleased and served the thus-gone Śamathasamudgata for eighteen eons, without ever being displeasing. For the monk Concentrated Experience, all phenomena were objects of concentration, and in this way he meditated on tranquility for eighteen eons.

“Endowed with the strength of tranquility he mastered everything he undertook. Whatever phenomenon he would apprehend, he would train in its pacification, its harmony with nirvāṇa, its lack of characteristics, its certainty within the realm of phenomena, and its being just like space. Whatever characteristics he observed, they would take on the characteristics of the mind. Whatever mental characteristics he had, they would be one-pointedly focused. Whatever one-pointed focus he had, it would take on the characteristic of awakening. [F.252.b] Whatever characteristics of awakening he had, they were the characteristics of the elements of awakening. Whatever characteristics of the elements of awakening he had, they were the characteristics of a bodhisattva. Whatever characteristics of a bodhisattva he had, they were the characteristics of peace. Therefore, he had no hesitation or doubt that all phenomena are peace.

“Because of these roots of virtue, he went inexpressible numbers of eons without ever experiencing the disturbing emotions of those who revel in desire. Still, the strength of his aspirations led him to take numerous births within the desire realm, because in the desire realm there is a vast number of beings who are suitable recipients for the teachings. It was due to this greater purpose that he was born within the desire realm. Because of his great compassion he was enterprising and loving. Mañjuśrī, what do you think? If you think that at that time, on that occasion, the monk Concentrated Experience was someone else, then, Mañjuśrī, you should reconsider that. That is because at that time, on that occasion, the thus-gone Sarvārthasiddha was the monk Concentrated Experience. Mañjuśrī, in this way the bodhisattvas who wish to awaken to unsurpassed and perfect buddhahood must meditate on special insight in harmony with tranquility. The bodhisattva great beings who meditate on special insight in harmony with tranquility accomplish the thoroughly peaceful perfection of wisdom.

“Mañjuśrī, in the past, infinite, innumerable, inconceivable, incomparable, immeasurable, and inexpressible numbers of eons ago, the thus-gone, worthy, perfectly awakened one with proper knowledge and conduct, the well-gone one, the knower of the world, the most excellent guide who trains beings, the teacher of gods and humans, the blessed buddha Keturāja appeared in the world. Mañjuśrī, the blessed thus-gone Keturāja [F.253.a] lived for ninety quintillion years.

“Mañjuśrī, during the lifetime of the thus-gone Keturāja there lived two monks named Unsurpassed Wisdom and Unsurpassed Concentration. They were a supreme pair of hearers, a model pair. The monk Unsurpassed Wisdom had supreme wisdom, and the monk Unsurpassed Concentration had supreme miraculous abilities. Unsurpassed Wisdom tamed the hearers of the thus-gone Keturāja and made them realize the excellent view. Unsurpassed Concentration tamed them and led them to discover the ultimate meaning. In every direction, wherever the two monks would appear, the blessed thus-gone Keturāja had less to do. Unsurpassed Wisdom established sentient beings in the bodhisattva vehicle, and Unsurpassed Concentration introduced them to the conduct. Unsurpassed Wisdom taught them the perfection of wisdom, and Unsurpassed Concentration taught them skillful means. Unsurpassed Wisdom instructed them in the perfections of generosity, discipline, patience, and diligence, and Unsurpassed Concentration instructed them in the perfection of concentration. Unsurpassed Wisdom taught special insight, and Unsurpassed Concentration taught tranquility. Unsurpassed Wisdom taught about knowing the minds of sentient beings, and Unsurpassed Concentration taught the wisdom of peace. Unsurpassed Wisdom taught on the wisdom of the strengths, and Unsurpassed Concentration taught on the wisdom of the fearlessnesses. Unsurpassed Wisdom taught on the four correct understandings, and Unsurpassed Concentration taught on the wisdom of resting in equanimity within them. Unsurpassed Wisdom [F.253.b] taught on perseverance, and Unsurpassed Concentration gave instructions to heal and focus the mind. Unsurpassed Wisdom taught on absolute wisdom, and Unsurpassed Concentration taught on relative cognition. Unsurpassed Wisdom taught on means and wisdom, and Unsurpassed Concentration taught on the acquisition of means and wisdom. Unsurpassed Wisdom taught to tame sentient beings, and Unsurpassed Concentration taught to tame them through concentration. Unsurpassed Wisdom taught on omniscience, and Unsurpassed Concentration taught on the knowledge of all things. The specific qualities of the two monks could not be presented fully even if explained for an inexpressible number of eons. These two monks had inconceivable qualities like the few just mentioned. In this way the two monks were able to uphold the teachings of the blessed thus-gone Keturāja.

“After the thus-gone one had passed into final nirvāṇa, the two monk hearers upheld and preserved the teachings of the thus-gone one for eight hundred billion eons. Mañjuśrī, if you think that at that time, on that occasion, the monk Unsurpassed Wisdom was someone else, then, Mañjuśrī, you should reconsider that. That is because at that time, on that occasion, the thus-gone Sarvārthasiddha was the supremely intelligent monk Unsurpassed Wisdom. Mañjuśrī, if you think that at that time, on that occasion, the monk Unsurpassed Concentration, who was supremely skilled in miraculous displays, was someone other than the thus-gone Powerful Lion Gait, you should reconsider that. That is because the thus-gone Powerful Lion Gait at that time, on that occasion, was the monk Unsurpassed Concentration. Mañjuśrī, in this way bodhisattva great beings need to practice diligently the perfection of wisdom and skillful means. [F.254.a]

“Bodhisattva great beings who have the perfection of wisdom and skillful means find true certainty in the peace of the bodhisattva levels. They have familiarized themselves with and cultivated the peace of the bodhisattva levels. With proficiency they perceive whatever they apprehend as the Buddha’s body. Mañjuśrī, consider how people whose eyes have been rubbed with a golden light ointment see everything to be golden. They do not see objects in other colors. Likewise, Mañjuśrī, with the familiarization with and cultivation of the peace of the bodhisattva’s absorption and the ensuing proficiency, every object that the bodhisattva great beings perceive is seen as the Buddha’s body. Mañjuśrī, consider the analogy of an extremely clear jewel. When placed in different receptacles, it always takes the color of the receptacle. Likewise, Mañjuśrī, with the proficiency derived from the familiarization with and cultivation of the peace of the bodhisattva’s absorption, bodhisattva great beings see whatever they perceive, and all that their minds meet, as the Buddha’s body.

“Mañjuśrī, consider the following analogy. When someone has a great understanding of something, this knowledge is still present while dreaming. Likewise, Mañjuśrī, with the proficiency derived from the familiarization with and cultivation of the peace of the bodhisattva’s absorption, bodhisattva great beings see all manifest phenomena as the Buddha’s body.

“Mañjuśrī, consider the following analogy. When someone trains in a particular trade, they will come to master it. Likewise, Mañjuśrī, with the proficiency derived from the familiarization with and cultivation of the peace of the bodhisattva’s absorption, bodhisattva great beings come to see everything as the Buddha. When they make generous gifts, all recipients are blessed as the Buddha’s manifestation, so that their act of generosity also becomes an offering to the thus-gone ones. When they offer, [F.254.b] they know that they are making an offering to the thus-gone ones, and in this way the result of their perfection of generosity is greater. Since they trust that everything is the Buddha’s form, they also accomplish the perfection of discipline.

“Mañjuśrī, in the past, infinite, innumerable, inconceivable, incomparable, immeasurable, and inexpressible numbers of eons ago, there was an eon called Padmaguru. Mañjuśrī, during this eon the thus-gone, worthy, perfectly awakened one with proper knowledge and conduct, the well-gone one, the knower of the world, the most excellent guide who trains beings, the teacher of gods and humans, the blessed buddha Heroic Solid Obstructer appeared in the world. Mañjuśrī, at that time there was also a monk called Careful Scrutiny, who worshiped the blessed, thus-gone, worthy, perfect buddha Heroic Solid Obstructer. He served with joy and respect the thus-gone Heroic Solid Obstructer.

“At that time there also lived someone called Jagatīdhara of a kṣatriya family like a great śāla tree. He enjoyed great wealth and had many crops, treasuries, and warehouses. He had produced roots of virtue with eight trillion buddhas. For a long time he practiced with the monk Careful Scrutiny and followed him. They helped each other, lived together, and accumulated karma together. One day, the monk Careful Scrutiny went to see Jagatīdhara of a kṣatriya family like a great śāla tree. When he reached Jagatīdhara of a kṣatriya family like a great sāla tree, he told him, ‘Householder, you should know that at the moment the thus-gone Heroic Solid Obstructer has come to the world and teaches the Dharma. He observes pure conduct and teaches the Dharma that is good at the beginning, good in the middle, and good at the end. He teaches the excellent meaning using excellent words that are clear, complete, [F.255.a] pure, and skillful. So come, kṣatriya! Let’s go to meet the blessed Heroic Solid Obstructer. An encounter with the thus-gone one is the source of roots of virtue and so on, and we will hear the Dharma.’

“Then Jagatīdhara of a kṣatriya family like a great śāla tree went with the monk Careful Scrutiny to see the thus-gone Heroic Solid Obstructer. As soon as Jagatīdhara of a kṣatriya family like a great śāla tree saw the thus-gone Heroic Solid Obstructer, an intense devotion arose in his mind. This is because he had served this thus-gone one in the past and the thus-gone one had cared for him as his spiritual friend. Jagatīdhara had practiced in accord with his spiritual friend, and for a long time he followed faithfully the teachings of his spiritual friend. For limitless millions of eons he observed discipline and aspired to realize the equality of phenomena. Now a benefactor and sponsor who enjoyed generosity and discipline, the householder paid homage to the thus-gone Heroic Solid Obstructer by bowing his head to the feet of the blessed one. He then mentioned his caste and his name three times: ‘Blessed One, my name is Jagatīdhara. Well-Gone One, I am called Jagatīdhara. Venerable Blessed One, I am Jagatīdhara of a kṣatriya family like a great śāla tree.’

“The thus-gone Heroic Solid Obstructer replied to the member of a kṣatriya family like a great śāla tree, ‘Jagatīdhara, you are a happy man. Gods, asuras, yakṣas, gandharvas, humans, and all other sentient beings wish for the happiness of the cycle of existence, while you, Jagatīdhara, perceive a greater purpose. [F.255.b] That is why you have offered homage to the thus-gone one and given your name.’

“Jagatīdhara of a kṣatriya family like a great śāla tree told the thus-gone Heroic Solid Obstructer, ‘Blessed One, I, Jagatīdhara of a kṣatriya family like a great śāla tree, am seeking to awaken to unsurpassed and perfect buddhahood, and to gain omniscience. I am seeking to arouse unobstructed wisdom. I am seeking to illuminate darkness. I am seeking to show the path to beings gone astray. I am seeking to lead followers. I am seeking to teach knowledge to those who do not have it. I am seeking to enrich sentient beings bereft of wealth. I am seeking to make those who are poor rich with the wealth of the noble ones. I am seeking to give a ship to those drowning. I am seeking to let them get hold of that ship. I am seeking to make them board vessels. I am seeking to establish resting places. I am seeking to construct bridges. I am seeking to support those in fear. I am seeking to give refuge to those without refuge. I am seeking to protect those without a protector. I am seeking to support those without support. I am seeking to give a place to live to those who do not have one. I am seeking to satisfy the dissatisfied. I am seeking to fulfill those without contentment. I am seeking to calm the angry. I am seeking to delight the frustrated. I am seeking to heal the ill. I am seeking to revive the dying. Blessed One, I give so that the recipients may attain the fruition of liberation. For those who want to experience immortality, there is no other recipient of offering like the thus-gone one to be found in all the worlds. [F.256.a] I prostrate at the feet of the blessed one so that I may accomplish just that.’

“The thus-gone Heroic Solid Obstructer replied to Jagatīdhara of a kṣatriya family like a great śāla tree, ‘This means that in terms of the profound qualities of the Buddha, your mind is set on omniscience‍—this is excellent, most excellent! Jagatīdhara, your eloquence is excellent. Your commitments are excellent. Your outlook is excellent. Your approach is unequaled. You have pure thoughts. Your mind is flexible. In this way, Jagatīdhara, you will please your spiritual friend. Maintaining pure discipline, you have practiced generosity. Jagatīdhara, you need to concentrate on these two practices. If the noble sons and daughters who follow the bodhisattva vehicle maintain discipline while practicing generosity for the benefit and happiness of all beings, they will approach awakening. This is because the bodhisattvas who wish to give and who maintain discipline have no difficulty approaching buddhahood.’

“Then, after Jagatīdhara of a kṣatriya family like a great śāla tree heard this teaching on generosity and discipline, he made vast aspirations for the purification of buddha realms and the maturation of sentient beings. At that time, on that occasion, he offered to the thus-gone Heroic Solid Obstructer these verses of praise imbued with generosity and discipline:

“The monk Careful Scrutiny heard these verses of praise of the ten strengths recited by Jagatīdhara of a kṣatriya family like a great śāla tree, and so he said to the thus-gone Heroic Solid Obstructer, ‘Blessed One, I also have the confidence to speak like this. Well-Gone One, I also have the confidence to speak like this.’

“The Blessed One replied, ‘Careful Scrutiny, please go ahead.’

“Then the monk Careful Scrutiny praised the blessed thus-gone Heroic Solid Obstructer with these verses of praise imbued with the ten strengths:

“While the two bodhisattva great beings praised the blessed thus-gone Heroic Solid Obstructer, he did not have any thoughts of superiority or inferiority.5 Instead, he remained imperturbable like the ocean. Then, free from any concerns of high and low, he spoke to the two bodhisattvas Careful Scrutiny and Jagatīdhara. He said, ‘Good, good, holy beings. Holy beings, that is how it is. Holy beings, your verses that express the qualities of the thus-gone ones have caused one hundred quintillion beings to purify buddha realms. You have generated and produced roots of virtue to mature sentient beings. Now you should dedicate the merit to seeing sentient beings in their respective realms and then manifesting accordingly to teach them the Dharma.’

“Mañjuśrī, what do you think? If you think that at that time, on that occasion, the monk Careful Scrutiny was someone else, then, Mañjuśrī, you should reconsider that. [F.259.a] Why? Because at that time, on that occasion, the thus-gone one who had reached the highest ground was the monk Careful Scrutiny. Mañjuśrī, what do you think? If you think that at that time, on that occasion, Jagatīdhara of a kṣatriya family like a great śāla tree was someone else, then, Mañjuśrī, you should reconsider that. Why? Because at that time, on that occasion, the thus-gone Sarvārthasiddha was Jagatīdhara of a kṣatriya family like a great śāla tree.

“Mañjuśrī, in this way bodhisattva great beings who wish to purify inexpressibly vast buddha realms and who wish to mature sentient beings with vast magical displays must make it their practice to declare the qualities of the thus-gone ones. They should put effort into that. Mañjuśrī, when the thus-gone Sarvārthasiddha was practicing bodhisattva conduct, he relied on remembering the buddha and, making that his training, became proficient. [B5]

“Mañjuśrī, in the past, infinite, innumerable, inconceivable, incomparable, immeasurable, and inexpressible numbers of eons ago, there was an eon called Utpalākara. Mañjuśrī, during this eon, the thus-gone, worthy, perfectly awakened one with proper knowledge and conduct, the well-gone one, the knower of the world, the most excellent guide who trains beings, the teacher of gods and humans, the blessed buddha Very Subtle Mind, appeared in the world. Mañjuśrī, during the lifetime of the blessed thus-gone Very Subtle Mind there lived a monk called Śāntamati. He was a genuine follower of the bodhisattva vehicle and the most excellent of all the bodhisattvas in that buddha realm. [F.259.b] The monk Śāntamati went to the blessed thus-gone one and bowed his head down to the thus-gone one’s feet and sat to one side. Sitting there, the monk Śāntamati asked the blessed thus-gone Very Subtle Mind, ‘Blessed One, which quality enables bodhisattva great beings to become irreversible from awakening and swiftly awaken to unsurpassed and perfect buddhahood?’

“The blessed thus-gone Very Subtle Mind replied to the monk Śāntamati, ‘Monk, bodhisattva great beings who wish to become irreversible from awakening and swiftly awaken to unsurpassed and perfect buddhahood should strive to develop acceptance of the profound Dharma. Aspiring to bear the profound, they will become forbearing and be attracted to these Dharma teachings. This motivation will make them practice them, and practice will make the bodhisattvas persevere. Thus, they come to understand in exactly the way the thus-gone ones have explained. This is one quality of bodhisattva great beings irreversible from awakening. Śāntamati, bodhisattva great beings whose minds are stable in patience have great compassion for sentient beings. Why? Because for bodhisattvas who are stable in this patience, not even the buddhas can shake them from it.

“ ‘Moreover, Śāntamati, the nature of these phenomena is suchness that is unerring and nothing else but suchness. The bodhisattvas who sustain this realization no longer have doubt about any phenomena. This is [F.260.a] unsurpassed and perfect awakening. When they gain this patience, they are called buddhas because through this they realize the nature of all phenomena, see the way of all phenomena, and realize the range of all phenomena. That is why they are called buddhas. No one can change their minds or turn them away from this state by saying that this is not the reality of phenomena. Śāntamati, consider the analogy of a man or a woman who is eating a meal. No one can convince them that they are not eating. This is because it would be obvious and cannot be any other way. Likewise, Śāntamati, when bodhisattvas abide within this intrinsic nature, no one can convince them that it is not the intrinsic nature of phenomena. And why? Because it could not be any other way, since the intrinsic nature is directly experienced.

“ ‘Śāntamati, think of a man or a woman who is drinking. No one can fool or deceive that person by saying that they are not drinking, because it is obvious and could not be proven to be any other way. Likewise, no one can convince or deceive the bodhisattvas abiding within this intrinsic nature by telling them that it is not the intrinsic nature of all phenomena‍—their knowledge is only due to direct experience of the nature of things. Śāntamati, consider the analogy of hearers who see the truths. No one can deceive or fool them by saying, “This is not the path. This is not the fruition of the path.” Likewise, Śāntamati, no one can convince or deceive the bodhisattvas abiding within this intrinsic nature by telling them, “This is not the intrinsic nature.” And why? Because they perceive the intrinsic nature directly and not through some other circumstance. Thus they have acceptance of all dharmas just as the Buddha taught them.

“ ‘Śāntamati, what do you think? When neither ordinary people nor the properties of ordinary people are observed, is it because they do not abide? And is it likewise so concerning the hearers and the properties of the hearers, [F.260.b] the solitary buddhas and the properties of the solitary buddhas, the bodhisattvas and the properties of the bodhisattvas, and the buddhas and the properties of the buddhas?’

“Śāntamati replied, ‘Indeed, Blessed One. Because the basis on which phenomena would abide cannot be observed, no phenomena can be observed and they are said to be “non-abiding” or “unreal.” ’

“The Blessed One replied, ‘Śāntamati, excellent, excellent. Śāntamati, consider the analogy of space that does not abide in any way. Likewise, Śāntamati, all phenomena also do not abide. Śāntamati, like space, all phenomena do not abide.

“ ‘Śāntamati, conducive patience is of three kinds: lesser conducive patience, middling conducive patience, and greater conducive patience. To explain, lesser conducive patience is to have strong absorption. Middling conducive patience is tranquility absorption. Greater conducive patience is the absorption that gives power over all phenomena. Why? Because lesser conducive patience produces the strength of roots of virtue, middling conducive patience brings focus on peace, and greater conducive patience leads to profound wisdom as all objects are realized while one abides within the intrinsic nature.

“ ‘When realizing the intrinsic nature, all meanings are apprehended perfectly. This is the correct understanding of meaning in this context. With this, one realizes the single characteristic of all phenomena. This realization is the correct understanding of meaning in this context. Such Dharma teachings are delivered in the languages of people but without attachment to these languages. [F.261.a] Correct understanding of language in this context is an interest in people and their tongues with no attachment to these languages. With regard to these languages, bodhisattva great beings teach eloquently in a timely manner. They eloquently teach so that those who listen to the Dharma can understand it. They express eloquently the nature of phenomena as it is. They express eloquently the empty essence of phenomena as it is. They express eloquently the unborn and unceasing nature of phenomena as it is. They express eloquently how phenomena do not come or go. They express eloquently how phenomena do not die, do not transmigrate, and do not take rebirth. They express eloquently the way phenomena do not exist. They express eloquently how phenomena are not perceived and do not appear. They express eloquently how there are no explanations and that listening cannot be observed. They express eloquently the way actions do not exist and their karmic ripening does not exist. They express eloquently how saṃsāra does not exist and nirvāṇa cannot be observed. They express eloquently how there is absolutely no saṃsāra and how nothing can be observed transforming into nirvāṇa. They express eloquently how awakening and the attainment of awakening cannot be observed. They express eloquently how the defiled state does not exist and the purified state cannot be observed. They express eloquently how the attainment of qualities cannot be observed. They express eloquently how there is no abandonment of ordinary beings’ attributes and no attainment of the hearers’ qualities. They express eloquently how there is no going beyond the qualities of the hearers and no attainment of the solitary buddhas’ qualities. They express eloquently how there is no going beyond the qualities of the solitary buddhas and how there is no attainment of the buddhas’ qualities. They express eloquently how the buddhas’ qualities cannot be discarded and there is no going beyond nirvāṇa. This is the correct understanding of eloquence in this context. Also, this correct understanding of eloquence is invariably the same regarding all phenomena. Indeed, by attaining greater conducive patience in this way, bodhisattva great beings accomplish mastery over all things. [F.261.b]

“ ‘Those bodhisattva great beings who have attained greater conducive patience rest in the absorption of mastering all phenomena and eventually awaken to unsurpassed and perfect buddhahood and accomplish the deeds of the buddhas. At this point the deeds and domain of those bodhisattvas become identical to the deeds and domain of the thus-gone ones. Just as the thus-gone ones depart and return, so the bodhisattvas depart and return. Just as the thus-gone ones see, observe, stretch, contract, wear the saṅghāṭī Dharma robes, remain by themselves, hold the alms bowl, eat, and drink, so those bodhisattvas see, observe, sleep, speak, remain silent, and so forth. In all their activities they conduct themselves just like the thus-gone ones do. Through the attainment of greater conducive patience, they fully awaken to buddhahood in those very bodies, and they can remain for inexpressible numbers of eons if they wish. Therefore, bodhisattva great beings who have greater conducive patience are said to be buddhas.’

“Then the monk Śāntamati asked the thus-gone one, ‘Blessed One, when a bodhisattva first generates the mind set upon fully awakening to unsurpassed and perfect buddhahood, does this initial arousing of the mind of awakening make them a bodhisattva?’

“The blessed one said, ‘Śāntamati, no, it does not. Śāntamati, someone with a mind that for the first time feels certain about the Dharma is called a bodhisattva who generates the mind of awakening for the first time.’

“Then, the bodhisattva Śāntamati offered praises to the thus-gone Very Subtle Mind in these verses imbued with the perfection of patience:

“As a result, the monk Śāntamati gained greater conducive patience, which allowed him to fill inexpressible realms with his manifestations. Mañjuśrī, if you have any doubt or wonder whether at that time, on that occasion, the monk Śāntamati was someone else, then, Mañjuśrī, you should reconsider that. This is because at that time, on that occasion, the thus-gone Sarvārthasiddha was the monk Śāntamati.

“Therefore, Mañjuśrī, bodhisattva great beings who wish to develop acceptance that phenomena are unborn need to practice diligence. You may wonder how to avoid entertaining inappropriate objects of the mind and how to avoid the mind by naturally steering you onto wrong paths. The person who wishes to keep the mind undistracted should maintain diligence. By maintaining diligence, bodhisattvas quickly develop acceptance that phenomena are unborn.

“Mañjuśrī, in the past, infinite, innumerable, inconceivable, incomparable, immeasurable, and inexpressible numbers of eons ago, there was an eon called Light of Permanence. During this eon, the thus-gone, worthy, perfectly awakened one with proper knowledge and conduct, the well-gone one, the knower of the world, the most excellent guide who trains beings, the teacher of gods and humans, the blessed buddha Vimala­candra­prabhātejo­rāja, appeared in the world. At that time there lived a bodhisattva great being called Ārabdhavīrya, who attended the teachings of the thus-gone, worthy, perfectly awakened Vimala­candra­prabhātejo­rāja. No one had ever seen anyone practice diligence like the bodhisattva great being Ārabdhavīrya. [F.263.b] In fact, the blessed one said that in his buddha realm the bodhisattva Ārabdhavīrya was supreme among all the bodhisattvas who observed pure conduct.

“Then, in the assembly of several hundred thousand beings gathered around and attending the thus-gone Vimala­candra­prabhātejo­rāja, the bodhisattva Ārabdhavīrya stood up. He adjusted his upper garment on one shoulder and knelt on his right knee. With his palms together he bowed toward the blessed one. Then he said, ‘If I were to make a request, would the Blessed One grant me a teaching? There are a few points about which I would like to ask the Blessed, thus-gone, worthy, perfectly awakened Buddha.’

“The blessed thus-gone Vimala­candra­prabhātejo­rāja replied to the bodhisattva Ārabdhavīrya, ‘Son of noble family, you can ask the thus-gone, worthy, perfectly awakened Buddha anything you want. My answer to your question will delight you.’

“The bodhisattva Ārabdhavīrya then asked the blessed thus-gone Vimala­candra­prabhātejo­rāja, ‘Blessed One, you often speak about diligence, but how much diligence should a bodhisattva practice?’

“The blessed thus-gone Vimala­candra­prabhātejo­rāja replied to the bodhisattva Ārabdhavīrya, ‘Very good, very good. Son of noble family, you have asked the thus-gone one about this point in order to benefit and delight numerous beings, out of love for the world, and for the welfare, benefit, and happiness of gods and humans. [F.264.a] So, son of noble family, listen carefully and retain my explanations, and I shall explain.’

“ ‘Very well, Blessed One,’ the bodhisattva Ārabdhavīrya replied, and he readied himself to listen as the blessed one had directed.

“The blessed one said, ‘To realize equality a bodhisattva should never abandon diligence, not even for an instant. To realize all phenomena in this way, one should not apply one’s intelligence elsewhere and not entertain other thoughts. This, son of noble family, is how much diligence bodhisattva great beings must maintain to accomplish awakening. Furthermore, son of noble family, bodhisattva great beings reflect on the diligence of the thus-gone, worthy, perfectly awakened buddhas of the past. They tell themselves, “Just as the thus-gone ones of the past took hold of their body and mind and practiced generosity when they engaged in bodhisattva conduct, so I shall also practice.” If one practices generosity and also has that realization, then one is accomplishing the perfection of generosity.

“ ‘What does it mean “to take hold of body and mind”? It means to not apprehend any giving, giver, receiving, or recipient. In this context, that is the perfection of wisdom. To think, “I will purify an inexpressible number of buddha realms,” is to take hold of body and mind well. To think, “I will mature an inexpressible number of sentient beings,” is to take hold of body and mind well. To think, “I will perfect the strengths of thus-gone ones,” is to take hold of body and mind well. [F.264.b] To think, “I will master the fearlessnesses of the thus-gone ones,” is to take hold of body and mind well. To think, “I will master the powers of the thus-gone ones,” is to take hold of body and mind well. To think, “I will master the eighteen unique buddha qualities,” is to take hold of body and mind well. To think, “I will master omniscience,” is to take hold of body and mind well. To think, “I will train in skillful means,” is to take hold of body and mind well. To think, “I will engage the minds of sentient beings,” is to take hold of body and mind well. To think, “I will train in the knowledge of the right time,” is to take hold of body and mind well. Similarly, to think, “I will train in the knowledge of the right measure, of meanings, of the attributes, of the self and others, and of exceptional beings and ordinary individuals,” is to take hold of body and mind well. To think, “I will abandon any reasoning that needs to be abandoned, and I will familiarize myself with any reasoning that needs to be adopted,” is to take hold of body and mind well. To think, “I will train in knowing how to examine the body,” is to take hold of body and mind well. To take hold of body and mind in this way is called diligence. To take hold of body and mind in this way without wavering, relaxing, or interrupting it, but rather sustaining it, is the practice of diligence. To focus on this kind of diligence and concentrate on its practice is known as practicing diligence.’

“When the bodhisattva great being Ārabdhavīrya heard about the perfection of diligence in this way, [F.265.a] he settled into in the absorption that masters all phenomena. He also maintained diligence. He manifested emanations in infinite world systems to mature sentient beings in accordance with what they trust in. He matured infinite sentient beings with infinite skillful means. In all these buddha realms, he served infinite quintillions of buddhas. Then, the bodhisattva great being Ārabdhavīrya offered these verses of praise imbued with the perfection of diligence to the blessed thus-gone Vimala­candra­prabhātejo­rāja:

“Once the bodhisattva great being Ārabdhavīrya had offered these verses of praise imbued with the perfection of diligence to the blessed thus-gone Vimala­candra­prabhātejo­rāja, he mastered this practice of diligence. He then avoided nine hundred million eons in saṃsāra.

“Mañjuśrī, if you think that at that time, on that occasion, the bodhisattva Ārabdhavīrya was someone else, then, Mañjuśrī, you should reconsider that. That is because the thus-gone Sarvārthasiddha at that time, on that occasion, was the bodhisattva Ārabdhavīrya. Mañjuśrī, bodhisattva great beings who follow the Great Vehicle and wish to purify infinite buddha realms and mature sentient beings in infinite number must therefore dedicate all roots of virtue to the purification of buddha realms.

“To realize liberation devoid of obscurations, they also should not abandon diligence. The bodhisattva great being Ārabdhavīrya, who was stable in liberation devoid of obscuration, settled his mind in order to know the thoughts of sentient beings. Mastering all the strengths of the thus-gone ones, he attained the absorption called conforming to all sentient beings’ thoughts. Once he reached this absorption, he distinguished three groups of sentient beings: those determined to be correct, those determined to be mistaken, and those of the indeterminate category. Among them, in order to ripen sentient beings in the mistaken group, he trained in skillful means. [F.266.b] Having acquired these skillful means that can lead mistaken sentient beings, he stayed in saṃsāra for inexpressible numbers of eons in order to guide them.

“Mañjuśrī, in the past, infinite, inconceivable, incomparable, and inexpressible numbers of eons ago, there was an eon called Ambrosial Essence. During this eon, the thus-gone, worthy, perfectly awakened one with proper knowledge and conduct, the well-gone one, the knower of the world, the most excellent guide who trains beings, the teacher of gods and humans, the blessed buddha Eternal King Finial of Jewels appeared in the world. Mañjuśrī, in the buddha realm of the thus-gone Eternal King Finial of Jewels there was a member of a brahmin family like a great śāla tree called Indradatta. With greatest respect he had followed billions of buddhas beyond count and acquired immeasurable roots of virtue. Indradatta of a brahmin family like a great śāla tree went to meet the blessed thus-gone Eternal King Finial of Jewels. He first paid homage by bowing his head to the feet of the thus-gone one and then stood to one side of the blessed one. Standing there, Indradatta of a brahmin family like a great śāla tree said to the blessed thus-gone Eternal King Finial of Jewels, ‘How many skillful means must bodhisattva great beings possess to mature sentient beings and purify buddha realms?’

“The blessed thus-gone Eternal King Finial of Jewels [F.267.a] replied to Indradatta of a brahmin family like a great śāla tree, ‘Indradatta, when bodhisattva great beings gain the bodhisattva absorption called fulfillment of all sentient beings’ wishes, they acquire the skillful means to purify buddha realms and to mature all sentient beings. Because they have the bodhisattva absorption called fulfillment of all sentient beings’ wishes, all the aspirations that they make come to fruition. They obtain and accomplish whatever they envision. If they so wish, they can accomplish the perfection of the aspirations of a single thus-gone one. If they so wish, they can accomplish the perfection of the aspirations of two thus-gone ones. If they so wish, they can accomplish the perfection of the aspirations of three thus-gone ones. They can even accomplish the aspirations of thus-gone ones beyond count. They accomplish the aspirations of infinite thus-gone ones, and as a result they purify infinite buddha realms.

“ ‘Indradatta, in the east, beyond as many buddha realms as there are grains of sand in the Ganges, there is a world system called Bejeweled, where the buddha Śubhacandra presently resides, alive and well. Indradatta, all the aspirations that the thus-gone Śubhacandra made when he was practicing bodhisattva conduct have now been fulfilled. One of his aspirations was, “May the limits of my buddha realm be hard to grasp!” This aspiration has been fulfilled; the extent of his buddha realm is difficult to appraise.

“ ‘He also prayed, “May the dimensions of the arrangement of my buddha realm [F.267.b] be hard to appraise! In my buddha realm, may the amount of jewels be hard to know! In my buddha realm, may the number of bodhisattvas be hard to count! In my buddha realm, may it not be possible to measure the checkered patterns made of precious substances that cover it! In my buddha realm, may it not be possible to measure the enjoyments and say, ‘There are this many enjoyments related to form, sound, smell, taste, and texture!’ In my buddha realm, may the number of sentient beings who practice virtue be beyond count! In my buddha realm, may the number of sentient beings who aspire to practice virtue be beyond count! In my buddha realm, may the number of sentient beings who actually practice virtue be difficult to measure!”

“ ‘These aspirations were all fulfilled, and today the arrangements of his buddha realms are difficult to measure, the amount of jewels is hard to know, the number of bodhisattvas is hard to count, the design of the jewel ornaments is hard to measure, the extent of the enjoyments connected with form, sound, scent, taste, and texture is hard to evaluate, and the number of sentient beings who practice virtue is hard to count. In his buddha realm, the number of sentient beings who aspire to practice virtue is hard to measure. The thus-gone one previously made these aspirations and countless others while he was practicing bodhisattva conduct. All his aspirations have been perfected based on the bodhisattva absorption called fulfillment of all sentient beings’ wishes. Indradatta, bodhisattva great beings [F.268.a] must therefore be diligent in acquiring the absorption called fulfillment of all sentient beings’ wishes.’

“As soon as Indradatta of a brahmin family like a great śāla tree heard about these aspirations from the thus-gone Eternal King Finial of Jewels, he also made the same aspirations. Then the blessed one prophesied that his buddha realms would be endowed with inconceivable qualities. Mañjuśrī, what do you think? If you think that at that time, on that occasion, Indradatta of a brahmin family like a great śāla tree was someone else, then, Mañjuśrī, you should reconsider that. That is because at that time, on that occasion, the thus-gone Sarvārthasiddha was Indradatta of a brahmin family like a great śāla tree; the buddha realm of the thus-gone Sarvārthasiddha is endowed with such qualities. Thus, Mañjuśrī, bodhisattva great beings should train in making such aspirations. If they train in this way in making aspirations, then bodhisattva great beings become skilled in means, which in turn enables them to mature infinite billions of sentient beings. They maintain immeasurable lifespans, and they cause infinite billions of sentient beings to have immeasurable lifespans as well.

“Mañjuśrī, in the past, infinite, innumerable, inconceivable, incomparable, immeasurable, limitless, and inexpressible numbers of eons ago, there was an eon called Fount of Virtue. Mañjuśrī, during this eon, the thus-gone, worthy, perfectly awakened one with proper knowledge and conduct, the well-gone one, the knower of the world, the most excellent guide who trains beings, the teacher of gods and humans, the blessed buddha Gandhottamarāja, appeared in the world. [F.268.b] Mañjuśrī, in the buddha realm of the thus-gone, worthy, perfectly awakened buddha Gandhottamarāja, there was a member of a brahmin family like a great śāla tree named Sandalwood Essence. Sandalwood Essence of a brahmin family like a great śāla tree went to meet the thus-gone Gandhottamarāja. When he reached the dwelling of the blessed thus-gone Gandhottamarāja, he prostrated to him by bowing his head to the thus-gone one’s feet and then stood to one side. Standing there, Sandalwood Essence of a brahmin family like a great śāla tree asked the thus-gone one Gandhottamarāja, ‘We often hear mention of someone “possessing skillful means.” Blessed One, how many skillful means should a bodhisattva great being possess?’

“The blessed thus-gone Gandhottamarāja replied to Sandalwood Essence of a brahmin family like a great śāla tree, saying, ‘Sandalwood Essence, bodhisattva great beings always penetrate the thoughts of all sentient beings. Penetrating their thoughts, they teach the Dharma in many ways. Such is the extent of the skillful means of bodhisattva great beings. Because they have these skillful means, they teach the Dharma in accordance with sentient beings, just as they need. Due to their skillful means, they remain diligent for inexpressible numbers of eons in order to purify buddha realms and mature sentient beings. Due to their skillful means, as they practice the perfection of wisdom the idea of abandoning skillful means never occurs to them. They swiftly purify inexpressibly vast buddha realms.’

“Then, as soon as the blessed thus-gone Gandhottamarāja had taught Sandalwood Essence of a brahmin family like a great śāla tree [F.269.a] about skillful means and the perfection of wisdom, he accomplished what he had been taught. As he accomplished what he had been taught, he gained the knowledge that penetrates the thoughts of sentient beings. Having attained such skillful means, he remained diligent for inexpressible numbers of eons to purify buddha realms and mature sentient beings. For inexpressible numbers of eons it never occurred to him to part from his skillful means as he practiced the perfection of wisdom he had realized through his skillful means. Because he had aroused such an attitude, he purified an inexpressible number of billions of buddha realms in world systems in all ten directions. In each buddha realm he also matured inexpressible octillions of beings. In each buddha realm he brought immeasurable billions of beings to accept the profound Dharma.

“Mañjuśrī, if you think that at that time, on that occasion, Sandalwood Essence of a brahmin family like a great śāla tree was someone else, then, Mañjuśrī, you should reconsider that. That is because the thus-gone Sarvārthasiddha at that time, on that occasion, was Sandalwood Essence of a brahmin family like a great śāla tree. Mañjuśrī, in this way bodhisattva great beings should diligently cultivate the patience that has ascertained the mind’s features. [B6]

“Mañjuśrī, in the past, limitless, innumerable, inconceivable, incomparable, immeasurable, and inexpressible numbers of eons ago, the thus-gone, worthy, perfectly awakened one with proper knowledge and conduct, the well-gone one, the knower of the world, the most excellent guide who trains beings, the teacher of gods and humans, [F.269.b] the blessed buddha Jñānākara, appeared in the world. In the buddha realm of the thus-gone Jñānākara there was a bodhisattva great being called Unsurpassed Knowledge. The bodhisattva great being Unsurpassed Knowledge received teachings from the blessed thus-gone Jñānākara, and then left to travel the length and breadth of the country to mature sentient beings. While traveling the country in this way, he purified inexpressibly vast buddha realms, and in each buddha realm he matured quintillions of sentient beings in inexpressible number by teaching them and infusing their minds with certainty about the unsurpassed Dharma. Then he made this aspiration: ‘In all the buddha realms where I take birth, may sentient beings understand and know that a buddha has come. In all the buddha realms where I take birth, may sentient beings be cut off from the hell realms, the animal realms, the world of the Lord of Death, the asura realms, and every other state lacking freedom.’ His aspiration was then fulfilled. Mañjuśrī, the bodhisattva Unsurpassed Knowledge practiced bodhisattva conduct, and in all the buddha realms where he was born, sentient beings knew that a buddha had appeared, and they were cut off from the hell realms, the animal realms, the world of the Lord of Death, the asura realms, and every other state lacking freedom. As a result, they never returned to that buddha realm.

“He also made the following aspiration: ‘Whenever I practice bodhisattva conduct, may the ground that I touch with the soles of my feet become stūpas that remain until the end of the eon. May any sentient being who sees these stūpas, or hears about them, or goes to that region turn toward unsurpassed and perfect awakening without regressing. [F.270.a] As long as the sites of these stūpas remain, may the holy Dharma not wane in this buddha realm. As long as the sites of these stūpas remain, may sentient beings in this buddha realm continuously listen to the sacred Dharma. May everyone who hears my name turn toward unsurpassed and perfect awakening without regressing.’ This aspiration was then fulfilled and, through his activity, he maintained and purified that buddha realm according to his aspirations.

“He made as many aspirations as one hundred eighty million buddhas and formed them for as long as the lifespan of one hundred eighty million buddhas. He maintained a gathering of hearers as large as the gatherings of hearers connected with one hundred eighty million buddhas. He gathered a bodhisattva assembly as large as the bodhisattva assemblies of one hundred eighty million buddhas. He possessed as many excellent qualities as there are in the buddha realms of one hundred eighty million buddhas. He purified quintillions of buddha realms in infinite number and then went to meet the blessed thus-gone Jñānākara. He prostrated with his head to the feet of the thus-gone Jñānākara and stood to his side. Standing there, the bodhisattva Unsurpassed Knowledge said to the thus-gone Jñānākara, ‘The children of the Blessed One are all one family because they are born from the same father. So, Blessed One, could the Thus-Gone One please give a Dharma teaching to these younger siblings of mine to explain how bodhisattvas heal numerous beings?’ [F.270.b]

“The thus-gone Jñānākara replied to the bodhisattva Unsurpassed Knowledge, ‘Unsurpassed Knowledge, you now practice the perfection of wisdom. Even though you have not awakened to unsurpassed and perfect buddhahood, you still accomplish the deeds of a buddha. This is excellent, excellent.’

“Then the blessed thus-gone Jñānākara addressed the saṅgha of monks: ‘Monks, look at the activities of the bodhisattva Unsurpassed Knowledge. Monks, a mathematician or the proficient student of a mathematician would be unable to calculate the amount of sentient beings matured by the bodhisattva Unsurpassed Knowledge, even if the mathematician or his proficient student had one eon, or one hundred eons, or one hundred billion eons to do so.’

“Mañjuśrī, in that realm, the bodhisattva Unsurpassed Knowledge brought an infinite number of sentient beings beyond suffering to the hearers’ nirvāṇa. He led twice that many bodhisattva great beings to unsurpassed and perfect awakening. And when all these bodhisattvas had awakened to unsurpassed and perfect buddhahood, they too led an immeasurable number of beings beyond suffering before passing into nirvāṇa themselves. This is how the bodhisattva great being Unsurpassed Knowledge led sentient beings beyond suffering. He led sentient beings in great number to awakening.

“Mañjuśrī, what do you think? If you think that at that time, on that occasion, the bodhisattva Unsurpassed Knowledge was someone else, then, Mañjuśrī, you should reconsider that. Because at that time, on that occasion, the thus-gone Sarvārthasiddha was the bodhisattva Unsurpassed Knowledge. Mañjuśrī, in this way, [F.271.a] when the thus-gone Sarvārthasiddha previously practiced bodhisattva conduct, he rested in the stainless buddhas’ complete liberation and thereby mastered skillful means. Mañjuśrī, this shows that bodhisattva great beings must acquire skillful means. In order for bodhisattvas to bring skillful means to perfection, it is necessary to teach them about the absorption that brings mastery over all phenomena. For bodhisattva great beings who rest in the absorption that brings mastery over all phenomena, generating the mind of awakening just once is enough to serve blessed buddhas in inexpressibly vast buddha realms and accomplish all their practices. Mañjuśrī, it is like water flowing unceasingly and torrentially from a lake to a low-lying area. Likewise, wherever bodhisattva great beings who rest in the absorption that brings mastery over all phenomena look, that place and all that is there become saturated with buddha qualities. In this way, these bodhisattvas observe the buddha qualities.”

Then the youthful Mañjuśrī praised the Blessed One with these verses:

Then, after the youthful Mañjuśrī had recited these verses before the Blessed One, he asked him, “Blessed One, you teach immature people that no phenomenon has inherent existence and that these teachings on every phenomenon’s lack of inherent existence are not the indirect teachings of the Blessed One. Why is that? Blessed One, you teach that from the beginning no phenomena exist inherently since nothing can be perceived. Indeed how can anything exist? Blessed One, no phenomena can be perceived, therefore no phenomena can be reckoned. Why? Blessed One, all phenomena are like space, nondual and indivisible. Blessed One, we speak about ‘form,’ yet it is nondual and thus cannot be reckoned. This is because, Blessed One, form is like space, nondual and indivisible. Blessed One, to illustrate, no duality can be perceived in space. Likewise, no duality can be perceived in terms of form. Blessed One, in the same way feeling, perception, formation, and consciousness are nondual and indivisible. [F.272.b] Why? Blessed One, consciousness is like space, nondual and indivisible. Blessed One, no matter which form, consciousness, nonduality, or uncompounded phenomenon one considers, none of them are dual or divisible.

“Blessed One, no matter which feeling, perception, formation, consciousness, nonduality, indivisibility, compounded phenomenon, or uncompounded phenomenon one considers, they are all nondual and indivisible. Although we say, ‘This is a compounded phenomenon and this is an uncompounded phenomenon,’ Blessed One, they should be regarded as nondual. Blessed One, bodhisattva great beings who experience liberation devoid of obscurations are said to act without duality. Blessed One, all past roots of virtue, all future roots of virtue, and all present roots of virtue should be classified as nondual. The roots of virtue from the desire realm, the form realm, the formless realm, and the space of nirvāṇa are all called nondual. Defiled roots of virtue and undefiled roots of virtue are all called nondual. The hearers’ roots of virtue, the solitary buddhas’ roots of virtue, and the buddhas’ roots of virtue are all called nondual. All roots of virtue [F.273.a] and all roots of nonvirtue are nondual and indivisible. Saṃsāra and nirvāṇa are nondual and indivisible. Blessed One, when one is free from any uncertainty or doubt regarding the nondual way of phenomena, one is called a bodhisattva great being who experiences nonduality.”

Then, at that time, the youthful Mañjuśrī spoke these verses:

Then the Blessed One asked the youthful Mañjuśrī, “Mañjuśrī, who can understand these Dharma explanations?”

Mañjuśrī replied, “Blessed One, these Dharma explanations are understood through the absence of birth and the absence of cessation.”

The Blessed One asked, “Mañjuśrī, if they are understood through the absence of birth and the absence of cessation, how will you explain the Dharma after awakening to unsurpassed and perfect buddhahood?”

Mañjuśrī replied, “Blessed One, if the self and awakening are different, then I have fully awakened to buddhahood.”

The Blessed One said, “Mañjuśrī, if you explain this to ordinary immature beings, you will frighten them.”

Mañjuśrī asked, “If a few intimidating Dharma teachings scare them, Blessed One, will they not be afraid of all Dharma teachings?”

The Blessed One replied, “Mañjuśrī, what does the word fear refer to?”

Mañjuśrī said, “Blessed One, fear is another word for error.”

The Blessed One asked, “Mañjuśrī, what does the word error refer to?”

Mañjuśrī replied, “Blessed One, [F.274.b] error refers to the limit of reality.”

The Blessed One said, “Mañjuśrī, the limit of reality is without fear.”

Mañjuśrī said, “Blessed One, yes, that is correct. The limit of reality is not afraid; it is said to be the absence of fear. Blessed One, it is like this: Even though we do speak of “the limit of reality,” ultimately, the limit of reality cannot be observed. Likewise, Blessed One, neither fear nor the absence of fear can be observed. Blessed One, all phenomena are beyond expression while even this inexpressibility cannot be observed.”

Then, at that time, the youthful Mañjuśrī spoke these verses:

Then, the bodhisattva Sarvābhibhū, who was present in the assembly, [F.275.b] spoke to the Blessed One: “Blessed One, as an analogy, when a bird flies in the sky it travels here and there without support or attachment to the space element. Likewise, Blessed One, the youthful Mañjuśrī abides within the space of phenomena and teaches the Dharma with no attachment. Blessed One, how long will the youthful Mañjuśrī remain within the realm of phenomena?”

The Blessed One replied to the bodhisattva Sarvābhibhū, “Sarvābhibhū, when infinite hundreds of sextillions of buddhas have passed into nirvāṇa, the youthful Mañjuśrī will enter unsurpassed and perfect awakening. When all these thus-gone ones have reached unsurpassed and perfect awakening within their pure buddha realms, he will pass beyond suffering into nirvāṇa.

“Son of noble family, in the past, infinite, innumerable, inconceivable, incomparable, and inexpressible numbers of eons ago, the thus-gone, worthy, perfect buddha Jñānaketu appeared in the world. Long before his time the thus-gone Jñānākara appeared in the world. Long before that the thus-gone Unsurpassed Wisdom appeared in the world. Long before that the thus-gone Jñānadarśana appeared in the world. Long before that the thus-gone Jñānagocara appeared in the world. Long before that the thus-gone Jñānakoṣa [F.276.a] appeared in the world. Long before that the thus-gone Jñānaketu appeared in the world. Long before that the thus-gone Siṃhanāda appeared in the world. Long before that the thus-gone Siṃhavikrama appeared in the world. Long before that the thus-gone Siṃhamati appeared in the world. Long before that the thus-gone Balapramathana appeared in the world. Long before that the thus-gone Vegadhāra appeared in the world. Long before that the thus-gone Śrīkūṭavināśaka appeared in the world. Long before that the thus-gone Prāmodyarāja appeared in the world. Long before that the thus-gone Balavegavikrama appeared in the world. Long before that the thus-gone Praśāntacarya appeared in the world. Long before that the thus-gone Śānta­prabhāketu­rāja appeared in the world. Long before that the thus-gone Anantamati appeared in the world. Long before that the thus-gone Anantavinaya appeared in the world. Long before that the thus-gone Padmaketu appeared in the world. Long before that the thus-gone Vimalāsya appeared in the world. Long before that the thus-gone Candraprabha appeared in the world. [F.276.b] Long before that the thus-gone Vimalaprabha appeared in the world. Long before that the thus-gone Sarva­śaṅkita­sumardaka appeared in the world. Long before that the thus-gone Avabhāsakara appeared in the world. Long before that the thus-gone Sarvābhibhū appeared in the world. Long before that the thus-gone Amṛtadhāra appeared in the world. Long before that the thus-gone Amṛtakīrti appeared in the world. Long before that the thus-gone Vimalanetra appeared in the world. Long before that the thus-gone Anivartin appeared in the world. Long before that the thus-gone Vimalanetra appeared in the world. Long before that the thus-gone Saugandhikarāja appeared in the world. Long before that the thus-gone Saugandhakaśrī appeared in the world. Long before that the thus-gone Gandharāja appeared in the world. Long before that the thus-gone Pratibhānamati appeared in the world. Long before that the thus-gone Utpalanetra appeared in the world. Long before that the thus-gone Eye of Infinite Appearances appeared in the world. Long before that the thus-gone Sarvaśatrudamana appeared in the world. Long before that the thus-gone Abhyudgata­parvata­rājālaṃ­kṛta appeared in the world. Long before that the thus-gone [F.277.a] Brāhmaketu appeared in the world. Long before that the thus-gone Brāhmaśaraṇa appeared in the world. Long before that, there came sixty thousand buddhas in one eon. The first one was called Prabha and the last one was the thus-gone Kīrtiprabha. Long before that, there came forty million buddhas. The first one was called the thus-gone Dīpaṅkara and the last one was the thus-gone Netrasañcāra. Long before that, there came ninety million buddhas in one eon. The first one was the thus-gone Sukhanetra and the last one was the thus-gone Discerned Through Discernment.

“Long before that the thus-gone Nandottama appeared in the world. In the buddha realm of the thus-gone Nandottama there were the bodhisattva great beings Yaśodatta, Vīrapravīṇa, Brāhmanetra, Candana, Great Beauty, Siṃhala, Samantaprāsādika, Anantapratibhāna, Adīnamati, Sūrata, and Sukhasaṃvāsa. These eleven bodhisattvas were gentle and friendly, with hundreds of thousands of qualities, and were observing pure conduct. At that time, there was also a member of a brahmin family like a great śāla tree named Sūryadatta. He was knowledgeable, sharp, and wise. Sūryadatta of a brahmin family like a great śāla tree left the city of Ratnavatī with five hundred companions, all of a brahmin family like a great śāla tree, [F.277.b] and arrived at a grove called Myriad Delights. At that time, in that grove, the eleven bodhisattvas were happily engaged in the contemplation on how to best benefit the world. As Sūryadatta of a brahmin family like a great śāla tree strolled around the Myriad Delights grove, he saw those holy beings staying there. They were gentle and friendly, neither mean nor arrogant, undistracted, not gossiping, of few words, mindful, wise, knowledgeable, and disciplined.

“Witnessing that they had produced roots of virtue, trained extensively in wisdom, and entrusted themselves to the family of noble ones, he felt admiration for these holy beings. Motivated by such faith he went to meet the eleven holy beings, together with his companions, all of them members of a brahmin family like a great śāla tree. The holy being Yaśodatta saw Sūryadatta of a brahmin family like a great śāla tree approaching from afar. Looking at him, he noticed all the movements of the child of a brahmin family like a great śāla tree, including his walk, his gaze, and the way he moved his body. They were like the movements of someone who has observed pure conduct for a long time. Yaśodatta thought, ‘This holy being is a vessel for unsurpassed and perfect awakening.’

“The noble son Yaśodatta then spoke to the ten other holy beings: ‘Venerable ones, Sūryadatta walks like a holy being, a son of the Buddha. He has become a recipient for the unsurpassed Dharma teachings of the Buddha. You should instruct and give further teachings to this bodhisattva on the way that holy beings arouse compassion. Take him under your care so that this noble son can benefit numerous ordinary beings and manifest as a teacher.’

Accordingly, when Sūryadatta [F.278.a] of a brahmin family like a great śāla tree came to meet them, the eleven holy beings taught him. Realizing that they were noble ones, he saw these holy beings as teachers. He prostrated with his head to the holy beings’ feet and then stood to their side. Then, the noble son Yaśodatta told Sūryadatta of a brahmin family like a great śāla tree, ‘Son, Sūryadatta of a brahmin family like a great śāla tree, sit down.’

However, Sūryadatta of a brahmin family like a great śāla tree remained where he was out of deep respect for these holy beings. Sūryadatta revered these holy beings like a daughter-in-law who stands before her parents-in-law. When someone suffering from a disease finally sees the doctor from a distance, they begin already to feel a sense of relief. Likewise, Sūryadatta of a brahmin family like a great śāla tree felt relief as soon as he saw these sons of noble family. When people sentenced to death are saved by someone who acts out of a wish to save them, to help them, and to make them happy, those who are freed will consider that savior to be their refuge and they will think of their savior’s love and care, thus keeping their savior’s deeds at the forefront of their minds. This is how Sūryadatta of a brahmin family like a great śāla tree looked up to the holy beings, seeing them as his refuge and remembering their great love and care for him.

“Then the son of good family Yaśodatta said to Sūryadatta, the member of a brahmin family like a great śāla tree, ‘Sūryadatta, it is very rare to find thus-gone, worthy, perfectly awakened buddhas who have appeared in the world. The appearance of thus-gone, worthy, perfectly awakened buddhas in the world is as rare as the bloom of an uḍumbara flower in this world. [F.278.b] It is that rare that they teach their Dharma, which is unlike anything in the world, is in opposition to the world, and has a depth that is hard to fathom, difficult to realize, beyond intellectual examination, not within the intellectual domain of any non-Buddhist opponent, not comprehended by hearers, not known by solitary buddhas, and not experienced by bodhisattvas. It is toward these thus-gone ones that you should engender devotion. If you respect them, honor them, become insightful, develop loving kindness, let wisdom emerge, develop awareness, manifest the superknowledges, and apply yourself to the branches of awakening, those teachings will be right in front of you.

“ ‘How do the thus-gone ones teach the Dharma that is unlike anything in the world? Sūryadatta, all phenomena are without reality, like drawings in the sky. These teachings are unlike anything else in the world. Sūryadatta, it is like this: Drawings in the sky never have existed and never will. Likewise, Sūryadatta, form is like the sky with no inherent nature. Feeling, perception, formation, and consciousness are also like the sky and have no inherent nature. Sūryadatta, it is like the analogy of a drawing in the sky, which has never come into being. In the same way, forms are unborn. Feeling, perception, formation, and consciousness are also unborn. Sūryadatta, it is like the analogy of a drawing in the sky, which does not cease. Just like that, Sūryadatta, form does not cease. Feeling, perception, formation, and consciousness also never cease to exist. Sūryadatta, take as an analogy a drawing in the sky, which has never come and will never go. Likewise, Sūryadatta, form also does not come and does not go. Feeling, perception, formation, and consciousness also do not come and do not go. Sūryadatta, take as an analogy a drawing in the sky, [F.279.a] which is unborn and unarisen. Likewise, Sūryadatta, form is also unborn and unarisen. Feeling, perception, formation, and consciousness are also unborn and unarisen. Sūryadatta, take as an analogy a drawing in the sky, which has never gone through transference and was never born. Likewise, Sūryadatta, form is also not transferred and born. Feeling, perception, formation, and consciousness are also not transferred and born. Sūryadatta, take as an analogy a drawing in the sky, which has never arisen in any way. Likewise, Sūryadatta, form also does not arise in any way. Feeling, perception, formation, and consciousness also do not arise in any way. Sūryadatta, take as an analogy a drawing in the sky, which is unborn and does not exist. Likewise, Sūryadatta, form is also unborn and does not exist. Feeling, perception, formation, and consciousness are also unborn and do not exist. Sūryadatta, take as an analogy a drawing in the sky, which is not established and has no real existence. Likewise, Sūryadatta, form is also not established and has no real existence. Feeling, perception, formation, and consciousness are also not established and have no real existence. Sūryadatta, take as an analogy a drawing in the sky, which is inexpressible and cannot be described. Likewise, Sūryadatta, form is also inexpressible and cannot be described. Feeling, perception, formation, and consciousness are also inexpressible and cannot be described.

“ ‘Sūryadatta, take as an analogy a drawing in the sky, which cannot be labeled and never will be. Likewise, Sūryadatta, form also cannot be labeled, and it never will be. Feeling, perception, formation, and consciousness also cannot be labeled and never will be. Sūryadatta, take as an analogy a drawing in the sky, which is nothing but a mere convention. Likewise, Sūryadatta, form is also nothing but a mere convention. Feeling, perception, formation, and consciousness [F.279.b] are also nothing but mere conventions. Sūryadatta, take as an analogy a drawing in the sky, which is merely relative; there is no other drawing in the sky that is not merely a relative phenomenon. Likewise, Sūryadatta, form is also merely relative; there is no form that is not a merely relative phenomenon. Feeling, perception, formation, and consciousness are also merely relative; apart from being relative phenomena there is no feeling, and so on. Sūryadatta, take as an analogy a drawing in the sky, which is a mere name; there is no other drawing in the sky that is not merely a name. Likewise, form is also a mere name; there is no form that is not merely a name. Feeling, perception, formation, and consciousness are also merely names; apart from being merely names there is no other feeling, and so on. Sūryadatta, take as an analogy a drawing in the sky, which is a mere expression; there is no other drawing in the sky that is not merely an expression. Likewise, form is also merely an expression; there is no form that is not merely an expression. Feeling, perception, formation, and consciousness are also merely expressions; apart from expressions there is no other feeling, and so on. Sūryadatta, take as an analogy a drawing in the sky, which is merely a label; there is no other drawing in the sky that is not merely a label. Likewise, form is also merely a label; there is no form that is not merely a label. Feeling, perception, formation, and consciousness are also merely labels; apart from being merely labels there is no other feeling, perception, formation, or consciousness. Sūryadatta, take as an analogy a drawing in the sky, which is merely an idea; there is no other drawing in the sky that is not merely an idea. Likewise, form, [F.280.a] feeling, perception, formation, and consciousness are also merely ideas; there is no other form, feeling, perception, formation, or consciousness that is not merely an idea. Sūryadatta, take as an analogy a drawing in the sky, which is a mere designation; there is no other drawing in the sky that is not merely a designation. Likewise, form, feeling, perception, formation, and consciousness are also merely designations; there is no other form, feeling, perception, formation, or consciousness that is not merely a designation. Sūryadatta, take as an analogy words indicating a drawing in the sky, which cannot be observed on the ultimate level. Likewise, so-called ‘form,’ ‘feeling,’ ‘perception,’ ‘formation,’ and ‘consciousness’ have never been observed by the thus-gone ones of the past, nor will they be observed by the thus-gone ones of the future, or those of the present.

“ ‘Sūryadatta, in the past when the blessed buddhas were practicing bodhisattva conduct in order to realize this wisdom, they abandoned all pleasant and valuable things yet felt no discouragement. Those who abide by this wisdom do not see in a worldly way. Those who abide by this wisdom do not follow worldly pursuits. Those who abide by this wisdom will not label. Those who abide by this wisdom have awakened to perfect buddhahood. Those who abide by this wisdom are unperturbed by the cycle of existence. Those who abide by this wisdom are not involved with saṃsāra, nor are they involved with nirvāṇa. Those who abide by this wisdom are not involved with defilement or with purification. Those who abide by this wisdom do not experience peace, nor do they experience an absence of peace.’

“When he heard the holy being Yaśodatta’s explanation, Sūryadatta of a brahmin family like a great śāla tree praised that explanation and rejoiced. [F.280.b]

“Next, the eleven holy beings spoke to Sūryadatta of a brahmin family like a great śāla tree in order to inspire him with joy: ‘Son of noble family, you have heard this profound Dharma, yet you have not been frightened. You are not scared at all, utterly unafraid, and you have not lost your senses. Excellent! Excellent! Son of noble family, this is the basis for your training.’

“When Sūryadatta of a brahmin family like a great śāla tree heard this profound, stainless Dharma teaching, he was filled with contentment and satisfaction, and he rejoiced full of happiness. Filled with joy and happiness, he perfected the profound buddha qualities. [B7]

“Then Sūryadatta of a brahmin family like a great śāla tree and the eleven great beings went to meet the thus-gone, worthy, perfect buddha Nandottama. They bowed their heads to the feet of the blessed one and stood to one side. Then the great being Yaśodatta prayed to the thus-gone Nandottama with these verses:

“When Sūryadatta of a brahmin family like a great śāla tree heard the blessed thus-gone Nandottama utter these verses6 suffused with emptiness, he gained corresponding roots of virtue. Attaining the roots of virtue in such a manner, he rose above the ground to the height of seven palm trees. In infinite world systems in the ten directions he saw infinite quintillions of bodhisattvas accomplishing bodhisattva practices through a variety of skillful means. [F.282.a] He saw infinite quintillions of bodhisattvas going through death and transference from the Heaven of Joy and entering mothers’ wombs. He saw infinite quintillions of bodhisattvas each receiving offerings from one hundred thousand gods while they were in their mothers’ wombs. He saw infinite quintillions of bodhisattvas taking the seven steps upon birth. He also saw infinite quintillions of bodhisattvas renouncing their homes, and infinite quintillions of bodhisattvas reaching perfect awakening. He saw Śakra and Brahmā requesting infinite buddhas to turn the wheel of the Dharma. He saw infinite blessed buddhas turning the wheel of the Dharma. He saw infinite blessed buddhas guiding beings through infinite approaches. He saw infinite blessed buddhas in the worlds in the ten directions going beyond suffering within the realm of nirvāṇa without any remainder of the aggregates. Then, while resting in midair, Sūryadatta of a brahmin family like a great śāla tree praised in verses the blessed thus-gone Nandottama:

“Because of the roots of virtue that arose when Sūryadatta of a brahmin family like a great śāla tree praised the blessed thus-gone Nandottama with these verses, he never became deranged or stupid for an inexpressible number of eons. Whenever and wherever he was born, he became a great being guiding others. Never did he regress. Never did others influence him. Never was he swayed by others. For inexpressible numbers of eons he constantly matured sentient beings, not resting even for a moment.

“Sarvābhibhū, what do you think? If you think that at that time, on that occasion, the noble son Yaśodatta was someone else, then, Sarvābhibhū, you should reconsider that. That is because at that time, on that occasion, the noble son Bhadrapāla was the noble son Yaśodatta.

“Sarvābhibhū, what do you think? If you think that at that time, on that occasion, Essence of Knowledge was someone else, then, Sarvābhibhū, you should reconsider that. That is because at that time, on that occasion, the noble son Ratnākara was the noble son Essence of Knowledge. [F.283.b]

“Sarvābhibhū, what do you think? If you think that at that time, on that occasion, Sandalwood Essence was someone else, then, Sarvābhibhū, you should reconsider that. That is because at that time, on that occasion, the bodhisattva Protector was the noble son Sandalwood Essence.

“Sarvābhibhū, what do you think? If you think that at that time, on that occasion, the noble son Brāhmanetra was someone else, then, Sarvābhibhū, you should reconsider that. That is because at that time, on that occasion, the bodhisattva Sārthavāhabhadra was the noble son Brāhmanetra.

“And likewise the bodhisattva Agnidatta was the noble son Sūrata. At that time, on that occasion, the bodhisattva Bhadrapāla was the noble son Matidhara. At that time, on that occasion, the bodhisattva Indradatta was the noble son Dhāraṇa. At that time, on that occasion, the bodhisattva Varuṇa was the noble son Anantapratibhāna.

“Sarvābhibhū, what do you think? If you think that at that time, on that occasion, Sūryadatta of a brahmin family like a great śāla tree was someone else, then, Sarvābhibhū, you should reconsider that. That is because the youthful bodhisattva Mañjuśrī at that time, on that occasion, was Sūryadatta of a brahmin family like a great śāla tree.

“In this way, Sarvābhibhū, the bodhisattva great beings who are not influenced by others, who do not want to be led by others, and who refuse to be swayed by others, rely on, accompany, and serve a spiritual friend respectfully in order to experience the realm of phenomena. In order to receive the profound Dharma, one should be very inquisitive.”

The youthful Mañjuśrī then asked the Blessed One, [F.284.a] “Blessed One, the bodhisattva Sarvābhibhū gave rise to these strengths and experienced the realm of phenomena as a result. With how many perfect buddhas did he generate roots of virtue? How many blessed buddhas did he question?”

“Mañjuśrī,” the Blessed One replied, “even if all the earth of the great trichiliocosm, and all its grasses and trees, branches and leaves, were ground into particles, these particles could still be counted. But the blessed buddhas with whom the bodhisattva Sarvābhibhū generated roots of virtue, the blessed buddhas with whom he was introduced to and experienced the realm of phenomena, and those who taught him skillful means, are incalculable.

“Mañjuśrī, in the past, innumerable, infinite, inconceivable, incomparable, immeasurable, and inexpressible numbers of eons ago, during the Śāntaskandhin eon, the thus-gone one who had purified infinite, immeasurable, and inexpressibly vast buddha realms, the one with proper knowledge and conduct, the well-gone one, the knower of the world, the most excellent guide who trains beings, the teacher of gods and humans, the blessed buddha Indradhvaja, appeared in the world. In the thus-gone Indradhvaja’s buddha realm there was a monk called Valiant who was learned, perspicacious, astute, realized, and wise. This monk went to pay homage to the blessed, [F.284.b] thus-gone, worthy, perfect buddha Indradhvaja. He paid respect to the thus-gone Indradhvaja for eight quintillion years, retained the thus-gone one’s explanations, and did not pursue any selfish aims. Indeed, he paid homage to the thus-gone one with the mind of omniscience for eight quintillion years, and delighted infinite hundreds of billions of buddhas with his roots of virtue. He paid homage to all the thus-gone ones and paid reverence to all of them with the mind of omniscience. He retained the teachings all the thus-gone ones imparted at the beginning, in the middle, and at the end.

“Next came the Śāntagarbha eon, during which time ninety million buddhas appeared. The bodhisattva pleased all the awakened blessed ones and paid homage to them. Having done so with the mind of omniscience, he retained the teachings all the thus-gone ones imparted at the beginning, in the middle, and at the end.

“Then followed the Candraprabha eon, at which time the thus-gone, worthy, perfect buddha Precious Learned King came. The life of the thus-gone Precious Learned King spanned eight hundred million eons. The bodhisattva Valiant served him beautifully during those eight hundred million eons without ever being displeasing. During those eight hundred million eons the thus-gone Precious Learned King introduced Valiant to the realm of phenomena, [F.285.a] showing him how to understand the realm of phenomena, which is like a drawing made in the sky. For eight hundred million eons he showed him how all phenomena are like drawings in the sky. ‘Valiant,’ he said, ‘the four primary elements may be transformed into something else, but all phenomena are like drawings in the sky, and that will never change, not even in the slightest.’

“When the bodhisattva Valiant heard how to understand the realm of phenomena, he gained strength in the roots of virtue. As a result of acquiring strength in the roots of virtue, he rose into the sky up to the height of seven palm trees. He saw infinite worlds in the ten directions in which infinite bodhisattvas awakened to unsurpassed and perfect buddhahood. Some were turning the wheel of the unsurpassed Dharma, some were displaying all manner of miracles to guide beings, some were abandoning their lives, and some were passing beyond suffering into nirvāṇa without any remainder of the aggregates. This inspired him to praise the blessed thus-gone Precious Learned King with these profound verses:

“In everything that was produced as a result of the roots of virtue from praising the blessed thus-gone Precious Learned King with verses suffused with emptiness, the bodhisattva Valiant outshone all other beings in retention, tranquility, and knowledge.

“Mañjuśrī, if you think that at that time, on that occasion, the bodhisattva Valiant was someone else, then, Mañjuśrī, you should reconsider that. That is because the bodhisattva Sarvābhibhū at that time, on that occasion, was the bodhisattva Valiant. Thus, Mañjuśrī, bodhisattva great beings who wish to purify inexpressibly vast buddha realms should train in emptiness as the gateway to liberation. When they train in this, their minds must be free from defilement and unhindered. When their minds are without defilement and unhindered, they can perform any action they focus on. Mañjuśrī, if you train in this emptiness, you will gain such wisdom that you will accomplish everything you wish for. Everything will turn out according to your wishes‍—this is the kind of wisdom that you will gain.

“Mañjuśrī, to the east, past ten buddha realms, there is a world called Ever-Shining [F.286.b] where beings know me as the thus-gone, worthy, perfect buddha Vegadhāra.

“Mañjuśrī, to the east, past eighteen buddha realms, there is a world called Wealthy where beings know me as the thus-gone Pure Eyes.

“Mañjuśrī, to the east, past sixty buddha realms, there is a world called Śubhāśaya where beings know me as the thus-gone, worthy, perfect buddha Conceiver of All Things.

“Mañjuśrī, to the east, past a hundred buddha realms, there is a world called Vaiḍūryagarbha where beings know me as the thus-gone Suvarṇaskandhin.

“Mañjuśrī, to the east, past two million buddha realms, there is a world called Golden where beings know me as the thus-gone, worthy, perfect buddha Śrīgarbha.

“Mañjuśrī, to the east of this buddha realm, past eight hundred thousand buddha realms, there is a world called Śāntacarya where beings know me as the thus-gone, worthy, perfect buddha Indrarāja.

“Mañjuśrī, to the east, past a hundred thousand buddha realms, there is a world called Cloud Color where beings know me as the thus-gone, worthy, perfect buddha Balarāja.

“Mañjuśrī, to the east, past three hundred buddha realms, there is a world called Manojñagandha [F.287.a] where beings know me as the thus-gone, worthy, perfect buddha Parvatarāja.

“Mañjuśrī, to the east, past thirty-eight thousand buddha realms, there is a world called Mirror Appearance where beings know me as the thus-gone, worthy, perfect buddha Gandharāja.

“Mañjuśrī, to the east, past eight hundred million buddha realms, there is a world called Candrāloka where beings know me as the thus-gone, worthy, perfect buddha Vanquisher of Aging and Death.

“Mañjuśrī, to the east, past nine hundred million buddha realms, there is a world called Kālagata where beings know me as the thus-gone, worthy, perfect buddha Śramaṇa King.

“Mañjuśrī, to the east, past as many buddha realms as there are grains of sands in the river Ganges, there is a world called Equal Life where beings know me as the thus-gone, worthy, perfect buddha Gandhottama.

“Mañjuśrī, to the east, past as many buddha realms as there are grains of sand in thirty-eight Ganges rivers, there is a world called Ritual of Peace where beings know me as the thus-gone, worthy, perfect buddha Pure Intelligence.

“Mañjuśrī, to the east, past as many worlds as there are particles in sixty buddha realms, there is a world called Anindita [F.287.b] where beings know me as the thus-gone, worthy, perfect buddha Ratnavyūha.

“Mañjuśrī, to the east, past as many worlds as there are particles in an inexpressible number of world systems, there is a world called Everlasting Jewel where beings know me as the thus-gone, worthy, perfect buddha King of Majestic Nobility.

“Mañjuśrī, to the east, past as many buddha realms as there are particles in ten inexpressibly vast world systems, there is a world called Ratnākara where beings know me as the thus-gone, worthy, perfect buddha Cīrṇavrata.

“Mañjuśrī, to the east, past as many worlds as there are particles in eighteen inexpressibly vast buddha realms, there is a world called Established Mind where beings know me as the thus-gone, worthy, perfect buddha Crown King.

“Mañjuśrī, to the east, past as many worlds as there are particles in twenty-five inexpressibly vast buddha realms, there is a world called Truly Gone where beings know me as the thus-gone, worthy, perfect buddha Arising Crown.

“Mañjuśrī, to the east, past as many worlds as there are particles in twenty-five inexpressibly vast buddha realms, there is a world called Nigama where beings know me as the thus-gone, worthy, perfect buddha Sarvābhibhū. [F.288.a]

“Mañjuśrī, to the east, past as many worlds as there are particles in thirty inexpressibly vast buddha realms, there is a world called Scent of Bliss where beings know me as the thus-gone, worthy, perfect buddha Aniketacārin.

“Mañjuśrī, to the east, past as many worlds as there are particles in thirty-one inexpressibly vast buddha realms, there is a world called Avakīrṇakusuma where beings know me as the thus-gone, worthy, perfect buddha Īśvara.

“Mañjuśrī, to the east, past as many worlds as there are particles in thirty-eight inexpressibly vast buddha realms, there is a world called Campaka Color where beings know me as the thus-gone, worthy, perfect buddha Yaśodeva.

“Mañjuśrī, to the east, past as many worlds as there are particles in forty inexpressibly vast buddha realms, there is a world called Divine Manifestation where beings know me as the thus-gone, worthy, perfect buddha Apratiṣṭhita.

“Mañjuśrī, to the east, past as many worlds as there are particles in forty-one inexpressibly vast buddha realms, there is a world called Prasiddha where beings know me as the thus-gone, worthy, perfect buddha King of Melody.

“Mañjuśrī, to the east, [F.288.b] past as many worlds as there are particles in seventy-one inexpressibly vast buddha realms, there is a world called Anindita where beings know me as the thus-gone Bhaiṣajyarāja.

“Mañjuśrī, to the east, past as many worlds as there are particles in seventy-four inexpressibly vast buddha realms, there is a world called Golden where beings know me as the thus-gone King of Majestic Impermanence.

“Mañjuśrī, to the east there is a world called Pratimaṇḍita where beings know me as the thus-gone Respecting.

“Mañjuśrī, to the east there is a world called Golden Crest where beings know me as the thus-gone Cleansed of the Stains of Affliction.

“Mañjuśrī, to the east, past as many worlds as there are particles in forty-four inexpressibly vast buddha realms, there is a world called Abhyudgata where beings know me as the thus-gone Śrīgarbha.

“Mañjuśrī, to the east there is a world called Avabhāsin where beings know me as the thus-gone Śrīkūṭa.

“Mañjuśrī, to the east, past as many worlds as there are particles in thirty-one inexpressibly vast buddha realms, there is a world called Yaśasvin where beings know me as the thus-gone Pacifier of Disturbing Emotions. [F.289.a]

“Mañjuśrī, to the east, past as many buddha realms as there are particles in thirty-five inexpressibly vast buddha realms, there is a world called Tejasvin where beings know me as the thus-gone Intelligent.

“Mañjuśrī, to the east, past as many buddha realms as there are particles in thirty-six inexpressibly vast buddha realms, there is a world called Brahmā’s Advent where beings know me as the thus-gone Śrītejorāja.

“Mañjuśrī, to the east, past as many buddha realms as there are particles in thirty-seven inexpressibly vast buddha realms, there is a world called Joyful Buddha where beings know me as the thus-gone Matirāja.

“Mañjuśrī, to the east, past as many buddha realms as there are particles in thirty-eight inexpressibly vast buddha realms, there is a world called Jewel Door where beings know me as the thus-gone Master of the World.

“Mañjuśrī, to the east, past as many buddha realms as there are particles in thirty-four inexpressibly vast buddha realms, there is a world called Ratnaśikhara where beings know me as the thus-gone Puṣya.