Dharma Torch

Translated by the Tripiṭaka Master Buddhaśānta of Yuan Wei

Thus have I heard:

At one time, the World-Honored One was staying in the Gṛdhrakūṭa Mountain in the great city of Rājagṛha, together with a gathering of five hundred great Arhats and bhikṣus, as well as countless and boundless Bodhisattva-Mahāsattvas.

At that time, within the Dharma assembly, there was a Bodhisattva-Mahāsattva named Pure Stainless Jeweled Moonlight King, who rose from his seat, adjusted his robe to expose his right shoulder, knelt with his right knee on a lotus dais, stepped forward to the presence of the Tathāgata, joined his palms, and said, “World-Honored One! How should a bhikṣu who practices the Mahāyāna and abides in the Mahāyāna cultivate the Mahāyāna? How should he abide in the Mahāyāna? World-Honored One! Why is this Dharma-gate called the Mahāyāna? And why is it said to be abiding in the Mahāyāna?”

At that time, the World-Honored One said to the Bodhisattva-Mahāsattva Pure Stainless Jeweled Moonlight King: “Excellent, excellent, Pure Stainless Jeweled Moonlight King! Virtuous man, it is truly rare that you are able to raise such a profound question. Listen carefully, listen carefully, and think it over well. I shall now explain it to you in detail.”

The Bodhisattva-Mahāsattva Pure Stainless Jeweled Moonlight King, upon hearing the Buddha’s permission, immediately said to the Buddha, “Yes, World-Honored One! We respectfully accept the sacred teaching.”

The Buddha said, “Virtuous man, if a Bodhisattva-Mahāsattva can accomplish ten kinds of Dharma-gates, then he is practicing the Mahāyāna and abiding in the Mahāyāna. What are these ten? The first is the accomplishment of faith. The second is the accomplishment of practice. The third is the accomplishment of character. The fourth is delighting in the Bodhicitta. The fifth is delighting in the Buddha-Dharma. The sixth is observing and cultivating the true Dharma. The seventh is following and honoring the Buddha-Dharma. The eighth is renouncing arrogance and pride. The ninth is skillfully understanding the Tathāgata’s esoteric teachings. The tenth is not harboring craving in the mind for the practices of the Śrāvaka and Pratyekabuddha paths.”

The Bodhisattva-Mahāsattva Pure Stainless Jeweled Moonlight King asked the Buddha, “World-Honored One! What constitutes the accomplishment of faith for a Bodhisattva-Mahāsattva?”

The Buddha said, “Virtuous man! A Bodhisattva-Mahāsattva who cultivates conduct that is upright and free from flattery attains a gentle and pliant manner of action. Such Bodhisattvas have the following beliefs: they believe that all Buddhas, the Tathāgatas, are truly awakened to unsurpassed Bodhi; they believe that the Buddhas, the Tathāgatas, are capable of speaking exhaustively about all matters of the past, present, and future within a single thought; they believe that the Tathāgata-garbha neither ages nor dies, is immeasurable and boundless, is neither born nor extinguished, neither permanent nor annihilated; they believe that the Buddhas have realized the ultimate dharma-realm, all-encompassing wisdom, the domains of knowledge of the wise, the ten powers, the four fearlessnesses, and the unshared Dharma of the Buddhas; they believe that on the crowns of buddhas there is an invisible, adorned flesh protuberance; they believe that the buddhas are adorned with the thirty-two marks and eighty excellent characteristics, and that their entire bodies radiate perfect light; they believe in the Dharma spoken by Śrāvakas, the Dharma spoken by Pratyekabuddhas, the Dharma spoken by Bodhisattvas, and in all the teachings and instructions of good spiritual friends; they believe in the law of cause and effect in this life and future lives; they believe in those who truly cultivate the True Dharma, whether monastic or lay, whether śramaṇas or brāhmaṇas; they believe that the ripening of wholesome karma is most delightful, subtle, and supreme, such as becoming a deva, a lord of devas, or a human, or a sovereign among humans; they believe that the ripening of unwholesome karma is undesirable and full of suffering, potentially leading to rebirth in the hells, the realm of hungry ghosts, or the animal realm.’

“After such a Bodhisattva gives rise to firm and resolute faith, he is able to eliminate three kinds of obstructions: first, doubt; second, delusion; and third, indecision. Virtuous man! If a Bodhisattva-Mahāsattva can accomplish such faith, it is called the accomplishment of faith.”

At that time, the World-Honored One, in order to further clarify this principle, restated it in verse:

“Faith is the most supreme vehicle; One with faith is truly a child of the Buddha.

Therefore, one with wisdom should always draw near to faith.

Faith is the most precious in the world; One with faith shall never suffer poverty or lack.

Therefore, one with wisdom should always draw near to faith

One without faith cannot give rise to all wholesome dharmas,

Just like a scorched seed will never sprout or grow.”

“Virtuous man! What is the accomplishment of practice for a Bodhisattva-Mahāsattva? Virtuous man! The accomplishment of practice for a Bodhisattva-Mahāsattva is this: he shaves his head and beard, dons the robe of the true Dharma, renounces the household life, and goes forth into homelessness. After going forth, he trains in the Bodhisattva precepts and related matters, trains in the Śrāvaka precepts and related matters, and trains in the Pratyekabuddha precepts and related matters. Once the Bodhisattva has trained in this way, all unwholesome actions of body, speech, and mind are eliminated.

“What are unwholesome actions of the body? They are killing, stealing, sexual misconduct, injuring others with tiles, stones, knives, or sticks, wounding limbs, and bullying others through force or intimidation. Virtuous man, these are called unwholesome actions of the body.

“What are unwholesome actions of speech? They are false speech, frivolous speech, divisive speech, and harsh speech—speaking words that are unwholesome, slandering the true Dharma and the profound scriptures, and criticizing the faults of Great Masters, ācāryas, and others who uphold the true Dharma. These are called unwholesome actions of speech.

“What are unwholesome actions of the mind? They are jealousy, stinginess, and wrong views—intense jealousy and stinginess, greed for profit, fame, affection, and similar things; arrogance based on family status, arrogance based on appearance, arrogance due to youth and strength, arrogance due to health, arrogance due to longevity, arrogance due to erudition, and arrogance due to spiritual cultivation. There are also thoughts of greed, malice, and anger, as well as attachment to territories, clothing, and so forth; attachment to dwellings, vehicles, seats, and the like; attachment to food and drink, children, oxen, farming tools, and other work-related matters; worries about male and female servants, hired laborers, grain and cloth, treasures, and wealth. If a Bodhisattva becomes attached in these ways, then upon losing any of them, sorrow, grief, and suffering will arise in his mind. Because of his mind being tainted by craving and attachment, the seed of future rebirth will sprout. Virtuous man! To put it simply, mental actions are like a revolving wheel—unceasing. These are called unwholesome actions of the mind.

“A Bodhisattva distances himself from unwholesome actions of body, speech, and mind. He gives rise to reverence toward Great Masters, regards ācāryas as he would Great Masters, and maintains respect toward both elders and the young. When a Bodhisattva is alone, he reflects in this way: ‘I should not act like this—for I have already aroused the aspiration to liberate all beings and to rescue all beings. I must cause all beings to abide in right concentration.’ He also reflects: ‘As of now, I have not yet tamed my own faculties, am not diligent in practice, have not protected or subdued my faculties.’ He further reflects: ‘Now that I am cultivating in this way, when beings see me, their minds will naturally become gentle and in accord with my instruction. The Buddhas will rejoice, and the devas, nāgas, gandharvas, and others will also rejoice.’ Virtuous man! Such conduct is called a Bodhisattva’s sense of shame.

“The Bodhisattva further reflects: ‘Let me not be subject to criticism from renunciants or householders regarding my bodily, verbal, or mental conduct and deportment—such as being accused of violating precepts, holding wrong views, engaging in wrong conduct, or following a livelihood that is not pure.’ Having generated such a sense of remorse, the Bodhisattva devotes himself day and night to mindful observation of the precepts. Upon such observance, his mind becomes free of sorrow and regret, and he is distanced from all obstructions. After engaging in such correct practice, the Bodhisattva is able to cultivate all practices within the true Dharma of the Tathāgata. Virtuous man! Such conduct is called a Bodhisattva’s remorse.

“Virtuous man! When a Bodhisattva-Mahāsattva accomplishes this kind of practice, it is called the accomplishment of practice.”

At that time, the World-Honored One, to further clarify this principle, again spoke in verse:

“Practice is the most supreme vehicle, able to access the realms of Buddhas and Pratyekabuddhas.

Therefore, the wise diligently cultivate these subtle and wondrous matters.

A Bodhisattva of great renown, fearless in the accomplishment of practice,

Thus attains the Bodhi taught by all the Buddhas.”

“Virtuous man! What is the accomplishment of character for a Bodhisattva-Mahāsattva? Virtuous man! The character of a Bodhisattva-Mahāsattva is marked by having little desire, little anger, and little delusion. He is neither stingy, nor harsh, nor coarse, nor arrogant, nor irritable. His disposition is gentle, his speech is kind, and he is easy to associate with. Such a Bodhisattva rejoices in giving all superior offerings—whether clothing, food, or other possessions—and gladly shares them with others. After giving, his heart is filled with joy that pervades both body and mind; he is even capable of offering his own body in generosity. Virtuous man! When a Bodhisattva practices in this way, if he sees the Tathāgata or noble Śrāvakas, the moment he beholds them, a joyful heart arises. Virtuous man! When a Bodhisattva-Mahāsattva has cultivated such moral qualities, this is called accomplishment of character.”

At that time, the World-Honored One, to clarify this principle, again spoke in verse:

“Seeing smoke, one knows there is fire; Seeing mandarin ducks, one knows there is water.

Seeing such noble character, one knows it is a Bodhisattva—A Bodhisattva possessing great wisdom.

Not harsh, not harmful to beings, Abandoning all deceitful conduct,

Truly trusting in sentient beings—Such is the character of a Bodhisattva.”

“Virtuous man! What is the Bodhisattva-Mahāsattva’s delight in Bodhicitta?

“Virtuous man! A Bodhisattva-Mahāsattva gives rise to Bodhicitta because he possesses the signs of Bodhi. Before generating Bodhicitta, he may be encouraged to do so by the Tathāgatas or by noble Śrāvakas. Virtuous man! This is the first instance of a Bodhisattva generating Bodhicitta.

“Virtuous man! When a Bodhisattva hears that there is a path to Bodhi, hears of the great merit of Bodhicitta, and hears of the aspiration for unsurpassed, perfect, and complete awakening, this is the second instance of a Bodhisattva generating Bodhicitta.

“Virtuous man! When a Bodhisattva sees sentient beings who are helpless, without relatives, abandoned, and without anyone to protect or liberate them across the shore of suffering, he gives rise to compassion for them, thinking: “I shall be the protector for these beings who are without support or rescue.” Due to this cause, he gives rise to the mind of unsurpassed, perfect, and complete awakening. This is the third instance of a Bodhisattva generating Bodhicitta.

“Virtuous man! When a Bodhisattva sees the Tathāgata’s body adorned with perfect physical marks, he gives rise to joy and delight and resolute enthusiasm. Because of this cause, he gives rise to the mind of unsurpassed, perfect, and complete awakening. This is the fourth instance of a Bodhisattva generating Bodhicitta.

“Virtuous man! A Bodhisattva, in order to bring benefit and peace to sentient beings, practices generosity, precepts, patience, diligence, meditative concentration, and Prajñā.

“Virtuous man! How does a Bodhisattva practice dāna? He contemplates: ‘How should I perform giving?’”’ Then he thinks: ‘To those in need of food, I give food; to those in need of drink, I give drink; to those in need of bedding, I give bedding; to those in need of clothing, I give clothing—even rings, bracelets, jeweled crowns, and whatever else they require, I give to them.’ Virtuous man! A Bodhisattva is even able to cut off his own flesh and give it to beings. In performing giving in this way, he aspires to unsurpassed, perfect, and complete awakening, yet he is not attached to the recipients or the gifts, and he does not abide in the act of giving. This is called a Bodhisattva practicing generosity.

“Virtuous man! How does a Bodhisattva uphold precepts? He first tames his bodily, verbal, and mental actions, abandons all bodily, verbal, and mental misconduct, and maintains pure precepts without breach or confusion. After upholding precepts in this way, he dedicates the merit toward unsurpassed, perfect, and complete awakening, but his mind does not become attached to the precepts. This is called a Bodhisattva upholding precepts.

“Virtuous man! How does a Bodhisattva practice patience? Regardless of whether he is faced with monastics or laypeople, even if he is insulted, slandered, beaten, imprisoned, or even has his limbs severed, he can endure it and gives rise to a mind of forbearance toward those people. After cultivating patience in this way, he dedicates it toward unsurpassed, perfect, and complete awakening, but he does not give rise to pride because of his patience. This is called a Bodhisattva practicing patience.

“Virtuous man! How does a Bodhisattva practice diligence? He contemplates: ‘The realm of space is immeasurable and boundless; the realm of sentient beings is also immeasurable and boundless. I am but one person, with no equal. I must lead them all to Nirvāṇa without remainder.’ Therefore, the Bodhisattva gives rise to diligence, first taming his own body. After taming bodily action, he observes feelings, mind, and dharmas. Through right observation, he tames mental action, and proceeds to cultivate right view and related teachings. Once the Bodhisattva has tamed his mind, he makes effort so that unarisen unwholesome dharmas do not arise, and that unarisen wholesome dharmas do arise. He successively cultivates the first, second, third, and fourth bases of supernatual power, yet does not give rise to arrogance. This is called a Bodhisattva practicing diligence.

“Virtuous man! How does a Bodhisattva practice meditative concentration? He is not attached to sensual pleasures, not attached to cessation, not attached to renunciation, not attached to his own body, not attached to others’ bodies, not attached to the five aggregates, not attached to the desire realm, form realm, or formless realm; not attached to emptiness, signlessness, or wishlessness; not attached to this world or the next. He gives without reliance on giving, keeps precepts without reliance on precepts, endures without reliance on endurance, strives without reliance on diligence, concentrates without reliance on concentration. He dedicates all to unsurpassed, perfect, and complete awakening without conceptual discrimination. This is called a Bodhisattva practicing meditative concentration.

“Virtuous man! How does a Bodhisattva practice Prajñā? A Bodhisattva constantly contemplates the liberation of sentient beings. Yet after liberating them, he reflects: “I have led immeasurable and boundless beings to Nirvāṇa without remainder, yet in reality, not a single being has truly entered Nirvāṇa. Why? Because, as the Buddha has taught, all dharmas are without self, without sentient beings, without a soul, without a nurturer, and without inherent existence.” The Bodhisattva cultivates wisdom in this way, dedicates it to unsurpassed, perfect, and complete awakening, and does not give rise to discriminating thoughts about wisdom. This is called a Bodhisattva practicing Prajñā.

“Virtuous man! When a Bodhisattva-Mahāsattva gives rise to Bodhicitta in this way, it is called the Bodhisattva’s delight in Bodhicitta.”

At that time, the World-Honored One, in order to clarify this meaning, once again spoke in verse:

“Just like a true precious jewel, whose light never fades,

Or like gold in ore that shines brighter once refined,

So too this nature of Bodhi makes Bodhicitta ever more radiant.

Free from both extremes, being purified, so the Māra cannot disturb.”

“Virtuous man! What is the delight in the true Dharma for a Bodhisattva-Mahāsattva?

“Virtuous man! A Bodhisattva-Mahāsattva, by nature, delights in the true Dharma, rejoices in the true Dharma, and is steeped in the true Dharma. If he sees a śramaṇa, a brāhmaṇa, or others who are proficient in the true Dharma, he offers them everything he possesses—whether food, drink, or any other items—and gives these freely. He even joins his palms in reverence and gives rise to a respectful mind. Having developed this reverence, he then hears Dharma teachings and meanings that he had never heard before. Once the Bodhisattva has sought out the true Dharma in this way, he practices it truthfully.

“The Bodhisattva gives rise to thoughts of respect toward those who are vessels for upholding the Dharma, viewing them as Great Masters, as ācāryas, and thinks: ‘From time immemorial I have been without a spiritual guide, and today I have suddenly encountered one.’ Thus, he gives rise to the thought of a spiritual guide. He also thinks: ‘For ages I have been imprisoned in the dungeon of the world, with no one to rescue, help, or seek me out—and today I have suddenly been found.’ Thus, he gives rise to the thought of being found. He thinks: ‘For a long time I have been asleep in the darkness of worldly ignorance and blindness, and today my eyes have suddenly been opened.’ Thereby he gives rise to the thought of awakening and illumination. He thinks: ‘For a long time I have been stuck in a swamp, without anyone to save me, and today I have suddenly been rescued.’ He gives rise to the thought of being saved. He thinks: ‘For a long time I have been without a guide for leading beings, and today I have suddenly encountered one.’ Thus, he gives rise to the thought of a leader. He thinks: ‘For a long time I have been trapped in worldly poverty and suffering, with no one to help, and today I have suddenly encountered a savior.’ He thus gives rise to the thought of a rescuer. He thinks: ‘For a long time I have suffered from an incurable illness, with no good physician to heal me, and today I have suddenly encountered one.’ Thus, he gives rise to the thought of a good physician. He thinks: ‘For a long time I have been burned by the fire of greed, yet no rainclouds had come to soothe me, and today I have suddenly encountered them.’ Thus, he gives rise to the thought of a great raincloud.

“Because of these causes and conditions, the Bodhisattva is able to endure various hardships such as cold, heat, and other afflictions. He is also able to endure beings that cause harm, such as mosquitoes and gnats, and can bear hunger and thirst. When he sees sentient beings enjoying happiness, he does not give rise to a mind of attachment. Then the Bodhisattva reflects: ‘Although I could enjoy the pleasures of the world, if I could hear even a single phrase of Dharma, I could accomplish the wisdom that comes from hearing.’ Thus, he gives rise to the thought of listening-wisdom.

“Due to this love for the true Dharma, the Bodhisattva engages in giving without sorrow or distress. Even in the face of hardship, he experiences no sorrow or suffering. Having distanced himself from all sorrow and suffering, he gives rise to this thought: “For the sake of hearing just one phrase of Dharma spoken by the Tathāgata, I would even be willing to enter the Avīci Hell, to remain there for one kalpa or hundreds of thousands of kalpas, without ever growing weary. Even after not growing weary, I will continue to cultivate the omniscient wisdom. And if there are any beings who have not yet obtained the Buddha’s true Dharma, I will ensure that they receive it.

“Virtuous man! This is what is called a Bodhisattva’s delight in the true Dharma.”

At that time, the World-Honored One, to clarify this meaning, again spoke in verse:

“Those of great wisdom who seek the Dharma—these are the Bodhisattvas.

Because of their deep reverence, their search for the Dharma is never satisfied.

They constantly seek the true Dharma—this is the mark of a Bodhisattva.

Once they hear it, they always remember it, and practice it in accordance with the teachings.”

“Virtuous man! What is the Bodhisattva-Mahāsattva’s cultivation of observing the true Dharma?

“Virtuous man! A Bodhisattva-Mahāsattva observes as follows: all dharmas are like illusions, deceiving ordinary beings; ignorance obscures the mind-consciousness, preventing true wisdom from arising. All dharmas are illusory, like dreams—mere projections of thought. All dharmas are like moonlight reflected in water—without real substance. All dharmas are like reflections in a mirror—there are no real beings within them. All dharmas are like echoes—sounds arising from emptiness. All dharmas are impermanent, arising and ceasing due to conditioned causes. All dharmas are, by nature, unarisen—this is the nature of suchness. All dharmas do not perish, for they have never truly arisen. All dharmas are unproduced, as there is no creator. All dharmas are like space—untainted and unstained. All dharmas are calm and unmoving by nature—intrinsically pure. All dharmas are free from defilements, having eliminated all impurities. All dharmas are eternally at peace, because afflictions have been entirely cut off. All dharmas are without form or color—unable to be grasped. All dharmas transcend mind, thought, and consciousness—lacking any real essence. All dharmas are without abiding, because the ālaya consciousness has been extinguished. All dharmas are without pursuit, because attachment and clinging to self and others have ceased. All dharmas are without greed or grasping, because they are far removed from the realms of afflictions. All dharmas are like snakes—lacking any true power or skillful means. All dharmas are like banana trees—with no solid core inside. All dharmas are like foam upon water—their nature is powerless and unstable.

“Virtuous man! This is what is called the Bodhisattva’s cultivation of observing the true Dharma.”

At that time, the World-Honored One, to further clarify this meaning, again spoke in verse:

“All dharmas are like illusions— Sentient beings’ minds are obscured.

False and dreamlike are all things;This is how one should receive and understand them.

All dharmas are like the moon in water,Mere reflections appearing as form;

All dharmas are like mirror images—Why do the wise not awaken?”

“Virtuous man! What is the Bodhisattva-Mahāsattva’s observation of dharmas and conformity with dharmas?

“Virtuous man! A Bodhisattva-Mahāsattva observes that form is impermanent, yet he does not enter the Dharma-realm with the intent of annihilating form. Instead, with genuine wisdom, he realizes the true nature of all dharmas within the Dharma-realm. Once the Bodhisattva has perceived the true nature of all dharmas, he skillfully memorizes, cultivates, and practices all aspects within the Dharma-realm. Whether in speaking, practicing, or recollecting, he naturally enters the path of the Dharma-realm.

“In the same way, the Bodhisattva observes feeling, perception, formation, and consciousness. After accurate observation, he does not seek to annihilate consciousness, nor does he become averse to it in order to realize the Dharma-realm. All dharmas within the Dharma-realm are known by the Bodhisattva through true wisdom. Regarding the various names and forms of these dharmas, the Bodhisattva is skilled in explanation, realization, cultivation, and recollection. Because of his proficiency in knowing, practicing, and remembering, he naturally conforms to the path of the Dharma-realm.

“Just as he observes impermanence, the Bodhisattva likewise observes suffering, non-self, and impurity. Though he sees that form is impermanent, he does not give rise to fear toward form. Why? Because he knows that form is born of illusion. Similarly, he fully understands that feeling, perception, formation, and consciousness are all impermanent, suffering, non-self, and impure—but he does not give rise to fear toward consciousness. Why? Because he knows that consciousness arises from illusion.

“Virtuous man! It is like an illusionist or the disciple of an illusionist conjuring up various kinds of armies—elephant troops, horse troops, chariot troops, and foot soldiers. A wise person, seeing these illusions, is not afraid. Why? Because he knows these are created by illusion, nothing more than deceptive appearances meant to confuse sentient beings.

“In the same way, when the Bodhisattva sees that form is impermanent, he does not give rise to fear toward form. Why? Because he knows that form is born of illusion. Likewise, he clearly understands that feeling, perception, formation, and consciousness are all impermanent—and after observing impermanence, he does not give rise to fear toward consciousness. Why? Because he knows that consciousness is also born of illusion.

“Virtuous man! This is what is called the Bodhisattva’s observation of dharmas and conformity with dharmas.”

At that time, the Bodhisattva-Mahāsattva Pure Stainless Jeweled Moonlight King asked the Buddha:“World-Honored One! Why is it that although the Bodhisattva observes that form is impermanent, he does not abandon form when he speaks of the Dharma-realm, realizes the Dharma-realm, or cultivates the Dharma-realm, and instead uses wisdom to truly understand the nature of all dharmas?”

The World-Honored One said to the Bodhisattva-Mahāsattva Pure Stainless Jeweled Moonlight King:

“Virtuous man! In order to answer your question, I will now give a parable. Virtuous man! It is like a wise person in the world who holds in his hand a poison. After obtaining this poison, he may boil it, refine it, or mix it with other medicines. Once mixed, he sells it to others for profit, but he does not consume it himself. Why? Because he thinks, ‘I must not lose my life because of this.’

“Virtuous man! A Bodhisattva-Mahāsattva’s mind inclines toward Nirvāṇa, is steeped in Nirvāṇa, flows toward Nirvāṇa, and earnestly takes up Nirvāṇa—but he does not enter into Nirvāṇa. Why? Because he thinks, ‘I must not lose my Bodhicitta because of this.’

“Virtuous man! It is like someone who offers reverence to the fire deity. He respectfully serves the fire, attends to it carefully, but never thinks, ‘Because I have paid reverence and served the fire, I should grasp it with my bare hands.’ Why? Because he thinks, ‘I must not suffer bodily harm because of this.’

“Virtuous man! In the same way, although a Bodhisattva-Mahāsattva’s mind inclines toward Nirvāṇa, is steeped in Nirvāṇa, flows toward Nirvāṇa, earnestly takes up Nirvāṇa, and proceeds toward the far shore of Nirvāṇa, he does not enter Nirvāṇa. Why? Because he thinks, ‘I must not lose my wisdom of awakening because of this.’”

At that time, Pure Stainless Jeweled Moonlight King Bodhisattva-Mahāsattva said to the Buddha: “World-Honored One! According to my understanding of the meaning of your teaching, the Bodhisattva should dwell in the world at all times.”

The Buddha said: “Virtuous man! So it is! So it is! The Bodhisattva indeed abides constantly within the world.”

Then Pure Stainless Jeweled Moonlight King Bodhisattva-Mahāsattva again asked the Buddha: “World-Honored One! Why is it that although the Bodhisattva dwells in the world, he is not defiled by worldly dharmas?”

The Buddha said:

“Virtuous man! I shall now explain this to you with a parable.

“Virtuous man! Suppose there is someone skilled in capturing all kinds of birds and beasts. Through the power of mantras, he plays with venomous snakes. He catches them, handles them with his hands, even holds them in his mouth and toys with them in various ways, yet is never harmed or killed. Why? Because he possesses the power of skillful mantras and incantations.

“Virtuous man! In the same way, a Bodhisattva-Mahāsattva dwells in the world, engages in worldly dharmas, and—relying on the great wisdom of skillful means, which functions like powerful mantras—he plays with the venomous snakes of affliction and delusion, yet is never harmed or shaken by these afflictions, nor does he lose his Bodhicitta. Why? Because the Bodhisattva has accomplished the wisdom power of skillful means.”

At that time, Pure Stainless Jeweled Moonlight King Bodhisattva-Mahāsattva said to the Buddha: “World-Honored One! How marvelous, World-Honored One! How rare, Well-Gone One! How truly rare and extraordinary is this, World-Honored One! These Bodhisattva-Mahāsattvas, although their minds incline toward Nirvāṇa, do not enter Nirvāṇa; though they dwell in the world, they are not tainted by worldly dharmas. World-Honored One! I now take refuge in these Bodhisattvas. World-Honored One! If there are virtuous men or virtuous women who, upon hearing of the conduct of these Bodhisattvas, give rise to a joyful heart, such people must have planted many wholesome roots in the past. Why? Because even if one hears this Dharma teaching for only the duration of a snap of the fingers and gives rise to a sense of rare and wondrous awe, World-Honored One, then such virtuous men and women have already been prophesied by the Tathāgata. Why? Because when they hear this Dharma teaching, they listen with utmost sincerity and focus.”

The Buddha said:“Virtuous man! So it is! So it is!”

When this Dharma gate was spoken, five hundred bhikṣus attained the mind free from outflows. After attaining the mind free from outflows, they rose from their seats, arranged their robes to expose the right shoulder, knelt on their right knees, joined their palms and said to the Buddha: “World-Honored One! World-Honored One! The Bodhisattvas are truly worthy of reverence, Well-Gone One! The Bodhisattvas are worthy of veneration.”

The Buddha said: “Bhikṣus! Just so! Just so! Virtuous man! This is called the Bodhisattva’s contemplation in accordance with the Dharma.”

At that time, the World-Honored One, in order to clarify this principle, once again spoke in verse:

“Great wisdom should be revered, great fearlessness should be revered,

The robe of True Dharma should be revered, those born of the Buddha should be revered.

Relying on the power of skillful means, relying on the skill of wisdom,

The Bodhisattva’s great power of wisdom transcends the realm of the Śrāvakas.

Knowing well the five aggregates are fundamentally false, because they arise and cease without constancy,

Seeing the world as burning with fire, therefore they do not realize entry into Nirvāṇa.”

“Virtuous man! This is the manifestation of the Bodhisattva-Mahāsattva’s contemplation in accordance with the Dharma. Virtuous man! What is the Bodhisattva-Mahāsattva’s departure from arrogance, departure from great arrogance? Virtuous man! What is called arrogance is to give rise to such a thought: ‘What I now possess, whether it be family, clan, appearance, or various treasures of gold and silver, elephants, cavalry, chariots, or infantry, is not inferior to others.’ If someone gives rise to such a conceited thought, this is called arrogance, because he is unable to give rise to a mind of reverence. Virtuous man! What is great arrogance? Virtuous man! If a Bodhisattva thinks thus: ‘Only my family, clan, appearance, and treasures of gold and silver, elephants, cavalry, chariots, and infantry surpass others,’ and therefore does not give rise to a mind of reverence, this is called great arrogance. Virtuous man! Such arrogance and great arrogance have been abandoned and departed from by the Bodhisattva-Mahāsattvas. Virtuous man! This is how the Bodhisattva-Mahāsattva departs from arrogance, departs from great arrogance.”

At that time, the World-Honored One, in order to clarify this principle, once again spoke in verse:

“Departing from arrogance and great arrogance, always practicing the heart of compassion,

Moistening one’s own mind with compassion, therefore not being careless in the world.

Though engaging in acts such as alms-seeking, the Bodhisattvas are truly performing great deeds,

Expounding the true meaning of the Buddha’s Dharma, benefiting gods and humans alike.”

“Virtuous man! What is the Bodhisattva-Mahāsattva’s skillful understanding of the Tathāgata’s secret teachings? Virtuous man! The Bodhisattva-Mahāsattva is able to know truthfully all the hidden, profound, and secret meanings within the various sūtras. Virtuous man! What are the Tathāgata’s secret teachings? Virtuous man! When I confer predictions upon Śrāvaka disciples to attain Anuttarā Samyaksaṃbodhi, that is not to be taken literally. For example, when I say: ‘Ānanda! My back aches,’ this is not to be taken literally. When I say to the bhikṣus: ‘I am now old and frail, you may find an attendant for me,’ this is also not to be taken literally. When I say to Maudgalyāyana: ‘You may go ask the physician Jīvaka—what medicine should I take for my illness?’ this is also not to be taken literally. Virtuous man! ‘The Tathāgata debates with heretics and gains victory everywhere’—this is also not to be taken literally. Virtuous man! ‘A khadira wood pierced the Tathāgata’s foot’—this is also not to be taken literally. Virtuous man! The Tathāgata also said: ‘Devadatta was my enemy in past lives, always following me and seeking chances to harm me.’ This is also not to be taken literally. Virtuous man! When the Tathāgata once entered Śrāvastī and went alms-seeking door to door in the brāhmaṇa village of Śariya, but came out with an empty bowl, this is also not to be taken literally. Virtuous man! When the daughter of Ciñcā Mānavikā, named Sundarī, slandered the Tathāgata by hiding a wooden basin under her belly, this is also not to be taken literally. Virtuous man! The Tathāgata once, during a three-month summer retreat in the country of Vīraṇa, accepted the invitation of the brāhmaṇa Veraūja and subsisted only on horse oats—this too is not to be taken literally.”

At that time, the Bodhisattva-Mahāsattva Pure Stainless Jeweled Moonlight King said to the Buddha: “World-Honored One! How should the things just now spoken be understood? World-Honored One! Why did you confer predictions upon the Śrāvaka disciples to attain Anuttarā Samyaksaṃbodhi?”

The Buddha said: “Virtuous man! I confer predictions upon the Śrāvaka disciples to attain Anuttarā Samyaksaṃbodhi because I see that the Śrāvaka disciples possess Buddha-nature.”

At that time, the Bodhisattva-Mahāsattva Pure Stainless Jeweled Moonlight King said to the Buddha: “World-Honored One! These Śrāvaka disciples have already cut off all afflictions, exhausted the outflows, departed from the three realms, no longer revolving in saṃsāra, and yet still possess Buddha-nature, and the Tathāgata confers upon them the prediction of Anuttarā Samyaksaṃbodhi. How should this be understood?”

The Buddha said: “Virtuous man! I shall now give you a parable. Virtuous man! Suppose a consecrated wheel-turning sage-king has one thousand sons, and he bestows the throne upon them in order according to their seniority. However, because these sons have dull faculties, what should have been taught in the early stage is only taught in the middle stage, and what should have been taught in the middle stage is only taught in the later stage—this includes all skills, mantras, and technical arts. Virtuous man! What do you think? After learning in this way, are these princes not the true sons of the king?”

Pure Stainless Jeweled Moonlight King, the Bodhisattva-Mahāsattva, replied: “No, World-Honored One! No, Well-Gone One! They are indeed truly the king’s sons.”

The Buddha said: “Virtuous man! So too with the Bodhisattva-Mahāsattvas: because their faculties are dull, what should have been learned in the early stage is only learned in the middle stage, and what should have been learned in the middle stage is only learned in the later stage. In this way, through contemplation of the five aggregates and the elimination of afflictions, once afflictions are extinguished, they finally accomplish Anuttarā-Samyak-Saṃbodhi. Virtuous man! What do you think? When these Śrāvaka disciples in this way attain perfect enlightenment, can it be said that Śrāvakas cannot attain perfect enlightenment?”

Pure Stainless Jeweled Moonlight King, the Bodhisattva-Mahāsattva, replied: “Just so, World-Honored One! I have never seen, among any beings—whether humans, gods, Māras, or Brahmās—anyone who can say that Śrāvakas cannot attain perfect enlightenment. If someone were to say this, it would be unreasonable. Only an icchantika would say such a thing.”

At that time, the Tathāgata said to Pure Stainless Jeweled Moonlight King, the Bodhisattva-Mahāsattva: “Virtuous man! I shall give you another parable. Virtuous man! A sharp-facultied Bodhisattva dwelling on the Tenth Ground has already cut off the view of self in both persons and dharmas and sits upon the seat of enlightenment. Has he sat after cutting off these views, or has he sat without yet cutting them off?”

Pure Stainless Jeweled Moonlight King, the Bodhisattva-Mahāsattva, replied: “World-Honored One! He has sat after cutting them off. World-Honored One! He has sat after cutting them off, Well-Gone One!”

The Buddha said: “Virtuous man! These ones with sharp faculties, for this very reason—can it be said they are incapable of attaining perfect enlightenment?”

Pure Stainless Jeweled Moonlight King, the Bodhisattva-Mahāsattva, replied: “They are capable of attaining it, World-Honored One! They are capable of attaining it, Well-Gone One!”

At that time, the Tathāgata said to Pure Stainless Jeweled Moonlight King, the Bodhisattva-Mahāsattva: “Virtuous man! This principle is likewise so.”

At that time, the Bodhisattva-Mahāsattva Pure Stainless Jeweled Moonlight King said, “World-Honored One! Why did the Tathāgata previously tell Ānanda, ‘I suffer from back pain’?”

The Buddha said, “Virtuous man! I spoke those words out of compassion for future beings after observing the times to come. When I said, ‘I suffer from back pain,’ it was to let those who are ill understand: even the adamantine body of a Buddha may seemingly experience back pain—how much more so for us and all other sentient beings? That is why I said those words. But foolish people took it literally, thinking that the Buddha truly had an illness or back pain. In doing so, they not only harm themselves but also mislead others.”

The Tathāgata also told the Bodhisattva-Mahāsattva Pure Stainless Jeweled Moonlight King, “Virtuous man! In the past, I said to the bhikṣus, ‘I am now old and physically weak; you may seek an attendant for me.’ Virtuous man! I spoke this too out of compassion for future generations, so that the Śrāvakā disciples of the future would understand that when one is old and physically declining, there should be someone to attend and care for them. Therefore, I said, ‘I am now old and physically weak and need someone to seek an attendant for me,’ so that people in future generations, upon hearing this, would remain unwavering. That is the reason I said such words. But foolish people took it literally, thinking the Tathāgata truly aged and weakened and therefore needed an attendant.

“Virtuous man! You should know that the Buddha once sent Maudgalyāyana to the great physician Jīvaka to inquire about methods of taking medicine. Virtuous man! This too I did out of compassion for future generations. Some Śrāvakā disciples must rely on medicine to nourish their bodies, and they should think: even the adamantine body of the Buddha took medicine—how much more should we and other sentient beings do so? Therefore, I said, ‘Go to the great physician Jīvaka and ask about methods of taking medicine.’ But foolish people took it literally, thinking that the Tathāgata truly had an illness. Virtuous man! The Tathāgata once had the bhikṣu Maudgalyāyana go and ask Jīvaka for medicinal prescriptions. Jīvaka, finding it inconvenient to respond directly, only said, ‘should take ghee, should take ghee.’ This was the Tathāgata demonstrating karmic retribution, so that disciples, upon hearing it, would remember and not regress.”

“Virtuous man! Why does the Tathāgata everywhere engage in debates and contests with the external ascetics such as the Nirgranthas? Virtuous man! I do this out of compassion for future beings, having observed the generations to come, so that sentient beings may understand: even the perfectly awakened ones, the Buddha Tathāgatas, still have adversaries—how much more so would we and all other sentient beings have such? But foolish people take it literally, believing that the Tathāgata truly has enemies. Virtuous man! A Wheel-Turning Holy King, through only a small amount of merit, has no enemies—how much more so the Tathāgata, who has accomplished immeasurable and boundless virtues.

“Virtuous man! The khadira wood injuring the foot of the Tathāgata—how should that be understood? Virtuous man! The Tathāgata was manifesting the results of karma so that beings in future generations would understand: even one who has accomplished boundless merits like the Tathāgata still undergoes karmic retribution—how much more so for us and all other sentient beings? This is to lead them to cease evil actions, and this is why I said there was such karmic retribution. But foolish people take it literally, believing that a khadira thorn truly injured the Tathāgata’s foot.”

At that time, the Bodhisattva-Mahāsattva Pure Stainless Jeweled Moonlight King said, “World-Honored One! Devadatta was the long-standing enemy from your past lives, always seeking opportunities to harm the Tathāgata.”

The Buddha said, “Virtuous man! If not for this good spiritual friend, Devadatta, sentient beings would ultimately be unable to know that the Tathāgata possesses immeasurable merits. Virtuous man! Devadatta is a good spiritual friend. His striving to outdo me and his appearance as an enemy serve precisely to manifest the immeasurable merits of the Tathāgata. Virtuous man! As a good companion, Devadatta once incited King Ajātaśatru within the palace to kill the Tathāgata. At that time, King Ajātaśatru deliberately released the elephant king, the guardian of the treasury, intending to destroy the Tathāgata. Virtuous man! When the Tathāgata saw the mad elephant, he immediately subdued it. At that time, countless sentient beings saw the elephant being subdued and were filled with wonder; they immediately gave rise to right faith and took refuge in the Three Jewels—the Buddha Jewel, the Dharma Jewel, and the Saṅgha Jewel—thus revealing the majestic power of the Three Jewels. Virtuous man! These matters should be understood in this way: Devadatta is a good spiritual friend who, for a long time, has accompanied the Tathāgata and manifested the appearance of an enemy. But foolish people take it literally, thinking that Devadatta truly harmed the Buddha, truly was an enemy. Virtuous man! Even throughout the past five hundred lifetimes, wherever he was born, Devadatta was a good spiritual friend. All the acts of enmity he displayed were but manifestations for the sake of revealing the boundless merits of the Bodhisattvas and the Tathāgata. But foolish people take it literally, believing that Devadatta truly harmed the Buddha, truly was an enemy. Because they do not skillfully understand the true meaning, they fall into the three evil realms—hell, hungry ghosts, and animals, suffering in those painful places. Why is this so? Virtuous man! Devadatta, as a good spiritual friend, had cultivated immeasurable and sublime virtues, nurtured wholesome roots, approached the Buddhas, accumulated wholesome roots through many past lives, inclined toward the Mahāyāna, conformed to the Mahāyāna, and moved toward the far shore of the Mahāyāna, drawing near to unsurpassed perfect and complete awakening. Virtuous man! Those who has malicious intentions, will fall into the evil destinies—hell, hungry ghosts, and animals in future lives.”

At that time, the Bodhisattva-Mahāsattva Pure Stainless Jeweled Moonlight King asked again, “World-Honored One! In the past, when the Tathāgata entered Śrāvastī and went begging from house to house in the brāhmaṇa village of Śariya, you came out with an empty bowl—what was the meaning of this?”

The Buddha said, “Virtuous man! I did this also out of compassion for beings in future generations, manifesting such an event so that future beings would understand: the Tathāgata, who possesses immeasurable merits, still came out with an empty bowl—how much more so for us and all other sentient beings? Virtuous man! Some claim that this happened because Māra Pāpīyas incited the brāhmaṇas, elders, and laypeople, making them unwilling to offer alms to the Tathāgata. But this is incorrect. Why? Virtuous man! Māra has absolutely no power to convince elders not to offer food to the Tathāgata. This matter should not be understood in that way. Why? Māra is incapable of obstructing the Tathāgata’s offerings; in truth, it was the Tathāgata who instructed Māra to go tell the elders, brāhmaṇas, and others not to make offerings. Virtuous man! The Tathāgata has already extinguished all obstacles and accomplished immeasurable and supreme virtues. If it were claimed that someone could truly hinder the Tathāgata from receiving offerings, it would be utterly impossible. The Tathāgata undergoes no real karmic retribution; rather, he manifests such skillful means solely for the sake of guiding sentient beings. Virtuous man! When the Tathāgata forgoes even a single meal, it is to cause Śrāvaka disciples, Māra Pāpīyas, the Eight Classes of Divine Beings and all celestial sons to reflect: ‘Let us not allow those close to us to fall into anxiety and distress because of this.’ Thus the Tathāgata constantly manifests such events by day and night, even to the point that they do not give rise to a single unwholesome thought. All such adverse conditions are compassionate skillful means shown by the Tathāgata for the purpose of severing existence. It helps future generations to realize: even the Tathāgata who has severed all existence does such things—how much more so for us and other sentient beings? At the moment this event was manifested, seventy thousand heavenly beings generated a pure heart toward the Tathāgata. Upon perceiving their thoughts, the Tathāgata expounded the Dharma for them, and upon hearing it, they attained the pure Dharma eye. Virtuous man! It was out of observation of future generations that I manifested this event; the Tathāgata was not subject to such karmic retribution.”

At that time, the Bodhisattva-Mahāsattva Pure Stainless Jeweled Moonlight King asked, “World-Honored One! In the past, the daughter of Ciñcā Mānavikā, Sundarī, hid a wooden basin beneath her clothes and slandered the World-Honored One—how should this be understood?”

The Buddha said, “Virtuous man! This too was not a real occurrence. The Tathāgata, having accomplished immeasurable merits, is not subject to the affliction of karmic retribution. Virtuous man! If the Tathāgata were to use his miraculous power, he could cast Ciñcā Mānavikā, Sundarī, and all such evildoers far beyond worlds as numerous as the sands of the Ganges. Yet he manifested being slandered as a skillful means to demonstrate the law of karmic cause and effect. My disciples, whose blessings may be shallow, though they have renounced home life and entered my Dharma, may retreat when slandered. If they do not reflect deeply on the teachings of the Tathāgata, they may say, ‘Since we are being slandered, we should no longer remain in the true Dharma of the Buddha.’ The Tathāgata thus uses such occasions to help beings understand: even Buddhas and Tathāgatas, who are perfect in all virtuous qualities and have eradicated all evil, can still be slandered—how much more so for us and all other sentient beings? When they think in this way, they will not retreat and will continue to uphold the pure Brahma conduct.

“Virtuous man! When Ciñcā Mānavikā and Sundarī gave rise to evil thoughts, due to the empowering support of the Buddha’s supernatual power, they immediately awakened as if from a dream and thought, ‘If I have truly slandered the Buddha, after death I will surely fall into the three evil destinies.’ Virtuous man! If the Tathāgata knows that protection is possible, he will surely protect—therefore, this event was manifested. Virtuous man! The Tathāgata does not abandon any sentient being; thus, he manifested this event.”

The Bodhisattva-Mahāsattva Pure Stainless Jeweled Moonlight King asked again, “World-Honored One! In the past, when the Tathāgata was in the country of Vīraṇa and accepted the invitation of the brāhmaṇa Veraūja, yet ended up eating only horse oats. How should this be understood?”

The Buddha said, “Virtuous man! This too was a manifestation born of my compassion for sentient beings of future generations. Although the Tathāgata clearly knew that the brāhmaṇas and laypeople, though issuing an invitation, would not actually offer support, he still accepted the invitation and stayed there for the rains retreat. Why? Virtuous man! At that residence, there were five hundred horses, and their oats was given to support the bhikṣus throughout the three-month retreat. Virtuous man! These horses were in fact great Bodhisattvas, who—despite possessing deep-rooted merits from past lives—had fallen into the animal realm due to association with evil friends and the creation of unwholesome karma.

“Virtuous man! Among the five hundred horses was a horse trainer, who was none other than the Bodhisattva Sun Treasury, born there through the power of his vow. Virtuous man! Sun Treasury Bodhisattva encouraged the five hundred horses to give rise to the Bodhicitta. He took birth there specifically to liberate them. Virtuous man! Through the horse trainer’s skillful guidance, the five hundred horses remembered their past lives, rekindled their Bodhicitta, and returned to their true nature. Out of compassion for them, the Tathāgata accepted the invitation to reside there. The barley meant for the trainer was offered to the Tathāgata, and the barley meant for the five hundred horses was used to nourish the bhikṣus.

“Virtuous man! The horse trainer taught the horses using their own language, leading them to repentance and the generation of the Bodhicitta. He further inspired in them faith and reverence for the Three Jewels. Virtuous man! After three months, the five hundred horses passed away and were reborn in the Heaven of the Thirty-Three. Even while in the animal realm, they received such benefits. The Tathāgata later taught them the Dharma in the heavens and bestowed predictions upon them for attaining unsurpassed perfect awakening in the future. Virtuous man! All the horse tamers and attendants who cared for those horses there also received predictions from the Tathāgata that they would attain the Pratyekabuddha path of self-mastery and self-liberation.

“Virtuous man! In this world, there is no food that, once consumed by the Tathāgata, does not become supremely delicious. Even if the Tathāgata were to eat clods of earth or broken tiles, they would transform into exquisite flavors. Virtuous man! Whatever the Tathāgata consumes becomes the most sublime taste—nothing in the three-thousand great-thousand world systems can compare. Why is this? Because the Tathāgata has attained the supreme flavor among all tastes and possesses the perfected bodily marks and virtues of a great hero. Virtuous man! You must understand correctly: all that the Tathāgata eats is supremely marvelous. Virtuous man! Bhikṣu Ānanda, out of compassion for me, once said: ‘The Tathāgata was born into a family of a Wheel-Turning Holy King and renounced his throne to become a monastic—how could he eat mere horse oats?’ The Tathāgata, knowing Ānanda’s thoughts, gave him a single grain of that oats and asked, ‘Ānanda, taste this—what flavor do you perceive?’ Ānanda tasted it and, astonished, said to me: ‘World-Honored One! I was born and raised in a royal family, yet I have never tasted anything so delicious in all my life.’ Virtuous man! Ānanda, because of that taste, felt physically and mentally at ease and went without food for seven days without feeling hunger or thirst. Virtuous man! From this, it can be known that the Tathāgata undergoes no karmic retribution.

“As for the laypeople and brāhmaṇas who invited the pure bhikṣus yet failed to provide offerings, and the bhikṣus who responded to the invitation but received no offerings—this was a manifestation of karmic retribution. Virtuous man! You should observe the Tathāgata’s miraculous power: although the brāhmaṇas invited the Buddha and Saṅgha but offered nothing, the Tathāgata still gave them assurance that they would not fall into the evil destinies. Virtuous man! Among the five hundred bhikṣus who accepted the invitation with the Buddha, there were forty who, due to intense greed and inability to practice contemplation on impurity, would have regressed in their path had they received fine food. But because they were given horse barley, they did not give rise to greed and, after seven days, attained the fruit of Arhatship.

“Virtuous man! The Tathāgata skillfully understands the minds of sentient beings, and therefore accepted the invitation in order to liberate them. Virtuous man! A Bodhisattva-Mahāsattva who can thus skillfully comprehend the profound and secret teachings revealed through such manifestations is truly one who understands the Tathāgata’s hidden intent.”

At that time, the World-Honored One, to clarify this meaning, spoke the following verses:

“The Bodhisattva who thoroughly understands the gradual methods and sudden awakening of Dharma practice,

Skillfully manifests for the sake of beings.

He understands the secret meaning of the Buddha’s teachings, far removed from all doubt and confusion.

He fully realizes the hidden truths contained within the words of all the Buddhas.”

At that time, the Bodhisattva-Mahāsattva Pure Stainless Jeweled Moonlight King said to the Buddha, “World-Honored One! Why is it that the Bodhisattva-Mahāsattvas do not seek the Śrāvaka vehicle or the Pratyekabuddha vehicle?”

The Buddha said, “Virtuous man! Even when Bodhisattva-Mahāsattvas are in the evil destinies of hell, hungry ghosts, or animals—where the suffering is extremely severe and cannot be fully described in words—their minds do not seek the Śrāvaka vehicle or Pratyekabuddha vehicle, nor do they entertain thoughts of seeking liberation for themselves. They do not pursue few desires, do not pursue minimal action, do not practice few desires, and do not engage in practices of minimal action. Virtuous man! When Bodhisattvas encounter sentient beings who practice virtuous deeds, they act together with them, but skillfully guide and instruct these beings so that they cultivate the path and give rise to the aspiration for Anuttarā Samyaksaṃbodhi. Virtuous man! Because Bodhisattva-Mahāsattvas have accomplished such a Dharma, they do not seek the awakening of Śrāvakas or Pratyekabuddhas.”

At that time, the World-Honored One, to clarify this meaning, spoke again in verse:

“They constantly teach and guide all beings, never growing weary in their hearts;

Toward unsurpassed awakening, they remain firm and never turn back.

Their minds are unshakable,like the king of mountains, Mount Meru;

They cultivate the mind of great compassion, and do not pursue the path of the two lesser vehicles.”

Then, the Bodhisattva-Mahāsattva Pure Stainless Jeweled Moonlight King said to the Buddha, “World-Honored One! The Tathāgata has explained that Bodhisattvas, by accomplishing such a Dharma, are said to practice and abide in the Mahāyāna. But the Tathāgata has not yet explained why this vehicle is called the ‘Great Vehicle.’”

Then the World-Honored One said to the Bodhisattva-Mahāsattva Pure Stainless Jeweled Moonlight King, “I will now ask you, and you may answer as you see fit. Virtuous man! What do you think the path traveled by a Wheel-Turning Holy King, accompanied by his fourfold army, should be called?”

The Bodhisattva-Mahāsattva Pure Stainless Jeweled Moonlight King said, “World-Honored One! That is called the king’s path, the great path. It is the path of fearlessness, the path free of obstruction, a path surpassing that of all kings of all lands.”

The Buddha then said to him, “Virtuous man! The vehicle on that path which is traveled by the truly and perfectly awakened Buddhas, the Tathāgatas, is called the Great Vehicle. It is called the Supreme Vehicle, the Wondrous Vehicle, the Victorious Vehicle, the Unsurpassed Vehicle, the Supreme of the Supreme Vehicles, the Incomparable Vehicle, the Faultless Vehicle, the Unequaled Vehicle. Virtuous man! Because of this, it is called the Great Vehicle.”

At that time, the Bodhisattva-Mahāsattva Pure Stainless Jeweled Moonlight King said to the Buddha, “Excellent, World-Honored One! Excellent, Well-Gone One! Excellent, World-Honored One! You have so eloquently and completely explained the meaning behind the name of the Great Vehicle.”

When the Tathāgata was expounding these ten Dharma gates, Māra Pāpīyas thought to himself, “Today, śramaṇa Gautama has transcended my domain. If I lead my fourfold army to disturb him, I can prevent him from proclaiming this Dharma.” Having conceived this thought, Māra Pāpīyas immediately assembled his fourfold army and arrived at Gṛdhrakūṭa Mountain near Rājagṛha. From afar, the Bodhisattva-Mahāsattva Pure Stainless Jeweled Moonlight King saw Māra approaching with his army, intending to disturb the Tathāgata and hinder his teaching. At once, the Bodhisattva manifested supernormal powers, causing Māra Pāpīyas to appear at a crossroads in Rājagṛha, where he proclaimed in a loud voice: “O citizens of Rājagṛha! You should know that today, śramaṇa Gautama is at Gṛdhrakūṭa Mountain expounding the true Dharma for the fourfold assembly. The meaning of the Dharma from beginning to end is extremely profound and excellent; its words and meaning are deep and vast, pure and complete, fully embodying the conduct of purity and Brahma virtue. You should all go to listen to the Dharma, so that in this long night of cyclic existence you may attain great peace and manifold benefit.”

Then, the brāhmaṇas, kṣatriyas, elders, and laypeople of Rājagṛha, having received Māra’s exhortation, took up offerings of fragrant flowers, scented ointments, powdered incense, burning incense, jeweled banners, and jeweled canopies. They departed the city and went to Gṛdhrakūṭa Mountain, where they bowed to the Buddha, offered praise and respect, and then sat to one side. Māra Pāpīyas also arrived with his fourfold army before the Tathāgata, transformed his army into a shower of mandārava flowers that scattered upon the Buddha’s body, and then he and his army sat quietly to one side. Seeing Māra Pāpīyas seated, the Bodhisattva-Mahāsattva Pure Stainless Jeweled Moonlight King said to him, “You! Māra Pāpīyas! Why have you brought your army to disturb the Tathāgata and obstruct his teaching of the Dharma? You should now give rise to a sense of shame and repentance before the Tathāgata, lest you suffer great and meaningless torments for a long night to come.”

Upon hearing the Bodhisattva’s words, Māra Pāpīyas immediately pressed his palms together and touched his head to the ground, bowing before the Buddha. In the presence of the Tathāgata, he gave rise to a heart of remorse and repented, saying: “I now feel great fear before the Tathāgata. How marvelous, O Well-Gone One! May you, with great compassion and kindness, accept my repentance. I have been deeply foolish, lacking skillful wisdom, and have not cherished myself. I gave rise to a mind of enmity toward the Tathāgata and even sought to sever this Dharma gate. Excellent, World-Honored One! Please accept my repentance once again.”

The Buddha said, “Pāpīyas! Very good, very good! You must cultivate wholesome roots. If there are virtuous men or virtuous women in my teaching who can give rise to a mind of repentance and seek purity, this is excellent indeed. Pāpīyas!”

At that time, Māra Pāpīyas came to the Buddha’s dwelling and, standing there, asked, “World-Honored One, do all the scriptures of the Tathāgata completely sever harsh and unwholesome speech?”

The Tathāgata replied, “Indeed, it is so. It is exactly as you say.”

Māra Pāpīyas then said, “Why is it, then, that the Tathāgata, as the Dharma King and Dharma Master—who has attained complete freedom in the Dharma—still calls me ‘Pāpīyas’ ? Why refer to me in this way?”

The Buddha said, “Pāpīyas, let me give you an analogy. Virtuous man, suppose there is a wealthy elder, a layperson with immeasurable wealth, who has only one son. He cherishes this son greatly, never letting him out of his sight, loving him as his very life. However, the son has a rebellious nature, extremely unruly, deceitful, and harsh. Because the elder loves him deeply, he strikes him with sticks, or throws tiles and stones at him, hoping to make him stop his harmful behavior. Virtuous man, what do you think? Does this elder strike his son out of malice?”

Māra Pāpīyas replied, “No, World-Honored One! It is because of his deep love for his son that he disciplines him in this way, to help him grow.”

The Buddha said, “Pāpīyas, you should know that the Tathāgata is a truly awakened one, one who clearly understands the minds, faculties, and desires of all sentient beings. He observes the conditions of each being and teaches accordingly: if a being should be subdued by harsh words, he speaks harshly; if silence is the appropriate method, he remains silent; if driving them away will help them, he drives them away; if teaching them the Dharma will help, he teaches; if drawing them in with kindness is best, he draws them in; if appearing in a physical form will benefit them, he manifests a form to be seen; if delivering beings through sound, fragrance, taste, or touch is needed, he uses sound to preach the Dharma, and even manifests fragrances, tastes, or tactile sensations to lead them to liberation.”

At that moment, Māra Pāpīyas was overjoyed. He pressed his palms together and bowed at the Buddha’s feet, saying, “World-Honored One! Wherever this Dharma gate is taught—whether in villages, towns, or capital cities—I will go to that place in order to hear, receive, and uphold this Dharma gate. I will protect this Dharma gate, as well as those who uphold the teachings of the Buddha. World-Honored One! At that time, I will produce various auspicious signs, making the assembly peaceful and stable, eliminating obstacles such as drowsiness, and attracting beings of excellent faculties from all directions to come and inquire into the Dharma. Those who read, recite, or uphold this Dharma gate will be physically and mentally at ease, without arrogance, and will skillfully and harmoniously proclaim this Dharma. Whether they speak extensively or briefly, they will give rise to a joyful mind toward the Tathāgata. Likewise, the Tathāgata will give rise to a joyful mind toward these beings. When such joy arises, their wholesome roots will increase, and all unwholesome qualities will be eradicated.”

At that time, among the assembly, some heterodox practitioners such as the Nirgranthas, upon hearing Māra Pāpīyas make such a confession and vow, were overwhelmed with joy and elation. They attained the forbearance of the non-arising of dharmas.

At that time, the venerable Ānanda said to the Buddha, “World-Honored One, what causes and conditions led these practitioners of heterodox paths to attain the forbearance of the non-arising of dharmas when you expounded this Dharma gate?”

The Buddha said, “Ānanda, in inconceivably many eons past, right here at Gṛdhrakūṭa Mountain in this city of Rājagṛha, there lived a Buddha named Supreme Feet Power Tathāgata, the Truly and Perfectly Awakened One. While that Buddha was teaching the Dharma, some practitioners of heterodox paths came before him with the intention of disturbing the Tathāgata and obstructing that Dharma gate. But upon hearing the Dharma, they gave rise to joy and exclaimed, ‘World-Honored One, the Dharma you teach is truly marvelous!’ Thus, they developed a rare and profound reverence for the Tathāgata.

“Due to that cause, for sixty eons they did not fall into the destinies of hells, hungry ghosts, or animals. They were only reborn among humans or in the heavens, and in each place of birth, they were able to recall that Buddha. Although they remembered the Buddha, they had no good spiritual friend to guide them and therefore did not engage in actual cultivation.

“Ānanda, what do you think? These practitioners of heterodox paths—the Nirgranthas and others present today—could they be anyone else? They are precisely those same individuals. Why is this so? Because those virtuous men of the past held wrong views and intended to disrupt the Tathāgata and obstruct that Dharma gate. Yet upon hearing the Dharma, they gave rise to immense joy. Due to that karmic condition, they have now received the Buddha’s prophecy that they will surely attain Anuttarā Samyaksaṃbodhi in the future, not to mention today they have attained the forbearance of the non-arising of dharmas!”

While this Dharma gate was being taught, twelve thousand beings removed their defilements and attained the pure Dharma eye; and twenty thousand beings gave rise to the aspiration for Anuttarā Samyaksaṃbodhi. At that time, the venerable Ānanda said to the Buddha, “World-Honored One, if a virtuous man or woman gives rise to even a single thought of faith toward this Dharma gate, the merit would be immeasurable—how much more so if they read, recite, uphold, protect, and widely explain it for others?”

The Buddha said, “Ānanda, suppose there is a virtuous man or woman who exhorts and guides immeasurable sentient beings to generate the aspiration for Anuttarā Samyaksaṃbodhi; and suppose there is another virtuous man or woman who gives rise to even a single thought of faith toward this Dharma gate, or who reads it, recites it, or widely explains it to others—the merit of the latter surpasses that of the former. Why is this so? Ānanda, because this Dharma gate is the fundamental path of all wisdom. Ānanda, if a man or woman hears this Dharma gate, or sees a Dharma teacher who upholds this gate, and then gives rise to a mind of hostility, the offense they commit will be even graver than the loss of merit in the earlier case.”

At that time, the Bodhisattva-Mahāsattva Pure Stainless Jeweled Moonlight King said, “If there are men or women who slander this sūtra, the Tathāgata has already said that their offenses are even more severe than others’. ” The Buddha said to the Bodhisattva-Mahāsattva Pure Stainless Jeweled Moonlight King, “If there were a man or woman who, all at once, gouged out the eyes of all sentient beings, and another man or woman who gave rise to even a single thought of hostility toward this Dharma gate or toward those who uphold it—the offense of the latter would be far more severe. Why is this so? Ānanda, because this Dharma gate is called ‘Light,’ and it bestows the eye of wisdom upon all sentient beings.”

The venerable Ānanda said to the Buddha, “World-Honored One! This Dharma gate should not be taught to men or women who lack faith. Why is this so? In order to protect sentient beings. World-Honored One, because I see that slandering this Dharma gate creates karmic conditions that lead beings to fall into the evil destinies of hells, hungry ghosts, or animals.”

The Buddha said, “Ānanda, this Dharma gate should be proclaimed and should not be withheld. Why is this? Because this Dharma gate is the condition through which sentient beings are liberated. It enables those who practice it to ultimately attain Anuttarā Samyaksaṃbodhi.”

Ānanda said to the Buddha, “World-Honored One, by what name should this Dharma gate be known, and how should we uphold it?”

The Buddha replied, “Ānanda, Ānanda, you should know that because it expounds ten Dharma essences, this teaching should be called ‘The Tenfold Dharma Gate’. It should also be upheld in this way. It may also be called ‘The Questions of the Bodhisattva Pure Stainless Jeweled Moonlight King’. It should also be upheld in this way.”

As the Buddha finished proclaiming this Dharma gate, the venerable Ānanda, the Bodhisattva-Mahāsattva Pure Stainless Jeweled Moonlight King, as well as all the great Bodhisattvas, the assembly of bhikṣus, and the eight classes of divine beings rejoiced greatly at what they had heard. They reverently bowed in veneration, accepted and upheld the teaching,