Dharma Torch

Translated in the Great Tang Dynasty by the Tripiṭaka Master Xuan Zang by Imperial Command

At that time, the Buddha told Śāriputra: “When a Bodhisattva-Mahāsattva practices Śīla-Pāramitā, due to the power of such virtuous roots being accomplished, he obtains four kinds of vast and supreme states of Dharma. What are these four? First, he is able to swiftly enter into all kinds of wholesome Dharmas; second, he is praised by Dharma teachers who expound the Buddha-Dharma; third, his practice is complete and accomplished, without damage or violation; fourth, he firmly protects and upholds the Tathāgata’s true Dharma, never destroying it. Śāriputra! These are the four kinds of vast and supreme states of Dharma obtained by the Bodhisattva-Mahāsattva. Moreover, Śāriputra! The Bodhisattva-Mahāsattva, due to this very power, can also obtain four kinds of vast and supreme states of Dharma while dwelling among humans. What are these four? First, he is followed and learned from by many sentient beings, ultimately abiding in all pure Dharmas; second, he constructs firm and well-secured shelters along broad and level roads, causing sentient beings to swiftly obtain joy; third, because throughout the long cycle of birth and death he has obtained benefit from the Buddha-Dharma, his mind of joyful ease never diminishes; fourth, at the time of death when he abandons his life, no doubts or afflictions entangle his mind, and he is reborn in a blissful realm of good destiny.

“Śāriputra! These are the four kinds of vast and supreme states of Dharma obtained by the Bodhisattva-Mahāsattva in the human world. Furthermore, Śāriputra! The Bodhisattva-Mahāsattva, due to this very power, can also obtain four kinds of vast and supreme states of Dharma in the heavenly realms. What are these four? First, due to the ripening of merit, he is able to attract and gather the multitudes of the heavens; second, when assemblies of celestial beings gather, they all gaze upon the Bodhisattva’s appearance and think, ‘What kind of Dharma will the Bodhisattva expound today? Once we hear it, we should gain realization.’ Third, he is visited by Śakra and other celestial princes who come to pay respects and inquire about the Dharma to dispel their doubts, while the Bodhisattva himself need not go to their places; fourth, magnificent palaces manifest, offered for the Bodhisattva’s use and enjoyment. Śāriputra! These are the four kinds of vast and supreme states of Dharma obtained by the Bodhisattva-Mahāsattva in the heavenly realms. Śāriputra! A Bodhisattva-Mahāsattva like this, when practicing the perfection of śīla, whether in the heavens or born among humans, furthermore obtains measureless, boundless, hundreds of thousands of koṭis of various subtle Dharma gates, all for the sake of perfecting Śīla-Pāramitā.”

At that time, the World-Honored One wished to restate this meaning and spoke in verse:

“The Bodhisattva sits upon a lofty Dharma seat, honored by the various celestial deities;

all gaze upon the face of that venerable one, thinking, ‘What kind of Dharma will he now proclaim?’

All the celestial devas are reverent, wise, and free from stinginess.

Dwelling in joyful palaces, Śakra comes to inquire about his doubts.

When his lifespan in the heavens ends, the Bodhisattva is reborn among humans,

becoming a wheel-turning sacred king, possessing great power and free from stinginess.

If his human lifespan ends, he is again reborn in the heavens,

never undergoing various sufferings again—this is because he once venerated Dharma teachers who expound the teachings.

He constantly obtains such four kinds of vast and supreme states,

because he harbors no inferior mind and reveres those who speak the Dharma.

If one, with a heart of respect and love, offers vessels filled with pure water,

then devas, nāgas, and humans all ought to draw near and make offerings to him.”

“Furthermore, Śāriputra! When these Bodhisattva-Mahāsattvas practice Śīla-Pāramitā, due to the accomplishment of such various virtuous roots, they also obtain four Dharmas in the heavenly realms. What are these four? First, they know the karmic actions they have performed and experienced in their past lives; second, they understand that because of such wholesome karma, they have been reborn in the heavens, and they are also able to discern the circumstances in which wholesome Dharmas may decline or be lost; third, they know where they will be reborn after passing away from this life; fourth, they expound the subtle Buddha-Dharma to the multitudes of devas, revealing and teaching it to them, causing them to rejoice and praise it, and after benefiting them, the Bodhisattva then abandons the heavenly body. Śāriputra! These are the four Dharmas obtained by a Bodhisattva-Mahāsattva when born in the heavenly realms, all due to the practice of Śīla-Pāramitā.

“Furthermore, Śāriputra! When the Bodhisattva-Mahāsattva practices Śīla-Pāramitā, due to the accomplishment of such various virtuous roots, he also obtains four kinds of supreme Dharmas of perfect accomplishment. Śāriputra! What are these four? First, after the Bodhisattva-Mahāsattva relinquishes the celestial palace, he is reborn in the human realm, and is born along with pure precepts. Second, when the Bodhisattva-Mahāsattva is among humans, he obtains five kinds of Dharmas of accomplished and supreme life. What are these five? That is to say: being born in a noble family, obtaining a superior and beautiful physical form and appearance, attaining superior and pure discipline, acquiring noble companions and retinues, and cultivating a supreme mind of compassion toward all sentient beings—this is called obtaining the five Dharmas of accomplished and supreme life. Third, when the Bodhisattva-Mahāsattva is among humans, he also obtains five kinds of indestructible accomplishments. What are these five? That is to say: he will certainly gain a spiritual teacher; the body he gains will not die prematurely; the wealth and position he acquires will not be lost midway; the Bodhicitta he gives rise to cannot be destroyed by anyone; and in a time of Dharma scarcity, he himself can obtain abundant opportunities to learn and practice the Dharma—this is called obtaining the five kinds of indestructible accomplishments. Fourth, when the Bodhisattva-Mahāsattva is among humans, he again obtains five kinds of rare and perfect Dharmas. What are these five?

“The Bodhisattva-Mahāsattva places empty containers in his dwelling, and wherever his hand touches, all kinds of jewels immediately fill and overflow—this is called the first kind of rare and perfect Dharma. When the Bodhisattva-Mahāsattva feels thirsty, a pond possessing the eight qualities of merit spontaneously appears before him—this is called the second kind of rare and perfect Dharma. The Bodhisattva-Mahāsattva, through the power of merit, upholds his body so that it is not harmed by external conditions—be it poisons or weapons, or fierce fire, great floods, energy-draining spirits, or yakṣas and various malevolent ghosts, none can harm him—this is called the third kind of rare and perfect Dharma. When all kinds of catastrophic kalpas arise in Jambudvīpa, such as weapon-kalpa, famine-kalpa, disease-kalpa, fire-kalpa, flood-kalpa, wind-kalpa, drought-kalpa, scorching heat-kalpa, yakṣa-kalpa—Śāriputra! when these small kalpas arise, the Bodhisattva is not born within them, but instead dwells in the heavenly realms enjoying immense bliss and experiencing manifold and supreme pleasures—this is called the fourth kind of rare and perfect Dharma. Because of the power of such virtuous roots, the Bodhisattva-Mahāsattva never again is born into realms of calamity, nor is he born into evil destinies. If his mind is ever entangled by regret and afflictions, he immediately becomes aware and swiftly departs from them—this is called the fifth kind of rare and perfect Dharma. Śāriputra! This is what is called the four kinds of rare and perfect supreme Dharmas, additionally attained by the Bodhisattva-Mahāsattva due to the practice of Śīla-Pāramitā.

“Furthermore, Śāriputra! When the Bodhisattva-Mahāsattva practices Śīla-Pāramitā, due to the power of such virtuous roots being accomplished, he never departs from four subtle Dharmas. What are these four? First, whenever the Bodhisattva-Mahāsattva sees sentient beings suffering, he immediately gives rise to a mind of great compassion; second, all sons and daughters of the Bodhisattva-Mahāsattva revere and obey him; third, the Bodhisattva-Mahāsattva is able to control aging and is not harmed by it; fourth, in his livelihood and endeavors, the Bodhisattva-Mahāsattva obtains a hundredfold profit, or even more—two hundredfold, three hundredfold. Śāriputra! These are the four subtle Dharmas that the Bodhisattva-Mahāsattva, while practicing Śīla-Pāramitā, always remains inseparable from.

“Furthermore, Śāriputra! When the Bodhisattva-Mahāsattva practices Śīla-Pāramitā, due to the accomplishment of such various virtuous roots, he is not plundered by three types of conditions. What are these three? First, he is not plundered by craving and desire; second, he is not plundered by anger and hatred; third, he is not plundered by ignorance and delusion. Śāriputra! This is because the Bodhisattva-Mahāsattva practices Śīla-Pāramitā, and thus becomes free from the plundering of these three conditions.

“Furthermore, Śāriputra! When the Bodhisattva-Mahāsattva practices Śīla-Pāramitā, due to the accomplishment of such various virtuous roots, he obtains four kinds of dharmas of being free from illness. What are these four? First, the Bodhisattva-Mahāsattva is not harassed or oppressed by long-term illness; second, the Bodhisattva-Mahāsattva’s body is radiant and smooth, never emaciated or haggard; third, the Bodhisattva-Mahāsattva’s provisions for livelihood and material requisites never diminish; fourth, the Bodhisattva-Mahāsattva is not disturbed or harmed by kings, thieves, evil people, or any other sentient beings. Śāriputra! These are the four dharmas of accomplishment in being free from illness, obtained by the Bodhisattva-Mahāsattva due to the practice of Śīla-Pāramitā.

“Furthermore, Śāriputra! When the Bodhisattva-Mahāsattva practices Śīla-Pāramitā, due to the accomplishment of such various virtuous roots, he obtains four characteristics of noble and exalted status. What are these four? First, the Bodhisattva-Mahāsattva becomes a wheel-turning sacred king, whose majesty and virtue extend over the four continents, ruling the world through the true Dharma, and is called a Dharma King. The seven treasures naturally appear and are all perfectly present. What are these seven treasures? That is to say: the treasure wheel, the elephant treasure, the horse treasure, the woman treasure, the wish-fulfilling jewel treasure, the treasurer-minister treasure, and the military-minister treasure. He is endowed with a thousand sons, all dignified and adorned in form, courageous and mighty, capable of subduing enemies. This wheel-turning sacred king is revered and followed by the inhabitants of the four continents, who admire and venerate him, submit to his teachings, and he is guarded by ministers and officials. Among great assemblies, national populations, and the lesser kings, he is collectively honored and respected. Śāriputra! This is the first characteristic of noble and exalted status obtained by the Bodhisattva-Mahāsattva. Moreover, Śāriputra! The Bodhisattva-Mahāsattva is not attached to or intoxicated by the subtle pleasures of the five desires. That is to say, forms known by the eyes, sounds known by the ears, smells known by the nose, tastes known by the tongue, and tactile sensations known by the body. Because the Bodhisattva-Mahāsattva is not attached to or intoxicated by these five desires, he renounces the household life and leaves home to cultivate the path with pure faith, swiftly attaining the five supernormal powers, and is honored by both humans and non-humans. Śāriputra! This is the second characteristic of noble and exalted status obtained by the Bodhisattva-Mahāsattva.

“Śāriputra! Wherever the Bodhisattva-Mahāsattva is reborn, he naturally and constantly obtains the supreme awakening, the supreme wisdom, and the supreme eloquence, and is honored by all great kings. Just as in a past life, Mahaumāḍa was revered by the king, likewise, this Bodhisattva is honored by the king, invited to ascend the royal throne, guarded by ministers and officials, and revered and admired by great assemblies, national populations, and all surrounding kings. Śāriputra! This is the third characteristic of noble and exalted status obtained by the Bodhisattva-Mahāsattva. Moreover, Śāriputra! After the Bodhisattva-Mahāsattva attains Anuttarā-samyak-saṃbodhi, his majestic virtue becomes supreme, perfect, and foremost, and he is taken refuge in and revered by all beings—including devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans and non-humans alike. Why is this so? Because this Bodhisattva has accomplished the most supreme levels of śīla, Samādhi, prajñā, liberation, and the knowledge and vision of liberation, and has realized purity within these Dharma gates. Śāriputra! This is the fourth characteristic of noble and exalted status obtained by the Bodhisattva-Mahāsattva. Śāriputra! These are what are called the four characteristics of noble and exalted status obtained by the Bodhisattva-Mahāsattva when practicing Śīla-Pāramitā, all for the sake of perfectly accomplishing the Śīla-Pāramitā.

“Furthermore, Śāriputra! When such a Bodhisattva-Mahāsattva practices Śīla-Pāramitā, because he possesses a pure mind and offers water-filled vessels in reverence to the two noble teachers, the Upādhyāya and the Ācārya, he thereby obtains immeasurable and boundless subtle Dharmas of merit. That is to say, the Bodhisattva-Mahāsattva, in seeking the Dharma, conducts himself in a way that is obedient and compliant toward his masters. Whatever his teachers say, he never opposes or contradicts it. Because of the accomplishment of such a power of virtuous roots, he further obtains four kinds of the most supreme wealth. What are these four? First, wherever the Bodhisattva-Mahāsattva is reborn, he acquires the wealth used by great kings—not the inferior provisions of other sentient beings. Second, wherever the Bodhisattva-Mahāsattva is reborn, he upholds the Dharma of renunciation from desire and gains the wealth of the sages. With pure faith, he leaves the household life and cultivates the path—this is called the wealth of noble Dharma. Third, wherever the Bodhisattva-Mahāsattva is reborn, he attains the recollection of past lives—this is called the wealth of memory. Because of this memory, wherever he is reborn in any life, he never forgets the aspiration to Bodhi. Fourth, after the Bodhisattva-Mahāsattva attains Anuttarā-samyak-saṃbodhi, this is called the wealth of Bodhi, and he is constantly surrounded in front and behind by the fourfold assembly of disciples, devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, and non-humans. Śāriputra! This is what is called the four kinds of most supreme wealth attained by the Bodhisattva-Mahāsattva due to the practice of Śīla-Pāramitā.

“Furthermore, Śāriputra! When the Bodhisattva-Mahāsattva practices Śīla-Pāramitā, with regard to Dharma teachers who expound the teachings, the Bodhisattva upholds four-line verses and other teachings. In all his actions and conduct, he follows his teacher’s instructions and commands—such as the teaching: ‘This is wholesome, this is unwholesome; this is blameworthy, this is blameless; this should be cultivated, this should not be cultivated.’ There are also such teachings: ‘After doing this, one will, for a long night, bring forth all kinds of suffers that are meaningless and unbeneficial; after doing that, one will, for a long night, bring forth all kinds of joys that are meaningful and beneficial.’ All these teachings the Bodhisattva follows, as commanded by his teachers. He does not perform unwholesome actions, and he cultivates wholesome Dharmas, never going against them. Because the Bodhisattva-Mahāsattva has accomplished such a power of virtuous roots, he further obtains four kinds of accomplished and noble supreme Dharmas. What are these four? First, the Bodhisattva-Mahāsattva attains the complete accomplishment of śīla, which is noble and supreme. Second, the bodily form he receives has all physical parts complete and perfect. Third, the Bodhisattva-Mahāsattva acquires great wisdom—the arising of wisdom, superior wisdom, vast wisdom, swift wisdom, sharp wisdom, rapid wisdom, profound wisdom, and decisive wisdom. Fourth, after the Bodhisattva-Mahāsattva’s body decays and his life ends, he is reborn in the heavenly worlds of good destinies. Śāriputra! This is what is called the four kinds of accomplished and noble supreme Dharmas obtained by the Bodhisattva-Mahāsattva when practicing Śīla-Pāramitā.

“Furthermore, Śāriputra! When the Bodhisattva-Mahāsattva practices Śīla-Pāramitā, due to the accomplishment of such a power of virtuous roots, he also obtains four kinds of Dharmas that cannot be seen. What are these four? Śāriputra! Because the Bodhisattva-Mahāsattva has accomplished such a power of virtuous roots, wherever he is reborn, he obtains the mark of a concealed and hidden genital organ—this is called the first Dharma that cannot be seen. Śāriputra! Because the Bodhisattva-Mahāsattva has accomplished such a power of virtuous roots, from the moment of birth, whether it be the mother or the father, or other relatives, or devas or nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans or non-humans—all sentient beings, whether their minds are pure or defiled, are unable to see the crown of the Bodhisattva’s head—this is called the second Dharma that cannot be seen. Śāriputra! Because the Bodhisattva-Mahāsattva has accomplished such a power of virtuous roots, from the moment of birth, whether it be the mother or the father, or even humans or non-humans, all sentient beings—whether their minds are pure or defiled—are unable to adorn or embellish the Bodhisattva’s face. If anyone gazes upon him and gives rise to the thought, ‘I should admire and adorn the face of the Bodhisattva,’ then the appearance of the Bodhisattva’s face will manifest instead upon the soles of his feet. Why is this so? Śāriputra! Because this Bodhisattva-Mahāsattva has accomplished such a rare and wondrous Dharma, he is therefore called a Noble Hero. He is given this name also because he has accomplished the most supreme and foremost eloquence of the Noble Hero. This is called the third Dharma that cannot be seen.

“Śāriputra! Because the Bodhisattva-Mahāsattva has accomplished such a power of virtuous roots, at the moment of birth, he does not need to be supported by others—he stands upright on the ground by himself, looks around in all directions, and immediately gains brilliant, sharp wisdom. Why is this? Because in past lives, this Bodhisattva-Mahāsattva, with a mind free of flattery and deceit, sought to hear the Buddha-Dharma. And this Bodhisattva-Mahāsattva has furthermore obtained eyes that are free of distortion and deception. Because he has accomplished these eyes free of flattery, he surpasses and transcends human beings with the purity of his divine eye, and can observe all sentient beings throughout the three thousand great thousand worlds. Moreover, this Bodhisattva-Mahāsattva attains swift and vast wisdom. Because he has accomplished such vast wisdom, he is able to know the thoughts accumulated by all sentient beings in the three times—past, present, and future. Why is this? Because in the past, when seeking the Dharma, this Bodhisattva-Mahāsattva gathered and concentrated his mind, was diligent and respectful, and gave rise to the perception of the true Dharma as medicine, as treasure, as something rare and difficult to encounter, as subtle and supremely good. Just as he thought, so did he seek to hear the true Dharma, and having heard it, he retained it in his heart. Furthermore, because of this cause, the Bodhisattva-Mahāsattva again attains the wisdom of swift discernment and evaluation. Because he has accomplished such discernment wisdom, he becomes skillful in assessing and evaluating the precepts of sentient beings, and even more, becomes skillful in assessing and evaluating learning, meditation, wisdom, liberation, and the knowledge and vision of liberation.

“Moreover, the Bodhisattva-Mahāsattva is skilled in assessing and evaluating the general level of śīla among all sentient beings, and up to assessing and evaluating the general level of their learning, meditation, wisdom, liberation, and the knowledge and vision of liberation. Furthermore, the Bodhisattva-Mahāsattva is skilled in assessing and evaluating the outcome of all sentient beings’ observance of precepts, and likewise, skilled in assessing and evaluating the outcome of their learning, meditation, wisdom, liberation, and the knowledge and vision of liberation. Moreover, the Bodhisattva-Mahāsattva is skilled in assessing and evaluating the signs of increase in the outcome of all sentient beings’ śīla, and likewise, skilled in assessing and evaluating the signs of increase in the outcome of their learning, meditation, wisdom, liberation, and the knowledge and vision of liberation. Furthermore, the Bodhisattva-Mahāsattva is skilled in assessing and evaluating all sentient beings’ conduct, comportment, and the manifestations of vigor and diligence in their cultivation of right practice. Śāriputra! After the Bodhisattva-Mahāsattva, in this way, repeatedly and thoroughly examines and contemplates the various virtues of all sentient beings, he then thinks: ‘All the learning of these sentient beings in precepts, and up to liberation and the knowledge and vision of liberation; all their general level of śīla, and up to the general level of their learning, meditation, wisdom, liberation, and the knowledge and vision of liberation; all their śīla outcome, and up to the outcome of their learning, meditation, wisdom, liberation, and the knowledge and vision of liberation; all the signs of increase in the outcome of their śīla, and up to the signs of increase in the outcome of their learning, meditation, wisdom, liberation, and the knowledge and vision of liberation; all the manifestations of their conduct and comportment, their diligent and vigorous cultivation of right practice—all these manifestations of virtue in sentient beings, I now observe and assess among them, and I do not see any who are equal or identical to myself.’At that time, the Bodhisattva further reflects: ‘Among all the foundational bases upon which sentient beings firmly abide, when measured and compared to me, I do not find any who are equal to me.’

“Moreover, Śāriputra! When the Bodhisattva-Mahāsattva is newly born, in just a single instant he is able to swiftly give rise to the subtle wisdom of karmic retribution. Due to this wisdom, in the time of a finger snap, he can completely understand the thousand kinds of differing mental states and appearances of all sentient beings. At that time, the Bodhisattva-Mahāsattva uses his wisdom to examine and contemplate all these mental states, and he sees none that are equal or identical to himself. The Bodhisattva-Mahāsattva thus accurately understands: I now stand alone in the most supreme and noble position, like a fearless lion king abiding in majesty, like a great nāga king endowed with mighty power and virtue. Without placing his feet upon the ground, he walks seven steps in each of the four directions. Recollecting the subtle karmic retribution related to the Bodhi seat that is now manifest before him, he proclaims the following words: ‘I am the most noble and great in the world. I am the most supreme in the world. I shall now realize the boundary of birth, aging, illness, and death. I shall liberate all sentient beings from the birth, aging, illness, and death, sorrow, grief, and suffering. I shall proclaim for all sentient beings the vast, subtle, supreme, and unsurpassed true Dharma.’

“Śāriputra! When the Bodhisattva-Mahāsattva utters these words, his voice completely fills and pervades the world systems of the three thousand great thousandfold Buddha-worlds without gaps. Among them, the sentient beings who hear this voice are all seized with fear and terror, their hair stands on end, the celestial drums tremble and quiver, and repeatedly emit great sounds. The entire world quakes—except for the place where the Bodhisattva is standing, which remains unmoved like a wheel-sized platform, exceptionally calm and undisturbed. Even the mass of water beneath the earth element that supports that spot is not shaken by the great winds. This Bodhisattva-Mahāsattva then contemplates his own body and sees immeasurable light radiating and pervading throughout his body, and abiding in this way, after attaining Anuttarā-samyak-saṃbodhi, he is gazed upon by all sentient beings with unified attention. This is called the fourth Dharma that cannot be seen. Śāriputra! These are the four Dharmas that cannot be seen, attained by the Bodhisattva-Mahāsattva. And why is this so? It is entirely because, in past lives, the Bodhisattva-Mahāsattva practiced Śīla-Pāramitā, and in doing so, followed the conduct and example of Dharma teachers who expounded the teachings, respectfully upheld and undertook their instructions and commands, and never went against them.

“Furthermore, Śāriputra! When the Bodhisattva-Mahāsattva practices Śīla-Pāramitā, after accomplishing such various virtuous roots, he also obtains four kinds of swift Dharmas. What are these four? When the Bodhisattva-Mahāsattva attains Buddhahood, he possesses the complete capacity whereby the teachings spoken by the Buddhas, the Tathāgatas, are without omission or loss, and every word they speak is never empty or useless. This is called the first kind of swift Dharma. When the Bodhisattva-Mahāsattva attains Buddhahood, he possesses the complete capacity whereby, if the Buddhas, the Tathāgatas, issue a command saying, “Come forth, Bhikṣu,” at that time sentient beings will immediately approach the place where the Buddha is, their hair falling off naturally, clothed in kāṣāya robes, and holding a pātra in their hands. This is called the second kind of swift Dharma. When the Bodhisattva-Mahāsattva attains Buddhahood, he possesses the complete capacity whereby the Buddhas, the Tathāgatas, are skilled in knowing the mental states of sentient beings in the past, present, and future. This is called the third kind of swift Dharma. When the Bodhisattva-Mahāsattva attains Buddhahood, he possesses the complete capacity whereby the Buddhas, the Tathāgatas, are endowed with the wisdom to skillfully prescribe the appropriate Dharma for sentient beings according to their illnesses. This is called the fourth kind of swift Dharma. Śāriputra! These are the four kinds of swift Dharmas attained by the Bodhisattva-Mahāsattva. Why is this so? It is all because, in past lives, he practiced Śīla-Pāramitā and, with a pure mind, offered water vessels to the Upādhyāya and Ācārya, the Dharma-preaching masters.

“Furthermore, Śāriputra! Because the Bodhisattva-Mahāsattva relies on Śīla-Pāramitā and is endowed with such virtuous roots, he also obtains, at the time of Buddhahood, four kinds of Dharmas that cannot be harmed by others. What are these four? Śāriputra! The body of the Tathāgata is without reliance and without reception. Why is this so? Because if the body of the Tathāgata could be harmed by fire, knives, poison, or external objects, that would be without basis. Śāriputra! When the Bodhisattva-Mahāsattva attains Buddhahood, due to the fulfillment of śīla, he attains these four Dharmas of non-harm.

“Furthermore, Śāriputra! Because the Bodhisattva-Mahāsattva relies on Śīla-Pāramitā and is endowed with such a power of virtuous roots, at the time of Buddhahood he also obtains four kinds of Dharmas that others cannot surpass and cannot criticize for fault. What are these four?

“First, the Buddhas, the Tathāgatas, are without reliance and without reception. Why is this? Because there is no sentient being who can say before the Tathāgata: ‘I am able to speak to the Tathāgata a Dharma he has never heard, even one single sentence.’ If this were truly possible, it would be without basis.

“Second, the Buddhas, the Tathāgatas, are without reliance and without reception. Why is this? Because there is no sentient being who can, in accordance with Dharma, establish a thesis in the presence of the Tathāgata, even one single sentence. If this were truly possible, it would be without basis.

“Third, the Buddhas, the Tathāgatas, are without reliance and without reception. Why is this? Because there is no sentient being who can obtain even the slightest fluctuation or uncertainty in the Tathāgata’s mind. If such a thing were obtainable, it would be without basis. Why is that? Śāriputra! The minds of the Buddhas, the Tathāgatas, are constantly in Samādhi—specifically abiding in such as loving-kindness, compassion, joy, and equanimity.

“Fourth, the Buddhas, the Tathāgatas, are without reliance and without reception. Why is this? Because there is no sentient being who can grasp or apprehend the various characteristics and appearances of the Tathāgata’s physical form. If they could be grasped, it would be without basis.

“Śāriputra! The Buddhas, the Tathāgatas, due to the fulfillment of śīla, thus obtain four kinds of Dharmas that others cannot surpass and cannot criticize for fault.

“Furthermore, Śāriputra! Because the Buddhas, the Tathāgatas, have accomplished such a power of virtuous roots, they obtain the perfection of five kinds of immeasurable Dharmas. What are these five? First, the śīla of the Buddhas, the Tathāgatas, is immeasurable; second, the correct hearing of the Buddhas, the Tathāgatas, is immeasurable; third, the correct meditative concentration of the Buddhas, the Tathāgatas, is immeasurable; fourth, the correct wisdom of the Buddhas, the Tathāgatas, is immeasurable; fifth, the liberation and the knowledge and vision of liberation of the Buddhas, the Tathāgatas, are immeasurable. Śāriputra! These five kinds of immeasurable Dharmas of the Tathāgatas are all due to their having practiced Śīla-Pāramitā in past lives, and in the presence of the Upādhyāya and Ācārya, their noble teachers, they followed the teachings and commands with their conduct and behavior, never going against them.

“Furthermore, Śāriputra! After the Buddhas, the Tathāgatas, have fully perfected Śīla-Pāramitā, because of the power of such virtuous roots, they obtain four kinds of unobstructed and unhindered wisdom. What are these four? That is to say: the Buddhas, the World-Honored Ones, possess unhindered knowledge and vision with regard to past lives; the Buddhas, the World-Honored Ones, possess unhindered knowledge and vision with regard to future lives; the Buddhas, the World-Honored Ones, possess unhindered knowledge and vision with regard to the present life; and the Buddhas, the World-Honored Ones, are skilled in generating a mind of equality. Because they give rise to such a mind of equality, they are able to realize the equal nature of all three times. Śāriputra! These are the four kinds of unobstructed and unhindered wisdom obtained by the Tathāgatas as a result of perfecting śīla.

“Furthermore, Śāriputra! The Buddhas, the Tathāgatas, are further skilled in the accomplishment of right knowledge. Due to this right knowledge, they are not dependent upon or subordinate to others, and yet are able to completely understand all Dharmas. The Buddhas, the Tathāgatas, are also able to accomplish Inconceivable Wisdom. Due to the attainment of this Inconceivable Wisdom, they are able to understand the various characteristics of winds and rains. Śāriputra! The Tathāgata skillfully knows that in the world there exists a great wind called urupoka, which can be perceived and known by all sentient beings. This wind-wheel has a height of three krośa. Above this wind, in the space beyond, there arises another wind called the cloud wind; this wind-wheel has a height of five krośa. Above that wind, in the space beyond, arises another wind called the jambhaka wind; this wind-wheel has a height of ten yojana. Above that, in the space beyond, arises another wind called the viśovaka wind; this wind-wheel has a height of thirty yojana. And above that, in the space beyond, arises another wind called the come-and-go wind; this wind-wheel has a height of forty yojana. In this way, Śāriputra, upward step by step, there are sixty-eight thousand koṭis of wind-wheel structures. The Tathāgata, the Worthy One, the Correct and Universal-Knowing One, through great wisdom is able to fully know and understand them all.

“Śāriputra! The wind-wheel at the very top is called the pervasive wind, which is the basis upon which the upper layer of water rests. The height of that water is sixty-eight-hundred-thousand yojana, and it is the foundation that supports the great earth. The height of that great earth is sixty-eight-thousand yojana. Śāriputra! The extent of this great earth forms the scope of a three-thousand great thousand world system—within which there resides one Buddha, whose name is Tathāgata Grand Skandha, the Worthy One, the Correct and Universal-Knowing One. He now abides in that world, dwelling therein and carrying out his teaching and transformation. The lifespan of that Buddha is thirty koṭis of years, and his Śrāvaka disciples number thirty koṭis of nayuta, all of whom are great Arhats. Their outflows have been exhausted; they no longer generate afflictions and have realized mastery of mind, and have attained the supreme pāramitās of ultimate liberation of minds.

“At that time, that Buddha was gathered together with such great Śrāvakas. There were also one hundred koṭis of Bodhisattva-Mahāsattvas, all of whom had realized The Treasury of Bodhisattva. They had thoroughly and decisively understood the various profound and subtle meanings of the teachings, becoming oceans of great learning and masters of the Dharma. They abided in emptiness, formlessness, and wishlessness. Śāriputra! After I enter Nirvāṇa and a full one thousand years have passed, only then will that Buddha enter Parinirvāṇa. His true Dharma will remain in the world for a full one thousand years, and his śarīras will be widely distributed and bring benefit to the world—just like the manner in which my own śarīras will be distributed and bringing benefit to the world after my Parinirvāṇa. Śāriputra! The Tathāgata’s unobstructed and unhindered wisdom also fully knows the complete characteristics of the countless and boundless wind-wheels that exist above that Buddha’s world, as well as the complete characteristics of all the Buddha-lands that are fully formed and adorned. Śāriputra! Beyond and above that world, there are yet other worlds where, at present, no Tathāgata has appeared, but there dwell hundreds of thousands of Pratyekabuddhas. The sentient beings in those places have planted wholesome roots under the guidance of these Pratyekabuddhas. Śāriputra! Because the Tathāgata relies on that wisdom, he also knows that further above that, there are as many worlds as the sands of the Ganges, where countless Buddhas, Tathāgatas, are appearing in the world. At this very moment, they are there teaching and transforming sentient beings. In this way, in the ten directions, the immeasurable, numberless, inconceivable, and incalculable Buddhas, the Tathāgatas, the Worthy Ones, the Correct and Universal-Knowing Ones, are appearing in the world and, at this very moment, teaching and transforming sentient beings—and the Tathāgata’s subtle and wondrous wisdom is able to completely know and comprehend all of them. Śāriputra! The Tathāgata is also able to know that all of the Buddha-worlds as described above are now undergoing the stages such as conflagration, from formation to destruction, in immeasurable and boundless numbers. The Tathāgata’s subtle and wondrous wisdom fully understands and clearly sees all of these conditions.”

At that time, after the Bhagavān had finished speaking these words, the venerable Śāriputra said to the Buddha, “Bhagavān, what kinds of various wholesome roots has the Tathāgata, the Worthy One, the Correct and Universal-Knowing One, cultivated to attain such immeasurable, inconceivable, unobstructed wisdom?”

The Buddha said to Śāriputra, “The Tathāgata, because he abides in the Śīla-Pāramitā, with subtlety, skillfulness, and mastery, gives rise to thoughts of reverence and respect toward the true Dharma, gives rise to thoughts of it being a good medicine, gives rise to thoughts of it being a precious treasure, gives rise to thoughts of it being difficult to encounter, gives rise to thoughts of wholesome roots, gives rise to thoughts in accordance with reality, gives rise to deeply admiring thoughts, and is also able to abide in the thought of upholding the true Dharma. Śāriputra, the Tathāgata, because he abides in the perfection of śīla and reveres the Dharma, thus attains such sharp and keen great wisdom. This great wisdom is further able to know immeasurable and innumerable realms surpassing all previously described numbers. Śāriputra, the unceasing wisdom of all Buddhas, the Bhagavāns, is immeasurable, innumerable, inconceivable, incalculable, and indescribable in its manifestations and movements. Śāriputra, because the Buddhas, the Tathāgatas, are fully endowed with śīla, they also attain such sovereign power. Therefore, the Tathāgata, in a single snap of the fingers, can go to as many Buddha-lands as there are grains of sand in the Ganges River, and yet immediately return to his original abode. Śāriputra, the Buddhas, the Tathāgatas, with pure understanding and faith, hear, accept, and uphold this true Dharma, the perfection of śīla, and thereby attain swift liberation. Through this, I have attained excellent and wonderful liberation. In what have I attained liberation? I have skillfully attained liberation from all suffering.

“Moreover, Śāriputra, if there is a Bodhisattva-Mahāsattva who, after hearing this Dharma, gives rise to pure faith in these four kinds of reverent abidings, and because of cultivating the perfection of śīla, gives rise to this thought: ‘In this way I abide. I abide in this. Because I constantly abide in this way, I am never apart from the true Dharma of all the Buddhas.’ Śāriputra, when Bodhisattva-Mahāsattvas accept and uphold the sections and phrases of this sūtra teaching, due to the power of these wholesome roots, they thereby attain four kinds of Dharma accomplished through wisdom. What are the four? First, because they are endowed with wisdom, they are able to give rise to great wisdom. Second, because they are endowed with wisdom, they encounter the Buddhas, personally behold them, serve, and make offerings to them. Third, because they are endowed with wisdom, with pure faith they renounce the household life and go forth to cultivate the path. Fourth, because they are endowed with wisdom, they swiftly realize Anuttarā-samyak-saṃbodhi. Śāriputra, this is what is called the four kinds of Dharma accomplished through wisdom, attained by Bodhisattva-Mahāsattvas when cultivating the perfection of śīla.

“Moreover, Śāriputra, when a Bodhisattva-Mahāsattva cultivates the Śīla-Pāramitā, due to the accomplishment of these wholesome root powers, he further attains four kinds of Dharma capable of carrying out manifold activities. What are the four? First, obtaining a human body is called the ability to carry out manifold activities. Second, encountering the arising of a Buddha in the world is called the ability to carry out manifold activities. Third, renouncing the household life and going forth to cultivate the path with pure faith is called the ability to carry out manifold activities. Fourth, swiftly realizing Anuttarā-samyak-saṃbodhi is called the ability to carry out manifold activities. Śāriputra, this is called the four kinds of Dharma capable of carrying out manifold activities attained by a Bodhisattva-Mahāsattva when cultivating the perfection of śīla.

“Moreover, Śāriputra, when a Bodhisattva-Mahāsattva cultivates the perfection of śīla, due to the accomplishment of these wholesome root powers, he further attains four kinds of supporting conditions. What are the four? First, the Bodhisattva-Mahāsattva attains the supporting condition of a Cakravartin King—that is, becoming a Wheel-Turning Sacred King among humans. Second, the Bodhisattva-Mahāsattva dwells in the Brahmā realm and becomes a Great Brahmā King. Third, the Bodhisattva-Mahāsattva becomes Śakra, Lord of the Devas, among the assembly of celestial beings. Fourth, after the Bodhisattva-Mahāsattva realizes Anuttarā-samyak-saṃbodhi, he becomes fully complete and perfect in all Dharmas, known as a Dharma King, manifesting and teaching within the world. He further obtains various auspicious powers, wisdom that purifies sentient beings, and the domains of supernormal abilities. All such kinds of manifestations he can fully understand, becoming the eye of all celestial and human beings in the world.”

At that time, the World-Honored One wished to restate this meaning and spoke in verse:

“He is the clear-eyed savior, the supreme among all sentient beings,

skillfully understanding various medical methods, and thereby attains the extinction of Nirvāṇa.

Due to having followed and pursued the teacher’s instructions repeatedly, the resulting retribution is thus:

he has not suffered many kinds of pains, nor been bound by unwholesome dharmas.

He swiftly takes birth in the heavens, and swiftly returns to the human realm;

he swiftly serves and beholds the Buddhas; he swiftly escapes from various disasters.

He possesses immense wealth and abundant treasures, personally witnesses all manner of hidden treasures,

and wherever his hands touch, countless jewels abound and overflow.

Subtle and wondrous pools appear through transformation, always filled with water possessing the eight qualities.

He never experiences sorrow or affliction—this is the fruition of the mastery of wholesome Dharma.

His hands and feet are not twisted or crooked, nor is he ugly or short in appearance;

his limbs are not withered or emaciated, nor are they missing or defective;

he is not hunchbacked, nor missing eyes; the appearance of his fingers is neither increased nor decreased;

he does not suffer from elephantiasis of the head—this is the fruition of the mastery of wholesome Dharma.

His demeanor and appearance are complete; his quality is weighty and lustrous like gathered gold;

he is dignified and majestic, causing others to delight in seeing him.

Devas, nāgas, spirits, and worldly people alike all make offerings to and revere him

—this is the subtle mastery of merit.

He is far removed from all evil destinies and is reborn in the fortunate realms of humans and gods.

He swiftly awakens to great Bodhi—this is the fruition of the mastery of wholesome Dharma.

He can fully understand the intentions of all sentient beings,

and after taking seven steps in all directions, proclaims to the world with a marvelous voice:

‘This person’s wisdom is supreme. This person’s discernment is supreme.

This person’s liberation is also supreme. He is the foremost among sentient beings.’

Relying on wisdom, he has accomplished perfect wisdom, abiding in wisdom and clear knowing.

Wisdom, discernment, and liberation are all realized through the Dharma teachings of the Buddhas.

Through wisdom, the true nature of Dharma is revealed; through discernment, all knowable dharmas can be thoroughly understood.

If there is someone endowed with wisdom, all that he seeks will be accomplished without exception.

Such profound meanings I have now briefly declared to you.

Those who lack wisdom or have no interest in this—how could they accept such meanings?

Due to ignorance, they are obscured by ignorance and oppressed by various unwholesome dharmas.

They give rise to anger and resentment and do not revere the true Dharma.

As for sentient beings who have no interest in this,

they will no longer give rise to reverence toward the true Dharma, but instead become engaged in various other matters.

Those who do not revere the true Dharma are confused and attached due to anger and resentment,

always harboring a defiled mind—such teachings should not be expounded to them.

Those who are afflicted by old age, the aged mahallaka,

when nearing death, falsely claim they have already cut off the future becoming.

Those afflicted by old age, the aged aged mahallaka,

falsely swallow offerings meant for the Arhats, and will swiftly fall into hell.

Even to be fully endowed with moral discipline is rare—how much more so the fruit of Arhatship?

Even if someone builds a shrine with faith, they may yet fall into evil destinies.”

“Moreover, Śāriputra, when a Bodhisattva-Mahāsattva cultivates the Śīla-Pāramitā, he diligently cultivates moral conduct in this way: in order to seek The Treasury of Bodhisattva, he personally serves and attends the teachers of the true Dharma. Having obtained the aforementioned merits, he further gains merits and benefits that are immeasurable, boundless, and inconceivable, exceeding the previous numbers. Śāriputra, you should know that because the Bodhisattva-Mahāsattva abides in such a Bodhisattva treasury, he is able to cultivate the skillful, masterful, subtle, and pure precepts and other Bodhisattva practices. Śāriputra, what is meant by ‘pure and marvelous precepts’? Śāriputra, due to cultivating the perfection of śīla, the Bodhisattva-Mahāsattva attains ten kinds of pure śīla—you should know them. What are the ten? First, not harming any sentient being. Second, not robbing or stealing others’ property. Third, being free from all defiled habits toward the wives or consorts of others. Fourth, not giving rise to deceit or delusion toward any sentient being. Fifth, harmonizing and uniting one’s companions without discord or division. Sixth, not speaking harsh or abusive words toward any sentient being, for he is able to endure their harsh speech. Seventh, refraining from frivolous speech, speaking only with truth and careful consideration. Eighth, being free from greed and attachment, not generating the thought “this belongs to me” regarding others’ possessions. Ninth, being free from hatred, skillfully enduring coarse speech and insults. Tenth, being free from wrong views, as he does not revere or serve other devas, spirits, or celestial beings. Śāriputra, these are the ten kinds of pure śīla that a Bodhisattva-Mahāsattva attains when cultivating the perfection of śīla. This is how one should learn.

“Moreover, Śāriputra, when a Bodhisattva-Mahāsattva cultivates the perfection of śīla, there are another ten kinds of pure śīla you should now know. What are the ten? First, śīla without deficiency, because it is not attained through ignorance. Second, śīla without breaches, because it arises apart from inequity. Third, śīla that is unmixed and unblemished, because it is not tainted by any affliction. Fourth, śīla that is undefiled, because it is only nourished by pure Dharma. Fifth, śīla that is worthy of offerings, because it is cultivated freely according to one’s will. Sixth, śīla that is worthy of praise, because it is not criticized or slandered by the wise. Seventh, śīla that is beyond reproach, because it does not admit any faults or evils. Eighth, śīla that protects well, because it guards all the sense faculties skillfully. Ninth, śīla that is well maintained, because right wisdom always naturally manifests. Tenth, śīla that leads to good destinies, because it is accompanied by the great vow for Bodhi. Śāriputra, these are the ten kinds of pure śīla attained by Bodhisattva-Mahāsattvas when cultivating the perfection of śīla. This is how one should learn.

“Moreover, Śāriputra, because the Bodhisattva-Mahāsattva cultivates the perfection of śīla, he attains yet another ten kinds of pure śīla—you should now know them. What are the ten? First, the śīla of having few desires, because he is pure in accordance with Dharma and knows contentment. Second, the śīla of contentment, because he forever cuts off all craving and attachment. Third, the śīla of proper conduct, because it causes both body and mind to stay far away from evil. Fourth, the śīla of dwelling in tranquility, because he has relinquished and distanced himself from all clamor. Fifth, the śīla of practicing ascetic conduct and eliminating desires, because it is accomplished through sovereign wholesome roots. Sixth, the śīla of being joyful in noble families, because he does not gaze at others’ faces with expectations or seek anything from them. Seventh, the śīla of acting as one speaks, because he upholds and practices both openly and secretly, without deceiving devas or humans. Eighth, the śīla of self-reflection on faults, because he constantly illuminates his own mind with the mirror of Dharma. Ninth, the śīla of not criticizing others’ faults, because he wishes to protect the minds of others. Tenth, the śīla of maturing sentient beings, because he does not abandon any method of gathering and embracing them. Śāriputra, these are the ten kinds of pure śīla attained by the Bodhisattva-Mahāsattva through cultivating the perfection of śīla. This is how one should learn.

“Moreover, Śāriputra, when a Bodhisattva-Mahāsattva cultivates the perfection of śīla, there are yet another ten kinds of pure śīla—you should now know them. What are the ten? First, the śīla of pure faith in the Buddha, because it eliminates distracting thoughts from the heart. Second, the śīla of pure faith in the Dharma, because it safeguards the true Dharma. Third, the śīla of pure faith in the Saṅgha, because it honors the noble community of sages. Fourth, the śīla of humility and deference, because he never departs from contemplating the Buddha’s enlightenment. Fifth, the śīla of associating with good friends, because he skillfully accumulates the provisions for awakening. Sixth, the śīla of avoiding bad companions, because he renounces all unwholesome dharmas. Seventh, the śīla of the perfection of great loving-kindness, because he matures all sentient beings. Eighth, the śīla of the perfection of great compassion, because he liberates beings in suffering and distress. Ninth, the śīla of the perfection of great joy, because he gives rise to happiness and delight toward the true Dharma. Tenth, the śīla of the perfection of great equanimity, because he abandons both greed and hatred. Śāriputra, these are the ten kinds of pure śīla attained by the Bodhisattva-Mahāsattva through cultivating the perfection of śīla. This is how one should learn.

“Moreover, Śāriputra, when a Bodhisattva-Mahāsattva cultivates the Śīla-Pāramitā, there are yet another ten kinds of pure śīla which you should now know. What are the ten? First, the Dāna-Pāramitā śīla, because of skillfully maturing sentient beings. Second, the Kṣānti-Pāramitā śīla, because of skillfully protecting the minds of all sentient beings. Third, the Vīrya-Pāramitā śīla, because of being unwavering in all righteous practices. Fourth, the Meditation Pāramitā śīla, because the provisions for meditative concentration are skillfully fulfilled. Fifth, the Prajñā-Pāramitā śīla, because he never becomes weary of hearing the fundamental wisdom. Sixth, the śīla of delighting in seeking the Dharma, because he always rejoices in requesting the Bodhisattva treasury. Seventh, the śīla of not cherishing the body, because he constantly contemplates it as impermanent. Eighth, the śīla of not valuing one’s life, because he always contemplates with a mind like illusion. Ninth, the śīla of satisfying all mental intentions, because from the very first generation of the mind he is skillful and pure. Tenth, the śīla harmonizing with the Buddha’s precepts, because he dedicates all the Tathāgata’s precepts. Śāriputra, these are the pure śīla attained by the Bodhisattva-Mahāsattva through cultivating the perfection of śīla. This is how one should learn.

“Moreover, Śāriputra, when these Bodhisattva-Mahāsattvas cultivate the perfection of śīla, because they are endowed with such pure precepts, there is no subtle pleasure of humans or devas that they cannot enjoy; no worldly craft, skill, or profession that they do not understand; no worldly provisions or enjoyments used by various sentient beings that they cannot obtain; no worldly beings entangled in mutual hatred toward whom the Bodhisattva gives rise to hatred; no unfalsehood or undeceitful speech that the Bodhisattva does not believes in; no sentient being in the world toward whom the Bodhisattva does not give rise to the thought of a mother; no sentient being toward whom the Bodhisattva does not give rise to the thought of a father; no sentient being toward whom the Bodhisattva does not give rise to the thought of protection, care, closeness, and reliance; no conditioned dharma toward which the Bodhisattva does not give rise to the thought of impermanence and arising and ceasing. Śāriputra, once the Bodhisattva-Mahāsattva understands that all phenomena are impermanent, he no longer cherishes body and life, and he cultivates pure moral precepts, practicing the right path as practiced by all Bodhisattvas—all for the purpose of perfecting the perfection of śīla.”

At that time, the World-Honored One wished to restate this meaning and spoke in verse:

“Beautiful form, beautiful sound—saving those beings who delight in the Buddha’s Dharma—

are not difficult for the Bodhisattva, because he abides in pure śīla.

The Bodhisattva’s face and eyes are perfectly pure; he is not blind, lame, or hunchbacked;

his body is upright and complete in every part—all due to pure moral discipline.

The Bodhisattva possesses great power and strength, radiates glorious light with immense majesty,

and through vigor and wisdom causes Māras to tremble with fear.

Kings make offerings to him; devas and nāgas revere him.

He skillfully cuts through the net of doubts and cultivates the profound mind of great loving-kindness.

Abiding in the accumulation of precepts, he acts in accordance with Dharma and gains great renown.

Even when afflicted by suffering, he feels no fear and never falls into evil destinies.

Sentient beings are sunk in torpor and sleep; the Bodhisattva awakens them.

He himself is always never sleepy for a short moment, and he searches in all directions for the true Dharma.

Abiding in the accumulation of śīla, for the sake of seeking the Bodhi path,

he renounces the most prized reputations, treasures, wives, his own blood and flesh, and so forth,

to pursue the most supreme Buddhist teachings and unsurpassed Dharma.

Regarding the various deceptive supports in the world, he should cultivate all types of offerings.

Even if he is scolded, reproached, insulted, harassed, harmed, or faced with evil actions,

the Bodhisattva responds with compassion and remains inwardly calm—this is due to his abiding in patience.

He practices as taught by the Buddha, his words are never false or deceitful,

and when he sits upon the seat of awakening, he causes the great earth to quake.

He has no doubts about the Buddha Dharma and abandons and distances himself from devas with wrong views.

He constantly serves the one honored by devas and humans—that is, the Buddha, the Bhagavān.

Sentient beings in the world harm each other with knives, sticks, and the like;

the Bodhisattva brings them into harmony—this is a sign of his wise and lucid nature.

Even when sentient beings are deeply afflicted by suffering and pass through hundreds of koṭis of kalpas without meeting or seeking him,

once the Bodhisattva sees them, he never abandons them.

He converses with virtuous friends and discusses the Dharma, from which meaningful benefits are gained.

Yet sentient beings do not seek out virtuous friends—instead, they harm one another even more.

‘Even if I were to use the entire Jambudvīpa and all the Buddha-lands

filled with treasures and riches, I would use them all to support the seeking of virtuous friends.

Even if someone were to cut off my limbs and joints with sharp blades,

I would still cultivate an impartial mind toward such beings.’

He renounces the evil karma created by foolish worldlings and, for the sake of the Dharma,

always guards pure śīla, abiding in the subtle teachings of the Buddha.

He practices the right path in accord with the Dharma and cultivates the marvelous practices of Bodhi—

all for the sake of seeking the supreme awakening of the Buddha and the nectar of the threefold knowledge.

Abiding in the accumulation of precepts, he studies all aspects of the Dharma.

Such a person is truly wise, and should be honored by devas and the world alike.

He has no doubts regarding any Dharma, is skillful in all crafts and professions,

deeply understands the minds of sentient beings, and spreads the marvelous Dharma of the Buddha.

His accumulation of śīla is already pure, and when he sits beneath the Bodhi tree,

he subdues the armies of Māra and awakens to unsurpassed perfect enlightenment.

He radiates light that fills the world, like the sun and moon.

The Bodhisattva is the noble one among sentient beings, able to open the eye of wisdom for the noble ones.

He extends his hand to guide beings, answering their questions about the true path.

He always smiles and speaks first, never holding jealousy or anger.

He repeatedly renounces his own body and gives away abundant treasures,

never abandoning the highest aspiration for Buddhahood.

His faith and moral conduct are already fully perfected. He speaks in a manner grounded in ultimate truth

and never uses false or deceptive words, as he abides in the accumulation of śīla.

When people come to the Bodhisattva, some speak false and deceitful words;

the Bodhisattva hears and accepts them, yet always speaks only truthful words himself.

If someone promises to make offerings to the Bodhisattva—claiming to give robes or food—

but ultimately does not do so, the Bodhisattva still does not give rise to anger or resentment.”