Thus did I hear at one time: The Blessed One was residing at the Veṇuvana in Rājagṛha, together with a great saṅgha of many monks and with countless bodhisattva great beings. At that time, the venerable Pūrṇa Maitrāyaṇīputra arose, draped his shawl over one shoulder, and knelt on his right knee. With his palms joined together in the direction of the Blessed One he said, “Blessed One, I have a few questions to ask you. Thus-Gone One, please consider me with love and grant me this request.”
“Blessed One,” said the venerable Pūrṇa, “I have questions about the bodhisattva great beings who have accomplished the highest qualities and attained superior and far-reaching renown, and who pursue the happiness of sentient beings at all times.” And the venerable Pūrṇa Maitrāyaṇīputra then put his questions in these verses:
“I have questions about those Who have accomplished the highest qualities, Who have attained superior and far-reaching renown, And who observe pure discipline and conduct devoted to the Dharma.
“How do they train their minds? How do they practice generosity on a vast scale? How do they liberate sentient beings? How do they constantly cultivate the path with a joyful mind?
“Blessed One,” continued Pūrṇa Maitrāyaṇīputra, “I have questions about these holy beings. How do bodhisattvas amass great knowledge, such that it will not be exhausted, like the ocean? Having amassed a precious treasure of erudition, how is it that, by comprehending the meaning that is definitive with regard to all phenomena, they correctly penetrate the meaning of words?” He then spoke again in verse:
“How do bodhisattvas seek A level of erudition like a vast ocean, And having comprehended the meaning that is definitive with regard to phenomena, How do they gain an understanding of the path to awakening?
“Since their erudition is infinite, Their minds do not waver, even when faced with opponents. Teaching the Dharma out of compassion, They eliminate the doubts of sentient beings.
“Blessed One,” continued the venerable Pūrṇa Maitrāyaṇīputra, “I have another question for the Thus-Gone One about the force of the wisdom that follows from the attainment of the bodhisattva levels. How is it that bodhisattva great beings’ progress toward unsurpassed and perfect awakening will be irreversible?” He then went on in verse:
“Having abandoned the states without freedom, How do they encounter many buddhas? And having seen many buddhas, How do they swiftly develop sincere faith?
“Having developed that unsurpassed type of faith, How do they give away that which is extremely difficult to give away? Having completely given everything away, How with that force do they practice unhindered on the path?
“Having developed the aspiration to go forth, How do they cultivate the wisdom of emptiness in isolated places? How do they act in ways that do not contradict the Dharma? Please elucidate these matters.
“Blessed One,” continued the venerable Pūrṇa Maitrāyaṇīputra, “the thus-gone ones have reached perfect omniscience. They have mastered all miraculous powers and are the supreme beings within the three realms. Having achieved incomparable, sublime wisdom, they know how to put the Dharma into action in an unhindered manner. These are the reasons why I ask you these questions.” He again spoke in verse:
“Blessed One, since you possess the most sublime qualities, Since you master the miraculous displays, And since you have reached unimpeded wisdom, I ask these questions of you, great hero.
“Since you are perfectly trained in all Dharma teachings, Since your qualities are superior and outstanding, And since you radiate the light of wisdom that dispels darkness, You bring delight to the multitudes who attend you.
“You are free from attachment and aversion to friends and enemies; You are free from sorrow and deception. You have conquered the Lord of Death, And defeated the armies of Māra.
“Blessed One, you are free of deceit and guile, Free of pride, and free of arrogance. Since you have attained the knowledge of liberation, You possess the highest of all qualities.
“How did you, in the past, reach supreme knowledge By means of practicing on the path? How did you awaken through practice? Please explain this to me!”
In response, the Blessed One said to the venerable Pūrṇa Maitrāyaṇīputra, “These questions you ask of the Thus-Gone One are excellent, excellent! Listen carefully and pay attention. I will now teach you how bodhisattvas give rise to their intention and then accomplish the immeasurable qualities of a buddha.” The Blessed One then uttered these verses:
“I will explain to you now How bodhisattvas first give rise to the mind set on awakening, And then practice on the path to awakening, Through the power of their intensive diligence.
“There are many kinds of good intentions That bodhisattvas apply in their activity; And those factors, which the buddhas have explained In detail, I will briefly teach you.
“The devotion to the Dharma to which they give rise Through these extraordinary attitudes is immeasurable—it is infinite. That they display their many kinds of activities Is not brought about through one thing alone.
“It is joy blossoming in their minds That makes bodhisattvas perform acts of generosity, And since they practice generosity without having regrets, Their minds become more joyful.
“ ‘Sentient beings, though always impoverished, Fall under the influence of laziness. I must therefore develop my diligence And reach the state of awakening!
“ ‘With the thought that it is for the sake of sentient beings, I shall cultivate patience. Even if I am insulted or beaten, I will not say anything in return.
“It is because they think in that way That their minds are devoid of aggression and resentment. Since they always cultivate patience, They will become perfect buddhas.
“Acting as lamps within the world, They provide protection and refuge To sentient beings whose minds are not inclined toward virtue, And they cause the impoverished to become wealthy.
“They think, ‘Since all sentient beings are impoverished, They do not possess the wealth of insight. After reaching the state of omniscience, I shall bring them satiation.’
“It is in such ways that bodhisattvas, In order to liberate sentient beings, Keep persevering on the path As they engender the mind set on awakening and strive for it.”
The Blessed One then said to the venerable Pūrṇa Maitrāyaṇīputra, “Through these different causes and conditions, bodhisattva great beings teach the Dharma to sentient beings; yet they do not dwell on just some Dharma teachings. Why is that? Because it is after having correctly trained in all Dharma teachings that bodhisattvas will later become perfect buddhas.
“Bodhisattvas have four amazing and marvelous attitudes, compared to which they see no other Dharma teaching as more important. What are the four? (1) That which makes bodhisattvas cultivate diligence with regard to lazy beings; this is the first amazing and marvelous attitude. (2) That which makes them cultivate patience while they are among obstinate sentient beings full of aggression; this is the second amazing and marvelous attitude. (3) That which makes them persevere on the correct path themselves, seeing sentient beings practicing on mistaken paths; this is the third amazing and marvelous attitude. (4) That which makes them give rise to the mind set on unsurpassed and perfect awakening with the extraordinary resolve to liberate sentient beings from saṃsāra; this is the fourth amazing and marvelous attitude. Pūrṇa, these four amazing and marvelous attitudes are known as the supreme, amazing, and marvelous attitudes of bodhisattvas.” At that moment, the Blessed One uttered these verses:
“When bodhisattvas see lazy beings, It incites them to develop their diligence. The thought never occurs to them Of showing them anything contrary to the Dharma.
“They think, ‘I will not show anger; Aggression is not the path of the buddhas.’ Because they consistently cultivate love, The awakened state is born from that attitude.
“Sentient beings follow mistaken paths Because they are attracted to them. Bodhisattvas pursue the correct path And establish sentient beings on that path.
“Since they perceive the defects of saṃsāra, They one-pointedly pursue the wisdom of the buddhas. They think, ‘I shall obtain the unsurpassed treasure And then liberate sentient beings.’
“Pūrṇa,” continued the Blessed One, “if bodhisattvas possess four qualities, joy will be born in their minds. What are the four? (1) When bodhisattvas see that sentient beings remain in saṃsāra and do not cultivate diligence, but see that they themselves remain on the path of the buddhas and do cultivate diligence, joy will be born in their minds. (2) When bodhisattvas see that sentient beings are constantly overwhelmed by laziness, but they see that they themselves diligently follow the teachings of the buddhas, joy will be born in their minds. (3) When bodhisattvas see that sentient beings are aggressive, resentful, and jealous, yet they see that they themselves are free from aggression, resentment, and jealousy and always manifest an attitude of love, joy will be born in their minds. (4) When bodhisattvas see that no one matches their diligence in accomplishing the qualities of the buddhas, joy will be born in their minds.”
“Since bodhisattvas perceive the defects of saṃsāra, Weariness has arisen in their minds. Fearing the prison of the three realms, They reject it with great efforts.
“Pūrṇa,” continued the Blessed One, “if bodhisattvas possess four qualities, they will be free from the unfree states, and having obtained the complete freedom to do so they will attain the qualities of a buddha without wasting that opportunity. What are the four? (1) Since the minds of bodhisattvas are humble and gentle, they always express the wish for sentient beings to be happy when they see them, and they always speak sincerely and smile while engaging in conversation with someone. (2) Since bodhisattvas pursue the Dharma one-pointedly and are always strongly dedicated to investigating it, they insatiably pursue virtue and exert themselves toward it. (3) Bodhisattvas are attracted to isolated places and enjoy remaining in solitude. (4) Bodhisattvas follow the path of awakening and encourage others to follow the same path. If bodhisattvas possess these four qualities, they will be free from the states that lack freedom, and having obtained the complete freedom to do so they will attain the qualities of a buddha without wasting that opportunity.” At that moment, the Blessed One uttered these verses:
“Since their minds are flexible, And since they always cultivate love, Bodhisattvas remain humble and speak honestly In conversing with sentient beings.
“They always pursue the profound and sublime Dharma Praised by the buddhas. They always maintain pure discipline, And are always inclined to engage in spiritual trainings.
“While observing the virtues of ascetic practice, They also practice with profound insight. Therefore, bodhisattvas will leave behind The unfree states, and obtain the freedoms.
“Since they always request the buddhas To teach the profound Dharma, Their insight will increase, And they will never again be born into unfree states.
“In the presence of those many buddhas, They will be filled with incorruptible faith. Developing the highest form of diligence, They will pursue the wisdom of the buddhas.
Thus did I hear at one time: The Blessed One was residing at the Veṇuvana in Rājagṛha, together with a great saṅgha of many monks and with countless bodhisattva great beings. At that time, the venerable Pūrṇa Maitrāyaṇīputra arose, draped his shawl over one shoulder, and knelt on his right knee. With his palms joined together in the direction of the Blessed One he said, “Blessed One, I have a few questions to ask you. Thus-Gone One, please consider me with love and grant me this request.”
“Blessed One,” said the venerable Pūrṇa, “I have questions about the bodhisattva great beings who have accomplished the highest qualities and attained superior and far-reaching renown, and who pursue the happiness of sentient beings at all times.” And the venerable Pūrṇa Maitrāyaṇīputra then put his questions in these verses:
“I have questions about those Who have accomplished the highest qualities, Who have attained superior and far-reaching renown, And who observe pure discipline and conduct devoted to the Dharma.
“How do they train their minds? How do they practice generosity on a vast scale? How do they liberate sentient beings? How do they constantly cultivate the path with a joyful mind?
“Blessed One,” continued Pūrṇa Maitrāyaṇīputra, “I have questions about these holy beings. How do bodhisattvas amass great knowledge, such that it will not be exhausted, like the ocean? Having amassed a precious treasure of erudition, how is it that, by comprehending the meaning that is definitive with regard to all phenomena, they correctly penetrate the meaning of words?” He then spoke again in verse:
“How do bodhisattvas seek A level of erudition like a vast ocean, And having comprehended the meaning that is definitive with regard to phenomena, How do they gain an understanding of the path to awakening?
“Since their erudition is infinite, Their minds do not waver, even when faced with opponents. Teaching the Dharma out of compassion, They eliminate the doubts of sentient beings.
“Blessed One,” continued the venerable Pūrṇa Maitrāyaṇīputra, “I have another question for the Thus-Gone One about the force of the wisdom that follows from the attainment of the bodhisattva levels. How is it that bodhisattva great beings’ progress toward unsurpassed and perfect awakening will be irreversible?” He then went on in verse:
“Having abandoned the states without freedom, How do they encounter many buddhas? And having seen many buddhas, How do they swiftly develop sincere faith?
“Having developed that unsurpassed type of faith, How do they give away that which is extremely difficult to give away? Having completely given everything away, How with that force do they practice unhindered on the path?
“Having developed the aspiration to go forth, How do they cultivate the wisdom of emptiness in isolated places? How do they act in ways that do not contradict the Dharma? Please elucidate these matters.
“Blessed One,” continued the venerable Pūrṇa Maitrāyaṇīputra, “the thus-gone ones have reached perfect omniscience. They have mastered all miraculous powers and are the supreme beings within the three realms. Having achieved incomparable, sublime wisdom, they know how to put the Dharma into action in an unhindered manner. These are the reasons why I ask you these questions.” He again spoke in verse:
“Blessed One, since you possess the most sublime qualities, Since you master the miraculous displays, And since you have reached unimpeded wisdom, I ask these questions of you, great hero.
“Since you are perfectly trained in all Dharma teachings, Since your qualities are superior and outstanding, And since you radiate the light of wisdom that dispels darkness, You bring delight to the multitudes who attend you.
“You are free from attachment and aversion to friends and enemies; You are free from sorrow and deception. You have conquered the Lord of Death, And defeated the armies of Māra.
“Blessed One, you are free of deceit and guile, Free of pride, and free of arrogance. Since you have attained the knowledge of liberation, You possess the highest of all qualities.
“How did you, in the past, reach supreme knowledge By means of practicing on the path? How did you awaken through practice? Please explain this to me!”
In response, the Blessed One said to the venerable Pūrṇa Maitrāyaṇīputra, “These questions you ask of the Thus-Gone One are excellent, excellent! Listen carefully and pay attention. I will now teach you how bodhisattvas give rise to their intention and then accomplish the immeasurable qualities of a buddha.” The Blessed One then uttered these verses:
“I will explain to you now How bodhisattvas first give rise to the mind set on awakening, And then practice on the path to awakening, Through the power of their intensive diligence.
“There are many kinds of good intentions That bodhisattvas apply in their activity; And those factors, which the buddhas have explained In detail, I will briefly teach you.
“The devotion to the Dharma to which they give rise Through these extraordinary attitudes is immeasurable—it is infinite. That they display their many kinds of activities Is not brought about through one thing alone.
“It is joy blossoming in their minds That makes bodhisattvas perform acts of generosity, And since they practice generosity without having regrets, Their minds become more joyful.
“ ‘Sentient beings, though always impoverished, Fall under the influence of laziness. I must therefore develop my diligence And reach the state of awakening!
“ ‘With the thought that it is for the sake of sentient beings, I shall cultivate patience. Even if I am insulted or beaten, I will not say anything in return.
“It is because they think in that way That their minds are devoid of aggression and resentment. Since they always cultivate patience, They will become perfect buddhas.
“Acting as lamps within the world, They provide protection and refuge To sentient beings whose minds are not inclined toward virtue, And they cause the impoverished to become wealthy.
“They think, ‘Since all sentient beings are impoverished, They do not possess the wealth of insight. After reaching the state of omniscience, I shall bring them satiation.’
“It is in such ways that bodhisattvas, In order to liberate sentient beings, Keep persevering on the path As they engender the mind set on awakening and strive for it.”
The Blessed One then said to the venerable Pūrṇa Maitrāyaṇīputra, “Through these different causes and conditions, bodhisattva great beings teach the Dharma to sentient beings; yet they do not dwell on just some Dharma teachings. Why is that? Because it is after having correctly trained in all Dharma teachings that bodhisattvas will later become perfect buddhas.
“Bodhisattvas have four amazing and marvelous attitudes, compared to which they see no other Dharma teaching as more important. What are the four? (1) That which makes bodhisattvas cultivate diligence with regard to lazy beings; this is the first amazing and marvelous attitude. (2) That which makes them cultivate patience while they are among obstinate sentient beings full of aggression; this is the second amazing and marvelous attitude. (3) That which makes them persevere on the correct path themselves, seeing sentient beings practicing on mistaken paths; this is the third amazing and marvelous attitude. (4) That which makes them give rise to the mind set on unsurpassed and perfect awakening with the extraordinary resolve to liberate sentient beings from saṃsāra; this is the fourth amazing and marvelous attitude. Pūrṇa, these four amazing and marvelous attitudes are known as the supreme, amazing, and marvelous attitudes of bodhisattvas.” At that moment, the Blessed One uttered these verses:
“When bodhisattvas see lazy beings, It incites them to develop their diligence. The thought never occurs to them Of showing them anything contrary to the Dharma.
“They think, ‘I will not show anger; Aggression is not the path of the buddhas.’ Because they consistently cultivate love, The awakened state is born from that attitude.
“Sentient beings follow mistaken paths Because they are attracted to them. Bodhisattvas pursue the correct path And establish sentient beings on that path.
“Since they perceive the defects of saṃsāra, They one-pointedly pursue the wisdom of the buddhas. They think, ‘I shall obtain the unsurpassed treasure And then liberate sentient beings.’
“Pūrṇa,” continued the Blessed One, “if bodhisattvas possess four qualities, joy will be born in their minds. What are the four? (1) When bodhisattvas see that sentient beings remain in saṃsāra and do not cultivate diligence, but see that they themselves remain on the path of the buddhas and do cultivate diligence, joy will be born in their minds. (2) When bodhisattvas see that sentient beings are constantly overwhelmed by laziness, but they see that they themselves diligently follow the teachings of the buddhas, joy will be born in their minds. (3) When bodhisattvas see that sentient beings are aggressive, resentful, and jealous, yet they see that they themselves are free from aggression, resentment, and jealousy and always manifest an attitude of love, joy will be born in their minds. (4) When bodhisattvas see that no one matches their diligence in accomplishing the qualities of the buddhas, joy will be born in their minds.”
“Since bodhisattvas perceive the defects of saṃsāra, Weariness has arisen in their minds. Fearing the prison of the three realms, They reject it with great efforts.
“Pūrṇa,” continued the Blessed One, “if bodhisattvas possess four qualities, they will be free from the unfree states, and having obtained the complete freedom to do so they will attain the qualities of a buddha without wasting that opportunity. What are the four? (1) Since the minds of bodhisattvas are humble and gentle, they always express the wish for sentient beings to be happy when they see them, and they always speak sincerely and smile while engaging in conversation with someone. (2) Since bodhisattvas pursue the Dharma one-pointedly and are always strongly dedicated to investigating it, they insatiably pursue virtue and exert themselves toward it. (3) Bodhisattvas are attracted to isolated places and enjoy remaining in solitude. (4) Bodhisattvas follow the path of awakening and encourage others to follow the same path. If bodhisattvas possess these four qualities, they will be free from the states that lack freedom, and having obtained the complete freedom to do so they will attain the qualities of a buddha without wasting that opportunity.” At that moment, the Blessed One uttered these verses:
“Since their minds are flexible, And since they always cultivate love, Bodhisattvas remain humble and speak honestly In conversing with sentient beings.
“They always pursue the profound and sublime Dharma Praised by the buddhas. They always maintain pure discipline, And are always inclined to engage in spiritual trainings.
“While observing the virtues of ascetic practice, They also practice with profound insight. Therefore, bodhisattvas will leave behind The unfree states, and obtain the freedoms.
“Since they always request the buddhas To teach the profound Dharma, Their insight will increase, And they will never again be born into unfree states.
“In the presence of those many buddhas, They will be filled with incorruptible faith. Developing the highest form of diligence, They will pursue the wisdom of the buddhas.
Sutraya