“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, in order to understand the world, I decided to cultivate an understanding of the world with which I could teach beings in an accurate manner. With that in mind, I created a variety of different roots of virtue.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a root digger named Truly Discerned Concept, who had extrasensory perception of all beings’ minds. He went from town to city to village to kingdom to palace teaching his knowledge about roots. At that time there was also a mendicant named Udāyī who had cultivated all the roots of virtue. He heard that a root digger named Truly Discerned Concept was teaching his knowledge of roots to large gatherings of people. This made him think, ‘One should not teach in this way about worldly knowledge, and yet I will go and learn this sort of worldly knowledge.’ Learning the knowledge of roots, he then went to a hermitage and sat in solitude in his quarters, analyzing: ‘Where can I seek out worldly knowledge?’ The thought then came to him: ‘I need not seek worldly knowledge anywhere else than this very body.’ His contemplations continued: ‘What is this world?’ And then the thought came to him: ‘This world is the five aggregates, which arise, age, become ill, and die. In that sense they are fleeting, transient, transitory, and perishable. They are unsteady, and prone to decay and decomposition. Whoever understands the world with such knowledge will bring an end to the suffering of aging, bring an end to the suffering of sickness, and bring an end to the suffering of death.’
EN
“He then felt compassion for sentient beings, thinking, ‘None of these beings understand how the entire world consists of fleeting and transient phenomena. I will liberate all these sentient beings from the world.’ And setting himself to this, he achieved the five types of superknowledge, and amused himself with his five types of superknowledge. He then went on to teach them to others. By means of his five types of superknowledge, he could see how sentient beings rush through the five classes of beings. Feeling immense compassion for them, he proceeded to lead all beings in the buddha realm to attain the five types of superknowledge.
EN
“Maudgalyāyana, in case you may think that at that time Udāyī the mendicant was anyone else, do not think so. In those days I was Udāyī the mendicant. In that way I led all of the sentient beings throughout the buddha realm to possess the five types of superknowledge. I dedicated all those beings’ five types of superknowledge toward unsurpassed and perfect awakening. I also served all those beings by leading them to fully awaken to unsurpassed and perfect buddhahood, thus reaching total nirvāṇa. Therefore, Maudgalyāyana, bodhisattvas should understand the world to be their own fathom-tall body. They should also understand the origin of that world, the cessation of that world, and the path that leads to the cessation of that world.
EN
“Furthermore, Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand the world. I came to acquire the perfection of generosity, just as I came to possess the perfections of discipline, patience, diligence, concentration, and insight. Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past—a countlessly, inconceivably, immeasurably, incalculably, and inexpressibly long time ago—there was a captain named Kāruṇika. He was clever, bright, prudent, knowledgeable about the cardinal directions and the intermediate directions, as well as about what is true and false, astrology, daytime, moments, seconds, and instants, and he was skilled in means and knowledgeable about the lower realms. Once, feeling confident, and having carried out the ceremonies for good fortune and auspiciousness, he set off to sea with five hundred merchants on board. On the way, the captain who was acting as guide for the five hundred merchants expounded at length about the world: ‘To the east of this world there are innumerable other worlds, some of which are being formed, some of which are ceasing, some of which are disintegrating, and some of which are emerging. Still others remain in a state of post-disintegration, others remain after being formed, and others are just emerging. Friends, such worlds are innumerable. Likewise, in all these worlds throughout the ten directions there are beings of superior type and beings of inferior type. Some of them are rich, some poor. Some of them are servants, some lords. You should understand the world in numerous ways, both in terms of general knowledge and specific knowledge. My friends, in this way, you should exert yourselves in the world and in knowledge of the world.’
EN
“What do you think, Maudgalyāyana? In case you may think that at that time the captain Kāruṇika was anyone else, do not think so. In those days I was the captain Kāruṇika. Therefore, Maudgalyāyana, bodhisattvas should engage in the practices of the world and worldly behavior.
EN
“Furthermore, Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand the world. Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a prostitute named Adapting to All Beings. She was gorgeous and had a lovely figure. She was attractive, and had a fine complexion. She was fully developed and sublime. Whoever she was with, she adapted herself to their mindset. She never revealed herself nor gave herself up. In the same way, Maudgalyāyana, if you understand how all composite things truly are, you will see that they are insubstantial. Composite things are in no way fixed. If you think they are clean, they will appear to be clean. If you think they are unclean, they will appear to be unclean. The same can be said for perceiving things to be pleasurable or painful, permanent or impermanent, having characteristics or lacking characteristics—they will all appear in the corresponding manner. Maudgalyāyana, to perceive things as clean brings bondage; to recognize them as unclean brings liberation. To perceive things as pleasurable brings bondage; to recognize them as painful brings liberation. To perceive things as permanent brings bondage; to recognize them as impermanent brings liberation. To perceive that there is a self brings bondage; to recognize selflessness brings liberation. To perceive things as having characteristics brings bondage; to recognize them as lacking characteristics brings liberation. Therefore, Maudgalyāyana, bodhisattva great beings who seek complete nirvāṇa, and who wish to bring sentient beings to complete nirvāṇa, should forsake the characteristic of cleanliness and rely on the characteristic of uncleanliness. This can be applied to the others as well, up to forsaking characteristics and utilizing the absence of characteristics—this is the path to liberation.
EN
“Maudgalyāyana, you may wonder how bodhisattvas should cultivate knowledge of the origin as related to knowledge of the world. Maudgalyāyana, in this regard bodhisattva great beings who wish to fully awaken to unsurpassed and perfect buddhahood should never give up relying on a spiritual guide. Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a bodhisattva named Truly Noble Radiance. He was well established in unsurpassed and perfect awakening, had formed roots of virtue with innumerable thus-gone ones, and possessed a variety of roots of virtue. In his dreams when he was sleeping, he never experienced anything other than being engaged with the thus-gone ones in conversation; in this way he got to know the thus-gone ones. At that time there had appeared in the world a thus-gone one named Unhindered Teacher. While he was together with the thus-gone Unhindered Teacher, they shared the following conversation. He asked, ‘Blessed One, how can one genuinely achieve understanding of the origin as related to knowledge of the world? What serves as the immediate cause of knowledge of the origin as related to knowledge of the world?’
EN
“ ‘Noble son,” came the reply, “it is excellent that you had the thought to benefit many beings, and to ask this question of the Thus-Gone One in order to benefit many beings. Thus, noble son, listen well and keep what I am about to say in your heart.’
EN
“ ‘Of course, Blessed One,’ he said, and he listened to the Blessed One attentively.
EN
“ ‘Noble son, bodhisattva great beings who wish to fully awaken to unexcelled and perfect buddhahood should exert themselves in learning every scripture. To internalize that knowledge, they should exert themselves in gaining realization. Bodhisattvas who are engaged in such explanations and the doctrines of past generations should learn the conventions of ordinary people, the conventions of a particular town, and the conventions of a particular region. Wherever they go, they should learn the conventions of that place. As much worldly knowledge as there is, they should master all of it.’
EN
“What do you think, Maudgalyāyana? In case you may think that at that time the bodhisattva called Truly Noble Radiance was anyone else, do not think so. And why? Because in those days I was the bodhisattva called Truly Noble Radiance. Therefore, Maudgalyāyana, bodhisattva great beings should cultivate knowledge of the origin as related to knowledge of the world.
EN
“Furthermore, Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand the origin as related to knowledge of the world. Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a young lord named Reliever of Suffering who had served previous victors. Once, he had the thought, ‘I should come to fully understand knowledge of the origin as related to knowledge of the world, and then go on to teach about it.’ His thoughts then continued: ‘Which ascetic or brahmin now lives in the world who accurately understands knowledge of the origin as related to knowledge of the world? I will ask whomever that may be.’ At that time there had appeared in the world a thus-gone one named Nectar Proclaimer; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. The young lord Reliever of Suffering then took birth in the buddha realm of the thus-gone Nectar Proclaimer. As soon as the young lord Reliever of Suffering was born there, a benevolent god who was his long-term friend manifested in midair, allowed his body to become visible, and then spoke these verses to the compassionate young lord:
EN
“ ‘Nectar Proclaimer, the Guardian of the World, Possesses the ten powers and infinite majesty. He carries out immeasurable benefit for beings; He dispels and eliminates the doubts of beings.
EN
“ ‘He perceives the thoughts of gods and humans As clearly as a gooseberry placed in the palm of his hand. He perfectly knows in the present Of any beings of the past, present, or future.
EN
“ ‘This Well-Gone One, worthy of the reverence of gods and humans, This sage and protector cares for those who suffer. He is always aware of what is happening in beings’ minds.
EN
“ ‘Like a jeweler recognizes the flaws in a jewel, Or as one who knows the harm of poison, so too, With his ten powers, does he know the minds of beings. Arousing unparalleled compassion,
EN
“ ‘He will cure anyone who is asleep in delusion And who has taken birth due to the poison of desire. He will apply the remedy of arousing loving kindness For anyone who has taken birth due to the poison of intense anger.
EN
“ ‘He will cure and restore to health Anyone whose mind is suffused With the dangerous poison of severe ignorance. Today he will vanquish and antidote such poison.
EN
“ ‘Just as I have no doubts at all, You should eliminate your doubts as well. Gods and men are tormented by reservations. You should ask your questions to the Self-Manifest One!’
EN
“Hearing these beautiful words, and seeing The god of longevity there in the sky, He brought his ten fingers together at his crown, And asked about the Buddha to the god in the sky:
EN
“ ‘Where is this Buddha who cuts through innumerable doubts? Where should I go? I will go before this foremost man, this chief, This sage with ten powers, and achieve my aims.’
EN
“ ‘The One with Ten Powers is dwelling to the east In a kingdom called Ancient Peace, Where he dispels the doubts of gods and men. Go there, and ask your questions to the Self-Manifest Victor!’
EN
“The young lord Reliever of Suffering heard what the god said and then waited for the night to pass. He then traveled to the presence of the thus-gone, worthy, perfect buddha Nectar Proclaimer along with sixty sextillion other beings. The young lord Reliever of Suffering then saw how stunning and handsome the thus-gone Nectar Proclaimer was; how calm his faculties were, how calm and gentle his mind was, and what an exalted state of tranquility he had achieved; how he kept his attainment of sublime calmness and tranquility hidden; how his senses were gentle as an elephant; and, like a lake, how bright, uncontaminated, and radiant he was. Upon beholding him, he felt immeasurable joy just to be in the Thus-Gone One’s presence. For a moment he did not even listen to the teaching. He just thought, ‘May I attain exactly the same wisdom as you. May my body and speech become exactly like yours.’ The Thus-Gone One then prophesied his unsurpassed and completely perfect awakening. The young lord then presented the thus-gone Nectar Proclaimer with a thousand baskets filled with flowers of the seven precious substances, before praising him with this verse:
EN
“ ‘You look just as I have heard, only even more magnificent. Thus I take you as my refuge, most eminent human. By these roots of virtue, may I become a guide for people, And liberate helpless, defenseless beings from suffering.’
EN
“What do you think, Maudgalyāyana? In case you may think that at that time the young lord Reliever of Suffering—who went before the Thus-Gone One to ask questions, and lost all his doubts just upon beholding him—was anyone else, do not think so. In those days I was the young lord Reliever of Suffering. Just by asking his questions to the Thus-Gone One, he became free of doubts. Consequently, as soon as he saw the Thus-Gone One, he felt faith and accomplished knowledge of the origin as related to knowledge of the world. Therefore, Maudgalyāyana, bodhisattva great beings should behold the Thus-Gone One. Maudgalyāyana, when beholding him, bodhisattvas should engender faith in the Buddha. They should apply themselves to realizing worldly knowledge.
EN
“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, in order to understand cessation as related to the world, I wondered, ‘How can I come to perfectly understand knowledge of cessation as related to knowledge of the world, and then explain about it to sentient beings?’ With that thought in mind, I created numerous different roots of virtue. Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a sage named Śroṇakoṭi. He went to an isolated place and sequestered himself in solitude. He began to contemplate, ‘How do living beings and those that have died migrate in existence?’ He then had the thought, ‘I must pay visits to ascetics and brahmins and ask them about this matter.’
EN
“At that time there had appeared in the world a thus-gone one named Lokapradīpa; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. The thus-gone Lokapradīpa had declared, ‘There is nothing that I, the thus-gone, worthy, perfect buddha Lokapradīpa, have not understood, perceived, recognized, actualized, or realized. I will explain this!’ So Śroṇakoṭi the sage thought to himself, ‘I ought to go before the Thus-Gone One and ask him my questions. The blessed Thus-Gone One will surely give a precise answer, and I will bear its significance in mind.’ Thus he went off to pay a visit to the blessed thus-gone Lokapradīpa. Upon seeing the blessed thus-gone Lokapradīpa, he felt immeasurable faith. With an utterly serene state of mind, he bowed his head to the Thus-Gone One’s feet, and then sat off to one side. Sitting off to the side, Śroṇakoṭi the sage then proceeded to ask the Thus-Gone One questions in these verses:
EN
“ ‘Foremost of humans, Well-Gone One—these beings born into existence, Where do they gather? Please tell me, O Guide. Some say that all these material things are causeless, That they are formed by themselves, and thus do they pass and exist:
EN
“ ‘That earth exists in earth, and water in water; That fire exists in fire, and wind in wind; Or that there is nothing other than a gathering of elements. Within them consciousness is perceived, and so consciousness manifests.
EN
“ ‘Some say mind exists, that it is unimpeded by the body. As I do not know any of these things—which things bring them about— So that I may become free of doubts and knowledgeable about everything, Foremost of humans, please eradicate my doubts!’
EN
“Lokapradīpa replied out of his wisdom as a supreme person: ‘Noble Śroṇakoṭi, I will answer your question, so listen to what I say. Form, feeling, perception, intention, and mind Arise dependently—they have no “coming.”
EN
“ ‘Like clouds in the sky—forming, then receding and vanishing— Understand phenomena to be the same, neither going nor not going.’
EN
“Śroṇakoṭi the sage then thought to himself, ‘How much wisdom one must have to equal the Thus-Gone One! It is remarkable that someone can perceive the true nature of things like this. These phenomena neither come nor go, and yet they appear to go. They are not born without a cause. Where there is no birth, there is no cessation and no going.’ With this in mind, he felt the utmost faith, and resolved, ‘In the future may I attain the same wisdom as the Thus-Gone One, and with it, teach sentient beings about the nature of phenomena.’
EN
“What do you think, Maudgalyāyana? In case you may think that at that time Śroṇakoṭi the sage was anyone else, Maudgalyāyana, do not think so. Why not? Because in those days I was Śroṇakoṭi the sage, who was the object of the world’s reverence. Due to those roots of virtue I attained knowledge of cessation as related to knowledge of the world. Therefore, Maudgalyāyana, bodhisattva great beings should endeavor to understand cessation as related to knowledge of the world.
EN
“Maudgalyāyana, in order to understand the path that leads to cessation as related to knowledge of the world, I once had the thought, ‘How can I come to perfectly understand the path that leads to cessation as related to knowledge of the world, and then go on to teach such knowledge to sentient beings?’ With that thought in mind, I created numerous different roots of virtue.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a spiritually inclined king named Radiant. He held the seven treasures: the precious wheel, the precious elephant, the precious horse, the precious jewel, the precious queen, the precious steward, and the precious minister. He also had one thousand sons, all of whom were brave, heroic, and athletic, and able to conquer all opposing forces. The king governed the entire earth by his religion and without the use of violent force. At that time there was a thus-gone one named Peaceful Action whose retinue included a gathering of innumerably many ordained monks, a gathering of countless tens of thousands of laypeople, a gathering of countless sextillions of gods, and a gathering of countless sextillions of nāgas. In the thus-gone Peaceful Action’s buddha realm, beings’ life spans were fixed like those in the northern continent of Kuru. However, their life span was not fixed at just one thousand years—their lives were immeasurably long. They never died until they reached the full extent of their life span. Once King Radiant went before the blessed thus-gone Peaceful Action along with seven thousand ministers and five thousand master builders. There he bowed his head at the Blessed One’s feet and then sat off to the side. Likewise, the seven thousand ministers bowed their heads at the blessed Thus-Gone One’s feet before sitting off to one side. Then they asked this of the blessed thus-gone Peaceful Action in the form of verse:
EN
“ ‘How should one comprehend form, to have no yearning and desire? How can one go beyond form, to be free of the aggregates, beyond suffering? Going beyond form, how should one understand the aggregates? How to become free of form, and how to search for peace?
EN
“ ‘Like the king of birds inside an egg, How should one be brave once any vision of objects has been overcome? Tormented by the three fires, how can the people of the world Overcome all darkness and reach nirvāṇa?
EN
“ ‘How to give up the aggregates, elements, and sense sources? How to abandon the faculties, like putting out a blazing fire? How to become an object of worship of the whole world including the gods? How to liberate beings with righteous, heroic conduct?
EN
“ ‘How to help beings be fearless, like putting out a fire? How to eradicate the entirety of karma and afflictions? How to achieve rebirth to reach nirvāṇa?’ And they revered him with supreme parasols, victory banners, and flags.
EN
“Thus-Gone One Peaceful Conduct, the Teacher and Well-Gone One, The foremost of humans who sees everything, then replied, ‘Clearing away with insight, abandon desire, anger, and ignorance. Understand that there are no aggregates to know and no sentient beings.
EN
“ ‘Then, like a candle going out, attachment is pacified into non-attachment. Beings like gods, humans, and gandharvas do not understand. Understanding karma, afflictions, and existence, there is no suffering. Like firewood burned away, you attain nirvāṇa, unattached.
EN
“ ‘When you are free of craving, the stream of consciousness is burnt away. The sprout of suffering does not form, and you are warmed by flames of wisdom. In that there is no migration, just as with blazing flames— So all buddhas teach that there is no migration of the formations.’
EN
“At that point King Radiant tossed and scattered every type of jewel flower toward the thus-gone Peaceful Action, and then incense and other flowers as well. Due to those roots of virtue, for seventy-six immeasurable eons he was never born in the lower states, nor in classes of poverty or inferior classes.
EN
“What do you think, Maudgalyāyana? In case you may think that at that time King Radiant was anyone else, do not think so. In those days I was King Radiant. I paid immeasurable respect by offering flowers of the seven precious substances, as well as incense and other flowers. Therefore, Maudgalyāyana, when bodhisattvas are training in the practices of bodhisattvas, they should engender immeasurable respect to the blessed buddhas and never forsake the mind of omniscience. Bodhisattvas who never forsake the mind of omniscience will soon become irreversible from unsurpassed and perfect awakening.”
“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, in order to understand the world, I decided to cultivate an understanding of the world with which I could teach beings in an accurate manner. With that in mind, I created a variety of different roots of virtue.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a root digger named Truly Discerned Concept, who had extrasensory perception of all beings’ minds. He went from town to city to village to kingdom to palace teaching his knowledge about roots. At that time there was also a mendicant named Udāyī who had cultivated all the roots of virtue. He heard that a root digger named Truly Discerned Concept was teaching his knowledge of roots to large gatherings of people. This made him think, ‘One should not teach in this way about worldly knowledge, and yet I will go and learn this sort of worldly knowledge.’ Learning the knowledge of roots, he then went to a hermitage and sat in solitude in his quarters, analyzing: ‘Where can I seek out worldly knowledge?’ The thought then came to him: ‘I need not seek worldly knowledge anywhere else than this very body.’ His contemplations continued: ‘What is this world?’ And then the thought came to him: ‘This world is the five aggregates, which arise, age, become ill, and die. In that sense they are fleeting, transient, transitory, and perishable. They are unsteady, and prone to decay and decomposition. Whoever understands the world with such knowledge will bring an end to the suffering of aging, bring an end to the suffering of sickness, and bring an end to the suffering of death.’
EN
“He then felt compassion for sentient beings, thinking, ‘None of these beings understand how the entire world consists of fleeting and transient phenomena. I will liberate all these sentient beings from the world.’ And setting himself to this, he achieved the five types of superknowledge, and amused himself with his five types of superknowledge. He then went on to teach them to others. By means of his five types of superknowledge, he could see how sentient beings rush through the five classes of beings. Feeling immense compassion for them, he proceeded to lead all beings in the buddha realm to attain the five types of superknowledge.
EN
“Maudgalyāyana, in case you may think that at that time Udāyī the mendicant was anyone else, do not think so. In those days I was Udāyī the mendicant. In that way I led all of the sentient beings throughout the buddha realm to possess the five types of superknowledge. I dedicated all those beings’ five types of superknowledge toward unsurpassed and perfect awakening. I also served all those beings by leading them to fully awaken to unsurpassed and perfect buddhahood, thus reaching total nirvāṇa. Therefore, Maudgalyāyana, bodhisattvas should understand the world to be their own fathom-tall body. They should also understand the origin of that world, the cessation of that world, and the path that leads to the cessation of that world.
EN
“Furthermore, Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand the world. I came to acquire the perfection of generosity, just as I came to possess the perfections of discipline, patience, diligence, concentration, and insight. Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past—a countlessly, inconceivably, immeasurably, incalculably, and inexpressibly long time ago—there was a captain named Kāruṇika. He was clever, bright, prudent, knowledgeable about the cardinal directions and the intermediate directions, as well as about what is true and false, astrology, daytime, moments, seconds, and instants, and he was skilled in means and knowledgeable about the lower realms. Once, feeling confident, and having carried out the ceremonies for good fortune and auspiciousness, he set off to sea with five hundred merchants on board. On the way, the captain who was acting as guide for the five hundred merchants expounded at length about the world: ‘To the east of this world there are innumerable other worlds, some of which are being formed, some of which are ceasing, some of which are disintegrating, and some of which are emerging. Still others remain in a state of post-disintegration, others remain after being formed, and others are just emerging. Friends, such worlds are innumerable. Likewise, in all these worlds throughout the ten directions there are beings of superior type and beings of inferior type. Some of them are rich, some poor. Some of them are servants, some lords. You should understand the world in numerous ways, both in terms of general knowledge and specific knowledge. My friends, in this way, you should exert yourselves in the world and in knowledge of the world.’
EN
“What do you think, Maudgalyāyana? In case you may think that at that time the captain Kāruṇika was anyone else, do not think so. In those days I was the captain Kāruṇika. Therefore, Maudgalyāyana, bodhisattvas should engage in the practices of the world and worldly behavior.
EN
“Furthermore, Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand the world. Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a prostitute named Adapting to All Beings. She was gorgeous and had a lovely figure. She was attractive, and had a fine complexion. She was fully developed and sublime. Whoever she was with, she adapted herself to their mindset. She never revealed herself nor gave herself up. In the same way, Maudgalyāyana, if you understand how all composite things truly are, you will see that they are insubstantial. Composite things are in no way fixed. If you think they are clean, they will appear to be clean. If you think they are unclean, they will appear to be unclean. The same can be said for perceiving things to be pleasurable or painful, permanent or impermanent, having characteristics or lacking characteristics—they will all appear in the corresponding manner. Maudgalyāyana, to perceive things as clean brings bondage; to recognize them as unclean brings liberation. To perceive things as pleasurable brings bondage; to recognize them as painful brings liberation. To perceive things as permanent brings bondage; to recognize them as impermanent brings liberation. To perceive that there is a self brings bondage; to recognize selflessness brings liberation. To perceive things as having characteristics brings bondage; to recognize them as lacking characteristics brings liberation. Therefore, Maudgalyāyana, bodhisattva great beings who seek complete nirvāṇa, and who wish to bring sentient beings to complete nirvāṇa, should forsake the characteristic of cleanliness and rely on the characteristic of uncleanliness. This can be applied to the others as well, up to forsaking characteristics and utilizing the absence of characteristics—this is the path to liberation.
EN
“Maudgalyāyana, you may wonder how bodhisattvas should cultivate knowledge of the origin as related to knowledge of the world. Maudgalyāyana, in this regard bodhisattva great beings who wish to fully awaken to unsurpassed and perfect buddhahood should never give up relying on a spiritual guide. Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a bodhisattva named Truly Noble Radiance. He was well established in unsurpassed and perfect awakening, had formed roots of virtue with innumerable thus-gone ones, and possessed a variety of roots of virtue. In his dreams when he was sleeping, he never experienced anything other than being engaged with the thus-gone ones in conversation; in this way he got to know the thus-gone ones. At that time there had appeared in the world a thus-gone one named Unhindered Teacher. While he was together with the thus-gone Unhindered Teacher, they shared the following conversation. He asked, ‘Blessed One, how can one genuinely achieve understanding of the origin as related to knowledge of the world? What serves as the immediate cause of knowledge of the origin as related to knowledge of the world?’
EN
“ ‘Noble son,” came the reply, “it is excellent that you had the thought to benefit many beings, and to ask this question of the Thus-Gone One in order to benefit many beings. Thus, noble son, listen well and keep what I am about to say in your heart.’
EN
“ ‘Of course, Blessed One,’ he said, and he listened to the Blessed One attentively.
EN
“ ‘Noble son, bodhisattva great beings who wish to fully awaken to unexcelled and perfect buddhahood should exert themselves in learning every scripture. To internalize that knowledge, they should exert themselves in gaining realization. Bodhisattvas who are engaged in such explanations and the doctrines of past generations should learn the conventions of ordinary people, the conventions of a particular town, and the conventions of a particular region. Wherever they go, they should learn the conventions of that place. As much worldly knowledge as there is, they should master all of it.’
EN
“What do you think, Maudgalyāyana? In case you may think that at that time the bodhisattva called Truly Noble Radiance was anyone else, do not think so. And why? Because in those days I was the bodhisattva called Truly Noble Radiance. Therefore, Maudgalyāyana, bodhisattva great beings should cultivate knowledge of the origin as related to knowledge of the world.
EN
“Furthermore, Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand the origin as related to knowledge of the world. Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a young lord named Reliever of Suffering who had served previous victors. Once, he had the thought, ‘I should come to fully understand knowledge of the origin as related to knowledge of the world, and then go on to teach about it.’ His thoughts then continued: ‘Which ascetic or brahmin now lives in the world who accurately understands knowledge of the origin as related to knowledge of the world? I will ask whomever that may be.’ At that time there had appeared in the world a thus-gone one named Nectar Proclaimer; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. The young lord Reliever of Suffering then took birth in the buddha realm of the thus-gone Nectar Proclaimer. As soon as the young lord Reliever of Suffering was born there, a benevolent god who was his long-term friend manifested in midair, allowed his body to become visible, and then spoke these verses to the compassionate young lord:
EN
“ ‘Nectar Proclaimer, the Guardian of the World, Possesses the ten powers and infinite majesty. He carries out immeasurable benefit for beings; He dispels and eliminates the doubts of beings.
EN
“ ‘He perceives the thoughts of gods and humans As clearly as a gooseberry placed in the palm of his hand. He perfectly knows in the present Of any beings of the past, present, or future.
EN
“ ‘This Well-Gone One, worthy of the reverence of gods and humans, This sage and protector cares for those who suffer. He is always aware of what is happening in beings’ minds.
EN
“ ‘Like a jeweler recognizes the flaws in a jewel, Or as one who knows the harm of poison, so too, With his ten powers, does he know the minds of beings. Arousing unparalleled compassion,
EN
“ ‘He will cure anyone who is asleep in delusion And who has taken birth due to the poison of desire. He will apply the remedy of arousing loving kindness For anyone who has taken birth due to the poison of intense anger.
EN
“ ‘He will cure and restore to health Anyone whose mind is suffused With the dangerous poison of severe ignorance. Today he will vanquish and antidote such poison.
EN
“ ‘Just as I have no doubts at all, You should eliminate your doubts as well. Gods and men are tormented by reservations. You should ask your questions to the Self-Manifest One!’
EN
“Hearing these beautiful words, and seeing The god of longevity there in the sky, He brought his ten fingers together at his crown, And asked about the Buddha to the god in the sky:
EN
“ ‘Where is this Buddha who cuts through innumerable doubts? Where should I go? I will go before this foremost man, this chief, This sage with ten powers, and achieve my aims.’
EN
“ ‘The One with Ten Powers is dwelling to the east In a kingdom called Ancient Peace, Where he dispels the doubts of gods and men. Go there, and ask your questions to the Self-Manifest Victor!’
EN
“The young lord Reliever of Suffering heard what the god said and then waited for the night to pass. He then traveled to the presence of the thus-gone, worthy, perfect buddha Nectar Proclaimer along with sixty sextillion other beings. The young lord Reliever of Suffering then saw how stunning and handsome the thus-gone Nectar Proclaimer was; how calm his faculties were, how calm and gentle his mind was, and what an exalted state of tranquility he had achieved; how he kept his attainment of sublime calmness and tranquility hidden; how his senses were gentle as an elephant; and, like a lake, how bright, uncontaminated, and radiant he was. Upon beholding him, he felt immeasurable joy just to be in the Thus-Gone One’s presence. For a moment he did not even listen to the teaching. He just thought, ‘May I attain exactly the same wisdom as you. May my body and speech become exactly like yours.’ The Thus-Gone One then prophesied his unsurpassed and completely perfect awakening. The young lord then presented the thus-gone Nectar Proclaimer with a thousand baskets filled with flowers of the seven precious substances, before praising him with this verse:
EN
“ ‘You look just as I have heard, only even more magnificent. Thus I take you as my refuge, most eminent human. By these roots of virtue, may I become a guide for people, And liberate helpless, defenseless beings from suffering.’
EN
“What do you think, Maudgalyāyana? In case you may think that at that time the young lord Reliever of Suffering—who went before the Thus-Gone One to ask questions, and lost all his doubts just upon beholding him—was anyone else, do not think so. In those days I was the young lord Reliever of Suffering. Just by asking his questions to the Thus-Gone One, he became free of doubts. Consequently, as soon as he saw the Thus-Gone One, he felt faith and accomplished knowledge of the origin as related to knowledge of the world. Therefore, Maudgalyāyana, bodhisattva great beings should behold the Thus-Gone One. Maudgalyāyana, when beholding him, bodhisattvas should engender faith in the Buddha. They should apply themselves to realizing worldly knowledge.
EN
“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, in order to understand cessation as related to the world, I wondered, ‘How can I come to perfectly understand knowledge of cessation as related to knowledge of the world, and then explain about it to sentient beings?’ With that thought in mind, I created numerous different roots of virtue. Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a sage named Śroṇakoṭi. He went to an isolated place and sequestered himself in solitude. He began to contemplate, ‘How do living beings and those that have died migrate in existence?’ He then had the thought, ‘I must pay visits to ascetics and brahmins and ask them about this matter.’
EN
“At that time there had appeared in the world a thus-gone one named Lokapradīpa; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. The thus-gone Lokapradīpa had declared, ‘There is nothing that I, the thus-gone, worthy, perfect buddha Lokapradīpa, have not understood, perceived, recognized, actualized, or realized. I will explain this!’ So Śroṇakoṭi the sage thought to himself, ‘I ought to go before the Thus-Gone One and ask him my questions. The blessed Thus-Gone One will surely give a precise answer, and I will bear its significance in mind.’ Thus he went off to pay a visit to the blessed thus-gone Lokapradīpa. Upon seeing the blessed thus-gone Lokapradīpa, he felt immeasurable faith. With an utterly serene state of mind, he bowed his head to the Thus-Gone One’s feet, and then sat off to one side. Sitting off to the side, Śroṇakoṭi the sage then proceeded to ask the Thus-Gone One questions in these verses:
EN
“ ‘Foremost of humans, Well-Gone One—these beings born into existence, Where do they gather? Please tell me, O Guide. Some say that all these material things are causeless, That they are formed by themselves, and thus do they pass and exist:
EN
“ ‘That earth exists in earth, and water in water; That fire exists in fire, and wind in wind; Or that there is nothing other than a gathering of elements. Within them consciousness is perceived, and so consciousness manifests.
EN
“ ‘Some say mind exists, that it is unimpeded by the body. As I do not know any of these things—which things bring them about— So that I may become free of doubts and knowledgeable about everything, Foremost of humans, please eradicate my doubts!’
EN
“Lokapradīpa replied out of his wisdom as a supreme person: ‘Noble Śroṇakoṭi, I will answer your question, so listen to what I say. Form, feeling, perception, intention, and mind Arise dependently—they have no “coming.”
EN
“ ‘Like clouds in the sky—forming, then receding and vanishing— Understand phenomena to be the same, neither going nor not going.’
EN
“Śroṇakoṭi the sage then thought to himself, ‘How much wisdom one must have to equal the Thus-Gone One! It is remarkable that someone can perceive the true nature of things like this. These phenomena neither come nor go, and yet they appear to go. They are not born without a cause. Where there is no birth, there is no cessation and no going.’ With this in mind, he felt the utmost faith, and resolved, ‘In the future may I attain the same wisdom as the Thus-Gone One, and with it, teach sentient beings about the nature of phenomena.’
EN
“What do you think, Maudgalyāyana? In case you may think that at that time Śroṇakoṭi the sage was anyone else, Maudgalyāyana, do not think so. Why not? Because in those days I was Śroṇakoṭi the sage, who was the object of the world’s reverence. Due to those roots of virtue I attained knowledge of cessation as related to knowledge of the world. Therefore, Maudgalyāyana, bodhisattva great beings should endeavor to understand cessation as related to knowledge of the world.
EN
“Maudgalyāyana, in order to understand the path that leads to cessation as related to knowledge of the world, I once had the thought, ‘How can I come to perfectly understand the path that leads to cessation as related to knowledge of the world, and then go on to teach such knowledge to sentient beings?’ With that thought in mind, I created numerous different roots of virtue.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a spiritually inclined king named Radiant. He held the seven treasures: the precious wheel, the precious elephant, the precious horse, the precious jewel, the precious queen, the precious steward, and the precious minister. He also had one thousand sons, all of whom were brave, heroic, and athletic, and able to conquer all opposing forces. The king governed the entire earth by his religion and without the use of violent force. At that time there was a thus-gone one named Peaceful Action whose retinue included a gathering of innumerably many ordained monks, a gathering of countless tens of thousands of laypeople, a gathering of countless sextillions of gods, and a gathering of countless sextillions of nāgas. In the thus-gone Peaceful Action’s buddha realm, beings’ life spans were fixed like those in the northern continent of Kuru. However, their life span was not fixed at just one thousand years—their lives were immeasurably long. They never died until they reached the full extent of their life span. Once King Radiant went before the blessed thus-gone Peaceful Action along with seven thousand ministers and five thousand master builders. There he bowed his head at the Blessed One’s feet and then sat off to the side. Likewise, the seven thousand ministers bowed their heads at the blessed Thus-Gone One’s feet before sitting off to one side. Then they asked this of the blessed thus-gone Peaceful Action in the form of verse:
EN
“ ‘How should one comprehend form, to have no yearning and desire? How can one go beyond form, to be free of the aggregates, beyond suffering? Going beyond form, how should one understand the aggregates? How to become free of form, and how to search for peace?
EN
“ ‘Like the king of birds inside an egg, How should one be brave once any vision of objects has been overcome? Tormented by the three fires, how can the people of the world Overcome all darkness and reach nirvāṇa?
EN
“ ‘How to give up the aggregates, elements, and sense sources? How to abandon the faculties, like putting out a blazing fire? How to become an object of worship of the whole world including the gods? How to liberate beings with righteous, heroic conduct?
EN
“ ‘How to help beings be fearless, like putting out a fire? How to eradicate the entirety of karma and afflictions? How to achieve rebirth to reach nirvāṇa?’ And they revered him with supreme parasols, victory banners, and flags.
EN
“Thus-Gone One Peaceful Conduct, the Teacher and Well-Gone One, The foremost of humans who sees everything, then replied, ‘Clearing away with insight, abandon desire, anger, and ignorance. Understand that there are no aggregates to know and no sentient beings.
EN
“ ‘Then, like a candle going out, attachment is pacified into non-attachment. Beings like gods, humans, and gandharvas do not understand. Understanding karma, afflictions, and existence, there is no suffering. Like firewood burned away, you attain nirvāṇa, unattached.
EN
“ ‘When you are free of craving, the stream of consciousness is burnt away. The sprout of suffering does not form, and you are warmed by flames of wisdom. In that there is no migration, just as with blazing flames— So all buddhas teach that there is no migration of the formations.’
EN
“At that point King Radiant tossed and scattered every type of jewel flower toward the thus-gone Peaceful Action, and then incense and other flowers as well. Due to those roots of virtue, for seventy-six immeasurable eons he was never born in the lower states, nor in classes of poverty or inferior classes.
EN
“What do you think, Maudgalyāyana? In case you may think that at that time King Radiant was anyone else, do not think so. In those days I was King Radiant. I paid immeasurable respect by offering flowers of the seven precious substances, as well as incense and other flowers. Therefore, Maudgalyāyana, when bodhisattvas are training in the practices of bodhisattvas, they should engender immeasurable respect to the blessed buddhas and never forsake the mind of omniscience. Bodhisattvas who never forsake the mind of omniscience will soon become irreversible from unsurpassed and perfect awakening.”
Sutraya