“Ānanda, there are four qualities that bodhisattvas may have that will equip them with mindfulness, realization, intelligence, propriety, experience, and comportment. What are those four qualities? Ānanda, bodhisattvas apply effort to pursue such qualities. Once they have found them, they also become accomplished in those qualities. Adhering to them themselves, they also lead many other beings to uphold the same qualities. Leading them to uphold them, they also delight them with Dharma discourses and thus encourage them.”

The Blessed One then spoke these verses:

“Whoever pursues those qualities That lead to their happiness, Should not let go of their diligence Without finding such qualities.

“Having heard such a Dharma, they should become learned. Always adhering to the Dharma, they should train as taught. They should establish others in the Dharma, just as they themselves observe it. Those who already adhere to this Dharma should not be instructed further.

“Moreover, Ānanda, for the sake of such teachings, bodhisattvas should constantly follow Dharma preachers, thinking, “How awful if those teachings were to disappear after I hear them! How awful if any Dharma were to go to waste!”

The Blessed One then spoke these verses:

“The monks who continually rely on these teachings Become highly learned. They are honored by the King of Dharma, And follow me in these.

“ ‘If I do not listen to the Dharma or understand its meanings, It will disappear, and I will not receive it from others later.’ Thus, applying constant diligence, they abandon all other activity, And pursue the Dharma through which knowledge is surely developed.

“Skilled and insightful monks Rely on that which is honored by the victorious ones. Those who are broad minded based on wide learning Pursue such sūtras.

“Moreover, Ānanda, even while bodhisattva great beings teach the Dharma to others, precisely as they heard and mastered it, they do not regress from the Dharma. Ānanda, what makes bodhisattvas regress from the Dharma? It is the following: Although they teach the Dharma about profound emptiness, they may teach based on alms, bedding, seating, medicine, and utensils, such that they are given material objects first and then teach. In that case, although others are indeed taught the Dharma, this has in no way been engaged in properly. Thus, Ānanda, do bodhisattvas regress from the Dharma.”

The Blessed One then spoke these verses:

“Although upon hearing such teachings, They spread them to many people, When teachers teach out of concern for their life, So that they themselves may retain their status,

“They will never be sought after, Even if they are said to be ‘excellent.’ Those who teach the sublime Dharma Motivated by compassion toward others,

“Teach the Dharma Out of love for all beings, And compassion for many beings— They thus practice loving kindness for beings.

“Those who teach such Dharma In pursuit of gain, And who pursue Dharma on that account, Regress from the Dharma.

“The wise who abide properly By the Dharma, as it was taught, Will not regress through gain, But always uphold the Dharma.

“The buddhas of the world Give their benediction of ‘excellent’ To those who eloquently teach the Dharma And adhere to the Dharma too.”

“Furthermore, Ānanda, bodhisattva great beings pursue the Dharma. They do not maintain any depravity as Dharma preachers. They do not maintain anything deemed to be faulty. They pursue the Dharma according to the Dharma. They pursue the Dharma with the intention of engaging in the Dharma. Ānanda, how do bodhisattvas pursue the Dharma according to the Dharma? When they practice according to their preceptor’s and teacher’s command, they do what they have done and they joyfully make use of the religious robes, alms bowl, bedding, seating, medicines, and utensils. Thus, Ānanda, should bodhisattvas pursue the Dharma.”

The Blessed One then spoke these verses:

“They pursue teachings; They do not pursue controversy. They will observe the Dharma Exactly as it was taught to others.

“Those who pursue the Dharma there Adhere to it exactly as it was taught. Adhering to the Dharma, The valiant rely on the Dharma constantly.

“Thus, those who pursue the Dharma Adhere to it exactly as it was taught. And those who adhere to the Dharma, Are foremost in the Dharma.

“They will reach the Dharma Just as I reached it. In reliance on those teachings I attained unexcelled awakening.

“Understanding how to perceive as teachers All those from whom I received it, I thus respected the teachings, By pursuing the Dharma constantly.

“It is the path that I followed— It is my master. It is my blissful guide. It is what cleansed my vision.

“It is my teacher— Thus I always adhere respectfully to it. Based on it I am happy in this defective world.

“Innumerable eons ago— Inconceivably long ago—in Vaiśālī, There was a thus-gone one Called King of Mountains.

“After King of Mountains passed away, There was a hearer called Wise One. Being skilled and very insightful, He bestowed transmission of many teachings.

“He had ascertained the profound meaning, Was adept in the aggregates and constituents, Had perfected vinaya, And was also adept in abhidharma.

“He was trained in all three trainings, Upheld the buddhas’ awakening, And was authorized By Buddha King of Mountains.

“He had embarked on the buddhas’ supreme vehicle, And was also adept in the profound. The limit of Wise One’s qualities Was impossible to demonstrate.

“In the royal house of Puṣpavati There was a rich merchant. He was replete with great wealth, And beamed with the splendor of merit.

“As he lived there He was known as Mahārhata. But, being disciplined and replete with excellent qualities, He was also known as Rūpavati.

“The merchant Rūpavati once Approached Wise One, Whereupon the insightful and learned being Taught him the Dharma.

“Upon hearing the sublime Dharma From the renowned Wise One, He would use his infinite wealth To collect all those teachings.

“Wise One said, ‘Such generosity you have shown. Merchant, it is excellent that you are so devout. That knowledge you have heard Is the treasure of Dharma.’

“Then the merchant Rūpavati Attended upon Wise One. For a great many years He followed him.

“For twenty years, While the merchant followed the Dharma preacher, The preacher made the merchant listen to the teachings from him, Yet the merchant still wanted more teachings.

“Although many people always served The merchant in pleasing ways, His mind was never free From being tormented.

“He once offered To Wise One Two hundred million gold ingots in full, Which Wise One accepted.

“On another such occasion, He brought a heap of gold to him. Through being served so, Wise One was thus pleased.

“Later, on a thousand occasions, He paid visits to each monk, As they followed the Dharma Preached by Wise One.

“Joining in on those occasions, He constantly gave them each three religious robes, Totaling twenty thousand ingots of gold— Such were his movements everywhere.

“For the sake of each and every monk, Rūpavati Respectfully commissioned Further rest houses and other things.

“And in each and every rest house He also had gold put in place, Equaling two hundred million ingots in full, And erected various porticoes too.

“Then, on one occasion, while Wise One was teaching him The most sublime Dharma, He finished his work for the benefit of beings And left behind his body there.

“Rūpavati went forth And, once the body had been cremated, Had an expansive stupa built Measuring eight leagues wide.

“He also equipped the stūpa with gems. And once the stūpa was consecrated, He worshiped it day and night With flowers, incenses, and perfumes.

“After the rich merchant Had died there, He never migrated to unpleasant destinies Since he had pleased many buddhas.

“By his roots of virtue, For eight hundred million eons He continually became Brahmā And constantly beheld buddhas.

“For eight hundred million eons He continually served as king of the gods In the Heaven of the Thirty-Three, And constantly beheld buddhas.

“For eight hundred million eons, He continually became a universal monarch, Constantly beheld buddhas, And upon seeing them, also honored them.

“During that time, The merchant known as Rūpavati Pleased many tens of millions of buddhas— Eight hundred quadrillion of them.

“Pleasing the victorious ones, He made infinite offerings on those occasions. Then after receiving the Dharma, He went before his wife to teach her.

“If you think, Ānanda, That the householder Then known as Rūpavati, Who appeared in the royal house of Puṣpavati, was someone else,

“Do not see it that way! For that Rūpavati Who made offerings To the Dharma preacher, the monk Wise One, was me.

“I made such offerings In order to receive the Dharma. Through that very root of virtue, I attained awakening here.

“I have still not exhausted The heap of merit From the great merit that I performed Due to the Dharma preacher Wise One.

“Based on what I attained through Immeasurable and innumerable merits, I have continually beheld buddhas And received the Dharma from them.

“Precisely as they have been taught, So too do they all teach me. Since that is the path to awakening You should rely on that!”

The venerable Ānanda then said to the Blessed One, “Blessed One, given that the Thus-Gone One, the Worthy One, the perfect Buddha acquired such an abundance of merit, it is wonderful that the Blessed One’s previous bodies would also be so exalted. Blessed One, has the monk called Wise One who appeared then passed into nirvāṇa?”

“No, Ānanda,” said the Blessed One, “that monk has still not passed into nirvāṇa. For, Ānanda, he is practicing bodhisattva conduct under this teaching of mine.”

The venerable Ānanda then said to the Blessed One, “Blessed One, how wonderful it is that, although the merchant Rūpavati has fully awakened to unexcelled and perfect buddhahood based on the collection of roots of merit he gained by serving and honoring the Dharma preacher Wise One, the monk Wise One has still not fully awakened to unexcelled and perfect buddhahood.”

The Blessed One said to the venerable Ānanda, “Ānanda, the monk Wise One did not perfectly embark as I perfectly embarked. For, Ānanda, the monk Wise One perfectly embarked through the vehicle of pleasure, not through the vehicle of suffering, whereas I, Ānanda, reached perfection over a long period of time through the vehicle of suffering. Moreover, Ānanda, while I was previously practicing bodhisattva conduct over a long period of time I made the aspiration, ‘As long as beings suffer and most of them are inclined toward negative destinies, fall into negative destinies, and have fallen into negative destinies, I will, having awakened to unexcelled and perfect buddhahood, completely free those beings from suffering!’

“Ānanda, I cannot even illustrate with any analogy how the monk Wise One initiated a vow, made a vow, persevered, and aspired, nor for how long, Ānanda, the monk Wise One has journeyed toward unexcelled and perfect awakening through such a great vow. Yet the monk Wise One has perfectly set out for unexcelled and perfect awakening, for he has accumulated and is still accumulating roots of virtue with the thought, ‘May all the beings who behold me while I am practicing bodhisattva conduct resolutely go forth through the Great Vehicle, or the vehicles of the hearers or solitary buddhas.’ ”

The venerable Ānanda then asked the Blessed One, “Blessed One, is the monk Wise One who appeared back then present in this retinue?”

“Ānanda, the monk who was called Wise One then is present right here,” said the Blessed One. “He is this one seated before me.”

“Blessed One, how amazing this assembly of pure beings is!” the venerable Ānanda exclaimed.

“Indeed, Ānanda, indeed,” agreed the Blessed One, “Ānanda, the assembled retinue of great and pure beings is, accordingly, an assembly of bodhisattvas, an assembly of lions, an assembly of fearless ones, and an assembly of great elephants.”

“Blessed One, why is this called a great assembly and an assembly of lions?” asked Ānanda.

“Ānanda,” replied the Blessed One, “it is called a great assembly and an assembly of lions because it dons the armor of immeasurable, innumerable beings to vanquish the great darkness of ignorance.

“Ānanda, it is like this, as a simile: Wherever the lion, the king of beasts, settles and resides no one else can settle. Lesser creatures, unable to withstand the odor, will flee, and when they happen to cross that place, they will fall to the ground on their backs upon smelling that odor. Likewise, Ānanda, wherever the assembly of great lions resides, Ānanda, no others—such as Māra, the gods from the realm of Māra, or any other beings under Māra’s spell—can settle. If they should happen to set foot in that place, they will feel pain and unhappiness and will have to leave the entourage and disappear right at that very moment. Unable to withstand the charisma of those fearless great lions, they take their leave from them.

“Ānanda, it is also like this, as a simile: When a lion, the king of beasts, with his mane and charisma, roars three times, it can be heard as far as a league away. Then even ordinary lions present throughout that distance are frightened, let alone other, lesser kinds of wild animals. Even when the elephants in musth hear that sound, they urinate and defecate, and then disband, trumpeting loudly to one another.

“Likewise, Ānanda, in the assembly of great lions, the assembly of those of venerable family, the assembly of the fearless, bodhisattvas who are unruly are included in name alone. Thus, for instance, when ordinary lions hear the lion’s roar, they feel compelled to hide in mountain fissures. Likewise, Ānanda, unruly bodhisattvas with poor conduct, who chase after renown, fame, and praise, and who revere the name, cadence, and sound of ‘self,’ will flee, frightened and scared, and thus fall off steep cliffs. This is because, Ānanda, bodhisattvas who engage in perceptions other than the words empty, signless, and wishless, and who are strongly attached to self, the aggregates, the elements, the sense sources, discipline, absorption, the path, nirvāṇa, the fruition, and the great nirvāṇa of a buddha’s awakening, will not be able to bear them. For, Ānanda, the words emptiness, signlessness, and wishlessness are words with magnitude.

“Ānanda, although the Thus-Gone One teaches the Dharma, ‘All phenomena are empty,’ there is no emptiness whatsoever—there is no emptiness belonging to anything whatsoever, there is no emptiness of anything whatsoever, and there is no emptiness in anything whatsoever.

“Ānanda, although the Thus-Gone One teaches the Dharma, ‘All phenomena are signless,’ there is no signlessness whatsoever—there is no signlessness belonging to anything whatsoever, there is no signlessness with anything whatsoever, and there is no signlessness in anything whatsoever.

“Ānanda, although the Thus-Gone One teaches the Dharma, ‘All phenomena are wishless,’ there is nothing to be attained whatsoever—there is nothing to be attained of anything whatsoever, there is nothing to be attained by anyone whatsoever, and there is nothing to be attained in anything whatsoever.

“Ānanda, although the Thus-Gone One teaches that ‘the Dharma should be actualized,’ there is nothing to actualize whatsoever—there is nothing to actualize belonging to anything whatsoever, there is nothing to actualize by anyone whatsoever, and there is nothing to actualize in anything whatsoever.

“Ānanda, although the Thus-Gone One teaches that ‘the Dharma should be cultivated,’ there is nothing to cultivate whatsoever—there is nothing to cultivate belonging to anything whatsoever, there is nothing to cultivate by anyone whatsoever, and there is nothing to cultivate in anything whatsoever.

“Ānanda, although the Thus-Gone One teaches that ‘the Dharma should be developed,’ there is nothing to be developed whatsoever—there is nothing developed belonging to anything whatsoever, there is nothing to be developed by anyone whatsoever, and there is nothing to be developed in anything whatsoever.

“Ānanda, although the Thus-Gone One teaches that ‘phenomena are conditioned,’ there is nothing conditioned whatsoever—there is nothing conditioned belonging to anything whatsoever, there is nothing conditioned by anything whatsoever, and there is nothing conditioned in anything whatsoever.

“Ānanda, although the Thus-Gone One teaches that ‘phenomena are unconditioned,’ there is nothing unconditioned whatsoever—there is nothing unconditioned belonging to anything whatsoever, there is nothing unconditioned by anything whatsoever, and there is nothing unconditioned in anything whatsoever.

“Ānanda, although the Thus-Gone One teaches that ‘phenomena are afflicted,’ there is nothing afflicted whatsoever—there is nothing afflicted belonging to anything whatsoever, there is nothing afflicted by anything whatsoever, and there is nothing afflicted in anything whatsoever.

“Ānanda, although the Thus-Gone One teaches that ‘phenomena are completely purified,’ there is nothing completely purified whatsoever—there is nothing completely purified belonging to anything whatsoever, there is nothing completely purified by anything whatsoever, and there is nothing completely purified in anything whatsoever.

“Ānanda, the seal of Dharma, the seal of all phenomena, is the absence of a seal. It is the unformed seal. It is the indivisible seal. Ānanda, anyone stamped with that seal is a bodhisattva great being. They are of venerable family. They are lions among humans. They are solitary. They are fearless. They proclaim the roar. They frighten other non-Buddhists. They subjugate the hordes of Māra. They cause other non-Buddhists to flee into caves in mountain fissures. They frighten those with reference points. They puncture and strike down those who are especially proud. They delight the offspring of buddhas that counteract Māra. They discern reality. They cause the victory banner of Dharma to be raised throughout the ten directions. They cause the drum of Dharma to be beaten. They cause the elixir of Dharma to be drunk. They satiate the heart-children of the victorious ones with well-spoken discourses.

“Ānanda, it is like this, as a simile: When a lion, the king of beasts, emerges from his lair and proclaims a lion’s roar three times, all the lion cubs of venerable pedigree who hear the sound show themselves. Confident, fearless, joyous, and satiated, they look around throughout the four directions. Likewise, Ānanda, bodhisattva great beings who have embraced the altruistic intention, yet whose roots of virtue and faculties have not yet matured, and who are present in the assembly of lions—the assembly of those without trepidation, the assembly of those with great manes—are delighted and gleeful in the gathering of the great assembly upon hearing that sound.

“Ānanda, it is also like this, as a simile: The lion, the king of beasts, only ever travels alone, without any companion, no matter where he goes. Likewise, Ānanda, the bodhisattva lions present in the assembly of the gathering of those audacious beings with manes /[F.211.a] always wear their armor without a companion, no matter where they go. They wear their armor in the absence of peers, thinking, ‘I will realize the qualities of the buddhas by myself. I will actualize the qualities of the buddhas without a companion.’

“Ānanda, it is also like this, as a simile: The king of beasts dwells only in the womb of precisely its own kind. Moreover, the lion, the king of beasts, dwells only once in that womb. Likewise, Ānanda, bodhisattvas bound by only one rebirth dwell in the womb of the Great Vehicle, for they cannot be held by the vehicle of the hearers or the vehicle of the solitary buddhas. Thus, Ānanda, is the assembly an assembly of lions, an assembly of beings without trepidation, an assembly of beings with manes.

“Ānanda, it is also like this, as a simile: Whether a lion, the king of beasts, is strong or weak, it strikes while completely focused, no matter which kind of creature it strikes. It does not do so unfocused. Likewise, Ānanda, no matter what Dharma discourse is delivered, all those bodhisattvas with manes who are present in the gathering of the lion assembly respectfully teach, retain, and promulgate that teaching and make others retain it. Ānanda, thus is this an assembly of lions, an assembly of those without trepidation.”