THE SAGELY CITY OF TEN THOUSAND BUDDHAS
Chapters: 1 * 2 * 3 * 4 * 5 * 6 * 7 * 8 * 9 * 10 * 11 * 12 * 13 * 14 * 15 * 16 * 17 * 18 * 19 * 20 * 21 * 22 * 23
24 * 25 * 26 * 27 * 28 * 29 * 30 * 31 * 32 * 33 * 34 * 35 * 36 * 37 * 38 * 39 * 40 * contents * previous * next

The Ten Inexhaustible Treasuries

Chapter Twenty-Two -------------

“What is the Bodhisattva’s past giving? When these Bodhisattvas hear about the merit and virtue of the Buddhas and Bodhisattvas of the past, they do not become attached. They understand its lack of existence. They do not give rise to discriminations. They are not greedy for it, not obsessed by it, and they do not grasp or seek it. They are without a place of reliance. They see dharmas as being like a dream, devoid of any solid substance. They do not give rise to thoughts about good roots, nor do they rely on them. It is only for the sake of teaching and transforming that they cling to living beings. They become perfected in the Buddhadharma and then proclaim it.”

“Moreover, they further contemplate all past dharmas and realize that even when they are sought throughout the ten directions, they cannot be got at. Having had this thought, they completely relinquish all past dharmas. This is called past giving.”

  • Future Giving

“What is the Bodhisattva’s future giving? When these Bodhisattvas hear how all future Buddhas will cultivate, they understand their lack of existence. They do not grasp at appearances. They take no special delight in getting reborn in any Buddhaland. They are not obsessed or attached, and they do not give rise to weariness. They do not use their good roots to transfer to them, nor do they because of them, retreat from their good roots.”

“They are constant and diligent in their cultivation, never renouncing it. It is only because they wish to gather in living beings that they make use of such states, so they speak for them what is true and actual and cause them to become mature within the Buddhadharma. And yet these Dharmas do not exist in any location, nor do they lack a location. They are not inside, not outside, not near and not far. They also have this thought: ‘If Dharmas do not exist, then I cannot fail to renounce them.’ This is called future giving.”

  • Present Giving

“What is the Bodhisattva’s present giving? These Bodhisattvas hear about the amount of merit and virtue the gods in the heaven of the Four Heavenly Kings are replete with, as well as those in the Heaven of the Thirty-Three, the Suyama Heaven, the Tushita Heaven, the Heaven of the Transformation of Bliss, the Heaven of the Comfort From Others’ Transformations, The Heavens of Brahma—the Brahma Body Heaven, the Heaven of the Ministers of Brahma, the Heaven of the Multitudes of Brahma, the Great Brahma Heaven, the Heavens of Light—the Lesser Light Heaven, the Limitless Light Heaven, the Light-Sound Heaven, The Heavens of Purity—the Heaven of Lesser Purity, the Heaven of Limitless Purity, the Heaven of Pervasive Purity; the Heavens of Abundance—the Heaven of Lesser Abundance, the Heaven of Limitless Abundance, the Heaven of Abundant Fruit; the Heaven of No Afflictions, the Heaven of No Heat, the Good View Heaven, the Good Manifestation Heaven, the Heaven of Ultimate Form, and so forth, up to and including Sound Hearers and Those Enlightened to Conditions, who are replete with merit and virtue. After hearing about this, their minds are neither confused nor depressed, nor do they become obsessed by or scattered by all of this. They merely contemplate all practices as being like a dream that lacks any reality, and they have no greed or attachment toward them. It is for the sake of causing living beings to renounce and leave the evil destinies, to have their minds become free from discriminations, to cultivate the Bodhisattva Path and accomplish the Buddhadharmas, that they speak and explain. This is called present giving.”

10. Ultimate Giving

“What is the Bodhisattva’s ultimate giving? Disciples of the Buddha, suppose there were living beings who perhaps had no eyes, or no ears, or no noses or tongues, or no hands and feet, who came to where the Bodhisattva was and said, ‘My body is defective, my faculties are maimed and incomplete. I only wish the humane one would compassionately use expedient means and relinquish what he has in order to make me whole and perfect.’ When the Bodhisattva hears this he immediately gives in this way, and if because of this he must pass through asamkhyeyas of kalpas with incomplete faculties, still his mind never gives rise to a thought of regret.”

“He only contemplates that from the time he entered the womb he had an unclean form. He reflects on how the fetus, which takes shape and develops sense organs, is subject to birth, old age, sickness, and death. He also contemplates the body as unreal, that it is shameless, and not a thing which is sagely or holy. It smells, is filthy and unclean. It is supported by bones and joints, and smeared with blood and flesh. The nine apertures constantly flow with impurities. It is that which people loathe and despise. Having contemplated in this way, he does not give rise to a single thought of love or attachment regarding it.”

“He also has this thought: ‘This body is fragile and not solid, so why should I be fond of or attached to it? I should give to all those people, to fulfill their wishes. I do this to instruct and guide living beings, to cause them to not be greedily attached to their bodies and minds, so they can all become accomplished in the pure wisdom body.’ This is called ultimate giving.”

“This is the Bodhisattva Mahasattvas’ Sixth Treasury, that of Giving.

VII. The Treasury of Wisdom

“Disciples of the Buddha, what is the Bodhisattva Mahasattvas’ Treasury of Wisdom? These Bodhisattvas have a true knowledge of form, a true knowledge of the accumulation of form, a true knowledge of the extinction of form, and a true knowledge of the path that leads to the extinction of form.”

“They have a true knowledge of feeling, thinking, activity, and consciousness; a true knowledge of the accumulation of feeling, thinking, activity, and consciousness; a true knowledge of the extinction of feeling, thinking, activity, and consciousness; and a true knowledge of the path that leads to the extinction of feeling, thinking, activity, and consciousness.”

“They have a true knowledge of ignorance, a true knowledge of the accumulation of ignorance, a true knowledge of the extinction of ignorance, and a true knowledge of the path that leads to the extinction of ignorance. They have a true knowledge of craving, a true knowledge of the accumulation of craving, a true knowledge of the extinction of craving, and a true knowledge of the path that leads to the extinction of craving.”

“They have a true knowledge of Sound Hearers, a true knowledge of the Dharmas of Sound Hearers, a true knowledge of the Accumulation of Sound Hearers, and a true knowledge of the Nirvana of Sound Hearers.”

“They have a true knowledge of Solitarily Enlightened Ones, a true knowledge of the Dharmas of Solitarily Enlightened Ones, a true knowledge of the Accumulation of Solitarily Enlightened Ones, and a true knowledge of the Nirvana of Solitarily Enlightened Ones.”

“They have a true knowledge of Bodhisattvas, a true knowledge of the Dharmas of Bodhisattvas, a true knowledge of the Accumulation of Bodhisattvas, and a true knowledge of the Nirvana of Bodhisattvas.”

“What do they know? They know that they are brought about from causes, conditions, and karmic retribution of all activities. Everything is empty, false, and devoid of actuality. There is no self and nothing substantial. There is not the slightest Dharma which can be established.”

“Wishing to cause living beings to know the actual nature of Dharmas, they speak expansively. What do they speak about? They say that all Dharmas cannot be destroyed. What Dharmas cannot be destroyed? Form cannot be destroyed; feeling, thinking, activity, and consciousness cannot be destroyed. Ignorance cannot be destroyed. The Dharmas of Sound Hearers cannot be destroyed. The Dharmas of Solitarily Enlightened Ones cannot be destroyed. And the Dharmas of Bodhisattvas cannot be destroyed.”

“Why is this? It is because all Dharmas are not created. They have no creator. They cannot be expressed. They have no location. They are not produced. They do not arise. They do not give. They do not take. They do not move or turn. And they have no function. Bodhisattvas accomplish such a treasury of limitless wisdom.”

“From a few expedient means they understand all Dharmas. They naturally comprehend without others enlightening them.”

“There are ten reasons why this treasury of inexhaustible wisdom is known as inexhaustible.”

“What are the ten? They are: It is inexhaustible because they are learned and skillful. It is inexhaustible because they draw near good and wise advisors. It is inexhaustible because they are well able to discern the meanings of phrases. It is inexhaustible because they have entered the depths of the Dharma Realm. It is inexhaustible because they use the wisdom of a single flavor to adorn themselves. It is inexhaustible because they accumulate blessings and virtue without becoming weary at heart. It is inexhaustible because they enter all Dharani doors. It is inexhaustible because they can well discriminate all living beings’ languages, words, voices, and sounds.”

“It is inexhaustible because they can sever all of living beings’ doubts and delusions. It is inexhaustible because they manifest all Buddhas’ spiritual powers for the sake of all living beings, in order to teach and transform, tame and subdue them, and cause them to cultivate without interruption. These are the ten.”

“This is the Bodhisattva Mahasattvas’ Seventh Treasury, that of Wisdom. Those who abide in this treasury obtain inexhaustible wisdom and are universally able to enlighten all living beings.”

VIII. The Treasury of Mindfulness

“Disciples of the Buddha, what is the Bodhisattva Mahasattvas’ Treasury of Mindfulness? These Bodhisattvas cast aside and separate from all stupidity and delusion, and become replete with mindfulness. They remember the past one life, two lives, up to ten lives, a hundred lives, a thousand lives, a hundred thousand lives, limitless hundreds of thousands of lives; the coming into being of kalpas, the decay of kalpas, the arising and decay of kalpas—not just the arising of one kalpa, not just the decay of one kalpa, not just the arising and decay of one kalpa—but a hundred kalpas, a thousand kalpas, a hundred thousand million nayutas, up to countless, limitless, boundless, unequalled, incalculable, inexpressible, inconceivable, immeasurable, ineffable, ineffably ineffable kalpas.”

“They remember one Buddha’s name, up to the names of ineffably ineffable Buddhas. They remember one Buddha’s coming into the world and giving a prediction, up to ineffably ineffable Buddhas’ coming into the world and giving of predictions.”

“They remember one Buddha coming into the world and speaking Sutras, up to ineffably ineffable Buddhas coming into the world and speaking Sutras. As it is with Sutras, so is it with Geyas, bestowal of predictions, Gathas, The Nidanas, Udanas, past lives, this life, Vaipulya, that which has never been before, analogies, and discourses.”

“They remember one assembly, up to ineffably ineffable assemblies. They remember the explanation of one Dharma, up to the explanation of ineffably ineffable Dharmas.”

“They remember the various aspects of one faculty, up to the various aspects of ineffably ineffable faculties. They remember the limitless various aspects of one faculty, up to the limitless various aspects of ineffably ineffable faculties. They remember the various aspects of one affliction, up to the various aspects of ineffably ineffable afflictions. They remember the various aspects of one samadhi, up to the various aspects of ineffably ineffable samadhis.”

“These kinds of mindfulness are of ten kinds. They are: Mindfulness which is still and quiet. Mindfulness which is pure. Mindfulness which is not turbid. Mindfulness which is bright and penetrating. Mindfulness which is apart from defilement. Mindfulness which is apart from various defilements. Mindfulness which is apart from filth. Mindfulness which is bright and dazzling. Mindfulness which is pleasing, and mindfulness which is free from obstacles.”

“When the Bodhisattvas dwell in these mindfulnesses, nothing in the world can disturb or unsettle them. No strange theories can move them. Their good roots from past lives are made pure and they are not defiled by or attached to any dharma in the world. The multitudes of demons and those of external ways cannot destroy them. They can undergo rebirth and receive different bodies without any lapse in memory. They proclaim the Dharma endlessly throughout the past, present, and future.”

“They abide together with living beings in all worlds without ever making mistakes. They enter the assemblies in the Bodhimandas of all Buddhas, without any obstacles. They can draw near all the places where there are Buddhas. This is called the Bodhisattva Mahasattvas’ Eighth Treasury, that of Mindfulness.”

IX. The Treasury of Upholding

“Disciples of the Buddha, what is the Bodhisattva Mahasattvas’ Treasury of Upholding? These Bodhisattvas uphold all the phrases, sentences, meanings, and principles in the Sutras which the Buddhas have spoken, without forgetting or losing any of them. They uphold them for one life and so forth, up to upholding them for ineffably ineffable numbers of lives. They uphold one Buddha’s name and so forth, up to upholding the names of ineffably ineffable Buddhas. They uphold them for one kalpa and so forth, up to upholding them for ineffably ineffable kalpas. They uphold one Buddha’s bestowal of predictions and so forth, up to upholding the bestowal of predictions of ineffably ineffable Buddhas.”

“They uphold one Sutra and so forth, up to upholding ineffably ineffable Sutras. They uphold one Dharma Assembly and so forth, up to upholding ineffably ineffable Dharma Assemblies. They uphold the proclaiming of one Dharma and so forth, up to upholding the proclaiming of ineffably ineffable Dharmas. They uphold the limitless aspects in the nature of one faculty and so forth, up to upholding the limitless aspects in the nature of ineffably ineffable faculties. They uphold the variations in the nature of one affliction and so forth, up to upholding the variations in the nature of ineffably ineffable afflictions. They uphold the various qualities in the nature of one samadhi and so forth, up to upholding the various qualities in the nature of ineffably ineffable samadhis.”

“Disciples of the Buddha, this Treasury of Upholding is boundless. It is difficult to fulfill and difficult to reach its depths. It is difficult to draw near. It cannot be curtailed or subdued. It is limitless, inexhaustible, and replete with great awesome power. It is the state of a Buddha, which only a Buddha can comprehend. This is called the Bodhisattva Mahasattvas’ Ninth Treasury, that of Upholding.”

X. The Treasury of Eloquence

“Disciples of the Buddha, what is the Bodhisattva Mahasattvas’ Treasury of Eloquence? These Bodhisattvas have profound wisdom. They understand and know the real mark. They expansively explain all Dharmas for living beings. They do not go counter to any of the Buddhas’ Sutras. They explain one section of Dharma and so forth, up to explaining ineffably ineffable sections of Dharma. They explain one Buddha’s name and so forth, up to explaining ineffably ineffable Buddhas’ names. In the same way they can explain about one world realm, one Buddha’s prediction, one Sutra, and one Assembly. They can proclaim one Dharma. They can explain the limitless variations in the nature of one faculty. They can explain the limitless variations in the nature of one affliction. They can explain the limitless various qualities in the nature of one samadhi and so forth, up to explaining the limitless various qualities in the nature of ineffably ineffable samadhis.”

“Perhaps they explain for one day, for half a month, or for one month. Perhaps they explain for a hundred years, a thousand years, or a hundred thousand years. Perhaps they explain for one kalpa, a hundred kalpas, a thousand kalpas, or a hundred thousand kalpas. Perhaps they explain for billions of nayutas of kalpas. Perhaps they explain for uncountable, limitless, up to including ineffably ineffable kalpas. The number of kalpas can be exhausted, but the meanings and principles in a single phrase or a single sentence are difficult to exhaust.”

“Why is this? These Bodhisattvas accomplish the ten kinds of Inexhaustible Treasuries, and because they perfected this Treasury, they are able to gather in the Dharani Doors of all Dharmas and have these appear before them with a million asamkhyeyas of Dharanis as their retinue. Having attained these Dharanis, they use the light of Dharma to expansively proclaim the Dharma for living beings.”

“When they speak the Dharma, they use their vast and long tongues to emit wonderful sounds that pervade all worlds of the ten directions, and cause those in them to be fulfilled according to their faculties and natures so that their hearts are happy. They destroy all afflictions and the bonds of defilement. They skillfully enter into all sounds, words, languages, and phrases, perfecting an eloquence which causes living beings’ Buddha seed to not be cut off and their pure minds to be continuous. Also, they use the light of Dharma to speak the Dharma without end, and they never grow weary.”

“Why is this? It is because these Bodhisattvas perfected a boundless body which exhausts empty space and pervades the Dharma Realm. This is the Bodhisattva Mahasattvas’ Tenth Treasury, that of Eloquence.”

“This Treasury cannot be exhausted, cannot be divided, cannot be interrupted, cannot be cut off, cannot be changed, cannot be obstructed, and cannot be retreated from. It is deep without bottom and difficult to enter. It is the gate of universal entry into all Buddhadharmas.”

“Disciples of the Buddha. These ten kinds of Inexhaustible Treasuries have ten kinds of inexhaustible Dharmas by which the Bodhisattvas ultimately accomplish Unsurpassed Bodhi.”

“What are the ten? They are: Benefiting of all living beings; wholesome transference of one’s basic vows; ceaseless practice throughout all kalpas; boundlessness of the totally enlightened mind which exhausts the realms of empty space; transference to what is conditioned without any attachment; having one thought encompass all Dharmas without exhaustion; unalterability of the mind of great vows; well gathering in all Dharanis; being those of whom all Buddhas are mindful and protective; and understanding that all Dharmas are like an illusion. These are the ten kinds of inexhaustible Dharmas which can enable anyone in the world who uses them to obtain these ultimate, inexhaustible, great Treasuries.”

previous * next * contents

return to top