Toh 51The Noble Great Vehicle Sūtra “The Teaching of the Armor Array”

Summary

The Teaching of the Armor Array describes a dialog between the
Buddha Śākyamuni and the bodhisattva Anantamati. The sūtra is primarily concerned with the
great armor, a quality related to the perfection of insight. As such, it is no
conventional sort of armor. Rather, donning it involves giving up all grasping at phenomena, and
engaging diligently on the path, with insight into the nature of phenomena. The Buddha and
Anantamati also discuss the nature of the Great Vehicle and the great path, all
the while emphasizing their emptiness and lack of marks.

《被甲莊嚴經》是釋迦牟尼佛應無量意菩薩所問而宣說的經典。經文中的「被甲」意指精進之波羅蜜，而並非世俗的勤勞之意。披上它，代表斷除了對諸法的執念，也代表持有諸法實相之見地後在菩提道上勇猛精進地修行。佛陀與無量意菩薩在討論過程中也提及大乘的本質
── 空性與諸法無相。

Acknowledgements

This text was translated by the Dharmachakra Translation Committee under the supervision of
Chokyi Nyima Rinpoche. Timothy Hinkle translated the text from Tibetan into English and wrote the
introduction. Andreas Doctor compared the draft translation with the original Tibetan and edited the
text. Felin Chung compared the work against the Chinese and compiled the Chinese glossary. Lastly,
Josh Capitanio likewise compared the translation against the Chinese and made further edits and
revisions to the translation.

The translation was completed under the patronage and supervision of 84000: Translating the
Words of the Buddha.

The generous sponsorship of Qing Dao Zheng Jian Group, which helped make the work on this
translation possible, is most gratefully acknowledged.

Introduction

The Teaching of the Armor Array takes place in Veṇuvana, the
famous “Bamboo Grove” monastery on the outskirts of the ancient city of Rājagṛha, where the Buddha
Śākyamuni and his community of monks took up residence during several rainy season retreats. This
grove was offered to the Buddha by Bimbisāra, the king of Magadha, and it is a location where the
Buddha is said to have taught numerous discourses. As is customary in sūtra literature, the Buddha
delivers his Dharma teaching at the request of someone who poses a particular question. In this
sūtra, the questioner is a bodhisattva named Anantamati, who asks the Buddha numerous questions
about the Great Vehicle path, most notably about a type of metaphorical armor called the
great armor. In his reply, the Buddha explains that donning the great armor has two
dimensions: (1) a constant diligence in bodhisattva conduct in service to beings over countless
eons, and (2) the relinquishment of any forms of objective fixation upon or apprehension of
phenomena. As such, the great armor has both relative and ultimate aspects, a fact that various
Tibetan commentators have also highlighted. Still, the great armor is primarily described as
signless, formless, nonconceptual, and indescribable. It is precisely by virtue of not apprehending
phenomena, the Buddha explains, that the great armor is able to shield its bearer. Given that it
lies outside the limitations of conditioned existence, it offers protection from all conditioned
forms of harm. Nevertheless, to describe its protective power, the Buddha draws significantly on
various military analogies.

Apart from the great armor, the sūtra also discusses the Great Vehicle and what it terms the
great path. The Buddha emphasizes that the Great Vehicle can accommodate
all beings easily due to its absolute nature, which accords with the realm of phenomena. As for the
great path, it is likewise due to the absence of any apprehension of phenomena that it can be
traversed. Thus, as with the great armor, the ultimate nature of the Great Vehicle and the great
path is emphasized. It is precisely because of their relationship to the ultimate truth, namely that
they rely and depend on nothing, that they can accommodate and transport all beings on the relative
plane. To illustrate the value of the great armor, the Great Vehicle, and the great path, the Buddha
recalls a past eon in which a universal monarch named Sarvārthasiddha renounced his kingdom to
receive and accomplish these teachings. The sūtra concludes with the Buddha describing in detail how
bodhisattvas should be free from conceptual activity to carry out unlimited conduct. He explains
that only by observing nothing and relying on nothing will bodhisattvas be in accord with the realm
of phenomena, and thus don the great armor.

The Teaching of the Armor Array is the seventh sūtra among the
forty-nine titles included in the Heap of Jewels (Skt. Ratnakūṭa) collection in the Degé Kangyur. Only a few of
the texts contained in the Heap of Jewels are extant in Sanskrit, and
this scripture is not one of them. The Tibetan translation, which we have rendered into English
here, was completed in the early translation period and is listed in the early ninth-century
Denkarma (Tib. ldan dkar ma) catalog. However, unlike most of the sūtras translated at the time, this text was
translated from Chinese rather than Sanskrit. While the Degé edition of the Kangyur does not specify
a translator, the Narthang edition states that it was translated from the Chinese by Gö Chödrup (ca.
755–849), who was a prolific Sino-Tibetan translator active in the Dunhuang region during the ninth
century. Besides rendering The Armor Array into Tibetan, he also
translated many other sūtras and dhāraṇīs from
Chinese. The Chinese canon contains only one translation of The Armor
Array (Bei jia zhuangyan hui, 被甲莊嚴會, Taishō 310 [7]), constituting the seventh text in the full Chinese translation
of the Heap of Jewels, which was produced during the early eighth
century ce by Bodhiruci (d. 727), a renowned translator from South India
(who is not to be confused with another famous Indian translator of the same name who was active in
China two centuries earlier). This Bodhiruci is responsible for translating much of the Heap of Jewels collection, among other texts, into Chinese.

In Tibet, The Armor Array has been cited by several Tibetan
masters in their presentations of the six perfections. For example, Longchen Rabjam (1308–64) refers
to The Armor Array as scriptural evidence that liberation comes swiftly
when skillful means is merged with insight into the nature of phenomena. Pawo Tsuklak Trengwa (1504–66) cites
the sūtra in his renowned commentary on the Bodhicaryāvatāra as
part of his explanation of armor-like discipline. The text was also cited by Dakpo Tashi Namgyal (1511–87) as an Indic
source of Mahāmudrā teachings. Although the sūtra has been cited by Tibetan scholars of many traditions, to our
knowledge the text has not previously received any attention in modern scholarship.

This English translation has been produced based on the Degé block print with reference to
the Comparative Edition (Tib. dpe bsdur ma).
Subsequently, the translation and the Tibetan sources were compared with the Chinese translation and
the English translation was edited in light of this comparison.

The Translation

The Noble Great Vehicle Sūtra

The Teaching of the Armor Array

Homage to all buddhas and
bodhisattvas!

Thus did I hear at one time. The Blessed One was residing in Veṇuvana, at the
Kalandakanivāpa, near Rājagṛha, together with his great community of monks and bodhisattva great
beings, all of whom had gathered from myriad buddha fields. This immeasurably large assembly had
gathered around the Blessed One and was respectfully serving and honoring him. Among those
included in the assembly at that time was a bodhisattva great being named Anantamati. He rose
from his seat, bared his right shoulder, and knelt on his right knee. With his palms together,
he bowed toward the Blessed One and said, “Blessed One, I have a few doubts. If I were to ask
the Thus-Gone One some questions, would he be so kind as to teach me?”

The bodhisattva great being Anantamati then spoke the following verses:

“O Great Heroic Being,

You are unequalled in the universe!

For the sake of beings,

I would like to ask a few questions.

“Without rising from your lion seat,

Your body pervades the ten directions.

No teachers of divergent doctrines

Are able to move you.

“The treasure of your knowledge has no limits.

Your strengths as well are immeasurable.

Each of the Blessed One’s strengths

Liberates the entire world.

“You abide well in omniscience,

And in the ten powers.

O great and fearless Lion,

You are the incomparable head of the victors.

“Because the Thus-Gone One

Masters eighteen unique qualities,

You illuminate the universe

And defeat non-Buddhists.

“Because you comprehend all phenomena,

You are therefore unexcelled.

Of you, the unimpaired guide,

I would like to pose some questions.

“Your immaculate knowledge is endless.

Your knowledge is like an unmoving ocean.

Your knowledge is unimpeded by objects.

Of you I wish to ask some questions.

“O Blessed One, given your excellent practice,

You have no doubt about the path.

You are the great guide who abides in bliss.

Of you I wish to ask some questions.

“You have crossed over the turbulent currents,

Severed all fetters,

And removed the poisonous arrows.

Of you I wish to ask some questions.

“You have cracked the eggshell of ignorance, and

Quelled the heat of the afflictions;

And you abide in the cool state.

Of you I wish to ask some questions.

“The unsurpassed wisdom of fearlessness,

The unimpeded and boundless wisdom,

And the knowledge of the ocean of Dharma—

All this the Thus-Gone One has realized.

“O Buddha, with your immeasurable qualities

You have perfected your direct knowledge,

Eliminated all defilements,

And defeated afflictions and views.

“O Blessed One, you have accumulated

Many immeasurable qualities,

And you are the boundless Dharma Lord.

Of you I wish to ask some questions.

“O Blessed One, with your supreme knowledge,

You illuminate the entire universe.

As you reveal the light of Dharma,

The ocean of your qualities knows no bounds.

“You illuminate the entire universe

With the light of the Guide’s teachings.

Thus, the universe is illuminated by

The light of the Dharma of the Buddha.

“O Knower of the entire ocean of Dharma,

Your eloquence is unsurpassed,

Your diligence is boundless,

And you are pure, having abandoned views.

“Because your buddha eyes are boundless,

There is no end to their objects of knowledge.

You are the incomparable lord of the universe.

Of you I wish to ask some questions.

“O Dharma King, Great Sage,

You dispel the doubts of beings.

If I inquire of you, our Guide,

Please answer according to my intentions.

“As I investigate everywhere,

In the heavens above and among humanity,

There are none who can equal the Thus-Gone One’s

All-pervading brilliance.

“You are a great being, fully adorned

And stable in all good qualities.

You are boundless—the King of Dharma,

The most brilliant among the sages.

“Just as Mount Kailash

Is a place arrayed with all kinds of jewels,

So the Blessed One, sitting upon the Dharma seat,

Is likewise arrayed.

“With the finest voice and extraordinary diligence,

You teach in pleasing tones.

When beings hear your teaching,

Their roots of virtue are purified.

“O Blessed One, most superior among humanity,

You shine the light of Dharma,

And so the minds of all beings

Are awakened according to their wishes.

“O Guide, you know the time and assembly,

And you also understand people.

Thus, as you reveal the light of Dharma,

You are wise in your understanding of time.

“Brahmā Voice with extraordinary diligence,

Please grace us with your pure speech.

Fill us with the moisture of Dharma,

Like a great rain falling upon the earth.

“O Blessed One abiding amidst this assembly,

Once the rain of Dharma falls,

It will satisfy all beings

Who put their hopes in this Dharma.

“As you dwell in supreme happiness,

You are like a king dwelling on Mount Meru.

You make gifts to all beings,

And you delight many of them.

“O Great Hero, Chief of Humans,

Because your domain is boundless,

No being whatsoever

Can understand it.

“O unfathomable Great Being,

This harmoniously gathered assembly

Relies upon the Great Sage

To pursue the domain of buddhahood.

“In order to proceed to the domain of buddhahood,

I have come to this gathering.

O Guide, with your unimpeded knowledge,

How can we become awakened quickly?

“Following that intention,

Gazing on your face, I wish to ask—

O Blessed One, please be compassionate,

And settle all my doubts.

“When one hears the unsurpassed Dharma,

It absolutely delights the mind,

Filling the body with bliss,

And rending all the nets of various doubts.

“O Dharma King, unsurpassed leader,

Omniscient One who has no fear,

Knower and seer of all,

Of you I wish to ask some questions.

“Buddha, with regard to all phenomena,

You do not possess the slightest bit of doubt.

You are a great and diligent guide.

Of you I wish to ask some questions.

“You are an unsurpassed destroyer of doubts,

Who has no doubt regarding the Dharma.

You are a boundless ocean of qualities.

Of you I wish to ask some questions.

“You radiate a boundless light,

And you have boundless qualities

And boundless pure knowledge.

Of you I wish to ask some questions.

“You have boundless diligence and knowledge,

Knowledge that is boundless in scope,

And knowledge that brings boundless benefits.

Of you I wish to ask some questions.

“O Blessed One, your knowledge knows no bounds,

It is beyond both limits and limitlessness.

It can dispel all doubts.

Of you I wish to ask some questions.

“O boundless Lord of Dharma,

Please listen compassionately to my request.

If I ask with your consent,

Great Sage, please answer.

“Omniscient One, chieftain of the Śākyas,

Renowned Being, I make this request to you.

Please give your compassionate consent

And cut through the web of doubt.”

The Blessed One then addressed the bodhisattva great being Anantamati, saying,
“Anantamati, since you have now asked me so fervently, how many questions do you intend to ask
the Thus-Gone One? If you have any questions, I will answer them.”

The Blessed One then spoke the following verses:

“Anantamati, what sort of questions

Would you like to ask me?

You should ask them all,

And I will explain well.

“Once you have clearly described

Each of the questions you ask,

I will swiftly answer them,

According to your hopes and wishes.

“I will explain to you

Everything, without any doubt.

Just as you wish,

I will appropriately answer your requests.

“Today you are asking timely questions,

For my answers accord with time and purpose.

Because you have asked at the right time,

I will certainly answer.

“So, ask your questions

As you have intended,

And I will answer

All of them appropriately.

“Today, ask your timely questions,

And I will give you timely answers.

Since they cut through the web of doubt,

You will become free from doubt.

“Because I have become the Lord of Dharma,

I have realized the ultimate meaning.

I have reached the end of doubt

Regarding all phenomena.

“As I have fully awakened to all phenomena,

This is difficult to conceptualize.

I now teach based on the issues

That accord with beings’ wishes.

“For me, there are no impediments

With regard to any phenomenon.

Thus, when there is a timely question,

I am one to swiftly answer it.

“Because I answer in a timely fashion,

And because I have no doubts,

In accordance with someone’s wishes,

I can eliminate their doubts.

“I always know the different times,

The intentions of those gathered in the assembly,

And the diverse intentions

Of all beings.

“I also continuously investigate

All beings,

What they desire and do not desire—

These I all see clearly.

“Whenever the wise

Are going to accomplish something positive,

I give them the authentic Dharma,

Which is timely and creates understanding.

“The foolish, however,

Deluded and disturbed by their ignorance,

Lack the illumination of insight,

And so do not respect the authentic teaching.

“Whenever one lacks respect,

One will not pursue the authentic teaching.

And even if one hears this teaching,

It will not produce any great insight.

“If those who are skilled in the Dharma

Are inspired by it, and pursue it,

And come to hear this teaching,

They will achieve the wisdom of the highest illumination.

“Those who are interested in the Great Vehicle,

Seek out the most honored of humans,

And listen to this Dharma

Will obtain great, luminous wisdom.

“Those who proceed toward

The unsurpassed wisdom of buddhahood

And inconceivable wisdom

Will perfect them through hearing.

Those who delight in unobstructed wisdom,

And who seek out the Supremely Exalted One,

Will obtain great benefit

When they hear this Dharma.

“When those who trust in boundless wisdom,

Who seek the inconceivable,

Hear this teaching,

They will achieve unsurpassed wisdom.

“Those beings

Who seek the Buddha’s site of awakening,

And who desire to turn the unsurpassed wheel,

Will be delighted to hear this teaching.

“When those who delight in diligence

And who venerate and esteem the Dharma

Hear this Dharma teaching free from contamination,

They will become elated and joyful.

“If there are beings

Who delight in excellent practice,

Then by means of the illumination of Dharma,

I will teach them the unsurpassed Dharma.

“When those who shoulder a heavy burden

And unrestrictedly spur themselves to practice

Hear this Dharma teaching,

They will be filled with happiness.

“When those who are inspired

Contemplate virtuous qualities,

I will teach them elaborately,

Absorbed in thoughts of love for them.

“Because of my love for all of you,

I will certainly

Destroy your doubts,

In accordance with your request.

“As I myself cultivated skillful means

Over thousands of years

And dispelled my doubts,

I fully know your wishes.

“If you have any doubts,

Ask whatever you wish.

By answering you,

I will cut through your doubts.

“If you have any doubts,

Ask whatever you wish.

I will answer you fully,

According to your inclination.

“If you have any doubts,

Ask whatever you wish.

For I have attained stillness,

Through stability in the Dharma.”

The bodhisattva great being Anantamati then said to the Blessed One, “I would like to
ask the blessed, thus-gone, worthy, and perfect Buddha about a few doubts I have concerning the
Bodhisattva Vehicle. How is it that virtuous beings, having distanced themselves from fear, with
single-pointed, correct mindfulness, don the great armor for the sake of all sentient beings
, adorn themselves with the
great armor, generate great love and act respectfully, and carefully mount the Great Vehicle,
taking the level and straight road of great purity—free from bumps, tiles, stones, thorns, the
miscellaneous rubbish of the various evils, and the thickets of the various views, free from
poisonous thorns and the pitfalls of the afflictions, free from bondage, attachment, fear, and
hardship—proceeding straight ahead with no deviations on the level road of suchness, the
unobstructed road, cutting down the thickets of the various views, tearing all snares, driving
away darkness and obscurity, dispelling attachment, and abandoning involvement, and thus
proceeding toward unsurpassed and perfect awakening? These are the points that I would like to
ask the blessed, thus-gone, worthy, and perfect Buddha. What kind of great beings must don what
sort of armor, so that, by donning this armor, they mount the Great Vehicle and set out upon
this great path? Blessed One, you should explain the bodhisattva great beings’ array of armor,
how they abide stably on the path, abide stably in the principle of phenomena, and are skilled
in the principle of phenomena; and how, due to abiding in this skill, they are capable of
skillfully illuminating the principle of various phenomena. Having illuminated phenomena,
without abandoning the armor, they mount the Great Vehicle, and with the power of irreversible
diligence, mindfulness free from forgetfulness, and the power of continuous insight, they
swiftly accomplish skilled insight into the principle of the realm of phenomena, go to the site
of awakening, turn the wheel of
Dharma, and preach Dharma to various sentient beings, so that all sentient beings are liberated
from birth and death according to their wishes and inclinations.

“Blessed One, it is for the sake of benefitting beings and bringing them happiness
through the Great Vehicle that I am asking the blessed, thus-gone, worthy, and perfect Buddha
about this. Blessed One, given that the Thus-Gone One knows and sees all, please reveal to us
the teaching through which bodhisattva great beings accomplish the absorption of the
oceanic seal of all phenomena and, by the power of attaining that
absorption, remain irreversible until they fully awaken to buddhahood. Blessed One, the
knowledge and vision of the Thus-Gone One possess amazing and marvelous qualities of a perfect
nature. They are medicinal insight for the knowledge of all beings. Therefore, it is for that
reason that I am making this request.”

The bodhisattva great being Anantamati then spoke the following verses:

“For the sake of the bodhisattvas,

I ask the Chief of Humans,

The all-knowing and all-seeing one,

The profound meaning of the buddha qualities.

“In which absorption

Do practitioners of the Great Vehicle endeavor?

It is to heal all beings

That I am asking these questions.

“In what way do sublime beings

Don the boundless armor?

And having donned that armor,

How do they endeavor?

“How do they arouse interest?

How do they come to relish it?

How do they become greatly diligent?

How do they become conscientious?

“How do bodhisattvas

Mount the Great Vehicle?

Once they have realized this, what do they do?

Please explain these points.

“How do they mount the Great Vehicle

And proceed upon the bodhisattva path?

O Guide of the World, out of your compassion,

Please swiftly answer me!

“How, on the path of evenness,

Do they proceed toward impartiality?

Within the thicket of the various views,

How do they persevere in cutting them down without becoming weary?

“How do they act to pass beyond

All sense objects?

How do they rend the web of desire

Through the means of impartiality?

“How do they dispel all darkness

And attain the illumination of great knowledge?

How do bodhisattvas

Proceed toward this?

“How do they abandon many fetters

Through discrimination?

How do bodhisattvas

Abide well, free from bonds?

“How do bodhisattvas

Escape from the great fears?

And becoming learned in the meaning of the Dharma,

How do they proceed toward the unsurpassed?

“What type of boundless armor

Do bodhisattvas wear,

Such that, by donning such armor,

They mount this Great Vehicle?

“How do bodhisattvas

Proceed upon the path of evenness?

Please, Blessed One,

Answer these questions I have asked today!

“How do bodhisattvas

Obtain the armor array

And adorn the unsurpassed vehicle?

O Blessed One, please explain!

“Abiding on this path,

And the adornments of the path,

As well as skill in all phenomena—

O Blessed One, please explain these!

“How can one realize

The principle of the realm of phenomena

And the illumination of skill in phenomena—

O Blessed One, please explain this!

“How do bodhisattvas

Obtain this illumination of Dharma

And exhaust all phenomena?

O Blessed One, please explain this!

“How do bodhisattvas,

Having obtained the illumination of Dharma,

Proceed accordingly,

Without abandoning the great armor?

“How do bodhisattvas

Mount the Great Vehicle

And proceed accordingly,

Without regressing in their diligence?

“How do bodhisattvas

Gain stability in their intent,

And through the power of insight,

Become highly trained?

“How do they gain attainment

Through skill in the principle of the realm of phenomena?

O inconceivable King of Dharma,

Blessed One, please explain!

“How do they, with great haste,

Progress to the site of awakening

And turn the great wheel of Brahmā,

Which none in the world are capable of turning?

“How is it that, without wavering,

They give teachings on all phenomena,

For the sake of all beings,

In accordance with their past aspirations?

“And with these teachings on all phenomena,

How do they liberate beings from birth and death,

And cause all beings

To ultimately obtain happiness?

“For the sake of benefiting beings,

I beseech the Guide of the World,

May the all-knowing and all-seeing one

Compassionately explain these things to me.

“Through what sort of Dharma

Do you bring bodhisattvas to the accomplishment

Of the absorption that seals

The great ocean of all phenomena?

“Whoever is interested the seeking the buddha qualities,

And yearns for great awakening,

When they hear this Dharma teaching,

Their entire body will be filled with happiness.”

The Blessed One responded to the bodhisattva great being Anantamati, “Excellent,
excellent! Anantamati, you have venerated and served an immeasurable number of buddhas in the
past. Because you have produced roots of virtue and accumulated countless qualities, you now
yearn for this profound Dharma.
Now, with the great resolve and desire to bring all beings to accomplishment, you have aroused
great compassion and asked these questions of the Thus-Gone One. Listen well and bear what I say
in mind. I will now genuinely explain to you how bodhisattva great beings accomplish their
qualities and how they proceed toward unsurpassed, perfect, and complete awakening.”

“Blessed One, I shall listen in that manner.”

The Blessed One then addressed the bodhisattva great being Anantamati, “Anantamati,
bodhisattva great beings who don the great armor for the sake of unsurpassed and perfect
awakening must don the great armor to gather beings. They must don the great armor to establish
beings in pure generosity. They must don the great armor to establish beings in pure discipline.
They must don the great armor to establish beings in pure patience. They must don the great
armor to establish beings in pure diligence. They must don the great armor to establish beings
in pure concentration. They must don the great armor to establish beings in pure insight. They
must don the great armor for beings to achieve happiness. They must don the great armor to
develop the mind that engages in benefitting sentient beings. They must don the great armor to
remedy the sicknesses of attachment, aggression, and ignorance in beings. They must don the
great armor to skillfully accomplish great qualities. They must don the great armor to perfect
unsurpassed wisdom. They must don the great armor to protect beings from the dangers of saṃsāra.
They must don the great armor
out of the desire to manifest the perfection of unequalled wisdom. They must don the great armor
to oppose all māras and their retinues, messengers, and henchmen, as well as all those who have
adopted the non-Buddhist teachings and are lost in the thicket of views and on terrifying paths,
as well as all lokāyatas and others who agree with the non-Buddhist traditions throughout the
great trichiliocosm.

“When bodhisattva great beings have donned the great armor in this fashion, then, by
not abandoning the armor, they develop great diligence and are capable of entering into all the
realms of sentient beings. Abiding stably in patience, they abandon fear; and without fear,
anxiety, wavering, or disturbance, they again don the boundless armor. This armor is an armor
that protects all beings, an armor that cuts through the thicket of all views, an armor that
defeats the forces of Māra, an armor that embraces insight, an armor that is a boundless bridge,
an armor that liberates from heavy burdens, an armor that develops pure faith, an armor that
observes discipline, an armor that purifies the storehouse of action, an armor that is a
powerful treasury that purifies everything, an armor that is a treasury of skillful means, an
armor that eliminates all clinging, and an armor of irreversible, irreproachable insight.
Bodhisattva great beings who have donned such great armor, and who do not abandon it until the
end of saṃsāra has been reached, will never waver from the stability of their strong diligence
as they proceed toward unsurpassed and perfect awakening.”

The Blessed One then spoke the following verses:

“Bodhisattvas must don the armor

In order to gather beings.

The armor they don is limitless,

Because beings are limitless.

“In order to purify generosity,

They delight everyone.

In order to benefit beings,

They must don the armor.

“In order to purify discipline,

They must don the armor, which benefits the world.

In order to benefit beings,

They must don the armor.

“In order to purify patience,

They are heroic and abide in virtue.

In order to benefit beings,

They don the armor.

“In order to purify diligence,

They accomplish irreversibility.

In order to benefit beings,

They don the armor.

“In order to purify concentration,

The scope of their activities must also be pure.

In order to benefit beings,

They don the armor.

“In order to purify insight,

It is unsurpassed and undefiled.

In order to benefit beings,

They must don this armor.

“To all sentient beings,

They must give pleasing things;

Because they understand this point well,

They don this armor.

“Because it is necessary for bodhisattvas

To supply beings with beneficial things,

They enter all worlds

With the four pure means of gathering.

“In order for them to utilize the antidotes

For the diseases of attachment, aggression, and ignorance,

They give beings medicine

That heals their sicknesses.

“Therefore, bodhisattvas

Will don well the armor.

Through the accumulation of merit,

They achieve boundless skill.

“Because the miserable suffering of saṃsāra

Makes beings unhappy,

Bodhisattvas must don the boundless armor,

Thinking, ‘I will protect them.’

“Thinking, ‘I will liberate them

From the immeasurable suffering of saṃsāra,’

They will completely cut free

All those trapped by the webs of attachment and views.

“Those who are capable of rending

This entire web of affliction

Wear the armor of heroes,

With the strength of stable diligence.

“They must establish all beings

On the path of happiness,

And in the pursuit of nirvāṇa,

As well as in unsurpassed happiness.

“Those who wear this armor

With the strength of great diligence

Will be able to oppose all māras

Without becoming exhausted.

“As for those materialists, and so forth,

Who are dwelling in views,

And who have become immersed in that thicket—

For them they must don the armor and be of help.

“Moreover, they must don the armor

In order to benefit anyone

In their immeasurable assembly

Who has strayed from the path.

“Having donned such great armor,

Without ever abandoning it,

If they arouse the strength of great diligence,

Then by donning the armor they attain supreme stability.

“Entering into the realms of beings,

And abiding there with patience,

They accomplish stable patience.

Donning the armor, they are unsurpassed.

“Totally abandoning fears,

And also eliminating anxieties,

Those who don the boundless armor

Must practice with the highest diligence.

“Since those who possess this armor

Will always gain authentic understanding,

And never waver from quiescence,

They cannot be perturbed or reversed.

“Having donned such armor,

Those who are intelligent must further don

The armor that protects beings,

And the armor that destroys the māras.

“They must don the complete armor

That is a boundless bridge.

Those who are heroic and possesses superior wisdom

Who wear that armor will find happiness.

“Having donned the unsurpassed armor

In order to discard the heavy burden,

They must turn toward all beings

And liberate them from the burden of suffering.

“Those who increase pure faith,

Restrain the six sense faculties,

And possess discipline

Are unsurpassed in donning this armor.

“Accomplishing heroic wisdom,

Bodhisattvas are capable of abiding

In the deportment that accords with discipline,

Unmoving in donning this armor.

“Within the assemblies of the Victors of the past,

They engaged in the pure practice of various activities.

Thus donning the armor,

They are constantly fearless.

“Due to their fondness for beings

And because they benefit the world,

They have realized skillful means,

And thus they abide well in donning this armor.

“Bodhisattvas realize

The knowledge of skillful means.

Therefore, they don the armor

And cut all bonds.

“They discard all clinging,

And with correct faith, they never turn their backs.

These intelligent, armored ones

Will proceed to unsurpassed awakening.

“Bodhisattvas are able to ascertain

What is beneficial to themselves and beneficial to others.

Well-endowed with diligent effort,

They are stable and irreversible.

“Anantamati, moreover, the armor of these bodhisattva great beings—who for immeasurable
eons shoulder the great burden and don the great armor—is invisible to māras, their assemblies,
and messengers, and to those wicked beings who live in the thickets and harsh deserts of wrong
views. Why is this? This is because it is formless and indescribable; because it has no
counterpart and no marks; and because—its marks having been discarded—it is free from marks,
names, and words.

“Anantamati, if arrows the size of Mount Meru were shot at it, none would be able to
strike it. Even if all the beings in the worlds of the great trichiliocosm were to become māra
kings with legions of māra forces at their command, and they all simultaneously shot pointed
arrows the size of Mount Meru at it, they could never break through the armor donned by the
bodhisattva great beings. They would not be able to harm even a single hair on the bodies of its
wearers. If they lack the power to cause even a change of mind in bodhisattva great beings, need
we say anything about their ability to harm them in actuality? Any bodhisattva great being who
one-pointedly tames them will scatter and eliminate many māras. Because they are capable of abiding unwaveringly in such
armor, all beings are unable to harm them. Why is this? Because this armor has no marks, it is
not an object that can be perceived with the vision of sentient beings, and therefore all beings
are incapable of seeing or comprehending it. Because bodhisattva great beings have understood
all phenomena, they can truly see and comprehend the donning of the great armor. In order to
protect all beings, they do not cling to any phenomenon. In order to benefit beings, they do not
apprehend any phenomenon. Therefore, no beings can see or comprehend this armor.

“Because there are no formal characteristics, nor anything describable, nor any
identifying words that can be used to describe the armor that they wear, it is not associated
with form. Nor is it associated with feeling, perception, formation, or consciousness. It is
associated with neither the inner nor the outer. Furthermore, it is associated neither with both
inner and outer, nor with neither inner nor outer. It is not associated with the elements. It is
not associated with the sense fields. It is not associated with the earth element, or with the
elements of water, fire, wind, space, or consciousness. It is not associated with the desire
realm. It is also not associated with the form or formless realms. It is not associated with
conditioned phenomena. It is not associated with unconditioned phenomena. It is not associated
with either conditioned or unconditioned phenomena. It is not associated with phenomena that are not conditioned
or unconditioned. It is not associated with the level of hearers. It is not associated with the
level of solitary buddhas. It is not associated with the level of buddhas. It is not associated
with verbal expressions. It is not associated with the causes of form. It is not associated with
the characteristics of form. It is also not associated with the causes of feeling, perception,
formation, or consciousness. It is also not associated with the characteristics of feeling,
perception, formation, or consciousness. It is also not associated with characteristics or
noncharacteristics. It is not associated with all phenomena, nor is it dissociated from them. It
has no bondage. It has no liberation. It cannot be known through enumeration or analogy, because
all phenomena are beyond enumeration.

“Such an armor does not apprehend the view of all phenomena. It does not apprehend the
view of form. It does not apprehend the view of feeling, perception, formation, or
consciousness. It does not apprehend the view of even the smallest phenomenon. It is not
associated with form, nor is it dissociated from it. It is not associated with feeling,
perception, formation, or consciousness, nor is it dissociated from them. It has entirely
abandoned any association with or dissociation from any phenomenon.

“Likewise, such an armor is not created, because it has no creator. It is also without marks, because marks are
nonexistent. It has no marks of dwelling in a place, no marks of being conditioned, no
conceptualization, no movement, no contact with objects, and no nature that can be observed.
Moreover, no one who dons the armor can be apprehended. Why is this? When bodhisattva great
beings truly don this armor, they do not see that there is someone who dons armor, that armor is
donned in some place, or that armor is donned from somewhere. They do not see that there is a
self capable of donning armor, nor do they see an armor that is donned by a self. They also do
not see that armor is donned in this place, or that armor is donned in that place. They also do
not see any sentient beings for whose sake such armor is donned, because they do not course in
or see any phenomenon. When the bodhisattva great beings don such armor, they don
the armor that has been donned by the thus-gone ones, so they do not apprehend a body, they do
not apprehend speech, and they do not apprehend a mind. Therefore, since they do not apprehend,
they have abandoned all concepts. If any bodhisattva great being were to dwell on even the
smallest phenomenon or apprehend even the smallest phenomenon, they could not be said to have
donned the armor, to don the armor, or to be donning the armor. However, once they transcend
those mind states, it can be said that they have donned the great and inconceivable armor.

“Bodhisattva great beings do not don the great armor merely for a few beings. They do
not don the great armor merely for the beings of one eon. They do not don the great armor merely
for the beings of hundreds of thousands of eons, millions of eons, or billions of eons. They don the great armor for the
beings of immeasurable, countless eons. Therefore, it is said that they don an
immeasurably great armor.

“When bodhisattva great beings truly don the armor, they are donning armor that does
not abide in any perception of beings. They are donning armor that does not create any
perception of beings, that abandons any perception of beings, that eliminates any perception of
self, that understands beings’ nature, that understands the nature of self, and that transcends
perception and feeling. It is an armor that knows all phenomena to be marked as uncreated, an
armor of the mark of emptiness, an armor of the mark of marklessness, and an armor of the mark
of wishlessness. It is an armor that understands all phenomena to be marked as unborn, and an
armor of the mark of noncessation. It is an armor that understands all phenomena to be marked as
possessing different natures, and an armor of the mark of the absence of different natures. It
is an armor that understands all phenomena to be marked as entities, and an armor of the mark of
the absence of entities.

“Anantamati, if armor is donned while dwelling on entities, this cannot ultimately be
said to be donning the great armor. In this fashion, bodhisattva great
beings pursue great wisdom without dwelling upon entities. Therefore, it is called
donning the great armor.”

The Blessed One then expressed this in verse:

“After donning the great, boundless armor

For countless thousands of eons,

They will liberate all beings,

Without exception, from suffering.

“One who wears such great armor

Will be invisible to

Māras, their forces,

And their henchmen.

“To other beings

Who are lost in the thicket of views,

This inconceivable armor

Is also invisible.

“Formless, colorless,

Indescribable, and without any counterpart—

This armor is inconceivable.

Therefore, it cannot be seen with the eyes.

“Without names or marks,

All marks have been abandoned.

This armor has no bounds;

Therefore, there are no one who can perceive it through marks.

“Even if a razor-sharp arrow

The size of Mount Meru were shot at it,

The arrow itself would shatter upon contact

With this inconceivable armor they wear.

“Even if all māras in the universe

Were to hurl arrows the size of Mount Meru

At this great armor they wear,

And they landed all at once,

“This great armor would not be damaged—

Nor would even a single bodily hair.

This inconceivable armor they wear

Cannot be destroyed by anything.

“Thus, the bodhisattvas

Are unchanging both physically and mentally.

Who could shake or move

Those who don this inconceivable armor?

“With merely a single thought,

They defeat many māras.

Thus, these inconceivable bodhisattvas

Can turn back hordes of māras.

“This sort of great armor

Will never be shaken.

Thus, there are no beings whatsoever

Who are able to perceive it.

“There are no beings at all

Who can fathom the characteristics of this armor.

Thus, there are no beings whatsoever

Who can perceive it with their eyes.

“Bodhisattvas provide support,

They are able to know all phenomena,

And they are like indestructible vajras—

Thus, they don the armor well.

“They do not have contact with any phenomenon,

They protect beings,

And they accord with the Dharma teachings of the buddhas—

Thus do they don the armor well.

“In this armor there is nothing that can be grasped.

According with all phenomena,

This armor is inconceivable—

Thus do they don the armor well.

“In this armor there is nothing that can be described;

It purifies all phenomena.

As all phenomena are beyond words and speech,

There are none who can describe it.

“It is associated neither with form

Nor with feeling.

It is not associated or combined with

Perception, formation, or consciousness.

“It is not associated with the inner;

It is not associated with the outer.

It is not associated or combined with

Either inner or outer.

“It is not associated with the elements,

Nor with the sense sources.

It also is not combined with

The elements or the sense sources.

“It is not associated with the earth element,

Nor with the water element.

It is not associated or combined with

The elements of fire, wind, space, or consciousness.

“It is not associated with the desire realm,

Nor with the form realm.

It is not associated or combined with

The formless realm either.

“It apprehends nothing,

And is not associated or combined with

Conditioned phenomena

Or unconditioned phenomena.

“This inconceivable armor they don

Has no abiding and no combining, and

No bondage and no liberation;

And there is nothing with which it is not associated.

“Because the scope of this armor is boundless,

It is not associated or combined with

The level of the hearers

Or the level of the solitary buddhas.

“It entirely does not associate with

And entirely does not combine with

Even the level of buddhahood,

Or any other phenomenon.

“No type of verbal expression

Could capture it whatsoever.

This boundless armor

Has no essence and is difficult to conceive of.

“It is not associated with nor dissociated from

Any phenomenon at all.

This inconceivable armor

Transcends all enumeration.

“Because this armor is unsurpassed,

It has no bondage or liberation.

It has none of the marks of form, feeling, perception,

Formation, or consciousness.

“It is not associated or combined with

Any of those marks.

It is neither associated with nor dissociated from

The marks of any phenomenon.

It also is not associated or combined with

The absence of marks.

“Because this armor is unsurpassed,

It has no bondage and no liberation.

Among all phenomena,

It does not fall into any enumerations of phenomena.

“This armor cannot be apprehended

Among any phenomena.

Thus, it is said to be unsurpassed

And inconceivable.

“This armor has no form,

Nor any feeling or perception;

It has no formation and no consciousness—

It is not included among the aggregates.

“Any heroic beings

Who don such armor

Will apprehend nothing in either body or mind,

And will behold not even the slightest phenomenon.

“Because they have gone beyond critical analysis,

They abide stably with pure minds,

And they are constantly undaunted,

They are called inconceivable.

“They are totally stable in this armor,

And their minds are unshakable.

Because they do not count the number of eons,

They are called inconceivable.

“Because this armor is without measure

And does not appropriate phenomena or nonphenomena,

There is no measure to its duration;

Thus, it is called immeasurable.

“It neither arouses the perception of beings,

Nor does it entertain the perception of a self.

Because it understands this perception,

No perception will arise.

“It also understands all phenomena,

And the complete lack of marks of phenomena.

Thus, anyone who wears this armor

Is called inconceivable.

“Moreover, Anantamati, because it is invincible, this limitless great armor is also
called the arrayed adornments of the exalted Dharma. It is also called
the supreme. Because it cannot be divided into even the smallest
phenomenon, it is called the indivisibility of all phenomena. Any
bodhisattva great being who wears this great armor will take hold of the strength of great
insight and will mount the Great Vehicle, the supreme vehicle, the unequalled vehicle, the great
and all-encompassing vehicle, the boundlessly encompassing vehicle. All sentient beings could
mount this vehicle , and there
would be none who would not fit in this vehicle, even as this vehicle neither expands nor
shrinks. It can lead sentient beings to abide happily, and it can lead sentient beings happily
to liberation. Any beings who mount this vehicle that leads to happiness shall be at rest in
body and mind, and shall not become afflicted. Anantamati, this vehicle outshines all other
vehicles to liberation, including those of the worldly gods, humans, and asuras, as well the
vehicles of the hearers and solitary buddhas and other vehicles. For this vehicle, there is no
coming, no going, no abiding, no seeing, and no knowing. It cannot be apprehended in the past,
it cannot be apprehended in the future, and it cannot be apprehended in the present. It is equal
throughout the three times, just like space. It is uncontaminated by the dust of the
afflictions. It has no dependencies, no obstructions, and no clinging.
Therefore, with this vehicle one can obtain liberation. This vehicle is measureless, because it
is immeasurable. It is also naturally devoid of obstructing marks, because it does not abide in
marks. It is supreme. Whoever mounts this vehicle will be undaunted as they proceed toward
unsurpassed and perfect awakening.

“Anantamati, this vehicle is like a lamp, and like the orbs of the sun and moon, which
produce great illumination for all beings. Likewise, the light of this Great Vehicle illuminates
the worlds of this great trichiliocosm and cannot be outshone or obstructed by anything. With
its boundless ocean of great qualities, it can proceed toward unsurpassed and perfect awakening.
Anantamati, this vehicle eliminates darkness and dispels all the diseases of the world. It
transcends all worldly phenomena and attracts great beings. Therefore, it cannot be mounted by
lesser beings, but only those who don the great armor. As I have previously said, ‘It can be
mounted only by those who have protected many beings for countless eons, venerated and served many buddhas, and produced
roots of virtue, and who have pure accumulations. If hearers, solitary buddhas, and other lesser
beings—who are bound to the world and associated with the world—are manifestly proud, put their
trust in non-Buddhists, and do not desire to hear even the name of this vehicle, need we mention
that they will not be able to mount it?’ However, if beings who sport in the inconceivable
domain mount this vehicle, they will proceed toward unsurpassed and perfect awakening, according
to their incredibly noble aspiration.

“Anantamati, this vehicle is limitless, for a limit to its beginning, interim, and end
cannot be realized. This vehicle’s limits are eliminated, for its limits cannot be apprehended.
A boundless limit is this vehicle’s limit. An immeasurable limit is this vehicle’s limit.
Anantamati, this vehicle has no outer limit and no inner limit. It has not even the slightest
limit that can be eliminated. When I say that its limits are eliminated, it
is the absence of even the slightest limit that is described as limits are
eliminated. When limits are not conceptualized, this is what is described as
limits are eliminated. Thus, I make the designation that this
vehicle’s limits are eliminated. The absence of a limit is said to be its
inner limit. The absence of a limit is said to be its outer
limit. The absence of a limit is described as a limit.
Within that limit, no inner limit can be apprehended. Because they cannot be apprehended, the
outer limit and the inner limit—which are without limits and without elimination—enter the
gateway of limits. Because it enters the gateway of limits, this vehicle goes beyond; but in
that going beyond, there is also nothing that can be apprehended.

“Anantamati, what are the limits? They are the limits of nihilism and eternalism. Because they
engage with language, limits are actually not limits. Those limits of nihilism and eternalism
are themselves without limits, because the mark of those limits is boundlessness. What I am
calling a limit here involves no concepts. Because conceptualization is
eliminated, limits are transcended, and nihilism and eternalism are abandoned.

“Anantamati, those who maintain the belief in a truly existing self take the gateway of
limits as a support, while those who do not maintain the belief in a truly existing self do not
cling to the gateway of limits. Because they do not cling to it, they transcend the limits of
nihilism and eternalism. Anantamati, the limits of nihilism and eternalism have no true
existence—they are merely deceptive terms. These two limits are conceptualized within the
context of the three realms of existence; but if one does not accept these two limits, and does
not accord with these two limits, then they can be transcended. Because they have eliminated the
view of a truly existing self, they will have no clinging to the gateway of the two limits.
Anantamati, bodhisattva great beings who have not yet discarded the belief in a truly existing
self cannot be said to have donned the great armor and mounted the Great Vehicle, for they cling
to this limit-gateway. Thus, even if they desire to abandon such limits, by arousing the notion
of abandoning limits they are still conceptualizing the former and latter limits. It is
therefore only bodhisattva great beings who have discarded the belief in a truly existing self
who can be said to have donned the great armor and mounted the Great Vehicle, for they have no
clinging to these limits. As such, they transcend these two limits, and so they proceed toward
unsurpassed and perfect awakening within a highly comfortable vehicle.

“Anantamati, those bodhisattva great beings who, with the power of their great
intelligence, are capable of not abandoning and not refuting all those phenomena that abide in
limits. By applying skillful
means to gather tranquility and special insight and train in their lack of marks, they will
attain the realization of marklessness. When the absence of marks is experienced, the buddhas
bestow the illumination of Dharma. Through the illumination of Dharma, all limits are
eliminated, and there will also be no clinging to the limits that were eliminated, so that there
is not even the slightest limit. Thus, regarding the gateway of limits, there will be no
association or dissociation, and no mental engagement or disengagement. With skillful means
concerning all phenomena, they will abide stably in tranquility and special insight, and will
thus obtain the boundless, great illumination of Dharma. Due to the illumination of Dharma, they
will abandon all darkness and hair-raising fears. Thereby, raising the great victory banner of
the Dharma, resounding the great voice of Brahmā, and roaring the great lion’s roar, they will
announce to all beings, ‘All of you, come quickly to this Great Vehicle, the comfortable
vehicle, the Great Leader’s vehicle, the vehicle of great procession, and proceed toward
unsurpassed and perfect awakening!’ They will reveal the illumination of Dharma to all beings,
and with this illumination of Dharma, they will be able to lead beings to don the great armor
and mount the Great Vehicle.

“Anantamati, without being stingy with the Great Vehicle or the great armor,
bodhisattva great beings should form the aspiration that ‘We will arouse the mind of awakening
for beings, don the great armor, and mount the Great Vehicle.’ They must not be stingy with the
Great Vehicle or the great armor, but must be able to gradually introduce them to sentient
beings. They must form the aspiration, ‘May beings become liberated by donning the great armor
and mounting the Great Vehicle.’ When bodhisattva great beings abide in this type of conduct,
they will gather buddha
fields and purify buddha fields. They will also gather all the qualities of hearers and
bodhisattvas. Thereby, they will proceed toward unsurpassed and perfect awakening with this
boundless ocean of qualities.

“Anantamati, since this Great Vehicle is commensurate with the realm of phenomena,
there is neither a near shore nor a far shore for it to reach, and yet it is capable of
transporting all beings from here to the realm of phenomena. Thus, it accords with no place, it
accords with the realm of phenomena, and it accords with the armor. Anyone who earnestly
practices this Great Vehicle, which is commensurate with the realm of phenomena, will proceed
toward unsurpassed, perfect, and complete awakening.

“Anantamati, to draw an analogy, the realm of phenomena has no impurities or stains,
and therefore nobody can destroy or stain it. Likewise, this Great Vehicle also is
indestructible and unstainable. Because it is indestructible and unstainable, it proceeds toward
omniscient wisdom, which is why this vehicle is called the Great Vehicle. Since this vehicle is
unimpeded, all worldly gods, humans, and asuras are unable to turn it back. Because it is
without clinging, it proceeds toward omniscient wisdom, which is why this vehicle is called the
Great Vehicle. That which is called the Great Vehicle is the great array. There is no array
anywhere that is not included in this Great Vehicle.”

Then the bodhisattva great being Anantamati asked the Blessed One, “Blessed One, how
could there be conditioned arrays within this vehicle?”

The Blessed One answered the bodhisattva great being Anantamati, “Anantamati, thus it
is, thus it is. In accord with worldly conventions, I have fully taught all conditioned arrays
within this vehicle. Anantamati, whether we are talking about a universal monarch, Śakra, who is
lord of the gods, or the king of the Brahmā heavens, all of them also have arisen, presently
arise, and will arise from this Great Vehicle. Though they remain, respectively, at the levels
of enjoying universal dominion, the state of Śakra, and the state of Brahmā, they do not become
stained by the faults of the afflictions of saṃsāra. They are able to evaluate each of their
desires, and with such evaluation, they become weary of them and are thereby able to realize the
path of liberation.

“Anantamati, even though bodhisattva great beings who mount this vehicle accept
saṃsāra, they do not become stained by flaws in any of its abodes. They see its faults and fully
understand liberation. Thereby, when it comes to all the phenomena and all the arrays that I
have not already taught, according to the characteristic marks of this vehicle, they will be
able to understand those phenomena and those arrays, and so they will proceed toward
unsurpassed, perfect, and complete awakening.”

The Blessed One then expressed this in verse:

“The Great Vehicle is the unsurpassed vehicle.

This vehicle is inconceivable.

Anyone who mounts this vehicle

Will become liberated.

“Because it is a great support and abode,

This vehicle is inconceivable.

Its limit is immeasurable and boundless;

Thus it is called the Great Vehicle.

“Even if all beings together

Mounted this vehicle,

This vehicle would not shrink,

Nor would it grow.

“If all beings

Mount this vehicle,

They will proceed toward happiness,

With no suffering therein.

“If there are bodhisattvas

Who proceed upon this vehicle,

They will advance directly, taking no other course,

And will not be physically or mentally fatigued.

“Because it illuminates all worlds,

With their gods, humans, and asuras,

They will all take this vehicle

To proceed toward the unsurpassed.

“Because it outshines the vehicles

Of the hearers and solitary buddhas,

They will also take this vehicle

To proceed toward the unsurpassed.

“It has no coming or going,

No abiding, no limit of the past,

No limit of the future or limit of the interim,

No apprehension, and nothing to be seen.

“Entirely equal throughout the three times,

Just like pure space—

This vehicle is also like that,

Abandoning all the afflictions.

“This vehicle has no dependencies,

No obstructions, and no impediments.

It can fully save everyone,

With no clinging to its endeavors.

“Because this vehicle is immeasurable,

It is free from all marks.

Its intrinsic nature cannot be apprehended.

It is without fear and inconceivable.

“Anyone who mounts this vehicle

And achieves fearlessness

Will have no obstacles or impediments

To buddha qualities.

“Anyone who proceeds on this vehicle

Will illuminate the universe,

Like the light of a hundred thousand suns,

Which never fail to shine.

“This vehicle cannot be destroyed,

And cannot be outshone.

Thus, with its boundless accumulation of qualities,

It proceeds toward the unsurpassed.

“This vehicle transcends the world.

It is beyond the three realms.

It eliminates all darkness,

And proceeds toward the absence of defilement.

“This vehicle only accepts

All the bodhisattvas.

No other beings besides them

Are allowed within it.

“An intelligent person

Who earnestly practices skillful means

For countless thousands of eons

Will be able to mount this vehicle.

“The assemblies of hearers,

The assemblies of solitary buddhas,

And all non-Buddhists

Are unable to mount this vehicle.

“If there are beings

Who pursue non-Buddhist teachings,

Such people, possessing little merit,

Are not able to hear about this vehicle.

“It is those beings

With skillful means

Who sport in the inconceivable Dharma

Who shall abide in this vehicle.

“It is in accordance with one’s prior establishment

Of especially superior aspirations

That one abides on the authentic path

And proceeds toward the unsurpassed.

“This vehicle has no outer limit,

Nor does it have a middle limit.

Neither an outer limit nor a middle limit

Can be apprehended at all.

“Because its limits cannot be apprehended,

This vehicle has no limits.

Because all limits are eliminated,

It proceeds toward happiness.

“This vehicle has no limits.

The limitless is this vehicle’s limit.

The limit of this vehicle is immeasurable.

Thus, the immeasurable is this vehicle’s limit.

“This vehicle has no limits to eliminate.

The absence of limits is the elimination of limits.

If no limits are conceptualized,

Their elimination cannot be grasped.

“Because this vehicle’s limit has no outer limit,

And also no middle limit,

And no limit to its limitlessness,

It has nothing that possesses the nature of limits.

“Limits do not possess the mark of limits;

What are marked as limits are actually not limits.

Within all those limits,

The mark of limits is nonexistent.

“The gateway of limits is described according to what are not actually limits,

Which this vehicle has already transcended.

The extent of this transcendence

Is such that no accordance can be apprehended.

“I have taught that the limits of nihilism and eternalism,

Bounded and boundless limits,

And all such limits whatsoever

Are all not actually limits.

“Because all limits are boundless,

They do not possess the marks of limits.

The nature of all limits

Cannot be discerned within them.

“Any concepts that can be abandoned

About all these limits,

Such as there being or not being limits,

Will all be abandoned.

“Those who have the belief in a truly existing self,

And thus teach about the gateway of limits,

Becoming attached to these limits,

Are those with nothing upon which to rely.

“Those who do not hold the belief in a truly existing self,

Who are unattached to the gateway of limits,

And are not attached to any limits

Are capable of bringing forth illumination.

“Since all limits are not limits,

Limits do not really exist.

The marks and natures of all limits

Do not exist either.

“Those who do not accept limits,

Who pass beyond limits,

Who do not become attached to the gateway of limits,

Will eliminate the belief in a truly existing self.

“Those who do not eliminate or abandon

Their belief in a truly existing self

Will not don the great armor

And will not mount the Great Vehicle.

“To accept limits,

And thereby conceptualize the marks of limits,

The limit of the past, or the limit of the future—

This is all conceptualization.

“One who totally eliminates

The belief in a truly existing self

Shall don the boundless armor

And mount the unsurpassed vehicle.

“Because they are not attached to the gateway of limits,

Those who are knowledgeable about the world

Completely transcend all sorts of limits.

They proceed happily within the buddha qualities.

“When bodhisattvas investigate,

They use the strength of great insight,

Apprehending not even the slightest phenomenon

That could be eliminated or dispelled.

“Through their constant skillful means,

They gather tranquility and special insight.

By realizing a single mark,

They realize all marks.

“Because they dwell in the genuine Dharma

And have obtained the great illumination of Dharma,

They definitively resolve all limits

Through the illumination of Dharma.

“They do not see that the slightest limit exists,

Whether as a limit or a nonlimit.

In accordance with that,

They have no attachment to anything.

“When they see beings suffering,

They will encourage them, saying,

‘Come to this vehicle,

And you will be liberated and happy!’

“Wherever they are born,

They will produce the illumination of Dharma,

Don the armor, mount the Great Vehicle, and give teachings on these.

They shall not be stingy with either their armor or their vehicle.

“They shall enable all beings

To don the armor and mount the Great Vehicle.

Mounting this comfortable vehicle,

They will proceed toward the unsurpassed.

“Such bodhisattvas

Who abide in this practice

Will swiftly proceed

Within the buddha qualities.

“They will purify buddha fields,

Gather hearer disciples,

As well as bodhisattvas, and so forth,

And adorn the world with their meritorious qualities.

“Moreover, Anantamati, I recall that when I was engaged in bodhisattva conduct, I
donned such armor and mounted this kind of vehicle. Thus, I transcended limits, dispelled
darkness, and offered protection from fear. Through my great diligence, I joyfully heard this
Teaching of the Armor array of bodhisattva great beings and the array of the Great Vehicle from
countless billions of buddhas, which caused me great joy. When cultivating this Dharma, I served
and venerated those blessed buddhas, and I did not produce such thoughts as, ‘I am donning such
an armor. I possess such an armor. I have obtained such a Dharma. I possess such a Dharma. I
possess a Dharma of such-and-such a category.’

“At that time, I had no sense of self, I had abandoned the view of a truly existing
self, and I had abandoned the conceit of a self. My mind contained no sense of high or low, and
no concepts. Out of my desire to gather all beings, I upheld the Dharma treasury of all the
buddhas and thus-gone ones and ripened countless billions of beings, without ever having a
single thought of fatigue in my mind. During this period I never abandoned the armor, and I always
rode in the boundless vehicle. Therefore, in all my lifetimes I overcame and defeated the
forces, retinues, and armies of Māra. I tamed all those who were distracted on the paths of the
carakas, lokāyatas, and parivrājakas, as well as other non-Buddhists who accorded with them, and
established them in happiness. I defeated all opposing teachers. I tamed all the non-Buddhists.
I caused those beings who had gone astray to abide in this vehicle, restrained by virtue. I
explained and taught beings about the armor and the armor array. By teaching beings such facets
of the comfortable Great Vehicle, all those who abided in this vehicle achieved all comforts. In
this way they attained all conditioned comforts, the universal monarch’s comforts, the royal
comforts of Śakra and Brahmā, and all unconditioned comforts. When I taught this Dharma to
beings, they took it up, and they were thus able to be born into the noble family, raise the
great victory banner, roar the lion’s roar, and proceed toward unsurpassed, perfect, and
complete awakening.

“Anantamati, for those bodhisattva great beings who are already fit to don such great
armor, having accurately investigated and decided upon it, by means of what phenomena should
they proceed toward it? Since they completely understand and see all phenomena, they have no
conceptualization of them. Why is this? Because those bodhisattva great beings abide stably on
the correct path, they understand accurately. Because they proceed on the correct path, they see
accurately. Purifying themselves correctly, they do not conceptualize, nor do they not
conceptualize, seeing and understanding the sameness of conceptualization and
nonconceptualization. Those who see phenomena to pursue and strive for do not comprehend
sameness. Therefore, they do not abide in accurate and pure understanding and seeing. Those who
have neither conceptuality nor nonconceptuality do not fixate upon or cling to conceptuality or
nonconceptuality. Because they are without fixation or clinging, they abandon conceptuality and
nonconceptuality. On this path, there is no pity, no conditioned activity, no imputation, and no
acceptance or rejection. Those who abide on the path of evenness do not conceptualize the past,
present, or future. Because of this, they understand all concepts and latent tendencies without
exception. Since they abide in the unmistaken truth of the sameness of all phenomena, it is said
that they abide on the correct path.

“Anantamati, what are the path and the pure path? They are what is known as the
eightfold path of the noble ones: correct view, correct intention, correct speech, correct
action, correct livelihood, correct effort, correct mindfulness, and correct absorption. Through
the correct view, the belief in a truly existing self is abandoned, and one transcends all
domains involving views. Thus, all views, in all times and places, are entirely purified. By
fully comprehending conceptualization, distinguishing conceptualization, and pervasive
conceptualization, one becomes
free from conceptualization, distinguishing conceptualization, and pervasive conceptualization.
By not abiding in mistaken thinking and by eliminating mistaken thinking, one will be able to
see correct livelihood and also the notion of correct livelihood. By seeing what is pure
livelihood and abiding in pure livelihood, one will observe pure physical, verbal, and mental
actions, and one will observe correct action. With the correct view of verbal action, one will
be able to see and understand both words and those who speak them. Thus, by abiding in correct
speech, any discordant factors are purified. Through the view of correct effort, one is able to
gather diligence and abide in proper diligence. With the correct view of mindfulness, one
remains without recollection, speculation, or appropriation. With mindfulness thus purified, one
abides in correct mindfulness. With the correct view of absorption, one relies on no support
while engaged in absorption. Having purified the view of absorption, one abides in correct
absorption.

“Anantamati, when bodhisattva great beings see in this manner, they attain the correct
view of universal purity, and thus abide on the pure path. This pure path is that which holy
beings cultivate, the wise respect, the noble ones cherish, and the thus-gone ones praise. Thus,
it is not a territory traveled by māras, their retinues, their messengers, or any gods allied
with them. It is not the domain traversed by those who crave and cling to non-Buddhist paths,
those who engage in disputes, those who are immersed in the thicket of views, those who have
lost the path, or the lokāyatas.
Nor is it the domain traversed by anyone who desires nirvāṇa. Why is this? Those who dwell in
the unconditioned conceptualize nirvāṇa. As they conceptualize nirvāṇa, so then do they
conceptualize all conditioned phenomena. Why is this? Since the realm of nirvāṇa transcends all movements of conceptual thought, even the unconditioned
has no existence there. That being the case, what need is there to mention the conditioned not
having any existence there either? Because this path purifies all concepts, there are not even
the subtlest concepts about the unconditioned. That being the case, how could there be any
concepts about the conditioned? As long as one conceptualizes the path of the noble ones, one
cannot be said to be abiding on the path of the noble ones. Someone who
abandons all movements of conceptual thought can be said to be abiding on the path of
the noble ones, abiding on the path of fearlessness,
abiding on the path of utter peace, and abiding on the path
of happiness. This path leads to a place devoid of aging, sickness, death,
anguish, and suffering. This path leads to the absence of essential nature; it leads beyond any
locus of essential nature. This path leads to the place where both essential nature and
nonessential nature are abandoned. This path leads to the place that possesses no demonstrable
marks and that cannot be characterized by form. Since this path pervades everything like space,
it brings one to the unsurpassed great palace. All who make this journey will not reverse
course. Thus, they will achieve myriad pleasures. This great palace is furthermore
indemonstrable and lacks the marks of entities. Thus, it involves neither the slightest conditioned thing,
nor the slightest unconditioned thing. Because it has already extinguished conditioned things
and abandoned unconditioned things, it does not provide beings with either conditioned or
unconditioned happiness whatsoever.

“Anantamati, many beings desire a conditioned nirvāṇa; they do not even seek
conditioned happiness, so how could they be able to enter this great palace? Because this great
palace is unconditioned, cool, and quiescent, it is called nirvāṇa—the transcendence
of suffering. Because it stops attachment, aggression, and ignorance, removes
latent tendencies, rends the web of worldly views, dries up the river of ignorance, extracts the
poisoned arrows of the afflictions, and exhausts nonvirtuous phenomena, it is called
nirvāṇa—the transcendence of suffering. Since it is far removed from
the disease of pride and all the afflictions caused by much suffering, it is called
nirvāṇa—the transcendence of suffering. Because it is not of the domain
of the mind, the intellect, consciousness, or mental functions, it is called
nirvāṇa—the transcendence of suffering. Since it pacifies all debates
and all ties to existence, all the way up to the perception of Dharma, it is called
nirvāṇa—the transcendence of suffering. Since it cuts through mental
inclinations and the striving they engender, and because it is free from the marks of
conceptualization and its objects, it is called nirvāṇa—the transcendence of
suffering.

“Anantamati, this is the very essence of great nirvāṇa, the supreme transcendence.
Since nirvāṇa is boundless, it cannot be described. If it entailed any destination, it could not
be this path, since this path is beyond words and thus also indescribable. Given that
bodhisattva great beings travel on this path toward the great palace of nirvāṇa, they can
establish countless beings on it.
Anantamati, when bodhisattva great beings proceed on this path, they do not become tired, and
they do not become distressed. According to what they wish to seek, they manifest at will.
According to where they intend to manifest, they manifest in each place, and each manifestation
accordingly attracts beings and teaches them the Dharma, causing all beings to attain great joy.
Why is this? Because this path is unequalled, it purifies all discordant factors and brings all
activities to completion. Thus, all the blessed buddhas, hearers, and solitary buddhas all
proceed on this path and do not contravene it. As long as they have not reached that ground, and
as long as they have not fulfilled their aspirations, they never depart from it. What is that
ground? It is the ground of nirvāṇa, the ground of the great palace. To draw an analogy, since
nothing can illustrate space, there is no other example besides space itself to illustrate
space. Thus, to this vast, great, empty void, we apply the label space. The
palace of nirvāṇa is similar. It is a great, empty void, in which there is no autonomous self
and nothing pertaining to self. Therefore, even if all beings enter it, there is not even a
single hair’s worth of anything to grasp on to. It is an open and vast emptiness, an utter void
that is immeasurably vast. Therefore, it is called great nirvāṇa and
the great palace.

“Anantamati, this extraordinarily noble path of all the bodhisattva great beings is not
something that the hearers and solitary buddhas can attain. Those who abide on this path
accomplish all the accumulations of merit and obtain irreversibility. Thereby, they enact great
benefit for beings. Manifesting a great array of extraordinarily noble conduct, they proceed by means of this
path. Such an array is also not something that the hearers and solitary buddhas can possess.
While bodhisattva great beings are abiding on this path, even if they act as universal monarchs,
they will have no ownership of anything. With great power, they will perform miracles and gain
realization of both the world and what is beyond the world. Even if they act as divine rulers
such as Śakra and Brahmā, they will be free from attachment and clinging. As such, they will
abandon pride and aspire to encounter buddhas, delight in hearing the true Dharma, ripen
countless thousands of gods, and endeavor toward unsurpassed, perfect, and complete
awakening.”

The Blessed One then expressed this in verse:

“The unique path of the bodhisattvas

Is supreme throughout the world.

All noble ones and those on the two vehicles

Will enter this path.

“All bodhisattvas

Who wish to proceed to great awakening

And attain the array of the path

Must reveal this path.

“Anyone who travels or will travel

Such paths

Must adopt the correct view

To stay on the path.

“All bodhisattvas

Who abide in the view of sameness

Traverse this path,

Proceeding with happiness.

“This path is supreme, extraordinarily noble,

And unsurpassed.

It is truly capable of leading to advancement,

Yet there is nothing to be apprehended upon it.

“The minds of all intelligent people

Who abide on this path

Or who have genuinely entered it

Are unshakable.

“I do not teach that on this path

There can be even the slightest bit of wavering.

Because there is nothing to be moved,

They always abandon any wavering.

“I teach that this path

Is without movement and action,

And without superimposition;

Therefore, this path is unsurpassed.

“Even though all bodhisattvas

Abide well on this path,

They have no craving for it,

Nor any aversion, either.

“This path is not in the past,

Nor is this path in the future.

Without conceptualizing those limits,

They must cultivate it accordingly.

“There are no afflictions on this path.

There are no concepts on this path.

One must abide on it

Without contradicting these points.

“Anyone who abides on this supreme path

Abides without abiding.

Anyone who abides on this path

Will attain the nature of purity.

“I have taught that it is the eightfold path

That the noble ones traverse.

For those who abide on this path,

Awakening is not difficult to achieve.

“Bodhisattvas are supported,

Abiding thus on this path.

Once they have achieved this pure path,

They must proceed on it individually.

“As this supreme path is what

Sublime beings practice

And the thus-gone ones extol,

Its wisdom is unsurpassed.

“It is not the path traveled by

Māras, their armies,

Anyone included among the māras,

Or any non-Buddhists.

“Anyone who conceptualizes nirvāṇa

Does not abide on the supreme path.

Childish beings who are harmed by concepts

Do not turn toward nirvāṇa.

“Whoever goes beyond concepts

And is free from notions and concepts

Will thereby proceed

On this great path.

“This supreme path of the noble ones

Is tossed aside by childish beings.

Yet for one who practices this Dharma,

This path is unsurpassed.

“This supreme and most noble path

Brings one to the unsurpassed abode.

It entails no harm or anguish,

And no fear or hardship.

“This unsurpassed path

Has no marks of color or shape.

It cannot even be demonstrated

Through the marks of form.

“Because this most comfortable vehicle

Is authentic, it entails no fear.

In the end, anyone who proceeds on this path

Shall reach nirvāṇa.

“Because this supremely pure path

Is empty like space,

It is unimpeded in all respects,

And constantly leads toward nirvāṇa.

“If one reaches nirvāṇa,

One shall become irreversible.

This great nirvāṇa

Is supreme and unsurpassed bliss.

“The great palace of nirvāṇa

Is an immeasurable, empty void.

Therefore, it is great nirvāṇa,

Which is also called the great palace.

“The afflictions of the three poisons

Are pacified in this great nirvāṇa.

When one arrives there,

One will have no regress and no rebirth.

“This empty, void, great nirvāṇa

Is just like space.

Because it is a vast, empty void,

It has no impediments.

“Because the great palace of nirvāṇa

Is eternally free from suffering and anguish,

And its domain is boundless,

It is called nirvāṇa.

“Because nirvāṇa cannot be enumerated,

A numerical limit cannot be apprehended.

It is this most calm and cool nature

That is called nirvāṇa.

“Because in nirvāṇa there is nothing to be done,

The path that leads to it is also unsurpassed.

Because it is immeasurable and nonconceptual,

There are no concepts to apprehend.

“For the sake of the bodhisattvas,

I have revealed this path.

Anyone who abides on this path

Draws nearer to nirvāṇa.

“Because those abiding on this path

Will achieve all forms

Of supreme and worldly pleasure,

They are called fearless.

“When they abide well on this path,

Their minds will be uncontaminated.

Having thus purified this path,

They are called fearless.

“By seeing this path of evenness,

Everything can subsequently be understood.

They will not be attached

To any requisites of life.

“Bodhisattvas are supported

By the true and most noble path.

To benefit all beings,

They proceed on it heroically.

“When they achieve the unsurpassed path,

And manifest the supreme path,

They will cause all worldly beings to delight in

And proceed on this path.

“This supreme and most noble path

Purifies the mind.

Pursuing it according to their intents,

All will proceed upon it.

“Even if they become universal monarchs,

Turning the wheel with their great armies,

They will give up their great royal positions,

Take ordination, and train on this path.

“Even if they should obtain

The kingdom of Śakra or Brahmā,

They will be unattached to it

And will follow the path well.

“They also will fully understand

Even the worldly topics of knowledge.

Those who abide on this path

Will be called proclaimers of truth.”

“Furthermore, Anantamati, when bodhisattva great beings genuinely endeavor on this
path, out of their desire to gather the genuine eightfold path, they will practice a single
Dharma teaching—which is to not engage in any unwholesome phenomenon.

“Additionally, to gather the genuine eightfold path they will practice two Dharma
teachings, which are (1) to properly contemplate inner virtuous phenomena, and (2) to properly
inquire into the nature of external virtuous phenomena.

“Moreover, to gather the genuine eightfold path, they will practice two additional
Dharma teachings, which are (1) to understand the various phenomena as entities, and (2) to
understand the absence of entities, the absence of abiding, and the absence of anything that can
be conceptualized.

“Moreover, to gather the genuine eightfold path, they will practice two additional
Dharma teachings, which are (1) to rely on realization inwardly, and (2) to not cling to
anything external.

“Moreover, to gather the genuine eightfold path, they will practice two additional
Dharma teachings, which are (1)
to trust in themselves without conceptualizing anything, and (2) to think, ‘I will establish all
those who still lack faith on this path.’

“Moreover, to gather the genuine eightfold path, they will practice two additional
Dharma teachings, which are (1) to correctly see and understand what needs to be done, and (2)
to not cling to what needs to be done.

“Moreover, to gather the genuine eightfold path, they will practice three additional
Dharma teachings, which are (1) to understand each of the appropriated aggregates that
perpetuate suffering, (2) to earnestly pursue and take interest in the appropriated aggregates
that do not involve suffering, and (3) to strive to abandon conditioned phenomena.

“Moreover, to gather the genuine eightfold path, they will practice three additional
Dharma teachings, which are that when teaching the supreme Dharma, (1) they will teach the
meaning correctly, without any verbal contradiction or mental dispute, (2) they will not fixate
upon syllables and words, and (3) they will summarize all the Dharma.

“Moreover, to gather the genuine eightfold path, they will practice four additional
Dharma teachings, which are (1) to correctly apply themselves to entities according to reality,
(2) to correctly apply themselves to entities in a manner that accords with reality, (3) to
correctly apply themselves to entities by investigating in accordance with the Dharma, and (4)
to correctly apply themselves to entities without producing any attachment.

“Moreover, to gather the genuine eightfold path, they will practice four additional
Dharma teachings, which are (1)
to guard themselves with very firm pledges and practice what they preach, (2) to use the six
faculties skillfully to proceed on the path, (3) to purify their intentions, and (4) to abide in
vigilant conduct.

“Anantamati, these bodhisattva great beings are called followers of the
path because they gather the path through these Dharma practices. Because they
see that the essential nature of phenomena is empty, nameless, markless, wishless, unborn,
unconditioned, and characterized by disenchantment, abandonment, cessation, and liberation,
therefore they achieve the illumination of Dharma. Even when they contemplate the termination of
births, they do not arouse any notion of birth with regard to birthlessness. Thus, at that time
they transcend all births, and so they pass beyond all that is contrary to the Dharma. As they
achieve the pure path, they gain the acceptance that phenomena are unborn. Because they have
purified the path, they transcend all perception, and subsequently they do not abide in
nonperception either. Stopping the perception of the path, they abandon the perception of
phenomena and escape from the web of unknowing. By cultivating knowing, they obtain those
phenomena that are to be achieved.

“What phenomena do they achieve by cultivating knowing? By cultivating knowing, they
achieve the cessation of perception and feeling, they achieve definitive skill in all phenomena,
and they are able to comport themselves with the nature of reality by following the secret
teachings. When bodhisattva great beings follow this path, they do not dwell on objects, and
marks do not obscure them. Thereby understanding that all phenomena are the same as space, that
their arising is the same as the arising of space, and that their essential nature is the same
as the essential nature of space, they are not obstructed even slightly by marks. Because this path is pure, they
have no fear of being harmed. Because they don the great armor, they are not bound by grasping.
Because they mount the Great Vehicle, they are not deluded. Because they abandon obscurations,
they become like space. Proceeding on this path, they will become great lights for beings.
Anantamati, this is the extraordinarily noble path of the bodhisattva great beings, which is not
the domain of hearers or solitary buddhas.”

The Blessed One then expressed this in verse:

“Because they have gathered the genuine eightfold path,

They teach Dharma practices.

Those who abide on this path

Have great diligence.

“Those who practice virtuous phenomena

Are capable, at all times,

Of never engaging in nonvirtuous phenomena.

Through this conduct, they gather the path.

“Bodhisattva practitioners

Correctly contemplate internally,

And inquire externally;

Through this conduct, they gather the path.

“Bodhisattvas investigate

And understand entities accurately,

Thus abiding correctly according to the Dharma.

Through this conduct, they gather the path.

“Bodhisattvas provide protection;

And so they rely on realization internally,

And are free from attachment externally.

Through this conduct, they gather the path.

“Bodhisattvas are fearless;

And so their personal confidence is nonconceptual,

And they cause others to abide in pure faith.

Through this conduct, they gather the path.

“Bodhisattvas contemplate,

Thus purifying their deeds,

And not becoming attached to their actions.

Through this conduct, they gather the path.

“Bodhisattvas are unbound;

They are constantly aware of the suffering of appropriated aggregates,

And seek to end the suffering of appropriated aggregates.

Through this conduct, they gather the path.

“Bodhisattvas have excellent knowledge;

Thus they cultivate practices that are free from compounding,

And are able to abandon what is conditioned.

Through this conduct, they gather the path.

“Bodhisattvas contemplate the truth;

Thus they attain realization that accords with the truth,

And teach in indisputable ways.

Through this conduct, they gather the path.

“Bodhisattvas are intelligent;

Thus they take hold of all phenomena,

Without fixating on syllables or words.

Through this conduct, they gather the path.

“Bodhisattvas practice the Dharma;

Thus they act in accord with the Dharma

And in accord with the truth.

Through this conduct, they gather the path.

“Bodhisattvas follow the path;

Thus they abide by their firm pledges,

And practice what they preach.

Through this conduct, they gather the path.

“Bodhisattvas purify the path;

Thus they are skilled at purifying their intentions and

Abiding in the Dharma with vigilance.

Through this conduct, they gather the path.

“Bodhisattvas are always

Sincerely cultivating these practices,

To achieve physical and mental well-being.

Through this conduct, they gather the path.

“Bodhisattvas have correct mindfulness

And abide on the pure path.

They fully realize

All phenomena to be empty and free of marks.

“Bodhisattvas investigate;

They purify their aspirations,

And they are wishless and non-abiding.

Thereby they abandon all marks.

“Bodhisattvas accurately investigate

The principle that is universally the same;

They have no doubt whatsoever

That all phenomena are unborn.

“Bodhisattvas have sublime intelligence,

Capable of investigating all phenomena.

Due to their disenchantment, abandonment, and quiescence,

They proceed with clear vision.

“Bodhisattvas investigate phenomena;

They see accurately how phenomena arise,

Yet they do not see birth in that birth,

And they do not see exhaustion in exhaustion.

“Bodhisattvas are diligent;

When they investigate in this way,

They abandon what is contrary to the Dharma,

And ascend to the authentic state.

“Bodhisattvas have sublime intelligence;

Purifying this path,

They swiftly come to rest in a state of bliss,

And gain unsurpassed acceptance.

“Bodhisattvas have sublime intelligence,

And accordingly, they contemplate phenomena.

They transcend all perception,

And constantly abide in the absence of perception.

“Bodhisattvas have sublime intelligence

And can completely purify this path.

Abandoning any perception of the path,

They also do not abide in the perception of the Dharma.

“Bodhisattvas have sublime intelligence;

Because they have purified this path,

They escape from the web of unknowing,

And achieve the great illumination of Dharma.

“Bodhisattvas have sublime intelligence;

They are able to cultivate knowledge

And teach all beings.

This is how they proceed.

“Bodhisattvas cultivate knowledge

In order to apprehend all phenomena,

Obtain certainty in the profound truth,

And achieve great skillful means.

“Bodhisattvas cultivate knowledge,

Abandoning all perception through skillful means.

They follow the secret Dharma,

And realize the definitive meaning.

“Bodhisattvas have sublime intelligence;

And with the great illumination of Dharma,

They are able to cease perception and feeling.

This is how they proceed.

“Bodhisattvas have sublime intelligence.

They do not abide on this path.

Because they do not abide on this path,

They proceed on this path.

“Bodhisattvas are fearless.

They are able to understand all phenomena

To be pure like space.

They are not obscured by any marks.

“Bodhisattvas understand all phenomena

To have a nature that is equal to space.

Because phenomena are like space,

They are understood to be pure and immaculate.

“Bodhisattvas abide in this fashion,

And are not obscured by marks.

Swiftly they provide

Teachings and instructions to beings.

“Bodhisattvas have sublime intelligence,

And purify all paths.

Thus there are no obstacles on the path,

And they can pursue it without impediment.

“This pure path

Leads swiftly to great awakening.

It actualizes the unconditioned,

And proceeds to sameness.

“Bodhisattvas’ great armor,

Great Vehicle, and great path

Are unobstructed, like space,

As they proceed purely.

“To travel on this vehicle and path

Is like traveling through the void of space.

Going far beyond all marks,

They proceed in the absence of marks.

“The Great Vehicle, the vehicle of sameness,

Is vast like space.

Therefore, this vehicle must proceed

On such a pure path.

“All bodhisattvas

Respect this Dharma.

For the sake of all beings,

They proceed heroically.

“Anyone who wishes to reach great awakening,

Must abide on this extraordinarily noble path.

It is not in the capacity of the other two vehicles

To proceed toward this destination.

“Bodhisattvas have correct mindfulness.

They are able to purify this path,

And on this pure path,

They proceed to the supreme and unsurpassed state.

“Moreover, Anantamati, when bodhisattva great beings correctly engage and endeavor in
this fashion, they come to genuinely master all the applications of mindfulness, correct
eliminations, faculties, strengths, branches of awakening, freedoms, absorptions, equipoises,
bases of supernatural power, tranquility, and special insight. In this way, they become adorned
with countless exalted qualities. Then, in order to tame all worldly beings, they don the great
armor. In order to escape from the three realms, they mount the Great Vehicle. In order to
gather all gods, humans, and asuras, they abide on this path and proceed toward unsurpassed,
perfect, complete awakening.

“Anantamati, when bodhisattva great beings don the great armor, mount the Great
Vehicle, and abide on this path,
if they fail to universally radiate love, compassion, joy, and equanimity toward all sentient
beings, or if they fail to cherish all beings like themselves, then this great armor, great
path, and Great Vehicle would not even be supported by the great earth, nor would all beings be
able to rely upon it. Thus, it must be out of love and an altruistic mind for others that they
don the great armor, mount the Great Vehicle, and abide on the path. All worldly gods, humans,
and asuras are unable to course in such an armor, such a Great Vehicle, and such a great path,
which also cannot be seen by any ordinary, childish beings who cling to the world and abide in
worldliness.

“Moreover, because the bodhisattva great beings don the great armor out of love for all
beings, they consecrate the elements of earth, water, fire, and wind through the armor’s power,
such that the earth element does not tremble or quake, and no beings grow afraid of it. They
also have similar effects on the water, fire, and wind elements.

“Moreover, having first developed the mind of awakening and the aspiration to don the
armor, bodhisattva great beings now don the great armor; and having mounted the Great Vehicle,
they proceed along the pure path until they have only one birth remaining, when they proceed to
the tree of awakening and take their seat at the site of awakening. If in this period they fail
to consecrate the great trichiliocosm—this firm ground that is made of vajra—it will tremble and
quake, for even though it is fashioned of vajra, it will not be able to withstand this great
armor, this great path, or this Great Vehicle.

Moreover, through their past aspirations, bodhisattva great beings have aroused great
love and compassion for beings, and have expressed their praise for the buddhas and bodhisattvas
of the ten directions. Thus, if they should fail to consecrate the great vajra base, as well as
Mount Meru, the jewel mountains, and the other majestic mountains, they would be unable to
support this great armor, this great path, or this Great Vehicle.

“Moreover, due to the power of their past aspirations and the transformative power of
the past aspirations of the thus-gone ones, bodhisattva great beings do not injure beings, nor
do they harm them, impair them, scare them, hold grudges against them, torment them, or oppress
them. In order to cause beings to find happiness, they don the great armor, mount the Great
Vehicle, and abide on this path, proceeding toward unsurpassed, perfect, and complete awakening.

“Anantamati, when bodhisattva great beings don the great armor, they don the armor of
insight, brandish the weapons of insight, and perform the dedication of great insight. Mounting
the vehicle of dedication, they shine the illumination of insight. Abiding on this path of
illumination, they investigate phenomena with the eye of bright insight, endeavoring toward
omniscient wisdom. To gather the wisdom of omniscience, for the sake of all beings, the
bodhisattvas cultivate the perfections of insight, discipline, patience, diligence, and
concentration. Each of these are
guided by insight, accomplished by insight, gathered by insight, and completely dedicated toward
unsurpassed, perfect, and complete awakening.”

The bodhisattva great being Anantamati then remarked to the Blessed One, “Blessed One,
it is amazing how the various forms of insight possessed by the bodhisattva great beings pervade
everywhere and are capable of gathering and accomplishing the Dharma of immeasurably many
buddhas.”

The Blessed One responded to the bodhisattva great being Anantamati, “Anantamati, that
is true, that is true! What you have said is correct. The various forms of insight possessed by
bodhisattva great beings pervade everywhere and encompass all Dharma. Donning the great armor,
they mount the Great Vehicle and abide on the great path. Then, guided by insight, they proceed
upon it. Anantamati, even if one has insight, if one is not guided by such insight, one will not
proceed properly on this path. If one possesses insight and is guided by insight, then one will
engage with and follow this insight, as it pervades everywhere. One will gather through insight,
and will exercise restraint through insight. From that point onward, one can be said to have
donned the great armor, to have mounted the Great Vehicle, and to abide on the great path. With
the delightful Dharma, one will then benefit worldly beings and open the eye of insight. As one
investigates with the eye of insight, one’s insight body will shine forth, emitting a great
illumination, and one will proceed toward unsurpassed, perfect, and complete awakening.

“Anantamati, such is the great armor and the array of armor that bodhisattva great
beings must don. Such is the
Great Vehicle and the array of the Great Vehicle that they must mount. Such is the great path
and the array of the great path that they must traverse, in order to proceed toward unsurpassed,
perfect, and complete awakening. Anantamati, even if I spoke for countless eons about the
sublime beings who possess the armor array, the Great Vehicle array, the great path array, and
the various arrays of all good qualities, that would not be long enough. However, so that all of
you may realize it, and so that sublime beings of the future may achieve the armor array, the
Great Vehicle array, the great path array, and the array of the boundless assembly of qualities,
I have briefly described it on this occasion. If such sublime beings hear the Dharma I have
taught here, they will don the great armor, mount the Great Vehicle, abide on the great path,
adorn themselves with good qualities, and proceed in this way.”

The Blessed One then expressed this in verse:

“I have described the correct eliminations,

The four bases of mindfulness,

And all other skillful means.

These come from vigilance.

“With perfect mindfulness,

Paired with skill in the Dharma,

One diligently proceeds toward liberation.

These come from vigilance.

“The faculties, strengths, factors of awakening,

Donning of the armor, and mounting of the Great Vehicle—

With these as their guardians,

Bodhisattvas should proceed.

“Concentrations, excellences, freedoms,

Absorptions, and equipoises—

With these as their guardians,

Bodhisattvas should proceed.

“Compassion, love, joy, equanimity,

Donning the armor, and mounting the Great Vehicle—

With these as their guardians,

Bodhisattvas should proceed.

“The accomplishments of tranquility, special insight,

The bases of supernatural power, and miracles—

With these as their guardians,

Bodhisattvas should proceed.

“Through countless qualities,

And by donning the armor and mounting the Great Vehicle,

Without becoming weary on the path,

Bodhisattvas should proceed.

“Through diligence, carefulness,

Donning the armor, mounting the Great Vehicle,

And understanding the bases of mindfulness,

Bodhisattvas should proceed.

“The luminous great armor

Tames all worldly beings.

One who has donned this armor

Should be called intelligent.

“Anyone who mounts the Great Vehicle

In order to correctly turn toward omniscience

And escape from the three realms

Should be called intelligent.

“The great path, the pure path,

Outshines the world

With its gods, humans, and asuras.

Thus it is called universally renowned.

“Such bodhisattvas

Don the armor of diligence

At all times

For the sake of beings.

“If bodhisattvas do not cultivate

Great love, compassion, joy,

And equanimity,

This great earth will not support them.

“If bodhisattvas do not cultivate

The knowledge of what is timely and beneficial

For all beings,

This great earth will not support them.

“If bodhisattvas do not cultivate

Love for all beings,

Cherishing them as they cherish themselves,

This great earth will not support them.

“If bodhisattvas do not cultivate

Mounting this Great Vehicle compassionately,

Then the mountains, oceans,

And this great earth will not support them.

“If bodhisattvas do not cultivate

Loving consideration for all beings

While mounting this Great Vehicle,

No beings will rely on them.

“Having donned this armor,

If they do not shine the radiance of love,

No beings will be able to rely

Upon this great armor.

“Having donned this armor,

They consecrate the four great elements

With their boundless ocean of qualities,

So that those elements will support them.

“In order to gather beings,

They pervade the universe with the light of compassion,

And consecrate the four great elements,

So that the elements will support them.

“In order to gather beings,

They actualize great awakening,

And consecrate the four great elements,

So that the elements will support them.

“They do not belittle or harm others.

Donning the great armor,

They escape upon the Great Vehicle.

Such beings are called intelligent.

“Through their great skillful means,

They are able to consecrate everything,

And thus escape toward the unsurpassed.

Such beings are called intelligent.

“Thus, this great earth

Will not sink or shake.

The elements of water, fire, and wind

Will perform their functions.

“Great bodhisattvas

Don the boundless armor,

Mount the Great Vehicle,

And proceed on the path.

“Accomplishing the state of a once-returner,

They achieve their final body,

And proceed to the majestic tree of awakening,

Where they sit upon the firm seat.

“At the seat of awakening,

They abide like a vajra.

Without becoming weary in body or mind,

They actualize omniscience.

“If these fearless bodhisattvas

Do not consecrate it,

The great earth will quake;

And, once destroyed, will never appear again.

“As for the realm of this great earth,

Though it is made from vajra,

If it is not consecrated by them,

It will shake and tremble.

“Bodhisattvas, in past times,

Adorned themselves with great aspirations;

And thus, when among all beings,

They regard them with great love.

“Present throughout the worlds of the ten directions,

Within all the various buddha fields,

These omniscient chiefs among humans

Protect and consider all.

“If all the mountains,

Such as Mount Meru, the jewel mountains,

And the encircling Cakravāḍa mountains, made from vajra,

Which stand firmly and imposingly,

“Are not consecrated

By intelligent bodhisattvas,

Then, as they don the great armor,

These mountains will be unable to support them.

“It is only when the buddhas and bodhisattvas

Consecrate them through their miraculous power,

That beings and the great earth

Become firm and capable of providing support.

“Those who don the great armor

Do not injure others.

With the unsurpassed armor,

They proceed on the vehicle.

“Those who don the great armor

Do not harm others.

With the inconceivable armor,

They proceed on the vehicle.

“Those who don the great armor

Do not resent others.

Thus, to dispel the diseases of beings,

They proceed on the vehicle.

“By practicing in a perfect manner

The supreme, perfect, and unsurpassed path,

Without injuring or resenting others,

They abide correctly in nonviolence.

“Donning the armor of great insight,

They mount the vehicle that is dedicated to insight.

This armor cannot be destroyed;

Thus it is dedicated to the unsurpassed.

“Bodhisattvas are supported,

Abiding on the path with illuminating insight.

By investigating phenomena with insight,

They proceed toward the unsurpassed.

“The bodhisattvas’ supreme path,

Their armor, and the Great Vehicle

All arise from the light of insight.

Therefore, their minds are pure.

“Climbing aboard the perfections,

They travel toward great awakening.

They attain insight, purify insight,

And are guided by insight.

“All the perfections

Are guided by this insight.

They attain insight, purify insight,

And gain unsurpassed wisdom.

“Bodhisattvas are inconceivable.

They shine the light of insight,

And light the great lamp of insight;

Thus they proceed toward happiness.

“Having aroused the light of insight,

Their eyes of insight are open.

The unsurpassed wisdom of the buddhas

They clearly see and proceed toward.

“Bodhisattvas are heroic,

Possessing the boundless armor,

With which they are boundlessly adorned.

Thus it is said that they don the armor.

“Bodhisattvas are intelligent,

Greatly adorning the Great Vehicle.

They proceed toward the omniscient wisdom of buddhahood,

Without ever becoming stained.

“Bodhisattvas are intelligent,

Greatly adorning the great path.

They proceed toward the supreme, inconceivable state,

In the purest manner.

“Moreover, Anantamati, bodhisattva great beings shall proceed toward the boundless
domain of the armor, the boundless domain of the Great Vehicle, and the boundless domain of the
great path. Why is this? Because they conform with everything. Bodhisattva great beings don the
armor because they wish to conform with all phenomena. They mount the Great Vehicle because they
wish to conform with all phenomena. They abide on the great path because they wish to conform
with all phenomena. They proceed on it in order to attain the sameness of all phenomena.
However, this armor does not truly apprehend even the slightest phenomenon as internal,
external, coarse, subtle, distant, near, past, present, future, conditioned, unconditioned,
abiding, or non-abiding. If this armor were unable to discern, resolve, completely understand,
conform with, make evident, or transcend all phenomena, it could not rightfully be called
donning the great armor. Since it discerns all phenomena—and resolves,
completely understands, conforms
with, actualizes, and transcends them—it can be called donning the great
armor.

“The Great Vehicle as well does not truly apprehend any phenomenon as being
internal, external and so forth up to dedicated to the wisdom
of omniscience, and yet it completely understands, conforms with, makes evident,
and transcends all phenomena. Therefore, this vehicle is called the Great Vehicle, the vehicle
of skill in phenomena, the vehicle that reaches nirvāṇa, the unsurpassed vehicle, and the
unequalled vehicle. Likewise, the great path does not truly apprehend any phenomenon as being
internal, external and so forth up to proceeding upon the
great path of the sameness of all phenomena, and yet this path of sameness does
not lack understanding of even the slightest phenomenon. Therefore, this path is called the
unsurpassed path, the incalculable and immeasurable path, and the unequalled path.

“Anantamati, bodhisattva great beings who don the great armor conform with all beings’
minds and mental activities. They remove and purify all beings’ afflicted emotions. Mounting the
Great Vehicle, they increase the roots of virtue of all beings. Abiding on this great path, they
inspire beings to accomplish all virtuous phenomena. Anantamati, bodhisattva great beings remain
in saṃsāra for a long time—until the end of saṃsāra—for the sake of each being and each mental
activity, pursuing the medicine of insight and not relinquishing the armor.

“Thus, they are able to gain stability in donning the great armor, the immeasurable
armor, the armor that is difficult to comprehend, the pure armor, the boundless armor, the armor that is
without appropriation, the armor that knows the perceptions of beings, the armor that knows
there are no beings, the armor that knows there is no self, the armor that knows the nature of
beings, the armor that realizes the nature of beings, the armor that knows the nature of the
self, the armor that realizes the nature of the self, the armor that knows the nature of the interior, the armor that
realizes the nature of the interior, the armor that knows the nature of the exterior, the armor
that realizes the nature of the exterior, the armor that knows the nature of both the interior
and the exterior, the armor that realizes the nature of both the interior and the exterior, the
armor that knows the nature of all phenomena, the armor that realizes the nature of all
phenomena, the armor that knows that in all phenomena there is nothing to be apprehended, the
armor that knows that in the nature of all phenomena there is nothing to be apprehended, the
armor that masters the realization of phenomena, the boundless armor, the armor without center,
the armor without center or boundary, the armor that is not past, the armor that is not future,
the armor that is not present, the armor that is free from any action, and the armor that is
free from any actor.

“Anantamati, with regard to this armor, the bodhisattva great beings do not don it,
realize it, resolve it, attain liberation through it, or actualize it. Because there is no
armor, the armor is donned. Because they do not realize it, it is realized. Because they do not
resolve it, it is resolved. Because they do not attain liberation through it, they are
liberated. Because they do not actualize it, it is actualized. They mount the Great Vehicle
because there is nothing to be mounted. They do not designate the Great Vehicle, which is designated
by the absence of designation, for the Great Vehicle cannot be designated in even the slightest.
If designations are made, this is nondesignation, because such designations cannot be
apprehended and cannot be seen. There is also no vehicle that can be mounted and dwelt upon; it
is through nonapprehension that one abides on the Great Vehicle. Because it abandons proceeding
toward a destination, does not reach the ultimate goal, does not arrive at nirvāṇa, and cannot
be apprehended, what is not a path is taken as a path. Because one proceeds on the path through
sameness, this path of sameness has no designations, for who would make such designations? What
would be designated? From where would designations be made? In it there is also no action and no
actor. It is not combined, and it is not uncombined. It renounces everything and does not seek
anything. Why is this? Because this true path of sameness is not the same as all phenomena, nor
is it different from them, nor concurrent with them. It does not produce notions of
phenomena—indeed, it abandons phenomena. Therefore, it is neither pure nor impure. The nature of
phenomena is also this way—neither pure nor impure. Thus, for this reason this path is called
the path without affliction. Because it cannot be traversed, it is
traversed. Because it cannot be taken hold of, it is taken up. This path is deeply profound, and
therefore it is unborn, unarisen, unemerged, uncreated, unattained, unconditioned, nondwelling,
non-abiding, unobscured, and without entity. It can completely reveal all entities, and is
indivisible from all entities, yet it does not conform to entities. Because it has no entity, it
leads to the unsurpassed abode.

“Anantamati, bodhisattva great beings should understand this armor, this vehicle, and
this path in this fashion.
However, this armor, this vehicle, and this path cannot be seen, understood, or apprehended.
Thus, who could don this armor, mount this vehicle, or follow this path? Such a one also cannot
be seen, understood, or apprehended. Anantamati, when bodhisattva great beings hear this Dharma
teaching, they will not be scared or frightened of it. Thus, they will read, recite, and teach
it. They will not contradict the principle of this Dharma teaching, but will practice in accord
with it and thereby develop joyful resolve, endeavoring diligently for the sake of this Dharma
teaching. If there are those who are capable of developing certainty in the principle of this
Dharma teaching and becoming skilled in means, they will don this armor, mount this vehicle, and
practice this path. By pursuing this profound Dharma teaching in which there is nothing to be
apprehended, they will put an end to the limit of saṃsāra, fully awaken to unsurpassed and
perfect buddhahood, and appear in the world adorned with boundless qualities.

“Anantamati, bodhisattva great beings who are enthusiastic about this Dharma teaching
should arouse their diligence and accomplish it carefully. If there are beings who become
delighted upon merely hearing this profound teaching, I have explained that those beings will
obtain great benefit. How much more is this the case for those who are able to pursue it
diligently, vigilantly, and with pure discipline and conduct? Anantamati, consider how this
teaching has myriad aspects that are vast, deep, exalted, and pure. I have enthusiastically
praised this teaching so that others may be inspired by it and thereby achieve lasting benefit
and happiness, and so that they will become disenchanted and quiescent, and will gain pervasive understanding.

“Anantamati, furthermore, consider how this teaching is capable of bestowing abundant
happiness, both worldly and transcendent. However, because they have regressed from this
profound teaching, beings in the different states of existence who experience various forms of
poverty are cut off from both worldly and transcendent abundance, riches, and happiness.
Anantamati, considering how easy it is to discover the riches of this profound and precious
teaching while you are sitting in the presence of the Thus-Gone One, you should earnestly apply
yourself to accomplishing it. If ordinary, childish beings do not desire to even hear this
precious Dharma that I have taught, what need is there to mention taking it up and upholding it?
If there is no inspiration to listen, or interest to inquire—even when the Thus-Gone One is
present and the precious Dharma is available—how will anyone be inspired to listen or inquire
during the final period of five hundred years, when the genuine Dharma is disappearing, and the
Buddha, the precious Dharma, and those who uphold the Dharma are no longer present? However,
Anantamati, if the Thus-Gone One gives his blessing, this profound and precious teaching will be
discovered in the future.

“Anantamati, in those terrifying times, this profound and precious teaching will not be
diminished or destroyed. However, there will be no one to listen to or uphold this teaching.
Only those who were inspired in my presence to listen attentively and don the armor will, at
that time, be able to joyfully listen to and take up this teaching. At that time, sentient
beings who merely hear this teaching will generate pure faith in it, and I declare that those
people will accomplish this vast teaching— how much more is this the case for those who presently
generate pure faith in this teaching and diligently put it into practice?

“Anantamati, when bodhisattva great beings truly don the unsurpassed armor, the great
and immeasurable armor, they should think, ‘For the sake of all sentient beings who are
impoverished—that is to say, impoverished in discipline, impoverished in learning, impoverished
in insight, impoverished in liberation, and impoverished in the knowledge and view of
liberation—I will enrich them with this great teaching. I will eliminate all their forms of
weakness, and enrich them with the wealth of discipline, learning, insight, liberation, and the
knowledge and view of liberation. I will douse the flames of attachment, aggression, and
ignorance. I will heal all sicknesses. I will dispense excellent and unsurpassed medicine. I
will ensure that they attain great happiness once their various sicknesses are dispelled with
this medicine. I will permanently eliminate all their remaining faults, such that once they have
actualized the cooling nature of unsurpassed nirvāṇa, no thoughts or concepts shall remain in
their minds. Thus, I shall establish them in the state beyond the pursuit of either conditioned
or unconditioned things.’ Why is this? It is because this nirvāṇa is supremely pleasant, with
nothing left to pursue, and because all pursuits have been permanently pacified and
eliminated.

“Anantamati, having donned this great armor, bodhisattva great beings will mount this
Great Vehicle to gather all beings, out of love for them. Having mounted the Great Vehicle, they
will think, “All buddhas of the past rode it toward liberation. All buddhas of the future will ride it toward liberation. All
buddhas of the present ride it toward liberation. Yet, there is no going, no riding, and no
liberation.” Why is this? Because of emptiness, marklessness, wishlessness, birthlessness, and
the absence of any actor, there has been no liberation, there will be no liberation, and there
is no liberation. Anyone who gains liberation by mounting this vehicle will emerge well, with no
clinging. Therefore, they will not come together with any phenomena, nor will they not come
together with them, and so there will be neither coming nor going. When liberation is attained
through this vehicle and this path, it also involves no combining, and hence no coming or going.
When liberation is attained with this great armor, this vehicle, and this path, there is no
combining or not combining, and hence no coming or going, because these cannot be apprehended.
Anantamati, this is how bodhisattva great beings proceed via this armor, vehicle, and path.
Furthermore, when they proceed with this armor, vehicle, and path, they do not think, ‘I am this
near to, or this far from, the qualities of ordinary beings, the qualities of hearers, the
qualities of solitary buddhas, or the qualities of the buddhas.’ They do not think, ‘I am this
near to, or this far from, the qualities of emptiness, marklessness, wishlessness,
birthlessness, or the absence of action.’ They also do not think, ‘I am this near to, or this
far from, the qualities of disenchantment, abandonment, cessation, and so forth, up to great nirvāṇa.’ Anantamati,
because no bodhisattva, hearer, solitary buddha, or being can weaken this great armor, vehicle,
or path, they lead to unsurpassed, perfect, and complete awakening.

“Anantamati, because the blessed buddhas have attained the state that never moves from
this armor, vehicle, and path, they have fully passed beyond suffering. Why is this? Because all
phenomena are immovable, because the essential nature of phenomena and the characteristic of
reality are without any discrepancy, because marks are pure, and because all is pure. There can
be no analysis, further analysis, or comprehensive analysis conducted through marks. The marks
of all phenomena and the essence of these marks cannot be analyzed, further analyzed, or
comprehensively analyzed in terms of their nature. All phenomena are without nature and without
marks. They cannot be illustrated, and they cannot be described. This is called the
mark of the true nature of all phenomena.

“Anantamati, the true marks of this armor, this vehicle, and this path also, in similar
fashion, cannot be illustrated or expressed. It is to cause beings to understand, and to
increase their knowledge of all phenomena, that this armor, this vehicle, and this path are
simply taught as mere designations. If now you wish to engage with and practice according to the
true meaning of this armor, then you must not designate, illustrate, or express it as you
practice according to the true meaning. For those who practice according to the true meaning, there
is not the slightest thing to engage with or follow. They do not follow what is untrue, but
rather follow what is true. When following what is true, one does not follow sound, does not
follow words, and does not follow speech. By not following these, one does not engage with
them.

“In this regard, what is truth? It is the secret teaching. Therefore, once such secret
teachings have been understood, they should be practiced with complete trust. Those who practice
with complete trust do not conceptualize anything with respect to the truth, and they practice
in accord with what is nonconceptual. Those who practice in accord with this do so by not
practicing and not following. Why is this? There is not even the slightest thing to practice in
such truths, nor is there even the slightest thing to follow or pursue. Because actions are
abandoned, one does not follow anything. One does not practice anything that accords with
awakening; nor does one practice anything that accords with saṃsāra. In fact, whether one is in
accord with something or not, this is not proper mental engagement or correct mindfulness.
Because thoughts are pure, thoughts should not be followed.

“Anantamati, you should practice in accord with this truth, and you should not have any
other practices. If you practice in accord with something else, you will become lost in error,
and so you will end up following after sounds, syllables, words, and speech, without ever
abandoning such linguistic expressions. When you thoroughly comprehend sounds, transcend
syllables and words, and attain realization of linguistic expressions, then you will not follow
them, and you will not enter saṃsāra. In order to practice this way and engage according to this
truth, there is not the slightest thing to practice, because all practice has been pacified.

“Anantamati, when practicing the truth, do not practice the truth by engaging in
practice. If you practice the truth by not practicing, then this is called neither
coming nor turning back. To neither come nor turn back is to pursue unsurpassed
and perfect awakening in accord with this armor, vehicle, and path, and thereby one will benefit
others greatly. Anantamati, those who in this way teach the Dharma, follow the truth, and engage
with it will accomplish the great resolve that is free from mental error and doubt. Those who
have not yet gathered this armor, this vehicle, and this path will be able to gather them and
thus swiftly proceed. Those who have not yet donned the armor will swiftly don it. Those who
have not yet mounted this vehicle will swiftly mount it. Those who have not yet begun to abide
on this path will swiftly abide on it. Anantamati, such beings will collect vast accumulations
of merit. The blessed buddhas will protect them and consider them. Thus, they will not
contradict the Dharma, and they will practice in accord with the Saṅgha. Anantamati, because you
have collected immeasurable roots of virtue, you must gather beings in the future with this
teaching, and bear a great burden on behalf of beings. The extent of the merit you will achieve
thereby defies all description.”

The Blessed One then expressed this in verse:

“When fearless bodhisattvas

Don armor like this,

They don the boundless armor

In order to benefit beings.

“When beings are mired in poverty,

Or suffering for lacking the wealth of Dharma,

Lacking discipline, learning,

Insight, and liberation,

“These bodhisattvas will don this boundless armor

To enrich them with the Dharma.

Because they are rich in the Dharma,

All will attain happiness.

“In order to eliminate the suffering of poverty,

They shall teach the unsurpassed Dharma.

Those who hear it will all abandon defilements,

And abide on this path to happiness.

“Having completely amassed the aggregate of discipline,

And learning like the great ocean,

They will achieve supreme insight,

And will be able to sever all bonds.

“The universal radiance of liberation,

And the correct view of liberation—

Those who are capable of manifesting them

Will achieve all forms of happiness.

“The flames of attachment, aggression, and ignorance

Constantly burn and torment.

Since beings suffer in this way,

I must extinguish these flames.

“By giving beings medicine,

All their sicknesses shall be eradicated;

If their sicknesses are pacified,

They will travel to the realm of nirvāṇa.

“When all remainders are permanently discarded,

They will be bound for the blissful abode.

From that state of blissful abiding,

There will be no regression.

“They shall no longer pursue

Conditioned pleasures;

Great and unsurpassed bliss

Shall manifest for them all.

“By ripening beings

With the teachings free from conceptual elaboration,

They will all achieve

Consummate bliss.

“For those who pursue in this way,

Having once gone, they shall never regress.

They will transcend all pursuits

And constantly find supreme happiness.

“Within this great happiness,

Exertion and nonexertion, and

Pursuit and nonpursuit,

Are all abandoned.

“By donning armor in this fashion,

They will mount this vehicle

And gather all beings,

Out of their love for them.

“The omniscient ones of the past

Escaped via this vehicle.

The omniscient ones of the future, too,

Shall escape by means of this vehicle.

“The blessed buddhas of the present

Are also escaping by means of this vehicle.

Therefore, there are no buddhas at all

Who do not ride on this vehicle.

“All the victorious ones

Who protect worldly beings

Escape via this vehicle,

Yet develop no notions of it.

“Taking what is not a vehicle as a vehicle,

And what is not a path as a path,

Escaping through not escaping,

They thus escape to the unsurpassed.

“When this vehicle brings escape,

There is not the slightest thing that escapes,

Because it is empty, signless,

Wishless, and free from action.

“Because it is not a vehicle, and it does not escape,

It is called the Great Vehicle.

By equalizing everything,

It proceeds correctly.

“This vehicle combines with nothing,

Yet there is nothing with which it does not combine.

By pursuing this unsurpassed path,

One will manifest great bliss.

“This vehicle is associated with nothing,

Yet there is nothing with which it is not associated.

Without abode or support,

It thus proceeds forth.

“This path has no coming;

This path has no going.

Anyone who traverses this genuine path

Proceeds with quiescence.

“I declare that this path, this vehicle,

And this great armor

Do not rely upon phenomena,

And so they are supremely quiescent.

“None of the qualities of ordinary beings,

The qualities of the hearers,

Or the qualities of the solitary buddhas

Can be apprehended.

“None of the qualities of buddhahood—

The immaculate and unsurpassed qualities—

Are near or far,

And so they cannot be apprehended either.

“All phenomena are empty and signless,

And devoid of wishes and actions.

Being neither near nor far,

They cannot be apprehended.

“The qualities of disenchantment, abandonment, and cessation,

Along with the qualities of quiescent nirvāṇa,

Are neither near nor far,

And so they cannot be apprehended.

“This vehicle, this armor, and this path

Are beyond grasping.

They are unsurpassed and unmovable;

Thus, ultimately, they cannot be apprehended.

“Onto the nature of all phenomena

And the wondrous mark of suchness,

Nothing can be superimposed,

Because their nature is empty.

“This vehicle, armor, and path

Cannot be illustrated.

Their nature is exactly the same

As the nature of all phenomena.

“Among all phenomena,

There are no marks or nature that can be apprehended.

Thus I have succinctly stated

That all phenomena have no marks or nature.

“Among all phenomena,

Their nature and their marks

Are just as I have explained them to be.

Ultimately, they will not be found to exist.

“Concerning the nature and marks

Of this vehicle, path, and armor,

If one seeks verbal explanations,

Ultimately, they cannot be apprehended.

“Because verbal explanations do not exist,

They are marked as wondrous.

Within verbal explanations themselves,

The marks of speech are absent.

“The Dharma is immeasurable,

Unexcelled, boundless,

And completely unfathomable.

Therefore, the Dharma is unsurpassed.

“This vehicle, this armor,

And this path are also thus.

One should engage with them

According to their lack of marks.

“In order to cause all beings

To understand thoroughly and practice diligently,

Swiftly arriving at the illumination of Dharma,

I have taught in this fashion.

“Since all the Dharma is beyond words,

It is thoroughly inexpressible.

Yet all the Dharma teachings

Should be followed.

“Since the Dharma is beyond words,

It should be engaged accordingly.

Yet in practicing it, there is not the slightest thing to be practiced—

In all Dharma teachings, there is nothing to practice.

“Without seeking, without striving,

And without practicing—thus it should be followed.

Anyone who follows it in this manner

Will not conceptualize the truth.

“You should follow

The actual, true meaning.

Do not engage with

Speech and words.

“One who can follow the truth,

While disengaged from

Speech and words,

Is called a seeker of truth.

“What is this truth?

Understand it to be the secret teaching.

By trusting the nonconceptual,

You will be a follower of such truth.

“If you clearly realize this truth,

You will not grasp, cling to,

Practice, or engage with

Such secret teachings.

“If you follow it,

You will become attached to it.

If you do not follow it,

You will not engage anything.

“Due to correct mindfulness,

You will abandon engagement.

You will not become associated at all

With either awakening or saṃsāra.

“You should also not be mindful of it.

Nonmindfulness is correct mindfulness.

It is because mindfulness is purified

That you are said to be pure.

“If you try to accomplish anything but this,

You discard the unsurpassed Dharma.

You should accomplish this meaning

Exactly as I have taught it.

“If you follow words,

You become a follower of sounds.

As such, you will not transcend concepts,

And you will be practicing a mundane teaching.

“Sounds, words, and syllables

Should not be engaged.

You should realize that the genuine truth

Is practiced by not practicing.

“The genuine truth is beyond sound;

It involves no words or syllables.

Because it transcends all speech,

It is called the genuine truth.

“You should practice this truth,

In which there is nothing at all to be practiced.

When all practice has been pacified,

This is called the genuine truth.

“With regard to the genuine truth,

It is practiced by not practicing.

You will neither turn back,

Nor lose your armor.

“Those who follow the great armor,

The Great Vehicle, and the great path

Journey to the abode of happiness

And benefit others.

“I have taught you these teachings,

Which bring great joy.

If you practice according to their truth,

You will sever all doubts.

“Those who mount this vehicle and,

Having mounted, proceed upon it,

Will swiftly arrive at great awakening and

Actualize unsurpassed buddhahood.

“As for this supreme vehicle,

Those who have not mounted it will swiftly mount it.

As for the path and the great armor,

The meaning is the same.

“Those who earnestly accomplish

This unsurpassed teaching—

All such beings

Will be protected and considered by the buddhas.

“In the terrifying times to come,

You must disclose these teachings,

And so bring vast benefit

To all beings.

“In the terrifying times to come,

If you disclose these teachings,

You will create unsurpassed merit,

The likes of which cannot be measured.

“Anantamati, the armor donned by bodhisattva great beings is called the great
conqueror. It is called the boundless conqueror. It is also
called the great array. The vehicle that they mount is called the
great captain. It is called the boundless light. It is also
called the wondrous array. The path that they traverse is called
the accumulation of the immeasurable array. It is on this path that all
the virtuous sublime beings proceed to unsurpassed, perfect, and complete awakening.

“Moreover, Anantamati, long ago in the past—so immeasurably long ago that it was more
than an uncountable and limitless number of eons ago—there appeared in the world a buddha named
Cloud of Sandalwood Incense. He was a thus-gone one, a worthy one, a perfect buddha, learned and
virtuous, a well-gone one, a knower of the world, an unsurpassed being, a charioteer who guides
beings, a teacher of gods and
humans, a blessed buddha. The eon in which he appeared was called Flash of Lightning, and his
realm was called Totally Illuminated. At that time, the ground in that realm was flat like the
palm of one’s hand and lacking any forms of filth, gravel, pebbles, thorns, or logs. The sand
scattered on the ground was made of gold and silver. Thus, this world delighted anyone who
beheld it. It was encircled by four vast and wide continents, each of which was two hundred
thousand leagues in dimension. In each continent there were forty-eight thousand cities that
each measured ten leagues in width and twenty leagues in length. Their outer walls were high and
fortified. Each city had eighty million denizens. The cities were each surrounded by ten
thousand villages and adorned with a thousand parks in their peripheries. Also in this buddha
field were many groves of trees with various flowers, fruits, scents, foliage, and tastes, and
there were even vajra trees, all set with various adornments. There were lakes, ponds, springs,
and waterfalls, and rivers with straight and beautiful banks. They were filled with water of the
eight qualities and covered with blue, pink, red, and white lotuses that shone in bright colors.

“The lifespan of the Thus-Gone One Cloud of Sandalwood Incense was sixty-eight trillion
years. His assembly of hearers was sixty trillion strong. The faces of the people at that time
were beautiful and attractive. They were happy, with little attachment, aggression, or ignorance, and were
therefore easy to guide. With just a little encouragement and instruction, they were able to
completely understand the nature and marks of all phenomena.

“Anantamati, at that time there was also a universal monarch named Sarvārthasiddha. He
had the seven precious possessions, and he was the refuge for the four continents. On the
Jambudvīpa continent, there was a city forty leagues square. It was filled with people who were
happy and prosperous. Within the city, there was an area five leagues square where the ground
had been covered with the seven precious substances. There were the finest palm trees, which had
been covered with small bells and nets of pure gold. The king’s palace was composed completely
of beryl, and it was a league in circumference. On each of its four sides were a thousand
columns. Atop this palace were a thousand towers, high and imposing, all beautifully adorned
with precious substances. In front, the palace was surrounded by a large moat filled with
fragrant and pristine water. Around it were sixteen smaller pools constructed of the seven
precious substances, which likewise emitted aromatic scents. From each pool, pure waters
streamed, thus creating pleasing sounds that resembled the playing of many instruments. There
were eight steps leading into each of the smaller pools, and thirty-two steps leading into the
larger, fragrant moat. All the steps were composed entirely of gold. The precious trees were
covered with garlands and jeweled nets. Since the scent of the finest incense permeated the
entire city from these pools, they were called brilliant fragrance.

“Anantamati, that universal monarch had four queens, whose names were Boundless Voice, Excellent Voice, Sublime
Voice, and Voice Like the King of Swans. Each queen had two sons. Their names were Unerring
Supremacy, Excellent Supremacy, Nāga Supremacy, Supreme Voice, Sublime Voice, Brahmā Voice,
Supreme Cloud, and Cloud Voice. He also had a retinue of six hundred thousand concubines, who
had ten thousand children.

“At that time, in the royal palace, that universal monarch was engaged in pleasurable
pursuits with his retinue when, during their frolicking, he saw the exquisite form of the
Thus-Gone One appearing in the sky. The Thus-Gone One addressed the king, ‘Your Majesty, you
must don the unsurpassed armor and mount the unsurpassed vehicle to proceed toward unsurpassed
and perfect awakening and dispense the medicine of insight to beings! Do not cling to the five
sense pleasures of gods and humans. This great armor will gather unsurpassed happiness. This
unsurpassed vehicle will lead many beings to the unsurpassed grove, from which no one will turn
back. The myriad pleasures of gods and humans are impermanent. They are subject to destruction
and change. Their power does not last long. They are subject to sudden cessation.’

“Anantamati, when the great king Sarvārthasiddha heard this
message, he asked the Thus-Gone One, ‘Who is it that can reveal a great armor, which can be
donned just like that great armor? Who is it that can reveal a Great Vehicle, which can be
mounted just like that Great Vehicle? Who is it that can reveal a great path, which proceeds just
like that great path?’

“The Thus-Gone One then answered the great king, ‘Your Majesty, here is what you must
know: there is a thus-gone one known as Cloud of Sandalwood Incense. Your Majesty, go before
him. He will give you the Dharma teachings by which one dons the great armor, mounts the Great
Vehicle, and pursues the great path.’ Upon proclaiming this, the Thus-Gone One disappeared.

“Anantamati, when the great king Sarvārthasiddha witnessed
this, he was so amazed and astonished that all his hair stood on end. He then became fearful,
such that he lost all interest in the myriad pleasures of humans and gods, and he became
disenchanted with all conditioned things. Then, in order to obtain the great armor, the Great
Vehicle, and the great path, he set out to meet the Thus-Gone One Cloud of Sandalwood Incense
accompanied by his eight princes, four queens, his other children, his concubines, and his
servants. Once he and his retinue had arrived, they respectfully touched their heads to the feet
of that blessed one. When they had bowed to him, they tossed many hundreds of thousands of
flowers made of the seven precious substances toward that thus-gone, worthy, and perfect buddha.
Additionally, they brought along vast amounts of clothing, which they offered to that thus-gone
one and his communities of hearers. Additionally, they served, honored, and venerated them with
all manner of pleasing implements, enough to last for ten thousand years. After this, he abdicated his throne and, along
with his retinue, took ordination in the teachings of the Thus-Gone One Cloud of Sandalwood
Incense.

“Anantamati, since the Thus-Gone One Cloud of Sandalwood Incense understood the utmost
desires of the monk Sarvārthasiddha and his retinue, he taught them by revealing the armor array
and the array of the Great Vehicle. They listened and gave rise to the resolute intention that
for the sake of this profound Dharma, they would exhaust their lives sitting upright in
contemplation, earnestly practicing without any movement, constantly relying on that thus-gone
one, and thus attaining the resolve to remain unmoved by any worldly desires.

“Anantamati, that thus-gone one spoke to the monk Sarvārthasiddha, saying, ‘Noble
child, have you now donned the great armor, mounted the Great Vehicle, and set out on the path?
Due to this path, you will accomplish omniscient insight and unparalleled insight. You should
cultivate it correctly by means of earnest diligence.’

“The monk Sarvārthasiddha then said to the Thus-Gone One Cloud of Sandalwood Incense,
‘Blessed One, now I do not truly see any phenomenon called armor. I do not truly see that there
is anyone who dons armor. I do not see that there is a donning of armor that can be pursued, nor
do I see any place upon which armor could be donned. Blessed One, at this moment I do not truly
see any phenomenon called a vehicle. I do not see that there is anyone who mounts a Great Vehicle.
I do not see that there is a vehicle that can be pursued, nor do I see that there is any
location where the Great Vehicle can be mounted. Blessed One, I do not truly see any phenomenon
called a path. I do not see that there is anyone who has proceeded or
currently proceeds on this path. I do not see that there is a path that can be pursued, nor do I
see any location of the path. Blessed One, I do not see or
apprehend that I am far from or near to unsurpassed, perfect, and complete awakening, or that it
exists in the past, present, or future. When I look in this way, I do not truly see even the
slightest phenomenon that can be relied upon or realized. If I do not realize any such thing,
then why does the Blessed One ask me, “Have you donned the great armor, mounted the Great
Vehicle, and set out on the path?” The Blessed One is omniscient and all-seeing. Therefore, it
is only the Thus-Gone One who understands what people like me are supposed to accomplish
concerning the Dharma. This is not within the domain of the hearers or the solitary
buddhas.’

“Anantamati, when the monk Sarvārthasiddha said this to that thus-gone one, he and his
entire retinue gained the bodhisattvas’ acceptance that phenomena are unborn. Because they gained acceptance of
phenomena, they all attained the irreversible state.

“The Thus-Gone One Cloud of Sandalwood Incense then proclaimed, ‘After five hundred
countless eons, you will fully awaken to unsurpassed and perfect buddhahood.’ When they heard
this prophecy, they were overjoyed and rose to the height of seven palm trees into the air. They
praised that thus-gone one with the following verses:

“ ‘O you of infinite renown,

You are lofty like Mount Meru.

O Blessed Omniscient One,

You display positive qualities.

“ ‘Seeing everything clearly with your buddha eyes,

You illuminate like the sun, and are

Revered amongst this great assembly.

We bow at the feet of the Thus-Gone One

“ ‘Your collection of qualities is immeasurable.

You have perfected the knowledge of buddhahood.

We, too, will also obtain

The unsurpassed wisdom of the Blessed One.

“ ‘By illuminating all gods and men without exception

With your incredible and unsurpassed light,

You open the Dharma treasury,

Revealing a boundless ocean of qualities.

“ ‘Your insight never wanes.

As a genuine buddha, you have abandoned the afflictions.

We bow to your deep qualities

Of luminous insight and extraordinary diligence.

“ ‘Here, within this large assembly of great elephants,

With your body adorned with many marks,

You abide, like Mount Meru,

Peerlessly leading your followers.

“ ‘By acting as a guide for the world,

You outshine any assembly of gods and men,

Fearlessly teaching the Dharma.

We bow to you, supreme being.

“ ‘O Blessed One, Great Sage,

With your boundless ocean of qualities,

Please open for us the Dharma eye,

And lead us to don the armor.

“ ‘Then, at all times,

We will mount the Great Vehicle,

And continuously proceed

On this supreme path—and no other.

“ ‘O Great Sage, leader of the heroes,

You have awakened to the knowledge of all phenomena.

In the world, you are unsurpassed.

We take refuge in you, and entrust you with our lives.’

“Anantamati, countless, immeasurable beings were ripened when the thus-gone, worthy,
and perfect Buddha Cloud of Sandalwood Incense taught this Dharma. Following this, the monk
Sarvārthasiddha and his retinue served and venerated countless, immeasurable blessed buddhas,
such that after five hundred countless eons, he fully awakened to unsurpassed and perfect
buddhahood, at which point his name became the Thus-Gone One King Who Transcends His Boundless
Domain. The qualities of his buddha field, including its dimensions, were no different from the
buddha field of the thus-gone, worthy, and perfect Buddha Cloud of Sandalwood Incense. His
hearers were immeasurable in number. After five hundred countless eons, the king’s queens,
princes, and retinue also fully awakened to unsurpassed and perfect buddhahood.

“Anantamati, bodhisattva great beings don the great armor and mount the Great Vehicle.
They take hold of the great Dharma lamp on this path. Thus, they shine the light of Dharma,
radiate the brilliance of the Dharma, raise high the great Dharma banner, beat the great Dharma
drum, and board the great ship of Dharma, proceeding upon it in order to gather the great
Dharma. Frolicking in the play of sublime beings, they satisfy beings by showering down the rain
of Dharma. Thereby, they
joyfully and diligently proceed toward unsurpassed, perfect, and complete awakening.

“Anantamati, when bodhisattva great beings abide on this path, they will attain the
illumination of Dharma. Because of this illumination, they will be able to see that all
phenomena are dependently originated, and that by nature they are primordially empty, markless,
and unoriginated. They will not see form as form—and likewise with feeling, perception,
formation, and consciousness. As they do not see consciousness as consciousness, they realize
that consciousness arises due to extraneous conditions, and that consciousness has the mark of
being by nature primordially empty, markless, and unoriginated—a simple assembly of many causes
and conditions. Given that they see it as a collection of causes and conditions, they understand
that these causes and conditions themselves are also empty, markless, and unoriginated. When
they see in this fashion, they do not see the eye as being an eye—and likewise with the ears,
nose, tongue, body, and mind. As they do not see the mind as mind, they realize that the mind
arises due to extraneous conditions, and that the mind has the mark of being by nature
primordially empty, markless, and unoriginated. Even so far as the earth element, the water
element, the fire element, the wind element, the space element, the desire realm, the form
realm, and the formless realm, they understand them to be devoid of any actor or any subjective
experiencer. They do not see
even the slightest phenomenon as a phenomenon—phenomena arise from extraneous conditions due to
a coming together of various causes and conditions, and are by nature markless and unoriginated.
The nature of dependent origination is itself empty, markless, and unoriginated.

“Anantamati, this is how bodhisattvas who abide on this path examine dependent
origination. By analyzing in this fashion, they use insight to directly realize the limit of the
truth of dependent origination. With this illumination of all phenomena, they will swiftly
perfect the ten powers of the thus-gone ones, the four fearlessnesses, the eighteen unique
qualities of the buddhas, great love, great compassion, great joy, and great equanimity, up to
and including all the qualities of buddhahood.”

The Blessed One then expressed this in verse:

“Bodhisattvas who are fearless

Are able to abide stably in this fashion,

Increasing the illumination of Dharma

And proceeding with sublime wisdom.

“They plant the banner of the great Dharma,

The unsurpassed banner.

Observing all the Dharma teachings of the buddhas,

They proceed with correct mindfulness.

“Sporting in excellent insight,

They offer beings the gift of Dharma.

Bringing down a shower of great Dharma rain,

They proceed fearlessly.

“Irrigating beings with the Dharma,

They lead them all to happiness.

In this fashion, the bodhisattvas

Proceed excellently.

“Bodhisattvas such as these

Achieve the illumination of the great Dharma,

And they are able to abide heroically

In the genuine Dharma.

“Due to the illumination of Dharma,

They realize that all phenomena

Arise from a multitude of conditions,

And are devoid of true substance.

“Phenomena are empty by nature,

Markless by nature,

Unborn by nature,

And essenceless by nature.

“All phenomena arise from the coming together

Of many conditions.

Because they are a combination of conditions,

They lack any nature.

“Bodhisattvas who are capable of investigating

Realize that conditions are also empty.

Conditions are empty by nature,

And markless by nature.

“They are also without any arising,

And they do not perform any functions.

Those who investigate in this manner

Will diligently accomplish the Dharma.

“Because all that is dependently arisen has no essential nature,

Conditions also are not conditions.

Anyone who analyzes this correctly

Will understand all phenomena.

“In the same way, they will also analyze

Form, feeling, perception, formation, and consciousness,

For it is entirely due to many causes and conditions

That the aggregates arise.

“Because the aggregates do not truly exist,

Their nature is fundamentally empty.

Empty by nature, they are markless,

And entirely unoriginated.

“Aggregates are free of all marks;

And without marks, they are unborn.

Being unborn, they are unceasing.

Such are the characteristics of the aggregates.

“That which is markless is mistakenly seen as possessing marks.

Whence do such marks come into being?

Because phenomena lack any essence,

These aggregates also have no nature.

“Likewise, the elements and sense sources, too,

All arise from conditions, and

Are fundamentally empty by nature,

Without marks, and without essence.

“Among all phenomena,

There is no essence of phenomena that can be apprehended.

Those who understand all phenomena

Are said to contemplate the truth.

“The desire, form, and formless realms

All arise from conditions, and

Are fundamentally empty by nature,

Without marks, and without essence.

“As for the wisdom that understands this,

How does it know those objects?

It does so by always abandoning any nature

Of both wisdom and objects.

“That which arises and its various conditions

Are both entirely without action.

For those who can produce such an understanding,

This is the true characteristic.

“The absence of marks is taught through marks,

So that bodhisattvas can thereby engage with it;

Nevertheless, they do not conceptualize

Either marks or marklessness.

“Those who can understand well in this fashion

Are capable of seeing the true mark;

And within the entire realm of phenomena,

They will not impute even the slightest mark of phenomena.

“Neither phenomena nor the realm of phenomena

Have any marks.

All phenomena are free from marks—

This is said to be the realm of phenomena.

“What is described as the realm of phenomena

Is not a realm, nor is it a nonrealm.

Though it is taught using the term realm of phenomena,

In reality, it cannot be apprehended.

“When contemplating this truth,

Do not contemplate it—for it cannot be apprehended.

For it is when concepts are abandoned

That one attains the great illumination of Dharma.

“Because all phenomena are without nature,

This illumination as well is without nature.

Because it is analyzed as such,

One attains the illumination of Dharma.

“The wisdom capable of knowing this cannot be seen;

Even this seeing is not seen.

Because phenomena are seen to be unreal,

This is described as analysis.

“The illumination of Dharma is inconceivable,

Limitless, and immeasurable.

Seeing that all phenomena are entirely empty

Is described as nonconceptuality.

“If phenomena possessed marks,

No one could ever engage with or realize them.

Those who hear these pure Dharma tones

Should be greatly delighted.

“Since phenomena are unborn,

They can never be conceptualized.

Those who hear these pure Dharma tones

Will attain the bliss of quiescence.

“If, in the future,

Beings hear this unsurpassed Dharma teaching,

It should be explained that those beings

Have accumulated merit for a long time.

“If, in the future,

They hear this unsurpassed Dharma teaching,

They will swiftly pursue

This genuine teaching, and nothing else.

“Furthermore, Anantamati, when bodhisattva great beings investigate all phenomena in
this fashion, they shine the illumination of Dharma upon all phenomena, whereby they regard
emptiness neither as emptiness nor as something other than emptiness. They do not consider even
the slightest phenomenon as associated with emptiness or not associated with emptiness. They do
not regard emptiness as empty of emptiness or not. They do not regard phenomena according to any
view. When they regard things in this way, they regard the absence of marks neither as the
absence of marks, nor as something other than the absence of marks. They do not consider even
the slightest phenomenon as associated with either marks or marklessness. They do not see the
absence of marks as an absence of marks. They do not see the existence of marks as the existence
of marks. They do not form a view of the existence of marks, nor do they form a view of the
absence of marks. The same is true for the absence of birth and the absence of action. As for
exhaustion, they do not regard it as exhaustion, nor as something other than exhaustion. They do
not consider even the slightest phenomenon as associated with exhaustion or not associated with
exhaustion. They do not regard exhaustion as exhaustion. They do not regard exhaustion as an
absence of exhaustion. They do not form a view of exhaustion, nor do they form a view of the
absence of exhaustion. When bodhisattva great beings regard things in this way, they do not
apprehend even the slightest phenomenon as observable, unobservable, demonstrable,
indemonstrable, engageable, not engageable, understandable, or not understandable. Anantamati,
this is what is referred to as the illumination of the great Dharma for bodhisattva great beings
who abide on this path. Because
they have achieved the illumination of Dharma, they see all phenomena, without any limits
whatsoever, and they do not cling to either center or edge. Because they are free from clinging,
they proceed within the buddha qualities.”

The Blessed One then expressed this in verse:

“Emptiness is not seen as emptiness,

Nor is it seen as something other than emptiness.

Those who see in this way

Are said to see emptiness.

“They do not dwell on any phenomenon,

And they do not see even the slightest phenomenon

As associated with emptiness,

Or not associated with it.

“Emptiness is by nature empty,

So they do not cling to emptiness.

Since they do not cling,

They come to understand all things.

“They do not cling to views

Or grasp at analysis.

By understanding views and analysis,

They do not appropriate either of them.

“Views are totally pure,

And analysis cannot be apprehended—

Anyone who analyzes phenomena in this fashion

Will, in the end, grasp at nothing at all.

“They do not see things as devoid of marks

Or analyze their absence of marks.

They also do not engage in analyzing the absence of marks

As being an absence of marks.

“Devoid of marks, indescribable,

Wishless, and unable to be apprehended—

There is not even the slightest essence of phenomena

That can be cultivated.

“They do not think of the absence of marks,

And they do not think of the absence of wishes.

Through such nonconceptuality,

They demonstrate both marks and the absence of marks.

“They do not pursue the absence of marks, and

Do not engage with the absence of marks.

Since they do not pursue or engage,

They demonstrate abiding in sameness.

“The wise do not see any marks—

Even the absence of marks they do not see.

Without seeing or contemplating,

Nothing at all is demonstrated.

“If one can constantly contemplate

Without contemplation or demonstration,

Then one will equalize and abide in sameness

Of contemplation and demonstration.

“As it is with the absence of marks,

So it is also with the absence of action.

Although demonstrated, there is nothing to be demonstrated—

Therefore, it is realized through contemplation.

“The same is true for birthlessness—

Not even the slightest phenomenon is born, and

Phenomena lack any kind of nature.

Therefore, they are demonstrated to be devoid of essence.

“With birth, birthlessness,

Action, and nonaction,

There is not even the slightest thing that can be grasped,

And so the wise do not conceptualize.

“With unwavering mindfulness and insight,

They demonstrate this without analysis.

Thereby, the existence and absence of any substantial essence

Are equalized in sameness, which is beyond diverse natures.

“They do not view exhaustion as exhaustion.

Nor do they view it as an absence of exhaustion.

Demonstrating that there is nothing to be seen,

The insight of exhaustion is unsurpassed.

“They do not conceptualize

Either exhaustion or nonexhaustion.

Because they are without concepts,

They abide in sameness without thoughts.

“Without viewing exhaustion as exhaustion,

Or having views about nonexhaustion either,

They exhaust all views,

And do not grasp at either exhaustion or nonexhaustion.

“If one does not grasp in any way

At exhaustion or nonexhaustion,

One will be freed from all grasping

And will demonstrate the knowledge of exhaustion.

“Thus, one will fearlessly attain

The domain of the knowledge of exhaustion.

It is by demonstrating this Dharma

That bodhisattvas abide joyfully.”

At that time, within the assembly there was a bodhisattva great being named Noble
Intellect. He rose from his seat, draped his shawl over one shoulder, and knelt on his right
knee. With his palms together, he bowed toward the Blessed One and said, “Blessed One, it is
when bodhisattva great beings undertake to practice out of their desire to gather the knowledge
of all phenomena that they are able to obtain the great illumination of Dharma. Although there
is not the slightest thing that can be perceived in this illumination of Dharma, due to the
illumination of Dharma they understand all phenomena, whether conditioned, unconditioned,
mundane, supramundane, concordant, discordant, elaborate, or unelaborate. Blessed One, how can
the bodhisattva great beings obtain this illumination of Dharma without engaging in practice?”

The Blessed One replied to the bodhisattva great being Noble Intellect, “Noble
Intellect, bodhisattva great beings are without either the slightest form of practice or the
most superior practice; they do not pursue practice, and they do not engage in pervasive
practice, and thus they are able to obtain the boundless great illumination of Dharma. If
bodhisattva great beings themselves cannot be apprehended or seen, there is no need to mention
that no bodhisattva conduct can be apprehended or seen. How would it be possible to see the many
eons of practice through which the boundless great illumination of Dharma is attained? Because
bodhisattva great beings pacify all conduct and purify their conduct, they achieve the
illumination of Dharma. The conduct of the illumination of Dharma is not a conduct that can be
reckoned, nor is it a conduct that follows after marks. From where could any designation of all
forms of conduct be made? Thus, that which is practiced is not a conduct that can be designated,
nor is it free from designations. Noble Intellect, when bodhisattva great beings abide in this
conduct, they abandon all forms of conduct, and thereby do not grasp at anything. Those who
fully possess this conduct do not engage in conduct that can be reckoned, or conduct that
follows after marks. It is with no marks and no conduct that they are able to obtain this great
illumination of Dharma.”

The Blessed One then expressed this in verse:

“There is nothing that bodhisattvas practice;

They have no forms of conduct at all.

Those who attain freedom from conduct

Proceed fearlessly.

“They have never engaged in superior practice,

Nor do they engage in pervasive practice.

With no practice and no superior practice,

They proceed by way of sameness.

“In this conduct there is nothing demonstrable;

It demonstrates the absence of marks.

No marks and no conduct—

Such is the mark of conduct.

“Bodhisattvas’ conduct without marks

Does not abide in any entities.

No conduct and no abiding—

This is how intelligent ones gain accomplishment.

“Without conduct, they are unmoving.

This is the unsurpassed conduct.

By engaging in unmoving conduct,

One will diligently proceed.

“Bodhisattvas cannot be apprehended;

Their conduct also cannot be seen.

Their physical appearances cannot be seen either.

Such is the proper engagement.

“With no form, no shape, and no marks,

All conduct is thus nonexistent.

When there is no clinging to views,

That is the unsurpassed conduct.

“The unsurpassed conduct of bodhisattvas

Does not fall into designations.

Because it is also without change,

In it there is nothing to be grasped.

“Since this conduct is without designation,

It is called the unsurpassed conduct.

If one achieves such conduct,

One will achieve the great illumination of Dharma.

“The conduct of bodhisattvas

Is wordless and not measured by eons.

Yet, throughout immeasurable eons,

They are capable of demonstrating all various forms of conduct.

“Bodhisattvas’ conduct is pure;

Thus they abide in purity.

Because they abandon all forms of conduct,

There has never been anything at all for them to grasp.

“Bodhisattvas abide constantly in equanimity,

While guarding their conduct.

Because they abandon all forms of conduct,

They abide in equanimity.

“Bodhisattvas’ conduct is boundless.

It abandons both limits and limitlessness.

As this conduct is unmoving,

It is called unsurpassed conduct.

“Bodhisattvas’ conduct is without marks,

And such conduct is unsurpassed.

When practicing this conduct,

One escapes the reach of Māra.

“Bodhisattvas’ conduct is without marks;

And by lucidly understanding the absence of marks,

One relies neither on marks,

Nor on their absence.

“Bodhisattvas abide in this knowledge

And perfectly accomplish this conduct.

Since they are without even the slightest form of conduct,

They are described as free from conduct.

“Bodhisattvas are always pure,

And fearless in their conduct.

Since they proceed with correct mindfulness,

They are firmly grounded in this.”

The bodhisattva great being Noble Intellect then remarked to the Blessed One, “How
wondrous, Blessed One! The various practices of sublime beings are extremely profound. They
cannot be engaged in, even in the slightest, by those ordinary, childish beings who engage in
conditioned practices that possess marks. Blessed One, no phenomenon at all can be included
within this conduct. It is for this reason that this conduct is the sublime beings’ conduct of
sameness. Blessed One, the conduct of sublime beings cannot be measured.”

At this point, the bodhisattva great being Noble Intellect praised the Thus-Gone One
with the following verses:

“O Great Hero, perfect Buddha,

You are unsurpassed, the Chief of Humans.

By displaying profound conduct,

You benefit the bodhisattvas.

“Blessed One, it would be difficult to fathom

The depths of your exalted eloquence.

Because your eloquence is limitless,

You are the supreme great being.

“O Dharma Lord, you settle all objections,

And with your genuine omniscience,

You teach the unsurpassed conduct

To the bodhisattvas.

“O Blessed One, you are able to explain

The skillful means of ceasing all conduct.

Transcending all forms of conduct

Is how intelligent people should proceed.

“O inconceivable Great Elephant,

The domain of your insight is limitless.

You are the Chief of Humans, O Omniscient One

Who reveals this sublime conduct.

“O Blessed Sage, you reveal

The unmoving conduct of a sage.

Since this conduct is unmoving,

It is called unsurpassed conduct.

“Great Hero, Great Sage,

Your accomplishments in past practice,

Could not be equaled by anyone,

Even if they practiced for many eons.

“Bodhisattvas who hear this Dharma,

Even though they live in the world,

Will still not take long to obtain

The knowledge of all things.

“Because of our love for beings,

We will protect and uphold

This unsurpassed teaching

During the final age in the future.

“Having heard this teaching,

We will act and teach

For the sake of others

During the final age in the future.

“With this illumination of Dharma,

During the final age in the future,

We will immensely benefit

Those who search for the Dharma.

“We all make the pledge

That during the final age in the future,

We will provide protection and support

For all beings.

“We will constantly bear in mind,

During the final age in the future,

To venerate the oceanic buddha qualities,

And aspire to uphold the unsurpassed Dharma.

“Having become supreme beings

Steeped in the Dharma collection,

We aspire to uphold this Dharma gateway,

And guard it so that it long endures.

“We will make a commitment

To drink all the waters of the Dharma.

We shall then protect

This Dharma gateway.

“Having heard this teaching,

During the final age in the future,

May we become great beings

And uphold the genuine Dharma of the buddhas.

“Even at the cost of our lives,

We shall not abandon this unsurpassed teaching.

May we become upholders

Of this teaching of the genuine Dharma.

“As we uphold this Dharma,

May we never feel satiated

In our thirst to hear these profound

And definitive discourses.

“In future times,

We will teach this genuine Dharma

To all those who seek the teachings,

And thereby bring them joy.

“O inconceivable Master of Dharma,

You provide the greatest refuge.

Please compassionately grant your blessings,

So that we may come to uphold the Dharma.”

The Blessed One responded to the bodhisattva great being Noble Intellect, “Noble
Intellect, excellent! It is excellent that, during the final age in the future, you wish to don
the great armor in order to protect and uphold this Dharma teaching. In doing so, you will
become no different from all the bodhisattva great beings of the past, who, in superior
locations, performed veneration and service, cultivated roots of virtue, practiced pure conduct
for long periods, donned the great armor, and protected and upheld the Dharma of all the blessed
buddhas.”

The Blessed One then expressed this in verse:

“In the terrifying times of the future,

You should uphold this teaching.

You must reveal this teaching

In order to benefit beings.

“You must uphold this most exalted teaching

During the final age in the future;

For if beings hear this teaching,

They will be overjoyed.

“Since you will uphold this teaching

During the final age in the future,

I will explain this profound teaching.

It will be up to you to uphold it accordingly.

“When you hear the discourses that express the secret teachings,

Commit them to memory.

You will be free of all doubt

Concerning their meaning.

“When you hear the profound and definitive truth,

Commit it to memory.

You must uphold this Dharma treasury

In order to benefit beings.

“Offering the gift of Dharma,

You will universally benefit beings.

When they hear it,

Their bodies and minds will be filled with joy.

“You must perfectly uphold

Those discourses that concern

The principles of practicing

On the various bodhisattva paths.

“Thereby you will vastly liberate

An immeasurable number of beings.

There will be none within all the worlds

That you will be incapable of liberating.

“Because you will uphold this teaching,

You will benefit all worlds.

Thus you will attain a great mass of merit.

For this reason, you must proceed.

“You must uphold the entirety of

The Dharma that I have taught here,

So that during the final age in the future,

You can explain it to wise people.

“Those who now or in the future

Uphold this teaching

Will be upholding the genuine Dharma

Of thousands of buddhas.

“You must protect this Dharma gateway

In order to benefit beings.

Then, during the final age in the future,

You will be of massive benefit.

“Those who uphold this teaching

During future times

Will not have attended and served

Only a single buddha.

“If, in the future,

Someone protects this teaching,

And then teaches it well,

They will have served many buddhas indeed.

“Those who do not doubt

This Dharma teaching in any way,

But protect it in the future,

Are indeed wise people.

“Those who don the boundless armor

And are victorious over opposing enemies

Will uphold this genuine Dharma

During the final age in the future.

“Those who rend the net of doubt

Concerning this genuine Dharma of the buddhas

Will be fearless when hearing the Dharma,

And will uphold this genuine Dharma.

“This being so, Noble Intellect, those noble sons or daughters who earnestly seek the
most exalted merit should, for the sake of the profound Dharma during the final age in the
future, don the armor and then uphold this teaching, read it, recite it, and teach its meaning
correctly to others.

“Moreover, Noble Intellect, I recall that at one time in the past, countless and
incalculable eons ago, a buddha called All-Illuminating appeared in the world. He was a
thus-gone one, a worthy one, a perfect buddha, learned and virtuous, a well-gone one, a knower
of the world, an unsurpassed being, a charioteer who guides beings, a teacher of gods and
humans, a blessed buddha. The
eon was called Surpassing Excellence, and the world was known as Immaculate. The earth was vast
and beautiful, fashioned of the seven precious substances. At that time, the four continents
were equal in size, each seventy thousand leagues square. There were sixty thousand cities on
each continent, and the size of each city was sixty leagues square. Each city was surrounded by
a perimeter fence, which was adorned with turrets. Their gateways were beautiful and lovely to
behold. They were surrounded by a ring of the finest palm trees and adorned with many hundreds
of thousands of parks. Platforms and seats were situated throughout the parks. They were filled
with lakes, ponds, and waterfalls. The paths between them and the steps leading into them were
set with various gems. The outlying areas were safe to traverse, and the surrounding moats were
lined by rows of various fragrant trees such as sandalwood and tamāla. In each city lived a hundred billion people, all of whom were
happy because they had perfected the ten virtuous courses of action.

“The eon was called Surpassing Excellence because the Thus-Gone One had appeared there
for a period surpassing two hundred eons. Five hundred thus-gone ones appeared sequentially in
that eon, and each of their fields was composed solely of the seven precious substances. After
each of those buddhas passed into parinirvāṇa,
the genuine Dharma remained in that world for ten thousand years each time. Each of the
thus-gone ones that appeared in that world had many assemblies of hearers and bodhisattvas.
Within each assembly, countless billions of bodhisattvas, who had all entered the path of the single vehicle, achieved
the acceptance that phenomena are unborn.

“During that eon, there was a universal monarch named Vīrasena, who had the seven
precious possessions and ruled over the four continents. In Jambudvīpa at that time, there was a
great city sixteen leagues in circumference, within which lived eight hundred billion people.
They were happy, joyful, and wealthy, and had extensive resources. This great city was
surrounded and adorned by seven rings of moats, seven types of trees aligned in rows, seven
thoroughfares, seven flag-bearing towers, seven nets with bells, and one thousand parks, each of
which was twenty leagues in size on each side. Each park had seven layers of fences and
lattices, and they were beautified with various exquisite decorations and jewels. As such, they
resembled the parks of the gods. Each park contained a hundred pools, whose embankments were
made of beryl, with steps tiled with emerald and various gems. There were jeweled trees draped
with hundreds of garlands of myriad flowers. Within the city was the royal palace, which
measured seven leagues in circumference. It was constructed of pure gold and jewels. Its surface
was adorned with jewels and draped with nets of beryl and wish-fulfilling gems. It was
beautified by palm trees and surrounded by twenty pools. Its grounds were paved with pure gold
and covered with gold latticework. Its bridges were studded with beryl and various gems. The
paths and stairways were made solely of the finest gold. The pools were filled with blue, red,
and white lotuses in bloom.

“This universal monarch had two thousand concubines and sixty thousand children. One day, as the king was in one
of his parks, frolicking and enjoying the five sense pleasures with his retinue, he thought to
himself, ‘Sense pleasures are impermanent and quickly decay. Thus, I should surely search for
the buddha qualities without any distraction. If I hear the Dharma and practice the teachings
correctly, it will bring me lasting benefit and happiness.’ Immediately upon thinking this, a
god suddenly appeared in the sky and addressed the king, saying, ‘Sir, this is excellent,
excellent! At present, a thus-gone one called All-Illuminating has appeared in the world. He is
teaching the Dharma that is virtuous in the beginning, middle, and end. Your Majesty, go swiftly
before this thus-gone one and request the genuine Dharma. Thus, Your Majesty, you will receive
lasting benefit and happiness. You will also actualize and perfect the buddha qualities.’

“The king heard what the god said and was overjoyed. So he went before the Thus-Gone
One All-Illuminating, surrounded by his retinue and servants. There, he touched his head to his
feet, prostrated, and said to that blessed one, ‘Blessed One, through what teaching can I gather
skillful means concerning all phenomena and swiftly perfect pure conduct? I wish to engage in
such practice.’

“When he had asked this question, that thus-gone one explained and taught extensively.
Having heard these teachings, the king and his retinue abandoned all their enjoyments and
luxuries, and they venerated and served that thus-gone one and his great assembly for twenty
thousand years. They took ordination in the teachings of the Thus-Gone One All-Illuminating and
practiced the genuine Dharma.
Due to hearing the Dharma, they were able to obtain the virtuous roots of taking up the Dharma,
the virtuous roots of upholding the Dharma, and the virtuous roots of teaching the Dharma.
Whatever teachings they had heard, they completely remembered without forgetting, and with
immeasurable qualities they persevered diligently in cultivation, vowing that ‘We aspire to
uphold the genuine Dharma teachings of the thus-gone ones of the three times, and to teach them
variously to all beings.’

“Having made such an aspiration, they served and venerated every thus-gone one who
appeared in the Surpassing Excellence eon, and they upheld the genuine Dharma teachings that
those thus-gone ones taught in the beginning, middle, and end. Thus, they converted and ripened
four hundred trillion beings and set them on course for unsurpassed, perfect, and complete
awakening. They tamed countless beings with skillful means and established them in the vehicles
of the hearers and solitary buddhas. The final buddha to appear in that eon was called Flash of
Lightning. The monk Vīrasena heard the genuine Dharma from the Thus-Gone One Flash of Lightning
and attained the acceptance that phenomena are unborn.

“The Thus-Gone One Flash of Lightning prophesied, ‘Vīrasena, in the future, you will
serve and venerate countless thousands of blessed buddhas and uphold the genuine Dharma
teachings that they give throughout the three times. You will benefit countless beings,
establishing trillions of beings in unsurpassed and perfect awakening, and countless beings in the vehicle of the
hearers. After a countless eon, you will fully awaken to unsurpassed and perfect buddhahood and
be called the Thus-Gone One Victorious King of the Qualities of Boundless Luminous Diligence.
Your buddha field will manifest from the countless pure qualities that you will have
accumulated. Therefore, it will be filled with people, who will be joyful and prosperous. You
will have a large assembly of hearers and bodhisattvas. The lifespan of that thus-gone one will
be five lesser eons. Following your parinirvāṇa, your genuine Dharma teachings will remain for one lesser eon, and they will be upheld by gods and humans. The
stūpas containing your relics will be
placed throughout the entire buddha field.’

“Therefore, Noble Intellect, bodhisattva great beings should respectfully uphold and
cultivate such pure and profound teachings and adorn their bodies with the jewelry of the
Dharma. If they are adorned with the Dharma, they will achieve the sturdy and powerful body of a
thus-gone one, which is made of vajra. Even if all the beings in the great trichiliocosm were to
fight with all their strength to destroy such an extremely sturdy body, they would be
unsuccessful. Among all the worlds of gods, humans, and asuras, there will be none who can
oppose or contradict their display of the illumination of Dharma. Any being who takes up, reads,
recites, or diligently accomplishes this profound teaching will be able to take birth in the
high caste of their choice, and so forth, all the way up to taking their seat beneath the tree
of awakening. At that point,
they will even reach the level of buddhahood and obtain sublime renown. They will not associate
with other paths and, since not even the names of brahmins or non-Buddhists will exist, what
need we say about others with negative views and deviant pursuits? Since not even the words
nonvirtuous phenomena will exist, how could anyone create roots of
nonvirtue? From their fingers and toes, light will stream forth, illuminating immeasurable
worlds. Every being whose body it touches will achieve happiness and actualize unsurpassed,
perfect, and complete awakening.

“Therefore, Noble Intellect, those bodhisattva great beings who diligently practice my
teachings will achieve such noble qualities. If I attempted to describe them completely, I would
never reach the end of it.”

The Blessed One then said to the bodhisattva great being Anantamati, “Anantamati, those
who abide on this bodhisattva path will practice this pure and profound teaching. Then, as they
come to accord with emptiness and quiescence, they will attain the illumination of Dharma.
Through the power of the illumination of Dharma, they will see the essence of all phenomena to
be without difference. Because they have seen that the essence of phenomena is without
difference, their view will be pure. Because their view is pure, they will not have views in
terms of phenomena, nor will they have views that phenomena are without essential nature. Having
purified views about phenomena, there will be no purity, no one who is purified, and no time of
purification; and therefore, they will be able to attain the domain of pure wisdom. They will
see that the realm of all phenomena is not a realm, nor is it a nonrealm. Having purified the view of a realm, they will
abandon notions of the various natures of different realms. Because they have abandoned notions
of any nature, they will be able to realize the secret statements concerning the principle of
realms, and will completely understand that various phenomena are not realms. Because in this
way they see the realm of phenomena to be indivisible, indestructible, and unchanging, they will
become skilled in the principle of the realm of all phenomena. Through such skill, they will be
able to completely realize the principle of the realm of phenomena. Through the strength of
absorption, they will be able to engage various aspects of the realm of phenomena. When
observing such conduct, through their skill regarding all phenomena, they will not abide in or
cling to any phenomenon. Because they are without clinging, they will give various teachings
that accord with the principle of the realm of all phenomena. Through the power of absorption,
they will be able to produce all the forms of concentration, liberation, absorption, and
equipoise. They will sport in the supernatural powers, be able to change one into many and many
into one, fly freely, and pass through mountains and walls without impediment. They will become
skilled in understanding the combinations of the four elements, without abiding in the elements.
They will realize that all elements combine with the space element, but will have no clinging or
attachment to the element of space. Because they are knowledgeable and skilled in the
combination of the elements, they will cultivate all the elements with skillful means. Having
cultivated them, they will be able to completely resolve the water element, such that they could
cause smoke to rise from the water element, or cause it to burst into flames, or cause smoke
and flames to blaze up
within it. Through the process of displaying myriad such things, they will be of great benefit
to beings. As they are stable in the skillful means of the principle of the realm of phenomena
without any wavering, they will be capable of taking birth within any buddha field, according to
their wishes. Thus, they have blocked birth into the womb in all their existences. Rather,
assuming an emanated body, they will constantly behold all the thus-gone ones in all the worlds
throughout the ten directions. They will know the unique features of those thus-gone ones and be
able to identify their name, caste, retinue, and Dharma teachings.”

At that time, there was another bodhisattva great being within the assembly named
Boundless Victor, who came forth and asked the Blessed One, “Blessed One, in what sort of
phenomenon must a bodhisattva great being abide in order to attain these supreme qualities of
which the Blessed One has spoken?”

The Blessed One answered the bodhisattva great being Boundless Victor, saying, “A
bodhisattva great being who does not abide in any phenomenon at all will attain these supreme
qualities of which I have spoken. Boundless Victor, if bodhisattva great beings abide in form,
feeling, perception, formation, or consciousness; or if they abide in the earth, water, fire,
wind, or space elements; or if they abide in the desire, form, or formless realms, then I do not declare that they
will gain such qualities as are taught in this discourse. If bodhisattva great beings do not
abide in any phenomenon, neither engaging with nor disengaging from it, I declare that they will
attain a boundless ocean of such qualities. Why is this? Because for bodhisattva great beings
there are no phenomena at all to apprehend or abide in. Thus, without any engagement with or
disengagement from even the slightest phenomenon, they abide in the principle of phenomena
without moving. Why is this? It is because, for bodhisattva great beings, there is no abiding
and no movement. Since they do not move, for them there is neither high nor low. Because they
are without high or low, they abandon the high and do not abide in the low. Because they do not
abide, it is said that they dwell in the virtuous abode. Those who dwell in the virtuous abode
abide nowhere whatsoever. Abiding nowhere whatsoever, they do not dwell in any abode.
Bodhisattva great beings do not establish or accumulate any phenomena. For them there are no
abodes, no abiding, no origination, and no action. Why is this? Abodes cannot be apprehended.
With no abodes, there is no conceptualization. With no conceptualization, they abide in the
realm of phenomena, the unmoving abode. With no abodes, there can be no abiding. Because they
have no dwelling in or grasping toward abodes, this is called abiding
excellently.

“Boundless Victor, regarding how bodhisattva great beings abide in the principle of
phenomena, having determined non-abiding in this way, they abide in the absence of abodes. Thereby they see all
phenomena without conceptualization and abide in nonconceptual conduct. Through such conduct,
they see all phenomena to be without movement, and so they are in accord with proper abiding,
nonmoving, and nongrasping.”

The Blessed One then expressed this in verse:

“Bodhisattvas with genuine mindfulness

Excellently contemplate the truth

And do not abide in phenomena.

Thus, they are called wise.

“There are no phenomena whatsoever

That can be established.

Because they establish nothing,

They proceed fearlessly.

“They do not establish various forms,

Nor do they establish various feelings.

The same is true for perception,

Formation, and consciousness.

“They do not abide in the aggregates,

Elements, or sense sources.

Whether in abodes or non-abodes,

They never abide anywhere.

“They do not abide in the earth element,

Nor do they abide in the water element.

Nor do they ever abide in

The fire or wind elements.

“They do not abide in the desire realm,

The form realm, or the formless realm.

Because they have attained the absence of establishment,

They do not abide in the three realms.

“Furthermore, in the space element

They do not abide at all.

Because they have nowhere to abide,

They proceed according to sameness.

“Thus, there are no phenomena at all

In which to abide.

Those who have nowhere to abide

Have sublime intelligence.

“Sublime intelligence has nowhere to abide,

Abiding excellently by non-abiding.

Those who attain such abiding

Abide in the realm of phenomena.

“Because they accord with non-abiding,

They always abide excellently.

Without abiding or relying,

They will abide in the Dharma.

“If nonreliance is achieved,

One is always unmoving.

Without engagement or disengagement,

One abides in sameness.

“Those who abide in the Dharma in this way

Are called heroes.

There is no higher among all phenomena.

There is no lower among all phenomena.

“By not moving in this fashion,

They abide excellently in the realm of phenomena.

Because they abide without moving,

They attain the unsurpassed form of abiding.

“Those who accord with non-abiding abiding

Are called heroes.

They do not abide in abodes,

Yet they do not move from their abodes.

“By accomplishing the absence of abodes,

They attain the state of excellent abiding.

They do not move at all

From either abodes or non-abodes.

“Because they abide in the unmoving abode,

They are called unmoving.

If one abides in the unmoving abode,

One will abide in nothing at all.

“By not thinking in terms of abodes and non-abodes,

They abide constantly without conceptualization.

Because they do not abide in abodes,

There is no movement whatsoever.

“Unmoved from their abodes, they are entirely without abiding.

If they attain this non-abiding abode,

They do not move from either abodes or non-abodes.

Not moving from their abodes, they abide excellently in their abodes.

“Abiding in the excellent abodes,

They abide without anywhere to abide.

They are able to see all phenomena

And abide in the abode that accords with the Dharma.

“By thus seeing all phenomena,

They do not abide in their multiplicity.

Without abiding in non-abiding,

They skillfully abide in phenomena.

“When one abides constantly in phenomena,

One will have no concepts whatsoever.

One who abandons concepts

Is thus to be called unmoving.

“If one can abide without moving,

Without conceptualizing any conduct, and

Abandoning both abodes and non-abodes,

One can be known as one who investigates.

“If one can investigate without moving

The absence of all movement

And the eternal sameness of all phenomena,

One should proceed in this fashion.

“According with proper abiding,

And remaining properly unmoving,

Those who attain the unmoving abode,

Will constantly abide in no abode.”

Then the bodhisattva great being Anantamati said to the Blessed One, “Blessed One, it
is truly amazing how you are able to establish all the bodhisattva great beings in the principle
of Dharma, in which there is no bondage and no liberation. Blessed One, for those bodhisattva
great beings who have been skillfully established in the principle of Dharma, with regard to
even the slightest phenomenon, they neither accord nor do not accord with it. They are neither
involved nor uninvolved with it. They neither grasp nor do not grasp at it. They neither rely
nor do not rely upon it. They neither crave nor abandon craving for it. They neither are angry
nor abandon anger at it. Blessed One, even when others respectfully venerate bodhisattva great
beings who are skilled in the principle of Dharma, they will not develop attached craving. If
others slander or harm them, they will not develop aggression. Since they do not have a variety
of notions, and because they have abandoned all views regarding phenomena, they do not apprehend
any phenomenon as either associated with or dissociated from any other phenomenon. Thus, because
they transcend association and dissociation, they abandon notions of association and
dissociation, and they completely understand all notions of association and dissociation. As
they transcend such understanding, they do not engage in associating with even the slightest
phenomenon, whether advancing, retreating, proceeding somewhere, or proceeding nowhere. Since they have no deluded ideas
concerning the principle of all phenomena, and do not grasp anywhere, they employ skillful means
so as not to contradict the nature of phenomena. Blessed One, when bodhisattva great beings
observe all phenomena in this fashion, they skillfully reveal the principle of the realm of
phenomena, and thus swiftly perfect all the buddha qualities.”

Then the Blessed One addressed the bodhisattva great being Anantamati, saying,
“Anantamati, when bodhisattva great beings do not establish or abide in the buddha qualities,
they see that in the buddha qualities there is no establishment and no place to abide, and they
are also without superior abiding or pervasive abiding. Because they see the buddha qualities as
abiding without movement, without entering into saṃsāra, and without changing, they abide in
accordance with the realm of phenomena. Thus, they are said to be skilled in establishing the
principle of the realm of phenomena. Anantamati, with regard to the buddha qualities,
bodhisattva great beings do not abide or non-abide in them. They are without superior abiding or
pervasive abiding, or abodes or non-abodes. They have no movement, no conceptualization, no
superior conceptualization, and no pervasive conceptualization, and thus it is said that they
skillfully establish the principle of the realm of all phenomena.