佛說未曾有正法經

Thus have I heard ⁽¹⁾. At one time, the Buddha was dwelling in the city of Rājagṛha ⁽²⁾, at the Dharma assembly on Vulture Peak ⁽³⁾, together with a great community of twelve thousand five hundred bhikṣus (12,500). At that time, there were great bodhisattvas numbering eighty-four thousand (84,000), who had come from various Buddha lands to gather at the assembly.

These bodhisattvas all possessed great wisdom, had attained great dhāraṇī ⁽⁴⁾, possessed unobstructed eloquence ⁽⁵⁾, had realized the patient acceptance of the non-arising of dharmas ⁽⁶⁾, had entered samādhi ⁽⁷⁾, retained the gateways of wisdom, clearly understood the inclinations and desires of sentient beings, skillfully taught the essentials of the Dharma ⁽⁸⁾, and brought liberation in accordance with the Dharma. There were also the four ⁽⁹⁾ Great Heavenly Kings and Lord Śakra; the great Brahmā king, lord of the Sahā world; and immeasurable hundreds of thousands of devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, nonhumans ⁽¹⁰⁾, and others, all of whom came and assembled.

At that time, on that mountain, Vulture Peak, there was a great bodhisattva named Diệu Kiết Tường ⁽¹¹⁾, accompanied by twenty-five great bodhisattvas. They were: the great bodhisattva Long Kiết Tường, the great bodhisattva Long Thọ, the great bodhisattva Kiết Tường Sanh, the great bodhisattva Kiết Tường Tạng, the great bodhisattva Tối Thượng Liên Hoa Kiết Tường, the great bodhisattva Liên Hoa Kiết Tường Sanh, the great bodhisattva Bửu Thủ, the great bodhisattva Bửu Ấn Thủ, the great bodhisattva Sư Tử Ý, the great bodhisattva Sư Tử Úy Âm, the great bodhisattva Hư Không Tạng, the great bodhisattva Bình Đẳng Tâm Chuyển Pháp Luân, the great bodhisattva Liễu Biệt Nhất Thiết Cú Nghĩa Đại Biện, the great bodhisattva Biện Tích, the great bodhisattva Hải Ý, the great bodhisattva Diệu Cao Vương,

the great bodhisattva Ái Kiến, the great bodhisattva Hỷ Vương, the great bodhisattva Vô Biên Thị, the great bodhisattva Vô Biên Tác Hạnh, the great bodhisattva Phá Chư Ma, the great bodhisattva Vô Ưu Thọ, and the great bodhisattva Nhất Thiết Nghĩa Thành.

There were also four divine princes from the Tuṣita Heaven: the divine prince Phổ Khai Hoa, the divine prince Quang Minh Khai Hoa, the divine prince Mạn Đà La Hoa Hương, and the divine prince Tinh Tiến Pháp Hành. With minds of profound faith, each of these divine princes came together with his kinsmen to the place of the bodhisattva Diệu Kiết Tường to hear and receive the true Dharma. When the great bodhisattvas and the assembly of divine princes had arrived at the Dharma assembly, they sat down in due order.

At that time, most of the great assembly said: “The Buddha’s omniscience is exceedingly profound and immeasurable, vast and boundless, inconceivable, beyond all comparison, supreme and unsurpassed, and impossible to comprehend completely. How must a great bodhisattva don the armor of diligence in order to realize unsurpassed ⁽¹²⁾, perfect enlightenment?” At that time, a great bodhisattva in the Dharma assembly named Long Kiết Tường said to the bodhisattvas: “If a bodhisattva plants roots of virtue without allowing the mind to abide in attachment ⁽¹³⁾, and dedicates them to ultimate reality, this is called abiding securely in the roots of virtue of all dharmas and donning the armor of diligence. That great bodhisattva will then realize the Buddha-nature of omniscience.”

The bodhisattva Long Thọ said: “If a bodhisattva gives rise to a mind of equality, a disciplined mind, a loving and joyful mind, a delighted mind, a gentle mind, and a mind free from discrimination, this is called being steadfast and donning the armor of diligence. Such a bodhisattva can then realize the Buddha’s omniscience ⁽¹⁴⁾.”

The bodhisattva Kiết Tường Sanh said: “If, throughout many kalpas, a bodhisattva wishes to understand the Buddha’s omniscience, that bodhisattva must, for immeasurable kalpas, don the armor of diligence and, for the sake of sentient beings, undertake difficult ascetic practices without becoming proud ⁽¹⁵⁾. Such a bodhisattva can realize the Buddha’s omniscience.”

The bodhisattva Kiết Tường Tạng said: “If bodhisattvas give rise to the resolve to benefit others, do not cling to their own happiness, and do not delight merely in meditative concentration, but are universally able to bring great benefit to all sentient beings and dedicate immeasurable roots of virtue to all sentient beings, they can realize the Buddha’s omniscience.”

The bodhisattva Tối Thượng Liên Hoa Kiết Tường said: “As the Buddha has taught, if bodhisattvas, with respect to all dharmas, perceive neither self nor other, neither manifest nor hidden; if they are universally able to discipline the mind without giving rise to contrived activity; and if, amid all conditioned activities, they bring the agent of action to cessation, then these bodhisattvas abide in the corresponding Dharma of śamatha ⁽¹⁶⁾. Having practiced it themselves, they are also able to teach others. Such bodhisattvas can then realize the Buddha’s omniscience.”

The bodhisattva Liên Hoa Kiết Tường Sanh said: “If bodhisattvas cling to worldly dharmas, they cannot understand the Buddha’s omniscience. If, with regard to worldly dharmas, they remain unattached to gain or loss, disgrace or honor, praise or blame, suffering or pleasure, then, with regard to all dharmas, there is neither increase nor decrease. This is called a bodhisattva’s emancipation from the world. Such a bodhisattva can then realize the Buddha’s omniscience.”

The bodhisattva Trì Thế said: “If bodhisattvas employ supreme practices to benefit all sentient beings, yet gain benefit for themselves without giving rise to discriminations concerning self and others; if they dedicate all roots of virtue to all beings, arouse great diligence, and constantly plant roots of virtue for sentient beings, this is called a bodhisattva’s secure establishment in the supreme practices. Such a bodhisattva will then realize the Buddha’s omniscience.”

The bodhisattva Địa Trì said: “It is like the earth, upon which trees and medicinal herbs grow, and flowers and fruits flourish and reach maturity. Indeed, the myriad things all arise in dependence upon the earth, yet the earth never thinks, ‘I give birth to grasses and trees and bring them to maturity.’ The myriad things depend upon the earth and thereby remain established. All sentient beings depend upon the great earth of the Dharma realm and thereby arise and develop, yet it never thinks, ‘I am able to give birth to all sentient beings.’ A great bodhisattva is likewise.

Giving rise to a mind of equality like the earth, such a bodhisattva perpetually brings benefit and happiness to all sentient beings, yet never thinks, ‘I am able to bring benefit and happiness to all sentient beings.’ By becoming free from such discrimination, that bodhisattva can realize the Buddha’s omniscience.”

The bodhisattva Bửu Thủ said: “Those who don the armor of diligence perform supreme practices that are vast and boundless, yet never regard their own vast roots of virtue as sufficient for what must be accomplished. If bodhisattvas abide in a mind of equality, without discriminating thoughts, and even in dreams give rise to neither anger nor delight toward sentient beings, but always wish all beings to don the armor of the Mahāyāna and realize the Buddha’s wisdom of equality, without following the conceptions of śrāvakas ⁽¹⁷⁾ or pratyekabuddhas, those bodhisattvas can then realize the Buddha’s omniscience.”

The bodhisattva Bửu Ấn Thủ said: “Wherever sentient beings exist, one should cause each of them to give rise to great compassion and universally bestow ⁽¹⁸⁾ the seal of the Dharma. Among those sentient beings, cause those who do not yet believe to give rise to right faith; cause those who have not yet heard to hear the Dharma abundantly; cause the miserly to practice generosity; cause those who violate the precepts to observe the precepts steadfastly; cause those prone to anger to practice patience; cause the indolent to arouse diligence; cause those whose minds are distracted to abide in meditative concentration; and cause those who are exceedingly deluded to fully cultivate wisdom.

Then cause them constantly to practice wholesome dharmas, completely fulfill their roots of virtue, and always follow the bodhisattvas’ three precious seals. What are the three?

– Cause sentient beings to perfect their Buddha-wisdom, and dedicate every root of virtue to all sentient beings. This is the first precious seal ⁽¹⁹⁾.

– Let every wholesome deed one performs bring benefit and bring the roots of virtue of all sentient beings to fulfillment. This is the second precious seal.

– Contemplate the realms of sentient beings as being like empty space, pure in their intrinsic nature. This is the third precious seal.

If bodhisattvas constantly practice the foregoing deeds without ever ceasing, they can realize the Buddha’s omniscience.”

Bodhisattva Lion’s Resolve said: If a bodhisattva is steadfast in vigor, fearless and indestructible, with a mind free from indolence and thoughts of fear, courageous and irreversible, enduring hardships within the cycle of samsara ⁽²⁰⁾ without dread or fear, yet always remaining detached and attaining nirvana; and if he abides in equanimity amid suffering and happiness, without duality—such a one is a bodhisattva clad in the armor of vigor, capable of attaining the Buddha’s omniscience.

Bodhisattva Lion’s Fearless Voice said: Suppose there is a man in the world endowed with great strength, who easily overcomes every undertaking. He is called a true person ⁽²¹⁾.

True persons always practice the Dharma, remain far removed from the defilements of transgression, do not give rise to wrong views, diligently cultivate the great practices, and maintain minds that are always gentle, without any harsh or cruel traits, remaining far removed from all brutality. They are called true persons.

They always speak kind and virtuous words, draw near to spiritual friends, honor and respect their teachers, and obediently follow the right path without acting contrary to it. They are called true persons.

They remain far removed from craving and attachment, practice right livelihood ⁽²²⁾, purify their karma, eliminate all faults, and with the mind of wisdom cut off all wrong views, ignorance, and delusion. Their three karmic activities abide in quiescence; toward others they do not give rise to a disturbing mind. They do not discuss others’ good or bad qualities, merits or shortcomings, and neither disparage nor praise them. They are called true persons.

They have compassion for the poor and destitute and bestow gifts upon them. They do not dwell upon friend or foe; inwardly they are upright and outwardly gentle. They remain far removed from all crookedness, preserve and practice what is true and right, and through the unsurpassed Dharma bring peace and joy to the mind, abiding serenely, steadfastly, and impartially. They are called true persons.

When sentient beings encounter obstacles, they destroy those obstacles for them. They are always able to give away their bodies, lives, and possessions universally, and they do not begrudge the Dharma of ultimate meaning. Upon seeing sentient beings who lack merit and wisdom, they first eliminate their unwholesome dharmas and then bestow upon them the wondrous treasury of the Dharma ⁽²³⁾.

To impoverished sentient beings they always give precious things; to the sick they give medicine; to the fearful they give peace and happiness; for those without refuge they become protectors; those fallen beneath the wheel of samsara they rescue and deliver; for those dwelling in darkness they become a brilliant light that illuminates them; and to those upon wrong paths they point out the right path. They always educate everyone with words of Dharma ⁽²⁴⁾, and when they see others’ faults, they do not give rise to anger.

They are called true persons.

Bodhisattvas should practice in this manner; they will then be able to abide in the Dharma corresponding to shamatha ⁽²⁵⁾ and attain the Buddha’s omniscience.

Bodhisattva Akashagarbha said: A bodhisattva observes impartially, regarding sentient beings with eyes of great loving-kindness that, like space, know no bounds. He observes their actions with a mind of great compassion, likewise immeasurable and boundless. He constantly gives rise to joy, guards his sense faculties, remains far removed from all attachment, and tirelessly practices the six paramitas ⁽²⁶⁾. In practicing generosity and the rest, his mind is like space, entirely unobstructed; so too are his morality, patience, vigor, meditation, and wisdom. Such a bodhisattva is able to attain the Buddha’s omniscience.

Bodhisattva Impartial Mind Turning the Dharma Wheel said: If a bodhisattva practices the path to bodhi, he must not cling to characteristics or give rise to a discriminating mind concerning phenomena. He will certainly not be afflicted by Mara and will always receive the mindful protection of the Buddhas, while devas, nagas, and spirits will constantly come to guard him. The roots of goodness he has cultivated will remain genuine and never be lost.

If a bodhisattva gives rise to a mind that apprehends characteristics and entertains discriminating conceptions regarding phenomena, he enters Mara’s domain and is disturbed by Mara; the Buddhas cannot receive and sustain him, and the devas will find it difficult to protect him. But if one remains steadfast and unmoving, neither attaching to characteristics nor discriminating, that bodhisattva will turn the unsurpassed Dharma wheel ⁽²⁷⁾ universally for all beings.

Why is this? Because the bodhisattva understands that the nature of phenomena neither arises nor acts. Although the bodhisattva gives rise to various states of mind, he does not become attached to them.

With a mind free from characteristics, he realizes the fruit of a Buddha’s bodhi; and even when he turns the wondrous Dharma wheel, it is likewise so. Such a one is called a great bodhisattva clad in the armor of vigor, capable of attaining the Buddha’s omniscience.

Bodhisattva Great Eloquence in Discerning the Meaning of Every Phrase said: True persons should know that every place is bodhi; afflictions are bodhi; all actions are bodhi; conditioned dharmas are bodhi; contaminated dharmas are bodhi; uncontaminated dharmas are bodhi; the attached mind is bodhi; the unattached mind is bodhi; wholesome roots are bodhi; unwholesome roots are bodhi; worldly dharmas are bodhi; supramundane dharmas are bodhi; the dharmas of samsara are bodhi; the realm of nirvana is bodhi; space is bodhi; reality is bodhi; the skandhas, ayatanas, and dhatus ⁽²⁸⁾ are bodhi; earth, water, fire, wind, and space are bodhi.

A great bodhisattva understands that the intrinsic nature of all dharmas is empty and that all created realms are devoid of an acting nature; he knows all principles and meanings exactly as they are. Just as space pervades every place, the Dharma of bodhi likewise pervades every place. If a bodhisattva clearly understands all dharmas, he must possess eloquence and then attain right knowledge, discerning the meanings of phrases; he will thereby be able to attain the Buddha’s omniscience.

Bodhisattva Accumulation of Eloquence said: If a bodhisattva possesses the wisdom of liberation, he undertakes all activities without clinging to characteristics. Because his mind does not cling to characteristics, it neither increases nor decreases and is neither agitated nor shaken. He understands all speech in accordance with principle and remains unmoved by disparagement or praise.

Whether encountering all the words of non-Buddhist teachings or all the words of the Tathagata, whether inner or outer, concealed or manifest, he regards them impartially, without distinction. He clearly knows that all phenomena return to quiescent cessation ⁽²⁹⁾; his mind never abides in attachment but remains peaceful and unmoving, like Mount Sumeru ⁽³⁰⁾, without any sign of movement. A bodhisattva endowed with the wisdom of liberation returns to the mind of quiescent cessation and thereby realizes the Buddha’s omniscience.

Bodhisattva Ocean Resolve said: A bodhisattva possesses wisdom like the great ocean, into which the myriad dharmas all return, becoming the single flavor of equality. Through extensive learning and complete retention, the bodhisattva knows the characteristics of phenomena as a single flavor without distinction. He clearly knows that dharmas are originally of their true intrinsic nature and are all without inherent existence ⁽³¹⁾.

Phenomena arise through causes and conditions—this is the true meaning. Wherever roots of goodness arise, he understands that dharmas are thus: neither increasing nor decreasing, their original nature from time immemorial, their blessings and benefits inexhaustible, ultimately quiescent, neither annihilated nor eternal. He himself knows this exactly as it is.

Furthermore, toward sentient beings he gives rise to an immeasurable mind, never forgetting or losing it, and always engenders a mind of respect. For their sake, he expounds clearly and impartially reveals the unique Dharma, widely planting roots of goodness for sentient beings. Such a bodhisattva is always clad in the armor of vigor and will certainly realize the Buddha’s omniscience.

Bodhisattva King Sumeru said: True persons should know that the “Buddha’s omniscience” is not easy to understand and is difficult to fathom through partial realization. Why is this? If bodhisattvas transcend all the mental activities of sentient beings in the world, transcend all that worldly sentient beings have seen and heard, and even transcend the faith, delight, understanding, and knowledge of worldly sentient beings; if they thoroughly practice generosity, morality, patience, vigor, meditation, and wisdom, accumulating merit loftier than Mount Sumeru, then those bodhisattvas will attain the Buddha’s omniscience.

Bodhisattva Loving Vision said: A great bodhisattva, with regard to the objects of the six senses, contemplates without there being anything contemplated; and even when taking conditions as objects, there is nothing taken as an object. Why is this? Because whether form or mind, their fundamental nature is pure.

Because form is pure, the eye has nothing to see; because sound is pure, the ear has nothing to hear; because fragrance is pure, the nose has nothing to smell; because taste is pure, the tongue has nothing to discern; because touch is pure, the body has nothing to know; and because dharmas are pure, the mind has nothing upon which to condition itself. Why is this so? Because all the faculties are pure, and their self-nature is originally empty—without self, without other, without person, and without aversion.

Their self-nature is equal. When observing sentient beings, the bodhisattva sees neither high nor low; all are equal. Regarding the teachings of all Buddhas, the bodhisattva gives rise to a resolute mind and entertains no doubt or uncertainty; delighting tirelessly in the teachings, upon obtaining them, the bodhisattva immediately bestows them upon others ⁽³²⁾.

Giving without regret, the bodhisattva gradually perfects all Buddha-Dharmas. A great bodhisattva who practices in this way will attain the Buddha’s wisdom of all knowledge.

Bodhisattva King of Joy said: A great bodhisattva abides with a mind of generosity and patience. If anyone slanders, insults, rebukes, or strikes the bodhisattva, at that time the bodhisattva does not give rise to anger, but instead rejoices and feels compassion. The bodhisattva always forms wholesome friendships with sentient beings and entertains no marks of self or others.

There is no one who can revile and no one who is reviled. All phenomena are empty: the interior is empty, the exterior is empty, and the marks of person and self are both empty. Therefore, the bodhisattva constantly gives rise to a joyful mind and practices generosity.

Even if someone should request the bodhisattva’s head, eyes, hands, feet, spouse, children, relatives, or even life itself, the bodhisattva is neither stingy nor reluctant, but joyfully gives them away. The bodhisattva delights in seeking the wondrous Dharma. Upon hearing even a single four-line verse, the bodhisattva would feel no regret even if the position of a wheel-turning king ⁽³³⁾ were lost.

If the bodhisattva could cause even one sentient being to give rise to the mind of bodhi, the bodhisattva would feel no delight even upon attaining the position of Shakra ⁽³⁴⁾. If the bodhisattva could hear, even briefly, teachings that are rare, the position of Brahma ⁽³⁵⁾ would hold no attraction. If the bodhisattva could behold the Tathagatas, even treasures filling the three-thousandfold great-thousand world-system would be regarded as tiles and stones.

Delighting in seeing the Buddhas, the bodhisattva becomes filled with joy, perfects all faculties, and accomplishes the factors of bodhi, thereby attaining the Buddha’s wisdom of all knowledge.

Bodhisattva Boundless Vision said: A great bodhisattva has no mark of the view of self ⁽³⁶⁾ and observes that all phenomena are pure, without giving rise to doubt or delusion; thus the bodhisattva can behold all Buddhas. Seeing forms, the bodhisattva has no attachment and does not engage in false conceptualization concerning form. Seeing sentient beings, the bodhisattva does not cling to sentient beings.

The same applies even to the contemplation of all forms and appearances in the world. With the physical eye, the bodhisattva sees that all Buddha-lands are pure. Because karmic retribution ⁽³⁷⁾ is pure, the bodhisattva fully attains the divine eye ⁽³⁸⁾.

Having perfected great spiritual powers, the bodhisattva fully attains the wisdom eye. Having perfected the distinctive Buddha-Dharmas ⁽³⁹⁾, the bodhisattva fully attains the Dharma eye. Having completely eliminated the afflictions, the bodhisattva fully attains the Buddha eye.

That bodhisattva will perfect the ten powers ⁽⁴⁰⁾ and thereby attain the Buddha’s wisdom of all knowledge.

Bodhisattva Boundless Practice said: Everything done by the Buddhas is bodhi. Why is this? Bodhi constantly gives rise to all wisdom, without any conception of interior, exterior, or what lies between. Therefore, a bodhisattva never clings to any phenomenon. All realms of affliction are completely extinguished, with none remaining; there are no deeds of Mara, and the bodhisattva transcends Mara’s domain. That bodhisattva then attains the Buddha’s wisdom of all knowledge.

Bodhisattva Destroyer of All Maras said: If a bodhisattva does not give rise to the view of self, the bodhisattva immediately leaves all attachments far behind. When attachments do not arise, the bodhisattva escapes the karma of Mara and can clearly awaken to the ⁽⁴¹⁾ skandhas. All the skandhas are devoid of self, and the mark of self is forever extinguished. Once the mark of self has been extinguished, Mara can do no harm. When Mara’s karma has been extinguished, the bodhisattva is liberated from all obstructions. Having left all obstructions far behind, the bodhisattva attains bodhi. This is called attaining the Buddha’s wisdom of all knowledge.

Bodhisattva Tree of Fearlessness said: If a person creates unwholesome karma, that person constantly gives rise to fear, remorse, and self-reproach. If a person creates wholesome karma, there is no fear. Therefore, a bodhisattva constantly practices wholesome Dharma without interruption, continuously and immediately present. Thus the bodhisattva is not wounded by the poisonous arrows of sorrow and affliction, but dons the armor of diligence and attains the Buddha’s wisdom of all knowledge.

Bodhisattva Accomplisher of All Meaning said: If good men fully possess the precepts and fully accomplish their vows and practices, they can abide securely in the fundamental precepts. Like fragrance pervading everything, they can leave all faults behind and distance themselves from all evil deeds; only then can they attain complete awakening. Once awakened, they accomplish the wisdom of all knowledge. Therefore, one should know that the complete observance of the precepts is the foundation through which the factors of bodhi are accomplished. A bodhisattva who clearly understands this attains the Buddha’s wisdom of all knowledge.

After the bodhisattvas had each spoken the Dharma in this manner, a deity from the Tushita Heaven in the Dharma assembly, named Universally Blossoming Flower, spoke these words: “Bodhisattvas! In the world there is a kind of tree called Wondrous Flower. This beautiful tree is covered with fully opened blossoms, abundant in color and fragrance, and beloved by many people. The bodhisattvas are likewise. When the wondrous liberating Dharmas bloom in fullness and adornment like flowers, all great bodhisattvas delight in them exceedingly.

“Likewise, the flowering trees in the gardens of the Trayastrimsha Heaven ⁽⁴²⁾ are lofty and magnificent, and their perfectly rounded blossoms are cherished by the devas. When great bodhisattvas possess all the Dharmas of liberation, the flowers of awakening bloom in magnificent adornment, and all bodhisattvas, humans, and devas delight in them exceedingly. They are also like the supreme and magnificent mani jewel, pure and flawless, fully endowed with wish-fulfilling qualities. Great bodhisattvas have pure minds, free from all defilements, and are fully endowed with the merits of the supreme Dharma. In this way, they attain the Buddha’s wisdom of all knowledge.”

The deity Radiantly Blossoming Flower said: “Bodhisattvas are like the sun radiating brilliant light, dispelling every place of darkness and revealing all forms and appearances. Great bodhisattvas are likewise. Endowed with luminous wisdom, they kindle the torch of the wondrous Dharma, illuminating all sentient beings and dispelling every darkness of delusion. Once the darkness of delusion has been dispelled, they are no longer obscured by ignorance and always follow the luminous path. Therefore, bodhisattvas guide sentient beings who have strayed onto mistaken paths back to the right path. This is to attain the Buddha’s wisdom of all knowledge.”

The deity Fragrance of Mandarava Flowers said: “Bodhisattvas! The sublime fragrance of the mandarava flower ⁽⁴³⁾ can be smelled from hundreds of yojanas away. Great bodhisattvas, fully endowed with precepts, samadhi, and wisdom, are likewise. The fragrance of precepts, the fragrance of samadhi, and the fragrance of wisdom ⁽⁴⁴⁾ can be perceived throughout the entire world. If sentient beings perceive these fragrances, all their afflictions are completely eliminated. A great bodhisattva fully endowed with such merits of the supreme Dharma thereby attains the Buddha’s wisdom of all knowledge.”

The Deva Prince Diligent Practice of the Dharma said: If bodhisattvas temporarily lose resolve, they will be unable to advance in cultivating the supreme practices, and it will be difficult for them to attain the fruit of Buddhahood and bodhi. If their minds are diligent, without reckoning the number of kalpas, courageously persevering over the long term, planting wholesome roots, never growing weary in mind, and constantly practicing the eight factors that aid the Path—what are these eight?

First: encouraging the practice of supreme conduct in accordance with all circumstances. Second: constantly practicing the four immeasurable states, in accordance with the Dharma of loving-kindness, compassion, sympathetic joy, and equanimity. Third: practicing the five ⁽⁴⁵⁾ kinds of supernormal powers, in accordance with the Dharma of wisdom.

Fourth: constantly practicing the four methods of gathering beings; namely, the dharmas of generosity, loving speech, beneficial conduct, and cooperation. Fifth: steadfastly and fully practicing the three ⁽⁴⁶⁾ gates of liberation. Sixth: extensively expounding the wondrous Dharma for capable persons.

Seventh: arousing the aspiration for unsurpassed great bodhi. Eighth: employing skillful means, dedicating ⁽⁴⁷⁾ all merit, and embracing and upholding the true Dharma. Bodhisattvas who practice these eight dharmas are thereby able to realize the Buddha’s omniscience.

At that time, the Great Bodhisattva Manjushri said to the bodhisattvas and deva princes: Great Bodhisattvas must abandon all discriminations concerning the dharmas; they will then realize the wisdom of the Buddha. What does it mean to abandon all discriminations? It means not discriminating among the three realms ⁽⁴⁸⁾; not discriminating among various views and attachments; not discriminating between internal and external; not discriminating the fruit of a shravaka, the fruit of a pratyekabuddha, or the state of an ignorant ordinary being ⁽⁴⁹⁾;

and not discriminating samsara, afflictions, the contemplating subject, the contemplated object, cause, effect, an object of cognition or a non-object of cognition, increase, decrease, the view of self, the view of what belongs to the self, stinginess, generosity, breaking the precepts, observing the precepts, anger, patience, indolence, diligence, distraction, meditative concentration, ignorance, or wisdom.

Nor do they discriminate wholesome roots or the arising of wholesome dharmas, unwholesome roots or the arising of unwholesome dharmas. They do not discriminate worldly dharmas from supramundane dharmas, but abide in the equality of dharmas. They do not discriminate the conditioned from the unconditioned, a mind with attachments from a mind without attachments, or the contaminated from the uncontaminated.

Bodhisattvas should know that the aforementioned dharmas ought not to be discriminated. By abiding with a mind in accord with equality, they can thereby realize the Buddha’s omniscience.

Furthermore, Great Bodhisattvas: Even the notion that the Buddhas realize unsurpassed, complete, perfect enlightenment cannot be apprehended. Why is this? Because it is neither an object cognized by the mind nor an object known by wisdom.

Only Buddha-nature is directly awakened to; it is equal to the Buddha, and omniscience is likewise equal. With regard to “omniscience,” one contemplates that there is nothing whatsoever to be possessed. Because there is nothing whatsoever to be possessed, there is no attachment to omniscience.

Form cannot be grasped, and feeling, perception, formations, and consciousness likewise cannot be grasped or clung to. This alone is called omniscience. There are no characteristics of dharmas ⁽⁵¹⁾, yet all the “characteristics of dharmas” are fully present.

This is called “omniscience.” The perfection of generosity cannot be realized; the perfection of moral discipline cannot be realized; the perfection of patience cannot be realized; the perfection of diligence cannot be realized; the perfection of meditation cannot be realized; and the perfection of prajna likewise cannot be realized. Why is this so? Because nothing whatsoever can be attained in any dharma.

Therefore, omniscience also is unattainable.

Furthermore, bodhisattvas! Omniscience cannot be attained in any of the three times. It cannot be attained in the past, cannot be attained in the present, and cannot be attained in the future, because it does not abide in or cling to the three times.

There is no object contemplated by eye-consciousness, nor is there any object contemplated by the ear, nose, tongue, body, or mind. Why is this? Because it is apart from all objects of cognition.

Great Bodhisattvas who perfect omniscience must abide in this manner. Why is this so? Because all dharmas also abide in this manner.

All dharmas are equal, and omniscience is also equal; even the dharmas of the Buddhas and the dharmas of ordinary beings are all equal. In this way, all dharmas are equal. Therefore, it is called “omniscience.” Great Bodhisattvas!

You must abide in this way and should train precisely in this manner. Just as the intrinsic nature of the four great elements ⁽⁵²⁾ is empty, even the notion that they originally possess an intrinsic nature cannot be apprehended. Why is this?

Because intrinsic nature is originally empty. In the world, even the emptiness of the intrinsic nature of wholesome and unwholesome dharmas cannot be apprehended. Why is this?

Because there is no discrimination. When discrimination is absent, that is the true meaning.

At that time, when the Bodhisattva Manjushri had finished expounding this Dharma, two thousand deva princes in the Dharma assembly attained the patience of the non-arising of dharmas ⁽⁵³⁾, and another twelve thousand deva princes aroused the aspiration for unsurpassed, complete, perfect enlightenment.

Notes:

1. Thus have I heard: “I have heard thus.” These are the words spoken by the Venerable Ananda. In Pali: Evam me Sutam. In Sanskrit: Evam Maya Srutam. Any sutra beginning with this phrase was spoken by the Buddha and subsequently recounted by the Venerable Ananda.

2. Rajagriha: (S) Rajagriha; (P) Rajagaha. The capital of the kingdom of Magadha, ruled by King Bimbisara when the Buddha was born. After attaining enlightenment, the Buddha frequently taught the Dharma in this city to guide and liberate the King and the royal family.

3. The Dharma Assembly at Vulture Peak: (S) Gridhrakuta. The Buddha expounded this sutra on Vulture Peak. The mountain, located near Rajagriha, resembles a vulture in shape. According to its transliterated name, it is called Gijjhakuta; translated according to its meaning, it is called Vulture Peak or Cock’s Foot Mountain. On this mountain, the Buddha expounded many important sutras, such as the LOTUS SUTRA, the SUTRA OF GOLDEN LIGHT, and so forth.

4. Great Dharani: Maha Dharani. “Completely retaining so that nothing is lost, and restraining evil so that it does not arise” means preserving everything in its entirety, not allowing even the smallest matter to be lost, and not allowing even the slightest evil to arise. In practicing complete retention, a bodhisattva or virtuous practitioner takes moral discipline, concentration, and wisdom as the essence. By relying upon these in cultivation, one acquires the full merit of great dharani.

5. Unobstructed eloquence: The ability to debate and expound the principles of the Path beyond compare; the power of eloquent and skillful speech that inspires everyone to accept with faith. The eloquence of Buddhas and bodhisattvas is unobstructed: nothing can withstand or impede it, and no one can refute it. Therefore, it is called unobstructed eloquence.

6. Patience of the non-arising of dharmas: The perfection of patience possessed by a practitioner who has attained the Path and penetrated the truth that dharmas neither arise nor cease. If a practitioner understands that dharmas neither arise nor cease, this means understanding that the true characteristics of phenomena are originally beyond arising and ceasing. With such understanding, one no longer experiences sorrow or affliction in relation to sentient beings. This is called the patience of the non-arising of dharmas. One reaches the state in which birth, death, and samsara are no more.

7. Samadhi: Samadhi is the great meditative concentration of an advanced practitioner. While absorbed in concentration, body and mind remain unmoved and are focused solely upon one object. Deluded thoughts and wrong views cannot enter the mind of a practitioner in profound concentration. Upon attaining the state of samadhi, one enters the pure Dharma-body.

8. Expounding the essentials of the Dharma: Explaining practical teachings that accord with ultimate truth and conform to reality. Above all, it means teaching the Dharma according to the capacities of beings, thereby guiding and liberating them with ease.

9. The Four Great Heavenly Kings: Caturmaharaijakayrika. The Four Heavenly Kings are the four celestial kings who govern the four continents under heaven and observe all wholesome and unwholesome deeds.

10. Non-human beings: Beings who are not human, do not resemble humans, and are not ordinary humans—such as immortals, spirits, and ghosts—are all called non-human beings. “Humans” refers to the fourfold assembly: bhikkhus, bhikkhunis, upasakas, and upasikas. Non-human beings include devas, nagas, yakshas, gandharvas, asuras, mahoragas, kinnaras, and so forth.

11. Wondrous Auspiciousness: Manjusri—that is, Bodhisattva Manjusri. Manjusri has 108 names and is especially representative of fundamental wisdom; thus, he is commonly called the One of Great Wisdom, just as Samantabhadra is called the One of Great Conduct and Avalokitesvara the One of Great Compassion. When Shakyamuni appeared in the world, Manjusri manifested as a bodhisattva who closely attended the Buddha and helped the Buddha proclaim and propagate the true Dharma.

12. Unsurpassed Perfect Enlightenment: Anuttara-Samyak-Sambodhi, the fruition of Buddhahood. It is the fruit of the supreme path realized by the Buddha when he entered profound samadhi beneath the Bodhi tree.

13. A mind that abides nowhere: A mind that never clings to or abides in any place; that is, a heart as spacious as empty space, a boundless mind unattached to anything, however exceedingly subtle that thing may be.

14. Omniscience: The wisdom that comprehends all things; that is, the wisdom of a Buddha. In the sutras, the Buddha is often praised as the Omniscient One. Those who follow the Buddha and hear the true Dharma will ultimately and certainly attain omniscience.

15. Not exalting oneself: Never being personally arrogant, conceited, or self-satisfied; never considering oneself superior or foremost in this world.

16. Samatha: Translated as calming and contemplation, concentration and wisdom, or quiescent illumination and lucid purity. It means sitting in contemplation, with body and mind unmoving, concentrating upon a subject in order to realize its principle, and observing all things so as to understand them clearly.

17. Shravakas and Pratyekabuddhas: Shravakas are those who follow the teaching of the Four Noble Truths to attain the fruit of arhatship. Pratyekabuddhas are those who follow the teaching of the Twelve Links of Dependent Origination and, for the most part, cultivate and awaken by themselves until attaining the fruit of a pratyekabuddha. Shravakas and Pratyekabuddhas constitute the two vehicles in Buddhism.

18. Dharma Seal: Dharma-mudra, the mystically efficacious seal of authentication bestowed by the Buddha upon practitioners who have cultivated the true Dharma or upheld the practice of recollecting the Buddha. “Dharma Seal” also means the transmission and mutual sealing of the Buddha-mind between Buddha and Buddha, and patriarch and patriarch—the sealing of the mind through entrusting the Dharma of mind. The Dharma Seal also has many other meanings.

19. Precious Seal: The especially wondrous seal of authentication bestowed by Buddhas and great bodhisattvas upon virtuous practitioners. It is synonymous with the Buddha Seal. In addition, when a monk recites a mantra and forms a protective mudra, that practice is also called the Precious Seal.

20. Samsara: Samsara. “Revolution” means a wheel turning in circles, and “return” means coming back again. From beginningless time until now, sentient beings have continually wandered through samsara, undergoing birth and death within the six realms, rolling back and forth without end—descending and then ascending, ascending and then descending—like a wheel that rolls ceaselessly and never stops.

21. True being: Bodhisattva, a great being who seeks the true path and its true fruition, practicing the bodhisattva conduct to help sentient beings escape the river of delusion and the ocean of suffering.

22. Right Livelihood: Samyak-Ajiva. A proper life, the pure manner of living of ordained disciples. Right Livelihood is the fifth practice of the Noble Eightfold Path. Disciples of the Buddha delight in purifying the three karmas by sustaining their lives in accordance with the true Dharma and abandoning wrong means of livelihood.

23. Treasury of the precious wondrous Dharma: The wondrous Dharma contained within the precious treasury. It means devoting body and mind to benefiting the world, regardless of place or class of person.

24. Dharma words: Words that express the true Dharma; language that explains practices and expounds the wondrous principles of the path.

25. Samatha: Calming and contemplation, concentration, wisdom, quiescent illumination, and lucid purity. It means sitting upright in contemplation, with body and mind unmoving, concentrating upon a subject to clarify its meaning and observing it with lucid understanding…

26. The six paramitas: Ce-paramita: the six paramita practices. The six perfections are the six foundations of great conduct capable of carrying people from the shore of delusion to the shore of awakening, from birth and death to nirvana, and from the state of an ordinary being to the fruition of Buddhahood.

27. Turning the Dharma Wheel: Dhammachakkappavattana. Turning the wheel of the true Dharma—that is, expounding the Dharma to liberate sentient beings. “May the Dharma Wheel ever turn and the mind of wisdom unfold” means that the wheel of the true Dharma continually revolves, bringing lucidity to the mind.

28. Skandhas, ayatanas, and dhatus: The five skandhas, Pancaskandha: form, feeling, perception, formations, and consciousness. The twelve ayatanas, Dvadasayatana: the eye, ear, nose, tongue, body, and mind ayatanas; and the form, sound, odor, taste, touch, and mental-object ayatanas. The eighteen dhatus, Astadasa-dhatu: the eye, ear, nose, tongue, body, and mind dhatus; the form, sound, odor, taste, touch, and mental-object dhatus; and the eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness dhatus.

29. The place of quiescent cessation: A place of utter stillness; that is, returning to the fundamental essence of the universe.

30. Mount Wondrous Height: That is, Mount Sumeru. It is the greatest mountain at the center of the universe. It is the mountain of immortals and sages, around which the stars revolve each day…

31. Nothing whatsoever to possess: There is no place where anything exists and nothing that can be attained. One personally realizes that all dharmas are originally empty and that everything is illusory and transformed; therefore, one does not perceive oneself as possessing anything or presume that one knows anything. This is called having nothing whatsoever to possess.

32. Giving: Dana, giving universally. There is the giving of material wealth, the giving of Dharma, and the giving of fearlessness. Higher still is giving brought to the perfection of paramita—ultimate non-attachment and freedom from falsity.

33. Wheel-Turning King: Cakravartin. A king who governs the people by means of the true Dharma, just as one causes a wheel to roll forward without turning back. The king rides in a chariot to bring the world under his dominion.

34. The station of Shakra: That is, attaining the position of a heavenly king, Shakra. Shakra is the king of the Heaven of the Thirty-Three in the desire realm. This heaven has thirty-three domains. The station of Shakra is lofty, exalted, and powerful…

35. The station of Brahma: Brahma is an exalted station with vast and magnificent palaces. It is a pure heavenly realm within the first dhyana of the form realm. The four domains—Brahma Body Heaven, Brahma Assembly Heaven, Brahma Ministers Heaven, and Great Brahma Heaven—are all collectively called the Brahma heavens.

36. The characteristic of self-view: The characteristic of firmly clinging to a self—taking one’s own body and mind, provisionally formed through the conjunction of the four great elements and five skandhas, to be a permanent and unchanging self.

37. Karmic retribution: Karma repays one with happiness or suffering according to whether one performed good or evil in a previous life. It is karma at the time when its recompense is rendered—that is, the fruit of karma or karmic retribution.

38. Divine Eye: Divyacaksu. The heavenly eye, the eye of divine beings; vision through supernatural powers, one of the five eyes. With the Divine Eye, one can see all things and all sentient beings within the six realms of samsara.

39. Unshared: Distinctive teachings. These are the distinct teachings that the Buddha imparted only to bodhisattvas, and the deeds performed by the Buddha that are unlike the deeds of anyone else.

40. The Ten Powers: Dasabala. The ten powers of wisdom: 1. The power of wisdom that knows what is possible and what is impossible. 2. The power of wisdom that knows karmic retribution throughout the three times. 3. The power of wisdom that knows the samadhis leading to the various liberations. 4. The power of wisdom that knows the mental dispositions of sentient beings. 5. The power of wisdom that knows their various understandings. 6. The power of wisdom that knows their various faculties and realms. 7. The power of wisdom that knows all paths and their destinations. 8. The unobstructed power of wisdom of the Divine Eye. 9. The undefiled power of wisdom that knows past lives. And 10. The power of wisdom that knows the permanent severance of habitual tendencies.

41. The skandhas: The various aggregates, namely the form skandha, feeling skandha, perception skandha, formations skandha, and consciousness skandha. They accumulate and combine to constitute the physical body.

42. Trayastrimsa Heaven: Trayastrimsa: The realm of the devas in the Desire Realm, belonging to the six heavens of desire. The Trayastrimsa Heaven is situated above the realm of the Four Heavenly Kings. Lord Sakra governs that entire realm.

43. Mandarava Flower: Mandarava. A very precious flower found in the heavenly realms or Buddha realms. The Mandarava flower is a wondrous white lotus, pure white in color and highly fragrant. Whoever sees its color and smells its fragrance finds it exceedingly delightful.

44. The fragrance of morality, the fragrance of concentration, and the fragrance of wisdom: These are the fragrance of morality, the fragrance of concentration, and the fragrance of wisdom. They are called the threefold training of the untainted path: the three branches of training for those free from the taints, who are certain to attain the fruits of sainthood.

45. Five kinds of supernormal knowledge: The divine eye, the divine ear, knowledge of others’ minds, supernormal powers, and knowledge of the extinction of the taints.

46. The three gates of liberation: The three doors of liberation. They are emptiness (being inherently empty), signlessness (having no form or characteristic), and non-action (not intentionally doing anything), also called wishlessness: seeking nothing for oneself.

47. Dedication of merit: “Dedication” means gathering together, and “transference” means directing it to others; this is called the dedication of merit. It has four meanings: turning from oneself and directing toward others; turning from the cause and directing toward the fruit; turning from phenomena and directing toward principle; and turning from characteristics and directing toward intrinsic nature.

48. The three realms: The Desire Realm, the Form Realm, and the Formless Realm.

49. Ignorant ordinary beings: This refers to followers of the Two Vehicles who have only just been liberated from one part of ignorance, while its subtle aspects have not yet been eliminated. Their delusion differs from that of other sentient beings, meaning that they have ended one portion of birth and death. Therefore, they are called ignorant ordinary beings.

50. Buddha-nature: Buddhata. The luminous, awakened intrinsic nature of every person. In this nature, Buddhas and sentient beings are the same.

51. Characteristics of dharmas: The characteristics and appearances of all dharmas. All dharmas—that is, all phenomena—share the same nature, but their characteristics differ. All characteristics are distinct from one another. The characteristics of dharmas are contrasted with the characteristics of sentient beings.

52. The intrinsic nature of the four great elements: Mahabhuta refers to the distinctive qualities of the four elements: earth, water, wind, and fire. These four great elements temporarily combine in the world to form human beings and all things.

53. Patience regarding the non-arising of dharmas: The patient acceptance attained by a practitioner who realizes the Way and penetrates the truth that all dharmas neither arise nor cease. If a practitioner understands that all dharmas neither arise nor cease, that person understands the true characteristics of phenomena, which are fundamentally beyond arising and ceasing. With such understanding, one is no longer troubled by sorrow or afflictions in relation to sentient beings. Attaining this is called patience regarding the non-arising of dharmas. It leads to the state beyond birth and death in samsara.