佛說未曾有正法經

Furthermore, Great King! The rare and exceedingly profound Dharma, difficult to understand, is the quiescent and extinct characteristic of all dharmas ⁽¹⁾: neither grasping nor relinquishing, neither gathering nor dispersing, arising from causes and conditions, and having no sovereign master. Because they arise through conditions, they are neither self nor other.

Dharmas have no self-nature; because their self-nature is empty, there is “nothing to be attained.” Because there is nothing to be attained, all dharmas are quiescent. That characteristic of quiescence is the characteristic of truth. Great King, you should give rise to right faith, study and cultivate in this way, and contemplate in this way.

One who studies in this way is free from all characteristics. There is neither anything to be learned nor nothing to be learned, neither gain nor loss. Understanding in this way is right liberation.

The characteristic of liberation is precisely all dharmas. The emptiness of the nature of all dharmas is the true meaning: there is nowhere to become attached and no obstruction. This is called the rare, supreme Dharma.

Furthermore, Great King! You should know that the eye faculty ⁽²⁾ is neither defiled nor pure. Why is this?

Because the self-nature of the eye faculty is originally true. The faculties of ear, nose, tongue, body, and mind are likewise neither defiled nor pure, for their self-nature is originally true. Great King!

Form cannot be defiled or pure; feeling, perception, formations, and consciousness are likewise neither defiled nor pure. Why is this? Because the self-nature of the skandhas is originally true.

This is also so for all dharmas: they are neither defiled nor pure, for their self-nature is true. Great King, you should know that the mind has no shape or characteristic and cannot be observed by the eye. The mind abides nowhere; it cannot be found within, without, or in between.

Why is this? Because the mind’s self-nature is neither defiled nor pure, neither increased nor diminished, and neither moving nor turning. Therefore, Great King, you should contemplate in accordance with reality and not give rise to a doubtful or deluded mind; abide in the true Dharma.

Just as this mind is true, so too are all dharmas. Great King! Suppose someone were to say, “I shall use smoke, clouds, dust, and mist to stain space.” Could such a thing be believed?

The Great King said:

“It is impossible, because space is without characteristics and has nowhere for defilement to adhere.”

The bodhisattva said:

“The mind is likewise so. It has always been pure and does not receive any impurity or defilement. The self-nature of all dharmas is likewise undefiled!”

Furthermore, Great King! All dharmas and the dharmadhatu are neither identical nor separate; their fundamental nature is equal, without distinction. Whoever can understand this has neither obstruction nor increase or decrease with respect to all dharmas.

When the Bodhisattva Wondrous Auspiciousness spoke this Dharma, the King of Magadha awakened to the original emptiness of the nature of dharmas and gave rise to great joy. He immediately realized the patient acceptance of the non-arising of dharmas ⁽³⁾, gave rise to a rare resolve, respectfully joined his palms, and addressed the Bodhisattva Wondrous Auspiciousness:

“Bodhisattva, with great compassion and skillful means, you have taught the Dharma in a manner exceedingly rare, subtle, and profound, such as I have never heard before. Today, I have brought all my doubts and delusions to an end and thoroughly understood this matter.”

The Bodhisattva Wondrous Auspiciousness replied:

“Great King! Do not speak in this way. To say that doubts and delusions have been entirely eliminated shows that you have not yet put an end to all characteristics. To retain characteristics in the mind is itself great doubt and delusion. Great King, you should know that all dharmas are quiescent and extinct: they cannot be spoken, indicated, heard, or attained. What doubt or delusion could there be to eliminate?”

The Great King asked:

“Bodhisattva! If that is so, then do greed, anger, delusion, and all other afflictions not obstruct the mind?”

The bodhisattva said:

“Great King! I previously said that space is originally pure and can never be defiled. The meaning here is the same.

Great King! The mind is originally pure, while the nature of afflictions is empty. Neither can be attained; where, then, could there be any obstruction?

Therefore, one cannot cause the characteristics of sinful defilement to arise in the mind. Great King, you should know that the mind of the past cannot be attained, the mind of the future cannot be attained, and even the mind of the present cannot be attained. This is likewise so for all dharmas.

Throughout the three times, they neither come nor go, neither abide nor adhere, have nowhere to enter and nowhere to return, are free from all deluded perceptions, cannot be reached by seeing and knowing, and are free from the dharma of views and knowledge. This is what the Buddha taught. Therefore, the wise should contemplate and clearly understand in this way.”

The Great King then addressed the Bodhisattva Wondrous Auspiciousness:

“As the bodhisattva has taught, I now clearly understand that the self-nature of the mind and the self-nature of all dharmas have always been pure, are not obstructed or defiled, and admit no conception that can be attained. Therefore, before the bodhisattva, I have now acquired indestructible faith.”

The bodhisattva said:

“Great King! If it is truly so, then this is liberation, far removed from all faults.”

At that time, after the King of Magadha heard the Bodhisattva Wondrous Auspiciousness proclaim the wondrous Dharma, his mind was filled with great joy. He rose from his seat, took a supremely exquisite jeweled robe worth hundreds of thousands of taels of silver, approached the Bodhisattva Wondrous Auspiciousness, and offered it to him, wishing to place the precious robe upon the bodhisattva’s body. At that moment, the bodhisattva instantly concealed his body and disappeared.

Only a voice was heard in midair, saying: “Great King! Wherever characteristics are perceived, that is not what I accept. If I were one who accepted, I would perceive neither my own body nor another’s body.

There would be neither one who makes the offering nor one to whom the offering is made. This is likewise so for all dharmas: no characteristics are perceived, and the mind is free from attachment. Great King!

If there is someone who perceives a body, you should offer this precious robe to him.” There was then a bodhisattva named Wisdom-Awakening, and the King immediately presented the precious robe to him. That bodhisattva said:

“Great King! Wherever characteristics are perceived, that is not what I accept. If I were to accept it, I would not cling to ordinary beings or the dharmas of ordinary beings; I would not abide in those under further training or the dharmas of those under further training; I would not realize those beyond training or the dharmas of those beyond training; I would not arrive at the state of a pratyekabuddha or the dharmas of a pratyekabuddha; nor would I seek the liberation, nirvana, or realization of fruition of the Buddhas, the Tathagatas. Thus, with respect to all dharmas, there would be no attachment to characteristics. The giver and the gift would both be pure, without benefit or attainment. One who gives in this way may have the gift accepted.”

The Great King then wished to place the precious robe upon the bodhisattva’s body. The bodhisattva immediately concealed his body and disappeared, but a voice was heard in midair, saying:

“If there is anyone who can perceive a body and life, the robe should be given to him.” There was then another bodhisattva named Good Quiescent Liberation. The King immediately presented the precious robe to him, and that bodhisattva said:

“Great King! Wherever characteristics are perceived, that is not what I accept. If I were to accept it, I would give rise neither to the view of self ⁽⁴⁾ nor to the view of what belongs to self ⁽⁵⁾; I would neither be identical with afflictions nor separate from afflictions, neither abide in a concentrated mind nor give rise to distraction. There would be neither wisdom nor ignorance, and I would be free from all grasping and relinquishing. Only a wise person who has attained this may accept it.”

The Great King then wished to place the precious robe upon the bodhisattva’s body. The bodhisattva immediately concealed his body and disappeared. Only a voice was heard in midair, saying: “If there is anyone who can perceive his own body, it should be given to him.” There was another bodhisattva named Supreme Resolve. The King immediately presented the precious robe to him. That bodhisattva said:

“Great King! Wherever characteristics are perceived, that is not what I accept. If I were one who accepted it, I would not give rise to any characteristics, perform bodily karma, produce verbal karma, or give rise to mental karma. I would not abide in or cling to the five skandhas ⁽⁶⁾, the twelve ayatanas ⁽⁷⁾, or the eighteen dhatus ⁽⁸⁾. I would clearly know that all dharmas are unattainable, cannot be reached by discriminative knowledge or words, have no basis of reliance, and are silent like space. Only a giver such as this may have the gift accepted.”

The Great King then wished to place the precious robe upon the bodhisattva’s body. The bodhisattva immediately concealed his body and disappeared. Only a voice was heard, saying: “If there is anyone who can perceive his own body, it should be given to him.” There was another bodhisattva named Supreme Intention. The King immediately presented the precious robe to him. That bodhisattva said:

“Great King! Wherever characteristics are perceived, that is not what I accept. To suppose that I accept it is to give rise to a mind that grasps at characteristics and seeks something.

If it is said that someone gives rise to the resolve for unsurpassed, complete, perfect enlightenment ⁽⁹⁾, that is grasping at characteristics and having something to seek. Why is this? Because the mind free from characteristics is precisely the mind of a great bodhisattva.

Since this mind is equal, the bodhi-mind is likewise equal. This bodhi-mind is precisely the mind of all Tathagatas. Because of this equality, all dharmas are equal, nondual, and without difference.

There is neither grasping nor relinquishing. Being free from grasping and relinquishing, the characteristic of self does not arise. Once the characteristic of self has ceased, there is nothing to seek.

One who gives in this way may have the gift accepted.”

The Great King then wished to place the precious robe upon the bodhisattva’s body. The bodhisattva immediately concealed his body and disappeared. Only a voice was heard, saying: “If there is anyone who can perceive a body and life, give it to him.” There was another bodhisattva named Samadhi Blossoming. The King immediately presented the precious robe to him. That bodhisattva said:

“Great King! Wherever characteristics are still perceived, that is not what I accept. If I were to accept it, I would realize every gateway of samadhi ⁽¹⁰⁾, yet without characteristics or discrimination, clearly knowing that the unmoving self-nature of all dharmas is itself samadhi. One who gives in this way may have the gift accepted.”

The Great King then wished to place the precious robe upon the bodhisattva’s body. The bodhisattva immediately concealed his body and disappeared. Only a voice was heard, saying: “If there is anyone who can perceive a body, give it to him.” There was another bodhisattva named Accomplished Intention. The King immediately presented the precious robe to him. That bodhisattva said:

“Great King! Wherever characteristics are perceived, that is not what I accept. If I were to accept it, I would clearly know that the self-nature of all speech and written characters is originally empty and would not become attached to characteristics. Regarding one who gives rise to a mind seeking dharmas: he falls into forms and characteristics and cannot be called accomplished. If one clearly understands that there is ‘nothing to be attained’ in all dharmas, then every meaning is accomplished and everything accords with one’s intention. A gift made in this way may be accepted.”

The Great King then wished to place the precious robe upon the bodhisattva’s body. The bodhisattva immediately concealed his body and disappeared. Only a voice was heard, saying: “If there is anyone who can perceive a body, he may be given it.” There was another bodhisattva named Purity of the Three Wheels. The King immediately presented the precious robe to him. That bodhisattva said:

“Great King! Where there is a perceived characteristic, that is not what I accept. If I were to accept it, there would be neither a giver there nor a recipient here. The recipient would attain nothing, and the giver would receive no karmic recompense. Since even ‘self’ does not exist, ‘what belongs to self’ also does not exist ⁽¹¹⁾. One who gives in this way may have the gift accepted.” The King immediately wished to place the precious robe upon his body, but the bodhisattva concealed his body and disappeared. Only a voice was heard, saying: “If there is anyone who can perceive a body, it should be given to him.” There was another bodhisattva named Dharma Flower. The King immediately presented the precious robe to him. That bodhisattva said:\

“Great King! Where there is a perceived characteristic, that is not what I accept. If I were to accept it, I would take neither the nirvana of shravakas and pratyekabuddhas as the realization of fruition nor the Buddha’s great parinirvana as the realization of fruition.

I would not abandon the dharma of samsara, nor would I seek the Dharma of nirvana. Why is this? Because samsara and nirvana are both equal.

A gift made in this way may be accepted.” The King immediately took the robe and wished to place it upon his body. At that moment, the bodhisattva concealed his body and disappeared. Only a voice was heard, saying: “If there is anyone who can perceive the existence of a body, it should be given to him.” The Great King then presented the precious robe to all the great bodhisattvas, but they all concealed their bodies and did not accept it.

The Great King then took the precious robe to the Venerable Mahakasyapa and said:

“Venerable Kasyapa! Among the shravakas, you are the eldest and most virtuous. The Buddha has often praised you as foremost in the ascetic practices. Please accept this precious robe so that my aspiration may be fulfilled.”

Kasyapa replied:

“Great King! Where there is a ‘perceived characteristic,’ that is not what I accept. If I were to accept it, I would not eradicate greed, anger, and delusion, nor would I become attached to anything.

Even ignorance and craving would not be eradicated. Nor would I cling to the propositions of understanding suffering, abandoning its origin, realizing cessation, and practicing the path. I would not see the Buddha, hear the Dharma, or enter the assembly.

Neither the knowledge of exhaustion nor the knowledge of non-arising could be attained or realized. There would be neither giver nor recipient, neither great fruition nor lesser fruition. I would not become weary of samsara or seek the realization of nirvana.

All dharmas would be pure and free from every characteristic. Only a giver with such an understanding may have the gift accepted.”

The King immediately offered the precious robe and wished to place it upon him. Kasyapa likewise concealed his body and disappeared. Only a voice was heard, saying: “If there is anyone who can perceive a body, it may be given to him.”

In this way, the King brought it as an offering to each of the five hundred great shravakas, but none accepted it; each concealed his body and disappeared.

The Great King then thought: “These bodhisattvas and shravakas will not accept the precious woolen robe that I offer. I shall now take it to the rear palace and bestow it upon the royal consorts and their attendants; they will accept it.” Having thought this, he immediately took the precious robe into the palace to bestow upon them.

The Great King could not see the royal consorts. He then thought of giving it to the palace attendants, but he could not see any of them either. Looking in succession throughout the palace city, halls, and pavilions, he found that they had all disappeared and were like empty space. The Great King then thought: “I have not been able to offer this precious woolen robe. What should I do?” Having thought this, he wished to put the precious robe upon his own body.

At that moment, the King could not even see his own body. Only a voice was heard in midair, saying: “If anyone can perceive a body and life, the robe should be given to him. Great King! Contemplate for yourself where the characteristic of your physical body now resides. Just as, when contemplating your own body, you do not perceive its characteristic, so too when contemplating the characteristics of others. The characteristics of self and other are both unattainable. Whoever sees in this way sees the true Dharma. The true Dharma is far removed from all views and attachments. Being free from all views and attachments is to abide in the Dharma of equality ⁽¹²⁾.”

After the Great King heard the voice in midair, he became free from the mind that conceives characteristics and brought his doubtful and deluded perceptions to an end. Like a person suddenly awakening from deep sleep, he once again saw the palace city, halls, pavilions, royal consorts, and attendants in their former forms. He then went to the bodhisattva and the great assembly and was able to behold the bodhisattvas’ forms, no different from before. The Great King then approached the Bodhisattva Wondrous Auspiciousness and asked:

“Where did the bodhisattva and the great assembly just go? Why could I not see you?”

Wondrous Auspiciousness said:

“Great King! Do not give rise to doubt. This great assembly, in its original characteristic, never came; where, then, could it have gone? Great King! Do you now see this great assembly?”

The King replied:

“Yes, I see it.”

The bodhisattva asked:

“What do you see?”

He answered:

“Just as one sees the true Dharma, so do I contemplate this assembly.”

The bodhisattva asked again:

“How is this truth seen?”

He answered:

“The true Dharma is free from all characteristics. It cannot be observed by the eye. It is neither within, without, nor in between. The two dharmas of name and characteristic cannot be attained.”

The Bodhisattva Wondrous Auspiciousness then said to the King:

“Great King! You should know that you formerly committed evil. I have heard that the Buddha predicted that in a future life you will fall into an evil destiny.”

The King addressed the bodhisattva:

“Never, Great Being! The Buddha, the Blessed One, has never said that there is a person who falls into an evil destiny or a person who realizes nirvana. Why is this? In the true Dharma, there is no distinction between these two things.”

The bodhisattva said again:

“That is not so, Great King! The Buddha clearly taught good and evil, causes, effects, and karmic recompense. What is the meaning of those words?”

The Great King answered:

“Bodhisattva, Great Being! As I understand it, the Buddhas, the Tathagatas, employ skillful means and teach samsara and nirvana so that sentient beings may become weary of the suffering of samsara and attain the bliss of nirvana. Yet, speaking in accordance with reality, samsara and nirvana are both equal. Why is this? Because all dharmas are empty and without self-nature. The nature of those dharmas is precisely the nature of the dharmadhatu, and within the nature of the dharmadhatu there is no duality or distinction. For this reason, dharmas neither arise nor abide anywhere and are neither desired nor rejected. I have now given rise to right faith and no longer give rise to fear.”

The Bodhisattva Wondrous Auspiciousness said:

“Excellent, Great King! You have spoken well and are free from the characteristics of existence.”

The King said:

“Bodhisattva! My nature is itself empty; there is no one who speaks. Since dharmas are originally without characteristics, from what could they be freed? As the Buddha has taught, within the true Dharma, the characteristic of self is originally absent from both the sentient and insentient. All formations neither act nor receive.”

The bodhisattva said:

“Great King! Although you have some understanding of the true Dharma, you still give rise to attachment to characteristics.”

The King again asked:

“What is called freedom from attachment?”

The bodhisattva replied:

“Not destroying the characteristics of evil destinies ⁽¹⁴⁾—that is freedom from attachment.”

The King addressed the bodhisattva:

“So it is! So it is! As I understand it, the characteristics of evil destinies neither move nor turn, are neither destroyed nor clung to, and are nowhere to be feared. I am now free from all rigid attachments and will never again give rise to attachment to characteristics of existence. It is like a bodhisattva who has attained patient acceptance and no longer gives rise to the evil characteristics of the three poisons.”

The Bodhisattva Wisdom Banner then said to the King:

“Great King! Your path of wisdom has been purified; you are free from defiling sensory objects and fully endowed with patience.”

The King addressed the bodhisattva:

“All dharmas are exceedingly pure, vast, and immeasurable. Afflictions cannot defile them, and nirvana cannot be attained. Only the Buddha, the Blessed One, has himself realized and clearly known this.”

At that time, while the Bodhisattva Wondrous Auspiciousness and the Great Beings were teaching the true Dharma in the King’s palace, the King of Magadha realized the patient acceptance of the non-arising of dharmas ⁽¹⁵⁾. Thirty-two women in the royal palace saw the Bodhisattva Wondrous Auspiciousness’s display of spiritual transformations and all gave rise to the resolve for unsurpassed, complete, perfect enlightenment. In the Dharma assembly, another five hundred people attained the pure Dharma-eye ⁽¹⁶⁾. All the people in the city of Rajagrha brought fine flowers and fragrances and assembled before the palace gate to make sincere offerings to the Bodhisattva Wondrous Auspiciousness and the great assembly.

The Bodhisattva Wondrous Auspiciousness then took pity on all the people in the city. For their common benefit and happiness, he pressed his toe against the ground, and the great earth immediately became the color of vaidurya ⁽¹⁷⁾, pure, clear, and radiant, shining within and without. Then all the people in the great city, whether men or women, were able to behold the Bodhisattva Wondrous Auspiciousness and the great assembly without any obstruction.

Just as a bright, pure, round mirror fully reflects all forms, so did all the people behold the bodhisattvas’ forms. At that time, the Bodhisattva Wondrous Auspiciousness taught the Dharma to them at the proper time. In the city, eighty-four thousand people attained the pure Dharma-eye, and five hundred people gave rise to the resolve for unsurpassed, complete, perfect enlightenment.

The Bodhisattva Wondrous Auspiciousness then accepted the food and drink offered by the King of Magadha. After extensively teaching the Dharma to the King and the great ministers, the King’s retinue and all the people gained benefit and happiness, gave rise to a rare resolve, and experienced great joy. The Bodhisattva Wondrous Auspiciousness then rose from his seat and, surrounded by the great assembly and the bodhisattvas, departed from the royal palace.

The King of Magadha, together with his great ministers and retinue, reverently paid homage and followed the bodhisattva to the Buddha’s Dharma assembly. After leaving the royal palace, the bodhisattva proceeded on his way. Along the road, he saw a man sitting beneath a tree, weeping sorrowfully and saying: “I have committed the karma of killing and am terribly afraid. In the future, I will certainly fall into hell. What can I now do to be saved?” When the bodhisattva saw this man, he contemplated his faculties and conditions and knew that they were nearly mature and that the man could endure being transformed. The bodhisattva then conjured a person identical in appearance to the man. The conjured person approached him, spoke intimately with him, and likewise wept, saying:

“I have inadvertently committed the karma of killing and am terribly afraid. In the future, I will certainly fall into hell.”

When the first man heard this, he said:

“I too have committed the karma of killing, just as you have. Now that we have happened to meet, what expedient means can we find, and who can save us?”

The conjured person ⁽¹⁸⁾ then suggested:

“We have committed very grave offenses, and although we are afraid, there is no way to escape them. Now only the Buddha, the Blessed One, possesses the awesome spiritual power to save us. Today, we should go to the Buddha.”

After speaking, the conjured person went ahead. Seeing this, the man followed him, and they soon arrived before the Buddha. Upon reaching the Buddha’s Dharma assembly, the conjured person bowed his head and face at the Buddha’s feet and addressed him:

“Blessed One! We have committed the karma of killing and fear falling into hell. May the Buddha compassionately save us.”

The Blessed One then praised him:

“Excellent, excellent! Good man, now before the Buddha, you should speak truthfully about everything you have done. State it just as it truly is.

As you have said, you committed the karma of killing. From which mind did you give rise to the characteristic of the offense ⁽¹⁹⁾: the mind of the past, the mind of the future, or the mind of the present? If it arose from the past mind, the past mind has already ceased and cannot be attained.

If it arose from the future mind, the future mind has not yet arrived and cannot be attained. If it arose from the present mind, the present mind does not abide and likewise cannot be attained. Since none of the three times can be attained, there is no arising of action ⁽²⁰⁾.

Since no action arises within the characteristic of that offense, where can it be perceived? Good man! The mind abides nowhere; it is neither within, without, nor in between.

The mind has no material form or characteristic and is neither blue, yellow, red, nor white. The mind does not act, because there is no agent. The mind is not illusory, because it is originally true.

The mind has no boundary, because it is immeasurable. The mind neither grasps nor relinquishes ⁽²¹⁾, because it is neither good nor evil. The mind neither moves nor turns, because it neither arises nor ceases.

The mind is like space, because it is unobstructed. The mind is neither defiled nor pure, because it is far removed from every enumeration. Good men!

The wise should contemplate in this way. Having performed this contemplation, they seek the mind among all dharmas but cannot find it. Why is this?

Because the self-nature of the mind is precisely the nature of all dharmas, and the emptiness of the nature of all dharmas is precisely the true nature. For this reason, you should not now give rise to deluded fear.”

When the conjured person heard the Buddha proclaim the true Dharma, his mind was filled with great joy. He addressed the Buddha:

“Blessed One, this is exceedingly rare! You have skillfully taught the purity of the self-nature of the dharmadhatu. Today, we have realized that the nature of the karma of offenses is empty and no longer give rise to fear. I now wish to leave the household life within the Buddha-Dharma, cultivate the path, uphold the precepts, and accord with the pure life ⁽²²⁾. May the Blessed One accept me.”

The Buddha said:

“Excellent! Good man, now is the proper time to accept you.”

In an instant, the conjured person’s hair and beard fell away by themselves, a kasaya robe ⁽²³⁾ appeared upon his body, and he assumed the appearance of a bhiksu ⁽²⁴⁾. He then addressed the Buddha:

“Blessed One! I now wish to enter nirvana. May the Buddha permit me.”

The Buddha said: “As you wish.”

Through the Buddha’s awesome spiritual power, the conjured bhiksu’s body immediately rose into the air to the height of one tala tree ⁽²⁵⁾. He conjured fire and burned his own body, extinguishing it completely without remainder, like empty space.

After the man who had actually committed the karma saw the conjured person leave the household life and heard the Buddha teach the Dharma, he thought: “This person committed the same offense as I did, yet he has now attained liberation. I too should seek the Buddha’s transforming deliverance.” Having thought this, he bowed his head and face at the feet of the Blessed One and addressed the Buddha:

“Blessed One! I have committed the karma of killing and fear that in the future I will fall into hell. May the Buddha compassionately take pity on me and save me.”

The Buddha said:

“Excellent! Good man! Now, before the Buddha, speak truthfully. From which mind did the karma you committed arise? And what is the characteristic of the karma you created?”

At that moment, because the man’s roots of goodness had matured, upon hearing the Buddha’s words, intense heat issued from all the pores of his body, like blazing flames surrounding him. He immediately said: “I now take refuge in the Buddha and shall be saved by him.”

The Blessed One then extended his golden right arm and placed it upon the man’s head. The fire in the man’s body was immediately extinguished. Freed from his suffering, he attained great bliss and gave rise to a mind of pure faith ⁽²⁶⁾. Facing the Buddha, he joined his palms and said:

“This is truly rare, Blessed One! I previously heard the Buddha extensively teach the pure Dharma of the dharmadhatu, free from characteristics. I have now awakened to the emptiness of the nature of the karma of offenses ⁽²⁷⁾ and no longer give rise to the characteristic of fear. I now wish to be accepted into the Buddha-Dharma.”

The Buddha said:

“Excellent! Excellent! Now is precisely the proper time to accept you.”

The man’s hair and beard immediately fell away by themselves, a kasaya robe ⁽²⁹⁾ appeared upon his body, and he assumed the appearance of a bhiksu ⁽³⁰⁾ of one hundred years’ seniority ⁽³¹⁾. His faculties were pure, his deportment was dignified and orderly, and his aspiration was perfectly fulfilled.

The Blessed One then proclaimed the Dharma of the Four Noble Truths ⁽³²⁾ to him. When the bhiksu heard it, he immediately became free from sensory dust and defilement and attained the pure Dharma-eye. Advancing further in contemplating the truth ⁽³³⁾, he realized the fruit of arhatship there in the Dharma assembly. He then addressed the Buddha:

“Blessed One! I now wish to enter nirvana. May the Buddha permit me.”

The Buddha said: “As you wish.”

The bhiksu’s body then soared into the air to the height of seven tala trees ⁽³⁴⁾. He conjured fire, burned his body, and vanished entirely without remainder. At that time, five thousand devas and humans in the Dharma assembly gave rise to a rare resolve, and each reverently bowed with body and mind.

Notes:

1. Quiescent and extinct Dharma: The teaching of quiescence and extinction. This is the true characteristic of all dharmas: utterly still and complete, having brought all forms, speech, and deluded thoughts to an end.

2. Eye faculty: The eye, one of the six faculties: eye, ear, nose, tongue, body, and mind.

3. Patient acceptance of the non-arising of dharmas: The patient acceptance attained by practitioners who realize the path and enter the truth that dharmas neither arise nor cease. If practitioners understand that dharmas neither arise nor cease, they understand that the true characteristic of things is originally beyond arising and cessation. With such understanding, they no longer experience sorrow or affliction concerning sentient beings. This is called the patient acceptance of the non-arising of dharmas. It leads to the state beyond birth, death, and samsara.

4. View of self: The view and attachment that a self exists; the belief that the body truly exists. Also called the view of a body.

5. View of what belongs to self: The stubborn view that clings to things as one’s own. Whatever the object, one tenaciously regards it as truly belonging to oneself.

6. Dharma of the five skandhas: The five accumulations that combine to form the body and being of each sentient being. They obscure the truth and cause sentient beings to undergo suffering in samsara. They are form, feeling, perception, formations, and consciousness.

7. Twelve ayatanas: The twelve bases: the six faculties of eye, ear, nose, tongue, body, and mind, and the six objects of form, sound, scent, taste, touch, and dharmas. These twelve bases depend upon one another.

8. Eighteen dhatus: Dix-huit localités: the six faculties are the six internal fields, the six sensory objects are the six external fields, and the six consciousnesses are the six fields in between. The six faculties of the internal domain are eye, ear, nose, tongue, body, and mind. The six sensory objects of the external domain are form, sound, scent, taste, touch, and dharmas. The six consciousnesses of the intermediate domain are eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. Collectively, they are called the eighteen dhatus.

9. Unsurpassed, complete, perfect enlightenment: Anuttara-Samyak-Sambodhi. Buddhahood, the supreme fruition of the path realized by the Buddha when he entered great concentration beneath the Bodhi tree.

10. Samadhi: The great meditative concentration of advanced practitioners. While absorbed in concentration, body and mind do not waver and are focused upon a single object. Deluded thoughts and wrong views cannot enter the mind of one cultivating great concentration. Attaining the state of samadhi grants entry into the pure Dharma-body.

11. What belongs to self: That which is possessed by the self—what is mine, one’s own property. One’s own person is called “self”; objects outside the body that belong to oneself are called “what belongs to self” or “the possessions of self.” For example, one’s house, children, wealth, fields, gardens, and country all belong to the self.

12. Abiding in the Dharma of equality: The intrinsic characteristics of all things are equal. In terms of phenomenal characteristics, there are distinctions, but the fundamental nature of things is equally the same. This may also refer to truth as equality: the true Dharma is equal, the true mind is equal, and so forth.

13. Sentient and insentient: “Sentient” means possessing consciousness; “insentient” means lacking consciousness. Living beings possess feelings, consciousness, intentions, and affection and are therefore called sentient beings. Inanimate and unconscious things, which are not sentient beings, are called insentient.

14. Not destroying the characteristics of evil destinies: The characteristics of evil destinies also possess Buddha-nature and are likewise fully endowed with the lucid true mind and with compassion for ordinary beings.

15. Patient acceptance of the non-arising of dharmas: The patient acceptance attained by practitioners who realize the path and enter the truth that dharmas neither arise nor cease. If practitioners understand that dharmas neither arise nor cease, they understand that the true characteristic of things is originally beyond arising and cessation. With such understanding, they no longer experience sorrow or affliction concerning sentient beings. This is called the patient acceptance of the non-arising of dharmas. It leads to the state beyond birth, death, and samsara.

16. Attaining the pure Dharma-eye: Realizing the principle of the Dharma, whereby the eye becomes pure; realizing the fruition of a shravaka or pratyekabuddha. The Dharma may be attained through one’s own cultivation or through transmission by an advanced predecessor.

17. Vaidurya: A luminous jewel, radiant within and without. Once the mind has been purified, everything is pure; at that time, the brilliance of the vaidurya jewel is revealed.

18. Conjured person: A person produced through transformation. In many circumstances, bodhisattvas must use spiritual power to assume various forms in order to transform and liberate sentient beings at any time.

19. Characteristic of an offense: The appearance or characteristic of an offense. Buddhism commonly says that the characteristic of an offense is originally empty and is created by the mind. Because it has no true existence, while the deluded mind remains, the offense remains; when the deluded mind ceases, the offense no longer exists.

20. No arising of action: There is neither arising nor acting. This refers to the pure true mind, far removed from every arising, action, and so forth.

21. Neither grasping nor relinquishing: Neither holding fast nor letting go. This is also a characteristic of the true mind. The true mind neither grasps nor relinquishes, neither acts, is neither defiled nor pure, and is empty of all things.

22. Pure life: Brahmacarya. The pure practice of one who has left the household life and completely abstains from the four grave offenses. Those who cultivate the pure life in Buddhism will enter nirvana and be reborn in a Buddha-land.

23. Kasaya: Kasaya, kasava, kesa; soutane, casa; meaning a robe of muted or impure color. It is the Buddhist monastic robe, comprising three pieces: 1. Samghati; Uttara-samgha; and Antarvasaka.

24. Bhiksu: A transliteration of Bhiksu. A Buddhist monk who has received the full ordination of 250 precepts in order to cultivate and propagate the Buddha-Dharma.

25. Tala tree: The palmyra palm. It is a type of tree whose translated names mean “tree on the bank” or “lofty tree.” Its shape resembles the tung-lu tree; its trunk is hard as iron, and its leaves are long and dense. Even after prolonged heavy rain, the ground beneath the shade of its leaves remains dry, as though beneath a roof. The dry wood of the tala tree may be carved into printing blocks. Its ripe fruit is red, like a large pomegranate, and people commonly eat it. This tree is abundant in eastern India.

26. Mind of pure faith: Pure and undefiled faith, such as sincerely venerating the Three Jewels, reciting sutras, practicing seated meditation, and recollecting the Buddha.

27. Emptiness of the nature of the karma of offenses: The intrinsic nature of the obstructions of offenses and karma is originally empty and has no true existence. Therefore, practitioners can transform the obstructions of offenses and karma.

28. Pure life: Brahmacarya. The pure practice of one who has left the household life and completely abstains from the four grave offenses. Those who cultivate the pure life in Buddhism will enter nirvana and be reborn in a Buddha-land.

29. Kasaya: Kasaya, kasaya, kesa; soutane, casa; meaning a robe of muted or impure color. It is the Buddhist monastic robe, comprising three pieces: 1. Samghati; Uttara-Samgha; and Antarvakasa.

30. Bhiksu: Bhiksu; moine. A male monastic who has received full ordination is called a bhiksu. A female monastic is called a bhiksuni.

31. Monastic seniority: A full year of cultivation, also called Dharma seniority or precept seniority. Each summer retreat completed by a bhiksu counts as one year of monastic seniority. The Sangha determines the rank of bhiksus according to the number of their years of seniority. This order is called the order of seniority.

32. Dharma of the Four Truths: Catvariaryasatyani; quatre vérités excellentes. The teaching of the four truths. Also called the Four Noble Truths, the Four Holy Truths, or the Four True Truths. They are suffering, its origin, its cessation, and the path. The Buddha first taught this Dharma at the Deer Park in Sarnath.

33. Principle of truth: The firm truth that neither shifts nor changes.

34. Tala tree: The palmyra palm. It is a type of tree whose translated names mean “tree on the bank” or “lofty tree.” Its shape resembles the tung-lu tree; its trunk is hard as iron, and its leaves are long and dense. Even after prolonged heavy rain, the ground beneath the shade of its leaves remains dry, as though beneath a roof. The dry wood of the tala tree may be carved into printing blocks. Its ripe fruit is red, like a large pomegranate, and people commonly eat it. This tree is abundant in eastern India.