大寶積經

Again, Boundless Wisdom! When great bodhisattvas contemplate all dharmas in this way, they attain the light of Dharma with respect to all dharmas. They do not see emptiness within emptiness, nor do they see emptiness apart from emptiness; neither do they see the slightest dharma corresponding to emptiness. Since there is no correspondence, they do not use emptiness to empty anything; they see neither emptiness nor non-emptiness, nor do they use seeing to contemplate all dharmas.

When they see in this way, they do not see signlessness within signlessness, nor do they see signlessness apart from signlessness. Nor is there the slightest dharma that either corresponds or does not correspond to signlessness. They do not use signlessness to see within signlessness. They do not use signs to see within signs. They do not see by means of signs, nor do they see by means of signlessness.

The same is true of non-arising and non-action.

They do not see cessation within cessation, nor do they see cessation as something other than cessation. They do not see the slightest dharma that either corresponds or does not correspond to cessation. Nor do they use cessation to see within cessation. Nor do they use non-cessation to see within cessation. They do not see by means of cessation, nor do they see by means of non-cessation.

When contemplating in this way, great bodhisattvas have not the slightest dharma that can be seen or cannot be seen, can be revealed or cannot be revealed, can be approached or cannot be approached, can be clearly known or cannot be clearly known.

Boundless Wisdom! This is how great bodhisattvas abide in the great light of Dharma of that path.

Because of this great light of Dharma, they see that all dharmas have no bounds, and they hold no fixed views concerning either the limits or the middle.

Because they hold no fixed views, they advance within the Buddha-Dharma.”

The Blessed One spoke in verse:

At that time, in the assembly there was another great bodhisattva named Supreme Wisdom. He rose from his seat, bared his right shoulder, placed his right knee on the ground, joined his palms toward the Buddha, and said: “Blessed One! Great bodhisattvas undertake the work of cultivation because they wish to encompass omniscience. Because they undertake the work of cultivation, they attain the great light of Dharma. Yet within that great light of Dharma, not the slightest dharma can be attained.

“Through that light of Dharma, they clearly know all dharmas: conditioned and unconditioned, mundane and supramundane, conforming and contrary, conceptual proliferation and freedom from conceptual proliferation.

“Blessed One! Surely this light of Dharma cannot be attained by great bodhisattvas without cultivation.”

The Buddha said: “Supreme Wisdom! Great bodhisattvas have not the slightest cultivation, no supreme cultivation, no conforming cultivation, and no universal cultivation, yet they can attain the boundless great light of Dharma.

“Even great bodhisattvas themselves cannot be attained or seen—how much less could bodhisattva conduct be attained or seen! How, then, could one perceive that cultivation over any number of kalpas can attain the great light of Dharma?

“All the practices of wisdom of great bodhisattvas, when their sphere of conduct is purified, attain the light of Dharma. The practice belonging to the light of Dharma is not a quantifiable practice, nor is it a practice that follows characteristics. From where, then, could all practices be designated? Yet although what is cultivated is not designated as practice, neither is it separate from practice.

“Supreme Wisdom! When great bodhisattvas abide in this conduct, they relinquish all practices and grasp nothing. Those endowed with this practice have neither quantifiable practice nor practice following characteristics. Only when there are no characteristics and no practice can they attain that great light of Dharma.”

The Blessed One spoke in verse:

The great bodhisattva Supreme Wisdom again said: “Blessed One! The many practices cultivated by great bodhisattvas are exceedingly profound. They cannot be cultivated in even the slightest degree by foolish ordinary beings who cling to signs and conditioned things.

“Blessed One! There is not the slightest dharma within that conduct; therefore, that conduct is the equal conduct of great bodhisattvas.

“The practice of great bodhisattvas cannot be measured by numerical limits or boundaries.”

The great bodhisattva Supreme Wisdom spoke in verse, praising the Buddha:

The Blessed One said: “Supreme Wisdom, excellent, excellent! In the future final age, for the sake of protecting these teachings, you will don the great armor. You are no different from the great bodhisattvas of the past who, in the presence of the Most Excellent Ones, made offerings, rendered service, planted roots of virtue, cultivated pure conduct for a long time, and donned the great armor to protect the true Dharma of the Buddhas, the Blessed Ones.”

The Blessed One spoke in verse:

Hearing the Dharma, they are fearless;
Only then can they uphold this Dharma.”

The Buddha continued:

“Supreme Wisdom! If good men or good women diligently seek the greatest and most excellent merit, then in the final age, for the sake of this profound Dharma, they should don the armor, accept and uphold it, read and recite it, and explain its meaning.

“Again, Supreme Wisdom! I recall that immeasurable kalpas ago, a Buddha appeared in the world named Universal Illumination Tathagata, Worthy One, Perfectly and Completely Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Gods and Humans, Buddha, Blessed One. That kalpa was called Transcendent Excellence. That land was called Stainless; its ground was level, vast, and magnificently adorned.

“In its parks were arranged many splendidly adorned terraces and seats. Its ponds and lakes were filled with water, and their banks and steps, made of precious substances, encircled them in perfect order, providing safe and easy passage. Along the banks of the ponds and lakes stood rows of dense, beautiful, fragrant trees, such as aloeswood, sandalwood, and tamala.

“In each city there were ten thousand kotis of inhabitants. Because all those inhabitants had accomplished the ten wholesome courses of karma, they all enjoyed such peace and happiness.

“At that time, the Universal Illumination Tathagata appeared there at the beginning of the kalpa, surpassing two hundred preceding kalpas; for this reason, that kalpa was named Transcendent Excellence.

“During that kalpa, five hundred Tathagatas appeared in succession. In each of their lands, the true Dharma remained in the world for ten thousand years.

“When those five hundred Tathagatas appeared and taught the world, they each had very large assemblies of sravakas and bodhisattvas.

“Each Dharma assembly contained immeasurable kotis of nayutas of bodhisattvas who advanced toward the path of the One Vehicle and attained the patient acceptance of the non-arising of dharmas.

“During that kalpa there was a Wheel-Turning King named Courageous Army, fully endowed with the seven treasures, who ruled the four continents.

“On Jambudvipa there was a great city sixty yojanas across, where eight billion inhabitants lived peacefully, happily, prosperously, and in abundance.

“That great city had seven concentric moats and walls, seven rows of trees, seven tiers of towers, and seven layers of bell-nets. A thousand splendidly adorned parks surrounded the great city.

“Each park was twenty yojanas across and had seven enclosing walls and seven layers of netted curtains, with many kinds of adornments. All were beautiful, filled with precious treasures and delights like heavenly palaces.

“Each park also contained one hundred ponds and lakes. Their banks were made of vaidurya, their steps of agate. Many beautiful flowers grew in the ponds, and rows of jeweled trees stood above them.

“Within the great city, the Wheel-Turning King’s main palace was seven yojanas in size. It was built of gold and blue jewels, surrounded by precious pillars, adorned with vaidurya, and covered by nets of mani jewels. Dense, straight rows of tala trees stood there. Within it were twenty ponds whose bottoms were paved with pure gold and which were covered by golden nets. Bridges were made of assorted vaidurya gems, paths and steps were entirely of gold, and lotuses of four colors bloomed profusely in the ponds.

“The Wheel-Turning King Courageous Army had two thousand consorts and sixty thousand sons.

“While enjoying the pleasures of the five senses in that park with his retinue, the Wheel-Turning King thought: ‘All sensual pleasures are impermanent and will soon decay. I must resolve to seek the Buddha-Dharma. Once I have heard the Dharma, I shall practice in accordance with it so that I may attain lasting benefit, peace, and happiness.’

“As soon as the Wheel-Turning King had formed this thought, a divine prince suddenly appeared in the sky and said:

“‘Excellent, Wheel-Turning King! At present, the Universal Illumination Tathagata has appeared in the world and is expounding the true Dharma, good in the beginning, good in the middle, and good in the end. Great King, you should go to that Tathagata. There you will hear the true Dharma, forever attain peace and benefit, and completely accomplish the Buddha-Dharma.’

“Having heard the divine prince’s instruction, the Wheel-Turning King rejoiced greatly. He immediately took his retinue to the Universal Illumination Tathagata, bowed at the Buddha’s feet, and said:

“‘Blessed One! By what dharmas can one encompass skillful means in all dharmas and bring pure conduct to perfection? I shall cultivate them.’

“The Universal Illumination Tathagata then extensively revealed and explained the teachings to the Wheel-Turning King.

“After hearing the Dharma, the Wheel-Turning King and his retinue respectfully made offerings to the Buddha and the great assembly for twenty thousand years. Afterward, the Wheel-Turning King went forth in the true Dharma of the Universal Illumination Tathagata.

“Through hearing the Dharma, the bhiksu Courageous Army acquired roots of virtue for receiving the Dharma, roots of virtue for upholding the Dharma, and roots of virtue for teaching the Dharma. Whatever Dharma he heard, he remembered and contemplated without forgetting. Diligently cultivating immeasurable merit, he made this vow:

“‘I vow to accept and uphold the Tathagata’s true Dharma during its three periods and to proclaim it to all classes of sentient beings.’

“Bhiksu Courageous Army drew near to, made offerings to, and served every Tathagata who appeared during the Kalpa of Transcendent Excellence. He was able to accept and uphold the true Dharma of each Tathagata during its initial, middle, and final periods. He taught and matured forty-eight thousand kotis of nayutas of sentient beings, directing them toward unsurpassed bodhi, and through skillful means he trained immeasurable sentient beings and established them in the Sravaka Vehicle and the Pratyekabuddha Vehicle.

“During that kalpa, the final Tathagata was named Lightning Radiance.

“When Bhiksu Courageous Army heard the Lightning Radiance Tathagata teach the Dharma, he attained the patient acceptance of non-arising.

“The Lightning Radiance Tathagata bestowed this prediction:

“‘In a future age, you, Courageous Army, will make offerings to immeasurable thousands of Buddhas, Blessed Ones; accept and uphold the true Dharma of the Tathagatas during its three periods; benefit immeasurable and innumerable sentient beings; establish hundreds of thousands of kotis of nayutas of sentient beings in unsurpassed bodhi; and establish immeasurable sentient beings in the Sravaka Vehicle.

“‘After incalculable kalpas have passed, you will realize unsurpassed bodhi and be named Boundless Diligence, Radiance, Merit, Transcendent Excellence King Tathagata. That Buddha’s land will be a gathering of immeasurable pure merits, peaceful, prosperous, and joyful, with a vast population and great assemblies of sravakas and bodhisattvas. That Buddha’s lifespan will be five minor kalpas. His teaching will spread everywhere and be accepted and upheld by gods and humans. His relics, stupas, and shrines will fill all lands.’

“Supreme Wisdom! Therefore, with respect to this pure and exceedingly profound Dharma, great bodhisattvas should honor, accept, uphold, and cultivate it, adorning themselves with the ornaments of Dharma. Because they adorn themselves with the Dharma, they attain the Tathagata’s firm Narayana body, fashioned of vajra.

“Even if all sentient beings throughout the great trichiliocosm exerted their full strength in an attempt to destroy that firm body, they would be unable to topple it.

“When they expound the light of Dharma among assemblies of gods, humans, and asuras, no opponent can defeat them in debate.

“If sentient beings accept and uphold this profound Dharma, read and recite it, and cultivate it diligently, then according to their wishes they will be born into pure and eminent families, until at last they sit beneath the Bodhi tree. They will possess complete renown, and their lands will be wonderfully beautiful and free from heterodox teachings. Even the names of the Caraka brahmin ascetics will be unknown there, much less will there be those who hold evil views and seek false paths. Unwholesome things will never even be heard of; how, then, could there be people who cultivate unwholesome roots?

“They will be able to emit great light from a toe, illuminating all boundless worlds. All sentient beings touched by that light will attain peace and happiness and eventually realize unsurpassed bodhi.

“Supreme Wisdom! Therefore, if great bodhisattvas diligently cultivate within my Dharma, they will attain such supreme merit. Even if I were to describe it fully for an entire kalpa, I could not exhaust it.”

The Blessed One again said to the great bodhisattva Boundless Wisdom: “Boundless Wisdom! If anyone abides in this bodhisattva path and diligently cultivates such pure, profound Dharma, corresponding with emptiness and tranquility, that person will attain the light of Dharma.

“Through the light of Dharma, one sees that the own-nature of all dharmas is without difference.

“Because their nature is without difference, what is seen is pure. Because what is seen is pure, there is no view of dharmas, nor is any dharma seen as separate from its own-nature. The view of dharmas is pure, yet there is no purity, no one who is purified, and no time of purification. One can attain the domain of pure wisdom. One sees the realms of dharmas as neither realms nor non-realms. The purified view of realms is far removed from every conception of the nature of realms.

“Because one is free from conceptions of nature, one can comprehend the secret expressions concerning the profound purport of the realms and can also know universally all dharmas that are not realms. Because one sees the dharmadhatu as undifferentiated, indestructible, and unchanging, one attains skillful means concerning the profound purport of every dharmadhatu.

“Through skillful means, one universally knows the profound purport of the dharmadhatu. Through the power of samadhi, one accords with and enters directly into the differentiated profound purport of the various dharmadhatus.

“While abiding in this practice, through skillful means one neither abides in nor clings to any dharma.

“Because one has no attachment, one can reveal and explain, according to what is appropriate, the profound purport of every dharmadhatu.

“Through the power of samadhi, one can also produce dhyanas, liberations, samadhis, and meditative attainments, and play freely with supernormal powers: transforming one into many and many into one, and passing freely through mountains, rocks, walls, and barriers without obstruction.

“Through skillful means, one knows the combination of the four elements. Without knowing all combined elements as being within the elements, one knows them together with the element of space. One neither clings to nor is bound by the element of space.

“Through this skillful wisdom concerning the combination of elements, one employs skillful means to cultivate with respect to all elements.

“Through cultivation, one fully comprehends the water element. Within the water element, one can cause smoke to rise or fire to appear. Or one can cause smoke and flames to blaze within it. One can manifest many such transformations for the benefit of sentient beings.

“Because one can abide in the profound purport of the dharmadhatu through skillful means, one remains unmoved. In whatever Buddha-land one wishes, one can transform the form of an embryo within the womb throughout those realms and take birth by transformation. One constantly sees all Buddhas and Tathagatas in all worlds throughout the ten directions and clearly knows their names, their clans, their assemblies, and the teachings they proclaim.”

At that time, another great bodhisattva in the assembly named Boundless Excellence came forward and said to the Buddha: “Blessed One! In what Dharma do great bodhisattvas abide so that they can attain the supreme merits the Blessed One has just described?”

The Buddha said to the great bodhisattva Boundless Excellence: “Boundless Excellence! When great bodhisattvas have no place of abiding in any dharma, they can attain the supreme merits I have described.

“Boundless Excellence! If great bodhisattvas abide in form, feeling, perception, formations, or consciousness; if they abide in the earth element, water element, fire element, wind element, or space element; or if they abide in the Desire Realm, Form Realm, or Formless Realm, I do not say in this sutra that they attain those merits.

“Yet because great bodhisattvas abide nowhere among all dharmas and neither enter nor depart, I say that they will attain a great, boundless ocean of merit.

“Why is this?

“Great bodhisattvas have not the slightest dharma that can be attained or in which they can abide. Nor is there the slightest dharma that can be entered or left. They skillfully abide in the profound purport of all dharmas without being moved.

“Why is this?

“Because great bodhisattvas neither abide nor move.

“Because they are unmoved, there is neither high nor low.

“Because there is neither high nor low, they remain far from the high and do not abide in the low.

“Because they do not abide, they are said to abide well.

“One who abides well has nowhere to abide and has no abiding. One who has nowhere to abide does not abide in a place.

“Great bodhisattvas do not establish or accumulate anything in even the slightest dharma. They have no place and no abiding, no arising and no action.

“Why is this?

“Because a place cannot be attained. Because there is no place, there is no discrimination. Because there is no discrimination, they abide in the unmoving place; they abide as does the dharmadhatu. To abide where there is no place is to have no abiding. They cling neither to place nor to the absence of place. This is called abiding well.

“Boundless Excellence! Great bodhisattvas abide in the profound purport of the Dharma. Such establishment is abiding in non-abiding; they abide with nowhere to abide and see all dharmas without discrimination.

“Abiding in such non-discriminating conduct, through such conduct they see that no dharma moves. Thus they abide in the principle of suchness, correspond with the unmoving principle of suchness, and correspond with the ungraspable principle of suchness.”

The Blessed One spoke in verse:

The great bodhisattva Boundless Excellence again said: “Blessed One! It is exceedingly rare that the Blessed One can establish great bodhisattvas in the profound purport of Dharma, where there is neither bondage nor liberation.

“Blessed One! Great bodhisattvas are skillfully established in the profound purport of Dharma and are neither corresponding nor not corresponding with the slightest dharma, neither united nor not united, neither grasping nor not grasping, neither having a refuge nor lacking a refuge, neither covetous nor free from covetousness, neither angry nor free from anger.

“Blessed One! Great bodhisattvas are skillfully established within the profound purport of all dharmas.

“Even if sentient beings make offerings to and honor such great bodhisattvas, the bodhisattvas have no mind of craving or attachment. If sentient beings insult, oppress, or afflict them, the bodhisattvas likewise feel no anger.

“Those great bodhisattvas have no various conceptions. Free from all dharmas, they do not see the slightest dharma that can either correspond or not correspond with another dharma, for they have transcended both correspondence and non-correspondence.

“They remain far from conceptions of correspondence and non-correspondence, clearly know correspondence and non-correspondence, and transcend even that clear knowledge. With respect to the slightest dharma, they do not correspond with either advancing or retreating, having a destination or having no destination.

“Within the profound purport of all dharmas, they have neither false mindfulness nor anything grasped. Through skillful means, they do not destroy the nature of Dharma.

“Blessed One! When great bodhisattvas abide in all dharmas in this way, they can skillfully proclaim the profound purport of every dharmadhatu and swiftly perfect all Buddha-Dharmas.”

The Blessed One said to the great bodhisattva Boundless Wisdom: “Boundless Wisdom! Within the Buddha-Dharma, when great bodhisattvas have no establishment and nowhere to abide, they see the Buddha-Dharma. There is no establishment and no abiding, no supreme abiding and no universal abiding; thus they see the abiding of the Buddha-Dharma. Why? Because it does not incline or move, does not revolve, and does not change.

“Only abiding in correspondence with every dharmadhatu is called skillful establishment in the profound purport of every dharmadhatu.

“Boundless Wisdom! Within the Buddha-Dharma, great bodhisattvas do not abide, do not abide supremely, do not abide universally, and do not abide in a non-place. They are neither moved nor universally discriminating. This is called skillful establishment in the profound purport of every dharmadhatu.

“Boundless Wisdom! Great bodhisattvas do not see the slightest dharma that can be established together with another dharma. Nor do they see a locus of all dharmas that can serve as a supreme establishment. They have neither discrimination, supreme discrimination, nor universal discrimination. This is called skillful establishment in the profound purport of every dharmadhatu.

“Boundless Wisdom! Great bodhisattvas do not see the slightest dharma that either abides or departs. Nor do they discriminate, discriminate supremely, or discriminate universally. They see all dharmas as pure space, illuminated by light and far removed from afflictions. Because light illuminates all dharmas, they are said to have attained skillful means concerning the profound purport of every dharmadhatu. They do not contemplate the dharmadhatu through establishment. Why? Because there is not the slightest establishment in the dharmadhatu.

“Just as space and the wind element have no location and cannot be seen, have no place of establishment or support, and cannot be displayed,

“So too the dharmadhatu has no place of entry, cannot be seen, has no place of establishment or support, and cannot be displayed.

“So too the dharmadhatu has no place of entry, cannot be seen, has no place of establishment or support, cannot be fully known, and cannot be displayed.

“Because great bodhisattvas display nothing, they abide in correspondence with the realm of suchness.

“Boundless Wisdom! Every dharmadhatu is without birth, life, aging, or death; it neither rises nor sinks. The realm that cannot be displayed is the dharmadhatu. The realm that does not change is the dharmadhatu, and that dharmadhatu pervades every place.

“Boundless Wisdom! The dharmadhatu does not depart, nor is there any place to which it departs. Because there is nowhere to depart, this is called abiding in correspondence with the dharmadhatu.

“Within the dharmadhatu of suchness, there is neither place nor non-place. Why? Because the own-nature of the dharmadhatu of suchness has no existence.

“Boundless Wisdom! When great bodhisattvas hear what I teach here, they attain the boundless great light of Dharma concerning the profound purport of every dharmadhatu. Through the light of Dharma, they attain the patient acceptance of non-arising and swiftly perfect the Buddha’s ten powers and eighteen unique qualities.

“Because they wish to mature all sentient beings, develop vast roots of virtue and supreme accumulations, and ensure that the lineage of the Tathagatas is never cut off, they swiftly proceed to the seat of awakening and turn the Dharma wheel. They eclipse the palaces of Mara, defeat heterodox disputants, and utter the great lion’s roar. For sentient beings, they expound the wondrous Dharma according to their inclinations, aspirations, and directions toward true liberation, causing them all to reach unsurpassed bodhi.”

The Blessed One spoke in verse:

The Blessed One continued: “Boundless Wisdom! Great bodhisattvas who can diligently cultivate such exceedingly profound Dharma attain such great light of Dharma. Through this wisdom, they advance toward unsurpassed bodhi.”