大寶積經

Again, Shariputra! How does a great bodhisattva, with regard to the Tathagata’s inconceivable fearlessness, faithfully accept and uphold it with a pure resolve, free from error and doubt, becoming ever more joyful and delighted and giving rise to a sense of wonder?

— Shariputra! The Tathagata, the Worthy One, the Perfectly Enlightened One, possesses four inconceivable fearlessnesses.

Through the accomplishment of these four fearlessnesses, the Tathagata declares before the great assembly that he occupies the position of the World-Honored One. Roaring like a lion, he turns the great Dharma wheel in accordance with the Dharma, which no one in any world—whether deva, human, Mara, Brahma, shramana, or brahmin—can turn.

— Shariputra! What are called the four fearlessnesses?

Because the Tathagata, the Worthy One, the Perfectly Enlightened One, has accomplished unsurpassed powers of wisdom, he declares before the great assembly, “I am the Perfectly Enlightened One.” In that great assembly, he sees no one, whether human or deva, who could challenge the Tathagata to his face, saying, “With regard to that Dharma, you are not perfectly enlightened.”

— Shariputra! Why is the Tathagata called the Perfectly Enlightened One?

With regard to all dharmas, the Tathagata is able to awaken rightly and equally; there is nothing to which he is not equally awakened.

Whether they are the dharmas of ordinary beings, the dharmas of noble ones, the dharmas of the Buddhas, the dharmas of those in training, the dharmas of those beyond training, the dharmas of solitary buddhas, or the dharmas of bodhisattvas, all are equally equal.

Whether they are mundane dharmas or supramundane dharmas, culpable or blameless, with outflows or without outflows, conditioned or unconditioned—all such dharmas are rightly and equally awakened to by the Tathagata. Therefore, the Buddha is called the Perfectly Enlightened One.

— Shariputra! What is called the nature of equality?

The intrinsic nature of all views and emptiness are equal in nature.

The intrinsic nature of form and signlessness are equal in nature.

The intrinsic nature of the three realms and wishlessness are equal in nature.

The intrinsic nature of arisen dharmas and non-arising are equal in nature.

The intrinsic nature of originated dharmas and non-origination are equal in nature.

The intrinsic nature of greed and non-greed are equal in nature.

The intrinsic nature of the three times and suchness are equal in nature.

The intrinsic nature of ignorance and craving for existence, and illumination and liberation, are equal in nature.

The intrinsic nature of the wandering flow of birth and death and the quiescence of nirvana are equal in nature.

Because the Tathagata is rightly and equally awakened to all dharmas, the Buddha is called the Perfectly Enlightened One.

This fearlessness of the Tathagata is inconceivable, and the Tathagata further employs great compassion as skillful means.

Suchness is equal; its true nature is the nature of suchness, not the nature of non-suchness. It is the nature that does not change, the nature that conceals no fault, the nature free from fear, the nature that does not retreat, and the nature beyond dispute. For this reason, it illumines the entire great assembly, gladdening them, filling their whole bodies with ease, causing them to give rise to pure faith and to rejoice with delight.

— Shariputra! Among all sentient beings in the world, no one can give rise to dispute regarding the Tathagata’s fearlessness. Why? Because the Tathagata’s fearlessness cannot be disputed. Like the equality of suchness, whose nature pervades the dharma-dhatu and extends throughout all worlds, it cannot be opposed or harmed by anyone.

Through the Tathagata’s fearlessness, he can rightly and equally awaken to all dharmas, which are extremely profound, subtle, and difficult to know. Abiding in great compassion in this way, the Tathagata employs various languages and sounds and various Dharma gateways to reveal the wondrous Dharma to sentient beings. Those who can practice the conduct of detachment in accordance with that Dharma will swiftly bring suffering to an end.

If there are sentient beings who are not Great Teachers yet claim to be Great Teachers, and who are not Perfectly Enlightened Ones yet claim to be Perfectly Enlightened Ones, the power of the Tathagata’s inconceivable fearlessness eclipses all such sentient beings, causing them to lose their arrogance and flee into hiding.

— Shariputra! The Tathagata’s fearlessness is inconceivable, boundless, and without limit, like empty space. If someone wished to seek the limits of that fearlessness, it would be no different from wishing to seek the limits of the Tathagata.

— Shariputra! When the great bodhisattvas hear this inconceivable fearlessness taught, they faithfully accept and uphold it, free from error and doubt, rejoicing with delight and giving rise to a sense of wonder.

— Shariputra! This is called the fearlessness of perfect enlightenment. Through the accomplishment of this first fearlessness, the Tathagata, before the great assembly, roars like a lion and turns the great Dharma wheel in accordance with the Dharma, which no one in any world can turn.

Again, Shariputra! Because the Tathagata, the Worthy One, the Perfectly Enlightened One, has accomplished unsurpassed powers of wisdom, he declares before the great assembly, “I have now exhausted all afflictions and habitual tendencies.” In that great assembly, there is no one, whether human or deva, who could challenge the Tathagata to his face, saying, “You still have that affliction which has not yet been eliminated.”

Again, Shariputra! What is the nature of the Tathagata’s complete exhaustion of the afflictions?

— Shariputra! With regard to the afflictions of the desire realm, the Tathagata’s mind is well liberated, for he has permanently eliminated every habitual tendency of sensual desire.

With regard to the afflictions of the form realm and the formless realm, the Tathagata’s mind is well liberated, for he has permanently eliminated every habitual tendency of anger.

With regard to the affliction of ignorance, the Tathagata’s mind is well liberated, for he has permanently eliminated every habitual tendency of delusion.

With regard to the afflictions of various views, the Tathagata’s mind is well liberated, for he has permanently eliminated every habitual tendency associated with the active manifestation of afflictions.

For these reasons, the Tathagata is said to have exhausted the afflictions.

— Shariputra! The Dharma teaching given above is expressed according to conventional truth, not ultimate truth.

Within ultimate truth, there is not a single dharma that, before noble wisdom, can be clearly known, permanently eliminated, cultivated, or realized and entered.

Why is this? Shariputra! What is spoken of as being completely exhausted has never not been completely exhausted. Its nature is originally and ultimately exhausted; it is not said to be exhausted through the application of an antidote.

The nature of reality is exhaustion. Because the nature of reality is exhaustion, there is no dharma that is exhausted. Because there is no dharma that is exhausted, this itself is the unconditioned. Because it is unconditioned, it neither arises nor ceases, nor does it abide. Thus it is said that the Tathagata appears in the world. Even if he does not appear in the world, the abiding nature of dharmas and the abiding dharma-dhatu remain, and noble wisdom operates within them. Although it operates in this way, there is neither turning nor returning.

— Shariputra! According to this Dharma gateway of ultimate truth, there are no afflictions, nor is there any exhaustion of afflictions that can be realized.

Having thus abided in great compassion, the Tathagata teaches sentient beings the Dharma of the complete exhaustion of afflictions.

Again, Shariputra! The Tathagata’s inconceivable fearlessness further employs great compassion as skillful means. It is the equality of suchness; it is true nature; it is the nature of suchness, not the nature of non-suchness; it is the nature that does not change, the nature that conceals no fault, the nature free from fear, the nature that does not retreat, and the nature beyond dispute. Therefore, it illumines the great assembly, gladdening them, filling their whole bodies with ease, causing them to give rise to pure faith and to rejoice with delight.

— Shariputra! Among sentient beings in the world, there is no one who can give rise to dispute regarding the Tathagata’s fearlessness. Why? Because that fearlessness of the Tathagata cannot be disputed.

Suchness is equal; its nature pervades the dharma-dhatu and extends throughout all worlds, and no one can oppose or harm it.

The Tathagata’s fearlessness is inconceivable in this way: immeasurable, innumerable, and boundless, it accomplishes wondrous qualities.

Because the Tathagata’s mind is suffused with great compassion, he teaches sentient beings the Dharma that brings afflictions to an end, so that they may completely extinguish all afflictions.

– Śāriputra! The Tathagata’s inconceivable fearlessness is boundless and limitless like space. If anyone wished to seek its limits, it would be no different from seeking the limits of space.

– Śāriputra! When the great bodhisattvas hear the Tathagata proclaim this inconceivable fearlessness, they faithfully accept and uphold it, free from error and doubt; filled with joy and delight, they conceive a sense of wonder toward the Dharma.

This is called undefiled fearlessness. Having accomplished this second fearlessness, the Tathagata, Worthy One, Perfectly Enlightened One, roars like a lion amid the great assembly and personally declares: “I am the World-Honored One who turns the great Dharma wheel, which no god or human in any world can turn.”

– Śāriputra! Because the Tathagata, the Worthy One, the Perfectly Enlightened One, has accomplished unsurpassed powers of knowledge, he declares amid the great assembly: “When the Buddha says that a certain phenomenon obstructs the path, it is definitively a phenomenon that obstructs the path to liberation.” In the world, no human or god can stand before the Tathagata and criticize him, saying that what he calls an obstruction to the path cannot obstruct the path.

– Śāriputra! What are called phenomena that obstruct the path?

– Śāriputra! There is one phenomenon that can cause obstruction: an impure mind.

There are also two phenomena that can cause obstruction: shamelessness and lack of moral dread.

There are also three phenomena that can cause obstruction: bodily misconduct, verbal misconduct, and mental misconduct.

There are also four phenomena that can cause obstruction: doing what ought not to be done because of desire, doing what ought not to be done because of anger, doing what ought not to be done because of delusion, and doing what ought not to be done because of fear.

There are also five phenomena that can cause obstruction: killing living beings, stealing, sexual misconduct, false speech, and drinking intoxicants.

There are also six phenomena that can cause obstruction: failing to revere the Buddha, failing to revere the Dharma, failing to revere the Sangha, failing to revere moral discipline, failing to revere right concentration, and failing to revere right wisdom.

There are also seven phenomena that can cause obstruction: pride, pride of superiority, pride of surpassing superiority, overweening pride, false pride, pride of inferiority, and self-conceit.

There are also eight phenomena that can cause obstruction: wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration.

There are also nine phenomena that can cause obstruction: when something harmful is done to oneself in the past, future, or present, vexation arises; when something harmful is done in the past, future, or present to those one loves, vexation arises; and when something beneficial is done in the past, future, or present to those one dislikes, vexation arises.

There are also ten phenomena that can cause obstruction: the ten unwholesome courses of karma.

This is a brief explanation of ten categories of phenomena that can cause obstruction. Wishing sentient beings to prevent and completely eliminate these various obstructive phenomena, the Tathagata proclaims the true Dharma for them.

– Śāriputra! This extends even to all modes of attention that contradict true principle and accord with the fetters; to any desirous conception concerning phenomena that accords with delusion and opposes the path of liberation; to attachment through craving and views, and craving for existent phenomena; and to every basis of bodily, verbal, and mental karma. The Tathagata clearly knows that all such characteristics are obstructions. Having clearly known them, the Tathagata declares them to be phenomena that can cause obstruction.

– Śāriputra! This fearlessness of the Tathagata is inconceivable. It takes great compassion as its skillful means. True suchness and equality are its true nature—the nature of suchness, not a nature contrary to suchness. It is an unchanging nature, a nature that does not conceal faults, a nature without fear, a nature without retreat, and a nature beyond dispute. For this reason, it causes the great assembly to shine brightly, makes them joyful and beautiful, fills their entire bodies with ease, and gives rise to pure faith, joy, and delight.

– Śāriputra! Among the sentient beings of the world, no one can dispute the Tathagata’s fearlessness. Why is this? Because the Tathagata’s fearlessness is indisputable, just as the equal nature of suchness pervades the nature of the Dharma realm throughout all worlds and cannot be disputed by anyone. This fearlessness is immeasurable, innumerable, inconceivable, unequaled, and inexpressible, and it accomplishes wondrous qualities. Yet because the Tathagata’s mind is suffused with great compassion, he teaches sentient beings about obstructive phenomena, wishing them to prevent and completely eliminate those obstructions.

– Śāriputra! The Tathagata’s inconceivable fearlessness is boundless and immeasurable like space. If anyone wished to seek the limits of this fearlessness, it would be no different from seeking the limits of space.

– Śāriputra! When the great bodhisattvas hear the Tathagata proclaim this inconceivable fearlessness, which is like space, they immediately faithfully accept and uphold it, free from error and doubt; filled with joy and delight, they conceive a sense of wonder.

This is called the fearlessness of proclaiming the phenomena that obstruct the path.

Having accomplished this third fearlessness, the Tathagata roars like a lion amid the great assembly and turns the great Dharma wheel, which no being in any world can turn.

Furthermore, Śāriputra! Because the Tathagata, the Worthy One, the Perfectly Enlightened One, has accomplished unsurpassed powers of knowledge, he declares amid the great assembly: “The Buddha teaches the true path that ends suffering, cultivated by the transcendent noble ones. If any sentient being cultivates this path, that being will certainly attain liberation.”

In the great assembly, no human or god can stand before the Tathagata and criticize him, saying that the path he teaches cannot bring liberation.

– Śāriputra! What is called the noble path of liberation?

– Śāriputra! There is one phenomenon that can bring sentient beings to ultimate purity and liberation: the right path.

There are also two phenomena that can bring sentient beings to ultimate liberation: śamatha and vipaśyanā.

There are also three phenomena that can bring sentient beings to ultimate liberation: the gateway of liberation through emptiness, the gateway of liberation through signlessness, and the gateway of liberation through wishlessness.

There are also four phenomena that can bring sentient beings to ultimate liberation: contemplation of the body, contemplation of feelings, contemplation of the mind, and contemplation of dharmas.

There are also five phenomena that can bring sentient beings to ultimate liberation: the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom.

There are also six phenomena that can bring sentient beings to ultimate liberation: recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of moral discipline, recollection of generosity, and recollection of the devas.

There are also seven phenomena that can bring sentient beings to ultimate liberation: the awakening factor of mindfulness, the awakening factor of investigation of dharmas, the awakening factor of diligence, the awakening factor of joy, the awakening factor of tranquility, the awakening factor of concentration, and the awakening factor of equanimity.

There are also eight phenomena that can bring sentient beings to ultimate liberation, namely the eightfold noble path: right view, right intention, right speech, right mindfulness, and right concentration.

There are also nine fundamental and delightful qualities that can bring sentient beings to ultimate liberation: gladness, joy, tranquility, the bliss of calming and cessation, concentration, knowledge of things as they truly are, vision, disenchantment, and liberation through dispassion.

There are also ten phenomena that can bring sentient beings to ultimate liberation: the ten wholesome courses of karma.

Thus does the Tathagata proclaim for sentient beings the noble practices leading to liberation.

– O Sariputra! Even all wholesome Dharma practices conducive to bodhi—whether associated with the aggregate of morality, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, the aggregate of knowledge and vision of liberation, or the noble truths—are all called practices of the Dharma or liberation.

Again, O Sariputra! Skillful liberation is called right practice. Right practice means that within this Dharma there is not a single phenomenon that increases or decreases, comes or goes, is grasped or relinquished. Why is this? Because one who practices rightly does not practice merely one factor of enlightenment. If one can see and know all dharmas as they truly are, as being by nature nondual, this is called the noble practice of deliverance.

– O Sariputra! This fearlessness of the Tathagata is inconceivable and takes great compassion as its skillful means. Equal suchness is true nature, the nature of suchness; it is not a nature contrary to suchness. It is an unchanging nature, a nature that conceals no faults, a nature that never regresses, a nature free from fear, and a nature free from contention. Therefore, it illuminates the great assembly, causing them to rejoice, feel ease throughout their bodies, and give rise to pure faith, joy, and exultation.

– O Sariputra! Among the beings of the world, no one can dispute the fearlessness of the Tathagata. Why is this? Because the Tathagata’s fearlessness cannot be disputed. The equal nature of true suchness pervades the nature of the dharmadhatu throughout all worlds, and no one can oppose or harm it.

Such noble practices of liberation are immeasurable, boundless, inconceivable, incomparable, endowed with wondrous Dharma, and beyond expression. Yet because his mind is permeated with great compassion, the Tathagata reveals and expounds the noble practice of liberation for sentient beings. If any sentient being comprehends it as it truly is and cultivates the right path, that being will certainly attain liberation and swiftly bring suffering to its ultimate end.

– O Sariputra! The Tathagata’s fearlessness is boundless and limitless, like space. If anyone wished to seek its limits, that would be no different from wishing to seek the limits of space.

– O Sariputra! Having heard of the inconceivable fearlessness of the Tathagata, the great bodhisattvas immediately accept it in faith and reverently uphold it, without error or doubt; joyful and exultant, they conceive it to be rare and marvelous.

This is called the fearlessness that proclaims the noble path of liberation.

Because the Tathagata has perfected this fourth fearlessness, he roars like a lion amid the great assembly and turns the great Dharma wheel, which no one in any world—whether human or deva, Mara or Brahma, sramana or brahmin—can turn in accordance with the Dharma.

– O Sariputra! These four fearlessnesses of the Tathagata are boundless and limitless, like space. No sentient being can fathom their limits.

Having heard that the inconceivable fearlessness of the Tathagata is like space, the great bodhisattvas immediately accept it in faith and reverently uphold it, without error or doubt. Their joy and exultation increase further, and they conceive it to be rare and marvelous."

Wishing to restate this meaning, the Blessed One spoke these verses:

"Naturally and rightly awakened,

To the equality of the nature of all dharmas,

The Tathagata clearly sees the Dharma;

Thus he is called the Perfectly Awakened One.

Whether the dharmas of ordinary beings,

The dharmas of learners and those beyond learning,

The supreme Dharma of solitary buddhas,

Or the Buddha-Dharma—all are equal.

All worldly dharmas—

Wholesome, unwholesome, and imperturbable—

And all supramundane dharmas:

The path to nirvana is equal.

Emptiness, signlessness, wishlessness,

The unconditioned and the conditioned,

The unborn and the unarisen—

He sees their nature as equal.

Having known their equal nature,

He expounds according to what is fitting,

And delivers all sentient beings:

This is the Tathagata’s fearlessness.

Having himself been liberated from the three realms,

He then reveals liberation;

The Tathagata, the Blessed One,

Displays the second fearlessness.

The Buddha clearly knows obstructive dharmas:

Habitual tendencies that prevent realization of the path,

Impurity and baseness,

And the absence of shame;

Failure to guard bodily karma,

Verbal karma, and mental karma;

Greed, anger, delusion, and fear;

Killing and stealing others’ property;

Sexual misconduct and false speech;

Intoxication and lack of respect;

The seven kinds of conceit and the eight wrong factors—

None of these are dharmas of the path;

The nine harmful deeds, laden with many offenses,

And the ten unwholesome courses of karma;

Unreasonable thought,

Delusion and lack of liberation;

Cultivating practices in an inverted manner,

Clinging to falsehood and heedlessness—

The Buddha knows and declares them obstructions:

This is the third fearlessness.

Through immeasurable gates of purity,

One cultivates and realizes bodhi;

The Buddha naturally comprehends them

And teaches the Dharma gate of ambrosia.

Even to an immeasurable number,

There are exceedingly many wondrous, wholesome dharmas

That purify and support bodhi

And are praised by all Buddhas.

That one should cultivate them well

Yet fail to realize liberation—

Such a thing can never occur;

The One of Ten Powers speaks the truth.

If one reflects in accord with reason,

Severs the vast afflictions,

Contemplates the equality of all dharmas,

And skillfully cultivates the noble practice,

Without clinging to any characteristics

As Dharma or non-Dharma,

One will then be liberated from fear—

Thus has the Buddha declared.

If one clearly knows all dharmas

To be empty like space,

One is liberated from all realms;

But if heedless and creating karma,

One revolves endlessly through the three realms.

Therefore, the Buddha has compassion for sentient beings

And wishes them to realize liberation.

The Blessed One, possessed of the Ten Powers,

Teaches the Dharma to deliver the world:

This is the fourth fearlessness,

Pure as space.

– O Sariputra! This is called the inconceivable fearlessness of the Tathagata, which the great bodhisattvas accept in faith and reverently uphold, without error or doubt; joyful and exultant, they conceive it to be rare and marvelous.

– O Sariputra! How do great bodhisattvas accept in faith and reverently uphold the inconceivable great compassion of the Tathagata, without error or doubt, joyful and exultant, conceiving it to be rare and marvelous?

– O Sariputra! The great compassion of all Buddha-Tathagatas is ever active. Why is this? The Buddha-Tathagatas never abandon any sentient being. Because they bring sentient beings to maturity, their great compassion operates constantly at all times, without interruption.

– O Sariputra! The Tathagata’s great compassion is thus immeasurable, inconceivable, incomparable, boundless, inexpressible, powerful, enduring, and responsive to sentient beings. Even all the Tathagata’s verbal deeds find this great compassion difficult to express. Why is this? Just as the bodhi realized by the Tathagata is inconceivable, so too is the great compassion that the Tathagata arouses for sentient beings inconceivable.

– O Sariputra! How did the Tathagata realize bodhi?

– O Sariputra! Because the Tathagata entered into such rootlessness and non-abiding, he realized bodhi.

What is the root? What is the abiding place?

The existence of a body is the root; false discrimination is the abiding place.

The Tathagata clearly knows the equality of these dharmas; therefore, it is said that because the Tathagata entered into rootlessness and non-abiding, he realized unsurpassed bodhi.

Sentient beings are unable to understand these two dharmas clearly.

The Tathagata arouses great compassion for them: The Buddha will now certainly reveal to them and enable them to understand clearly this Dharma of rootlessness and non-abiding.

– O Sariputra! As for bodhi, its nature is quiescent and still. What two dharmas are called quiescence and stillness? Inwardly there is quiescence; outwardly there is stillness. The nature of the eye faculty is empty, free from self and what belongs to self; the nature of the faculties of the ear, nose, tongue, body, and mind is likewise empty, free from self and what belongs to self. To understand this clearly is called quiescence. To know truly and clearly that the nature of the eye faculty is empty and does not condition visible forms, and likewise to know truly and clearly that the mind faculty is empty and does not condition mental objects, is called stillness.

Sentient beings do not clearly understand these two dharmas of quiescence and stillness. The Tathagata arouses great compassion for them: The Buddha will now certainly reveal to them and enable them to understand clearly these two dharmas of quiescence and stillness.

– Śāriputra! The Buddha realized bodhi, whose intrinsic nature is pure.

What is meant by intrinsic purity?

– Śāriputra! The nature of bodhi is undefiled in its essence. The nature of bodhi is identical with space. The nature of bodhi is the nature of space. Bodhi and space are equal and alike, their nature ultimately pure.

Ignorant ordinary beings do not know such intrinsic purity and are therefore defiled by adventitious afflictions.

No sentient being clearly understands that intrinsic purity. The Tathagata arouses great compassion: The Buddha is resolved to reveal it so that they may clearly understand such intrinsic purity.

– Śāriputra! In realizing bodhi, the Buddha neither enters nor emerges.

What are the two dharmas of entering and emerging?

Entering refers to grasping at dharmas. Emerging refers to not grasping at dharmas.

The Tathagata clearly sees the equality of the Dharma-nature, in which there is neither entering nor emerging, just as the Tathagata clearly sees that there is neither this shore nor the other shore. Why is this? Because the nature of all dharmas is free from both this shore and the other shore. One who realizes this Dharma is therefore called the Tathagata.

All sentient beings fail to understand clearly this Dharma-nature, in which there is neither entering nor emerging. The Tathagata arouses great compassion: The Buddha is now resolved to reveal it so that they may clearly understand the Dharma-nature in which there is neither entering nor emerging.

– Śāriputra! The Buddha realized bodhi, which is without characteristics and without an object.

What is meant by being without characteristics and without an object?

Not apprehending eye-consciousness is called being without characteristics; not regarding forms is called being without an object. Likewise, not apprehending mind-consciousness is called being without characteristics; not regarding dharmas is called being without an object.

– Śāriputra! This absence of characteristics and objects is the sphere of practice of the noble ones. Ignorant ordinary beings within the three realms cannot travel where the noble ones travel, and therefore do not clearly understand the absence of characteristics and objects. The Tathagata arouses great compassion: The Buddha is now resolved to reveal this Dharma, which is without characteristics and without an object, so that they may clearly understand it.

– Śāriputra! Bodhi has no past, future, or present. The three times are equal, and the cycles of the three characteristics have ceased.

What is meant by the cessation of the cycles of the three characteristics?

With respect to the past, the mind does not look back in recollection; with respect to the future, consciousness does not rush forward; with respect to the present, mentation does not arise. This mind, mentation, and consciousness have no abiding place: they do not discriminate the past, do not cling to the future, and do not engage in conceptual proliferation concerning the present.

All sentient beings fail to awaken to the equality of the nature of the three times and the purity of the three wheels.

The Tathagata arouses great compassion for them: The Buddha is now resolved to reveal this so that they may awaken to the equality and purity of the three times and the three wheels.

– Śāriputra! The Buddha realized bodhi, which is unconditioned and without intrinsic nature.

What is meant by being unconditioned and without intrinsic nature?

The nature of bodhi cannot be known by eye-consciousness, and likewise cannot be known by mind-consciousness, and likewise cannot be known by mind-consciousness.

The term “unconditioned” means that there is no arising, no cessation, and no abiding. Because it is utterly free from these three characteristics, it is called unconditioned.

– Śāriputra! One who knows the unconditioned should know the conditioned. Why? Because the intrinsic nature of all dharmas is precisely the absence of intrinsic nature. As for the absence of intrinsic nature, its essential nature is nondual.

Because all sentient beings fail to awaken to this absence of intrinsic nature and the unconditioned, the Tathagata arouses great compassion for them: The Buddha is now resolved to reveal it so that they may awaken to the absence of intrinsic nature and the unconditioned.

– Śāriputra! The Buddha realized bodhi, whose traces are without differentiation.

What is meant by traces without differentiation?

Suchness and the Dharma-nature are both called traces. A nature that is undifferentiated and does not abide is called without differentiation.

The ultimate reality of all dharmas is called a trace. Its unwavering nature is called without differentiation.

The emptiness of the nature of all dharmas is called a trace. Its unobtainable nature is called without differentiation.

The signlessness of all dharmas is called a trace. Its untraceable nature is called without differentiation.

The wishlessness of all dharmas is called a trace. Its non-arising nature is called without differentiation.

The emptiness of the nature of sentient beings is called a trace. That their essential nature itself is empty is called without differentiation.

The characteristic of space is called a trace. Its unobtainable nature is called without differentiation.

That nature’s non-arising is called a trace. That nature’s non-cessation is called without differentiation.

That nature’s being unconditioned is called a trace. That nature’s neither acting nor abiding is called without differentiation.

The characteristic of bodhi is called a trace. That nature’s quiescence is called without differentiation.

The characteristic of nirvana is called a trace. That nature’s non-arising is called without differentiation.

– Śāriputra! Because all sentient beings fail to awaken to these traces without differentiation, the Tathagata arouses great compassion for them: The Buddha is now resolved to reveal them so that they may awaken to the traces without differentiation.

– Śāriputra! Bodhi cannot be realized by means of the body, nor can it be realized by means of the mind.

Why? Because the nature of the body is insentient and has no function, like grasses, trees, earth, stones, walls, and partitions. The nature of the mind is likewise so, being like an illusion, a dream, or the moon reflected in water.

To awaken to the body and mind in this way is called bodhi.

– Śāriputra! It is only through conventional language that the provisional name “bodhi” is established. The true nature of bodhi cannot be spoken or named; it cannot be attained by means of the body, by means of the mind, by means of dharmas, by means of non-dharmas, by means of the unreal, by means of ultimate truth, or by means of falsehood.

Why? Because the nature of bodhi is free from language and free from all characteristics of dharmas. Furthermore, bodhi has no form or characteristic by which it could be conveyed through language. Just as space has neither form nor location, it cannot be expressed.

– Śāriputra! When sought in accordance with reality, all dharmas are found to be inexpressible. Why? Because there is no language within dharmas, nor are there any dharmas within language.

Because all sentient beings fail to awaken to the true principle of dharmas in this way, the Tathagata arouses great compassion for them: The Buddha is now resolved to reveal the true principle of those dharmas so that they may awaken to such true meaning.

– Śāriputra! Bodhi is neither grasped nor stored.

What is meant by neither grasping nor storing?

Clearly knowing the eye faculty is called not grasping; not regarding visible objects is called not storing.

– Śāriputra! Because the Tathagata realized bodhi, which is neither grasped nor stored, he does not regard visible objects and does not abide in consciousness. Likewise, he does not grasp the mind faculty, does not regard mental objects, and does not abide in consciousness. Although the Tathagata does not abide in consciousness, he clearly knows where all sentient beings abide.

How does he clearly know this? Sentient beings abide in four dharmas.

What are the four? The minds of all sentient beings abide in consciousness; their minds abide in feeling; their minds abide in perception; and their minds abide in formations.

The Tathagata truly and clearly knows both abiding and non-abiding in this way.

Because all sentient beings fail to awaken to the ultimate reality of non-abiding in this way, the Tathagata arouses great compassion for them: The Buddha is now resolved to reveal it so that they may awaken to that ultimate reality of non-abiding.

– Śāriputra! Bodhi is another name for emptiness. Because emptiness itself is empty, bodhi is also empty. Because bodhi is empty, all dharmas are also empty. Therefore, in accord with that nature of emptiness, the Tathagata awakened to all dharmas. The Tathagata did not awaken, by means of emptiness, to dharmas as devoid of inherent nature. Through the wisdom of the single principle, the Tathagata awakened to the empty nature of dharmas. Emptiness and bodhi are not two in nature. Because they are not two, one cannot say, “This is bodhi; this is the nature of emptiness.” Because dharmas are nondual, there are no two characteristics, no practice; ultimately there is neither practice nor active functioning.

What is called emptiness is freedom from grasping. In the truth of ultimate meaning, there is no dharma that can be attained. Because its nature is empty, it is called emptiness. Just as the vast void is called empty space, yet the nature of the vast void cannot be expressed, so this empty dharma is given the name “emptiness,” yet the nature of emptiness cannot be spoken of or named. Upon realizing that all dharmas truly have no names, names are provisionally established; yet those names have neither direction nor location, and all dharmas likewise have neither direction nor location, just like the names by which they are designated.

The Tathagata clearly knows that all dharmas have, from the very beginning, neither arisen nor originated. Having known this, he realized liberation, yet that true nature is neither bound nor liberated.

Deluded ordinary beings cannot awaken to this nature of bodhi; therefore, the Tathagata arouses great compassion for them: “I, the Buddha, shall now assuredly reveal and instruct them, enabling them to awaken to the true nature of bodhi as it really is.”

– Śāriputra! The nature of bodhi is equal to empty space. Yet the nature of empty space is neither equal nor unequal. The nature of bodhi is likewise neither equal nor unequal. Since the nature of all dharmas is empty and true, it cannot be said to be equal or unequal.

The Tathagata awakens to the equality of all dharmas; there is no dharma that is not equal. In true awakening, there is not the slightest dharma that can be regarded as either equal or unequal.

The Tathagata’s knowledge of things as they truly are fully comprehends the measure of all dharmas. What is called knowledge of things as they truly are? It is clearly knowing that dharmas, originally nonexistent, arise and, having arisen, disperse; they arise without a master and disperse without a master. Whether arising or dispersing, they occur in dependence upon conditions, yet therein there is not a single dharma that either arises or disperses, nor is there anything that follows conditions. Therefore, the Tathagata is said to have cut off all pathways and to teach the wondrous Dharma.

Because all sentient beings cannot awaken to this Dharma that cuts off all pathways, the Tathagata arouses great compassion for them: “I, the Buddha, shall now assuredly reveal and instruct them, enabling them to awaken to this Dharma that cuts off all pathways.”

– Śāriputra! Bodhi is suchness. What are called the characteristics of suchness? As is the characteristic of bodhi, so too is form: it accords with that same true suchness, neither retreating nor failing to pervade everywhere. Feeling, perception, formations, and consciousness are likewise in accord with that same true suchness, with nowhere they do not pervade.

– Śāriputra! As the characteristic of bodhi accords with that same true suchness, so too does the nature of the four great elements accord with that same true suchness, neither retreating nor failing to pervade everywhere. This applies even to the eye dhatu, the form dhatu, and the eye-consciousness dhatu, as well as the mind dhatu, the mental-object dhatu, and the mind-consciousness dhatu.

The characteristic of bodhi is merely a provisional designation; all dharmas—the skandhas, ayatanas, and dhatus—are likewise provisional designations.

Clearly knowing their characteristics in this way is called suchness.

– Śāriputra! The Tathagata truly awakens without error and clearly knows that all things are thus in the past limit, the middle limit, and the future limit. Why? Because the past limit is unborn, the future limit does not arrive, and the middle limit is removed. All of this is called suchness.

As one dharma is thus, so too are all dharmas. As all dharmas are thus, so too is one dharma. Within the nature of suchness, neither oneness nor multiplicity can be apprehended.

Because all sentient beings cannot awaken to this Dharma of suchness, the Tathagata arouses great compassion for them: “I, the Buddha, shall now assuredly reveal and instruct them, enabling them to awaken to this Dharma of true suchness.”

– Śāriputra! Bodhi is entry into practice and entry into non-practice.

What are called practice and non-practice?

– Śāriputra! Giving rise to wholesome dharmas is called practice. The non-apprehensibility of all dharmas is called non-practice.

Abiding in the mind that abides nowhere is called practice. The signless samadhi, a gateway to liberation, is called non-practice.

Practice means measuring, calculating, enumerating, and contemplating the mind. Non-practice means going beyond measuring, calculating, enumerating, and so forth.

What does it mean to go beyond measuring and so forth? It means that nowhere is there any activity of consciousness.

– Śāriputra! Practice means contemplating the conditioned there. Non-practice means realizing the unconditioned there.

Deluded ordinary beings cannot awaken to this Dharma of entry into practice and non-practice; therefore, the Tathagata arouses great compassion for them: “I, the Buddha, shall now assuredly reveal and instruct them, enabling them to awaken to this Dharma of entry into practice and non-practice.”

– Śāriputra! Bodhi is without influx and without clinging.

What is meant by being without influx and without clinging? Because it is free from the nature of the four influxes, it is called being without influx. Because it is free from the nature of the four influxes, it is called being without influx. Freedom from the nature of the four influxes means freedom from the nature of sensual desire, freedom from the nature of the influx of existence, freedom from the nature of the influx of ignorance, and freedom from the nature of the influx of views.

Because it is free from the nature of the four kinds of clinging, it is called being without clinging. Freedom from the nature of the four kinds of clinging means freedom from clinging to sensual desire, freedom from clinging to existence, freedom from clinging to views, and freedom from clinging to precepts and observances. These four kinds of clinging are all darkened by ignorance and obstructed by the banks of the pond of craving. Through attachment to self, one experiences the skandhas, ayatanas, and dhatus.

Therein, the Tathagata truly and clearly knows the root of clinging to self, personally realizes purity, and also enables sentient beings to realize purity.

– Śāriputra! Because the Tathagata has realized that purity, he makes no discriminations among dharmas. Why? Because discrimination gives rise to conceptions that do not accord with the true principle. Yet the realization of that purity accords only with the true principle and therefore does not give rise to ignorance. Because ignorance does not arise, the twelve links of existence cannot arise. If the twelve links of existence do not arise—if the twelve links of existence do not arise—then there is non-arising. If there is non-arising, there is certainty. If there is certainty, there is definitive meaning. If there is definitive meaning, there is ultimate meaning. If there is ultimate meaning, there is the meaning of true emptiness. If there is the meaning of true emptiness, there is the inexpressible meaning. The inexpressible meaning is the meaning of dependent origination. The meanings of dependent origination are the meaning of Dharma. The meaning of all dharmas is the meaning of the Tathagata.

– Śāriputra! One who can contemplate dependent origination in this way contemplates the Dharma. One who contemplates the Dharma contemplates the Tathagata. In contemplating thus, apart from true suchness there is nothing contemplated.

What, then, is existent therein? It is characteristics and conditions. If one can contemplate these two dharmas as being without characteristics and without conditions, that is true contemplation.

Because the Tathagata awakened to the equality of all dharmas in this way, he is equal.

Deluded ordinary beings cannot awaken to this nature of being without influx and without clinging. The Tathagata therefore arouses great compassion for them: “I, the Buddha, shall now assuredly reveal and instruct them, enabling them to awaken to this nature of being without influx and without clinging.”

– Śāriputra! The nature of bodhi is pure, undefiled, and unattached. What is meant by pure, undefiled, and unattached? Because it is empty, it is pure; because it is signless, it is undefiled; because it is wishless, it is unattached.

Again, because it is unborn, it is pure; because it is uncreated, it is undefiled; because it is not grasped, it is unattached.

Again, because it is intrinsic nature, it is pure; because it is wholly purified, it is undefiled; because it is luminous and pure, it is unattached.

Again, because it is without conceptual proliferation, it is pure; because it is free from conceptual proliferation, it is undefiled; because conceptual proliferation is quiescent, it is unattached.

Furthermore, because it is suchness, it is pure; because it is the dharmadhatu, it is stainless; because it is the ultimate reality, it is free from attachment.

Furthermore, because it is empty and quiescent, it is pure; because it is unobstructed, it is stainless; because it is empty and still, it is free from attachment.

Furthermore, because it is comprehended everywhere, it is pure; because it does not operate externally, it is stainless; because it cannot be apprehended, it is free from attachment.

Furthermore, because the skandhas are universally comprehended, it is pure; because it is the intrinsic nature of the dhatus, it is stainless; because the ayatanas diminish, it is free from attachment.

Furthermore, because of the knowledge of the exhaustion of the past, it is pure; because of the knowledge of the non-arising of the future, it is stainless; because of the knowledge that abides in the dharmadhatu of the present, it is free from attachment.

Such purity of nature—empty, stainless, and free from attachment—converges in a single phrase: the phrase of quiescence. These forms of quiescence are ultimate quiescence. Ultimate quiescence is universal quiescence. Universal quiescence is called the Great Muni.

– O Sariputra! Just as vast space is, so too is bodhi. As the nature of bodhi is, so too are all dharmas. As the nature of all dharmas is, so too is true reality. As the nature of true reality is, so too are the lands and nirvana. Therefore, it is said that nirvana and all dharmas are equal. It is also called ultimate, because it has no mark of a boundary. It has no counteragent, because it is free from the mark of counteraction.

All dharmas such as these have from the beginning been pure, stainless, and free from attachment.

– O Sariputra! With regard to all dharmas, such as those devoid of form, the Tathagata awakened to them as they truly are. Seeing that the natures of sentient beings are pure, stainless, and free from attachment, the Buddha aroused great compassion: “Now I shall assuredly reveal and teach sentient beings, so that they may awaken to the Dharma that is pure, stainless, and free from attachment.”

– O Sariputra! That inconceivable great compassion of the Tathagata, without deliberate effort and functioning spontaneously, continually turns and always flows forth, universally filling the worlds throughout the ten directions without obstruction.

– O Sariputra! That great compassion of the Tathagata is inconceivable, boundless, and limitless, like empty space. If anyone wished to seek the limits of that great compassion, it would be no different from wishing to seek the limits of empty space.

– O Sariputra! When the great bodhisattvas hear that the Tathagata’s inconceivable great compassion is equal to empty space, they immediately accept it in faith and reverently uphold it, without error or doubt. Rejoicing and exulting, they conceive a thought of wonder.”

The Blessed One, wishing to proclaim this meaning again, spoke these verses:

“Buddhas realize bodhi,

Without root and without abiding place.

Just as the Buddha has realized it,

So do they teach it to sentient beings.

Buddhas realize bodhi,

Quiescent, ultimately quiescent.

They see the inner eye faculty as empty,

And see the outer object of form as empty.

Sentient beings do not awaken to

Quiescence, ultimate quiescence.

The Buddha clearly knows true suchness

And arouses great compassion for them.

The nature of bodhi is luminous and immaculate,

Pure, like empty space.

Because sentient beings do not understand it,

The Buddha arouses great compassion.

The Buddhas’ realization of bodhi

Has no coming, going, grasping, or relinquishing.

Because sentient beings do not understand it,

The Buddha arouses great compassion.

Buddhas realize bodhi,

Without attributes and without an objective realm.

It is the course traversed by the noble ones,

Which ordinary beings cannot know.

Because they do not clearly understand it,

Or know it but do not penetrate it,

The Buddha, toward them,

Brings forth great compassion.

The intrinsic nature of the unconditioned

Neither arises nor ceases,

Nor does it have any abiding;

The three wheels are ever liberated.

Ordinary beings do not awaken to

The intrinsic nature of the conditioned.

Moved by compassion, the Buddha arouses great compassion

And teaches this true principle.

Bodhi is not the body,

Nor is it realized by the mind.

The intrinsic nature of the body is unconditioned;

The mind is like an illusion and a dream.

Ordinary beings do not awaken to

The essential nature of body and mind.

Moved by compassion, the Buddha arouses great compassion

And teaches this wondrous principle.

The Buddhas spontaneously realize

Supreme, vast, and great bodhi.

Seated peacefully beneath the king of trees,

They contemplate the nature of sentient beings.

They climb aboard the vehicle of birth and death

And travel in circles throughout all realms of existence.

Because the Buddha sees them thus,

He arouses great compassion.

Ruined by arrogance,

Enwrapped by the wheel of attachment to views,

They regard suffering as happiness,

And impermanence as permanence.

They cling to purity and to a self,

To a sentient being and a living being.

Seeing and contemplating this,

The Tathagata arouses great compassion for them.

The nature of all sentient beings

Is shrouded within the veil of delusion.

They lack the light of wisdom,

As clouds obscure the face of the sun.

Seeing and contemplating this,

The Tathagata arouses great compassion for them.

With stainless, luminous wisdom,

He illuminates the path for them.

Sentient beings enter evil destinies,

Ever bewildered and losing the right path.

They fall into the hells or become hungry ghosts,

Or fall into the realm of animals.

The Buddhas, having clearly known this,

Guide them along the right path.

Now, having seen them,

The Buddha arouses great compassion and reveals the teaching.

The Buddha knows all dharmas,

Their true suchness and real nature,

Pure, like empty space,

And realizes true liberation.

Sentient beings cannot know

Such a pure and wondrous Dharma.

Because the Tathagata has compassion for them,

He brings forth great compassion.”

– O Sariputra! This is called the inconceivable great compassion of the Tathagata. When the great bodhisattvas hear of that inconceivable great compassion, they immediately accept it in faith and reverently uphold it, without error or doubt. Rejoicing and exulting all the more, they conceive a thought of wonder.