大寶積經

XLIII. THE FORTY-THIRD ASSEMBLY: BODHISATTVA UNIVERSAL ILLUMINATION

Thus have I heard. At one time, the Buddha was dwelling in the city of Rajagriha, on Mount Gridhrakuta, together with an assembly of eight thousand great bhiksus. There were also sixteen thousand great bodhisattvas, all irreversible and gathered from various Buddha-lands, each destined to attain Buddhahood after one more birth.

At that time, the Blessed One said to the Elder Mahakasyapa: “Great Kasyapa! A bodhisattva has four qualities that cause the loss of wisdom. First, not honoring the Dharma and not respecting Dharma teachers. Second, having received profound and esoteric teachings, not explaining them fully. Third, when someone delights in the Dharma, creating obstacles and citing various reasons to discourage that person. Fourth, being proud and arrogant while disparaging others. These are the four qualities by which a bodhisattva loses wisdom.

“Furthermore, Great Kasyapa! A bodhisattva has four qualities through which great wisdom is attained. First, always honoring the Dharma and revering Dharma teachers. Second, according to the Dharma one has heard, expounding it widely to others with a pure mind, without seeking fame, recognition, gain, or support. Third, knowing that wisdom arises from extensive learning, diligently seeking the teachings without indolence, as though extinguishing a fire upon one’s head. Fourth, having heard the sutras, reciting and retaining them, delighting in practicing in accordance with what is taught rather than merely following words. These are the four qualities through which a bodhisattva attains great wisdom.

“Great Kasyapa! A bodhisattva has four qualities that cause the loss of the aspiration for bodhi. First, deceiving one’s teachers and elders and failing to revere the scriptural teachings one has received. Second, causing others to doubt and regret where no grounds for doubt or regret exist. Third, reviling, disparaging, and defaming those who seek the Mahayana. Fourth, serving others with a deceitful and crooked mind. These are the four qualities that cause a bodhisattva to lose the aspiration for bodhi.

“Furthermore, Great Kasyapa! A bodhisattva has four qualities through which, life after life, the aspiration for bodhi is never lost and naturally remains present until the bodhisattva is seated at the seat of awakening. First, even when one’s life is at stake, never speaking falsely, much less doing so in jest.

Second, always serving others with an upright mind, free from deceit and crookedness. Third, regarding all bodhisattvas as Buddhas and praising their names throughout the four directions. Fourth, not personally delighting in the teachings of the Lesser Vehicle and, whenever teaching others, causing them all to abide in unsurpassed bodhi.

These are the four qualities through which a bodhisattva never loses the aspiration for bodhi and through which it naturally remains present until the bodhisattva reaches the seat of awakening.

“Great Kasyapa! A bodhisattva has four qualities through which wholesome qualities that have already arisen are lost and do not increase. First, reciting, studying, and cultivating Lokayata scriptures with an arrogant mind. Second, going to the homes of donors out of greed for gain and support. Third, hating and slandering bodhisattvas. Fourth, opposing and disbelieving sutras one has not yet heard. These are the four qualities through which a bodhisattva loses wholesome qualities that have already arisen and prevents them from increasing.

“Furthermore, Great Kasyapa! A bodhisattva has four qualities through which wholesome qualities that have arisen increase and are not lost.

“First, abandoning false teachings and seeking the true scriptures—the bodhisattva Dharma treasury of the six paramitas. Second, being free from arrogance and humbling oneself before sentient beings. Third, accepting offerings in accordance with the Dharma, knowing moderation and contentment, abandoning wrong livelihood, and abiding in the noble lineage.

Fourth, neither exposing another’s faults, whether real or unreal, nor seeking out another’s shortcomings. If one does not comprehend certain teachings, one should reflect: ‘The Buddha-Dharma is immeasurable. The Dharma is taught to sentient beings according to their inclinations.

Only the Buddha knows it; it is beyond my understanding.’ Taking the Buddha as one’s witness, one should not give rise to opposition. These are the four qualities through which wholesome qualities that have arisen in a bodhisattva increase and are not lost.

“Great Kasyapa! There are four deceitful and crooked states of mind that a bodhisattva must abandon. First, giving rise to doubt and regret regarding the Buddha-Dharma. Second, behaving arrogantly and angrily toward sentient beings. Third, becoming jealous of the gain and support received by others. Fourth, reviling bodhisattvas and spreading defamatory reports about them. These are the four deceitful and crooked states of mind that a bodhisattva must abandon.

“Furthermore, Great Kasyapa! A bodhisattva has four marks of an upright mind. First, after committing an offense, not concealing it but disclosing it to others without distress.

Second, even when one’s kingdom, body, life, or possessions are at risk and circumstances are urgent, neither speaking falsely nor speaking otherwise than the truth. Third, when subjected to every kind of evil—slander, abuse, beating, or bondage—and undergoing such sufferings and hardships, blaming only oneself and recognizing them as the results of one’s own karma, without becoming angry with others. Fourth, abiding in the power of faith: upon hearing profound Buddha-Dharma that is difficult to believe, trusting that one’s own mind is pure and being able to accept and retain it all.

These are the four marks of an upright mind possessed by a bodhisattva.

“Great Kasyapa! A bodhisattva has four marks of corruption. First, reciting scriptures while indulging in frivolous discourse and failing to practice according to the Dharma. Second, being unable respectfully to honor and obey teachers and elders so as to delight their hearts. Third, diminishing the offerings made by others, violating one’s original vows, and yet accepting offerings given in faith. Fourth, treating virtuous bodhisattvas with arrogance and disrespect. These are the four marks of corruption possessed by a bodhisattva.

“Furthermore, Great Kasyapa! A bodhisattva has four marks of virtuous compliance. First, upon hearing a scripture not previously heard, faithfully accepting it and practicing as taught, relying upon the Dharma rather than upon words. Second, readily following instructions, understanding their intent, being easy to speak with, and carrying out every task skillfully without going against the wishes of one’s teachers and elders. Third, not abandoning morality and concentration, and accepting offerings with a disciplined and compliant mind. Fourth, upon seeing virtuous bodhisattvas, revering and cherishing them, following good people, and receiving their virtues and practices. These are the four marks of compliance possessed by a bodhisattva.

“Great Kasyapa! A bodhisattva has four mistaken practices. First, coming to an understanding with people who cannot be trusted. Second, teaching the profound Dharma to sentient beings who are not suitable vessels. Third, praising the Lesser Vehicle to those who delight in the Mahayana. Fourth, when giving, giving only to moral and virtuous people and not to those who do evil. These are the four mistaken practices of a bodhisattva.

“Great Kasyapa! A bodhisattva has four right paths. First, maintaining a mind of equality toward sentient beings. Second, universally teaching sentient beings so that they may all attain the Buddha’s wisdom. Third, teaching the Dharma equally to sentient beings. Fourth, universally causing sentient beings to abide together in right conduct. These are the four right paths of a bodhisattva.

“Great Kasyapa! A bodhisattva has four kinds of people who are neither good spiritual friends nor good companions. First, those who seek the state of a sravaka and desire only their own benefit. Second, those who seek the state of a pratyekabuddha and delight in having few concerns. Third, those who read non-Buddhist Lokayata treatises and embellish their literary expressions. Fourth, those whose association merely increases worldly gain and does not benefit the true Dharma. These are the four kinds of people who are neither good spiritual friends nor good companions of a bodhisattva.

“Great Kasyapa! A bodhisattva has four kinds of good spiritual friends and four kinds of good companions. First, those who come to request alms or seek instruction are good spiritual friends, for they provide the causes and conditions for the path to Buddhahood. Second, those who can teach the Dharma are good spiritual friends, for they give rise to wisdom. Third, those who encourage others to renounce the household life are good spiritual friends, for they increase wholesome qualities. Fourth, all Buddhas, the Blessed Ones, are good spiritual friends, for they increase all Buddha-Dharmas. These are the four kinds of good spiritual friends and the four kinds of good companions of a bodhisattva.

“Great Kasyapa! There are four kinds of people who are not bodhisattvas but resemble bodhisattvas. First, those who greedily seek gain and support but do not seek the Dharma. Second, those who greedily seek fame but do not seek merit and virtue. Third, those who greedily seek their own happiness but do not rescue sentient beings in order to extinguish the suffering caused by the decline of the Dharma. Fourth, those who delight in gathering communities of followers but do not delight in seclusion. These are the four kinds of people who are not bodhisattvas but resemble bodhisattvas.”

O Mahakasyapa! Bodhisattvas have four qualities of true and genuine bodhisattvas: first, they are able to believe in and understand emptiness while also believing in karmic retribution; second, they know that all dharmas are without self, yet give rise to great compassion for sentient beings; third, they deeply delight in nirvana while journeying through samsara; fourth, they practice relinquishment and generosity entirely for the sake of sentient beings, without seeking recompense. These are the four qualities of true and genuine bodhisattvas.

O Mahakasyapa! Bodhisattvas have four great treasuries: first, bodhisattvas encounter the Buddhas; second, they are able to hear of the six paramitas and understand their meaning; third, they regard those who expound the Dharma with an unobstructed mind; fourth, they delight in the practice of seclusion and are not indolent in mind. These are the four great treasuries of bodhisattvas.

O Mahakasyapa! Bodhisattvas have four dharmas by which they can overcome the works of Mara: first, they never abandon or depart from the mind of bodhi; second, they harbor no anger or harmful intent toward sentient beings; third, they clearly understand all views; fourth, they never despise or demean any sentient being. These are the four dharmas by which bodhisattvas can transcend the works of Mara.

O Mahakasyapa! Bodhisattvas have four dharmas for gathering wholesome roots: first, wherever they dwell, they remain free from weariness and aversion and abandon a deceitful and crooked mind; second, among sentient beings they practice the four means of gathering without seeking recompense; third, in seeking the Dharma they do not惜 their bodies or lives; fourth, they cultivate wholesome roots without ever becoming weary or content. These are the four dharmas by which bodhisattvas gather wholesome roots.

O Mahakasyapa! Bodhisattvas have four adornments of immeasurable merit: first, they practice the gift of Dharma with a pure mind; second, they give rise to great compassion for those who break the precepts; third, among sentient beings they praise and proclaim the mind of bodhi; fourth, toward those who are lowly and inferior they cultivate patience. These are the four adornments of immeasurable merit possessed by bodhisattvas.

Furthermore, O Mahakasyapa! One is not called a bodhisattva merely by bearing the name “bodhisattva.” A person who is able to practice wholesome dharmas and maintain a mind of equality is called a bodhisattva. In brief, a person who accomplishes thirty-two dharmas is called a bodhisattva: first, always seeking profound peace and happiness for sentient beings and enabling them all to abide in omniscience; second, not envying the wisdom of others; third, destroying arrogance; fourth, deeply delighting in the Buddha Way; fifth, cherishing and honoring others with sincerity, remaining close to them until the ultimate end; sixth, maintaining an equal mind toward enemies and loved ones alike, leading them to nirvana;

seventh, when speaking, always smiling and first showing concern by making courteous inquiries; eighth, never abandoning a task midway; ninth, universally practicing great compassion toward sentient beings with equality, without weariness; tenth, remaining insatiable in learning; eleventh, seeking out one’s own faults and not speaking of the faults of others; twelfth, conducting oneself in all modes of deportment with the mind of bodhi; thirteenth, bestowing kindness upon others without seeking repayment; fourteenth, observing the precepts without depending upon the circumstances of one’s birth; fifteenth, practicing unobstructed patience among all sentient beings; sixteenth, practicing diligence in order to cultivate all wholesome roots;

seventeenth, giving rise to meditative concentration while avoiding rebirth in the Formless Realm; eighteenth, practicing skillful wisdom and applying the four means of gathering; nineteenth, maintaining a compassionate and fearless mind toward sentient beings, whether good or evil; twentieth, listening to the Dharma with one-pointed attention; twenty-first, abiding in seclusion in mind; twenty-second, not delighting in or craving worldly affairs; twenty-third, not coveting the Lesser Vehicle; twenty-fourth, always perceiving great benefit in the Great Vehicle; twenty-fifth, leaving harmful spiritual companions and drawing near to good friends; twenty-sixth, perfecting the four brahma-abodes; twenty-seventh, freely disporting in spiritual powers;

twenty-eighth, always relying upon true wisdom; twenty-ninth, never abandoning any sentient being who practices right conduct; thirtieth, always speaking decisively; thirty-first, esteeming the true Dharma; thirty-second, placing bodhi foremost in everything one does.

A person who possesses these thirty-two dharmas is called a bodhisattva.

O Mahakasyapa! Because the merit of bodhisattvas is measureless and boundless, it should be understood through analogies and their underlying causes.

Just as the great earth is used and enjoyed by all sentient beings without making distinctions or seeking repayment from them, so too, from the moment bodhisattvas first arouse the aspiration until they sit at the place of enlightenment, all sentient beings receive benefit from them, yet their minds make no distinctions and seek no recompense.

Just as the element of water enables all grains, seedlings, grasses, and trees to grow, so too, because bodhisattvas purify their own minds, their loving-kindness and compassion universally embrace all sentient beings and enable them to increase all wholesome dharmas.

Just as the element of fire can ripen all the fruits and seeds of grains and trees, so too can the wisdom of bodhisattvas ripen all wholesome dharmas.

Just as the element of wind can establish all worlds, so too can the skillful means of bodhisattvas establish all Buddha-Dharmas.

Just as, from the time the new moon first appears, its light and form increase day by day, so too do all the wholesome dharmas of bodhisattvas’ purified minds increase day by day.

Just as the sun, when it first rises, immediately emits light that illuminates all places for sentient beings, so too do bodhisattvas emit the light of wisdom, immediately illuminating all sentient beings everywhere.

Just as the lion, king of beasts, goes everywhere without alarm or fear, so too do bodhisattvas, pure in precepts and endowed with true wisdom, go everywhere without alarm or fear.

Just as a well-tamed king of elephants can accomplish great and burdensome tasks without physical fatigue, so too, because bodhisattvas have thoroughly tamed their minds, they can bring great benefit to sentient beings without weariness of mind.

Just as lotus flowers are born in water but are not stained by it, so too are bodhisattvas born in the world but remain undefiled by worldly dharmas.

Just as a tree that has been cut down will grow again because its roots remain, so too, because bodhisattvas possess the power of skillful means, although they have severed the fetters, their attachment to wholesome roots remains, and therefore they are reborn in the three realms.

Just as streams flowing from every direction into the ocean all become of a single flavor, so too do bodhisattvas, through many Dharma gates, gather wholesome roots and dedicate them to unsurpassed bodhi, causing them all to become of a single flavor.

Just as the devas of the Heaven of the Thirty-Three and the Heaven of the Four Great Kings dwell in dependence upon Mount Sumeru, so too does the bodhi-mind of bodhisattvas serve as the foundation upon which omniscience abides.

Just as a great king accomplishes the affairs of his realm through the strength of his ministers, so too does the wisdom of bodhisattvas, through the power of skillful means, accomplish all Buddha-works.

Just as, when the sky is clear, bright, and free of clouds and mist, there is certainly no sign of rain, so too does the wisdom of bodhisattvas, through the power of skillful means, accomplish all Buddha-works.

Just as, when the sky is clear, bright, and free of clouds and mist, there is certainly no sign of rain, so too, when bodhisattvas are of little learning, there is no sign of the rain of Dharma.

Just as, when the sky is filled with dark clouds, abundant rain can fall upon sentient beings, so too do bodhisattvas raise the great rain of Dharma from the clouds of great compassion, benefiting sentient beings.

Just as, wherever a Wheel-Turning King appears, the seven treasures are present, so too, when bodhisattvas appear, the thirty-seven factors conducive to enlightenment appear in the world.

Just as, wherever a precious wish-fulfilling jewel is found, immeasurable quantities of gold, silver, and precious treasures are present, so too, wherever bodhisattvas appear, there are hundreds of thousands of immeasurable treasures in the form of sravakas and pratyekabuddhas.

Just as, when the devas of the Heaven of the Thirty-Three enter the Garden of Equality, all that they enjoy there is equal, so too, because the minds of bodhisattvas are truly pure, they teach and transform sentient beings with equality.

Just as the power of spells and medicines prevents poison from harming a person, so too, through the power of wisdom, the poisonous fetters of bodhisattvas do not cause them to fall into the evil destinies.

Suppose the foul refuse from a great city were taken and spread over fields of sugarcane and vineyards; it would be beneficial. In the same way, the residual fetters of a bodhisattva all serve as causes and conditions beneficial to omniscience.

O Mahakasyapa! A bodhisattva who always wishes to study this Great Jewel Heap Sutra should constantly cultivate the right contemplation of all dharmas. What is right contemplation? It is the true examination of all dharmas. One who truly contemplates rightly does not contemplate a self, a person, a sentient being, or a life span. This is called the true contemplation of the Middle Way.

Furthermore, O Mahakasyapa! One who truly contemplates sees that form is neither permanent nor impermanent, and sees that feeling, perception, formations, and consciousness are neither permanent nor impermanent. This is called the true contemplation of the Middle Way.

Furthermore, O Mahakasyapa! One who truly contemplates sees that the earth element is neither permanent nor impermanent, and sees that the water, fire, and wind elements are neither permanent nor impermanent. This is called the true contemplation of the Middle Way.

Why is this so? Permanence is one extreme, and impermanence is the other extreme. Between permanence and impermanence, there is no form, no shape, no name, and no cognition. This is called the true contemplation of all dharmas through the Middle Way.

Self is one extreme, and non-self is the other extreme. Between self and non-self, there is no form, no shape, no name, and no cognition. This is called the true contemplation of all dharmas through the Middle Way.

Furthermore, O Mahakasyapa! If the mind is real, that is one extreme; if the mind is unreal, that too is another extreme. Where there is neither consciousness nor the mental factors, this is called the true contemplation of all dharmas through the Middle Way.

The same applies to wholesome and unwholesome dharmas, worldly and supramundane dharmas, culpable and blameless dharmas, contaminated and uncontaminated dharmas, conditioned and unconditioned dharmas, and even defiled and undefiled dharmas. Free from both extremes, they can neither be apprehended nor expressed. This is called the true contemplation of all dharmas through the Middle Way.

Furthermore, O Mahakasyapa! Existence is one extreme, and nonexistence is the other extreme. Between existence and nonexistence, there is no form, no shape, no name, and no cognition. This is called the true contemplation of all dharmas through the Middle Way.

O Mahakasyapa! I have taught the Dharma of the twelve links of dependent origination: conditioned by ignorance are formations; conditioned by formations is consciousness; conditioned by consciousness are name-and-form; conditioned by name-and-form are the six ayatanas; conditioned by the six ayatanas is contact; conditioned by contact is feeling; conditioned by feeling is craving; conditioned by craving is clinging; conditioned by clinging is becoming; conditioned by becoming is birth; conditioned by birth are aging and death, sorrow, lamentation, suffering, and distress.

Such causes and conditions merely come together to form the great mass of suffering. If ignorance ceases, formations cease; when formations cease, consciousness ceases; when consciousness ceases, name-and-form cease; when name-and-form cease, the six ayatanas cease; when the six ayatanas cease, contact ceases; when contact ceases, feeling ceases; when feeling ceases, craving ceases; when craving ceases, clinging ceases; when clinging ceases, becoming ceases; when becoming ceases, birth ceases; when birth ceases, aging and death, sorrow, lamentation, suffering, and distress cease, and thus the great mass of suffering ceases. Knowledge and ignorance are neither two nor different. To understand this clearly is called the true contemplation of all dharmas through the Middle Way.

Likewise, formations and non-formations, consciousness and that which is cognized, visible and invisible name-and-form, the six ayatanas and the six superknowledges, contact and that which is contacted, feeling and the cessation of feeling, craving and the cessation of craving, clinging and the cessation of clinging, becoming and the cessation of becoming, birth and the cessation of birth, aging and death and the cessation of aging and death—all are neither two nor different. To understand this clearly is called the true contemplation of all dharmas through the Middle Way.

Furthermore, O Mahakasyapa! One who truly contemplates does not make dharmas empty by means of emptiness; rather, their Dharma-nature is itself empty. One does not make dharmas signless by means of signlessness; rather, dharmas are themselves signless. One does not make dharmas wishless by means of wishlessness; rather, dharmas are themselves wishless. Nor does one make dharmas non-arising, unborn, without self, without grasping, and without intrinsic nature by means of non-arising, non-birth, non-self, non-grasping, and absence of intrinsic nature; rather, dharmas are themselves non-arising through to being without intrinsic nature. One who contemplates in this way is said to contemplate truly.

Furthermore, O Mahakasyapa! It is not because emptiness is without a cause that it is called empty; rather, emptiness is itself empty: the past is empty, the future is empty, and the present is also empty. Therefore, rely upon emptiness and do not rely upon causes. Yet if, upon realizing emptiness, one clings to emptiness, one has fallen away from the Buddha-Dharma.

Therefore, O Mahakasyapa! It is better to give rise to a view of self as immense as Mount Sumeru than to give rise to overweening pride through a view of emptiness.

Why is this so? Because all views may be liberated through emptiness, but if one gives rise to a view of emptiness, it cannot be eliminated.

Suppose a physician gave medicine to stir up a patient’s illness, but the medicine remained inside the patient’s body and did not pass out. O Mahakasyapa, what do you think? Would that patient be cured?

“Blessed One, he would not. If the medicine did not pass out, the illness would grow even worse.”

“O Mahakasyapa! In the same way, all views can be eliminated only through emptiness; but if one gives rise to a view of emptiness, it cannot be eliminated.

“Suppose someone, frightened by empty space, wailed, beat his breast, and cried out, ‘I shall abandon empty space!’ O Mahakasyapa, what do you think? Could he abandon empty space?”

“Blessed One, he could not.”

“O Mahakasyapa! If anyone fears the Dharma of emptiness, I say that person is deranged and has lost his mind, for he constantly moves within the Dharma of emptiness yet is afraid of it.

“Suppose a painter painted an image of a yaksha demon with his own hand, but upon seeing the demon’s image became terrified, lost consciousness, and fell to the ground. In the same way, ordinary beings themselves create forms, sounds, odors, tastes, and tangible objects; therefore, they revolve through birth and death and undergo many sufferings and afflictions without realizing it themselves.

“Suppose an illusionist conjured an illusory person and then that illusion turned back and harmed him. In the same way, a bhiksu contemplates all dharmas that can be contemplated as empty, quiescent, and without solidity; yet that contemplation itself is also empty.

“Suppose two pieces of wood were rubbed together, producing a fire that then burned up those very pieces of wood. In the same way, true contemplation gives rise to noble wisdom; once noble wisdom has arisen, it in turn consumes true contemplation.

“Suppose a lamp is lit: darkness is naturally no more. That darkness does not come from anywhere or go anywhere. It does not come from the east, nor does it go to the south, west, north, the intermediate directions, above, or below. It neither comes from elsewhere nor goes anywhere. The lamp’s light does not conceive, ‘I am able to dispel darkness.’ It is simply because the lamp shines that there is no darkness. Both light and darkness are empty, without action and without grasping. In the same way, when true wisdom arises, ignorance ceases. Both wisdom and ignorance are empty, without action and without grasping.

“Suppose a dark house had not seen light for a thousand years. If a lamp were then lit, O Mahakasyapa, what do you think? Would that darkness conceive, ‘I have been here a long time and do not wish to depart’?”

“Blessed One, it would not. When the lamp was lit, the powerless darkness would necessarily vanish.”

“O Mahakasyapa! In the same way, karmic fetters accumulated over hundreds of thousands of myriads of kalpas are immediately extinguished through a single true contemplation. The lamp’s light represents noble wisdom, and the darkness represents karmic fetters.

“Suppose a seed were placed in empty space; it could never grow. In the same way, if a bodhisattva grasps at realization, the Buddha-Dharma can never flourish.

“Suppose a seed were planted in fertile soil; it would be able to grow. In the same way, a bodhisattva who still has fetters yet remains detached from worldly dharmas can cause the Buddha-Dharma to flourish.

“Just as lotus flowers do not grow on dry, elevated ground, so a bodhisattva abiding in the unconditioned does not give rise to the Buddha-Dharma.

“Just as lotus flowers grow in low, wet mud and water, so a bodhisattva dwelling amid birth and death and among sentient beings fixed in wrong views can give rise to the Buddha-Dharma.”

It is as though there were four great oceans, all filled with fresh clarified butter. Even so, the conditioned roots of virtue of a bodhisattva are immeasurably abundant.

It is as though a strand of hair were split into a hundred parts, and one part were used to take up a single drop of water from the ocean. Even so, the conditioned roots of virtue cultivated by all shravakas are just as meager.

It is as though there were only the tiny hollow within a mustard seed. The conditioned wisdom cultivated by all shravakas is just as small.

It is as though space throughout the ten directions were immeasurable and boundless. The power of a bodhisattva’s conditioned wisdom is likewise immeasurable.

Suppose a great king of the kshatriya lineage had a chief consort who committed adultery with a lowly man, conceived, and gave birth to a son. Mahakashyapa, what do you think? Would he be a prince?

“No, Blessed One, he would not.”

“Mahakashyapa, it is likewise with my assembly of shravakas. Although they have alike attained realization and are born from the Dharma-nature, they are not called the true children of the Tathagata, the Buddha.

“Suppose a great king of the kshatriya lineage had intercourse with a female attendant, who conceived and gave birth to a son. Although the son emerged from a lowly family, he would still be called a prince. Even so, although a bodhisattva who has first generated the aspiration has not yet perfected merit and wisdom, he journeys through birth and death and benefits sentient beings according to his abilities. Such a one is called a true child of the Tathagata, the Buddha.

“Suppose a wheel-turning sage-king had a thousand sons, yet not one of them possessed the marks of a sage-king. The wheel-turning sage-king would not regard any of those thousand sons as his true son.

“Even so, although the Tathagata may be surrounded by a retinue of hundreds of thousands of millions of billions of shravakas, if there is no bodhisattva in that great assembly, he does not regard them as children of the Buddha.

“Suppose the chief consort of a wheel-turning sage-king had been pregnant for seven days, and the son within her womb possessed the marks of a wheel-turning king. The devas would honor him more highly than all the other sons whose bodies and strength were already fully developed. Why?

Because that prince, though still an immature embryo, would certainly inherit the honored throne and perpetuate the lineage of sage-kings. Even so, although a bodhisattva who has first generated the aspiration has not yet perfected the bodhisattva faculties, devas and divine kings honor that bodhisattva wholeheartedly, more highly than a great arhat endowed with the eight liberations. Why?

Because that bodhisattva is said to inherit the honored throne and to ensure that the lineage of the Buddhas is never severed.

“It is as though a single beryl jewel surpassed an entire mountain of crystal. Even so, from the moment a bodhisattva first generates the aspiration, that bodhisattva surpasses the assembly of shravakas and pratyekabuddhas.

“Suppose that on the day the great king’s consort gave birth to a son, all the lesser kings and ministers came to pay homage. Even so, when a bodhisattva first generates the aspiration, devas and humans should all pay homage and show reverence.

“It is as though medicinal herbs growing in the Snow Mountains belonged to no one and made no distinctions, yet cured every illness for which they were taken. Even so, the wisdom accumulated by a bodhisattva makes no distinctions, but equally rescues and protects all sentient beings everywhere.

“It is as though the newly risen moon were cherished and revered by everyone even more than the full moon. Even so, those who have faith in the Buddha’s words cherish and revere bodhisattvas even more than the Tathagata. Why? Because the Tathagata is born through the bodhisattvas.

“It is as though foolish people were to forsake the moon and instead worship the stars. The wise do not act in this way: they do not forsake those who cultivate the bodhisattva practices in order to pay homage to shravakas.

“Even if all the devas and humans in the world were skilled at polishing an imitation jewel, they could never turn it into a precious beryl jewel. Even so, although those who seek the shravaka path may uphold all the precepts and perfect meditative concentration, they can never sit at the seat of awakening and attain unsurpassed bodhi.

“It is as though polishing a precious beryl jewel could bring forth immeasurable treasures. Even so, teaching and bringing a bodhisattva to accomplishment can bring forth immeasurable shravakas and pratyekabuddhas.

“Furthermore, Mahakashyapa, bodhisattvas should constantly seek the welfare of sentient beings and cultivate correctly. They should impartially dedicate all their roots of virtue, merit, and blessings to all sentient beings, and carry the medicines of wisdom they possess throughout the ten directions to cure sentient beings and bring them all to ultimate deliverance.

“What are called the ultimate medicines of wisdom? They are: using contemplation of impurity to cure lust; contemplation of loving-kindness and compassion to cure anger; contemplation of causes and conditions to cure ignorance; contemplation of emptiness to cure all attachment to views; contemplation of signlessness to cure conceptual discrimination, recollection, and fixation upon objects; wishlessness to transcend the three realms; the four non-inversions to cure all inversions; the principle that all conditioned dharmas are impermanent to cure the inverted notion that clings to permanence in the impermanent; the principle that all conditioned things are suffering to cure the inverted notion that clings to happiness amid suffering;

the principle of non-self to cure the inverted notion that clings to self in what is without self; and the quiescent extinction of nirvana to cure the inverted notion that clings to purity in what is impure.

“They use the four foundations of mindfulness to cure views and attachments that depend upon body, feeling, mind, and dharmas. Practitioners contemplate the body in accordance with the characteristics of the body without falling into the view of self; contemplate feelings in accordance with the characteristics of feelings without falling into the view of self; contemplate the mind in accordance with the characteristics of mind without falling into the view of self; and contemplate dharmas in accordance with the characteristics of dharmas without falling into the view of self. These four foundations of mindfulness enable one to become disenchanted with all body, feeling, mind, and dharmas and open the gate to nirvana.

“They use the four right efforts to eliminate unwholesome dharmas that have already arisen and prevent unwholesome dharmas that have not yet arisen; to cause wholesome dharmas that have not yet arisen to arise and cause wholesome dharmas that have already arisen to increase. In brief, they enable one to eliminate all unwholesome dharmas and accomplish all wholesome dharmas.

“They use the four bases of spiritual power to cure all heaviness of body and mind, thereby attaining spiritual powers at will.

“They use the five faculties to cure sentient beings of lack of faith, indolence, loss of mindfulness, distracted minds, and lack of wisdom.

“They use the five powers to obstruct the power of the afflictions.

“They use the seven factors of awakening to cure ignorance, doubt, regret, and error concerning the dharmas.

“They use the Noble Eightfold Path to cure all sentient beings who have fallen onto wrong paths.

“These are the bodhisattvas’ ultimate medicines of wisdom, which bodhisattvas should constantly and diligently cultivate.

“Furthermore, Mahakashyapa, among all physicians in Jambudvipa, the physician-king Jivaka is foremost. Suppose all sentient beings throughout the three-thousand-great-thousand world were like Jivaka. If someone asked them for medicine to cure the diseases within the mind—fetters, afflictions, wrong views, doubt, and regret—they would still be unable even to answer, much less provide a cure.

“A bodhisattva should reflect in this regard: ‘I should not be content with worldly medicines, but must seek to study and cultivate the supramundane medicine of wisdom, while also cultivating all roots of virtue, merit, and blessings.’ Having thus obtained the medicine of wisdom, the bodhisattva travels throughout the ten directions and ultimately heals all sentient beings.

What is called the bodhisattva’s medicine of wisdom? It is knowing that dharmas have no self, person, sentient being, life span, knower, or seer; that there is no agent and no experiencer; and understanding, believing in, and penetrating the absence of anything belonging to a self. Within these empty dharmas, in which there is nothing to be attained, the bodhisattva is unafraid, diligently and energetically investigating the characteristics of mind.

The bodhisattva investigates the mind thus: What is the mind? Is it desire, anger, or delusion? Is it past, future, or present?

If it is the mind of the past, it has already ceased entirely. If it is the mind of the future, it has not yet arisen or arrived. If it is the mind of the present, it does not abide.

This mind is neither internal, external, nor in between. This mind has no form, shape, resistance, consciousness, knowing, abiding, or location. Such a mind has not been seen, is not seen, and will not be seen by any Buddha of the ten directions and the three times.

If none of the Buddhas of the past, future, or present can see this mind, how can it truly exist? Only because of inverted perceptions does the mind give rise to the many distinctions among dharmas. This mind is like an illusion: through recollection, perception, and discrimination, it produces various kinds of karma and assumes various kinds of bodies.

Furthermore, Mahakasyapa, the mind moves like the wind, for it cannot be grasped. The mind is like flowing water, for it arises and ceases without pause. The mind is like a lamp flame, for it exists through conditions.

The mind is like a flash of lightning, for it perishes from moment to moment. The mind is like empty space, for it is defiled by adventitious impurities. The mind is like an ape or monkey, for it covets the six desires.

The mind is like a painter, for it can produce the causes of various karmic acts. The mind is unstable, for it follows all kinds of afflictions. The mind is like a great king, for it is the dominant sovereign over all dharmas.

The mind always travels alone, without a second or a companion, for two minds do not exist simultaneously. The mind is like a mad elephant trampling houses and lands, for it can destroy all roots of goodness. The mind is like one that swallows a fishhook, for it imagines happiness within suffering.

This mind is like a dream, for it produces the perception of a self where there is no self. The mind is like a bluebottle fly, for it produces the perception of purity within impurity. The mind is like an evil spirit, for it seeks opportunities to harm others.

The mind continually rises and falls, for it is impaired by desire and anger. The mind is like a robber, for it plunders all roots of goodness. The mind constantly covets forms, like a moth plunging into a flame.

The mind constantly covets sounds, like soldiers on a long campaign delighting in the sound of battle drums. The mind constantly covets fragrances, like a pig delighting in lying amid filth. The mind constantly covets flavors, like a little girl craving delicious food.

The mind constantly covets tangible objects, like a fly delighting in oil.

Thus, Mahakasyapa, when the characteristics of this mind are investigated, they are ultimately unobtainable. If they are unobtainable, they are neither past, future, nor present. If they are neither past, future, nor present, they lie beyond the three times.

If they are beyond the three times, they are neither existent nor nonexistent. If they are neither existent nor nonexistent, they do not arise. If they do not arise, they have no intrinsic nature.

If they have no intrinsic nature, they are unborn. If they are unborn, they do not cease. If they do not cease, there is nothing from which to become separated.

If there is nothing from which to become separated, there is no coming, going, retreating, or arising. If there is no coming, going, retreating, or arising, there is no karmic activity. If there is no karmic activity, it is unconditioned.

If it is unconditioned, it is the fundamental basis of all noble ones; therein, there is neither observance nor violation of the precepts. If there is neither observance nor violation, there is neither action nor nonaction. If there is neither action nor nonaction, there is neither mind nor mental factors.

If there is neither mind nor mental factors, there is neither karma nor karmic retribution. If there is neither karma nor karmic retribution, there is neither suffering nor happiness. Where there is neither suffering nor happiness is the nature of the noble ones.

Therein, there is neither karma nor one who produces karma, and there are no bodily, verbal, or mental actions. Therein, there are no distinctions of superior, middling, or inferior, because the nature of the noble ones is equal like empty space. This nature is without distinction because all dharmas are equal and of a single flavor.

This nature is utterly detached because it is free from the characteristics of body and mind. This nature is apart from all dharmas because it accords with the quiescence of nirvana. This nature is pure because it is free from the stains of all afflictions.

This nature is selfless because it is free from self and anything belonging to a self. This nature is neither high nor low because it arises from equality. This nature is the true truth because it is the truth of ultimate meaning.

This nature is inexhaustible because it is ultimately unborn. This nature eternally abides because all dharmas are always thus. This nature is peaceful and blissful because nirvana is supreme.

This nature is pure because it is free from all characteristics. This nature is selfless and unobtainable. This nature is truly pure because it has been ultimately pure from the very beginning.

Furthermore, Mahakasyapa, you should contemplate inwardly and not pursue external objects.

Thus, Mahakasyapa, the bhiksus of future generations will be like dogs chasing clods of earth.

What is a bhiksu who is like a dog chasing a clod of earth?

Suppose someone throws a clod of earth at a dog. The dog immediately leaves the person and chases the clod. In the same way, there are sramanas and brahmins who, fearing worldly entanglements yet delighting in forms, sounds, fragrances, flavors, and tangible objects, go to dwell in secluded places without companions, apart from noisy assemblies.

Their bodies are removed from the five desires, but their minds do not relinquish them. At times, they may recollect pleasing forms, sounds, fragrances, flavors, and tangible objects and then give rise to desire, without contemplating inwardly. They do not know how to become free from forms, sounds, fragrances, flavors, and tangible objects.

Because they do not know, they sometimes enter villages, towns, and cities and dwell among the people, whereupon they are again tightly bound by pleasing forms, sounds, fragrances, flavors, and tangible objects. Because they observe mundane precepts, after death they are reborn in the heavenly realms, where they are again tightly bound by the pleasures of the five desires. After their heavenly bodies perish, they cannot escape the four evil destinies: hell beings, hungry ghosts, animals, and asuras.

This is called a bhiksu who is like a dog chasing a clod of earth.

What is a bhiksu who is not like a dog chasing a clod of earth?

If a bhiksu, when insulted by others, does not insult them in return; when struck by others, does not strike them in return; and when others become angry and harm him, does not become angry and harm them in return, but instead contemplates inwardly, seeking to discipline his own mind and reflecting thus: “Who is the one who insults, strikes, and harms? Who is the one who undergoes and experiences this?”—this is called a bhiksu who is not like a dog chasing a clod of earth.

Just as a skilled horse trainer can discipline any unruly horse according to its disposition, so too can a skilled practitioner immediately gather in and restrain his mind wherever it turns, not allowing it to become heedless.

Just as an obstruction of the throat can immediately cause death, so among all views, only the view of self can instantly cut off the life of wisdom.

Just as a person who has been bound seeks release from the place where he is bound, so, wherever the mind is attached through craving, a practitioner must seek liberation from it.

Mahakasyapa, one who has gone forth has two kinds of impure mind: first, reading and reciting the scriptures of heterodox paths, such as the Lokayata texts; and second, accumulating many fine robes and alms bowls.

One who has gone forth also has two kinds of bondage: first, the bondage of views; and second, the bondage of gain and support.

One who has gone forth also has two obstructive dharmas: first, associating closely with laypeople; and second, despising and rejecting good persons.

One who has gone forth also has two kinds of impurity: first, tolerating afflictions; and second, coveting donors.

One who has gone forth also has two kinds of hail that shatter roots of goodness: first, opposing and slandering the true Dharma; and second, violating the precepts while accepting the offerings of the faithful.

One who has gone forth also has two sores: first, seeking out the faults of others; and second, concealing one’s own faults.

One who has gone forth also has two things that burn: first, wearing the Dharma robe with a defiled mind; and second, accepting offerings from virtuous people who observe the precepts.

One who has gone forth also has two kinds of illness: first, harboring overweening pride while the mind remains unsubdued; and second, undermining those who have generated the aspiration for the Mahayana.

Furthermore, Mahakasyapa, there are four kinds of sramanas: first, the sramana merely in appearance and attire; second, the sramana whose dignified conduct is deceptive; third, the sramana who covets and seeks fame and renown; and fourth, the sramana who practices truthfully.

There are those who possess the outward practice, appearance, and robes of a śramaṇa: they shave off their beard and hair, don the saṅghāṭī robe, and carry an alms bowl, yet their bodily actions are impure, their verbal actions are impure, and their mental actions are impure. They do not guard themselves well; they are greedy, miserly, jealous, indolent, and immoral, and they commit evil. These are called śramaṇas in appearance and dress.

There are śramaṇas who fully observe the four deportments of a śramaṇa. Whether walking, standing, sitting, or lying down, they remain single-minded and composed. They renounce fine flavors, cultivate the four noble traditions, stay far away from assemblies and noisy households, and speak gently. Yet they practice all such things merely to deceive, not for the pure and wholesome path. Regarding the Dharma of emptiness, they believe that there is something to be perceived; regarding the Dharma in which nothing can be attained, they become afraid, as though they were about to fall into a deep pit. They regard bhikṣus who discuss the Dharma of emptiness as enemies and brigands. These are called śramaṇas of deceptive deportment.

There are śramaṇas who, for reasons concerning the present life, practice and uphold the precepts because they wish others to know of it. They exert themselves in reading and recitation because they wish others to know that they are learned. They exert themselves in dwelling alone in quiet places because they wish others to know that they are forest-dwellers. They have few desires, know contentment, and practice seclusion solely because they wish others to know of it—not because they have become disenchanted and detached, not for the wholesome path of quiescence, not to attain the path, not for the four fruits of a śramaṇa, and not for nirvana. These are called śramaṇas who seek fame and renown.

There are śramaṇas who do not cherish even their bodies and lives, much less material gain and support. When they hear the teachings of emptiness, signlessness, and wishlessness, their minds penetrate them, accord with them, and practice in accordance with the teaching. They do not cultivate the holy life even for the sake of nirvana, much less for the three realms.

They do not even delight in giving rise to attachment to emptiness and non-self, much less to views of a self, a person, a sentient being, or a life principle. They abandon reliance on dharmas and seek liberation from the afflictions. They see that all dharmas have always been stainless and are ultimately pure, and they rely upon themselves, not upon others.

Through the true Dharma-body, they do not even perceive the Buddha, much less any other physical form. Because emptiness is free from all separation, they do not even perceive the Dharma, much less cling to the sounds of words and speech. Because the Dharma is unconditioned, they do not even perceive the Sangha, much less perceive the existence of a harmonious assembly.

Yet regarding all dharmas, there is nothing for them to eliminate and nothing for them to cultivate. They do not abide in samsara and do not cling to nirvana. They know that all dharmas have always been quiescent and extinguished; they perceive no bondage and seek no liberation.

These are called śramaṇas of genuine practice.

Thus, Mahākāśyapa, you should train to become śramaṇas of genuine practice and not allow mere names to corrupt you.

“Mahākāśyapa, suppose a poor and lowly person falsely assumed the name of someone wealthy and eminent. What do you think? Would he be worthy of that name?”

“No, Blessed One.”

“In the same way, Mahākāśyapa, those who possess only the names ‘śramaṇa’ and ‘brāhmaṇa,’ but lack the genuine virtues and conduct of śramaṇas and brāhmaṇas, are like that poor and lowly man who falsely bears the name of one wealthy and eminent.

“Suppose a person, swept along and submerged in the midst of a great river, were to die of hunger and thirst. In the same way, there are śramaṇas who read and recite many scriptures but cannot stop the deprivation and thirst caused by greed, anger, and delusion; thus, though submerged in the waters of the Dharma, they die from the afflictions.

“Suppose a physician carried a bag of medicine in his hand wherever he went, yet could not cure his own illness. In the same way, a learned person beset by afflictions, though greatly learned, gains no benefit for himself if he cannot restrain his afflictions.

“Suppose a person took the king’s precious medicine but did not ingest it properly and was therefore harmed by the medicine. In the same way, a learned person afflicted by the illness of the afflictions may obtain the excellent medicine of the Dharma, but if he cannot cultivate it, he harms his own roots of goodness.

“Suppose a precious maṇi jewel fell into an impure place; it could not then be worn upon the body. In the same way, a learned person who clings to material gain and support can no longer benefit devas and human beings.

“Suppose a dead body were adorned with a golden necklace. A learned bhikṣu who breaks the precepts, dons the Dharma robe, and accepts the offerings of others is just like this.

“Suppose a householder’s son trimmed his nails, bathed and cleansed himself, anointed himself with red sandalwood paste, put on fresh white garments, and wore a flower garland, so that his inner state and outward appearance corresponded. A learned bhikṣu who observes the precepts, dons the Dharma robe, and accepts the offerings of others is just like this.

“Furthermore, Mahākāśyapa, there are four kinds of bhikṣus who break the precepts yet appear to observe them well.

“There is a kind of bhikṣu who fully observes the precepts and whose mind is constantly apprehensive regarding offenses both grave and minor. Whatever precepts he hears, he is able to practice accordingly. His bodily, verbal, and mental actions are all pure, and his right livelihood is pure; yet this bhikṣu expounds the doctrine that a self exists. This is the first kind who appears to observe the precepts well.

“There is a kind of bhikṣu who recites and retains the Vinaya and practices in accordance with its teachings, yet has not eliminated the view of a self. This is the second kind who appears to observe the precepts well.

“There is a kind of bhikṣu who fully observes the precepts, yet grasps at the characteristics of sentient beings while practicing loving-kindness. When he hears it taught that all dharmas have always been unborn, he becomes greatly frightened. This is the third kind who appears to observe the precepts well.

“There is a kind of bhikṣu who fully practices the twelve dhūta austerities but perceives something to be attained. This is the fourth kind who appears to observe the precepts well.

“Mahākāśyapa, one who genuinely observes the precepts well has neither self nor possessions of self; neither action nor non-action; nothing done and no doer; neither practice nor non-practice; neither form nor name; neither characteristics nor non-characteristics; neither cessation nor non-cessation; neither grasping nor relinquishing; nothing that can be grasped and nothing that can be discarded; neither sentient beings nor the designation ‘sentient beings’; neither mind nor the designation ‘mind’; neither world nor non-world; and neither reliance nor non-reliance.

Such a person does not exalt himself because of the virtue of his precepts, nor disparage the precepts of others, nor conceptualize or discriminate those precepts. This is called the conduct of precepts upheld by the noble ones: undefiled, unfettered, not subject to the three realms, and free from reliance upon all dharmas.”

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

Those who observe the pure precepts

Are stainless and possess nothing.

Observing the precepts without arrogance,

They also have nowhere to rely.

Observing the precepts, they are not deluded,

Nor are they bound by fetters.

Observing the precepts, they are unstained by dust,

Nor do they commit transgressions.

Observing the precepts, their hearts are kind and gentle;

Ultimately, they are forever quiescent and extinguished.

They remain far removed from every thought,

Conception, and discrimination.

Liberated from all stirring thoughts—

This is the Buddha’s pure observance of precepts.

Not using them to gain birth in the three realms,

They cultivate all right practices

And abide upon the true path.

This is called the Buddha-Dharma:

The genuine observance of pure precepts.

Observing the precepts, they are not defiled by the world,

Nor do they rely upon worldly dharmas.

They accomplish luminous wisdom,

Without darkness and without possessions.

They entertain no perception of self or other,

Having seen and understood all characteristics.

This is called the Buddha-Dharma:

The genuine observance of pure precepts.

There is neither this shore nor the other shore,

Nor is there any place between.

Where there is neither this, the other, nor the middle,

There is likewise no attachment.

There are neither fetters nor outflows,

Nor is there any deception.

This is called the Buddha-Dharma:

The genuine observance of pure precepts.

The mind does not cling to name and form,

Nor does it grasp at self or possessions of self.

This is called abiding in

The genuine observance of pure precepts.

Although they practice and observe the pure precepts,

Their hearts do not become arrogant.

Nor do they consider themselves superior

When, through the precepts, they seek the noble path.

This is called the genuine

And pure characteristic of observing the precepts.

They do not consider the precepts supreme,

Nor do they prize samādhi.

Having transcended these two matters,

They cultivate right wisdom.

Empty, quiescent, and possessing nothing—

This is the essential nature of the noble ones.

Those who observe the pure precepts in this way

Are praised by all Buddhas.

Their minds are liberated from the view of a self;

They eliminate self and possessions of self.

They have faithful understanding of the Buddhas’

Empty and quiescent Dharma of practice.

Those who observe the noble precepts in this way

Are beyond all comparison.

Relying on the precepts, they attain samādhi;

Through concentration, they cultivate wisdom.

By cultivating wisdom,

They then attain pure knowledge.

Those who have attained pure knowledge

Are fully endowed with pure precepts.

When the Buddha had finished speaking these verses, five hundred bhikshus, no longer grasping any dharmas, attained liberation of mind. Thirty-two thousand people, freed from dust and defilement, attained the pure Dharma-eye. Yet five hundred bhikshus who heard this profound Dharma could neither comprehend nor believe and understand it, so they rose from their seats and departed.

The elder Mahakasyapa addressed the Buddha: “World-Honored One! These five hundred bhikshus have all attained meditative concentration, yet because they cannot believe, understand, and enter this extremely profound Dharma, they have risen and departed.”

The Buddha said: “Mahakasyapa! Those bhikshus are all persons of overweening pride. When they hear this pure and undefiled characteristic of the precepts, they can neither believe and understand it nor comprehend the extremely profound meaning of the Buddha’s verses. Why is this? Because the bodhi of all Buddhas is exceedingly profound. Those whose roots of goodness are not firmly planted, who are controlled by unwholesome spiritual friends, and whose power of faith and understanding is slight find it difficult to accept and believe it.

“Mahakasyapa! In the time of the past Buddha Kasyapa, these five hundred bhikshus were disciples of non-Buddhist teachers. They went to Buddha Kasyapa seeking to find faults and merits.

When they heard the Buddha teach the Dharma, they gained a little faith and thought: ‘This Buddha is extraordinary; his words are excellent and wondrous.’ Because of that wholesome thought, after death they were born in the Heaven of the Thirty-Three. When their lifespan in the Heaven of the Thirty-Three ended, they were born as human beings in Jambudvipa and renounced the household life within my Dharma. These bhikshus cling deeply to their views.

When they hear the profound Dharma taught, they can neither believe and understand it nor accord with and comprehend it. Although these bhikshus do not comprehend it, because they have heard this profound Dharma, they will gain great benefit and will not be born in the evil realms. In their present bodies they will enter nirvana.”

The Buddha told the elder Subhuti: “Go there and bring those bhikshus back.”

The elder Subhuti said: “World-Honored One! They cannot even believe the Buddha’s teaching, much less the words of Subhuti.”

The Buddha then manifested two bhikshus who walked along the road toward which the five hundred bhikshus were proceeding.

When those bhikshus encountered the manifested bhikshus, they asked: “Where do you two venerable ones intend to go?” The manifested bhikshus replied: “We intend to go to a secluded place to cultivate the bliss of meditative concentration. Why? Because we cannot believe and understand the Dharma taught by the Buddha.”

The bhikshus said: “Venerable ones! We too heard the Buddha teach the Dharma but could not believe and understand it, so we wish to dwell in seclusion and cultivate meditative concentration.”

The manifested bhikshus said: “We must abandon pride, opposition, and contention, and seek to believe and understand the meaning of the Buddha’s words. Why? Because freedom from pride and contention is the Dharma of a bhikshu. Nirvana is described as cessation—but what is it that ceases? Is there a self within this body that is to cease? Is there a person, an agent, an experiencer, or a living being that is to cease?”

The bhikshus replied: “Within this body there is no self, person, agent, experiencer, or living being that is to cease. It is only because greed, anger, and delusion cease that this is called nirvana.”

The manifested bhikshus said: “Do your greed, anger, and delusion possess fixed characteristics that can be completely extinguished?”

The bhikshus replied: “Greed, anger, and delusion abide neither within nor without nor in between. Apart from conceptual thoughts, they do not arise.”

The manifested bhikshus said: “Therefore, you should entertain no conceptual thoughts. If you do not give rise to conceptual discrimination concerning dharmas, then regarding all dharmas there will be neither attachment nor abandonment. Neither attachment nor abandonment is called quiescent cessation.

The aggregate of precepts that has been attained neither comes nor goes, nor is it extinguished. The aggregates of concentration, wisdom, liberation, and the knowledge and vision of liberation likewise neither come nor go, nor are they extinguished. It is because the Dharma is thus that this is called nirvana.

All these dharmas are empty, entirely detached, and cannot be grasped. You should relinquish such notions and recollections of nirvana. Do not follow perception or non-perception; do not use perception to abandon perception, and do not use perception to contemplate perception.

If you use perception to abandon perception, you will be bound by perception. You should not discriminate the concentration of the cessation of all sensations and perceptions, because all dharmas are free from discrimination. If a bhikshu extinguishes all sensations and perceptions and attains the concentration of cessation, then he has reached fulfillment, beyond which there is nothing higher.”

As the manifested bhikshus taught this Dharma, the five hundred bhikshus, no longer grasping any dharmas, attained liberation of mind. They returned to the Buddha, bowed their heads at his feet, and stood to one side.

The elder Subhuti asked the bhikshus: “Where did you go, and from where have you now returned?”

The bhikshus replied: “As the Buddha teaches the Dharma, we came from nowhere and went nowhere.”

He asked: “Who is your teacher?”

They replied: “Our teacher has never arisen and has never ceased.”

He asked: “From where did you hear the Dharma?”

They replied: “We heard the Dharma from where there are no five skandhas, twelve ayatanas, or eighteen dhatus.”

He asked: “How did you hear the Dharma?”

They replied: “Neither for bondage nor for liberation.”

He asked: “What Dharma do you cultivate?”

They replied: “Neither for attainment nor for severance.”

He asked: “Who disciplined you?”

They replied: “The body has no fixed characteristic, and the mind has no sphere of activity—this is what disciplined us.”

He asked: “How did your minds attain liberation?”

They replied: “Because ignorance is neither extinguished nor produced.”

He asked: “Whose disciples are you?”

They replied: “Disciples of the one who has neither attainment nor knowledge.”

He asked: “When will you enter nirvana?”

They replied: “When the Tathagata’s manifested beings enter nirvana, we shall enter it.”

He asked: “Have you attained your own benefit?”

They replied: “Our own benefit is unobtainable.”

He asked: “Have you completed what had to be done?”

They replied: “What had to be done is unobtainable.”

He asked: “Do you cultivate the holy life?”

They replied: “Neither practicing nor not practicing within the three realms is our holy life.”

He asked: “Have your afflictions been exhausted?”

They replied: “Ultimately, all dharmas have no characteristic of exhaustion.”

He asked: “Have you vanquished Mara?”

They replied: “The Mara of the skandhas is unobtainable.”

He asked: “Do you serve the Tathagata?”

They replied: “Not by means of body or mind.”

He asked: “Do you abide as a field of merit?”

They replied: “There is no abiding.”

He asked: “Have you cut off the repeated coming and going of birth and death?”

They replied: “There is neither permanence nor annihilation.”

He asked: “Do you practice in accordance with the Dharma?”

They replied: “It is unobstructed liberation.”

He asked: “Where will you ultimately arrive?”

They replied: “Wherever the Tathagata’s manifested beings arrive.”

While the elder Subhuti and the bhikshus were exchanging these questions and answers, five hundred bhikshus in the great assembly, no longer grasping any dharmas, attained liberation of mind. Thirty-two thousand people, freed from dust and defilement, attained the pure Dharma-eye.

At that time, Bodhisattva Universal Light addressed the Buddha: “World-Honored One! How should a bodhisattva who wishes to study this Jewel Collection Sutra abide, and how should such a bodhisattva train?”

The Buddha said: “A bodhisattva should learn that all the teachings spoken in this sutra have no fixed characteristics, cannot be grasped, and should not be clung to. By practicing accordingly, one gains great benefit.

“Universal Light! Suppose a person were to sit in an unfired clay boat and cross the Ganges. How much diligent effort would that person need to exert while sitting in that boat in order to cross the river?”

Bodhisattva Universal Light replied: “World-Honored One! That person would have to exert immensely diligent effort in order to cross the river. Why? Because he would fear that the boat might disintegrate in midstream.”

The Buddha said: “Universal Light! In the same way, a bodhisattva who wishes to cultivate the Buddha-Dharma should be even more diligent and energetic. Why? Because this body is impermanent and uncertain. It is subject to decay, cannot endure for long, and will ultimately perish. One must fear that it will disintegrate midway before the benefit of the Dharma has been attained.

“I am amid the great current and wish to carry sentient beings across, bringing the four currents to an end. Therefore, one should cultivate the vessel of Dharma and, seated in that vessel of Dharma, journey back and forth through birth and death to liberate sentient beings.”

What is the Dharma-vessel cultivated by a bodhisattva?

It is the mind of equanimity. All sentient beings serve as the causes and conditions for the vessel; the cultivation of immeasurable merit serves as its strong ropes; pure moral discipline serves as its planks; generosity and its fruits serve as its adornments; the pure aspiration for the Buddha’s path serves as its timber; and all virtues and merits bring it to completion. Patience serves as firm, supple, and long-lasting ropes, and right mindfulness is its stabilizing anchor.

The factors of awakening—steadfast, diligent, supreme, wondrous, and wholesome—are produced in the forest of the Dharma. It is fashioned through the inconceivable karmic merit of immeasurable meditative concentrations; wholesome tranquility and discipline of the mind serve as its skilled craftsman; ultimate indestructibility is embraced by great compassion; the four means of attraction enable it to carry beings widely and afar; the power of wisdom guards against hostile bandits; the many powers of skillful means are assembled together; the four great brahma-abidings serve as its adornments; the four foundations of mindfulness serve as its golden pavilion; the four right efforts and four bases of spiritual power serve as its mighty wind;

the five faculties discern well and enable it to avoid perilous obstacles; the five powers make it lighter and more buoyant; the seven factors of awakening maintain constant awareness and can vanquish the armies of Mara; and by entering the true Noble Eightfold Path, it proceeds freely beyond the shores of non-Buddhist paths.

Tranquility serves as its helmsman, and contemplation brings benefit. It clings to neither of the two extremes, and the Dharma of causes and conditions provides security. This spacious Mahayana vessel possesses inexhaustible eloquence and a renown that resounds afar.

It can ferry all sentient beings throughout the ten directions to deliverance, proclaiming: “Come here! Board the Dharma-vessel and follow the secure path to the shore of nirvana. Depart from the harbor of the view of a self and arrive at the harbor of the Buddha’s path, leaving behind all views and attachments.”

O Purnamaitrayaniputra! Therefore, a bodhisattva should cultivate the Dharma-vessel in this manner.

Using this Dharma-vessel, throughout immeasurable hundreds of thousands of myriads of asamkhya kalpas in samsara, the bodhisattva liberates all sentient beings who are submerged and drifting in the great flood.

Furthermore, O Purnamaitrayaniputra, there are Dharma practices that enable a bodhisattva swiftly to attain Buddhahood. They are these: whatever one does must be true and genuine, never false; one must cultivate wholesome dharmas deeply and abundantly; maintain a profound and pure mind; never abandon diligence; delight in approaching clarity and wisdom so as to cultivate all roots of goodness; always recollect rightly out of devotion to wholesome Dharma; never weary of extensive learning so as to perfect wisdom; destroy arrogance so as to increase wisdom; eliminate conceptual proliferation so as to perfect merit; delight in dwelling alone so that body and mind may be secluded; avoid noisy places so as to remain far from evil persons;

seek the true Dharma deeply so as to rely upon the ultimate meaning; seek great wisdom so as to penetrate the true nature of reality; seek the ultimate truth so as to attain the indestructible Dharma; seek the Dharma of emptiness so that one’s conduct may be true and right; and seek seclusion so as to attain quiescent cessation.

O Purnamaitrayaniputra! These are the Dharma practices that enable a bodhisattva swiftly to accomplish the Buddha’s path.”

After the Buddha had spoken this sutra, the bodhisattva Purnamaitrayaniputra, the elder Mahakasyapa, the elder Subhuti, and all the devas, humans, and asuras in the worlds rejoiced greatly, received it reverently, and faithfully practiced it.