大寶積經

XLVII. THE FORTY-SEVENTH DHARMA ASSEMBLY: BODHISATTVA JEWELED TOPKNOT

Thus have I heard:

At one time, the Buddha was dwelling on Vulture Peak in the country of Rajagriha, together with an assembly of forty-two thousand bhikshus.

Eighty-four thousand bodhisattvas had all come from the Buddha worlds throughout the ten directions and gathered in assembly. All these bodhisattvas had already attained mastery leading to the stage of one more birth, were unattached and unobstructed, and had emerged from the Samadhi of Courageous Subjugation. They had attained the Samadhi of the Supreme Lotus, the Samadhi of the Vajra Bodhimanda, the Samadhi of Abiding Firmly in Goodness, the Samadhi of Mature Cultivation, the Samadhi of the King of Garlanded Banners, the Vajra Samadhi, and the Samadhi of Pure Virtuous Deeds.

Skilled in discerning and exercising expedient means, they had all drawn near to the Dharma of the Buddhas. Beneath the bodhi tree, they had subdued and crossed beyond the realms of Mara and established Buddha lands. They had attained the inexhaustible dharani of teaching the Dharma and understood the origins and faculties of all sentient beings.

With subtle eloquence, they delighted the hearts of the great assembly. Their stride was the valiant and fearless lion’s stride. Whenever they entered an assembly, they would, in accord with the occasion and what was fitting, expound words, phrases, and letters.

Having perfected all practices, they adorned themselves with the marks of majestic virtue. They relinquished all worldly possessions and remained far removed from all non-Buddhist paths. Their virtues were manifest, and their renown extended throughout the ten directions.

The Buddhas praised their immeasurable merit, all of which had been accomplished through generosity, moral discipline, patience, diligence, single-minded concentration, and wisdom. For innumerable hundreds of thousands of nayutas of kalpas, they had cultivated the work of the Path. Seeing and understanding the illnesses of all sentient beings, they prescribed medicine suited to each illness, enabling all to be healed.

They entered the Dharma of dependent origination so as to abandon all attachments to annihilationism and eternalism. Their virtuous conduct was pure, their aspirations unstained, and the nature of their minds luminous. They instructed and transformed the multitudes of beings, embracing and protecting them all so that they might attain accomplishment.

Their instruction was clear, and their minds had attained mastery. Their strength was firm and resolute, and they never abandoned loving-kindness. They were fully endowed with the seven noble treasures: faith, moral discipline, learning, generosity, moral shame, moral dread, and wisdom.

Wishing to liberate sentient beings, they employed skillful means, dwelling in secluded and tranquil places and striving to cultivate their excellent vows. Their noble virtues were immeasurable, and their minds were like empty space.

The names of these bodhisattvas were:

Bodhisattva Contemplation of Light, Bodhisattva Constant Wondrous Radiance, Bodhisattva Avalokiteshvara, Bodhisattva Mahasthamaprapta, Bodhisattva Lion’s Resolve, Bodhisattva Lion’s Step, Bodhisattva Lion’s Thunderous Voice, Bodhisattva Noble Resolve, Bodhisattva Vajra Resolve, Bodhisattva Vajra Step, Bodhisattva Vajra Banner, Bodhisattva Vajra Aspiration, Bodhisattva Unmoving Accumulation Step, Bodhisattva Solitary Step Through the World, Bodhisattva Excellent Radiance, Bodhisattva Lotus Eye, Bodhisattva Pure Lotus, Bodhisattva Pure Jewel, Bodhisattva Chain and Lock, Bodhisattva Jeweled Banner, Bodhisattva Jeweled Deeds, Bodhisattva Jeweled Seal Hand, Bodhisattva King of Wondrous Virtue, Bodhisattva Pure King, Bodhisattva King Who Holds the Resolve of Freedom from Attachment,

Bodhisattva Adorned with Lightning Radiance, Bodhisattva Akashagarbha, Bodhisattva Gentle Voice, Bodhisattva Voice of Rain, Bodhisattva Inseparable Voice, Bodhisattva Pure Resolve, Bodhisattva Thunderous Voice, Bodhisattva Liberation from Bonds, and others.

There were also the sixteen true beings headed by Universal Chief; the sixty noble beings headed by Chief of Fragrant Multitudes; and the thirty-two practitioners of pure conduct headed by Maitreya. All of them were bodhisattvas of the Auspicious Kalpa.

There were also the Mara-Subduing Devaputra, Devaputra Purely Subdued and Purified, Devaputra Excellent and Wondrous, Devaputra Wise Protector, Devaputra Attaining Victory, Devaputra Relying on Victory, Devaputra Voice of Tranquil Transformation, Devaputra Mindful Reflection, and others—twenty thousand devaputras in all, each devoted to the Great Vehicle.

The Four Heavenly Kings, Shakra, King of the Devas, the Brahma kings, the Mara kings, Devaputra Gentle Beauty, and innumerable devas, nagas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans, and nonhumans had likewise assembled together.

At that time, the Blessed One, surrounded by the great assembly and by immeasurable hundreds of thousands of attendants, expounded the sutra for them. The Buddha sat upon the great lion throne, pure, courageous, and fearless, and uttered the lion’s roar. He was like the sun shining everywhere, like the full moon radiant and bright, and like fire dispelling darkness.

The majestic brilliance of that lion throne far surpassed that of Shakra and Brahma. The Buddha’s body towered majestically like Mount Sumeru rising in the midst of the great ocean. The scriptures spoken by the Buddha were wondrous and excellent in word and meaning from beginning to end, replete with sublime meaning and ultimately pure.

With great loving-kindness, he extensively revealed the practices of bodhisattvas and expounded the Dharma of bodhisattvas. That which should be followed and cultivated is called pure conduct.

Nine million two hundred thousand Buddha lands east of this realm was a world named Pervasive Goodness. There, a Buddha named Pure Abiding Tathagata, Worthy One, Perfectly Enlightened One, was presently teaching the Dharma. In attendance upon that Buddha was a bodhisattva named Ratnacūḍa, who, together with eight thousand bodhisattvas, suddenly vanished from that Buddha land and arrived in this Saha world. They remained in the Brahma Heaven, where they spread a single jeweled canopy over the entire Saha world and caused heavenly flowers of every color to rain down. While in the Brahma Heaven, those bodhisattvas spoke these verses:

Devas and human beings have gained excellent benefit;

Their hearts aspire to behold Shakya, the Lion.

To dispel the suffering and afflictions of worldly affairs,

With steadfast resolve they cultivate the Buddha Way.

Innumerable bodhisattvas, like the sands of the Ganges,

Attain the Buddha Way and leave sorrow behind.

I have come here from the eastern direction,

From a world named Pervasive Goodness.

The Buddha named Pure Abiding now teaches and transforms there;

I wish to bow before Shakya, the Lion.

If there are people who wish to hear the Dharma,

Or to behold the bodhisattvas of the ten directions,

And if they wish to bow their heads before the Blessed One,

They should hasten at once to Vulture Peak.

Great Guides are difficult to encounter;

The essential Dharma and scriptures are also difficult to meet.

A human body is difficult to obtain, and leisure is difficult to find;

Firm faith in the precepts is more difficult still.

If, at the present time, one creates roots of virtue,

One will see that sentient beings are benighted and astray.

One can reveal the Way to them and lead them to cessation;

Quickly, let us go together to where the Buddha dwells.

Those who wish to escape the three evil destinies

And attain the secure abodes of humans and devas,

Swiftly realizing the unconditioned and ending birth and death,

Should hasten to where the Tathagata dwells.

The great King of Physicians bestows the nectar of immortality;

The great Guide points out the right path;

The great Dharma King holds the treasure of Dharma

And subdues every class of sentient being.

After Bodhisattva Jeweled Topknot had spoken these verses, he caused their sound to be proclaimed throughout the great trichiliocosm.

Hearing the sound of these verses, Venerable Shariputra addressed the Buddha: “Blessed One, from where has the sound of these verses of wondrous and subtle meaning arisen?”

The Buddha declared: “Shariputra, nine million two hundred thousand Buddha lands east of here is a world named Pervasive Goodness. There, a Buddha named Pure Abiding Tathagata, Worthy One, Perfectly Enlightened One, is presently teaching the Dharma. In attendance upon that Buddha is a bodhisattva named Jeweled Topknot.

Together with eight thousand bodhisattvas, he has come to this Saha world, wishing to see me and inquire about the Dharma of the scriptures, and also wishing to behold the bodhisattvas of the ten directions present at this Dharma assembly. Therefore, they have remained in the Brahma Heaven, spoken these verses, and caused them to resound throughout the great trichiliocosm, so that innumerable sentient beings might plant roots of virtue and come together to where I, Shakyamuni Buddha, dwell.”

At that time, Bodhisattva Jeweled Topknot, together with eight thousand bodhisattvas and surrounded by innumerable devaputras, caused hundreds of thousands of musical instruments to be played, rained down various wondrous flowers, emitted great radiance, and shook the great trichiliocosm. They came before the Buddha, bowed their heads at his feet, circumambulated him seven times, and then stood before him.

Bodhisattva Jeweled Topknot addressed the Buddha: “Blessed One, the Pure Abiding Tathagata respectfully inquires whether your immeasurable resolve is peaceful and sound, whether your walking and movements are light and easeful, and whether your strength is secure.

“I humbly pray that the Blessed One will graciously bestow instruction upon the bodhisattvas concerning what they should do. By following it, bodhisattvas may attain complete and ultimate purity, don the armor of all merit and virtue, accumulate excellent practices, and cultivate themselves in impartial purity. Seeing the thoughts of all sentient beings and observing the characteristics of their conduct, they may then teach and transform them according to what is appropriate. Through wisdom, they may address lust, anger, and delusion and expound the Dharma, enabling beings to perfect wondrous conduct.”

If they see that we abide in a wrong Dharma, then for their sake they expound the Dharma of equality.

They are safeguarded and assisted by the mindful protection of the Tathagatas. All classes of sentient beings are able to rely upon them. No māra can harm them. They behold the Buddhas without obstruction. Whatever they cultivate becomes the pure practice of the Tathagatas.

Through what causes are such wholesome benefits attained?”

The Buddha said to Bodhisattva Jeweled Crest: “Excellent, excellent, son of good family! You have ably asked the Tathagata about such matters. Listen attentively and reflect well upon them. I shall explain the pure practices cultivated by the bodhisattvas.”

Bodhisattva Jeweled Crest and the great assembly respectfully obeyed the teaching and listened.

The Buddha said: “Son of good family! A bodhisattva possesses four dharmas by practicing which purity is attained:

First, practicing the transcendent perfections, the paramitas.

Second, constantly cultivating the factors of the Buddhas’ path.

Third, perfecting the supernormal powers.

Fourth, teaching and transforming sentient beings.

When a bodhisattva practices the transcendent perfections, the dedication of merit extends everywhere and enters into every root of merit.

When a bodhisattva cultivates the factors of the path, he exercises great wisdom, clearly knows the proper time, and enters great prajna.

When a bodhisattva possesses the supernormal powers, he discerns the thoughts, conduct, and wholesome and unwholesome karma of people.

When a bodhisattva teaches and transforms sentient beings, his great compassion is steadfast, and he clearly knows the aspirations, faculties, and dispositions of every class of being.

Son of good family! What is the bodhisattva’s pure practice of the transcendent perfection of generosity? All habitual thoughts of stinginess are cast aside. Having cultivated generosity, his mind is able to relinquish everything. He destroys the foul defilement of craving, encourages the practice of generosity, and gives away all his possessions without regret. After practicing generosity, a bodhisattva makes no distinctions concerning four matters:

First, he makes no distinctions among the various classes of sentient beings.

Second, he makes no distinctions among any of the scriptural teachings.

Third, he makes no distinctions in the dedication of merit.

Fourth, he makes no distinctions in his resolve and disposition toward generosity.

What does it mean to make no distinctions among sentient beings? A bodhisattva does not think: ‘I shall give to this person but not to that one. Giving to this person will produce much merit, while giving to that one will produce little merit.

I shall give generously to this person and meagerly to that one. Having made offerings to this person, I shall then give to that one. I should give frequently to this person but only occasionally to that one.

I shall personally bring gifts to this person, but need not personally go to give to that one. I shall give fully to this person and only scantily to that one. This person observes the precepts, while that one breaks them.

This person receives abundant support from the assembly, while that one receives little support. This person is able to perfect the virtues supported by the assembly, while that one cannot perfect them. This person practices what is right, while that one practices what is wrong.

This person is able to practice equality, while that one has fallen into crooked and erroneous conduct.’

Son of good family! When practicing generosity, a bodhisattva should cast aside all such thoughts, cultivate a mind of equality without distinctions, and always attend to sentient beings and provide for them with an impartial mind in order to teach and transform them. His resolve is impartial, and with loving-kindness, compassion, joy, and protective care, he never neglects or forgets anyone. Equality means being like empty space, in which there is neither increase nor decrease. This is called making no distinctions among sentient beings.”

The Buddha said to Bodhisattva Jeweled Crest: “What does it mean to make no distinctions among dharmas? When a bodhisattva expounds the Dharma, he proclaims equality. Nor does he think: ‘I shall give the scriptures to those who practice them, but not to those who do not accord with the Dharma. I shall give them to those who possess all the requisite qualities, but not to those who do not.’ One who wishes to propagate the teaching of the path practices the gift of Dharma. Giving to ordinary beings is not called a loss, and giving to sages is not called an increase. Moreover, he knows that the Dharma is originally pure, equal, and without distinction; therefore, his giving should also be impartial. This is making no distinctions among dharmas.

“What does it mean to make no distinctions in the dedication of merit?

“With respect to the gifts and offerings given and the merit dedicated therefrom, a bodhisattva likewise entertains no discriminating thoughts. When giving, the bodhisattva does not think: ‘Through this merit, I shall seek the station of Śakra, Brahmā, or the devas.’ He does not desire any place within the revolving cycle of birth and death in the five destinies, nor does he seek the vehicles of the śrāvakas or pratyekabuddhas. In giving, he directs his aspiration solely toward seeking the unsurpassed path of true enlightenment. This is called dedicating merit without distinction.

“What does it mean to make no distinctions in one’s resolve and disposition toward generosity? What is relinquished? The bodhisattva’s resolve and disposition are fixed upon the path, and his mind makes no distinctions.

Whether in association or separation, the bodhisattva’s mind neither increases nor diminishes. He seeks no recompense, desiring only to teach, transform, rescue, and deliver those who have not yet reached the other shore. This bodhisattva’s mind is sincere and free from flattery and deceit, and his earnest aspiration remains unchanged.

When he gives away cherished and precious objects, his heart is filled with joy. If someone comes to make a request and he is able to give what is sought, this bodhisattva rejoices all the more. This is called the bodhisattva’s resolve and disposition toward generosity being without distinction.

“The foregoing is the bodhisattva’s transcendent perfection of generosity, which is free from distinctions.”

The Buddha continued: “There are also eight things to be cast aside while practicing generosity:

“First, not perceiving a self; second, not perceiving a person; third, not perceiving a life span; fourth, not holding a view of annihilation; fifth, not holding a view of permanence; sixth, not abiding in the three places; seventh, not perceiving nonexistence; and eighth, when practicing generosity, purifying and adorning that generosity.

“In practicing generosity, a bodhisattva eliminates four kinds of abiding karma:

“First, he abandons what is contrary to the Dharma and uses the scriptures to teach and transform ordinary beings. Second, he abandons the mind of a śrāvaka and resolves to seek the Great Path. Third, he abandons the dharmas of the pratyekabuddhas and cultivates the Dharma of equality. Fourth, he leaves far behind all objects of dependence and attachment.

“The bodhisattva also frees himself from four notions: the notion of permanence, the notion of ease, the notion of purity, and the notion of self.

“There are also four things that purify generosity: purity of body, purity of speech, purity of mind, and purity of nature.

“There are also three things through which generosity transcends all obstructions: abandoning expectation, abandoning anger, and leaving the Lesser Vehicle behind.

“There are also three things whose abandonment frees generosity from all fears: relinquishing arrogance, abandoning contempt, and distancing oneself from the karma of māras.

“There are also four aspects of generosity confirmed by the seal of Dharma: the emptiness of the internal, the emptiness of the external, the emptiness of the person, and the emptiness of the path.

“There are also four aspects of generosity practiced with single-minded diligence: bringing satisfaction to sentient beings, perfecting the Buddhadharma, accomplishing the full array of excellent marks and adorning features, and purifying and adorning Buddha lands.

“There are also four aspects of generosity that are never forgotten or abandoned: constantly keeping the Dharma of the path in mind, always wishing to behold the Buddhas, cultivating the mind of great loving-kindness, and eliminating the defilements and afflictions of sentient beings.

“There are also three aspects of generosity that purify and adorn the place of enlightenment: purifying oneself, purifying others, and arriving at the purified place of enlightenment.

“There are also four ways of purifying what is given: giving with prajna, being able to gladden the hearts of sentient beings, skillfully dedicating merit, and clearly understanding and contemplating the scriptures.

“Son of good family! These are the dharmas that a bodhisattva should cultivate so that the transcendent perfection of generosity becomes a pure practice.”

The Buddha said to Bodhisattva Jeweled Crest: “Son of good family! A bodhisattva who practices the transcendent perfection of morality has one quality that brings pure practice to fulfillment: understanding that the bodhisattva mind is unequaled. That mind transcends the entire world and is supremely honored and incomparable. It surpasses the minds of all śrāvakas and pratyekabuddhas. It is able to subdue all māras. When such a bodhisattva enters among sentient beings, wherever he goes he establishes a virtuous reputation and becomes an immeasurable treasure. He universally preserves and upholds all the dharmas he cultivates, never allowing his resolve to be forgotten. This is the one quality that brings pure practice to fulfillment.

“There are also two qualities through which the transcendent perfection of morality becomes a pure practice: always cherishing loving-kindness and compassion and never harming sentient beings; and directing one’s resolve toward the path, taming it in accordance with one’s nature and conduct.

“There are also three qualities that purify the transcendent perfection of morality:”

First, purity of body in the three respects, so that moral discipline is ultimately complete, without deficiency.

Second, purity of speech, so that all words spoken are free from flattery and slander.

Third, purity of mind, abandoning the defilements of craving, anger, and harmful intent.

There are also four matters by which the perfection of moral discipline is purified: being pure and complete in moral discipline; observing the precepts without transgression; using that Dharma of moral discipline to teach and transform sentient beings; and, upon seeing those who observe the precepts, revering them as one reveres the Buddha.

There are also five matters by which the perfection of moral discipline is purified: not praising oneself, not disparaging others, abandoning the aspiration for the state of a shravaka, relinquishing the intention to become a pratyekabuddha, and never becoming attached.

There are also six matters by which the perfection of moral discipline is purified: constantly recollecting the Buddha and not transgressing the precepts; constantly recollecting the Dharma of the sutras and cultivating right conduct accordingly; constantly recollecting the noble Sangha and not acting contrary to the Buddha’s teaching; constantly recollecting generosity and abandoning all worldly desires; constantly recollecting the precepts and no longer yearning for any of the five destinies; and constantly recollecting the devas and proclaiming their wholesome virtues.

There are also seven matters by which the perfection of moral discipline is purified: having firm faith in and delighting in the Dharma of the Buddhas; constantly remembering that moral shame is a weighty responsibility within the assembly; constantly remembering conscientiousness, reflecting upon the factors of the Path without exalting oneself; always being gentle and harmonious, without troubling or afflicting others; refraining from cruelty and fearing the painful consequences of future lives; not harassing others, thus preventing distress and sorrow in their hearts; and, upon seeing sentient beings undergoing suffering and anguish, having compassion for them.

There are also eight matters by which the perfection of moral discipline is purified: being free from flattery and slander; having no covetous expectations; not craving gain and support; abandoning greed; not being dependent; knowing contentment with one’s possessions; practicing the meditative concentration of the noble ones with a heart fully serene and detached; dwelling in secluded places without cherishing body or life, delighting in solitude far from assemblies, loving the Dharma of the Path, fearing the three realms, and not appropriating the unconditioned.

There are also nine matters by which the perfection of moral discipline is purified: teaching and transforming sentient beings according to the Vinaya so that they attain liberation; gradually practicing right concentration to discipline their minds; bringing the mind to ultimate freedom from anger; seeking solitude and stillness to prevent the mind from stirring and giving rise to thoughts; training in dignified deportment, rites, and proper decorum; transcending the precepts without perceiving a self; never deceiving others, but having compassion for all beings and being endowed with the Great Vehicle; ultimately perfecting the conduct of moral discipline without any remaining deficiency; and always keeping in mind the diligent cultivation of wholesome virtues.

There are also ten matters by which the perfection of moral discipline is purified: purifying the three actions of the body; purifying the four actions of speech; purifying the three actions of mind; remembering to abandon flattery and slander, being upright in aspiration and character, and not being petty; extending one’s mind universally to all so that none fail to receive deliverance; knowing the proper limits of every sensation, taking loving-kindness as the foundation, and releasing all fetters; not being hard-hearted, but teaching and transforming sentient beings entirely through gentle conduct; constantly cultivating oneself and, upon seeing one’s peers, being humble and respectful;

and, toward those who assist the assembly, offering instruction in matters of the Dharma and providing clothing and food so that they may relinquish worldly occupations.

There are also two matters by which the perfection of moral discipline is purified: when reviled and humiliated by others, preferring death to transgressing the precepts, giving rise to no conceptual thought, coveting no possessions, and not pursuing the craving for anything whatsoever; and realizing that the Dharma of moral discipline and conduct is empty and signless.

There are also two matters: inward purity, by eliminating sensations, and outward purity, by relinquishing external objects.

There are also two matters: purifying one’s own mind of the Path through understanding the natural characteristics of things, and purifying the aggregate of moral discipline because all characteristics are nonexistent.

O Son of Good Family! Such is the purity of a bodhisattva’s practice of the perfection of moral discipline.”

The Buddha declared to the Bodhisattva Jeweled Topknot: “O Son of Good Family! What is the purity of a bodhisattva’s practice of the perfection of patience?

If insulted by others, a bodhisattva patiently remains silent and does not insult them in return: this is purity of speech. If struck, he endures the pain and does not strike back: this is purity of body. If met with anger, he responds with loving-kindness and harbors no hatred: this is purity of mind. If reviled and humiliated, he bears no resentment: this is purity of disposition.

Furthermore, if a bodhisattva hears someone utter coarse words, he gives rise to no anger or resentment because he protects sentient beings. Even if cut or beaten with blades and clubs, or pelted with tiles and stones, he harbors no angry or harmful intent because he safeguards future lives. Even if his limbs are dismembered, the bodhisattva does not grieve over it, because he accords with the Path.

When others make demands of him, he never becomes resentful or angry, because he delivers beings from the four debts of gratitude. He gives rise to a mind of great loving-kindness and does not become angry, because he draws near to the Buddha-path. He gives rise to great compassion, because he fulfills his great vows.

His merit extends everywhere, and none fail to follow his guidance, because his loving-kindness is abundant. With a benevolent and loving heart, he speaks words praising the merit of what is given in generosity, all for the sake of the Dharma of the Path, because he has abandoned Mara, the celestial demon, far behind.

Furthermore, a bodhisattva recollects the Buddha-path and practices patience in order to perfect the body of a Buddha. If he recollects the resolve for awakening and practices patience, it is in order to fulfill the ten powers. If he recollects wisdom and practices patience, it is in order to fulfill the three penetrative knowledges without obstruction.

He recollects loving-kindness and practices patience in order to perfect the mind of great loving-kindness. He recollects the deliverance of beings from delusion and practices patience in order to consummate the mind of great compassion. He recollects fearlessness and practices patience, like the lion’s roar, for the sake of the fearlessnesses.

He recollects the mark of the invisible crown and practices patience so that, while among sentient beings, he does not exalt himself. He recollects the fullness of the excellent marks and practices patience because he wishes to rescue all worlds universally. He practices patience while being endowed with all the Buddha-Dharmas in order to perfect penetrating wisdom.

O Son of Good Family! There are two dharmas by which the power of patience is purified: concentrating exclusively upon cultivating the work of the Path, and uniting with the power of meaning. When harshly addressed by others, one can patiently endure it while body and mind remain peaceful and joyful: this is uniting with the power of meaning. Practicing patience without becoming attached to any dharma whatsoever is cultivating the work of the Path.

One whose mind of patience is pure can patiently endure sentient beings while clearly knowing that there is no person, and can patiently accept all dharmas while knowing that they are entirely insubstantial. This is pure patience. Why is this so? Because therein there is nothing to be endured, nor is there any non-endurance. Only when nothing can be attained in any dharma is it called patience. One does not perceive even the person who is patient; only when there is no attachment to any dharma whatsoever is it called patience. Having nothing upon which to rely, nothing to endure, and not accepting any dharma—this is called patience, for one does not regard anything apprehended as patience.

One who does not grasp at self, person, living being, lifespan, or any dharma is called patient. One who does not cling to body or life, regarding them as being like walls, tiles, and stones, is called patient.

O Son of Good Family! A bodhisattva has two kinds of patience: first, clearly understanding that the body and its limbs will separate and disintegrate; second, clearly knowing that all dharmas are fundamentally nonexistent. Only thus is patience perfected.

This is the purity of a bodhisattva’s practice of the perfection of patience.”

The Buddha declared to the Bodhisattva Jeweled Topknot: “O Son of Good Family! What is the purity of a bodhisattva’s accomplishment of the perfection of diligence?

A bodhisattva does not abandon the mind of the Path and is never timid or weak regarding the work to be done. He constantly and diligently cultivates without sleeping or resting. He does not depart from the roots of merit but gathers and accumulates merit.

With respect to the perfections, he neither regresses nor retreats. When he comes to the household of a practitioner, he skillfully seeks the Dharma. He is able to expound the Dharma of the sutras for others, safeguard the true Dharma, and liberate many people.

Never wearying of great wisdom, he instructs and transforms sentient beings. He adorns and purifies Buddha lands and delivers followers of the Lesser Vehicle. He fulfills his original vows and brings noble wisdom to ultimate completion.

He never forsakes generosity, moral discipline, or extensive learning. Drawing near to skillful wisdom, he has reached the household of merit. He considers how he should deliver sentient beings so that they are free from arrogance.

The foregoing is called diligence.

What is purity?

If he clearly understands that the body is like a shadow and an echo, speaks gentle and harmonious words, remains tireless in thought, possesses ultimate wisdom while his mind is quiescent, is lucid in his actions and never exhausts them, and discerns all wisdoms of cessation without anything arising—this is purity.”

That bodhisattva has three kinds of separation from diligence: relying upon and clinging to causes and conditions, engaging in inverted practices, and entertaining false conceptions concerning the Dharma of cessation. If, within the three realms, one has no attachment, clinging, reliance, or dependence, this is diligence.

There are also three further matters: the eye does not become attached, does not depend upon visible forms, and does not crave the discriminations of consciousness. The same applies to the ear, nose, tongue, body, and mind: none is attached, none depends upon causes, and none delights in discrimination. This is called diligence.

Not giving, yet not being miserly; not observing precepts, yet not transgressing them; not practicing patience, yet not contending; not exerting diligence, yet not being indolent; not practicing meditation, yet not being distracted; not possessing wisdom, yet not being deluded; not cultivating roots of virtue, yet having nothing unwholesome; not seeking the Buddha path, yet not adopting the stages of the sravakas or pratyekabuddhas; having no practice, yet leaving nothing undone—this accomplishes two pure practices of diligence: first, inwardly the mind abides nowhere, yet causes and conditions are brought forth; second, outward views, conceptions, and consciousnesses are relinquished. These are the two forms of diligence.

There are also two pure practices: inwardly the mind is tranquil and concentrated, and it neither engages external objects nor becomes heedless. These are the two pure practices. With faculties inclined toward diligence, amid all practices there is nevertheless nothing practiced, nor is there any contempt or frivolity. This is the purity of a bodhisattva’s practice of the perfection of diligence.”

The Buddha said to Bodhisattva Jeweled Topknot: “What is the purity of a bodhisattva’s practice of the perfection of meditative tranquility?

O Son of Good Family! A bodhisattva earnestly gathers the mind into one-pointedness, contemplates what should be contemplated, and enters right concentration. If this bodhisattva attains one-pointedness of mind, then in meditative concentration he does not cling to visible objects and casts aside the discriminating consciousnesses of feelings, perceptions, and samsara.

Such a meditator does not cling to the consciousnesses of the eye, ear, nose, tongue, body, or mind; does not cling to the objects of visible form, sound, scent, taste, touch, or dharmas; does not cling to the elements of earth, water, fire, wind, or space; does not cling to the stations of Sakra, Brahma, or other honored titles; does not cling to the realms of desire, form, or formlessness; does not depend upon this life or a future life; does not abide in the body and has no dwelling place; does not depend upon words; and his mind does not become weary or indolent.

He abides nowhere, is neither feverish nor violent, does not dwell at either extreme, and attains freedom from all thought. Such a meditator does not perceive a body, does not give rise to views and attachments, does not covet a self, person, life span, or living being, and does not perceive subtle distinctions of what is possible or impossible. He does not perceive annihilation, impermanence, arising or cessation, existence or nonexistence.

Such a meditator also does not utterly sever the source of the outflows, does not cling to the Buddhas, does not enter the stage of realizing tranquil cessation, and does not remain forever where there is nothing to be practiced.

One who practices meditation in this manner single-mindedly comprehends emptiness, yet does not take emptiness as a realization into which to enter. He seeks signlessness and wishlessness, yet does not realize and enter signlessness or wishlessness.

This meditator dons the armor of great virtue, practices boundless loving-kindness, abides in great compassion, and completely fulfills the practice of nonactivity.

What does it mean to completely fulfill the practice of nonactivity?

This practitioner forms no conception of giving, observance of precepts, patience, diligence, one-pointedness, or wisdom; forms no conception of skillful means or the various works of teaching and transforming; forms no conception of loving-kindness, compassion, sympathetic joy, or anger; and does not hope to enter noble wisdom. He forms no conception that the mind of enlightenment has anything to contemplate; forms no conception that resolute aspiration has anything with which it should accord; forms no conception of the four means of attraction—the benefits of generosity, loving speech, beneficial conduct, and all forms of assistance; forms no conception that a peaceful mind has anything in which it subsists;

forms no conception of the foundations of mindfulness, right efforts, bases of spiritual power, faculties, powers, factors of awakening, or Noble Eightfold Path; forms no conception of silently contemplating all dharmas; forms no conception of disciplined and gentle practices; and forms no conception that conscience and moral shame have anything of which to be ashamed.

He constantly abides in the Buddha path and never allows it to be cut off; follows the true teaching and holds aloft the great, radiant torch of the Dharma eye; follows the noble Sangha and constantly cultivates spotless virtue in the precepts; establishes beings so that they accomplish the body of a Buddha; adorns himself with virtue and follows the Hero of the World to hear the perfect voice; upholds the Buddha samadhis and attains the eloquence and spiritual powers of perfect awakening; accepts the eighteen wondrous, distinctive qualities of a Buddha; does not associate with the sravakas or pratyekabuddhas; uproots the dwelling places of the defiled objects of desire; does not abandon spiritual powers and uses the four kinds of eloquence to guide beings;

illuminates all dharmas, manifests in the world, and delivers the world; teaches and transforms beings, surpassing the multitudes; straightforwardly leaves the household life, crosses the torrential current, and relinquishes all possessions.

Wherever he dwells, he is naturally serene and secluded, and his Dharma teaching is simple and unadorned. Contemplating both body and dharmas, he is entirely free from craving and remains resolute in the Buddha-Dharma. He completely realizes spontaneous wisdom, transcends every abiding and practice, and keeps his speech silent; if he speaks, he always proclaims the words of the Buddha.

With such utmost sincerity, he eradicates long-standing defilements and teaches and transforms beings. This is called completely fulfilling the practice of emptiness.

O Son of Good Family! Suppose that all the people in the great trichiliocosm were painters, each trained in a particular skill and possessing a different expertise. Some specialized in painting houses but were not adept at drawing bodies. Some excelled at outlining forms but were not skilled at applying colors. Some were skilled at drawing feet and hands, others at drawing eyes and noses. Some drew heads and faces out of proportion, though their bodies were beautiful. Some produced paintings pleasing to others, while others did not. Each painter possessed a different talent.

The king summoned all the painters and ordered them to paint images of the three realms, proclaiming: ‘Each of you shall paint your own image and present it to me.’

The painters assembled in one place, and each separately painted an image of the three realms. Among them was one supreme painter who was able to paint the whole image perfectly.

O Son of Good Family! What do you think? Could that supreme painter fully encompass all the skills of painting?”

Bodhisattva Jeweled Topknot said to the Buddha: “World-Honored One! He could fully possess all those skills.”

The Buddha taught: “Understand this meaning through the analogy just given. Just as a single painter can paint every form completely, rendering each true to life and without error, so too one who studies this Dharma earnestly and diligently, purely cultivating the brahmacarya until the Buddha-Dharma is accomplished, fulfills every undertaking through a single right practice. Thus, by completely perfecting the practice of emptiness, there is nothing he does not comprehend, and he thereby accomplishes the entire Buddha path.

He eliminates all defiled desires, inverted conceptions, arrogance, and conceit; does not delight in heedlessness; and although dwelling amid all defilements and evils, does not associate with them. This is called a bodhisattva’s complete fulfillment of the practice of emptiness.”

When the Buddha spoke these words, eight thousand bodhisattvas who had completely fulfilled the practice of emptiness attained acceptance of the Dharma.

This was the Buddha’s teaching on the purity of the practice of the perfection of meditative tranquility.

The Buddha said to Bodhisattva Jeweled Topknot: “Good man! What is the purity of a bodhisattva’s practice of the perfection of wisdom?”

There are twelve practices that purify conduct: Seeing the past with unobstructed wisdom; seeing the future with unobstructed wisdom; seeing the present with unobstructed wisdom; clearly understanding all conditioned and unconditioned dharmas; clearly understanding every worldly art by which deeds may properly be accomplished, in order to deliver the world; discerning and expounding the meaning of ultimate truth, knowing what beings have accumulated, and clearly proclaiming both root and branch; knowing, without obstruction concerning past and future, the extent of the faculties and dispositions of all beings—those who are foolish and inferior, those who are intelligent and accomplished, and those of middling capacity.

Sacred wisdom, lofty and majestic, surpasses worldly wisdom. It clearly sees the nature of wisdom underlying the conduct of beings and the transformations of their forms; penetrates meanings profound and subtle, difficult to understand and difficult to reach; dissolves all attachments to views; departs from every perversity and every obstructed abode; enters sacred wisdom; universally leads beings into the wisdom of the Dharma; clearly understands the import contained in the sacred treasury and thoroughly penetrates ultimate reality.

Its luminous wisdom clearly illuminates without error, confusion, or obstruction; it observes immeasurable times and occasions appropriately; everything it sees is thoroughly discerned, with nothing ever overlooked or lost; its certain and true understanding is never exhausted. This wisdom observes everything without obstruction. By means of the single practice in which there is nothing practiced, it sees all the deportment, rites, and observances upheld by beings, and clearly sees all that the minds and intentions of worldly people incline toward.

Without departing from the world, this bodhisattva cultivates transcendence beyond the realms of all worlds. Though a Buddha-land has not yet been perfected, the bodhisattva transcends every cause and condition involved in teaching and transforming beings; surpasses all practices while universally bringing every virtue to consummation; extensively delivers all the causal conditions of mental activity; sees every thought of beings; and protects the Dharma throughout the world, everywhere without exception.

Without abandoning conventional affairs, the bodhisattva earns the trust of beings. Examining this wisdom, the bodhisattva is never hasty, does not engage in frivolous discourse, and keeps the faculties serene and concentrated, never weary, indolent, or distracted. In harmony with sacred wisdom and always united with sacred virtue, the bodhisattva reaches the Bodhi tree, sits at the seat of enlightenment, subdues all maras, eliminates non-Buddhist doctrines, and performs deeds of great benefit.

Sacred wisdom penetrates everywhere yet grasps nothing. The Great Sage establishes this wisdom, abides in all Buddhas, and brings peace and happiness to beings. It sees all samadhi and wisdom, enters universally into every meaning and purport, and realizes that all dharmas have a single flavor.

Wielding skillful means, the prajnaparamita reaches the other shore and cannot be measured.

This alone is called the prajnaparamita. It can clearly understand all causes and conditions. As soon as an intention gives rise to speech, the appropriate response immediately appears; extraordinary phenomena immediately transform; and every arising thought and mental activity is brought to consummation. This is called reaching the other shore.

Furthermore, this wisdom has two kinds of purity.

First is the purity of unobstructed practice and wise perception.

Second is adornment and purification; no one can withstand the marks of that wisdom.

There are also two further kinds of purity: first, completely removing the afflictions; second, entirely abandoning all attachments to views.

Furthermore, the wisdom manifested and practiced by that bodhisattva enters everywhere without exception. Fully endowed with sacred illumination, the bodhisattva clearly understands beings and thoroughly comprehends the scriptures.

Using this wisdom, the bodhisattva understands nonexistence, yet enters all defilements, manifests desire, and takes birth among the various classes of beings in the various realms. Establishing wisdom, the bodhisattva travels throughout all lands and clearly understands every realm. This wisdom is certain and true; it does not pass to this side or that side, nor does it abide in between.

This wisdom enters everywhere and sees all ten directions without obstruction. Its functioning is unobscured, and it reaches beyond every boundary. Its vision is certain and true, clearly understanding the roots, branches, divisions, affiliations, and times of all dharmas.

Having thoroughly discerned ultimate truth and the reach and meaning of wisdom, the bodhisattva sees that there is neither correspondence nor noncorrespondence, neither sameness nor difference, neither indolence nor retreat, neither duality nor singularity; and that all dharmas likewise have no conjunction or correspondence.

O Son of Good Family! If a bodhisattva practices these aspects of wisdom and makes wisdom his dwelling, he creates a field of merit, possesses sincere faith and virtuous renown, reaches the utmost Dharma of the path, abides in dharani, is fully endowed with every kind of discerning wisdom and eloquence, and completes the work of wisdom.

This is the bodhisattva’s pure practice in cultivating the prajnaparamita.”

When the Buddha had finished giving this teaching, twenty-two thousand people in the Dharma assembly all aroused the aspiration for unsurpassed bodhi; eight thousand bodhisattvas attained the acceptance of the non-arising of dharmas; five thousand bhiksus exhausted the outflows and attained liberation of mind; and ten thousand devas, freed from dust and separated from defilement, attained the pure Dharma-eye.

At that time, the devas raised their voices in praise, saying: “Any being who is able to hear this Dharma-gate of the pure practices of the path of the paramitas receives a prediction from the Buddhas. How much more so one who, having heard it, accepts and retains it, reads and recites it, and practices in accordance with its words!”

The Buddha said to Bodhisattva Jeweled Topknot: “What is the bodhisattva’s pure practice of the dharmas constituting the factors of the Buddha’s path?

The bodhisattva personally contemplates his own body and knows that originally there is no body. This is the essential meaning. Through two considerations he establishes his resolve: first, examining impurity; second, contemplating pure conduct.

What is meant by examining impurity? The bodhisattva observes that the body is impermanent and filled with impure substances; that this body has little strength and is frail and feeble, possessing no power; and that this body stands propped up like a leaning, crooked house.

What is meant by contemplating purity? The bodhisattva reflects: ‘With this impure body, I must diligently understand the Dharma of no attainment so as to attain the Tathagata’s Dharma-body. The Dharma-body is majestic and the body of virtue is limitless. For the sake of beings, it manifests visible forms and brings benefit and happiness to all.’

By contemplating the body in these two ways, the bodhisattva establishes his resolve.

Furthermore, O Son of Good Family! When a bodhisattva contemplates the body and sees that there is no body, he attains two pure dharmas: first, seeing impermanence; second, examining impermanence. This body is impermanent; it does not long endure. Old age and illness gather together, and it will certainly die. Having penetrated this meaning, the bodhisattva does not use the body to create perverse karma. Because he does not crave the body, he cultivates the enduring essentials of the Dharma and practices three enduring essentials: the essential of the body, the essential of life, and the essential of wealth.

This body is impermanent, yet beings cherish it. What benefit is there in that? They are truly worthy of compassion.

What is the essential of the body? The body does not commit evil; it is humble, respectful, compliant, and bows before those of great wisdom.

What is the essential of life? One forgets oneself, practices giving, and provides for the poor and needy.

This body is not something I possess. Words issuing from the mouth are often faulty—flattering, slanderous, coarse, vulgar, and improper. One abandons all such conduct and never again commits those faults.

Having seen that there is no body, one does not cling to preserving one’s life; even when harmed, one does not commit evil. Understanding that this body is impermanent and destined for separation, one commits no transgression. One gives away all possessions without greed or regret. Having known that there is no body, one gains wholesome virtues and meritorious qualities, clearly understanding that they cannot be measured.

What is meant by permanence? If, upon contemplating the body and seeing that there is no body, a bodhisattva gathers in and preserves what is timely; contemplates omniscience with a mind of wisdom; does not act contrary to the Buddha’s teaching; does not lose the words of the Dharma; does not betray the sacred Sangha; and encourages and transforms the common people while guiding and governing them—this is called permanence. It is called permanent because it is inexhaustible. What is called inexhaustible is precisely the unconditioned. United with the path, without end or beginning, subtle and wondrous, forever abiding—this is called the unconditioned. That unconditioned is permanence.

Abiding therein, the bodhisattva uses every root of merit to contemplate penetrating wisdom and arrive at the unconditioned. This is called permanence. It is called permanent because it is emptiness, signlessness, and wishlessness. In cultivating the bodhisattva path, the bodhisattva constantly practices emptiness, contemplates signlessness, does not cling to wishlessness, and fully perfects diligent practice everywhere. This is called permanence.

It is called permanent because it is like empty space. The bodhisattva’s mind is impartial like empty space and is free of conceptual thought. Only one who practices in this way is a bodhisattva. This is called unsurpassed, right, and true permanence.”

The Buddha instructed Bodhisattva Jeweled Crest: “When a bodhisattva contemplates the body as originally devoid of body, this is called a foundation of mindfulness. The bodies of all beings are originally nonexistent. Because the bodhisattva knows that the body is nonexistent, the mind does not cling to it.

A bodhisattva contemplates the bodies of sentient beings as abiding within the Buddha-body. One should contemplate thus: ‘Just as the body of the Tathagata is free of all outflows, so too is my body.’ Examining all dharmas, the bodhisattva practices the meaning of the Way without departing from the Buddha’s teaching. Having attained a body free of outflows, the bodhisattva contemplates sentient beings and distinguishes their various characteristics.

With the body free of outflows—pure and free of outflows—the original limit is likewise pure. In accordance with that root of virtue, the bodhisattva establishes meritorious practices and dedicates that root of virtue, which is also free of all outflows. Because the bodhisattva can establish the Dharma free of outflows, the bodhisattva can abide amid the outflows.

What are the outflows? They are the outflow of desire, the outflow of existence, and the outflow of views.

Although a bodhisattva has completely ended the outflow of desire, the bodhisattva may be born in the Desire Realm in order to teach and transform sentient beings. Having ended the outflow of existence, the bodhisattva journeys through birth and death, teaching people amid the various objects of experience.

Furthermore, the outflow of views is the dark delusion of the outflow of ignorance. In regard to this, the bodhisattva advances diligently without indolence and, through ultimate diligence, completely uproots its source.

If this bodhisattva contemplates the body and cultivates the foundation of mindfulness, transcending unwholesome karmic practices committed since the distant past, leaving behind defilement and evil, and abiding in quiescence, this indeed is contemplation of the body.

This bodhisattva has no beings to deliver, no arising, and no position attained; this indeed is contemplation of the body.

After contemplating the body, this bodhisattva sees neither a body nor an object of contemplation, relinquishes thoughts of craving for the body, and does not cling to a self or ego. Since there is no self or ego, there is nothing to crave. Since there is nothing to crave, there is nothing to contend over.

Since there is nothing to contend over, there is no hatred. Since there is no hatred, the bodhisattva attains patience regarding dharmas. Having attained patience regarding dharmas, there is nothing to which the bodhisattva returns.

Since there is nothing to which the bodhisattva returns, there is no feverish agitation. Since there is no feverish agitation, the bodhisattva does not act willfully but abides in the Dharma. Abiding in the Dharma, the bodhisattva does not practice what is contrary to the Dharma.

Those who practice in accord with the Dharma are always together with the Dharma. Those who cultivate the Dharma of the Way attain the compassion of Dharma. Having received the compassion of Dharma, they hear the sound of Dharma.

Having practiced in accordance with the sound of Dharma, they no longer hear the sounds of the world. When the sounds of the world have become utterly still, they attain samadhi. Having attained right concentration, their wisdom contemplates reality.

Having contemplated reality, they entertain no conceptions. Since there are no conceptions, there is no activity. Since there is no activity, there is no nonactivity.

When, in relation to all activities, there is neither activity nor nonactivity, they reach the true and right Dharma, wherein all dharmas are equal. Having realized the equality of all dharmas, they reach all-knowledge.

This is the bodhisattva’s contemplation of the body, knowing that originally there is no body—the pure practice of the foundation of mindfulness.”

The Buddha instructed Bodhisattva Jeweled Crest: “What is the bodhisattva’s foundation of mindfulness concerning feeling? A bodhisattva contemplates feelings as originally devoid of feeling; this indeed is the foundation of mindfulness. When contemplating all painful feelings, the bodhisattva sees sentient beings who are undergoing affliction and, for their sake, sheds tears and perfects great compassion.

The bodhisattva thinks: ‘Sentient beings are tormented by suffering. If they attain peace and security, they will be free of painful feelings.’ For their sake, the bodhisattva eliminates every danger and harm. Ultimately, by contemplating feelings and knowing that originally there is no feeling, the bodhisattva puts the foundation of mindfulness into practice.

Having eliminated painful feelings, the bodhisattva dons the armor of great virtue for the sake of all beings. First, the bodhisattva completely purifies the body of all practices contrary to the Dharma, yet does not conceive of eliminating personal painful feelings. When encountering suffering, the bodhisattva universally gives rise to great compassion for all sentient beings and, for their sake, manifests constant peace and happiness, completely eliminating all afflictions.

For those who are greedy and lustful, the bodhisattva gives rise to great compassion, first eliminating personal craving and remaining unbound by sensual desire; even when the body undergoes suffering, the bodhisattva does not regard it as hardship. For those who are angry, the bodhisattva gives rise to great compassion, personally eliminates anger, and contemplates feelings as neither painful nor pleasant. For those who are deluded, the bodhisattva gives rise to great compassion and eliminates personal bonds of delusion, contemplating pleasant feelings without attachment, eliminating the fetters, and dwelling freely in peace.

If subjected to painful feelings, the bodhisattva does not become sorrowful because of them. By relinquishing conditioned things, the bodhisattva can cultivate the practice in such a way that there is no object of pleasure, thereby destroying delusion. If pleasant feelings arise, the bodhisattva does not accumulate them; if affliction is encountered, the bodhisattva understands that the body is impermanent and contemplates painful feelings as originally devoid of self.

The bodhisattva contemplates pleasant feelings and cultivates peace and security; contemplating painful feelings as affliction, the bodhisattva therefore calls them neither pleasant nor painful. Although the bodhisattva may perceive happiness, it all returns to impermanence, while all suffering is likewise devoid of self.

The bodhisattva contemplates pleasant feelings and cultivates peace and security, and contemplates painful feelings as illness; therefore, they are called neither pleasant nor painful. If the bodhisattva perceives anything pleasant, it all returns to impermanence. Where suffering exists, the bodhisattva contemplates the one who suffers; this is neither painful nor pleasant and is also devoid of self.

If a bodhisattva perceives any pleasant experience, the bodhisattva clearly knows that all of it is originally without peace. Contemplating feelings, the bodhisattva knows that feelings have no root: as soon as they arise, they cease. The bodhisattva clearly knows that dharmas cannot endure, examining the myriad things as flames that arise and then suddenly go out.

The bodhisattva regards the arising of all dharmas as a shadow: from where does it come before immediately vanishing? The bodhisattva contemplates the source of dharmas as one might look at a hand and ask from where it came and where it will go, and immediately knows that it comes from nowhere and goes nowhere. By contemplating dharmas in this way, the bodhisattva is not bound by them and universally perceives the true quiescence of all things.

Through this, the bodhisattva accomplishes the Way, yet there is nothing attained and no further regression. Why is this? Because the bodhisattva can perceive the fundamental arising of all sentient beings and seeks quiescence for them, rather than seeking quiescence for the bodhisattva’s own body.

This is the great bodhisattva’s skillful means: with great compassion, the bodhisattva contemplates feelings, clearly knows that there is no feeling, practices the foundation of mindfulness, eliminates all views, and clearly understands this. The bodhisattva does not take the elimination of feelings, transcendence of the three realms, and realization of the true limit as a personal attainment.

In regard to feelings, this bodhisattva contemplates the foundation praised by the Buddha and comprehends that feelings are quiescent, tranquil, originally nonexistent, and not subject to suffering or affliction. Being forever free of suffering and affliction, all dharmas are wholly apart from self and ego. One falsely perceives dharmas as assembling together, yet they all depend upon causes and conditions, have no master, and possess neither self nor ego.

The bodhisattva relinquishes all views and is free from increasing desire. Contemplating in this way, the bodhisattva perceives the ultimate truth. Causes and conditions come together, yet nothing whatsoever can be attained.

Since they cannot be attained, the bodhisattva contemplates thus: ‘Just as causes and conditions are not established from any place, so too are all dharmas not established.’ Only after realizing the meaning of emptiness does one truly contemplate feelings as originally devoid of feeling and thereby practice the foundation of mindfulness. This is quiescence, bodily serenity, simplicity, and discerning the meanings of the Way through noble wisdom.

This is the great bodhisattva’s contemplation of bodily feelings, thoroughly understanding that originally there is no feeling, and thereby perfecting the pure practice of the foundation of mindfulness.”

The Buddha instructed Bodhisattva Jeweled Crest: “A bodhisattva contemplates the mind and clearly realizes that originally there is no mind; thus he establishes the practice of mindfulness and brings forth the resolve for the Path. Having established this resolve, he immediately uses his own wisdom to seek the fundamental mind, yet he sees neither an inner mind nor an outer mind. Examining that fundamental mind, he sees no five skandhas, no great elements, and no ayatanas.

The bodhisattva’s mind then becomes quiescent and concentrated, and he seeks to discover whence that state of quiescent concentration arises. The bodhisattva further reflects: Whenever mind arises, conditions arise. He then reflects again: Is that mind one thing and its causes and conditions another?

He immediately understands for himself that if the causes and conditions were other than that mind, there would be two minds. If the causes and conditions are mind, and mind is the causes and conditions, then mind cannot see mind; yet one who clings to mind is not thereby one who does not see mind. It is like illusory, unreal motes of dust: while standing in empty space, a sharp knife cuts a finger and causes a wound; once the finger has healed, pain and suffering are no more.

So too, mind does not see mind, and that which mind sees has no locus wherein anything is seen. One should contemplate thus: The place where mind abides neither produces transgression, nor sees annihilation, nor conceives it to be eternal. Nor is there a body; the body is like a wall, arising through causes and conditions, neither disordered nor separate, neither one nor different—such is the mind.

Guard the mind in this way: The mind moves because of dharmas, yet the mind has neither an abode nor a course of activity. The mind cannot be seen; the characteristic of mind is naturally so. Clearly understanding this, without departing from what is seen, the mind becomes utterly quiescent, and one knows clearly that it has no intrinsic nature.

This is called the bodhisattva’s contemplation of mind, knowing that originally there is no mind, as the practice of mindfulness.

Furthermore, Son of Good Family! If the mind does not arise and cannot be seen, then there is neither conception nor correspondence nor noncorrespondence, and there is no arrogance; thus one is not heedless. This is contemplation of mind, knowing that originally there is no mind, as the practice of mindfulness.

Furthermore, just as mind has no form, so too the conjunction of causes and conditions and all eloquence are likewise; virtue originally has no form.

Just as mind is unconditioned, virtue also has no form, and the resolve for the Path that is contemplated also has no form. If the resolve for the Path and the aids to the Path have no form or appearance, then the Path is likewise entirely without anything that can be found. Therefore it is said: As that mind is, so too are all conditioned activities.

If the aids and the resolve for the Path are both suchness, then, just as that resolve for the Path is, the mind arising from causes is originally pure and is likewise the Path. The resolve for the Path is originally pure, and all dharmas are likewise. To understand and enter universally in accordance with that mind is the bodhisattva’s contemplation of mind, knowing that there is no mind, as the practice of mindfulness.

Its afflictions, sufferings, and harms never cease; it is like an ape or monkey, like a swiftly flowing river, and also like the radiance emitted by an oil lamp that suddenly shines upon a distant place. It has no bodily form and readily turns back; it covets and clings to the various realms, is harmed by the six faculties, and takes them as its dwelling. When they change and perish in an instant, all disperse. The mind has no location, yet wanders alone; it is neither substantial nor insubstantial, and in stillness it contemplates alone.

This is called contemplating the mind, knowing there is no mind, with purified mindfulness.

The mind attains wisdom; the Dharma realm of mind is the dwelling place of wisdom. Its luminosity is originally pure, clean, and undefiled. One knows the mind as true and real; the mind clearly manifests the present; it is what the eye sees. The dharma of mind is equal, and wisdom is also like mind. Mind is equal throughout the three times. Having attained equality, one truly knows that the wisdom of mind is naturally without protection or preservation and cannot be seen. This is called contemplating the mind, knowing there is no mind, as the practice of mindfulness.

If mind is originally pure, then it is naturally so. Because mind is originally pure, one understands the minds of sentient beings, for their minds are pure. One teaches and transforms the people, expounding the Dharma so that they may understand and know.

Since mind is naturally so, all sentient beings are also naturally so. If one can discern mind in this way, one sees the characteristics of their minds and expounds the Dharma for them.

Just as the characteristics of mind are naturally so, the characteristics of sentient beings’ minds are also naturally so. If one can comprehend those characteristics of mind, one can expound the Dharma for them. One’s own mind is empty, and the minds of sentient beings are also empty. Having understood emptiness oneself, one expounds the Dharma for them.

When one disciplines one’s own mind in equality, one can discipline them equally and expound the Dharma for them.

One’s own body is equal; when one’s own mind has become equal, sentient beings are equal. When sentient beings are equal, all dharmas are equal. When all dharmas are equal, all Buddhas are equal. Understanding this ultimate truth, one does not cause one’s own mind to separate from desire, yet does not dwell in desire. Once the mind has ceased, it enters the Dharma realm and arrives at what is naturally so. The mind, abiding nowhere, remains unmoved amid dharmas.

This is called the bodhisattva’s contemplation of mind, knowing there is no mind, as purified mindfulness.”

The Buddha instructed Bodhisattva Jeweled Crest: “Son of Good Family! A bodhisattva contemplates dharmas and knows that originally there are no dharmas; this is the practice of mindfulness.

The bodhisattva reflects: When a dharma arises, it arises; when a dharma ceases, it ceases. Examining its root and branches, there is likewise no self, person, life span, sentient being, birth, aging, sickness, or death, nor anyone who dies here and goes there. Among these dharmas, dharmas assemble through conjunction; because they assemble, conventions are formed. If there are no conjoining conditions, that dharma does not exist. From such habitual inclinations as causes, conjoining conditions arise, producing wholesome roots and unwholesome roots, which thereafter return to impermanence, where no conditions conjoin. Dharmas do not arise where there are no habitual inclinations.

Contemplating in this way, the bodhisattva clearly understands all dharmas and sees that the place to which they return also cannot be found: it is emptiness, signlessness, and wishlessness. Meritorious and nonmeritorious deeds and all such activities are like illusions and are impermanent; therefore one must practice diligently.

If causes and conditions are set in motion, there are ten practices that bring one to the ultimate, unobstructed state, relinquishing conditioned causes and firmly aspiring to the great Dharma. What are the ten?

The body is pure and undefiled, fully endowed with the excellent marks, and the invisible crown of the head transcends all encroachments and harms; one’s aspiration and nature are pure and possess ten qualities, while the inner mind is pure and fully endowed with right conduct; six billion tones issue from one’s mouth, delighting all sentient beings; the mind is ever benevolent, always compassionate toward all, and never causes harm; the mind remains constantly in concentration and is never distracted; eloquence is pure, and whatever one expounds accords with both the Dharma and its meaning, while one’s eloquence is inexhaustible; great loving-kindness is pure, and one exhorts and transforms sentient beings, encouraging them all toward the realm of nirvana;

great compassion is pure, and throughout innumerable kalpas one never wearies of samsara; the ten powers of knowledge are pure, and one clearly understands that the faculties, dispositions, and thoughts of sentient beings are each distinct and not alike; fearlessness is pure, and one distinguishes and retains innumerable dharmas, as accumulated by sentient beings, wishing to perfect the exclusive qualities of the Buddhas; wisdom knows the past, future, and present without obstruction; the pure dharmas of the Buddhas can be applied with sovereign mastery because one takes refuge in noble wisdom.

These are the ten.

After attaining these ten subtle and wondrous practices of the great Dharma, which are ultimate and unobstructed, the bodhisattva considers and reflects with due measure, never growing weary, accumulating meritorious achievements without losing them or falling into conduct devoid of virtue, and always practicing diligently and earnestly.

What does it mean that the original roots of all dharmas are seen to have no location?

Having transcended all abiding places and accumulations of defilement, and having clearly understood that all things are impermanent, one can accomplish the samadhi of impermanence. One who attains this right concentration does not depart from samadhi, but in accordance with one’s original vows manifests birth. Wherever one enters, one arises again, using all practices of merit and virtue to proclaim the teachings and instruct and transform sentient beings.

This is the great bodhisattva’s skillful means: universally expounding the scriptures, contemplating all dharmas, and thoroughly knowing that there is no dharma, as the practice of mindfulness.”

If anyone enters the path and practices in accordance with the scriptures, and is able to understand clearly the factors of the path, that person neither performs wholesome deeds nor perceives anything as permanent or becomes attached to it; neither eliminates unwholesome dharmas, while the mind of the path remains manifest and uninterrupted, nor clings to permanence or falls into annihilationism. If a bodhisattva relinquishes all attachments to permanence and annihilation, maintains a mind of equanimity that abides nowhere, and dwells in the middle, what is called the middle?

Not giving rise to thought and completely eliminating ignorance—this is called the middle. There is no instruction, no transmission of teaching, no words, and no discourse—this is called the middle. In summary, ignorance, formations, consciousness, name-and-form, the six sense entrances, contact, sensation, craving, clinging, existence, birth, aging, illness, death, sorrow, lamentation, suffering, and affliction have all been completely eliminated—this is called the middle.

One who abides in the middle is neither commanded nor has anyone who commands. When existence is examined, there is no command and no transmission of teaching; when beginning and end are examined, they cannot be known and have no location. Since nothing can be apprehended, there is nowhere to cling. Tranquil, quiescent, and utterly detached, it has suddenly ceased—this is called the middle.

O Son of Good Family! Just as an echo has no location, one who perceives ultimate truth enters the realm beyond truth and falsity. This middle has no words, no discourse, no seeing, and no location.

O Son of Good Family! What arises through causes is the activity of consciousness and form together with instruction; what is formed through causes is born from two mutually dependent conditions. That middle has no instruction and no verbal discourse—this is called the middle.

What is formed through causes and conditions has no need of meaning or principle. That meaning and principle are unattainable; this is non-returning. Non-returning is called the middle.

Furthermore, one who contemplates self clearly understands non-self. Here there is quiescent cessation; in relation to self and non-self, there is natural purity—this is called the middle.

Contemplating the person and lifespan, one has no view concerning the person or lifespan and is naturally pure—this is called the middle.

With regard to perception and non-perception, there is no pleasurable perception—this is called the middle.

All inverted apprehensions arise yet possess nothing whatsoever—this is called the middle.

Neither delusion and foolishness nor sincere teachings can be apprehended—this is called the middle.

This shore and the other shore dissolve into one's own body, leaving nowhere for attachment. One neither practices nor cultivates the conditioned or the unconditioned—this is called the middle.

One relinquishes samsara and arrives at nirvana, yet there are no words or teachings—this is abiding in the middle.

O Son of Good Family! One who contemplates dharmas knows that dharmas are fundamentally without anything upon which to rely. Without impairing the naturally pure mind within the dharmadhatu, one attains the foundation of mindfulness. Entering the dharmadhatu, one clearly understands all dharmas and contemplates that dharmadhatu together with the realm of persons. Within that dharmadhatu, one neither impairs it nor impairs the realm of persons. The dharmadhatu and the realm of persons are both alike in being the realm of empty space. With this single realm, this bodhisattva universally perceives all dharmas. Seeing with the wisdom-eye, the bodhisattva uses the dharmadhatu to contemplate the conduct of the Buddhas.

Suppose someone does not discriminate among dharmas: this bodhisattva does not perceive that person. For this reason, however many dharmas there may be, the bodhisattva sees that none has an original dharma and does not perceive any number whatsoever.

If, through contemplating dharmas, one sees that fundamentally there is nothing, then one does not see with the physical eye, the divine eye, or the wisdom-eye. Why? Because that eye is free from discrimination.

Not seeing with the physical eye, that eye does not fall into the activities of samsara. Not seeing with the divine eye, one does not use that eye to act heedlessly. Not seeing with the wisdom-eye, one contemplates dharmas and clearly understands that fundamentally they do not exist. One universally sees that all dharmas have no location and that dharmas have no abiding place. Having seen that all dharmas have no abiding place, one practices mindfulness of dharmas and does not betray the vows made long ago. This bodhisattva follows the Buddha's teaching, establishes the resolve to contemplate profound and sublime dharmas, and never abandons unsurpassed bodhi.

This is the bodhisattva's pure practice of contemplating the foundation of mindfulness in which no dharma exists.”

The Buddha instructed Bodhisattva Jeweled Topknot: “The four foundations of mindfulness are practiced together with the four right efforts. What are the four?

Contemplate the body as having no body, thereby eliminating the inverted attachment that regards the impure as truly pure.

Contemplate sensation as having no sensation, thereby eliminating the inverted perception that regards suffering as happiness.

Contemplate the mind as having no mind, thereby eliminating the inverted perception that regards the impermanent as permanent.

Contemplate dharmas as having no dharmas, thereby eliminating the perception that regards what has no self as possessing a self.

By cultivating equanimity amid these four inversions, one is without attachment.

If a bodhisattva can cultivate and practice equanimity, that bodhisattva can purify all shared practices.

When a bodhisattva carries out this sublime, pure practice of equanimity, the bodhisattva reaches the Dharma-patience called the Dharma-patience of the four right efforts.

What is meant by right effort?

A practitioner of purity expounds the Dharma of the path and thereby naturally accords with wholesome roots, does not follow unwholesome roots, and does not engender faults. Unwholesome seeds that have not yet arisen are prevented from arising. Through cultivating diligence, unwholesome words and unlawful deeds that have arisen are immediately extinguished. Through cultivating diligence, wholesome deeds that accord with the Dharma are encouraged to arise. When wholesome dharmas have arisen, one becomes ever more diligent, bringing them to fulfillment and not allowing them to be forgotten.

Furthermore, a bodhisattva who has previously cultivated pure karma is able to restrain and guard oneself, preventing the loss of wholesome dharmas, abiding in mastery, and gradually increasing and illuminating wholesome dharmas. Once wholesome dharmas have flourished, they are never forgotten again.

This bodhisattva purely cultivates those four right efforts to completion, fulfills the bodhisattva practices, attains mastery of mind, is diligent and undistracted, pure and stainless, does not contradict the Buddha's wisdom, follows the teaching of the path, practices great compassion, sees each successive state of mind, observes every thought without losing diligence, and manifests the practice of equanimity. This is called attaining right effort.

Why is this so?

Because, abiding in peaceful equanimity, there is no need to oppose or reject evil and deviation. By virtue of this peace and not following evil or deviation, one attains the samadhi of equanimity in the four right efforts. Having attained this samadhi, it is called the equanimity of the four right efforts.”

The Buddha told Bodhisattva Jeweled Topknot: “If one can cultivate and practice those four right efforts, one can fully carry out the four bases of spiritual power:

Eliminating craving and practicing diligence cause the mind of the path to become tranquil, undefiled, and free from excessive thought. Having abandoned useless dharmas, one attains ease and accomplishes great compassion. Through diligent ease, one acquires skillful means. By these means, one perfects the four bases of spiritual power, ascends to the house of the path, and attains four kinds of mastery.

What are the four kinds of mastery?

The first is mastery over lifespan. This bodhisattva has attained longevity. Because the bodhisattva's lifespan is limitless, even within a short life the bodhisattva fully manifests immeasurable lifespans, encouraging beings to hear the Dharma and contemplate it. For those who grow weary, the bodhisattva may manifest a short lifespan so that they thirst for the true Dharma and earnestly seek to study it. Wherever this bodhisattva is born, whether in the heavens or among humans, the bodhisattva attains mastery over lifespan.

The second is mastery over body and speech. This bodhisattva's body and speech accord with the bodhisattva's wishes, while the mind does not depend upon the body. The bodhisattva freely manifests physical appearances and forms in accordance with beings' deportment and etiquette, whether their bodies are ugly or beautiful, tall or short, good or evil. This bodhisattva enters right concentration and reflects upon which discipline and deportment can guide and transform them. Accordingly, the bodhisattva manifests an appearance and bearing—sitting, standing, coming, and going. Within a single instant of intention, this bodhisattva conjures the bodily forms and complexions of all people, appearing as one of their own kind, and then expounds the Dharma for them.

Third is mastery in expounding the Dharma. Within the three realms, this bodhisattva upholds the true Dharma that transcends the world and does not practice worldly dharmas. Although, in accordance with customary ways, he manifests various phenomena and circumstances, he never departs from world-transcending wisdom and commits no error. He always accords with the profound path of unobstructed wisdom. Whether in the heavens or among human beings, this bodhisattva speaks according to the languages of all kinds of beings, enabling innumerable sentient beings to conform to the teachings of discipline and to fulfill all that they seek and aspire to.

Fourth is mastery over lands. Once this bodhisattva has attained mastery of mind, he gathers all the great oceans in the great trichiliocosm and merges them into a single great ocean, yet there is no coming or going in this transformation. He combines all the Mount Sumerus into a single mountain, yet none of the devas of the Four Great Kings or the Heaven of the Thirty-Three perceive this merging, dispersal, coming, or going. He may manifest forests of trees, the whole of empty space, or various kinds of precious jewels, establishing them at will as skillful means for delivering sentient beings. When the work is completed, everything suddenly returns to its former state.

O Jeweled Topknot! Through these four practices of the bases of spiritual power, that bodhisattva cultivates himself and converses and deliberates together with the Buddhas of the ten directions, never departing from their side whether sitting, standing, or walking in meditation. At the same time, he converses and expounds the Dharma while standing, sitting, arriving, or departing together with Brahma Kings, Shakra, the Four Great Kings, devas, nagas, ghosts, spirits, gandharvas, asuras, garudas, kimnaras, mahoragas, humans and nonhumans, and all kinds of sentient beings.

Why is this so?

It is because this bodhisattva’s subtle and wondrous spiritual powers are sovereign, vast, and immeasurable. He has attained this because, since the distant past, he has practiced the Dharma without ever being deficient in it.

What is meant by cultivating spiritual powers?

Since the distant past, that bodhisattva has cultivated wholesome dharmas, regarded his own body lightly, revered venerable elders, attended upon and served them without weariness, remained humble and deferential, and harbored no conceit or arrogance. His speech has always been wholesome, bringing joy and peace to everyone. He respects and cherishes all, bows his head and takes refuge, fully observes propriety, and ensures that his words and actions correspond.

His heart is gentle, neither proud nor self-important, and free from ill will. He is always humble and reverent, taming his mind; he listens to and accepts the words of venerable elders, follows their teachings, and bows before them. Maintaining gentleness of heart, he restrains his will and diligently cultivates without ever abandoning the practice.

This bodhisattva fully observes proper conduct and dignified deportment in accordance with the true precepts. His conduct is extraordinary; his mind does not change, become indolent, or grow contemptuous and arrogant. Nor is he heedless or carried along by thoughts of craving, anger, and delusion.

Once these have been eliminated, he is free from greed and jealousy; covetousness for wealth and food naturally ceases. He becomes quiescent and realizes non-arising; illnesses disappear and are healed, and the hindrances, the five skandhas, and all heavy burdens are entirely cast off. He bestows kindness and benefits upon sentient beings.

He becomes a bridge and a ferry, using a boat to carry all sentient beings across the deep and vast current. According to their capacities, he teaches and transforms sentient beings: he makes the disorderly upright, brings composure to the confused, straightens the crooked, and responds to slander with a smile. Undaunted by adverse circumstances, he resolves doubts, speaks of wondrous and extraordinary matters, calms the agitated, compassionately rescues all beings, awakens those who are deluded, gives precious possessions in charity without later regret, assists sentient beings, and encourages their aspiration for the path.

When this bodhisattva sees people cultivating roots of merit, he rejoices on their behalf. He never praises or consoles himself; when he sees others attain peace, he rejoices and commends them.

This bodhisattva is easy to support, knows contentment well, and does not desire the gains of others.

This bodhisattva delights in renunciation and encourages others to leave the household life and cultivate great loving-kindness and great courage. His aspiration for the path is steadfast, and he regards enemies and loved ones equally, like empty space. When he sees weary travelers, he provides them with conveyances, and he constantly bestows fearlessness upon sentient beings.

When this bodhisattva sees learned persons, he reveres them as Buddhas. He does not despise those who are unlearned. When he sees the destitute, he provides them with wealth and a livelihood. He supplies medicine to the sick in order to save their lives. Toward those who have rescued and protected him, he acts with filial devotion to repay their kindness. When he sees people who uphold the precepts and cultivate themselves, he makes offerings and serves them without acting contrary to their wishes. When he sees those lacking proper conduct, he exhorts and transforms them so that they may transcend worldly ways.

Wherever this bodhisattva goes, he commits no evil transgression, is never defiled by worldly affairs, and constantly practices all virtues.

This bodhisattva cultivates subtle, wondrous, and vast spiritual powers, never regressing or losing them, until he attains Buddhahood.

This is the bodhisattva’s purified practice of spiritual powers.”