佛說華手經

19. Chapter Nineteen: Samadhi ⁽¹⁾

At that time, the Blessed One saw that the great assembly had fully gathered. Rising from his seat, he entered the Buddha’s Shurangama Samadhi. Emerging from the Wondrous Vajra Samadhi, he entered the Buddha’s Wondrous Vajra Samadhi.

Emerging from the Buddha’s Wondrous Vajra Samadhi, he entered the Buddha’s Samadhi of Knowing the Distinctions among the Languages and Sounds of the Ten Directions. Emerging from the Buddha’s Samadhi of Knowing the Distinctions among the Languages and Sounds of the Ten Directions, he entered the Buddha’s Samadhi of Immeasurable Adornment. Emerging from the Samadhi of Immeasurable Adornment, he entered the Buddha’s Lion-Moon Samadhi.

Emerging from the Lion-Moon Samadhi, he entered the Buddha’s Samadhi of the Lion’s Vigorous Advance. Emerging from the Samadhi of the Lion’s Vigorous Advance, he entered the Buddha’s Samadhi of Boundless Conditions. Emerging from the Samadhi of Boundless Conditions, he entered the Buddha’s King of Light Samadhi.

Emerging from the King of Light Samadhi, he entered the Buddha’s Wondrous Dharani Samadhi. Emerging from the Wondrous Dharani Samadhi, he entered the Buddha’s Samadhi of Signless Arising. Emerging from the Samadhi of Signless Arising, he entered the Buddha’s Samadhi of the Lion’s Power of Mastery.

Emerging from the Samadhi of the Lion’s Power of Mastery, he entered the Buddha’s Pure Moon Samadhi. Emerging from the Pure Moon Samadhi, he entered the Buddha’s Samadhi of the Adornment of the One Mark. Emerging from the Samadhi of the Adornment of the One Mark, he entered the Samadhi of the Adornment of the Myriad Marks.

Emerging from the Samadhi of the Adornment of the Myriad Marks, he entered the Buddha’s Boundless Light Samadhi. Emerging from the Boundless Light Samadhi, he entered the Buddha’s Great Ocean Samadhi. Emerging from the Great Ocean Samadhi, he entered the Buddha’s Samadhi of the Concentration on Dharma-Nature That Gives Rise to the Ocean of All Dharmas.

Emerging from the Samadhi of the Concentration on Dharma-Nature That Gives Rise to the Ocean of All Dharmas, he entered the Buddha’s Samadhi of Revealing the Conditions of Boundless Vows. Emerging from the Samadhi of Revealing the Conditions of Boundless Vows, he entered the Buddha’s Samadhi of Producing All Boundless and Masterful Dharmas. Emerging from the Samadhi of Producing All Boundless and Masterful Dharmas, he entered the Buddha’s Samadhi of All Dharmas Having No Abiding Place.

Emerging from the Samadhi of All Dharmas Having No Abiding Place, he entered the Buddha’s Samadhi of the Lofty Flower of Boundless Light. Emerging from the Samadhi of the Lofty Flower of Boundless Light, he entered the Buddha’s Samadhi of the Pure Seal of the Provisions of All Dharmas. Emerging from the Samadhi of the Pure Seal of the Provisions of All Dharmas, he entered the Buddha’s Samadhi of the Stainless Seal of All Dharmas.

Emerging from the Samadhi of the Stainless Seal of All Dharmas, he entered the Buddha’s Samadhi of Revealing the Boundless Powers of Mastery of the Buddhas. Emerging from the Samadhi of Revealing the Boundless Powers of Mastery of the Buddhas, he entered the Buddha’s Samadhi of the Marks of the Cessation of All Sentient Beings. Emerging from the Samadhi of the Marks of the Cessation of All Sentient Beings, he entered the Buddha’s Samadhi of the Tathagata’s Practice within All Dharmas.

Emerging from the Samadhi of the Tathagata’s Practice within All Dharmas, he entered the Buddha’s Samadhi of Revealing Boundless Adornments of Masterful Spiritual Powers. Emerging from the Samadhi of Revealing Boundless Adornments of Masterful Spiritual Powers, he entered the Buddha’s Samadhi of the Unobstructed Concentration on the Nature of All Dharmas throughout the Three Times. Emerging from the Samadhi of the Unobstructed Concentration on the Nature of All Dharmas throughout the Three Times, he entered the Buddha’s Samadhi of Attaining the Power of Mastery amid All Dharmas.

Emerging from the Samadhi of Attaining the Power of Mastery amid All Dharmas, he entered the Buddha’s Samadhi of the Masterful Seal That Encompasses the Ocean of All Dharmas. Emerging from the Samadhi of the Masterful Seal That Encompasses the Ocean of All Dharmas, he entered the Buddha’s Firm Samadhi. Emerging from the Firm Samadhi, he entered the Buddha’s Samadhi of Excellent Penetrating Comprehension.

Emerging from the Samadhi of Excellent Penetrating Comprehension, he entered the Buddha’s Immovable Samadhi. Emerging from the Immovable Samadhi, he entered the Buddha’s Samadhi of Contemplating and Seeing All Dharmas. Emerging from the Samadhi of Contemplating and Seeing All Dharmas, he entered the Buddha’s Universal Illumination Samadhi.

Emerging from the Universal Illumination Samadhi, he entered the Buddha’s Seal of Universal Contemplation Samadhi. Emerging from the Seal of Universal Contemplation Samadhi, he entered the Buddha’s Samadhi of the Darkness of Ignorance. Emerging from the Samadhi of the Darkness of Ignorance, he entered the Buddha’s Samadhi of Non-Seeing.

Emerging from the Samadhi of Non-Seeing, he entered the Buddha’s Samadhi of Neither Obstruction nor Grasping with Regard to All Dharmas. Emerging from the Samadhi of Neither Obstruction nor Grasping with Regard to All Dharmas, he entered the Buddha’s Samadhi of Inexhaustible Marks. Emerging from the Samadhi of Inexhaustible Marks, he entered the Buddha’s Samadhi of Inexhaustible Concentration.

Emerging from the Samadhi of Inexhaustible Concentration, he entered the Buddha’s Samadhi of Inexhaustible Conditions. Emerging from the Samadhi of Inexhaustible Conditions, he entered the Buddha’s Samadhi of the One Jeweled Mark. Emerging from the Samadhi of the One Jeweled Mark, he entered the Buddha’s Great Adornment Samadhi.

Emerging from the Great Adornment Samadhi, he entered the Buddha’s Boundless Adornment Samadhi. Emerging from the Boundless Adornment Samadhi, he entered the Buddha’s Samadhi of Freedom from Anger. Emerging from the Samadhi of Freedom from Anger, he entered the Buddha’s Samadhi of Revealing the Roots of Goodness of All Sentient Beings.

Emerging from the Samadhi of Revealing the Roots of Goodness of All Sentient Beings, he entered the Buddha’s Samadhi of the Causes and Conditions by Which All Sentient Beings Plant Roots of Goodness. Emerging from the Samadhi of the Causes and Conditions by Which All Sentient Beings Plant Roots of Goodness, he entered the Buddha’s Samadhi of All Entrances. Emerging from the Samadhi of All Entrances, he entered the Buddha’s Samadhi of the Pure Practice of All Dharmas.

Emerging from the Samadhi of the Pure Practice of All Dharmas, he entered the Buddha’s Samadhi of Not Manifesting Any Dharma. Emerging from the Samadhi of Not Manifesting Any Dharma, he entered the Buddha’s Samadhi of Illuminating and Adorning All Bodhisattvas. Emerging from the Samadhi of Illuminating and Adorning All Bodhisattvas, he entered the Buddha’s Samadhi of Purifying the Eyes of All Shravakas.

Emerging from the Samadhi of Purifying the Eyes of All Shravakas, he entered the Buddha’s Samadhi of the Unobstructed Purification of the Roots of Goodness Planted by All Sentient Beings. Emerging from the Samadhi of the Unobstructed Purification of the Roots of Goodness Planted by All Sentient Beings, he entered the Buddha’s Samadhi of Quelling the Sufferings and Afflictions of the Three Evil Destinies. Emerging from the Samadhi of Quelling the Sufferings and Afflictions of the Three Evil Destinies, he entered the Buddha’s Samadhi of Sentient Beings Planting Roots of Goodness throughout All Buddha-Lands.

Emerging from the Samadhi of Sentient Beings Planting Roots of Goodness throughout All Buddha-Lands, he entered the Buddha’s Samadhi of Pervasive Immovability. The Buddha entered the Samadhi of Pervasive Immovability.

At that time, the devas of the Pure Abodes praised him in verse:

The Buddha enters the Immovable Samadhi;

His majestic virtue towers aloft like Mount Sumeru.

He refutes the doctrines of non-Buddhist paths,

Shining brilliantly throughout the great trichiliocosm.

The Buddha’s mind is difficult to fathom;

He enters the samadhi that relies on nothing,

Entering samadhi without dependence.

Such is the inconceivable Buddha,

Who utterly destroys the net of doubt.

He teaches the Dharma with a compassionate mind,

Ever abiding in concentration, free from doubt;

Possessing the three knowledges ⁽²⁾, he transcends the three realms.

All the bodhisattvas of great wisdom

Have assembled in this gathering.

The Buddha has entered profound, great concentration;

May he resolve the assembly’s doubts.

The Buddha’s concentration does not depend upon the eye,

Yet neither is it independent of the eye;

It is nondual and bears no mark of the eye—

The pure sage is worthy of praise.

If in concentration he always depended upon the eye,

The Buddha would certainly be false.

Knowing that the eye has no intrinsic existence,

The Buddha therefore does not depend upon it.

He depends upon none of the six faculties,

Yet neither is he independent of them.

Those of non-Buddhist paths conceive mistaken notions

That the world cannot comprehend.

20. Chapter Twenty: Seeking the Dharma

At that time, the Blessed One peacefully arose from the Samadhi of Immovable Pervasion and said to Shariputra: Great bodhisattvas who practice four dharmas attain the wisdom of non-retrogression. Because they skillfully preserve loving-kindness, compassion, wisdom, and samadhi, they also attain unobstructed wisdom and thus acquire the ten powers of a Buddha. With regard to all dharmas, they possess discriminating wisdom and attain unobstructed eloquence, uninterrupted eloquence, swift eloquence, delight in exposition, profound eloquence, incisive eloquence, and peerless eloquence.

They attain Dharma-dharani ⁽³⁾, constantly encounter the Buddhas, leave the household life with right faith, and uphold and practice the true Dharma. In life after life, they are born with abundant wealth and benefits, their retinues gather harmoniously, their physical features are complete, and their bodies are free of disability. Their eyes, ears, nose, tongue, body, and all six faculties are unimpaired; their speech is fluent, their wisdom is not obscured, they do not follow wrong paths, their resolve is not inverted, and their mindfulness is not scattered.

Recalling former deeds, their minds know shame and remorse; they are always skilled in reflection and keep far away from evil deeds. As they pass from one body and lifetime to another, they do not forget right mindfulness or lose their original vows. For the sake of the Buddhas, they plant roots of virtue, fundamentally attaching neither to a self nor to what belongs to a self; they act together with all sentient beings, without discriminating the characteristics of sentient beings.

Although they discern dharmas, they do not rely upon dharmas. Because they do not rely upon dharmas, Mara, the hosts of Mara, and followers of wrong paths cannot destroy them. They advance directly toward bodhi, sit upon the seat of enlightenment, and become settled among all dharmas in the Samadhi of the Seal of Pure Mindfulness.

By uniting wisdom within a single thought, they know all the myriad dharmas—what can be attained, what can be abandoned, what can be realized, and what can be cultivated. Whether they are conditioned dharmas (worldly) or unconditioned dharmas (supramundane); worldly or supramundane; near or far, great or small, long or short... whether past, present, or future; whether activities of mind or activities of wisdom; whether evaluated by mind or evaluated by wisdom; whether objects of mind or objects of wisdom; whether perceptions of mind or perceptions of wisdom; whether mental factors or categories of dharmas; whether existing through the designation of sentient beings or through provisional names, and therefore spoken of as real dharmas;

whether common characteristics or particular characteristics; or any dharma spoken of on account of a cause or a circumstance.

Why is this so? Whether through language or the characteristics of things, whether defiled or pure... all are merely terms expressed through worldly language. Thus, the names eyes, ears, nose, tongue, body, mind, head, feet, body hair, head hair, and so forth—every part of the body is merely a designation.

Likewise, external dharmas include earth, water, fire, wind, and so forth, each place having its own distinct designation. So too, one speaks of the sun, the moon, Brahma kings, Shakra, devas, yakshas, and so forth. One speaks of characteristics in accordance with their forms; and in accordance with discernment and examination, one speaks of cause or condition, path or practice, bondage or liberation, skillful means or progression, knowledge or wisdom, or wisdom in skillful means.

All worldly arts and skills likewise concern such matters as beauty and ugliness. Within the Samadhi of the Pure Seal of the Provisions of All Dharmas, they unite wisdom within a single thought and reach the ultimate, extinguishing afflictions without remainder. What are the four dharmas?

Shariputra, when a great bodhisattva brings forth the Mahayana mind, for the benefit of all sentient beings he brings forth a vast and magnificently adorned aspiration. He should reflect in this way: “All sentient beings, because lust, anger, and delusion blaze fiercely within them, cannot perform even a single wholesome deed. When they die, they fall into the hells, from which it is difficult to hope for deliverance.

For the sake of these sentient beings, I shall now accumulate the great medicine of wisdom to cure their illnesses and lead them beyond the three realms. Because sentient beings do not seek a physician to heal them, I shall enable them to attain the indestructible characteristic of dharmas—the indestructibility of form, feeling, perception, formations, and consciousness, up to and including the fruit of the path, nirvana...”

When bodhisattvas bring forth the aspiration, because they seek the Dharma, they make such a vast and magnificently adorned vow. What is called Dharma? Dharma is that which can assist the path to unsurpassed bodhi.

This is the Buddha-Dharma: it severs the doubts of sentient beings and causes them joyfully to read, recite, accept, and uphold the Mahayana sutra treasury, practicing in accordance with the scriptures. Dharma is taught according to whether the faculties of sentient beings are sharp or dull (ignorant). A bodhisattva seeks the Dharma with such single-mindedness, even if it is only to understand a single four-line verse, and employs profound skillful means and its essential meaning when citing the Buddha’s teaching.

Whether accepting or upholding it ⁽⁵⁾, reading and reciting it, copying it, or even expounding the Dharma to a single person, he should first make this vow:

“I wish this person to accord with the teaching, and all sentient beings likewise to understand it clearly.” The bodhisattva takes this cause and condition of expounding the Dharma as supreme and foremost, thereby earning the rejoicing approval of the Buddhas and the praise of the wise. Thus, what are the four dharmas? These four dharmas are:

1) To attain uninterrupted and resolute mindfulness of the Buddha-Dharma

2) To make the body capable of serving as a vessel for the Dharma

3) To propagate the Dharma on behalf of the Buddhas and teach and transform sentient beings

4) To attain the dharanis of all dharmas (meditative concentration)

In life after life, they are born where they encounter the Buddha-Dharma and do not fall into wrong views.

Within the Buddha-Dharma, they always delight in leaving the household life and remain far removed from the five desires. These are the four dharmas.

By taking these four dharmas as causes and conditions for planting roots of virtue, a bodhisattva attains ten dharmas. What are the ten? He eliminates every doubt concerning all dharmas, knows the inclinations and delights of sentient beings, and thereby attains the unobstructed liberation of the Buddhas.

Through this liberation, the Buddha’s body constantly emits from every pore hundreds of thousands of myriads of kotis of innumerable brilliant rays of light. Each ray illuminates hundreds of thousands of myriads of kotis of asamkhyeyas of worlds. Within each ray are hundreds of thousands of myriads of kotis of asamkhyeyas of innumerable jeweled lotus flowers.

Upon each jeweled lotus sits a Buddha. Each Buddha teaches a Dharma that liberates hundreds of thousands of myriads of kotis of sentient beings and enables them to attain the indestructible Dharma. By virtue of this power of liberation, from every pore the Tathagata radiates light and hundreds of thousands of myriads of kotis of flashes as bright as Mount Sumeru, and likewise emits innumerable streams of circulating water...

All this occurs through the power of uncontaminated liberation, which causes the entire trichiliocosm to be contained within a single pore and relinquishes attachment to other worlds. Throughout innumerable lands as numerous as the sands of the Ganges, sentient beings are no longer afflicted, nor do they retain any discriminating conception of coming or going.

Shariputra, through this power of unobstructed liberation, the Buddha clearly understands the different languages of sentient beings throughout the ten directions, and likewise clearly understands the thoughts of sentient beings throughout hundreds of thousands of myriads of kotis of asamkhyeyas of kalpas. He also dispels the doubts of sentient beings throughout immeasurable asamkhyeyas of worlds in places devoid of the Buddha-Dharma.

Through the power of unobstructed liberation, he also subdues ⁽⁷⁾ the blazing passions and discriminating minds of sentient beings. He knows all the differing characteristics of dharmas and determines with certainty that all are empty. Within them there is no characteristic of self or what belongs to a self ⁽⁸⁾, and he remains far removed from all conditioned characteristics.

Why is this so? Because the Tathagata observes that among conditioned dharmas there are errors that destroy all wholesome merit, and thus not a single thing can be retained. Through clearly understanding this, he attains this unobstructed Dharma.

Shariputra, through the power of liberation, the Tathagata attains four dharmas. What are the four? These four dharmas are:

1) To utterly eliminate afflictions and habitual tendencies (habits difficult to eradicate)

2) When the Buddha walks, if any sentient being touches his feet, that being enjoys peace and happiness for seven days

3) When the Buddha turns his body to the right, the depths of the hells extending eighty-four thousand yojanas all move like a wheel revolving

4) To abide constantly in the bliss of meditative concentration, with the mind never scattered

Shariputra! In brief, a bodhisattva seeking the Dharma must devote his whole mind to the Buddha-Dharma. At that time, wishing to clarify this meaning, the Blessed One spoke this verse:

Just as one who seeks the Buddha’s wisdom

and wishes for a mind of great compassion,

to attain the wisdom of liberation,

must revere the teachings.

One who wishes to attain supernormal powers,

to travel throughout the three-thousandfold world,

and clearly know the minds of sentient beings,

should revere the Dharma.

One who wishes, in a single thought,

to know the minds of all beings,

should know that mind has neither form nor appearance,

is illusory, and has no enduring solidity.

Through reverence for the Dharma,

one always receives wholesome karmic fruits

and clearly knows all Buddhas

and the immeasurable Buddha-Dharma.

Through reverence for the Dharma,

one’s mindfulness ⁽⁹⁾ is never lost.

Wherever one is born, life after life,

right mindfulness continually increases.

Through reverence for the Dharma,

one’s physical form is never deficient.

One is born with upright and handsome features,

and all one’s faculties are complete and strong;

one also encounters noble Buddhas,

and upon seeing a Buddha, one’s mind has right faith.

Because the mind is pure,

one has profound faith ⁽¹⁰⁾ and makes offerings to the Buddha.

Wherever one is born, life after life,

mindfulness and faith grow ever more profound;

one abandons the evils of the five base sensual desires

and always delights in the practice of renunciation.

Because of profound faith,

one diligently upholds all moral precepts,

abides securely in meditative concentration,

and never boasts of one’s precepts.

Though delighting in the various meditative practices,

one still does not consider them sufficient.

Because one seeks true wisdom,

one eliminates all outflows.

One delights in practicing wisdom

without clinging to the characteristics of wisdom.

By practicing wisdom free from characteristics,

one seeks the Buddha-Dharma in the proper way,

attains the radiant wisdom of the Dharma,

and is praised and extolled by the Buddha.

One is a worthy vessel of the Dharma,

protected by the Buddha’s supernormal powers,

receives the Buddha’s sustaining protection,

and possesses the four unobstructed knowledges:

With inexhaustible eloquence,

one teaches the Dharma for the benefit of others.

Third: one always preserves and upholds the Dharma

at its beginning, middle, and end;

one constantly praises the Buddha,

and sentient beings are enriched and benefited.

One is guarded by the devas,

revered by nagas and spirits,

and kept in mind by all Buddhas.

One’s name resounds throughout the ten directions,

and one’s renown never fades.

One delights in performing wholesome deeds

and keeps far from all wrongful teachings.

One constantly cultivates the Buddha’s path

and becomes a bright lamp of the true Dharma.

Doubts are entirely dispelled;

one’s wisdom-nature is pure and clear,

capable of removing the afflictions of sentient beings.

One abides securely in the noble path,

never speaks perverse or obstinate words,

practices the supreme Dharma,

and follows the exceedingly profound unsurpassed path.

Such a person does not rely upon mind,

nor does that person not rely upon it.

Knowing that mind and dharmas have illusory characteristics,

one understands that they cannot be relied upon.

Because the mind relies upon nothing,

one constantly preserves and cultivates the Buddha’s path.

Though great assemblies gather in full,

one’s mind remains unattached.

One delights in teaching and transforming beings everywhere,

avoids noisy and bustling places,

neither covets fame nor clings to gain,

and stays apart from relatives and entangling relationships.

Without the slightest speck of defilement,

one’s mind is pure like empty space.

Who could behold such a bodhisattva

without feeling reverence?

Upon hearing such a Dharma,

one must resolve to study it at once.

By attaining this Buddha-Dharma,

one benefits and brings happiness to all sentient beings.

Relying upon this wondrous Dharma,

one encounters no obstruction.

I teach the Dharma of the right path

for the wise who put the teaching into practice.

Furthermore, Shariputra, because a great bodhisattva seeks the Dharma, that bodhisattva must study broadly and hear much, and must hear many skillful means of the Dharma. What does it mean to study broadly and hear much, and to hear many skillful means?

Shariputra, a person of extensive learning gains it by hearing from others. To hear many skillful means is oneself to concentrate the mind in right mindfulness, to hear from others, and to hear the Buddhas teach the Dharma. Discourses whose words accord with the path and its principles are called Sutra, Geya, Vyakarana, Gatha, Udana, Nidana, Avadana, Itivrittaka, Jataka, Vaipulya, Adbhuta-dharma, and Upadesha—all are called words heard from afar that accord with the path.

What is the provision of concentrated right mindfulness regarding the various skillful means of the Dharma? It is to know clearly the five skandhas, the twelve ayatanas ⁽¹¹⁾, the eighteen dhatus ⁽¹²⁾, and the twelve links of dependent origination ⁽¹³⁾; and to understand whether dharmas arising from conditions are right or wrong, wholesome or unwholesome, discerning and selecting among them, while comprehending that all enter the Dharma-nature, the characteristics of dharmas, and the state of Dharma.

This is called right mindfulness. Why is this so? Shariputra!

By skillful means, the Tathagata speaks of the five skandhas, yet they are not the five skandhas; he speaks of the twelve ayatanas and eighteen dhatus, yet they are neither ayatanas nor dhatus; he speaks of the twelve links of dependent origination, yet they are not dependent origination. He teaches that dharmas arise from conditions and therefore have no fixed characteristics; he speaks in this way because he wishes to liberate sentient beings.

Therefore, you should rely upon the meaning and not upon the words ⁽¹⁴⁾. Ordinary people generally lack sufficient wisdom and therefore follow the words; the wise follow the meaning and not the words.

Shariputra, what is verbal expression? The various forms of language and writing arise from seeking through characteristics, cognition, discrimination, seeing, inference, demonstration, cultivation, characteristics and non-characteristics, and from following the mind or its mental factors; they include places of doubt and error, this and that, and so forth. All such discrimination and exposition of dharmas are verbal expression.

Shariputra, what is the meaning that must be expressed and made clear before it can be called meaning? If one merely discriminates the meaning, this is called verbal expression. Therefore, Shariputra!

You should know that meaning is not verbal expression. Because of this meaning, I say in the sutras that the Tathagata does not speak of worldly matters as people of the world do. Shariputra, only the Tathagata employs skillful means to speak of the skandhas, dhatus, the various ayatanas, the twelve links of dependent origination, and dharmas arising from conditions; apart from these, there is nothing else.

Shariputra, the Buddha teaches the Dharma and selects among dharmas without contention. What is called Dharma? What does it mean to select among dharmas?

Shariputra, the eye is a dharma; the ear, nose, tongue, body, and mind are dharmas. Why is this so? Because the eye of the past is gone, and that of the future has not yet come into being—how much less can the present eye exist!

Why is this so? Because the very nature of the eye is already Dharma. The ear, nose, tongue, body, and mind of the past and future are all nonexistent—how much less can those of the present exist!

Why is this so? Because the very nature of mind is already Dharma. What, then, is selection?

It is choosing and examining, as when examining the eye: because the eye arises from conditions, it is empty and has no fixed characteristics. If it had fixed characteristics, the eye would necessarily be the eye. If the eye were precisely the eye, then both eyes as such should be able to see inwardly.

Because this leads to such an error, the ear, nose, tongue, body, and mind are likewise. Such selection is called the Dharma-eye. Within this meaning, a great being of right view should contemplate that the eye is merely a provisional designation.

Of these three—the eye, Dharma, and the Dharma-eye—which is real? One should know that all three are empty, for all arise through verbal expression, and not one of them is real. Why is this so?

Wherever there is verbal expression, it still follows conceptual understanding. Such understanding is entirely a worldly dharma. A worldly dharma is not supramundane; whatever is not supramundane belongs to the doctrine of non-Buddhist paths.

If it belongs to a non-Buddhist doctrine, it was not taught by the Buddha. Why? Because the Buddha teaches supramundane Dharma.

Supramundane Dharma is not verbal expression. Speech ceases; the path of mental activity is cut off, and the object of cognition is extinguished. Therefore, although the Buddha uses verbal expression, he does not cling to verbal expression.

Wholesome and unwholesome karma alike arise through causes and conditions. Why is this so? Because the eye discriminates.

What is discrimination? It is the division of the twelve links of dependent origination into the three realms of existence ⁽¹⁵⁾.

Shariputra, what is called discrimination? It is when one thinks to oneself, “I must obtain such an eye.” Each discrimination and delight is the result of the eye’s contact with sense objects. If the eye were truly my eye, then I would be its master; this is therefore called discrimination. Whenever there is cessation, there is again forceful arising. All suffering and affliction arise because of the self and what belongs to the self. Because one is caught between these two extremes, this is called discrimination. Shariputra, it is just as when pieces of metal strike one another and produce a sound. Do you think that sound comes from outside or arises from within? He replied: “World-Honored One, the sound exists through various conditions; it is neither within nor outside.”

The Buddha asked Sariputra, “Have you yet fully penetrated the conditions of this Dharma?”

He replied, “I have not yet penetrated them.”

The Buddha said, “Sound is originally without anything that exists in itself; it merely borrows various deceptive conditions to beguile the faculty of hearing. Ordinary beings see with their eyes but do not understand this, and therefore give rise to craving and attachment. Within the eye, the characteristic of the eye is utterly nonexistent. When one examines this thoroughly to its ultimate point and no longer has craving or attachment, this is called discernment. Thus it is said that there is no eye, just as there is no characteristic of the eye. The same is true of the ear, nose, tongue, body, and mind.”

At that time, wishing to clarify this meaning, the Blessed One spoke these verses:

To say that the eye is impermanent

means that the eye has no inherent existence.

Since the eye has no inherent existence,

who makes the eye impermanent?

To say that the ear is impermanent

means that the ear has no inherent existence.

Since the ear has no inherent existence,

who makes the ear impermanent?

To say that the nose is impermanent

means that the nose has no inherent existence.

Since the nose has no inherent existence,

who makes the nose impermanent?

To say that the tongue is impermanent

means that the tongue has no inherent existence.

Since the tongue has no inherent existence,

who makes the tongue impermanent?

To say that the body is impermanent

means that the body has no inherent existence.

Since the body has no inherent existence,

who makes the body impermanent?

To say that the mind is impermanent

means that the mind has no inherent existence.

Since the mind has no inherent existence,

who makes the mind impermanent?

In dependence upon the twelve ayatanas,

there come to be twelve names.

It is through constructing those twelve

that the twelve ayatanas come to be.

Through earth, water, fire, and wind

combining together, a person comes to be.

Ordinary beings pursue names and words,

like a dog chasing a clod of earth.

If one does not pursue names,

discrimination of a self cannot arise.

Knowing that the self is merely a provisional name,

one attains quiescence.

Within quiescence there is no dharma

that bears the name “quiescence.”

Thus it is said that there is no speaking;

not speaking is itself tranquil cessation.

That dharma of no departure is real,

yet neither is it no departure.

One who understands the Dharma in this way

knows the characteristic of tranquil cessation.

When mind and its objects are quiescent

and all paths of speech are severed,

there is no self and no sentient being;

“tranquil cessation” is merely a name.

When one does not discriminate existence or nonexistence,

then discrimination itself is also absent.

If the mind conceives of nirvana,

that mind itself cannot be found.

Within the Dharma, one sees nothing as distant,

nor does one see anything as near.

By penetrating with the eye of wisdom,

one clearly comprehends the meaning of tranquil cessation.

If those who hear this Dharma

carefully contemplate and examine it,

they should eliminate every doubt.

Having completely ended ignorance,

neither deluded nor doubtful,

serene and utterly fearless,

they abide in this true characteristic.

Unobstructed with regard to the Dharma,

bodhisattvas, mahasattvas,

naturally sever the net of delusion,

feel compassion for all sentient beings,

and teach the Dharma to end their doubts.

Through this profound and wondrous meaning,

the true characteristic of dharmas is revealed,

and all conceptual proliferation is immediately dispelled.

You must not harbor doubts;

verbal assertions give rise to disputes,

through which one falls into evil destinies.

Those who cling in this way

cannot expound the true Dharma.

By following names and meanings in this way,

one will be free from sorrow and distress

and draw near to the path of the unsurpassed vehicle;

therefore, one should practice according to this meaning.

“Furthermore, Sariputra, a bodhisattva, mahasattva, must diligently cultivate four matters. What are the four?

1/ For the sake of leaving the household life, one must diligently strive.

2/ While dwelling in a remote and secluded place, one must diligently practice.

3/ Within the Buddha’s teaching, one must diligently practice.

4/ On seeing the suffering of sentient beings, one must diligently practice. In this way, one attains the path of unsurpassed bodhi.

“One should reflect in this way: ‘When shall I attain awakening? In order to extinguish the suffering of sentient beings, I must teach the Dharma.’ Sariputra, I now tell you that a bodhisattva must diligently practice so as swiftly to attain unsurpassed bodhi. You must listen carefully.

“Sariputra, immeasurable, boundless, inconceivable numbers of kalpas ago, there was at that time a Buddha named King of Peace, whose lifespan was seventy thousand years. For the assembly of sravakas, he convened three Dharma assemblies. At the first assembly, two billion people attained the fruit of arhatship. At the second assembly, four billion people attained arhatship, and at the third assembly, six billion people attained the fruit of arhatship.

“At that time, the continent of Jambudvipa extended ninety thousand yojanas and contained eighty-four thousand great cities. Each city was twelve yojanas long and seven yojanas wide, and was fashioned from the seven precious substances: gold, silver, vaidurya, crystal, pearls, mother-of-pearl, and agate. Those cities were supremely adorned and pure. Their inhabitants were prosperous, wealthy, joyful, and secure.

“Those cities were encircled by seven tiers of moats, all made entirely of the seven precious substances. Water flowed around within each moat, and blue, yellow, red, and white lotuses of every kind spread profusely across the water. Many varieties of wondrous birds and creatures—hawks, wild geese, mandarin ducks, swans, cranes, peacocks, and orangutans—frolicked there.

“Along the banks of the moats stood seven rows of precious railings and seven rows of trees: trees of gold with silver boughs, agate branches, and vaidurya leaves; when crystal formed the flowers, agate formed the fruit, and pearls formed the roots. Trees of silver had golden boughs, crystal branches, vaidurya leaves, mother-of-pearl flowers, agate fruit, and pearl roots. Trees of vaidurya had coral boughs, mother-of-pearl branches, agate leaves, silver flowers, golden fruit, and crystal roots.

Trees of mother-of-pearl had agate boughs, coral branches, silver leaves, golden flowers, crystal fruit, and vaidurya trunks. Trees of agate had coral boughs, silver branches, golden leaves, crystal flowers, vaidurya fruit, and mother-of-pearl roots. Trees of coral had golden boughs, silver branches, crystal leaves, vaidurya flowers, mother-of-pearl fruit, and agate roots.

“Each city contained eighty thousand flower gardens, each extending twenty yojanas across and surrounded by seven tiers of walls made from the seven precious substances. Each flower garden had seven tiers of structures made from the seven precious substances, seven layers of curtains, and seven layers of nets spread overhead. The precious moats and seven tiers of city walls were adorned in this manner. Within the flower gardens were many precious trees, such as sandalwood, aloeswood, kalana, and others. There were also fragrant trees, trees that produced music, many kinds of flowering and fruit-bearing trees, trees that provided implements, and medicinal trees. Among them were trees of gold, silver, vaidurya, crystal, mother-of-pearl, agate, and coral.

“There were flowers of every kind, such as atimukta flowers, campaka flowers, parisaka flowers, tagara flowers, vandara flowers, hari flowers, talira flowers, kutalari flowers, mandara flowers, five-colored flowers, ‘above-the-moon’ flowers, and many other kinds of flowers.

“Within each garden were seven hundred great ponds, each five miles across and filled with water possessing the eight excellent qualities. ⁽¹⁶⁾ The bottoms of the ponds were completely covered with golden sand and magnificently adorned with the seven precious substances. They had four precious stairways and were covered by jeweled nets. Blue, yellow, red, and white lotuses of every kind spread across the surface of the water.

“At that time, the king of Jambudvipa was named Virtuous Fortitude. He had palaces built within those eighty-four thousand great cities. Each palace had eighty-four thousand selected women as the king’s retinue. Among those cities was one great city forty yojanas wide and eighty yojanas long. King Virtuous Fortitude dwelt within that great city. The city was entirely ornamented with the seven precious substances and was magnificent beyond measure, just as described above. Its people were wealthy, joyful, secure, and prosperous.

“Within that great city, the royal palace had a circumference of ten yojanas and was fashioned entirely from the seven precious substances, splendid and beautiful. Within the royal palace were halls, mansions, and towers. Among them was a great hall called the Dharma Hall, whose magnificent adornments surpassed even the palace of Sakra. Within the inner palace was a beautiful flower garden called Good Dharma. The flower garden contained many kinds of trees and flowers, fragrant trees, trees that produced music, and trees that bore jeweled necklaces. There were trees that provided clothing, medicinal trees, and others, all fashioned from the seven precious substances. These trees adorned the flower garden.

“The royal palace was stately, orderly, spacious, lofty, and splendid. It also had a great terrace made entirely from the seven precious substances; the seven precious substances were spread throughout, covering the entire inner palace.”

O Sariputra, King Kien Duc's chief consort gave birth to a crown prince who had previously made offerings to innumerable Buddhas and was therefore deeply loved and revered by everyone. The crown prince possessed an awe-inspiring bearing and was fully endowed with merit and virtue. The king entrusted that great city to the crown prince and required him to remain within it.

On the day the crown prince was born, four billion women in the city also gave birth at the same time. The king immediately issued a decree assigning them to the crown prince as members of his household. The king and queen assembled the great ministers and named their son Dieu Duc.

When the crown prince was born, the devas rejoiced, played many kinds of music, rained down mandara flowers, and proclaimed: “The crown prince Dieu Duc has now been born into the world. Because the crown prince has appeared in the world, he shall be called Dieu Duc.”

As the crown prince gradually grew up, he would enter the pleasure garden surrounded by that retinue of courtesans and ride in a sandalwood boat, delighting in the five sensual pleasures. At that time, upon the water, the Buddha manifested a majestic form such as had never before been seen, radiant and immaculate, shining like the crimson light that gleams through the passing months; like an ingot of pure gold, a mountain of golden fire, or a magnificent jeweled pillar. The Buddha was endowed with the thirty-two excellent marks and the eighty minor characteristics. From his body streamed hundreds of thousands of myriads of kotis of brilliant rays, while around him a multitude of disciples followed and listened to the Dharma.

After seeing him, the crown prince thought to himself: “This person is upright and handsome, with a noble and imposing appearance. Why do I not possess a form like his?” While the crown prince was thinking thus, the Buddha suddenly vanished. No longer seeing the Buddha, the crown prince became sorrowful. From then on, he ceased amusing himself with the courtesans and no longer approached women. He stepped out of the boat, ascended a seven-jeweled tower, sat in the lotus posture ⁽¹⁷⁾, and thought to himself: “When shall I attain a form like the Buddha’s?”

At that time, the courtesans wished to approach and amuse themselves with him. When the crown prince turned and saw them, he immediately became disenchanted, closed the door, and refused to receive them. The crown prince thought: “The greater the sensual craving of sentient beings, the greater their suffering and affliction. I aspire to attain an excellent and beautiful form and great wisdom. If I am like sentient beings afflicted by craving and troubled by defilements, what difference is there between us? I am a practitioner, while they are not practitioners.

“Because the anger of sentient beings blazes fiercely, their suffering and affliction grow ever greater. I aspire to attain a majestic form and ultimate wisdom. If I am like these angry and sorrowful sentient beings, what difference is there between us? I am a practitioner, while they are not practitioners. I should discipline myself so that, among sentient beings, I am no longer angry or afflicted.

“Most sentient beings are exceedingly ignorant and deluded, and thus their suffering and affliction multiply. I aspire to attain an exceedingly beautiful form and luminous wisdom. If I too resemble ignorant and distressed sentient beings, what difference is there between us? I am a practitioner, while they are not practitioners.

“Sentient beings are tightly bound by stinginess and jealousy, and thus their suffering and affliction increase. If we are just like those stingy and jealous sentient beings, what difference is there? I must extinguish craving, anger, and delusion, and give rise to a mind of great loving-kindness and compassion toward sentient beings, for I wish to seek the true path. Through the true path, one leaves far behind all greed, anger, delusion, stinginess, jealousy, and unwholesome thoughts.”

Having developed such a mind of renunciation, he delighted in the wondrous Dharma and no longer took pleasure in amusements. He wished to sit alone in contemplation, far removed from noisy places.

At that time, King Kien Duc and the queen heard that the crown prince no longer delighted in amusement, had withdrawn from the five sensual pleasures, and had forbidden the courtesans to enter. The two of them thought: “Who has distressed the crown prince, causing him to take no pleasure in the five sensual pleasures, to dislike amusement, and to withdraw from women? We should go and ask him.”

Having thought thus, the king and queen went to the crown prince and spoke these verses:

You dwell in a place of purity,

Fully attended by palace maidens;

With jeweled trees and splendid gardens,

Why are you so joyless?

Within this great city

Stand magnificent and lofty Dharma halls,

Enclosed securely on all four sides;

Why are you so joyless?

Who has caused this matter

That has brought distress to your mind?

You sit sorrowfully, your body wasting away,

Like a merchant who has lost his wealth.

As your father and mother, we ask you;

You must tell us truthfully.

Only when someone resolves this doubt

Will we be able to find peace of mind.

At that time, the crown prince replied in verse:

No one has caused it at all;

Why should I speak falsely?

One should not bring false charges against others,

But must discipline one’s own mind.

While enjoying myself upon the water,

I beheld the Buddha’s wondrous marks,

Like the finest Jambu gold,

Radiating throughout the ten directions,

Shining as brightly as the sun and moon.

The glow of lamps and the light of stars

Were made to disappear by the Buddha’s radiance.

Having beheld such marks,

I therefore aspire to attain

A body and wisdom like the Buddha’s,

So that I may deliver sentient beings

Afflicted by aging, illness, death,

Delusion, distress, and suffering;

Attain a body adorned with excellent marks

And wisdom beyond conception;

Extensively benefit sentient beings

And cause them to leave the realm of birth and death.

I shall sever every sensual inclination

And leave the courtesans and household retinue;

Now I shall go forth and practice goodness,

Resolutely cultivating toward Buddhahood.

Clad properly in Dharma robes,

I shall devote myself to cultivating wholesome Dharma.

Father and mother, you too should sincerely

Go forth and cultivate the path;

You must cultivate the true Dharma,

And flee the insecurity of the five sensual pleasures.

Craving harms wholesome Dharma

And binds one within the prison of rebirth,

From which there is no means of release.

I am resolved to depart far from it,

Practicing the conduct of tranquil seclusion,

To attain the Buddha’s supreme wisdom

By going forth within the Buddha-Dharma.

If anyone should obstruct me,

That person would not benefit others;

How could I regard him with affection?

What benefit are home, children, and possessions?

Such wealth and honor are impermanent.

Those who continually cling to them

Will soon see them all disperse.

Going forth perfects the causal practice,

And wholesome Dharma presently arises.

Entering and leaving the realm of birth and death,

Life after life one undergoes suffering;

Continuing endlessly in this way,

One cannot determine whose child one is.

Without right contemplation of the Dharma,

One clings to provisional names in this way.

Do not hold me back and give rise to evil;

Let us go forth together as one.

I have escaped grievous difficulties,

Attained a complete human body,

And gained profound faith in wholesome Dharma;

Thus I have encountered Buddha An Vuong,

And only now can I go forth.

After Crown Prince Dieu Duc had spoken these verses, he personally went to Buddha An Vuong, bowed with his head at the Buddha’s feet, joined his palms toward the Buddha, and spoke these verses:

I was born within Mara’s net,

Filled with every deviant practice.

Now I wish to abandon them all;

I pray to follow the Buddha and go forth.

The affections of child and father bind me tightly

Within so many entanglements.

These are not true, lasting happiness,

But only the root of suffering.

I wish to undo these bonds

And break down every net of Mara;

Relying upon the Buddha, I shall go forth

And accomplish the complete awakening of Buddhahood.

I fear sensual pleasure,

For sensual pleasure brings no peace.

Aspiring to end delusion for the sake of the Dharma,

I shall practice the path and therefore renounce it.

O Sariputra, when Buddha An Vuong heard Crown Prince Dieu Duc’s request to go forth and receive the precepts, eighty-four thousand members of his retinue, together with the courtesans, also followed him into the monastic life. Furthermore, tens of billions of other spiritual friends also followed him in going forth.

When the king heard that the crown prince had gone forth to study the path, he dispatched the four divisions of the army and, together with the great ministers, personally went to pay homage to Buddha An Vuong. Then, standing to one side with palms joined toward the Buddha, he spoke these verses:

Going forth is free from affliction;

Tranquil and still is its peaceful joy.

Sensual pleasure is the root of downfall;

I pray to follow the Buddha and go forth.

I shall leave wife and children, mountains and rivers,

Together with friends and relatives.

Indulging in sensual pleasure without weariness

Is the defiled custom of ordinary people;

Those of shallow wisdom become immersed in craving,

Delighting and reveling in the five sensual pleasures.

Those who praise and cultivate the Buddha’s Dharma

Extinguish every suffering and pain.

I relinquish wealth, kingdom, and cities,

Offering them to the Buddha and the Sangha.

I pray that the Buddha will permit me to go forth,

To become a Buddha revered everywhere;

For the benefit of sentient beings,

To deliver them from every suffering and peril.

I wish to leave far behind all obstructing calamities,

And attain tranquility beyond every adversity.

The Buddha rejoiced and praised him:

“Excellent! You have awakened the great resolve!

Revere the Buddha’s profound wisdom.”

How excellent is the resolve to renounce the household life!

Having heard this, the king consented,

and great joy arose in his heart.

The Honored One, Endowed with Two Perfections ⁽¹⁸⁾, will surely attain realization;

he looked up to the Buddha and received his gracious consolation.

The king immediately resolved to renounce the household life,

together with the four divisions of his army.

They brought forth the bodhicitta

and attained the unsurpassed Way.

After they had renounced the household life,

they realized the Dharma of non-arising.

Throughout their lives they cultivated the practices,

and were reborn in the heavens.

They encountered greatly renowned ones—

two billion virtuous Buddhas—

and, relying upon the Buddhadharma,

renounced the household life and practiced the true Way.

Constantly cultivating diligent effort,

they attained fearless wisdom,

brought benefit and happiness to sentient beings,

and delivered them from immeasurable suffering.

Fortunate indeed to encounter such Buddhas,

they readily received and upheld the true Dharma,

and spread it far and wide,

never begrudging even their own lives.

They attained perfectly excellent fruits

through supreme wisdom,

and realized the inconceivable Dharma.

Who would not seek the Buddha Way?

The Buddha told Shariputra, “The King Firm Virtue of that time was none other than I myself. The crown prince Wondrous Virtue was the great bodhisattva Firm Resolve. Thus, Shariputra, because great bodhisattvas possess the Dharma of peace and happiness, when they see sentient beings oppressed by the suffering of afflictions, they give rise to great loving-kindness and compassion, teach and transform them, and cause them to follow wholesome dharmas.

Through these causes and conditions, those beings gradually attain liberation. Furthermore, Shariputra, because great bodhisattvas delight in the wondrous Dharma, they seek the subtle and wondrous Dharma and then expound that wondrous Dharma for sentient beings. What is the wondrous Dharma?

It is the Dharma constantly practiced by those who are diligent. Those diligent ones are precisely the great bodhisattvas—those who seek the irreversible Way and who penetrate all dharmas. What does it mean to penetrate all dharmas?

One who grasps the characteristics of the eye merely follows a provisional designation and is not one who penetrates the characteristics of all phenomena. The designation is neither within nor without; it is neither self nor what belongs to self, neither defiled nor pure, neither arising nor ceasing. Why is this?

Because its nature is eternally thus. That Dharma-nature is unconditioned and is not something conditioned. This is the eye’s penetration of the wondrous Dharma.

One who seeks and grasps the characteristics of the ear, nose, tongue, body, or mind merely follows a provisional designation and is not one who penetrates all dharmas. The designation is neither within nor without; it is neither self nor what belongs to self, neither defiled nor pure, neither arising nor ceasing. Why is this?

Because its nature is thus. Dharma-nature is unconditioned and is not something conditioned. This is the mind’s penetration of the wondrous Dharma.

“Shariputra, one who realizes the wondrous Dharma understands the true characteristics of all dharmas. One who grasps the Dharma of ‘emptiness’ engages in deluded attachment; to grasp non-characteristic is itself to posit a characteristic, and to desire nothing is itself already a desire. Shariputra, the original nature of dharmas neither increases nor decreases.

Only this is called penetrating all dharmas; therefore, great bodhisattvas are those who practice diligently. Shariputra, on what basis is it said that one is a bodhisattva because one truly penetrates and clearly knows that there is no dharma of sentient beings? Those who make the practice of wisdom foremost are called bodhisattvas.

They also cause sentient beings to know that all dharmas of practice are without inherent existence; therefore, they are called bodhisattvas. Furthermore, Shariputra, the meaning of being without inherent existence is the meaning of bodhisattva, and being without aspiration is also the meaning of bodhisattva. Thus, the meaning of ‘bodhisattva’ is nondual and unobstructed.

Shariputra, to be free from fault and free from loss is to be a bodhisattva. Shariputra, the Dharma of emptiness is itself bodhi. What is emptiness?

Because all dharmas are EMPTY, it is called emptiness. Shariputra, if within all dharmas one still perceives even the smallest and subtlest thing, one remains attached to characteristics—to the characteristics of a self, a person, a sentient being, and all dharmas. Within EMPTY dharmas, none of these characteristics exists; therefore, this is called emptiness.

EMPTINESS is bodhi. For this reason, all dharmas are called bodhi. Shariputra, you should follow the Tathagata’s teaching and must not go against it.

Why is this? Because the teaching of the Buddhas is wondrous and foremost, beyond the reach of all ordinary beings. Shariputra, moreover, while remaining at the level of an ordinary being, neither shravakas nor pratyekabuddhas can see, contemplate, or attain it.

Even if they employ all their knowledge and vision, they still cannot fully examine the dharmas of the Buddhas. Why is it said that the wisdom of exhaustion completely knows the dharmas? There is not a single dharma that is exhausted.

Because one departs from all dharmas and enters the ultimate end, it is called the wisdom of exhaustion; yet in truth, one does not know that cessation occurs in this manner in each thought-moment. Because they have not attained such complete cessation, it is said that shravakas, pratyekabuddhas, and ordinary beings cannot penetrate the Buddhadharma.

“Shariputra, this wisdom of non-arising does not give rise to even the slightest thing among all dharmas. Knowing this is called the wisdom of non-arising. Shravakas, pratyekabuddhas, and ordinary beings cannot know it.

Therefore, the Buddha’s wisdom is inconceivable and incomparable. Furthermore, because this wisdom admits neither wrong nor right, it is impartial. Shariputra, the Tathagata’s wisdom is the unerring wisdom of perfect awakening and thorough penetration; therefore, it is called Buddha-wisdom, the wisdom of a Buddha.

Because this wisdom must be sought throughout boundless asamkhyeya kalpas before it can be attained, he is called the Awakened One. Shariputra, why is the Tathagata called the Awakened One? Because all sentient beings sleep deeply in birth and death, they neither recognize their faults nor know what they have lost.

Only the bodhisattva awakens; therefore, the bodhisattva is called one who is awake. Furthermore, Shariputra, because he thoroughly knows and clearly comprehends the myriad dharmas, he is called the Awakened One. What is perfect awakening?

It is to know that all dharmas are neither dharmas nor non-dharmas, neither defiled nor pure, and neither past, present, nor future. Because he knows them in accordance with their characteristics, he is called awakened. Likewise, because he knows that no dharma arises or ceases, comes or goes, he is called the Awakened One.

Shariputra, even if the meaning of ‘awakening’ were investigated throughout immeasurable, boundless, inconceivable reaches, it would still be difficult to exhaust. It is like the ocean, which has only one flavor, neither increases nor decreases, receives all streams without overflowing, and gradually deepens until its utmost depth is reached. Shariputra, the ocean of the Tathagata’s wisdom is likewise: it is empty, without arising or ceasing, and has only the single flavor of liberation.

As the Dharma is expounded in sequence, it gradually becomes profoundly wondrous. Attainment of all-wisdom is called the foremost profundity, the ultimate penetration of unsurpassed bodhi. Because it is unerring with regard to all dharmas, it neither increases nor decreases.

Because questions concerning it can never be exhausted, it is said not to decrease. It can contain all wholesome virtues, just as the ocean receives every stream. Shariputra, if I were to expound fully the meaning of ‘Tathagata,’ who could bear to receive it?

When the dragon king Sagara wishes to send down a great rain, he pours the water only into the ocean, which alone may be able to contain it all. The Tathagata is likewise. If he were to disclose the Buddha’s wisdom in its entirety, no sentient being, not even a shravaka or pratyekabuddha, could bear to receive it.

Only great bodhisattvas who have brought forth the aspiration for the Great Vehicle can receive and uphold it through the sustaining spiritual power of the Buddha. Shariputra, there are four things in the world that are exceedingly difficult to attain. What are the four?

1/ It is difficult to obtain a human body.

2/ It is difficult to be born in a central country—a place illumined by civilization.

3/ It is difficult to have faith in the Buddhadharma.

4/ Having gained faith in the teaching, it is truly difficult to understand it and put it into practice.”

These four difficult things you have all attained; therefore, ask the Buddha about whatever points you doubt in the teaching. I am listening to you. All beings throughout the worlds—devas, humans, and others—should carefully consider their doubts. Before long, the Tathagata will enter nirvana; do not leave yourselves with regrets afterward.

Thereupon, Shariputra immediately rose from his seat, bared his right shoulder, knelt with his knee upon the ground, joined his palms toward the Buddha, and said: “World-Honored One, I wish to ask a question. May the Buddha consent to hear me.”

The Buddha said: “I am listening. Ask freely, and I shall resolve your doubts.”

Shariputra said: “I reverently beseech the World-Honored One to speak. On behalf of bodhisattvas who practice the supreme conduct, I venture to question the Tathagata.” He then spoke these verses:

Abiding in wholesome merit,

Cultivating lofty, pure conduct,

Delighting in patience and gentleness—

I now ask about these practices:

How should a bodhisattva

Give with a joyful mind?

How does one arouse a wholesome mind

To benefit and bring joy to sentient beings?

How does one uphold pure precepts,

Practice patience, and maintain a gentle mind?

How does one practice diligence,

Never retreating or resting?

Seeing sentient beings afflicted by suffering,

How does one compassionately rescue and protect them?

With a profound resolve for awakening,

I pray the World-Honored One will clearly explain.

Throughout immeasurable kalpas,

How does one adorn the path to bodhi,

Never allowing the mind to become distracted,

But instead giving rise to joy?

How does one cultivate meditative concentration

And fully realize wisdom?

How should one seek the Dharma

So as to become greatly learned?

Which teachings should be heard,

And which teachings should be taught,

When one has aroused the resolve to practice bodhi?

I ask about this matter:

How does one seek the true Dharma

While delighting and indulging in sensual pleasures?

How should one free oneself from desire

And transcend it by leaving the household life?

Having left one’s home,

How does one make the mind joyful?

When renunciation is perfected,

How exalted is its merit?

When wishing to dedicate one’s merit,

What skillful means should one employ?

Life after life, kalpa after kalpa,

How does one avoid losing right mindfulness?

While dwelling within the womb,

How should one cultivate the mind of bodhi

So as to behold all Buddhas

And encounter no hindrances or adversities?

How does one diminish craving,

Cultivate loving-kindness, and lessen vain anger?

How does one diminish delusion

So that the mind does not go astray?

When born into a royal lineage,

How does one skillfully govern the realm,

Remain far removed from hindrances,

And be born in a place of peace and joy?

How does one attend to affairs of state

While keeping the mind joyful?

How does one remain mindful of the Tathagata

And always long to behold the Buddha?

How does one attain a physical form

Of unsurpassed dignity and beauty?

How may one’s relatives and retinue

All arouse the mind of bodhi?

Where should one be born

So as to leave one’s kin behind,

Delight in cultivating the practice of renunciation,

And remain undefiled by attachment and craving?

How does one enter the monastic life

And devote oneself to upholding the precepts?

After the Buddha’s passing,

How should the true Dharma be protected?

Amid an age of turmoil,

How does one still preserve a pure mind?

Seeing sentient beings beset by many illnesses,

How does one bring them comfort?

How does one hear and practice the teaching

So as to realize and enter dharani?

How does one use unobstructed eloquence

To expound the unsurpassed Dharma?

How does one know the many differences

Among the minds of sentient beings?

And within the wholesome teachings,

How does one discipline the mind?

For the sake of all bodhisattvas,

I ask the Honored One, Perfect in Twofold Excellence,

About the practices of bodhisattvas;

May the Buddha explain them distinctly.

Those who, for the sake of the Buddhadharma,

Arouse the mind of bodhi,

Upon hearing the Buddha’s exposition,

Rejoice with a mind of great loving-kindness.

Regarding all dharmas, the Buddha’s

Wisdom is entirely unobstructed.

With my limited understanding,

I question the World-Honored One.

Because I have questions

That I do not yet fully understand,

May the Buddha expound them

For those who are unable to ask...

21. Chapter Twenty-One: Praising Virtue

At that time, the Buddha said to Shariputra: “Excellent! Excellent! You have skillfully questioned the Buddha about the profound ways in which great bodhisattvas practice the Buddha Way, and about such matters as pure merit, gentleness of mind, patience, and so forth. Your merit is truly immeasurable. Why is this so? Because great bodhisattvas constantly undertake difficult deeds. Suppose, for example, that someone wished to move all the sentient beings of a three-thousand-great-thousand world-system into another realm. Would this deed be difficult?”

Shariputra replied: “It would indeed be difficult, World-Honored One.”

The Buddha said: “Yet compared with the difficult deeds performed by bodhisattvas, it would not equal even one part in a hundred; nor one part in a hundred thousand myriad parts. Even by analogy, no comparison could be made.”

Śāriputra, suppose that the beings of the three-thousand-great-thousand world system were placed within the conflagration at the end of a kalpa, so that those three thousand worlds would be engulfed in flames in a single instant. If someone could extinguish that conflagration with a single breath, while the great Iron Encircling Mountains, Mount Sumeru, the waters of the great oceans, the lands, palace cities, parks and forests, villages, hamlets, and settlements all remained intact as before—what do you think? Would it be difficult for that person to accomplish such a deed?

Śāriputra replied, “It would indeed be difficult, World-Honored One.”

The Buddha said, “Yet if this were compared with the deeds of a bodhisattva, it would not equal even one part in a hundred, one part in a hundred thousand myriad parts, nor could any analogy ever compare with them.

“Furthermore, Śāriputra, suppose someone wished to shatter the three-thousand-great-thousand world system with a toenail. Would that person be called one of great strength?”

He replied, “World-Honored One, that person would indeed possess great strength.”

The Buddha said, “Yet if this were compared with the great strength of a bodhisattva, it would not equal even one part in a hundred, one part in a hundred thousand myriad parts, nor could any analogy ever compare with it.

“Furthermore, Śāriputra, suppose that within the three-thousand-great-thousand world system, the earth element rested upon water and the water rested upon wind. A person, approaching from the direction of the wind, might suddenly lift this world, place it upon his head and shoulders, carry it, and extend his two legs as a ladder by which to climb as far as the Brahma Heaven without letting it fall. What do you think? Would it be difficult for that person to accomplish such a deed?”

Śāriputra said, “The skillful means employed by that person would indeed be marvelous. To carry the three-thousand-great-thousand world system and ascend by the ladder of his legs as far as the Brahma Heaven without letting it fall would be exceedingly difficult.”

“Śāriputra, the Tathagata will now speak these true words to you: if this were compared with the great power of a bodhisattva’s skillful means, it would not equal even one part in a hundred, one part in a hundred thousand myriad parts, nor could any analogy ever compare with it. Why is this? Because the great bodhisattvas perfect immeasurable physical and mental vigor, bring forth vast and great vows, master skillful means, and unfold great wisdom; therefore, they possess great and manifold awe-inspiring virtue.

“Bodhisattvas seek fearlessness, clear vision, constant wakefulness, a mind of great loving-kindness and compassion, and conduct that is never false. They contemplate like a king of elephants, are mighty like a lion, and contemplate the mark of the invisible crown of the head. Bodhisattvas thus seek the great Dharma of all Buddhas. They also aspire to attain the foremost and most exalted conduct and deportment, merit beyond compare, and gentleness surpassing all measure. They practice generosity, moral discipline, patience, vigor, meditation, wisdom, and skillful means, thoroughly comprehending the characteristics of all dharmas.

“They seek the Tathagata’s incomparable mastery of spiritual powers through the three turnings of the Dharma, the ability to discern clearly the thoughts and deeds of sentient beings, to know clearly all the provisional designations of sentient beings, and to know completely the liberation and the knowledge and vision of liberation of sentient beings. A Buddha knows clearly the calm abiding and insight of sentient beings, knows clearly their cultivation of the path and attainment of its fruits, and also knows their genuine understanding. He knows clearly the diverse languages and sounds of sentient beings throughout the ten directions. A Buddha knows clearly the depth or shallowness of sentient beings’ attachments and whether they have become free from attachment.

“With respect to all dharmas, they aspire to attain the wisdom of ‘non-appropriation’ and vow to understand clearly the emptiness of all dharmas, karmic retribution, and wisdom. Śāriputra, in brief, the aspirations, vows, wisdom, merits, and practices in accordance with vows of the great bodhisattvas, together with the fruits they attain according to their practice, cannot be expressed through analogies or explained through causes and conditions. Only a Buddha can clearly know the adornments of merit arising from such great vows. Only those who are near a Buddha can understand them.

“Śāriputra, śrāvakas enter deeply through faithful recollection, and bodhisattvas likewise penetrate thoroughly through faith. Because you have performed deeds of great merit, you have asked the Buddha about such matters. I shall now explain a small portion for your sake. Why is this? The deeds of bodhisattvas about which you ask could not be fully described in one day, one month, one year, one hundred years, one thousand years, hundreds of thousands of myriads of years, one kalpa, one hundred kalpas, one thousand kalpas, or hundreds of thousands of myriads of kalpas. Śāriputra, you should know that even throughout innumerable inconceivable kalpas, these matters could not be fully described.

“Śāriputra, the Tathagata clearly knows the great bodhisattvas from the time when they first bring forth the aspiration, while still immature. Even their merits and karmic fruits throughout hundreds of thousands of myriads of kalpas could never be fully described; how much less could all the merits and blessings they accumulate in one day, one month, one year, or even one hundred years be fully expressed? Why is this? When great bodhisattvas seek great wisdom, they have already initiated immeasurable causes and conditions of merit.

“Śāriputra, the practices of bodhisattvas are inexhaustible, for they wish to establish all sentient beings in the Dharma of non-arising ⁽¹⁸⁾. Śāriputra, the deeds of bodhisattvas are difficult to comprehend, for they seek the sublime Dharma. Because the practices of bodhisattvas are profound, they do not depend upon any dharma. Because their practices are boundless and beyond comparison, they can be compared only to the Buddha’s inexhaustible wisdom. The practices of bodhisattvas are utterly inexhaustible and without limit.

“They practice generosity in this manner and employ skillful means in this manner, discerning which things should be given and which should not, and which persons should receive gifts and which should not. The bodhisattva’s practice of generosity is to relinquish all material possessions and give them to sentient beings. The bodhisattva’s observance of moral discipline is likewise inexhaustible. It is not confined to days and nights, months and years, or even to the end of a single lifetime, but may continue throughout immeasurable asaṃkhyeya kalpas. For the sake of all sentient beings throughout the ten directions and for the Buddha Way, bodhisattvas cultivate pure moral discipline. Such are the deeds of bodhisattvas.

“Śāriputra, whenever great bodhisattvas complete any deed, they habitually sit in meditation and abide in the samādhi called the Pure Seal of the Accumulations, using a single thought to unite with wisdom that penetrates to the utmost, thereby comprehending all dharmas.

22. Chapter Twenty-Two: Adorning and Upholding the Practice of the Sutra

The Buddha told Śāriputra, “You should test the mind of a bodhisattva by means of three things. What are these three?

1/ One relinquishes all possessions without expecting recompense. You should know that this is the true mind of a bodhisattva.

2/ One seeks the Dharma without begrudging anything, preferring to lose one’s life rather than abandon the Dharma. This is called the mind of a bodhisattva.

3/ One does not turn away from the sublime dharmas and, through the power of faithful understanding ⁽¹⁹⁾, harbors no doubt concerning the Buddha-Dharma. Such a person is a true bodhisattva.

“Thus, by means of these three things, one tests the mind of a bodhisattva.

“Śāriputra, there are three further things by which to test the mind of a bodhisattva. What are these three? One constantly practices vigor, seeks the Dharma without weariness, and studies the treasury of Mahayana sutras.

One uses that treasury of sutras to increase one’s own roots of goodness and to cause sentient beings to increase their roots of goodness. One constantly follows Dharma teachers, reverently honoring and making offerings to them, even for one thousand years, in order to hear a single four-line verse concordant with the roots of goodness. Having heard it, one follows it obediently, neither opposing nor resisting it, neither abandoning it nor retreating.

One continues to follow the Dharma teacher with a reverent heart and constantly reproaches oneself, saying: ‘Because my karmic obstacles from past lives are grievous, I have been unable to hear the Dharma; this is not the fault of the Dharma teacher. I must now draw near to and attend upon the Dharma teacher so that all my karmic obstacles and karmic retributions may be completely extinguished.’ Only one who acts in this way may be called a genuinely good bodhisattva.

“Therefore, you should know that because the great bodhisattva, with a profound mind, seeks the Dharma and follows the Dharma teacher, that bodhisattva succeeds in perfecting the Buddha-Dharma.”

Śāriputra, looking back into the past through immeasurable, countless, inconceivable kalpas, there was a kalpa named Wondrous Wisdom. At that time, there was a Buddha named Universal Virtue Supreme Cloud-Sound Lamp, whose lifespan was half a kalpa. His assemblies of śrāvakas were as numerous as the sands of the Ganges, and in each assembly countless persons possessed the three kinds of higher knowledge and had also attained the fruit of arhatship. The assemblies of bodhisattvas were as numerous as those of the śrāvakas, and in each assembly countless bodhisattvas had attained the patient acceptance of the non-arising of dharmas and dwelt on the stage of non-retrogression. Those who had newly aroused the aspiration were also beyond measure.

When the Buddha Universal Virtue Supreme Cloud-Sound Lamp was about to enter nirvana, throughout Jambudvīpa there were tens of billions of people, each of whom was a great Dharma master sustained by the Buddha’s spiritual power. After the Buddha’s passing into extinction, his teaching remained in the world for eight hundred thousand myriad koṭis of nayutas of years. At that time, in Jambudvīpa there was a Dharma master named Pure Radiance. Sustained by the Buddha’s spiritual power, this Dharma master protected the teaching for as long as the Dharma remained. He cultivated the bodhisattva practice, attained the patient acceptance of the non-arising of dharmas, and dwelt on the stage of non-retrogression.

Eighty thousand years after the Buddha’s passing into extinction, the Dharma master Pure Radiance traveled from country to country. Wherever he went, he expounded the Buddha-Dharma of the Buddha Universal Virtue Supreme Cloud-Sound Lamp, which had been taught throughout immeasurable, countless asaṃkhyeya kalpas.

Śāriputra, at that time, on the frontier of Jambudvīpa, there was a city called Firm Endurance. In that city lived a householder named Firm Assembly. From youth to adulthood, this householder governed the cities. He formed this thought: “How might I acquire wisdom and, by means of that wisdom, enable sentient beings to cultivate the path and Dharma and to distance themselves from worldly defilements?”

After he had formed this thought, a deva came and told him, “Householder, you should know that a Buddha named Universal Virtue Supreme Cloud-Sound Lamp appeared in the world, but he has now passed into extinction.”

When the householder heard the word “Buddha,” his heart rejoiced greatly. But when he heard that the Buddha had passed into extinction, he became deeply distressed. The deva asked him, “Why were you joyful at first, but afterward became sorrowful?”

The householder replied, “When I heard you say that a Buddha had appeared in the world, my heart rejoiced greatly. Then I heard that the Buddha had passed into extinction, meaning that I had lost such an immense benefit, and so I became deeply sorrowful.”

The deva again told the householder, “Do not grieve so. At the time of his passing into extinction, the Buddha Universal Virtue Supreme Cloud-Sound Lamp used his spiritual power to sustain a Dharma master named Pure Radiance. The Buddha’s teaching is still being upheld; thus, the Buddha knew that someone would remain to preserve the Buddha-Dharma.”

The householder asked, “Where is the Dharma master Pure Radiance now?”

The deva replied, “That Dharma master is now in the city of Kapila, more than three hundred and sixty yojanas east of here.”

Having heard this, the householder Firm Assembly set out the following morning, carrying eight billion gold coins and one thousand strings of precious jeweled necklaces. Together with his retinue, he personally traveled to that city and, upon arriving, sought out the Dharma master’s dwelling. When he saw the Dharma master, the householder bowed his head, prostrated himself at his feet, and then stood to one side. The Dharma master Pure Radiance expounded the wondrous Dharma for them, dispelling all their doubts, gladdening their hearts, and enabling them to penetrate all the wholesome roots of bodhisattvas contained in the Mahāyāna scriptures.

At that time, after hearing the scripture, the householder was filled with joy. Out of reverence for the Dharma, he offered his gold and jewels to the Dharma master and personally attended upon and served him.

Śāriputra, because the householder Firm Assembly sought the Dharma, he wholeheartedly revered, made offerings to, and attended upon the Dharma master. He wished to transcribe, receive and retain, read and recite the scriptures, and cultivate in accordance with them. From the time he first heard the Dharma, he attended upon the Dharma master continuously for six billion years. During that entire period, he did not again hear the Dharma, much less transcribe, receive and retain, read, or recite it.

Throughout that time, while making offerings to the Dharma master Pure Radiance, the householder’s mind never abandoned him. His heart was free from sensual defilement, anger, and affliction. He constantly stood outside the Dharma master’s door, attending upon him throughout the day and night without ever sleeping or resting.

At that time, there was an evil māra named Ever Seeking Advantage. Wishing to shorten the life of the householder Firm Assembly, he transformed himself into the likeness of the Dharma master Pure Radiance and appeared to engage in sexual intercourse with a woman. After creating this apparition so that the householder could see it clearly, the māra said, “Look at your teacher, who has always been praised as foremost in wisdom, like the Buddha, and as learned as the ocean.

Now observe this unlawful act of his. How can he teach others to cultivate the pure precepts when he himself has violated the prohibitions? Your teacher claims to be one who practices the pure life, yet he breaks the precepts.

He teaches others the pure and wondrous Dharma, but why does he himself now commit an unlawful act? Householder, you should stop and distance yourself from him. Do not regard him as your teacher any longer.

You observe the precepts purely, have few desires, know contentment, are diligent and wise, and possess firm, pure mindfulness. You have already perfected these virtues. Why do you still regard this man as your teacher?”

The householder Firm Assembly then thought, “While I was still at home, a deva came and told me that a Buddha named Universal Virtue Supreme Cloud-Sound Lamp had appeared in the world but had now passed into extinction. When that Buddha was about to enter extinction, he used his spiritual power to sustain tens of billions of Dharma masters throughout Jambudvīpa. In Jambudvīpa there was a Dharma master named Pure Radiance who could receive and retain the teachings spoken by that Buddha. He is the person whom the Tathāgata wished to preserve as a successor in the lineage of the Buddha-Dharma, and I was told that I should draw near to him.

“When I heard this, I regarded it as a great benefit and personally came to meet the Dharma master. At that time, the Dharma master expounded the Dharma for me, dispelled the doubts of sentient beings, gladdened them in the treasury of Mahāyāna scriptures, and guided and instructed me. I then rejoiced greatly and presented many treasures as offerings to the Dharma master, while also personally supplying his needs and attending upon him.

“I believe these things to be true. Now this person has come and shown me a vision of the Dharma master acting in so mistaken a manner that it cannot be accepted. I should know that this is the work of māra. Why? Because the Buddha sustains the Dharma master with his spiritual power. Even if such strange deeds appear to have been done, they are all fabrications. This may be the work of the māra king, māra’s subjects, or those under māra’s command. Why? Because the Dharma master Pure Radiance teaches the Dharma and declares that no such thing exists.

“I am now contemplating and seeking the characteristics of a woman and the dharmas pertaining to a woman, as well as the characteristics of a man and the dharmas pertaining to a man. If I follow these false and deceptive characteristics, there is no evil I would not commit. Why? Because all transgressions arise from conceptual imagination and discrimination. If I follow the characteristics I have seen, I will thereby slight the Dharma master, slander the Buddha, and destroy the Buddha-Dharma.

“That Dharma master is sustained by the spiritual power of the Buddha Universal Virtue Supreme Cloud-Sound Lamp. I now make this vow: If the Dharma master is sustained by the spiritual power of the Tathāgata Universal Virtue, then I, too, am truly one who earnestly seeks the Dharma. By the causes and conditions of making this vow, may it be known that this is an impure apparition that must be dispelled.”

Immediately, I joined my palms, single-mindedly recollected the Buddha, and spoke these sincere words. The woman then vanished and appeared no more.

After dispelling the māra, the householder Firm Assembly thought, “Although I seek the Dharma so single-mindedly, the Dharma master Pure Radiance does not teach it to me. This is the work of māra. It is also the karmic retribution of offenses and obstructions that I created in former lives; it is not the fault of the Dharma master. I must exert myself and practice diligently in order to overcome the works of māra.”

Having thought thus, I reverently continued to follow the Dharma master closely, never giving rise to anger, delusion, or arrogance.

Śāriputra, behold how truly pure, steadfast, and indestructible the mind of that householder was. After he had heard those words, sixty koṭis of years passed. Throughout that time, because his reverent mind never wavered, even when deceitful Māras came and inflicted such harm upon him, his mind remained unmoved, and his pure reverence only increased.

After sixty koṭis of years, when the householder Firm Assembly reached the end of his life, he was born in the thousandth heaven. That realm was called Free from Contention, and there dwelt a Buddha named Great Firmness, who held a Dharma assembly for a congregation of śrāvakas numbering as many as ninety-six koṭis. At that time, Bodhisattva Firm Assembly was born into a royal lineage.

At his birth, a heavenly being came and told him, “Because of the causes and conditions created by your single-minded quest for the Dharma, you have obtained this recompense.” Upon hearing this, Firm Assembly immediately thought, “If this is so, then from this day onward I must seek the Dharma wholeheartedly.” After living in the world for one thousand years, he left the household life under the Buddha Great Firmness, who then taught him the Dharma.

Through the power of his former vows and the spiritual power of the Buddha, he came to know his previous lives. Whatever essential teachings the Buddha Great Firmness expounded, Firm Assembly received and retained. For half a kalpa he cultivated pure conduct and taught and transformed innumerable sentient beings, enabling them all to attain unsurpassed, complete, and perfect enlightenment.

After his death, Firm Assembly encountered another Buddha named Sumeru Firmness. At the age of seven, he left the household life to seek the Way. Because Firm Assembly possessed such deep and enduring fundamental causes and conditions, and because he was sustained by the spiritual power of the Buddha, he received and retained every essential teaching expounded by the Buddha Sumeru Firmness.

From the time he first heard the Dharma from the Buddha Great Firmness, Firm Assembly remembered it perpetually without negligence. Continuing in this way, he encountered sixty thousand myriads of koṭis of nayutas of Buddhas. Whatever Dharma those Buddhas expounded, he received and retained, read and recited, explained, and practiced.

From that time onward, Bodhisattva Firm Assembly possessed wisdom and vast learning as broad and profound as the ocean; his freedom from outflows was pure as empty space, and his purity was deep, subtle, and immeasurable.

Śāriputra, do you harbor the thought that when the householder Firm Assembly heard the heavenly being speak those words, brought gold and jewels to offer to the Dharma master, listened to the Dharma with a joyful mind, and obeyed the Dharma master—even voluntarily offering his own body in service and attendance, and constantly following the Dharma master because he wished to seek the Dharma—then, because he heard no Dharma for sixty koṭis of years and was thus deceived by Māra, hearing and seeing his teacher commit transgressions, yet did not become angry, but single-mindedly followed him until death, he should not have regarded that stranger as a ray of the Buddha’s light? Śāriputra,

observe how a bodhisattva’s mind seeks the Dharma with such diligence and thereby obtains such great recompense.

Therefore, you should know that great bodhisattvas, by sincerely seeking the Dharma, attain unsurpassed, complete, and perfect enlightenment.

Śāriputra, because the Dharma master Pure Radiance protected and preserved the teachings of the Buddhas throughout the three periods, he is now present in this assembly. Śāriputra, there are also three matters by which the mind of a bodhisattva may be tested.

1) First, because a bodhisattva seeks the Dharma with a concentrated mind, he is able to go everywhere among all sentient beings. This is the initial mind. Furthermore, Śāriputra, when a bodhisattva seeks the immeasurable Dharma of the Buddhas and hears the subtle and wondrous Dharma, he is not afraid, but accepts it in faith without opposing the teachings.

2) Second, when one hears the subtle and wondrous Dharma and one’s pure mind remains unmoved, this is the true mind of a bodhisattva. Furthermore, Śāriputra, suppose someone comes before a bodhisattva and says, “If anyone has generated the aspiration for unsurpassed bodhi and wishes to bestow peace and happiness upon sentient beings, know that I am now the foremost among those who suffer. You must first attend to me, and only afterward go throughout the world to aid all sentient beings.” If that bodhisattva has the ability to rescue everyone yet is unwilling to undertake the difficulty and instead makes excuses, thinking, “I have not yet been able to bring happiness to this person;

how then could I assist all sentient beings?” you should know that this is not the true mind of a bodhisattva.

If, upon seeing someone plead for help, one’s mind does not retreat, but one instead acts with compassion to bring that person peace and happiness, you should know that this is the genuine mind of a bodhisattva.

3) Śāriputra, suppose one provides another person with every kind of peace and happiness, yet is reviled with harsh words and subjected to abuse and humiliation. If one’s mind nevertheless does not become angry, but one continues to bestow kindness upon that person solely out of compassion, then one has subdued the mind, eliminated the causes, effects, and karmic retributions of immeasurable rounds of birth and death, and swiftly drawn near to the Buddha’s Way.

When, in every thought, one encompasses immeasurable and boundless teachings of the Buddhas, this is the bodhisattva’s mind of skillful means, and one’s resolve cannot be lost. If a petitioner uses harsh words to revile and curse a bodhisattva, the bodhisattva should then reflect, “This person has brought the Buddha-Dharma to me, for by liberating sentient beings without giving rise to anger, I draw near to the Buddha’s Way.” This is called the bodhisattva’s mind of skillful means. Śāriputra, suppose someone comes before a bodhisattva and says, “The Dharma by which unsurpassed, complete, and perfect enlightenment is attained is exceedingly difficult.

How could you possibly penetrate it deeply?” If, upon hearing this, the bodhisattva gives rise to a mind of retreat, that is not the true mind of a bodhisattva. If, upon hearing someone speak in this way, one’s mind still regards it as easy, only then is it called the true mind of a bodhisattva.

O Sariputra, if someone comes and says to a bodhisattva, “One who has aroused the aspiration for unsurpassed bodhi does not begrudge even body and life, much less wealth and possessions. Good man! You should abandon that thought and cherish your body and life!” If, on hearing this, the bodhisattva begins to cherish his body and life and gives rise to a mind of retreat, you should know that his is not the genuine mind of a bodhisattva.

If, upon hearing such a thing, he instead thinks: “All sentient beings cherish their bodies and lives, yet aging, illness, and death will descend upon them and carry these away. Because they cherish their bodies and lives, they commit many sinful deeds; because they commit such offenses, they must fall into the evil destinies. In the end, no one can preserve his own life.

If I greedily cherish and seek to preserve my body and life, this will merely be the root of offenses, causing me to fall into the evil destinies and wander back and forth through birth and death. How would I differ from a fool? I should not now cherish and seek to preserve my body and life.

I should cherish only the wisdom of the Tathagata and safeguard the Buddha-Dharma. To liberate sentient beings, I must practice diligently and free myself from craving, afflictions, and so forth. For the sake of that which is neither bound nor released, I should expound the Dharma to sentient beings.” After carefully reflecting in this way, he should reply to that person: “You should know that body and life cannot endure forever; all dharmas are naturally thus.

Whether they are cherished or not, body and life cannot endure forever. Alas, how pitiable! All dharmas are empty, without a sovereign and without anything upon which to depend; they exist solely through conditions.” Only one who contemplates correctly in this way possesses the genuine mind of a bodhisattva and the Dharma of skillful means.

Sariputra, if someone comes and says to a bodhisattva, “You have aroused the aspiration for unsurpassed bodhi; you should now become my servant,” and the bodhisattva mistakenly says, “I do not serve you alone; I serve all sentient beings. Why is this? Because I bear the burdens of all sentient beings, undertake the work of bringing them happiness without weariness, see to it that sentient beings dwell in peace, see to it that they encounter the Buddha, assist them in hearing the Buddha-Dharma, take responsibility for their practice of the teachings, and attend to their liberation.

I must ensure that neither body nor mind becomes weary or indolent, so that I neither distress myself nor trouble others. Just as I do not wish to suffer, neither should I cause others to suffer. You have said that I should become your servant.

What, then, can you do?” The other person replies, “You should act for the sake of your own body.” The bodhisattva then says, “I do not now cherish or seek to preserve my body and life. I am concerned only that, regarding dharmas that are empty, without a sovereign, and without anything upon which to depend, you do not give rise to a mind that assumes mastery, thereby committing sinful karma and falling into an evil destiny.

Alas, how pitiable! I do not wish you to create further sinful karma and fall into the evil destinies; such is my mind. If you do not believe me, you may do as you please.” Only one who can refrain from cherishing body and life in this way is said to possess the genuine mind of a bodhisattva, to be far from the path of birth and death and near the path of bodhi, and to be endowed with the wisdom to teach and transform sentient beings and adorn Buddha lands; he also causes the roots of goodness of both himself and others to increase.

O Sariputra, it is like a person who holds a priceless mani jewel over a flame, causing it to radiate myriad brilliant colors. The artisan who possesses that precious jewel gains immense benefit, for the jewel can be used to fashion various other objects. Whoever sees the jewel delights in it and gives rise to a desire for it. Sariputra, a great bodhisattva is likewise. Because he constantly practices all dharmas of equality, he reveals the bodhisattva mind to sentient beings. In accordance with the roots of goodness he cultivates, his mind becomes pure, and the Buddhas constantly protect and keep him in mind. Innumerable sentient beings all wish to behold him, and the entire world—with its devas and humans—turns toward him.

O Sariputra, suppose a person plants a medicinal tree, watering and fertilizing it at the proper times and sheltering it from sun and wind, causing it gradually to grow luxuriant and verdant. When the medicinal tree has fully matured, it can cure sentient beings of many illnesses. Because it brings freedom from illness, all who see it delight in it.

The great bodhisattva who arouses the aspiration for unsurpassed bodhi is likewise: he plants roots of goodness. For the sake of the Buddha’s wisdom, he single-mindedly seeks the Dharma and wards off the works of Mara and the afflictions. Through whatever karma he creates within the Buddha-Dharma, his bodhi mind gradually grows.

Once the bodhi mind has grown, it can eradicate immeasurable illnesses of affliction in sentient beings. He can amass the medicine of wisdom for innumerable sentient beings. When he attains Buddhahood, all sentient beings, whether coarse or subtle, will wish to behold him; therefore, the entire world—with its devas, humans, and asuras—will honor him.

O Sariputra, if someone comes and says to a bodhisattva, “One who arouses the aspiration for unsurpassed bodhi must be born in the great hells. Why is this? To rescue and liberate sentient beings, he must dwell in the great hells for innumerable asamkhya kalpas, undergoing suffering in their stead, and only afterward attain the Buddha’s wisdom of unsurpassed bodhi and liberate sentient beings.

If you can do this, then you are seeking the path of unsurpassed bodhi.” If, after hearing this, the bodhisattva withdraws from his aspiration for the path, thinking that such a task is difficult to accomplish, you should know that this is the genuine mind of a bodhisattva. If, upon hearing this, he immediately thinks, “It is not so exceedingly long; I can endure it,” and no longer entertains any thought of retreat, reflecting: “If I have the causes and conditions to enter hell and enable sentient beings to be entirely freed from suffering and attain Buddhahood, I can, for the sake of each sentient being, dwell in the great hells and undergo suffering for immeasurable asamkhya kalpas.

Why is this? Because a bodhisattva will attain incomparable wisdom, unsurpassed Buddha powers, and the fearlessness of the Buddhas, and will also attain unsurpassed, complete, perfect enlightenment. For the sake of sentient beings, the bodhisattva establishes a great Dharma assembly and bestows the treasure of the Dharma.

Whoever hears a portion of that Dharma treasure eliminates immeasurable and innumerable sufferings and afflictions, as well as innumerable torments throughout asamkhya kalpas in future lives, and attains the incomparable bliss of freedom from desire. Therefore, for the sake of innumerable sentient beings, I must undergo suffering in hell in place of each sentient being, without allowing my mind to retreat.”

At that time, I shall regard it as but a moment and will not conceive of it as remote or far-reaching, thinking that I can patiently endure it. You should know that only this is called the genuine mind of a bodhisattva.

Notes:

⁽¹⁾ Samadhi: also called samapatti or samadhi; translated as meditative concentration, great concentration, or liberation. Buddhas, bodhisattvas, and arhats all enter meditative concentration to protect themselves and liberate the world. There are many forms of samadhi, such as the Lotus Dharma Samadhi, Pure Virtue Samadhi, Purity Samadhi, Adornment King Samadhi, and Spiritual Powers Playful Roaming Samadhi...

⁽²⁾ The three realms: the desire realm, the form realm, and the formless realm. The desire realm is where we now live; the form realm is where immortal sages dwell together; and the formless realm is that of the devas.

⁽³⁾ The Dharma of comprehensive retention: Sanskrit Dhāraṇī, transliterated as dharani; it means “to retain all.” Through recollection, concentration, mudras, and mantras, one retains and gathers all the Buddha’s teachings, the three realms, or the numinous powers within the universe. The Dharma of comprehensive retention, or dharani, is a true word or mantra, meaning to preserve all that is wholesome completely and prevent evil from arising.

⁽⁴⁾ Self and what belongs to self: clinging to body, life, and material possessions as things owned by oneself, and therefore striving to maintain and protect them; the more one strives to maintain and protect them, the farther they depart, and the deeper one sinks into wrongdoing.

⁽⁵⁾ Receiving and upholding: accepting, preserving, or practicing the scriptures or the Buddha’s teachings with understanding and applying the Dharma practice directly in one’s life.

⁽⁶⁾ Dharma vessel: This refers to a person of outstanding virtue and ability, capable of spreading the teaching everywhere like a finely honed, sharp weapon that fears no opposing force. A Dharma vessel is one worthy of receiving the mission of carrying on the Buddha’s work of propagating the path of awakening for human society, as in the Buddha’s time there were Venerable Ananda and Kasyapa, and later there were Bodhidharma, the Sixth Patriarch Huineng, and others.

⁽⁷⁾ Taming: To restrain the three kinds of karma—body, speech, and mind—and eliminate evil deeds and faults. Thus, when a bodhisattva wishes to tame bhiksus who have violated the precepts, the bodhisattva joins with them in virtuous and enlightened conduct, but does not join them in erroneous and deviant ways, thereby guiding them back to the right path.

⁽⁸⁾ Loss of mindfulness: The loss of right mindfulness, thus falling into inverted deluded thoughts, ignorance, and error, no longer remaining aware of the teaching.

⁽⁹⁾ Profound faith: To have deep faith in the teaching and in the Buddha’s words, and to understand their meaning and principles for cultivation, thereby gaining blessings. Thus one’s aspirations are completely fulfilled, or one accomplishes all that one wishes.

⁽¹⁰⁾ The twelve entrances, or twelve ayatanas, comprise the six faculties—the eye, ear, nose, tongue, body, and mind—which engage with the six sense objects: forms, sounds, odors, tastes, tangible objects, and dharmas.

⁽¹¹⁾ The eighteen dhatus: A dhatu is a domain or sphere set apart within its own limits. The eighteen comprise the six faculties and six sense objects described above, together with the six consciousnesses: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. Consciousness is the knowing nature associated with the six faculties and is therefore distinct from those faculties. For example, when a person has eyes but cannot see, eye-consciousness is absent.

⁽¹²⁾ The twelve links of dependent origination: Twelve interconnected bonds, tightly linked together like inseparable links in a chain—ignorance, formations, consciousness, name-and-form, the six entrances, contact, feeling, craving, grasping, becoming, birth, aging, and death—which lead sentient beings to take birth in another existence.

⁽¹³⁾ Rely on the meaning, not on the words: One should understand according to the spirit and meaning, rather than follow words spread by hearsay, which would cause one to fall into deviant paths and become lost in inverted ignorance.

⁽¹⁴⁾ The three realms of existence: The three realms contain sentient beings and environments, karmic conditions and karmic results, and

birth and death. The three realms of existence are the desire realm, the form realm, and the formless realm, in which sentient beings dwell together.

⁽¹⁵⁾ Sitting in the full-lotus posture: Sitting in meditation with both legs crossed like a lotus flower, placing each foot upon the opposite thigh, and sitting erect like a statue for contemplation.

⁽¹⁶⁾ Honored One Perfect in the Twofold Endowment: One who possesses in full both merit and wisdom and is therefore worthy of reverence. This is an epithet of the Buddha, for he perfected both aspects of cultivation: merit and wisdom.

⁽¹⁷⁾ The Dharma of non-arising: The Dharma that does not arise; that is, all dharmas are originally unborn and therefore do not cease. This is the principle of suchness, the true character of reality. There is only manifestation: through the conjunction or dispersal of causes and conditions, we perceive arising and ceasing, existence and termination. This also means that if there are no sentient beings, there are no dharmas.