金剛三昧經

Chapter One: Introduction

Thus have I heard:

At one time, the Buddha was dwelling in the city of Rajagriha, on Mount Gridhrakuta, together with a great assembly of ten thousand bhikshus, all of whom had attained the fruit of arhatship. Among them were the Venerable Shariputra, Mahamaudgalyayana, Subhuti, and others; all those in the assembly were arhats.

Also present were two thousand great bodhisattvas. Among these bodhisattvas were Bodhisattva Liberation, Bodhisattva Mind-King, Bodhisattva Non-Abiding, and others.

Also present were eighty thousand elders. Among these elders were Brahmacarya, Great Brahmacarya, Suddhi, and others.

There were also devas, nagas, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans, nonhumans, and others, numbering sixty trillion.

At that time, amid the great assembly and for the sake of all those gathered, the Blessed One expounded a Mahayana sutra entitled The One Flavor of Ultimate Reality, Signlessness and Non-Arising, Definitive Reality, Fundamental Awakening, and Beneficial Practice.

If anyone hears this sutra and receives and upholds even a single four-line verse, that person will enter the wisdom-stage of a Fully Awakened One, will be able to employ skillful means to teach and transform sentient beings, and will become a great spiritual guide for all sentient beings.

After the Buddha had expounded this sutra, he sat in the lotus posture and immediately entered the Vajra Samadhi, his body and mind unmoving.

At that time, among the assembly was a bhikshu named Agada. Rising from his seat, he knelt, joined his palms, and, wishing to restate this meaning, spoke these verses:

The Blessed One, replete with great compassion,

whose wisdom penetrates all without obstruction,

in order broadly to deliver sentient beings,

proclaims the ultimate truth.

He employs throughout the Path of the One Flavor

and never employs the Lesser Vehicle;

the meaning of the stage and state thus taught

is far removed from all unreal meanings.

Those who enter the stage of the Buddha’s wisdom

will assuredly reach the realm of reality;

those who hear it transcend the world—

not one will fail to attain liberation.

Immeasurable bodhisattvas

all teach and deliver sentient beings;

for their sake, they inquire broadly and deeply,

knowing that the characteristics of dharmas are quiescent.

Entering the definitive state,

through the skillful wisdom of the Tathagata,

they will teach entry into ultimate reality,

all in accord with the One Vehicle.

It contains no mingling of disparate flavors,

just as a single rainfall

causes every kind of grass to flourish,

although their faculties and natures differ.

Moistened by the flavor of the one Dharma,

all are fully nourished;

through that rain of Dharma,

the sprouts of bodhi increase and grow.

Entering the Vajra Samadhi,

one realizes the true Dharma of meditative concentration,

definitively severs doubt and regret,

and accomplishes the single seal of Dharma.

– Commentary

– The Buddha expounded this sutra on Mount Gridhrakuta, in the city of Rajagriha in the kingdom of Magadha, an area now belonging to the state of Bihar in central India.

– Gridhrakuta: Sanskrit: Grdhrakūta. Pāli: Gijjha-kuta. In Chinese it was transliterated as Qisheku and translated as Sacred Mountain, Vulture Mountain, Vulture Peak, or Vulture Head. The summit resembles the head of a vulture and was therefore called Sacred Vulture Peak. At that time, many vultures also came to perch on this mountain, so it was likewise called Vulture Mountain. This kind of bird has somewhat black wings, an ash-colored head with sparse feathers, and delights in eating carcasses, often dwelling in desolate forests. Grdhra originally meant a gluttonous person and was later used to designate the vulture.

Near the summit are the caves of Venerable Ananda and Venerable Shariputra, as well as the brick foundation of the Blessed One’s perfumed chamber. At the summit is a level area measuring approximately 224 square meters.

On this summit, the Buddha expounded such scriptures as the Large Prajnaparamita Sutra, the Sutra of the Most Excellent King of Golden Light, the Sutra of Infinite Life, and the Lotus Sutra.

At that time, King Bimbisāra built a road three kilometers long and slightly more than three meters wide leading up to Vulture Peak so that he could hear the Buddha expound the Dharma. Along both sides of the road were stations where the king could rest and view the scenery.

– The city of Rajagriha: Sanskrit: Rajagrha. Pāli: Rajagaha. In Chinese it was transliterated as Heluoshejili and translated as the City of the Royal Residence, the Kingdom of the Royal Residence, or Luoyueqi. During the reign of King Bimbisāra, Rajagrha was the capital. This royal city was one of the centers from which the Buddha propagated the Dharma during the reigns of King Bimbisāra and King Ajatasatru. During the reign of King Ashoka, the capital was moved to Pātaliputra (Sanskrit), Pātaliputta (Pāli), transliterated into Chinese as Bolalifuduoluo and translated as the City of Flowers. This city is now Patna.

– The kingdom of Magadha: Sanskrit and Pāli: Maghada. In Chinese it was transliterated as Mojiatuo-guo, Mojietuo-guo, Mojietuo-guo, Mahatuo-guo, Moyetuo-guo, and others; it was translated as the Kingdom of Non-Harming, meaning a country free from affliction and injury; the Kingdom Where There Is No Evil Place, meaning a country without any place of wickedness; the Kingdom of the Place of Wisdom and Amrita, meaning a peaceful country whose people are knowledgeable, whose grasses and trees are lush, and whose flowers and fruits are fragrant and sweet; and the Kingdom of the Place of Excellent Goodness, meaning a country possessing exceptional blessings.

Maghada was one of the sixteen powerful kingdoms during the Buddha’s time. Its circumference exceeded five thousand miles; its land was fertile, its customs simple and pure, and its people honest and kind. It was ruled by King Bimbisāra.

Maghada had the forest of Urunvela, where the Buddha formerly practiced austerities; Bodhgaya, the site of the bodhimanda where the Buddha attained awakening; the Nairanjana River, where the Buddha bathed, set his bowl afloat, and made a vow before taking his seat in meditation at the bodhimanda and attaining unsurpassed awakening; and Venuvana-vihāra, the Bamboo Grove Monastery, the first monastery, where the elder Kalandaka offered the bamboo grove and King Bimbisāra constructed the monastery as an offering to the Buddha and the Sangha, providing a place for the rains retreat and where the Buddha expounded many scriptures.

It also had Mount Grdhrakūta, Vulture Peak, where the Buddha expounded the Lotus Sutra, the Sutra of Infinite Life, and other scriptures; the prison where King Bimbisāra was confined; and the foundation of the residence of the layman Jīvaka, the royal physician who cared for the health of the Buddha and the Sangha. Jīvaka also once dissuaded King Ajatasatru from killing his mother and later brought King Ajatasatru to repent before the Buddha and take refuge in him.

It had Sapta-pama-guhā, the Cave of the Seven Leaves, where the Buddha had expounded the Dharma and where, after the Buddha entered nirvana, the scriptures were compiled for the first time in the Maghadi language at an assembly convened and presided over by Venerable Mahakashyapa. It also had Nālandā Monastery, located in the homeland of Venerable Sariputra, where the Buddha stayed and expounded the Dharma for three months during his lifetime.

Nālandā Monastery later became the first Buddhist university of international stature and was destroyed by Muslims near the end of the twelfth century; and so forth.

Thus, Maghada is the region containing the greatest number of sacred Buddhist sites and today belongs to the state of Bihar in India.

– One Flavor: Sanskrit: Eka-rasa; Vimukty-eka-rasatā. It means a single flavor. The Dharma realized and taught by the Buddha has only one flavor: the flavor of liberation. The phenomena and essential nature of all existence have only one flavor: the equality of ultimate reality. Therefore, it is called the one flavor of ultimate reality.

– Signlessness: Sanskrit: Animitta. This means the absence of form or characteristics. All myriad things are without fixed characteristics. Because the myriad things arise through causes and conditions, they are impermanent; and because they arise through causes and conditions, their essential nature is emptiness, non-self, or absence of intrinsic nature. All characteristics manifested from emptiness, non-self, or absence of intrinsic nature through the relationships of causes and conditions are called signless.

– Non-arising: Non-arising refers to the nature of emptiness in the myriad things. This nature within all things neither arises nor ceases and is therefore called non-arising. Nirvana is also called non-arising, because the mind is no longer governed by all the various kinds of afflictions that arise and cease. Nirvana is the mind in absolute quiescence, for within that mind afflictions have become utterly still and no longer arise. Thus, nirvana is called non-arising; it is also called signlessness and the nature of emptiness.

– Ultimate certainty of reality: Certainty means that which is assured and unchanging. Reality means the ultimate point of truth, also called absolute truth. Absolute truth is nirvana, or the essential principle of suchness. Ultimate certainty of reality is absolute nirvana, in which there are no longer relations of dualistic opposition, arising and ceasing, or alteration and change. Therefore, ultimate certainty of reality is itself signlessness and non-arising.

– Original awakening: Original awakening refers to Buddha-nature. It means the nature of awakening inherently present in all sentient beings. This original nature has always been thus: it does not diminish in ordinary beings or increase in sages; it is not acquired through practice, nor is it lost through failure to practice. It is naturally so, abiding uniquely as such. When the afflictions in the mind subside, Buddha-nature manifests, just as when water becomes still, the moonlight naturally shines upon it.

– Beneficial action: Beneficial action means relying upon original

awakening to arouse the aspiration to practice, causing the defiled mind—stained through the permeation of afflictions—to be gradually purified, so that the nature of awakening inherent in the mind grows ever more luminous; the mind's deluded perceptions are increasingly transformed; and the wisdom-nature within the mind becomes ever purer, allowing original awakening, or Buddha-nature, to manifest ever more fully throughout the mind. From within this very mind of original awakening, compassion is then set in motion, responding to the faculties and karmic seeds of sentient beings so as naturally to benefit all sentient beings and lead them all to peace and happiness, continuously and without interruption. This is therefore called the beneficial action of original awakening.

– Main Import

The introductory chapter of this sutra presents the time and place at which the Buddha taught the sutra and the members of the assembly who heard the Buddha's teaching. The principal content of this chapter is the Buddha's intention to arouse in the listeners pure faith in the wondrous Dharma of the One Vehicle and the One Flavor. The One Vehicle is the conveyance that carries beings to the single state of awakening: Buddhahood. The One Flavor is the flavor of liberation belonging to supreme nirvana. That flavor of liberation is brought about through the complete eradication of the Truth of Suffering and the Truth of the Origin of Suffering.

Chapter Two: The Dharma of Signlessness

At that time, the Blessed One arose from meditative concentration and addressed the great assembly:

Entry into the true characteristics of the Dharma through the stages of the wisdom of the Buddhas is determined by the original nature. Skillful means and spiritual powers all bring the benefit of signlessness. The ultimate meaning of the single awakening is difficult to understand and difficult to enter. Those of the Two Vehicles cannot see or know it; only bodhisattvas and Buddhas can fully comprehend its meaning. Therefore, the One Flavor of Dharma is taught in order to transform and liberate sentient beings.

Then Bodhisattva Liberation rose from his seat, knelt, joined his palms, and addressed the Buddha, saying: If, after the Blessed One's parinirvana, during the final age, the true Dharma has passed away and the semblance Dharma remains in the world, sentient beings will dwell amid the five defilements, mostly committing evil karma, revolving through the three realms with no time appointed for their escape. I pray that the Buddha, out of compassion, will teach for sentient beings of later generations the single flavor of Dharma, true and definitive, so that all those sentient beings of later generations may attain liberation.

The Buddha said:

Good man!

You are able to inquire into the reason for my appearance in the world: I wish to teach and transform sentient beings so that they may attain the supramundane fruit. This is a great and inconceivable matter. Because of my mind of great loving-kindness and great compassion, if I did not teach it, I would immediately fall into miserliness. Therefore, all of you, listen with undivided attention, and I shall expound it for you.

Good man!

If, with the mind of non-arising, one transforms and liberates sentient beings who are like illusory transformations, and there is no sentient being who is not transformed and liberated, then that transformation and liberation is indeed great, causing those sentient beings all to abandon the deluded mind and self. All mind and self have always been empty and quiescent. If one realizes the empty and quiescent mind, that mind is not an illusory transformation. Being neither illusion nor transformation is the attainment of non-arising. The mind of non-arising is precisely within that which is not illusory transformation.

Bodhisattva Liberation addressed the Buddha, saying:

Blessed One!

The mind-nature of sentient beings is originally empty and quiescent. The mind is originally empty and quiescent, and its essence has no form or characteristics. By what means, then, should one practice in order to realize that originally empty and quiescent mind? I pray that you will take pity upon me and explain this.

The Buddha said:

Bodhisattva! All characteristics of the mind have from the beginning had no source. They are originally empty and quiescent, non-arising, without source or location. If the mind is non-arising, one thereby enters emptiness and quiescence. The realm of the empty and quiescent mind is itself the realization of the emptiness of mind.

Good man!

The mind has no form or characteristics. In the absence of the mind's form and characteristics, there are no characteristics of self. The characteristics of all dharmas are likewise so.

Bodhisattva Liberation addressed the Buddha, saying:

Blessed One!

If sentient beings believe that there are characteristics of self and characteristics of mind, what Dharma should be used to awaken them and enable them to escape those bonds?

The Buddha said:

Good man!

If anyone believes that a self exists, guide that person to contemplate the twelve links of dependent origination. The twelve links of dependent origination are originally based upon cause and effect; and cause and effect arise from the seeds operating within the mind. Even the mind has no substantial existence—how much less could the body possess it?

If anyone clings to the existence of a self, guide that person to quiescence within the very view of existence. If anyone clings to non-self, guide that person to quiescence within the very view of nonexistence.

If anyone clings to the arising of mind, guide that person to quiescence within the intrinsic nature of cessation. If anyone clings to the cessation of mind, guide that person to quiescence within the original nature of arising. Quiescence is seeing the nature; this itself is entry into reality. Why is this so? Because arising is originally without cessation, and cessation is originally without arising. Neither ceasing nor arising; neither arising nor ceasing—all dharmas are likewise so.

Bodhisattva Liberation addressed the Buddha, saying:

Blessed One!

If sentient beings see that dharmas arise, which view should they be guided to eliminate? And if they see that dharmas cease, which view should they be guided to eliminate?

The Buddha said:

Bodhisattva! If sentient beings see that dharmas arise, they should be guided to eliminate their views of nonexistence. If they see that dharmas cease, they should be guided to eliminate their views of existence. If they eliminate those views, they will realize the Dharma of true emptiness and enter the essential nature of certainty and definitive non-arising.

Bodhisattva Liberation addressed the Buddha, saying:

Blessed One!

If those sentient beings are guided to abide in non-arising, is that non-arising?

The Buddha said:

To become caught in the state of non-arising is itself arising. Why is this? Because only by not becoming caught in non-arising is there truly non-arising. Bodhisattva, if the notion of non-arising arises, it arises from the notions of arising and cessation. Both the notion of arising and the notion of cessation are quiescent; therefore, though originally arising, they are non-arising. The mind is ever empty and quiescent, and the nature of emptiness is originally without attachment. A mind without attachment is called non-arising.

Bodhisattva Liberation addressed the Buddha, saying:

“World-Honored One!

“If the mind has no attachment, what is there to cultivate and study? What constitutes one who is still in training and one who is beyond training?”

The Buddha taught:

“Bodhisattva! The mind is non-arising; it neither enters nor departs. Its original nature is quiescent, and the Tathagata-garbha is unmoving. It is neither still in training nor beyond training. When there is no training that is not training, that itself is being beyond training; yet it is not that there is no training—this is what is to be learned.”

Bodhisattva Liberation addressed the Buddha, saying:

“World-Honored One!

“What is the quiescence of original nature and the unmoving Tathagata-garbha?”

The Buddha taught:

“When the characteristics of arising and cessation within the Tathagata-garbha are contemplated, the deeply concealed principle of its nature does not manifest. That quiescent and unmoving principle of nature is the Tathagata-garbha.”

Bodhisattva Liberation addressed the Buddha, saying:

“World-Honored One!

“What does it mean to contemplate the characteristics of arising and cessation?”

The Buddha taught:

“Bodhisattva! Is the principle of nature beyond contemplation, or can the principle of nature be contemplated? If it can be contemplated, then various thoughts immediately arise; a thousand reflections and ten thousand deliberations arise.

These are the characteristics of arising and cessation. When a bodhisattva contemplates the original nature, it is itself complete with both the principle of nature and phenomenal characteristics. A thousand reflections and ten thousand deliberations bring no benefit to the truth.

They merely follow agitation and confusion, causing one to lose the root of the sovereign mind. If there is no contemplation, there is no arising or cessation. True suchness in its actuality does not arise; all consciousnesses are still and quiescent, and the stream does not arise.

One attains the five pure dharmas, which are called the Mahayana. A bodhisattva who realizes and enters the five pure dharmas has an upright mind free from delusion. If the mind is without deluded thoughts, one enters the stage of the Tathagata’s self-realized noble wisdom.

Whoever enters that stage of self-realized noble wisdom clearly knows that all things are fundamentally unborn. Knowing that the foundation is unborn, one is free from deluded thought.”

Bodhisattva Liberation addressed the Buddha, saying:

“One who is free from deluded thought has no need to bring anything to a halt?”

The Buddha taught:

“Bodhisattva! Delusion is originally unborn; when there is no delusion, what is there to halt? Knowing that mind is no-mind, since there is no mind, what is there to still? There is no separation and no discrimination, and the consciousnesses do not arise and become active. When the consciousnesses do not arise and become active, what is there to halt? This is called neither halting nor not halting. Why is this? Because in halting there is originally nothing to be halted.”

Bodhisattva Liberation addressed the Buddha, saying:

“World-Honored One!

“If there is halting yet no halting, then halting itself is arising. How can this be called non-arising?”

The Buddha taught:

“Bodhisattva! The very act of halting is arising. But when halting has been accomplished, it is originally not halting. One also does not become caught in non-halting, nor does one become caught in the state of non-attachment. What, then, could be called arising?”

Bodhisattva Liberation addressed the Buddha, saying:

“World-Honored One!

“If the mind is non-arising, what is there to grasp or relinquish, and in what characteristic of dharmas is one to abide?”

The Buddha taught:

“When the mind is non-arising, there is no longer grasping or relinquishing. Abide in no-mind; abide in no-dharma.”

Bodhisattva Liberation addressed the Buddha, saying:

“World-Honored One!

“What does it mean to abide in no-mind, and what does it mean to abide in no-dharma?”

The Buddha taught:

“When mind does not arise, this is abiding in no-mind. When dharmas do not arise, this is abiding in no-dharma.

“Good man!

“When mind and dharmas do not arise, there is no longer any basis or reliance. One is not entangled in the seeds of mental activity; the mind is ever still and quiescent and no longer gives rise to any other notion or perception. It is like empty space, which neither moves nor remains still, neither manifests nor acts, and is neither on this side nor on the other side. One attains the emptiness of the mind-eye and the emptiness of the Dharma-body. The five skandhas and six ayatanas are all quiescent.

“Good man!

“One who cultivates the emptiness of dharmas does not rely upon the three realms and is not caught in the characteristics of precepts. Pure and free from thought, one neither gathers in nor casts away. The vajra-nature is impartial; one does not destroy the Three Jewels. The mind is empty, quiescent, and unmoving, and one fully possesses the six paramitas.”

Bodhisattva Liberation addressed the Buddha, saying:

“World-Honored One!

“The six paramitas all possess characteristics. Can dharmas possessing characteristics transcend the world?”

The Buddha taught:

“Good man!
The six paramita dharmas taught by the Tathagata are without characteristics and unconditioned. Why is this? If one has departed from desire, the mind is always pure, and through skillful means one speaks truthful words to benefit oneself and others, this is the paramita of generosity.

When one’s resolve and mindfulness are steadfast, the mind is never caught, purity is undefiled, and one is not attached to the three realms, this is the paramita of moral discipline. When one cultivates the contemplation of emptiness, severs the fetters, does not rely upon conditioned dharmas subject to outflows, and the three karmic activities are pure while body and mind remain unattached, this is the paramita of patience.

When one leaves behind names and enumerations, permanently ends views of existence and nonexistence, and deeply enters the empty nature of the five skandhas, this is the paramita of diligence. When emptiness and quiescence are both relinquished, one does not become caught in the various emptinesses; the mind abides in non-abiding and is not caught in great emptiness—this is the paramita of meditative concentration. When the mind has no characteristic of mind, does not grasp empty space, does not give rise to conditioned activities, does not attain quiescent cessation, and neither departs nor enters;

when its intrinsic nature is always impartial, the actuality of all dharmas and their essential nature are fully determined, and wisdom neither relies upon the various stages nor becomes attached—this is the prajna-

paramita.

“Good man!

“These six paramitas all accomplish beneficial conduct through one’s original vows, realize and enter the nature of certainty, transcend the world, and attain unobstructed liberation.

“Good man!

“The characteristics of the Dharma of liberation are thus all derived from the practice of signlessness. Nor is there any liberation that is not released; therefore it is called liberation. Why is this? Because the characteristic of liberation is signless, inactive, unmoving, unconfused, nirvana, and tranquil. Even the characteristic of nirvana cannot be grasped.”

After Bodhisattva Liberation heard the Buddha’s teaching, his heart rejoiced greatly at what he had never known before. Wishing to restate its meaning, he spoke these verses:

The World-Honored One, replete with Great Awakening,

Signlessness brings benefit of a single flavor,
like the vastness of empty space;

there is nothing it does not contain,
in accord with differing faculties and natures.

All attain the fundamental ground,

departing from that deluded, self-grasping mind;

when the single Dharma is accomplished,

all practices, whether alike or different,

will surely attain the benefit of the original source,

utterly ending the perception of dual characteristics.

The realm of nirvana is quiescent,

yet one is not caught in its attainment;
entering the ground of certainty,

there are no characteristics and no activity.
The mind is empty, and the realm is quiescent;

replete with the six paramitas,

liberating all sentient beings.

Transcendently surpassing the three realms,

none employ the Lesser Vehicle;

through the Dharma seal of a single flavor,

the One Vehicle is accomplished.

At that time, when the great assembly heard this meaning, their hearts greatly rejoiced. They relinquished the mind that clings to self, entered emptiness and signlessness, opened the vast path, all attained the nature of certainty, severed the afflictions, and exhausted the outflows.

– Commentary

– The Dharma of non-characteristics: Dharmas are originally without form or characteristic. This means that all dharmas arise through causal conditions; therefore, their intrinsic nature is originally empty and quiescent, without any self-existent essence. The self-existent essence of all dharmas is originally empty and quiescent, devoid of substance. They manifest according to conditions, having no fixed location and no definite form or characteristic; hence they are called dharmas without characteristics.

The Dharma of non-characteristics discussed in this sutra is the true suchness of one’s own mind. The true suchness of one’s own mind manifests according to conditions, yet its nature of true suchness never changes in accordance with conditions; hence it is called the nature of true suchness. That nature has no fixed location, no arising or cessation, no coming or going, and no form or characteristic; hence it is called the formless Dharma of true suchness.

– The Two Vehicles: A vehicle is a conveyance. The Two Vehicles are two conveyances. The Dharma taught by the Buddha is likened to a vehicle capable of carrying practitioners from delusion to awakening; from the state of ordinary beings to the state of noble wisdom; from suffering to peace and happiness; and from birth and death to nirvana.

The two vehicles are the Sravaka Vehicle and the Pratyekabuddha Vehicle. The Sravaka Vehicle is the Dharma taught by the Buddha that has the power to convey sravakas to awakening. The content of this teaching is the Four Noble Truths. Because these disciples directly heard the Buddha teach the Four Noble Truths, then practiced them and attained awakening, it is called the Sravaka Vehicle. The Pratyekabuddha Vehicle and the Bodhisattva Vehicle are likewise established upon the foundation of the Four Noble Truths, but with a broader and deeper vision arising from insight into dependent origination, non-characteristics, and non-arising.

The Pratyekabuddha Vehicle comprises those who are born at a time when there is no Buddha and who do not directly hear a Buddha teach the Dharma, yet who independently contemplate the principle of the twelve links of dependent origination and thereby enter the awakened life; hence it is called the Pratyekabuddha Vehicle.

– The True Dharma, the Semblance Dharma, and the Final Dharma: Buddhist scholars divide the Buddha’s teaching into three periods: the True Dharma, the Semblance Dharma, and the Final Dharma.

The True Dharma: In Sanskrit, Saddharma. While the Buddha was in the world and after his passing into nirvana, people who heard his teaching and relied upon the Dharma he taught for their practice immediately attained liberation and peace in this very life. This is called the period of the True Dharma.

The Semblance Dharma: In Sanskrit, Saddharma-pratirūpaka. After the Buddha’s passing into nirvana, although the Dharma still exists and there are still practitioners, as in the period of the True Dharma, realization of the fruits of liberation does not equal that attained during the period of the True Dharma; hence it is called the period of the Semblance Dharma.

The Final Dharma: In Sanskrit, Saddharma-vipraloba. The Buddha’s teaching enters a period in which it becomes greatly distorted, so that many people practice but few attain realization.

Buddhist scholars have many differing views concerning the division into the periods of the True Dharma, the Semblance Dharma, and the Final Dharma. There is no need to cite them here.

– The Five Defilements: In Chinese, these are called the five turbidities. They comprise:

1- The defilement of the kalpa (Kalpa-kasāya). The period in which the human lifespan declines. That is, when the human lifespan gradually decreases from one hundred years to thirty years, famine occurs; when it decreases to twenty years, epidemics occur; and when it decreases to only ten years, warfare erupts. At that time, all sentient beings living in this period suffer harm.

2- The defilement of views (Drsti-kasaya): Defilement of understanding. When the period of the True Dharma has passed and the period of the Semblance Dharma appears, wrong views also proliferate, causing practitioners to misunderstand the Dharma they are to practice, so that although many practice, few attain realization.

3- The defilement of afflictions (Klesa-kasãya):

The minds of sentient beings are defiled by afflictions.

4- The defilement of sentient beings (Sattva-kasãya):

Sentient beings treat one another on the basis of mistaken perceptions and defiled intentions.

5- The defilement of lifespan (Ãyu-kasãya): Life is sustained through wrong livelihood, and the lifespan is brief.

– The Three Realms: In Chinese, the Three Realms (Trayo-dhãtavah), comprising the Desire Realm, the Form Realm, and the Formless Realm.

1- The Desire Realm (Kama-dhātu): The world formed from the sensual desire of sentient beings; hence it is called the Desire Realm. The domain of the Desire Realm extends from the Heaven of Mastery over the Creations of Others above down to the Avici Hell below.

2- The Form Realm (Rūpa-dhātu): Form, or rūpa, means that which offers resistance. The Form Realm is the world inhabited by sentient beings who are not born from sensual desire but are spontaneously born from pure forms produced through meditative concentration. Although they have become free from desire and attained purity, pure form still remains as an impediment; hence it is called the Form Realm. The Form Realm has eighteen heavens, formed according to the varying depths of meditative concentration attained by the sentient beings of this realm.

3- The Formless Realm (Ārūpya-dhātu): The world inhabited by sentient beings whose existence does not operate through the form skandha but through the skandhas of feeling, perception, formations, and consciousness; hence it is called the Formless Realm. The space of the Formless Realm is consciousness. Because the sentient beings dwelling within this space of consciousness have different depths of meditative concentration, the Formless Realm is also called the Four Formless Abodes, the Four Formless States, or the Four Formless Concentrations.

– The empty mind: In Chinese, “empty mind.” The mind is empty and quiescent, devoid of any self-existent essence belonging to either self or dharmas.

– The Twelve Links of Dependent Origination: In Chinese, these are called the Twelve Causes and Conditions. The twelve links of dependent origination arise in mutual relationship through causes and conditions and through cause and effect across the three lives, continuously interacting within the life of every sentient being who transmigrates through the Three Realms.

– The twelve links of dependent origination comprise: - Ignorance: Lack of illumination. - Volitional formations: The will that produces karma and the seeds operating within consciousness. - Consciousness: The repository of seeds and the basis upon which cognition manifests. - Name-and-form: Name is mind, and form is matter. Name-and-form is the aggregation of the mental and the material. - The six entrances: The six faculties—eye, ear, nose, tongue, body, and mind—come into contact with the six external objects—forms, sounds, odors, tastes, tangible objects, and dharmas—providing the conditions for the manifestation of the six consciousnesses: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. - Contact: The meeting of the six faculties—eye, ear, nose, tongue, body, and mind—with the six objects—forms, sounds, odors, tastes, tangible objects, and dharmas. - Feeling: Feeling is reception. - Craving: Liking, thirsting, and seeking. - Grasping: Clinging. - Existence: Existing, being formed, becoming. Birth: Manifestation and arising. - Aging and death: Growing old and dying.

These twelve links of dependent origination interact with and bind one another, forming cause and effect across the three lives of all sentient beings who transmigrate through the Three Realms. Pratyekabuddhas awaken to the principle of these twelve links of dependent origination. Through meditative concentration, they subdue ignorance and volitional formations, which are causal factors belonging to the past, and likewise subdue and sever craving, grasping, and existence, which are causal factors belonging to the present. They thereby bring an end to the suffering of birth and death in the future.

Through contemplating dependent origination, bodhisattvas clearly perceive the principles of non-characteristics and non-arising within dependently originated dharmas themselves. Consequently, deluded thoughts are eliminated, ignorance is completely extinguished, and attachment to self and attachment to dharmas no longer remain. They are thus free and untroubled amid life and death as they practice the Way and deliver beings, with a mind of non-arising and conduct free from characteristics.

– Attachment to existence: Clinging to the five skandhas as truly existent is called attachment to existence. In reality, however, the five skandhas do not truly exist; they possess only provisional existence.

– Attachment to nonexistence: To hold that the five skandhas are annihilated is called attachment to nonexistence. In reality, however, the five skandhas are not annihilated but continue in successive arising and cessation through the interrelations and mutual influences of causes and conditions, cause and effect.

– Five purified dharmas: Chinese: 五淨法, five dharmas belonging to the Buddha-ground, comprising: the purified Dharma realm, the great mirror wisdom, the wisdom of equality, the wisdom of wondrous observation, and the wisdom of accomplishing what is to be done.

1- Purified Dharma realm: This refers to the purified Dharma-body, or the true essence of all Buddhas, which is neither born nor extinguished. It is the intrinsic nature of suchness, or the intrinsic nature of the Tathagata-garbha. The purified Dharma realm is the basis of all worldly and supramundane virtues. According to volume 3 of the Treatise on the Sutra of the Buddha-Ground, the purified Dharma realm is the virtue of unconditioned suchness. According to the Sutra of the Seven Buddhas, the purified Dharma realm is the wisdom of true awakening that clearly knows all dharmas.

2- Great mirror wisdom: The wisdom that has departed from every discrimination; the wisdom that sees, just as they truly are, all the natures and characteristics of the myriad dharmas. The nature and characteristics of this wisdom are utterly pure and entirely undefiled, like the luminous quality of a great mirror that naturally reflects and thoroughly illuminates every phenomenon among the myriad things. This wisdom is accomplished through the transformation of the alaya-consciousness, or eighth consciousness.

3- Wisdom of equality: The wisdom that clearly sees the fundamental nature of all dharmas and the equality of self and others. Therefore, it activates the mind of great compassion to liberate all sentient beings equally. This wisdom is accomplished through the transformation of the manas-consciousness, or seventh consciousness.

4- Wisdom of wondrous observation: The wisdom that subtly and wondrously observes the particular and common characteristics of all phenomena, so as to teach the Dharma according to beings’ capacities without obstruction and with mastery. This wisdom is accomplished through the transformation of mental consciousness, or sixth consciousness.

5- Wisdom of accomplishing what is to be done: The wisdom accomplished through transforming the five components of cognition: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness. This wisdom functions to benefit all sentient beings through the three purified karmas.

– Great emptiness: Neither arising nor ceasing, neither existence nor nonexistence, neither permanence nor annihilation, neither coming nor going, with even the meaning of emptiness itself being empty—this is called great emptiness. Great emptiness means not only being unbound by birth and death but also being unbound by nirvana; therefore it is called great emptiness. When the mind realizes great emptiness, it manifests responsively in accordance with conditions right where it is, neither grasping nor rejecting, neither coming nor going, appearing according to the capacities of minds.

– Essential Meaning

In this chapter, the Buddha teaches the signless contemplation of self and dharmas through the suchness of one’s own mind. The signless Dharma is the Dharma within the suchness of one’s own mind that has no intrinsic essence. That mind is originally empty and quiescent, without arising or cessation.

This is contemplation through prajna insight in present wakeful awareness. From this perspective, self and dharmas are merely illusory forms manifested from the unreal deluded mind. By abiding in meditative concentration, afflictions are subdued by samadhi and can no longer arise; this is therefore called non-arising, or the patience regarding the non-arising of dharmas.

To abide in this samadhi is to abide in the intrinsically unborn and unceasing nature of all dharmas, causing the mind always to remain unmoving. The mind is unmoving because wisdom abides in this suchness of one’s own mind, which is devoid of intrinsic essence; therefore this is called the patience regarding the non-arising of dharmas.

This samadhi functions to sever all illusory forms of self and dharmas that arise when one’s own mind conditions ignorance.

From the mind of non-arising, the bodhisattva activates great compassion to benefit sentient beings by contemplating that all realms of experience arise from the deluded minds of sentient beings and manifest as every form, feeling, perception, seed of volitional formation, and differentiated cognition. Because their deluded minds condition ignorance, sentient beings give rise to grasping at self and dharmas, causing them to be confined within the illusory realm of samsara.

Knowing this, from the unborn suchness of mind and from signless reality, the bodhisattva activates great compassion and employs innumerable skillful means to free sentient beings from their bonds and return them to the unborn suchness of mind, to signless reality, or to quiescent nirvana.

The essential teaching of this chapter is the Buddha’s exposition of the Dharma of the suchness of one’s own mind, which is signless and unborn, and of the bodhisattva’s practice of the path in reliance upon this Dharma of the suchness of one’s own mind.

Chapter Three: The Practice of Non-Arising

At that time, Bodhisattva Mind King heard the Buddha expound the inconceivable Dharma that transcends the three realms. He then rose from his seat, joined his palms, and asked in verse:

The meaning taught by the Tathagata,

transcending the world and without characteristics,

can enable all sentient beings

entirely to purify their outflows.

When mind and self are empty, all bonds exhausted,

this is called non-arising;

why is it called non-arising,

whereby one attains the patience of non-arising?

At that time, the Buddha said to Bodhisattva Mind King:

Good man!

The patience regarding the non-arising of dharmas is the Dharma that is originally unborn. All formations are unborn; yet to regard formations as possessing non-arising and thereby attaining the patience of non-arising is itself delusion.

Bodhisattva Mind King said to the Buddha:

World-Honored One!

If attaining the patience of non-arising is itself delusion, then are non-attainment and non-patience therefore not delusion?

The Buddha taught:

It is not so. For when there is non-attainment and non-patience, there is attainment. When there are attainment and patience, there is arising. Arising occurs in attainment. Any dharma in which there is something attained is delusion.

Bodhisattva Mind King said:

World-Honored One!

What is the mind of non-arising and non-patience that is not delusion?

The Buddha taught:

The mind of non-arising and non-patience is the mind without form or characteristic. It is like the essential nature of fire: although it is within wood, because its definitive nature has no location, there is only a name, while its nature cannot be apprehended. To explain its principle, one merely establishes a provisional designation. Since the characteristic of the designation itself cannot be apprehended, the characteristic of mind is likewise so: no location can be seen. To know the mind in this way is the mind of non-arising.

Good man!

The nature and characteristics of this mind are also like the amalaka fruit: they do not inherently arise from themselves, do not arise from another, do not arise from both together, do not arise from a cause, and are not non-arising.

Why is this? Because conditions undergo change. Dependent arising is not arising, and the ending of conditions is not cessation. Whether concealed or manifest, all is without characteristics. The fundamental principle and nature are entirely quiescent, without location, and no abiding place can be seen, because of the definitive nature.

That definitive nature is also neither identical nor different, neither interrupted nor eternal, neither entering nor departing, neither arising nor ceasing. It transcends the four propositions and brings all language to an end. The nature of the unborn mind is likewise so.

Why is it said that there is arising yet no arising, and patience yet no patience? If anyone sees and says that the mind has something to attain and somewhere to abide, that person cannot realize the fruit of unsurpassed bodhi. Those who are wise, however, constantly recognize the fundamental nature of mind, day and night. As is the nature of mind, so is the nature of non-arising, and so is the nature of non-action.

Bodhisattva Mind King said:

World-Honored One!

If the mind is originally suchness itself and does not arise within formations, and if formations do not give rise to non-arising, then formations do not arise and non-action does not arise—is this called the practice of non-arising?

The Buddha taught:

Good man!

Do you use non-arising to establish that formations are unborn?

Bodhisattva Mind King replied:

No, it is not. Why? In the practice of non-arising, both nature and characteristics are empty and quiescent: they cannot be seen, heard, attained, or lost; there are no words, nothing that can be spoken, nothing that can be cognized, and no characteristics; there is neither grasping nor relinquishing. What, then, could serve as the object of realization? If there is something to be realized, there is contention. Only where there is neither contention nor disputation is there the practice of non-arising.

The Buddha said:

Have you attained the fruit of unsurpassed bodhi?

Bodhisattva Mind King replied:

World-Honored One!

I have not attained the fruit of unsurpassed bodhi. Why? Within the original nature of bodhi, there is no characteristic of attainment, no characteristic of loss, no characteristic of awakening, no characteristic of knowing, and no characteristic of discrimination. Within non-discrimination itself is the pure nature. That nature is unmixed and beyond verbal expression; it is neither existent nor nonexistent, neither knowing nor unknowing. All practicable dharmas are likewise.

Why? Because the nature of all practices is definitively such that no locus can be perceived. Since it is originally neither attained nor unattained, how could there be the attainment of the fruit of unsurpassed bodhi?

The Buddha said:

So it is, so it is. It is exactly as you have said. All activities of mind are not apart from signlessness; their essential nature is quiescent and non-arising.

The manifestations of the consciousness skandha are likewise. Why? The eye and the eye's contact are both empty and quiescent.

Consciousness is also empty and quiescent; its characteristics are neither moving nor unmoving. Within it there are no three feelings; the three feelings are quiescent. The ear, nose, tongue, body, thinking mind, mental consciousness, manas consciousness, and alaya consciousness are likewise: they are all non-arising, the mind of quiescent cessation and the mind that does not arise.

If the mind gives rise to quiescent cessation, or if the mind gives rise to non-arising, that is an arising practice, not the practice of non-arising.

Bodhisattva! When the three feelings, three activities, and three realms arise within, if the arising mind has already become quiescent and there is no arising, then the mind is perpetually quiescent, without effort and without function. There is no characteristic of realizing quiescent cessation, nor does one abide in non-realization. If one can remain where there is no abiding and gather in signlessness, then there are no three feelings, three activities, or three realms. All is pure, quiescent, and non-abiding—without arising and without activity, neither entering samadhi nor becoming attached to seated meditation.

Bodhisattva Mind King replied:

Meditation can gather in movement and bring stability amid all illusory disturbances. Why, then, should there be no meditation?

The Buddha said:

Bodhisattva! Meditation itself is movement. Where there is no movement and no meditation, that is the meditation of non-arising. The original nature of meditation is non-arising; it is far removed from the characteristic of entering meditation. The nature of meditation is non-abiding; it is far removed from the movement of abiding in meditation. If one knows that the original nature of meditation has neither movement nor stillness, one attains non-arising. The wisdom of non-arising likewise needs no basis on which to abide, yet the mind remains unmoved. By virtue of this wisdom, one realizes the non-arising prajnaparamita.

Bodhisattva Mind King replied:

World-Honored One!

The wisdom of non-arising is present everywhere and abides nowhere. It does not depart from the mind, nor is it confined to any locus. There is no locus in which the mind abides; there is no abiding and no mind, and the mind does not give rise to abiding. To abide in mind in this way is to abide in non-arising.

World-Honored One!

The mind abiding in non-arising is inconceivable. Within that inconceivability, there is both what can be spoken and what cannot be spoken.

The Buddha said:

So it is, so it is.

Having heard this teaching, Bodhisattva Mind King rejoiced as never before and then spoke this verse:

The World-Honored One, endowed with great wisdom,

Like pure amrita,
flowing but once after a very long time,

it is difficult to encounter and difficult to conceive;
even more difficult is it to find one who hears it.

the Buddha now proclaims it.

At that time, after hearing this teaching, all within the great assembly attained non-arising and the wisdom of non-arising.

– Commentary

– The non-arising mind: Non-arising means that the mind does not arise from itself, does not arise from something else, does not arise together with something else, and does not arise from a cause; therefore, it is called the non-arising mind.

– The practice of non-arising: This is the patient acceptance of the non-arising of dharmas. The practice of non-arising means that, by gathering in and subduing the mind, one enters meditative concentration and abides steadfastly and firmly in the suchness of one's own mind, causing the seeds of mental activity to be continually subdued by meditative concentration so that afflictions never arise again. Therefore, this concentration is called the patient acceptance of the non-arising of dharmas. By constantly abiding in this concentration, one prevents the seeds of mental activity from arising again within one's own mind; hence it is called the practice of non-arising. The practice of non-arising means that the mind is originally such. Because the mind is originally such, no activity arises within that mind, and activity has no place to arise within the mind of true suchness. Both the mind of true suchness and all activities are non-arising, and none of them has any sphere of activity; therefore, it is called the practice of non-arising.

– Patient acceptance of the non-arising of dharmas:

Sanskrit:

Anutpattikadharmaksānti. To abide in the principle that all phenomena neither arise nor cease, with an unmoving mind in which afflictions do not arise, is called the patient acceptance of the non-arising of dharmas.

The patient acceptance of the non-arising of dharmas is of three kinds:

1- Patient acceptance of non-arising in original nature: This means that, through contemplation, a bodhisattva clearly sees that the nature of delusive imputation (the wholly imagined nature) originally has no intrinsic essence and is originally non-arising.

2- Patient acceptance of natural non-arising: This means that, through contemplation, a bodhisattva sees that dharmas do not arise naturally but arise in dependence upon causes and conditions (the other-dependent nature). Although they arise in dependence upon something else, the original nature of dependent arising is non-arising.

3- Patient acceptance of the non-arising of the defilements of affliction and suffering: This means that, through contemplation, a bodhisattva clearly sees that the true nature of suchness of all phenomena is unconditioned, originally quiescent from the beginning, and undefiled (the perfectly accomplished nature). Therefore, it is called the non-arising of the defilements of affliction and suffering. (Yogācārabhūmi-śāstra 74, Taishō 30).

In this sutra, the patient acceptance of the non-arising of dharmas means precisely that the seeds of mental activity originally do not arise. The mind is originally non-arising because it has no form, no spatial direction, and no abiding place; its original nature is without inherent nature, wakefully aware, luminous, empty, and quiescent. Therefore, the mind is originally unborn. Accordingly, patience in which there is neither a subject who patiently accepts nor an object to be patiently accepted is called the patient acceptance of the non-arising of dharmas.

– The amala fruit: Sanskrit: Āmala, āmlikā, amlaphala. Pāli: Āmalaka. Chinese transliterations: A-ma-lặc, A-mạt-la, Am-ma-la, and Am-ma-lặc-ca; translated as “sweet-aftertaste fruit.” Scientific name: Tamarindus indica. It is a leguminous fruit tree whose branches and leaves resemble those of the silk tree, a tropical plant native to India, Malaya, and Africa. Its fruit resembles a bean pod, is a little over ten centimeters long, and has a sour taste; it is called the amala fruit. This fruit may be used as food and medicine.

– Essential Meaning

The intrinsic nature of the seeds of mental activity is originally empty, quiescent, and non-arising; therefore, that nature does not depend upon anything whatsoever in order to arise. If it depended upon something else to arise, then activity would arise from conditions. That is, because activities arise conditioned by ignorance, they exist like illusions, dreams, foam upon rushing water, flashes of lightning, and images in a mirror.

The intrinsic nature of formations is empty and quiescent, unborn; therefore, the characteristic of formations is no-characteristic. Because the characteristic of formations is no-characteristic, formations cannot be conceptualized by means of concepts, nor grasped through craving and clinging. The waves of consciousness within the mind are no longer stirred up by the winds of karmic conditions.

The waves of consciousness in the ocean of mind are transformed into noble wisdom. When the consciousness-mind becomes still, wisdom manifests. When wisdom manifests, one clearly sees that the mind is originally unborn.

It is like the moon appearing when the water is still; when the water is disturbed, the moon cannot be seen. When the moon cannot be seen, the fault lies neither with the water nor with the moon, but with the condition of the wind that causes the water to move. When the wind subsides, the water becomes still and the moon appears.

Therefore, the moon is originally unborn.

Likewise, the mind does not give rise to formations. Formations arise through the condition of ignorance. When ignorance ceases, formations do not arise. When formations do not arise, the mind is quiescent. Because the mind is quiescent, the mind is originally unborn. The unborn mind is great nirvana.

Chapter Four: Benefits from Original Enlightenment

At that time, Bodhisattva Non-Abiding, having heard the Buddha teach the inconceivable truth of the One Taste, came from afar and drew near, directly approaching the seat of the Tathagata. He single-mindedly gathered his thoughts and listened attentively, entered the state of immaculate purity, and remained unmoving in body and mind.

At that time, the Buddha said to Bodhisattva Non-Abiding:

“From where have you come? From what place have you now arrived here?”

Bodhisattva Non-Abiding replied:

“World-Honored One!

I originally came from nowhere, and even now I have not come from any place.”

The Buddha said:

“Your originally coming from nowhere and even now not coming from any place is your attainment of the inconceivable fundamental beneficial practice.”

At that time, all the great bodhisattvas and mahasattvas emitted a great light that illuminated the entire great trichiliocosm, and then spoke this verse:

Excellent! This bodhisattva,

replete with wisdom,

constantly employs the original benefit

to benefit and guide sentient beings.

Throughout the four modes of deportment,

he constantly abides in the original benefit,

guiding the myriad beings,

neither coming nor going.

At that time, Bodhisattva Non-Abiding addressed the Buddha:

“World-Honored One!

What method of transformation should be employed to bring benefit, so that all the affective consciousnesses of sentient beings may be transformed and enter pure consciousness?”

The Buddha said:

“The Fully Awakened Ones—the Tathagatas—constantly employ the One Awakening to transform the affective consciousnesses and bring them into pure consciousness.

“Why is this? Because all sentient beings possess original enlightenment, the One Awakening is constantly employed to awaken the various kinds of sentient beings, enabling them all to enter original enlightenment and realize that all affective consciousnesses are empty, quiescent, and unborn. Why is this so? Because the intrinsic nature is definitively established and has never undergone any movement or change.”

Bodhisattva Non-Abiding asked:

“All consciousnesses arise through conditions in relation to their objects. How, then, can they be called unmoving?”

The Buddha said:

“All objects are originally empty and quiescent; all consciousnesses are originally empty and quiescent. The nature of empty quiescence is originally unconditioned. Through what condition, then, could they arise?”

Bodhisattva Non-Abiding asked:

“If all objects are originally empty, on what basis can there be what is called seeing?”

The Buddha said:

“Seeing itself is delusion. Why is this? Because all the myriad existents are unborn and without characteristics; they themselves are all empty and quiescent, originally without names. The characteristics of all dharmas are also thus. The bodies of all sentient beings are also thus. Since even the body does not exist, how could there be seeing?”

Bodhisattva Non-Abiding asked:

“If all objects are empty and quiescent, all bodies are empty and quiescent, and all cognition is empty and quiescent, then awakening must also be empty and quiescent.”

The Buddha said:

“The One Awakening is indestructible and imperishable. Because it is the definitively established nature, it is neither empty and quiescent nor not empty and quiescent; there is no empty quiescence that is not empty and quiescent.”

Bodhisattva Non-Abiding said:

“Objects are likewise: they bear neither the characteristic of empty quiescence nor the characteristic of not being empty and quiescent.”

The Buddha said:

“Just so. The nature of those objects is originally definitively established; the source of that nature is originally definitively established, and it is originally without any locus.”

Bodhisattva Non-Abiding said:

“Awakening is likewise originally without any locus.”

The Buddha said:

“Just so. Awakening is originally pure and without any locus; therefore, purity is non-awakening. The myriad things are originally pure and without any locus; therefore, purity is formless.”

Bodhisattva Non-Abiding said:

“The consciousnesses of the eye and the mind are likewise inconceivable.”

The Buddha said:

“The eye faculty, mind, and consciousness are likewise inconceivable. Why is this? Form is originally pure, without any locus, without any name, and does not enter within. The eye faculty is originally pure, without any locus, cannot be seen, and does not flow outward. The mind is originally pure, without any locus, without any resting point, and without any place of arising. The consciousnesses are originally pure, without any locus, without movement or change, and without distinct conditions. Their nature is originally empty and quiescent; their nature is originally without awakening. Awakening itself is awakening.

“Good man!

“Cognitive awareness is originally not awakening, but arises through the convergence of the faculties and consciousnesses. Why is this? On the path of liberation, during the stage of eliminating the outflows, one realizes and enters the stage of adamantine wisdom. Once the outflows have been eliminated and one has entered the Ground of Non-Abiding, there is no longer any exiting or entering. At that time, the locus of the mind no longer remains at the stage of the definitively established nature; rather, its stage is pure like transparent lapis lazuli, and its nature is ever impartial like the great earth.

“The wondrous contemplation arising from original enlightenment is like

the sunlight of wisdom. The accomplishment of beneficial practice arising from original enlightenment is like a great rain of Dharma. Whoever realizes and enters this wisdom arising from original enlightenment realizes and enters the wisdom-stage of a Fully Awakened One. Once one has realized and entered this wisdom-stage arising from original enlightenment, the consciousness skandha will no longer arise at all.”

Bodhisattva Non-Abiding said:

“The power of the noble path of the One Awakening taught by the Tathagata consists of the four vast wisdom-grounds. These are precisely the beneficial practices arising from the original enlightenment of all sentient beings. Why is this? Because they have always been fully present within the very bodies of all sentient beings.”

The Buddha said:

“Just so. Why is this? Because all sentient beings have originally and always been without outflows, possessing only the fundamental benefit of wholesome dharmas. Yet now, because they have been pierced by craving and desire, these have come into manifestation and cannot yet be subdued.”

Bodhisattva Non-Abiding asked:

“If there are sentient beings who have not yet attained the fundamental benefit and must discern and accumulate it, how should they subdue what is difficult to subdue?”

The Buddha said:

“If practices undertaken collectively or individually involve discrimination and defilement, one should turn the mind back and abide in emptiness. Then one can subdue what is difficult to subdue, gain liberation from the bonds of Mara, directly realize nirvana within the consciousness skandha, and majestically transcend one’s present position on the very seat where one sits.”

Bodhisattva Non-Abiding asked:

“Alone and without companion, the mind realizes nirvana and constantly abides in nirvana—is this liberation?”

The Buddha said:

To abide perpetually in nirvana—this is bondage to nirvana. Why is this so? Because nirvana is originally the beneficial activity arising from original enlightenment, and the beneficial activity of original enlightenment is originally nirvana. The factors of enlightenment with respect to nirvana are themselves the factors of original enlightenment, and they are also no different from the nature of enlightenment and nirvana. The nature of enlightenment is unborn, and nirvana is also unborn; the nature of enlightenment does not cease, and nirvana also does not cease. Therefore, nirvana and the nature of enlightenment are not different. Nirvana cannot be attained; if nirvana cannot be attained, wherein could one abide?

Good man!

An enlightened person does not abide in nirvana. Why is this so? Because enlightenment is originally unborn and is free from all the defilements of sentient beings; because enlightenment is originally unceasing and is free from the movement and stillness of nirvana. Abiding in such a state is called the mind abiding in no point. There is neither departure nor entry, and thus one enters the pure consciousness.

The bodhisattva Non-Abiding asked:

If the pure consciousness has a place into which it enters and something that it realizes, is this the attainment of a Dharma?

The Buddha said:

It is not so. Why? It is like a deluded son who held a gold coin in his hand without knowing it. He wandered throughout the ten directions for fifty years, poor and distressed, seeking work to sustain himself, yet still without enough. When his father saw his son in such circumstances, he told him, “You are holding a gold coin—why do you not use it? Use it as you wish, and all your needs will be fully met!”

The son came to his senses and realized that he possessed a gold coin. His heart was filled with joy, and he declared that he had obtained money. His father then told him, “My son, do not rejoice. The gold coin you have obtained was originally yours; it is not something you earned. Why, then, do you rejoice?”

Good man! The pure consciousness is likewise. Formerly, it bore no mark of departing, and now it bears no mark of entering. Formerly, it was merely obscured by delusion, not nonexistent; now, it is realized through enlightenment, not something that has entered from outside.

The bodhisattva Non-Abiding asked:

That father knew his son was deluded. Why did he allow him to pass fifty years wandering throughout the ten directions, poor and distressed, before calling him and making him understand?

The Buddha said:
Passing fifty years means the mind stirring within a single thought; wandering afar throughout the ten directions means the wholly imagined attachment.

The bodhisattva Non-Abiding asked:

What does it mean for the mind to stir within a single thought?

The Buddha said:

For the mind to stir within a single thought means that the five skandhas arise together. When the five skandhas arise, they comprise all fifty evils.

The bodhisattva Non-Abiding asked:

If the wholly imagined attachment that wanders afar throughout the ten directions is merely the arising of a single thought in the mind, comprising all fifty evils, then what should those sentient beings do so that not a single thought arises?

The Buddha said:

Have those sentient beings sit peacefully and calm their minds and spirits, abiding in the vajra stage. With thoughts serene and nothing arising, the mind constantly remains in supreme harmony, peaceful and joyful. This is the non-arising of a single thought.

The bodhisattva Non-Abiding asked:

The non-arising of the thought of enlightenment is inconceivable. That mind is tranquil and harmonious; it is itself the beneficial activity arising from original enlightenment. This beneficial activity does not stir; it is ever-present, yet it is neither emptiness nor existence, neither being nor nonbeing, neither emptiness nor enlightenment, for cognition is originally not enlightenment. Original enlightenment is itself beneficial activity. That enlightenment is pure, undefiled, unattached, unchanging, and unalterable. Because its nature is definitively established, it is inconceivable.

The Buddha said:

It is exactly so.

When the bodhisattva Non-Abiding heard the Blessed One speak these words, he attained what he had never attained before and then spoke this verse:

The Blessed One, abiding in Great Enlightenment,

teaches the Dharma of arising without thought;

the mind without thought is unborn,

the ever-arising mind does not cease.

The single enlightenment is the benefit of original enlightenment;

all benefits arise from original enlightenment.

Like a person who discovers a gold coin,

what is attained is truly no attainment.

At that time, after hearing these words, the great assembly attained transcendent wisdom through the benefit of original enlightenment.

– Commentary

– Original enlightenment: The nature of enlightenment inherent in all sentient beings. This nature of enlightenment has originally been pure and luminous from beginningless time and has never been defiled by afflictions.

– Beneficial activity arising from original enlightenment: In Chinese, bản giác lợi. The word “benefit” in this chapter means “to unfold or issue forth.” Because beneficial activity unfolds from original enlightenment, it is called the benefit of original enlightenment.

– The bodhisattva Non-Abiding: This bodhisattva abides in the meaning of true suchness within all dharmas and undertakes the practice of the vow-paramita with an unmoving mind, without becoming trapped in attachment to self; therefore, he is called the bodhisattva Non-Abiding.

– The single taste of truth: One true taste.

This means that in the Tathagata’s teaching, both phenomenal characteristics and the nature of principle have the single, equal taste of truth. In this chapter, however, “the single taste of truth” indicates that original enlightenment and initial enlightenment alike possess the single, equal taste of truth within the enlightened mind.

– Entering the Pure White Realm: In Chinese, “entering the Pure White Realm.” The Pure White Realm refers to the Stainless Pure Consciousness, the Purified Consciousness. This consciousness is the pure source of mind of all sentient beings.

It is the meritorious fruition of enlightenment realized by all Tathagatas. This meritorious fruition does not increase in sages or diminish in ordinary beings; it is not afflicted within samsara and is not liberated within nirvana. Whether amid samsara or nirvana, this meritorious fruition is ever such. Realizing and entering this meaning of suchness is called entering the Pure White Realm.

– Single enlightenment: This means illuminating the mind and, through illuminating the mind, seeing that the mind’s nature is originally empty, quiescent, luminous, and pure. The Buddha personally awakened to this mind and employed it to transform sentient beings, enabling them all to awaken to this mind. Therefore, the sutra says that the Buddha constantly employs the single enlightenment to awaken all kinds of sentient beings, enabling every sentient being to realize and enter original enlightenment.

– The stage of non-abiding: The consciousnesses have been transformed and no longer bear the marks of departure or entry. They are attached neither to samsara nor to nirvana; therefore, this is called the stage of non-abiding.

– The vast grounds of the four wisdoms: In Chinese, these are called the grounds of the four vast wisdoms, or the grounds of the four vast wisdom-vows. Because bodhisattvas cultivate the Dharma gate of self-nature, they make vows to benefit all sentient beings within self-nature itself. These four vast vows comprise: - I vow to liberate the sentient beings of self-nature, meaning the vow to liberate all sentient beings within self-nature itself. Because immeasurable sentient beings arise within self-nature, or original enlightenment, it is also within self-nature, or original enlightenment, that all sentient beings are equally gathered in and liberated. - I vow to sever the afflictions of self-nature, meaning the vow to eradicate all afflictions within self-nature itself. Because self-nature, or original enlightenment, constantly radiates wondrous illumination, one vows that all boundless afflictions shall be eradicated.

Cut off afflictions precisely where they arise within the original nature. — To vow to study the Dharma gates of the self-nature means to vow to study all Dharma gates within the self-nature itself, for the self-nature is inherently endowed with all Dharma gates. — To vow to accomplish the Buddha Way of the self-nature means to vow to accomplish the Buddha Way within the Buddha Way of the self-nature itself. — The wisdom of the Buddha Way of the self-nature is the source of original awakening in all sentient beings.

The other three wisdom-natures unfold from original awakening as the beneficial activity of initial awakening. Original awakening is the essence of wisdom. Initial awakening is the function of wisdom.

Function arises from essence, meaning that the beneficial activity of initial awakening arises from original awakening. Essence is manifested through function, meaning that original awakening is manifested through initial awakening. Thus, original awakening acts beneficially through initial awakening, while initial awakening enters into union through original awakening.

Therefore, this sutra says: “Whoever realizes and enters the wisdom arising from this original awakening realizes and enters the wisdom-stage of the Fully Awakened One. Once one has realized and entered the wisdom-stage arising from this original awakening, the aggregate of consciousnesses no longer arises.” (Vajrasamadhi Sutra, p. 368c, Taisho 9).

– Main Point

The intrinsically pure self-nature, or original awakening, is inherently unborn; because it is unborn, it does not abide. Since original awakening inherently does not abide, the beneficial activity arising from original awakening also does not abide. Through this non-abiding beneficial activity, the vows of cultivation transform all awakening into the fundamental consciousness, or intrinsically pure self-nature. And within the intrinsically pure self-nature itself, all virtues are fully present.

Chapter Five: Entering the Shore of Reality

At that time, the Tathagata spoke as follows:

O bodhisattvas!

By deeply entering the beneficial activity arising from original awakening, one can liberate sentient beings. If afterward the time is not appropriate, one should speak of the benefits of expounding the Dharma only when the time is right. One should speak not only to those who are receptive, but also to those who are unreceptive; not only to those who agree, but also to those who disagree. By speaking appropriately in this way, one guides the wisdom of sentient beings into the great ocean of perfect wisdom, not allowing them to be like wind blowing through empty space, but causing their many varieties to become a single-flavored divine elixir.

The world is not the world; one abides where there is no abiding. The five kinds of emptiness are free from coming forth and entering, being and nonbeing, grasping and relinquishing. Why is this? Because the characteristics of all dharmas are empty. Their nature is neither existent nor nonexistent, neither empty nor nonempty, neither not-empty nor not-existent. Their nature is indeterminate and does not abide in existence or nonexistence, nor in what is neither existent nor nonexistent. Neither the wisdom of sages nor that of ordinary beings can fathom this profound and hidden place. O bodhisattvas! If you understand these benefits, you can attain bodhi.

At that time, among the assembly was a bodhisattva named Great Power. He rose from his seat, approached the Buddha, and said:

World-Honored One!

As you have taught, the five kinds of emptiness are free from coming forth and entering, being and nonbeing, grasping and relinquishing. What are these five kinds of emptiness in which there is neither grasping nor relinquishing?

The Buddha said:

Bodhisattva! The five kinds of emptiness are these: the three realms are empty; the images of the six destinies are empty; the forms and characteristics of all dharmas are empty; the forms and characteristics of names are empty; and the meanings conceived by consciousness are empty.

Bodhisattva! Such are the various kinds of emptiness. Emptiness does not become trapped in emptiness. Emptiness is not a characteristic of emptiness. Since dharmas have no characteristics, what is there to grasp or relinquish? To realize and enter the stage of non-grasping is to realize and enter the three kinds of emptiness.

Bodhisattva Great Power asked:

What are the three kinds of emptiness?

The Buddha said:

The three kinds of emptiness are these: — The characteristic of emptiness is also empty; — Emptiness within emptiness is also empty; — The object of emptiness is also empty. Such kinds of emptiness do not become trapped in the three forms. They are all true and real, inconceivable, and cut off every path of language.

Bodhisattva Great Power asked:

If they are all true and real, must they not have forms and characteristics?

The Buddha said:

There is emptiness, yet no entrapment in emptiness; there is existence, yet no entrapment in existence; it is neither nonempty nor nonexistent. Dharmas are nonexistent, yet this means no entrapment in emptiness; characteristics are not empty, yet this means no entrapment in existence. It cannot be disclosed in accordance with reality by employing a dualistic understanding of existence and nonexistence.

Bodhisattva! All forms and characteristics of meaning have no names and are inconceivable. Why is this? Because a name is not a name, yet neither is it absent from name; meaning is not meaning, yet neither is it absent from meaning.

Bodhisattva Great Power said:

Name and meaning such as these are characteristics of the reality of true suchness; being characteristics of true suchness, they come from true suchness. True suchness is not trapped in true suchness. True suchness has no characteristics of true suchness, because characteristics are not true suchness, yet neither do they not come from true suchness. The characteristics of the minds of sentient beings also come from true suchness; therefore, the minds of sentient beings likewise need not have distinct objects.

The Buddha said:

So it is. In truth, the minds of sentient beings have no objects of discrimination. Why is this? Because the mind is originally pure and the principle-nature is undefiled. Because it is defiled by the afflictive dusts, it is called the three realms. Since the mind is bound to the three realms, it is said to have objects of discrimination. Those objects are false and delusive, produced through transformation by the mind. If the mind is free from falsehood and delusion, there are no objects of discrimination.

Bodhisattva Great Power said:

If the mind abides in purity, none of the mind’s objects arise. When this mind is pure, the three realms do not exist.

The Buddha said:

So it is. Bodhisattva! The mind does not give rise to objects, and objects do not give rise to the mind. Why is this? The objects that are seen are seen only by the mind. If the mind does not conjure illusions, there are no objects to be seen.

Bodhisattva! Within the mind there are no sentient beings. When the three natures are empty and quiescent, there is neither self nor sentient being, neither person nor sentient being. Even as far as the two entrances, the mind does not arise. By attaining such benefit, the three realms cease to exist.

Bodhisattva Great Power asked:

How do the two entrances not arise in the mind? Since the mind is originally unborn, how could there be any entrance?

The Buddha said:

The two entrances are these: first, entrance through the principle-nature; second, entrance through the characteristics of practice. Entrance through the principle-nature means deeply trusting that sentient beings are not different from the true nature, which is neither one nor many, but is obscured and obstructed by adventitious defilements. Neither coming nor going, one remains and abides in awakened contemplation, contemplatively examining the Buddha-nature as neither existent nor nonexistent, neither self nor person. Ordinary beings and sages are nondual. In the vajra-stage of mind, one abides firmly and steadfastly, without shifting or changing, quiescent and unconditioned, and free from discrimination. This is called entrance through principle.

Entrance through the characteristics of practice means that the mind does not rely upon inclinations or movements, and images do not circulate or change. Within the sphere of possessions, one’s thoughts are quiescent and seek nothing. One remains unmoved when the wind blows, like the great earth, forever free from the deluded mind and self, liberating sentient beings without arising, without characteristics, without grasping, and without relinquishing.

Bodhisattva! The mind neither comes forth nor enters; nor is there entering or coming forth within the mind. Because one enters without entering, it is called entrance.

O Bodhisattva! To realize and enter the Dharma in this way is the characteristic of Dharma that is not empty; Dharma is likewise not empty, nor is Dharma something to be relinquished. Why is this? Because Dharma is not devoid of the full complement of virtues. Dharma is neither mind nor image. Dharma is originally pure in this way.

Bodhisattva Great Power asked:

How is Dharma originally pure in this way, neither mind nor image?

The Buddha said:

Dharma belongs to true suchness and true emptiness; Dharma does not belong to mind or consciousness. It is not possessed by the fetters of the mind. The characteristic of Dharma is not empty; the characteristic of Dharma does not belong to form; Dharma is not the conditioned mind, nor is it a corresponding dharma; neither is the unconditioned mind a corresponding dharma.

It is not a place where images manifest; it is not something that can be indicated; it is not self-nature; it is not difference; it is not a name; it is not a characteristic, nor a principle or meaning. Why is this? Because principle and meaning are not true suchness; Dharma is neither true suchness nor not true suchness; there is no dharma that is not true suchness; there is no dharma that does not arise in dependence upon true suchness.

Why is this? Because Dharma pertains to principle-nature and the various faculties, yet it is neither principle-nature nor the various faculties. Far removed from all disputation, its characteristic cannot be seen.

O Bodhisattva! Dharma, pure in this way, is neither produced from the arising of arising nor extinguished through the cessation of cessation.

Bodhisattva Great Power said:

The characteristics of Dharma are thus inconceivable: neither formed together nor formed separately; neither mutually dependent nor mutually bound; neither gathered together nor dispersed; neither arising nor ceasing; and without any characteristic of coming, going, or abiding. Therefore, they are inconceivable.

The Buddha said:

So it is; they are inconceivable. The mind is inconceivable, and therefore the mind is likewise so. Why is this? Because the mind is not different from true suchness; the mind is originally suchness itself. Sentient beings and Buddha-nature are neither identical nor different. The nature of sentient beings is originally neither arising nor ceasing. The nature that is quiescent within arising is originally of one essence with nirvana. The characteristic of that nature is originally true suchness, for true suchness is unmoving.

None of the characteristics of all dharmas arise from conditions; rather, characteristics and nature arise from true suchness, yet true suchness is unmoved. Characteristics and nature appear through causes and conditions, but those characteristics are originally nonexistent and empty-quiescent. Conditions abide in conditions; empty quiescence abides in empty quiescence, without any arising in accordance with conditions.

All dharmas that appear through conditions are falsely perceived because the mind is deluded; in reality, there is originally no arising, because conditions are originally devoid of real existence. The principle-nature of true suchness within the mind is empty and quiescent in its own essence and has no location. Like the King of Emptiness, it originally has no dwelling place.

The ordinary person's mind sees through false discrimination. The characteristic of suchness is originally neither existent nor nonexistent. The characteristics of existence and nonexistence are merely perceptions and cognitions of mind-consciousness.

O Bodhisattva! The Dharma pertaining to mind is thus neither without an intrinsic essence, nor possessed of an intrinsic essence, nor possessed or devoid of an intrinsic essence.

O Bodhisattva! All such characteristics are without characteristics and do not belong to the domain of speech. Why is this? Because the Dharma of true suchness is vast and without characteristics, like empty space, and those of the two vehicles cannot know it. The realm of empty space, inwardly and outwardly, cannot be measured. Only Great Beings who practice the six courses of conduct can know it.

Bodhisattva Great Power asked:

What are the six courses of conduct? I pray that you will explain them to me!

The Buddha said:

1- The conduct of the ten faiths. 2- The conduct of the ten abodes. 3- The conduct of the ten practices. 4- The conduct of the ten dedications of merit. 5- The conduct of the ten grounds. 6- The conduct of equal enlightenment. Only those who abide within such courses of conduct can know it.

Bodhisattva Great Power asked:

The benefit of awakening from ultimate reality has neither entrance nor exit; what dharmas of mind, then, enter ultimate reality?

The Buddha said:

The Dharma of ultimate reality is the Dharma without boundaries. The mind without boundaries is the mind that merges with the boundary of truth.

Bodhisattva Great Power asked:

The wisdom of the mind without boundaries has no further shore. The mind without a further shore is the mind that has attained mastery. The wisdom of mastery is the wisdom that realizes and enters ultimate reality. As for ordinary people and those sentient beings whose minds are weak and beset by manifold distractions, what Dharma should be used to subdue them, making their minds steadfast so that they may realize ultimate reality?

The Buddha said:

O Bodhisattva! The minds of those sentient beings are beset by manifold distractions because the inward and outward fetters impel them to flow along the current. Accumulating into an ocean, they produce mighty winds and great waves that terrify even great dragons. Because their minds are frightened, manifold distractions arise.

O Bodhisattva! Have those sentient beings retain the three and guard the one, entering the Tathagata's samadhi. Because of samadhi, their minds will no longer be beset by manifold distractions.

Bodhisattva Great Power asked:

What does it mean to retain the three, guard the one, and enter the Tathagata's samadhi?

The Buddha said:

To retain the three means to retain the three liberations. To guard the one means to preserve the original essence of true suchness within the one mind. To enter the Tathagata's samadhi means to contemplate the principle-essence of true suchness within the one mind. To realize and enter the domain of mind in this way is to realize and enter ultimate reality.

Bodhisattva Great Power asked:

What dharmas are the three liberations? Through which Dharma does one enter the samadhi that contemplates the principle-essence?

The Buddha said:

The three liberations are: the liberation of empty space, the vajra liberation, and the prajna liberation. Contemplating the principle-nature means contemplating the pure principle of true suchness of the mind; none of these can be apart from mind.

Bodhisattva Great Power asked:

What is maintaining function, and what is contemplation?

The Buddha said:

Because the mind-nature and phenomenal characteristics are not two, this is called maintaining function. Inward practice and outward practice, exit and entrance, are not two. Not becoming attached to any single characteristic, the mind has neither gain nor loss; the one is not a single ground, and one flows into the pure mind. This is called contemplation.

O Bodhisattva! Such a person is not confined by the two characteristics. Although that person has not left the household life, that person is not confined to the household life. Although that person does not wear Dharma robes, does not fully uphold the precepts of the pratimoksha, and does not participate in the uposatha observance, that person can employ the unconditioned Dharma of self-invitation within the mind and thereby realize the noble fruit. Without being confined by the two vehicles, that person enters the bodhisattva path, thereafter perfects all the bodhisattva grounds and stages, and attains complete enlightenment.

Bodhisattva Great Power said:

Such a person is inconceivable, being neither one who has left the household life nor one who has not left the household life. Why is this? Because that person has entered the house of nirvana, donned the Tathagata's robe, and sat upon the seat of bodhi. Even those who are sramanas should bow to and make offerings to such a person.

The Buddha said:

So it is. Why is this? Entering the house of nirvana, the mind transcends the three realms; donning the Tathagata's robe, one realizes and enters the locus where dharmas are empty; sitting upon the seat of bodhi, one ascends to the stage of perfect enlightenment. The mind of such a person has transcended the self-attachment of the two vehicles; how much more, then, should sramanas respectfully make offerings to that person?

Bodhisattva Great Power asked:

Can those of the two vehicles not perceive the single ground of true suchness of those persons, together with the ocean of empty-quiescent nature?

The Buddha said:

It is indeed so. Those persons of the Two Vehicles, because they are immersed in the savor of meditative concentration, attain a body of meditative concentration on the single ground within that sea of empty quiescence. They are like a sick person who drinks wine and falls into a stupor, unable to awaken; even after many kalpas, they still cannot attain enlightenment.

Only when the effects of the wine have passed and they awaken do they begin to practice, and afterward attain the Buddha-body. Such a person leaves behind the foremost class of icchantikas and enters the six practices. While training through the various stages, with the mind purified in a single thought, resolute, lucid, and clear, through the power of vajra wisdom they attain non-retrogression and liberate sentient beings with inexhaustible compassion.

Bodhisattva Great Power said:

If such a person does not observe the precepts, then the members of the Sangha should not revere him.

The Buddha said:

To expound the precepts to that person with an arrogant and unwholesome mind is like a sea with great waves. Consider, by analogy, the ground of that person's mind: the sea of the eight consciousnesses is still; the purity of the ninth consciousness flows freely; the winds of karma cannot stir it, and the waves of consciousness cannot arise. The essential nature of the precepts is equal to empty space; therefore, to speak of observing the precepts is inverted and deluded.

Consider, by analogy, that in such a person the habitual tendencies of the seventh and sixth consciousnesses no longer arise, yet that person constantly brings forth the bodhicitta, cultivates the concentration of cessation, and never departs from the Buddha's three bodies. Within the contemplation of the three kinds of signlessness, the mind enters the profound mystery in accordance with it; that person deeply reveres the Three Jewels and never neglects the forms of dignified conduct.

The members of the Sangha cannot fail to show respect to such a person.

O Bodhisattva! Those noble beings are not caught in the worldly dharmas of movement or non-movement. Their minds enter the empty quiescence of the threefold pure precepts, utterly eliminating all contaminated dharmas connected with the three realms.

Bodhisattva Great Power said:

Those noble beings, regarding the Buddha, possess the complete virtue of the fruition; regarding the Buddha within the Tathagata-garbha; and regarding the Buddha in various images—in relation to such manifestations of the Buddha, they bring forth the bodhicitta and realize the threefold pure precepts. They are not caught in the forms of the precepts, and their minds bring to quiescence all contaminated dharmas connected with the three realms. They do not abide in the state of tranquil quiescence, nor do they abandon sentient beings. They enter the inconceivable stage of immovability.

At that time, Venerable Sariputra rose from his seat and spoke this verse:

The sea of awakened wisdom is complete,

yet does not abide in the attainment of nirvana;

like the wondrous lotus flower,

it does not grow upon the highlands.

Throughout immeasurable kalpas, all Buddhas

do not abandon the afflictions;

they liberate the world and afterward attain realization,

like the lotus blooming from the mud.

The various grounds within the six practices,

where bodhisattvas cultivate,

are like those three aggregates of emptiness—the true path of bodhi.

I now abide in non-abiding, just as the Buddha has taught; I return to the place already reached, and only after attaining completion do I emerge.

Moreover, I shall cause all sentient beings to become one with me, without distinction; those who arrive before and those who arrive afterward shall all be led to perfect enlightenment.

At that time, the Buddha said to Venerable Sariputra:

It is truly inconceivable. In a future life, Venerable One, you shall accomplish the fruition of unsurpassed bodhi, teach and transform immeasurable sentient beings, and carry them beyond the sea of suffering of birth and death.

At that time, the entire assembly awakened to bodhi, and all those whose capacities belonged to the Lesser Vehicle entered the five great seas of empty quiescence.

– Commentary

– Entering the shore of ultimate reality: Chinese: entering ultimate reality. “Ultimate reality,” in Sanskrit Bhūta-koti, means the ultimate limit of truth. To enter ultimate reality is to enter the ultimate limit of truth. That ultimate limit of truth is nirvana. Therefore, “ultimate reality” also means nirvana.

– The five emptinesses: Chinese: five emptinesses. The five emptinesses comprise:

1- The three modes of existence are empty: The three realms comprise existence in the Desire Realm, existence in the Form Realm, and existence in the Formless Realm. Their intrinsic nature is originally empty and devoid of any real entity. The three realms of Desire, Form, and Formlessness arise in dependence upon craving for desire, craving for form, and craving for formlessness; therefore, they exist like illusions, dreams, the moon reflected in water, or an image in a mirror.... They exist, yet have no substance or real entity; hence this is called “the three modes of existence are empty.”

2- The images of the six paths are empty: The images within the minds of sentient beings in the six paths—hell beings, hungry ghosts, animals, asuras, human beings, and devas—are originally empty and devoid of any real entity. The sentient beings of the six paths have no inherent entity. Because the deluded mind conditions karmic influences, the painful and pleasurable results within the six paths arise. The suffering and happiness of sentient beings in the six paths manifest in dependence upon images within consciousness; therefore, they exist like mirages and are originally without any real entity. Hence this is called “the images of the six paths are empty.”

3- The characteristics of dharmas are empty: The forms and characteristics of all dharmas are originally empty and quiescent, without any real entity. The characteristics of dharmas arise through the activity of conditions; therefore, their characteristics are composite characteristics. Whatever dharma manifests through dependent arising, the characteristic of that dharma is a non-characteristic, an empty characteristic, or signlessness. Hence this is called “the characteristics of dharmas are empty.”

4- The characteristics of names are empty: The forms and characteristics of all names, both worldly and supramundane, arise as deluded conceptual distinctions in dependence upon consciousness. Therefore, all names and characteristics produced by the conceptual distinctions of consciousness are originally without any real entity. Hence this is called “the characteristics of names are empty.”

5- The meanings of mind and consciousness are empty: Mind and consciousness interact with one another and manifest all kinds of provisionally established words and designations; therefore, their manifestations originally possess no real meaning. Hence this is called “the meanings of mind and consciousness are empty.”

– The three emptinesses: Chinese: three emptinesses. The three emptinesses comprise:

1- The characteristic of emptiness is also empty: The characteristic of emptiness itself is empty. This means that the characteristic of empty quiescence is itself empty and quiescent.

2- The emptiness of emptiness is also empty: The emptiness within emptiness is itself empty.

3- That which is empty is also empty: The object of emptiness is itself empty.

Only bodhisattva-mahasattvas at the ninth stage and above, up to the stages of Equal Enlightenment and Wondrous Enlightenment, can fully comprehend these three meanings of emptiness, because the obstructions to knowledge within these stages of the bodhisattva-mahasattvas have been and are being completely eliminated. Through this, they are able to enter ultimate reality.

– The two entrances: Chinese: two entrances. The two entrances comprise:

1- Entrance through principle: Awakening to and entering the nature of principle. This means awakening to and entering the nature of principle through the teachings. Because one awakens to and enters the nature of principle, one deeply believes that the Buddha-nature within all sentient beings is equal, transcending every deluded conceptual distinction and every distinction between subject and object. The nature of principle is such at all times and in all places.

2- Entrance through practice: Awakening to and entering practical conduct. Entrance through practice comprises four aspects:

a- The practice of accepting retribution for enmity: When confronted with hostile actions, the practitioner's mind remains unmoved. Why? Because the practitioner knows that this hostility results from having abandoned the true nature throughout immeasurable past kalpas, pursued delusive objects, and created contaminated karma of birth and death, thereby giving rise to much enmity. This is merely the karmic result created by oneself; therefore, one now accepts it joyfully, blaming no one and harboring enmity toward no one. Thus, when encountering hostile suffering, one is not distressed. Because one gives rise to the vow and practice of cultivation in response to hostility, this is called the practice of accepting retribution for enmity.

b- The practice of adapting to conditions: The intrinsic nature of sentient beings is originally without self; yet because deluded thoughts condition objects and create karma, painful and pleasurable sensations arise. When the karmic conditions are exhausted, suffering and happiness cease. Thus gain and loss, joy and sorrow arise through conditions, while the mind itself neither increases nor decreases, neither arises nor ceases, and is originally in complete accord with the path. Hence this is called the practice of adapting to conditions.

c- The Practice of Seeking Nothing: Because of craving and seeking, one is called an ordinary being; realizing that craving is the root of suffering, one relinquishes it and lives with a peaceful, unconditioned mind, and is therefore called a noble sage. Living with a seeking mind, suffering immediately arises; this is called the non-Way. Living with a mind that seeks nothing, all suffering naturally ceases; this is living within the true Way. Living with a peaceful, unconditioned mind, suffering no longer has conditions through which to arise; therefore, this is called the Practice of Seeking Nothing.

d- The Practice in Accord with the Dharma: Practicing in accordance with the pure Dharma-nature. This means practicing the Dharma without falling into dualistic, opposing interactions, and without falling into the characteristics of self and dharmas. Those endowed with wisdom have profound faith in the principle of the pure nature within their own minds; therefore, they practice generosity, moral discipline, patience, diligence, meditation, and wisdom for the benefit of all sentient beings, while their minds abide nowhere.

– The six practices comprise: 1- The Ten Practices of Faith. 2- The Ten Practices of Abiding. 3- The Ten Practices of Conduct. 4- The Ten Practices of Dedication. 5- The Ten Practices of the Grounds. 6- The Practice of Equal Enlightenment.

1- The Ten Practices of Faith: Their full name is the Ten Minds of Faith. In Chinese, they are called the Ten Minds of Faith. The Ten Practices of Faith, or Ten Minds of Faith, comprise:

– The Mind of Faith: Single-minded determination and the aspiration to attain accomplishment.

– The Mind of Recollection: The mind always abides in the six recollections, namely: recollection of the Buddha; recollection of the Dharma; recollection of the Sangha; recollection of moral discipline; recollection of generosity; and recollection of the devas.

– The Mind of Diligence: Diligently listening to the Dharma, especially the teachings of the bodhisattva treasury, and striving to practice wholesome karma without interruption.

– The Mind of Concentration: The mind abides in the true characteristics and principles of all dharmas, entirely free from false and deceitful thoughts, discriminations, and delusions.

– The Mind of Wisdom: Listening to the bodhisattva treasury and contemplating clearly that all dharmas arise through conditions and are therefore impermanent, without self, originally empty and quiescent, and devoid of intrinsic nature.

– The Mind of Moral Discipline: The mind receives and upholds the Mahayana precepts, which fully encompass the three categories of pure precepts, causing body, speech, and mind not to create unwholesome karma, but always to perform all wholesome deeds and continually benefit all sentient beings.

– The Mind of Dedication: Dedicating all wholesome roots arising from the work of cultivation to all sentient beings, and vowing that through the merit of these wholesome deeds, all sentient beings may attain the fruit of unsurpassed bodhi and realize ultimate reality.

– The Mind of Protecting the Dharma: Always knowing how to employ the five methods of guarding the mind, which comprise: - Guarding through silence: Guarding the mind in stillness. - Guarding through mindfulness: Guarding the mind through mindful awareness. - Guarding through wisdom: Guarding the mind through contemplative wisdom. - Guarding through cessation of mind: Guarding the mind by eliminating afflictions, with the very elimination of afflictions itself being the guarding of the mind. - Guarding against externals: Guarding the mind by restraining the sense faculties, so that sense objects cannot enter and the consciousnesses do not give rise to discrimination, delusion, and conceptual thought. Practicing these five conducts is called the Mind of Protecting the Dharma.

– The Mind of Renunciation: The mind relinquishes and remains unattached to all possessions, names, and characteristics.

– The Mind of Vows: The mind continually gives rise to vows corresponding with bodhi.

The sutras explain the Ten Faiths differently; here I follow the Bodhisattva Jeweled Necklace Sutra in explaining them.

2- The Ten Practices of Abiding: Their full names are the Ten Grounds of Abiding, the Ten Dharma Abidings, and the Ten Stages of Abiding. These are the ten positions in which bodhisattvas abide after passing through the ten stages of faith.

The Ten Stages of Abiding comprise:

– The Abiding of the Initial Arousal of the Mind: Having become steadfast in the stages of the Ten Faiths, the mind advances through broad learning and profound practice within the Buddhadharma, contemplates the principle of emptiness, and abides in this principle while cultivating merits; therefore, this is called the Abiding of the Initial Arousal of the Mind.

– The Abiding of Preparing the Ground: Bodhisattvas continually abide in the profound and wondrous mind of emptiness and quiescence, practicing immeasurable Dharma-gates and accomplishing immeasurable merit; therefore, this is called the Abiding of Preparing the Ground.

– The Abiding of Cultivation: Through the power of cultivation, the bodhisattva’s wisdom begins to shine forth from the stages of the Abiding of the Initial Arousal of the Mind and the Abiding of Preparing the Ground; therefore, this is called the Abiding of Cultivation.

– The Abiding of Noble Birth: Because bodhisattvas’ practice accords with principle, the influence of the Buddha lineage arises, causing them always to be born into the lineage of the Tathagata; therefore, this is called the Abiding of Noble Birth.

– The Abiding of Perfect Skillful Means: Bodhisattvas practicing bodhisattva conduct possess immeasurable wholesome roots and merit, perfect physical characteristics, and all the skillful means needed to practice conduct benefiting themselves and others; therefore, this is called the Abiding of Perfect Skillful Means.

– The Abiding of the Right Mind: Bodhisattvas practice prajna wisdom, causing not only their bodily characteristics to be adorned, but also their minds always to abide in pure awakened wisdom; therefore, this is called the Abiding of the Right Mind.

– The Abiding of Non-Retrogression: Bodhisattvas’ minds firmly and continually abide in emptiness, signlessness, and wishlessness, advancing toward the oneness of body and mind; therefore, this is called the Abiding of Non-Retrogression.

– The Abiding of the True Youth: The mind of bodhi does not regress, and neither unwholesome karma nor delusive afflictions can destroy it, enabling the essence of the Buddha’s spiritual awareness to remain and be fully nurtured; therefore, this is called the Abiding of the True Youth.

– The Abiding of the Dharma Prince: From the Abiding of the Initial Arousal of the Mind through the Abiding of Noble Birth is called the stage in which the bodhisattva enters the noble womb. From the Abiding of Perfect Skillful Means through the Abiding of the True Youth is the stage in which the bodhisattva nurtures the noble womb. Upon reaching this stage of the Abiding of the Dharma Prince, the bodhisattva emerges from the womb; therefore, such bodhisattvas are said to dwell in the Abiding of the Dharma Prince.

– The Abiding of Consecration: These bodhisattvas are capable of undertaking the work of a Buddha; therefore, the Buddha pours the water of wisdom upon the crowns of their heads, entrusting them with the great responsibility of awakening and liberating sentient beings. They enter deeply into the Buddha’s inconceivable realm and must continually study so as to acquire true wisdom and penetrate the ultimate reaches of truth; therefore, this is called the Abiding of Consecration.

3- The Ten Practices of Conduct: In Chinese, they are called the Ten Minds of Conduct. Bodhisattvas practice these ten conducts for benefiting beings from the twenty-first through the thirtieth of the fifty-two stages of cultivating the bodhisattva path. The Ten Practices of Conduct comprise:

– The Conduct of Joy: Bodhisattvas employ the Tathagata’s immeasurable wondrous virtues to teach beings in accordance with their capacities, enabling all sentient beings throughout the ten directions to receive benefit.

– The Conduct of Benefiting: Bodhisattvas skillfully apply loving-kindness and compassion and employ every skillful means to benefit all sentient beings.

– The Conduct Free from Anger and Hatred: Bodhisattvas continually practice patience and compassion without anger or hatred, thereby bringing benefit to all sentient beings.

– The Inexhaustible Conduct: Bodhisattvas continually practice diligence, enabling all sentient beings to abandon every evil, practice every good, escape birth and death, and together reach nirvana.

– The Conduct Free from Deluded Confusion: Bodhisattvas continually practice right mindfulness so as to abide in right concentration. Their minds are neither defiled nor disturbed by any forms, sounds, fragrances, flavors, tactile objects, or mental images.

– The Conduct of Skillful Manifestation: Bodhisattvas contemplate the principle of emptiness within presently manifest dharmas arising through conditions. With the three courses of karma purified, they remain unattached to all names and characteristics, yet continually practice the conduct of liberating beings.

– The Conduct of Non-Attachment: Throughout immeasurable kalpas, bodhisattvas continually practice making offerings to immeasurable Buddhas in immeasurable worlds, with minds that abide nowhere and grasp at nothing.

– The Conduct of Veneration: Bodhisattvas practice the conduct of venerating all wholesome roots that give rise to wisdom, and thereby accomplish all wholesome dharmas in conduct benefiting themselves and others.

– The Conduct of Wholesome Dharma: Through cultivation, bodhisattvas realize the four unobstructed dharani teachings, thereby preserving the true Dharma, teaching sentient beings, and ensuring that the lineage of the Tathagata is not severed.

– The Conduct of Truth: Whatever bodhisattvas say and do accords with the truth of ultimate meaning.

The bodhisattva practices the ten practices for no purpose other than realizing ultimate reality, that is, realizing the ultimate truth.

4- The ten dedications of merit: In Chinese, these are called the Ten Minds of Dedication. These are the ten minds of dedication cultivated by bodhisattvas at stages 31 through 40 among the fifty-two stages of the bodhisattva path.

– Dedication of saving and protecting all sentient beings while transcending the characteristics of sentient beings: The bodhisattva arouses the mind to liberate all sentient beings impartially, practicing the Six Paramitas and the Four Means of Embracing, without becoming attached to any distinctions of intimacy or estrangement, gratitude or enmity.

– Indestructible dedication: Through cultivation, the bodhisattva attains indestructible faith in the Three Jewels and then dedicates that faith to all sentient beings, without regard to intimacy or estrangement, gratitude or enmity, enabling them all to obtain benefit.

– Dedication equal to that of all Buddhas: The bodhisattva cultivates without becoming trapped in samsara and without abandoning the mind of bodhi, constantly practicing the dedication of merit, just as the Buddhas throughout the ten directions and the three periods of time do.

– Dedication reaching all places: The bodhisattva offers all the roots of virtue cultivated to the Three Jewels throughout the ten directions and dedicates them to all sentient beings throughout the Dharma realm.

– Dedication of the treasury of inexhaustible merit: The bodhisattva cultivates with a mind of sympathetic joy toward all inexhaustible roots of virtue and dedicates all merit arising from those inexhaustible roots of virtue to inexhaustible Buddha-work, thereby bringing inexhaustible merit to fulfillment.

– Dedication conforming to equal roots of virtue: The bodhisattva cultivates by dedicating all roots of virtue impartially to all sentient beings and, sustained by the Buddhas, causes all roots of virtue to be firmly brought to fulfillment.

– Dedication conforming to the impartial contemplation of all sentient beings: The bodhisattva constantly follows the practice of impartial meditative contemplation, developing and strengthening roots of virtue to benefit all sentient beings and dedicate the merit to them.

– Dedication in accordance with suchness: The bodhisattva dedicates all roots of virtue in conformity with the characteristic of true suchness.

– Dedication of liberation without bondage or attachment: The bodhisattva is free with respect to all dharmas, the mind unbound by any kind of affliction, and dedicates all roots of virtue to the perfect fulfillment of Samantabhadra’s practice.

– Immeasurable dedication throughout the Dharma realm: The bodhisattva cultivates all inexhaustible roots of virtue and dedicates them throughout the entire Dharma realm.

5- The practices of the ten bhumis: In Chinese, these are called the Ten Bhumis. They are the ten stages of bodhisattva cultivation, stages 41 through 50 among the fifty-two stages of sages and saints. These ten stages comprise:

– The Bhumi of Joy: The bodhisattva practices generosity without begrudging body, life, or possessions. When the causes are complete and the fruit is fulfilled, all obstacles belonging to ordinary beings are eliminated, all-pervasive true suchness is realized, and joy arises in the mind. It is therefore called the Bhumi of Joy, or the First Bhumi.

– The Bhumi of Stainlessness: The bodhisattva practices moral discipline, leaves behind all defilement by desire, realizes supreme true suchness, and becomes replete with boundless merit. It is therefore called the Bhumi of Stainlessness, or the Second Bhumi.

– The Bhumi of Radiance: The bodhisattva arouses the vast mind and applies diligent effort in cultivation, causing wisdom to shine forth and dispel the dark aspects of the mind, thereby realizing supremely flowing true suchness. Realization of this true suchness is called the Bhumi of Radiance.

– The Bhumi of Blazing Wisdom: The bodhisattva fully practices the thirty-seven factors conducive to awakening, completely eliminates subtle afflictions, and brings forth the light of the lamp of wisdom, thereby realizing receptive true suchness. Through realizing this true suchness, the bodhisattva at this stage gives rise to wisdom and is no longer subject to afflictions. It is therefore called the Bhumi of Blazing Wisdom.

– The Bhumi Difficult to Conquer: Through cultivating the Dharma of equality during the stage of applied practice, the bodhisattva gives rise to nondiscriminating wisdom, awakens to the equality in intrinsic nature between conventional truth and ultimate truth, eliminates every obstruction of affliction relating to the nirvana of shravakas and pratyekabuddhas, and realizes the undifferentiated nature of true suchness. It is therefore called the Bhumi Difficult to Conquer.

– The Bhumi of Manifest Presence: The bodhisattva cultivates the impartial practice of benefiting beings, wisdom becomes manifest, the coarse characteristics of defilement and purity associated with the Four Noble Truths are eliminated, and the nature of true suchness, which is beyond both defilement and purity, is realized.

– The Far-Going Bhumi: The bodhisattva cultivates all dharmas that are factors of awakening, realizes the meditative concentrations of emptiness, signlessness, and wishlessness, eliminates and leaves far behind subtle attachment to the characteristics of dharmas, and realizes the undifferentiated Dharma of true suchness. It is therefore called the Far-Going Bhumi.

– The Immovable Bhumi: The bodhisattva cultivates the pure path, leaves behind mind, mentation, and consciousness, and attains the patient acceptance of the non-arising of dharmas. The mind remains unmoved by afflictions, and the nature of true suchness, which neither increases nor decreases, is realized. It is therefore called the Immovable Bhumi.

– The Bhumi of Excellent Wisdom: The bodhisattva cultivates immeasurable wisdom, observes the realms of sentient beings, knows them precisely as they truly are, perfects the wisdom of unobstructed eloquence, and expounds the dharmas without obstruction, enabling sentient beings to receive benefit without impediment. A bodhisattva who realizes this stage perfects sovereign wisdom regarding true suchness. It is therefore called the Bhumi of Excellent Wisdom.

– The Dharma-Cloud Bhumi: The bodhisattva cultivates immeasurable wisdom, contemplates and clearly comprehends the samadhi manifest before the mind, awakens to the great Dharma, and arouses great compassion that pervades all space, like a vast cloud sheltering all sentient beings, thereby realizing true suchness endowed with mastery over karma. This means that the bodhisattva at this stage is liberated from all delusions associated with karma, and every action accords with true suchness. A bodhisattva who realizes this true suchness is said to attain the Dharma-Cloud Bhumi.

6- The practice of Equal Awakening: Equal Awakening is also called Equal and Right Awakening, the Superior Being, the One Bound to One More Birth, the Vajra Mind, and Neighboring the Ultimate.... This is the fifty-first stage, the final stage in the bodhisattva’s course of cultivation. When the bodhisattva’s cultivation reaches this stage, the causes and flowers are equal to those of a Buddha, but the fruit of awakening is not yet equal to Buddhahood.

The highest fruition of a bodhisattva is Equal Awakening, whereas the fruition of a Buddha is Complete Awakening, or Right and Universal Awakening. That is the fruition of completely realizing ultimate reality. A bodhisattva at the stage of Equal Awakening has only entered the borderland of ultimate reality but has not yet completely realized it; that is, the bodhisattva has only entered the borderland of awakening and cannot yet merge with the perfectly awakened realm of the Buddhas.

It is therefore called Equal Awakening.

The essential point:

To realize ultimate reality, the bodhisattva must relinquish not only language but also every causal factor that produces language; moreover, the bodhisattva must relinquish all powers of eloquence. The bodhisattva perfects the Four Unobstructed Eloquences for the benefit of sentient beings, not for the realization of ultimate reality.

In realizing ultimate reality, there is only right and universal awakening, not merely awakening and the concept of awakening. Awakening and the concept of awakening still stand a thousand miles outside the gateway to ultimate reality, to say nothing of the language of awakening manifested when the mind-consciousness takes objects as its conditions. No matter how eloquent language manifested through the mind-consciousness taking objects as its conditions may be, it still remains ten thousand barriers removed from ultimate reality!

Once the mind is ensnared in the world of concepts, even if it speaks eloquently about existence, it remains a thousand barriers away; even if it speaks eloquently about emptiness, it remains ten thousand miles away—how much more so when it discusses neither existence nor nonexistence; not nonexistent; not nonempty; bodhi or nirvana...!

The principal teaching of this chapter is that the Buddha instructs Bodhisattva Great Power to relinquish every conception in order to enter ultimate reality. When the mind abides neither in self and dharmas nor in non-self and non-dharmas, ultimate reality is immediately present. Once thought has been relinquished, that itself is ultimate reality, with no need to enter or realize it.

The mind is always ultimate reality and ever present; yet the innate seeds and newly perfumed seeds operating within the mind stir it into consciousness, causing the winds and waves of consciousness to arise, so that the ocean of mind is disturbed and defiled by images of sensory objects. By relinquishing every cognitive view concerning self or non-self, dharmas or non-dharmas, the true mind, or ultimate reality, becomes immediately present.

This is called entering ultimate reality.

Chapter Six: The Emptiness of True Nature

At that time, Venerable Shariputra addressed the Buddha:

“World-Honored One!

“In cultivating the bodhisattva path, where there are no names or characteristics and none of the prescribed forms within the three collections of pure precepts, how are sentient beings to be instructed and embraced? Out of compassion, I pray that you will teach me!”

The Buddha said:

“Good man! Listen attentively, and I shall explain this for you.

“Good man! All wholesome and unwholesome dharmas arise from the mind. All discriminations of thought and speech regarding the various objects must be restrained in the one locus, and all conditions must be severed. Why is this? Good man! When the single root does not arise, the three functions cannot be established. Abiding properly in the principle of true suchness, barring the gateways to the six paths, and accordantly following true suchness through the four conditions comprise the complete three collections of pure precepts.”

Venerable Shariputra asked:

“What does it mean to follow true suchness through the four conditions and thereby complete the three collections of pure precepts?”

The Buddha said:

“1. The condition of apprehending through the power of selective cessation effected by practice: This is the collection of precepts that embrace moral discipline.

“2. The condition arising through cultivation from the practice of benefiting others based on the realization of original awakening, together with the power of wisdom that purifies the fundamental faculties: This is the collection of precepts that embrace wholesome dharmas.

“3. The condition of the power of great compassion arising from the wisdom and understanding of original awakening: This is the collection of precepts that embrace sentient beings.

“4. The condition of the power of penetrating wisdom through the single awakening: Having attained the awakening of the one mind, one relies upon the power that thoroughly comprehends the Buddha’s wisdom and then abides in accordance with the characteristic of true suchness. This is abiding in accordance with true suchness. These are called the four conditions.

“Good man!

“The power of these four great conditions is not caught in phenomenal characteristics, yet it is not without function. Apart from the one locus, it cannot be sought.

“Good man!

“This single matter universally encompasses all six practices; it is the great ocean of the Buddha’s awakened wisdom.”

Venerable Shariputra said:

“Not being caught in phenomenal characteristics, yet not being without function—this is the permanence, bliss, self, and purity of true emptiness; it transcends the two attachments concerning self. It is the great parinirvana. The mind is not bound; this is the power of vast contemplation, and within this power of awakening and contemplation are fully comprised the thirty-seven factors conducive to enlightenment.”

The Buddha said:

“Indeed, it is so. They comprise the complete thirty-seven factors conducive to enlightenment. Why is this? The Four Foundations of Mindfulness, the Four Right Efforts, the Four Bases of Spiritual Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, the Noble Eightfold Path, and so forth—although called by many names—share a single meaning. They are neither identical nor different. Although numerical designations are used, these are merely names and written expressions. Dharma cannot be grasped, and written words cannot grasp any meaning of Dharma. The meaning of the form that is beyond written words is the true emptiness of nature. The meaning of emptiness of nature is reality, suchness itself. The principle of suchness itself fully contains all dharmas.

“Good man! Whoever abides in the principle of true suchness transcends the three oceans of suffering.”

Venerable Shariputra said:

“All the myriad dharmas are words and language. The characteristics of language and written words are not themselves the meaning. The meaning that accords with reality cannot be expounded. What, then, is the Tathagata’s present teaching of the Dharma?”

The Buddha said:

“I teach the Dharma for the Venerable One and for sentient beings within birth and death. To teach the Dharma while nothing can be taught—this alone is called teaching the Dharma. The meanings and words I teach are not written expressions. The language and written words spoken by sentient beings are not the meaning. Language is not the meaning, for it is all empty and void. The language of emptiness and voidness is language in which meaning is absent. All language in which meaning is absent is false language.

“The language that expresses the meaning of true suchness is reality-emptiness, not mere vacuity. Reality-emptiness is not a reality, for it is utterly free from the two opposing characteristics. It is the Middle Way, yet it is not in the middle. Dharma is not in the middle, for it is utterly free from all three characteristics—the characteristics of this side, the other side, and the middle—and no location can be found.

“When suchness and suchness itself are spoken of, that suchness is neither existence nor nonexistence, nor is it existence in opposition to nonexistence. Suchness is neither nonexistence nor existence; nor is existence itself existence. That suchness does not lie in either existence or nonexistence whatsoever. Therefore, there is teaching, yet nothing at all is taught. Verbal teaching does not reside in true suchness, and true suchness does not exist within true suchness; hence it is called true suchness.”

Venerable Shariputra asked:

“From the icchantikas and the minds of icchantikas up to the Tathagata and the Tathagata’s true characteristic, in which stages should all sentient beings abide in order to attain them?”

The Buddha said:

“From the minds of icchantikas up to the Tathagata and the Tathagata’s true characteristic, they should abide in five stages:

“- The Stage of Faith: Believing that the seed of true suchness is within this body but is obscured by deluded thoughts. As soon as the deluded mind is relinquished, the mind becomes peaceful, pure, and immaculate, clearly recognizing that all worlds are merely the language of mind and thought.

“- The Stage of Reflection: Reflection means deeply examining the various objects as merely the language of mind and thought. The discriminating expressions of thought manifest in accordance with the mind. The objects that are perceived are not the fundamental consciousness of the self. Clearly knowing that this fundamental consciousness is not a dharma, not a meaning, not an apprehending subject, and not an apprehended object.

“- The Stage of Cultivation: Cultivation means constantly initiating practice and possessing the capacity to initiate it. Initiation and cultivation occur simultaneously. First, wisdom is employed as a guide in order to eliminate obstacles and difficulties and transcend every bondage and obscuration.

“- The Stage of Practice: Practice means transcending the stages of cultivation. The mind no longer apprehends or rejects. The keen faculties are supremely purified, and the mind is no longer disturbed with regard to true suchness. One decisively realizes the true original nature and knows that the Tathagata’s vast nirvana is vast within the empty and quiescent true self-nature.

“- The Stage of Relinquishment: Relinquishment means not being caught in the empty and quiescent nature. Right wisdom flows freely and dynamically. Within the characteristic of true suchness belonging to great compassion, this characteristic is not caught in true suchness. With regard to unsurpassed awakened wisdom, the mind is open and unobstructed, perceiving no attainment and seeing neither any location nor the boundary or limit of any realm; this is attaining the Tathagata.

“Good man!

“The five stages and the single awakening constitute entry into the beneficial practice arising from original awakening. If sentient beings are to be liberated, it is from this fundamental locus.”

Venerable Shariputra asked:

“What does it mean to proceed from this fundamental locus?”

The Buddha said:

The root is originally without root; the locus is originally without locus; the bounds are empty and void. To enter into accordance with suchness, while the mind gives rise to awakened wisdom, is the perfect accomplishment of the noble path. Why is this so? Good man! It is like reaching out one’s hand to grasp space: although it cannot be grasped, neither is it impossible.

Venerable Sariputra said:

As the Blessed One has taught: The first practice is to maintain the beneficial activity arising from original awakening and to preserve quiescence with respect to all thoughts. The quiescence of all thoughts is true suchness. The virtues of gathering and sustaining encompass the myriad dharmas, perfectly embracing them without duality; they are inconceivable. One should know that this Dharma is the great transcendent wisdom; the great mantra; the great mantra of illumination; the supreme mantra; and the unequaled mantra.

The Buddha said:

So it is, so it is! The emptiness of true suchness, and the flame of wisdom belonging to that emptiness, burn away all binding afflictions. It is equality within equality with respect to the three stages of awakening and the three bodies of wondrous awakening; and within the nine luminous and pure consciousnesses, there are no images whatsoever.

Good man!

This Dharma does not depend upon causes and does not depend upon conditions. Because it functions through wisdom itself, it is neither movement nor stillness, for it is the functioning of emptiness. The meaning of this Dharma is neither existence nor nonexistence; because its characteristic is empty quiescence, it is empty and quiescent.

Good man!

When teaching sentient beings, one should guide them to contemplate and enter this meaning. Whoever enters this meaning sees the Tathagata.

Venerable Sariputra said:

To contemplate the meaning of the Tathagata is not to become trapped in the streams; it is not only to transcend the Four Dhyanas but also to surpass the Heaven of the Summit of Existence.

The Buddha said:

So it is. Why? Because all dharmas belong to names and enumerations, and the Four Dhyanas are likewise. Whoever sees the Tathagata sees that the mind of the Tathagata is sovereign and free, ever abiding in the ultimate quiescence, neither emerging nor entering, because inward and outward are equal.

Good man!

Those various contemplative dhyanas are all non-concentration based on perception; therefore, such meditative concentrations do not constitute a return to true suchness. Why? When true suchness contemplates true suchness, in reality no act of contemplation is seen.

The characteristic of true suchness is the characteristic in which all characteristics have become quiescent. Quiescence itself is the meaning of true suchness. For example, if a person thinks of meditative concentration, that is movement and not dhyana.

Why? Because the original nature of dhyana is apart from deluded movement. It is neither defilement nor an object of defilement; neither a dharma nor an image.

It is entirely free from all forms of discrimination, for its meaning is the beneficial activity arising from original awakening.

Good man!

Only meditative concentration that contemplates true suchness is called dhyana.

Venerable Sariputra said:

It is truly inconceivable! The Tathagata constantly teaches sentient beings by means of the Dharma in accordance with reality. Such meaning in accordance with reality is broad in significance and extensive in words; only sentient beings of keen faculties can cultivate it. Sentient beings of dull faculties find it difficult to practice with mind and thought. What skillful means should be used to help those of dull faculties enter this reality?

The Buddha said:

Those of dull faculties should be helped to receive and retain a single four-line verse; thereby they will enter this true principle. All the Buddha-Dharma is encompassed within a single four-line verse.

Venerable Sariputra said:

What is this single four-line verse? I pray that you will expound it for me!

At that time, the Blessed One spoke this verse:

At that time, after the great assembly heard the Buddha speak this verse, they all rejoiced greatly. Together they extinguished all dharmas associated with arising and cessation, and brought forth the ocean of prajna wisdom of emptiness.

– Commentary

– True nature of emptiness: The real nature of all dharmas is originally empty and quiescent, possessing neither a real self nor real dharmas. Emptiness is the fundamental essence of all dharmas, originally such as it is: neither arising nor ceasing, neither eternal nor annihilated, neither coming nor going, neither identical nor different. This nature is called the true nature of emptiness.

– Threefold collection of precepts: The complete name is the Threefold Collection of Pure Precepts. These are the pure precepts established by the Buddha, gathered into three groups: the collection of disciplinary restraints; the collection of wholesome dharmas; and the collection of practices benefiting sentient beings.

– The collection of precepts concerning disciplinary restraints: In Chinese, this is called the Precepts of the Collection of Disciplinary Restraints, the Precepts of Intrinsic Nature, or the Precepts of All Bodhisattvas. These precepts prevent evils arising through body, speech, and mind, causing body, speech, and mind to put an end to every evil and always remain pure. Thus, this collection of precepts is the direct cause of the Dharma body. To accomplish the Precepts of the Collection of Disciplinary Restraints is to accomplish the pure Dharma body. Why? Because the Dharma body is originally pure, but evil deeds obscure it. By practicing these precepts, evil naturally disappears and the Dharma body naturally manifests.

– The collection of precepts concerning wholesome dharmas: In Chinese, this is called the Precepts of the Collection of Wholesome Dharmas, the Precepts of Receiving Wholesome Dharmas, or the Precepts of Embracing and Upholding All Bodhisattva Paths. These precepts encourage those who receive them to practice every wholesome deed. Practitioners use body, speech, and mind to perform all wholesome deeds and dedicate them to unsurpassed bodhi, thereby accomplishing the pure reward body.

– The collection of precepts concerning the benefit of sentient beings: In Chinese, this is called the Precepts for Benefiting Sentient Beings or the Precepts for Acting for the Benefit of Sentient Beings. From the mind of great compassion, these precepts set aspirations and practices in motion to benefit all sentient beings. By accomplishing these precepts, practitioners will accomplish hundreds of thousands of millions of transformation bodies, in accordance with their aspirations and practices, to benefit all sentient beings.

Regarding the meaning of the Threefold Collection of Pure Precepts, in the Vajrasamadhi Sutra the Buddha taught Venerable Sariputra: “Good man! Wholesome and unwholesome dharmas all arise from the mind. Every discrimination of thought and speech in relation to the various objects must be restrained in one place, and all conditions must be cut off. Why? Good man! When the single root does not arise, the three functions cannot be established. To abide properly in true suchness, bar the gateways to the six destinies, and accord with true suchness at the original conditions is to fulfill the entire Threefold Collection of Pure Precepts.” (Vajrasamadhi Sutra, Taisho 9, p. 370c).

– To accord with true suchness at the four conditions is to fulfill the Threefold Collection of Precepts. The sutra explains as follows:

– Condition of apprehension through the power of selective cessation: This means the condition through which the precepts are obtained by the power of performing the prescribed rite with discernment. This is the collection of precepts concerning disciplinary restraints.

– Condition arising through cultivation by the power of the originally beneficial and pure faculty: This means the condition in which beneficial activity arises through realizing original awakening, together with the condition cultivated and brought forth through the wisdom-power of fundamental purity. This is the collection of precepts concerning wholesome dharmas.

– Condition of the power of original wisdom and great compassion: This means the condition in which, by relying upon the wisdom and understanding of original awakening, the power of great compassion arises. This is the collection concerning sentient beings.

– Condition of the power of wisdom that penetrates the one awakening: This means that, by attaining the awakening of the one mind and relying upon the power that penetrates the Buddha’s wisdom, one then abides in accordance with the characteristic of suchness. This is abiding in accordance with suchness. (Vajrasamadhi Sutra, Taisho 9, p. 370c).

– Icchantika: Sanskrit Icchantika, Ecchantika. Chinese transliterations include Nhất-xiển-để-ca, Nhất-xiển-để-kha, A-điên-để-ca, A-xiển-để-ca, and so forth; it is translated as “one whose wholesome roots are cut off,” “one whose faith is incomplete,” “one of extreme desires,” “one of great greed,” “one without the nature,” “one whose seeds are burned,” and so forth. It refers to those who have completely severed their wholesome roots and have no opportunity to become Buddhas because their seeds of Buddhahood have been burned away by extremely evil deeds.

Scriptures that appeared before the Mahaparinirvana Sutra state that icchantikas cannot become Buddhas because they have completely severed their wholesome roots. The Mahaparinirvana Sutra, however, holds that icchantikas can also become Buddhas. According to the Mahayana-sutralamkara, two kinds of icchantikas are set forth: icchantikas possessing the nature and icchantikas lacking the nature. Icchantikas lacking the nature will forever lack the conditions for becoming Buddhas, but icchantikas possessing the nature, through the empowering aid of the Buddha, also have an opportunity to become Buddhas.

In this sutra, the Buddha teaches that, from the mind of an icchantika to the Tathagata and the true characteristic of the Tathagata, one should abide in five stages:

– Stage of faith: This means believing that the seed of suchness within this body is obscured by deluded thoughts. Once the mind of deluded thought is relinquished, there immediately arises a peaceful, pure, and clearly knowing mind, recognizing that the worlds are merely the language of mind and thought.

– Stage of reflection: Carefully examine all realms as merely the language of mind and thought.

– Stage of cultivation: Constantly arouse and be capable of arousing cultivation. Know how to employ wisdom to transcend every obscuration and bondage.

– Stage of practice: Transcend all stages of cultivation. The mind

is no longer caught in notions of grasping or relinquishing. Clearly know that the Tathagata’s vast nirvana lies in the true, empty, and quiescent self-nature.

– Stage of relinquishment: Relinquishment means no longer being caught in the empty and quiescent nature; not being caught in anything attained; upon reaching the ultimate boundary, one arrives at the Tathagata. (Vajrasamadhi Sutra, Taisho 9, p. 371a).

Thus, according to the Vajrasamadhi Sutra, icchantikas can become Buddhas if they abide in and practice the five stages described above.

– Essential Meaning

The Venerable Sariputra, foremost in great wisdom among the noble sravakas, appears in this chapter as a symbol that, although outwardly he assumes the role of a sravaka, inwardly he is a bodhisattva of the supreme vehicle who has fully entered the true nature of emptiness. This is expressed by the scriptural phrase, “inwardly concealing the bodhisattva, outwardly manifesting as a sravaka.”

The true nature of emptiness is a term used to express the meanings of the Dharma-body, Buddha-nature, nirvana, and quiescence.

To realize the true nature of emptiness—or the Dharma-body, Buddha-nature, nirvana, and quiescence—all bodhisattvas must pass through the practice of the Four Foundations of Mindfulness without becoming attached to this Dharma, abiding nowhere with regard to it.

By practicing the Four Foundations of Mindfulness with a non-abiding mind, bodhisattvas realize the true nature of emptiness within the very practice of the Four Foundations of Mindfulness; realize the eternally abiding Dharma-body; realize the everlasting bliss of nirvana; realize the eternally abiding, fully awakened Buddha-nature; and realize the quiescent essence of internal and external dharmas, all of which lack self-nature, are empty and still, and neither arise nor cease.

Bodhisattvas contemplate the body with a non-abiding mind and thus clearly see that the nature of the body is empty and still, dependently arisen, and without self; they therefore realize the eternally abiding Dharma-body. The eternally abiding Dharma-body is precisely the true nature of emptiness.

Bodhisattvas contemplate feelings with a non-abiding mind and thus clearly see that the nature of feelings is empty and still, dependently arisen, and without self; they therefore realize eternally abiding true bliss. Eternally abiding true bliss flows forth from the wisdom of emptiness. Thus, bodhisattvas clearly see that true bliss, or eternally abiding nirvana, is the true nature of emptiness.

Bodhisattvas contemplate mind with a non-abiding mind and thus clearly see that the self-nature of mind is originally empty and still. The seeds operating within the mind are merely images dependently arisen and without self, manifested through the interaction of the sense faculties and their objects; bodhisattvas therefore realize the eternally abiding Buddha-nature. Thus, bodhisattvas clearly see that the eternally abiding Buddha-nature is the true nature of emptiness.

Bodhisattvas contemplate internal and external dharmas with a non-abiding mind and thus clearly see that the nature of internal and external dharmas is originally quiescent, empty, and still. Yet because internal and external dharmas interact with one another, they manifest and arise; bodhisattvas therefore realize the eternally abiding, quiescent essence of all dharmas. Thus, bodhisattvas clearly see that the eternally abiding, quiescent essence of all dharmas is the true nature of emptiness.

If the Four Foundations of Mindfulness, the practices within the thirty-seven factors conducive to awakening, or the six paramitas are practiced with an abiding mind, one cannot enter reality and unite with the true nature of emptiness. Conversely, if the Four Foundations of Mindfulness, the thirty-seven factors conducive to awakening, and the six paramitas are practiced with a non-abiding mind, one will realize reality and awaken to the true nature of emptiness.

Non-abiding means that bodhisattvas practice the Dharma with a mind that does not grasp at self or dharmas. Thus, wherever and whenever they may be, bodhisattvas remain within reality and awaken to the true nature of emptiness.

The essential point of this chapter is that the Venerable Sariputra represents those noble sravakas who practice the Four Foundations of Mindfulness or the thirty-seven factors conducive to awakening with a non-abiding mind. Precisely because they practice the Dharma with a non-abiding mind, that very place is reality, and right there they awaken to the true nature of emptiness.

Chapter Seven: The Tathagatagarbha

At that time, the Elder Brahmacarya rose from his seat and addressed the Buddha, saying:

“World-Honored One!

“The meaning of arising does not cease, and the meaning of cessation does not arise. The meaning of suchness as it is constitutes the Buddha’s awakened wisdom. The intrinsic nature of awakened wisdom is non-discrimination. Non-discriminating wisdom discerns without limit.

“The characteristic of limitlessness is the complete cessation of discrimination. The characteristic of such meaning is inconceivable. Only within the inconceivable is there non-discrimination.

“World-Honored One!

“All the enumerated dharmas are immeasurable and boundless. The characteristic of boundless dharmas proceeds from the true meaning of the foremost nature. How is it that one abides solely in the foremost nature?”

The Buddha said:

“Elder!

“The dharmas I teach are inconceivable. It is only because beings are deluded that skillful means are provided to guide them. All characteristics of dharmas proceed from the wisdom of ultimate truth. Why is this so? It is like a city with four great gates: all four great gates lead into the same city. It is likewise with those various kinds of sentient beings, who, according to their inclinations, taste the many flavors of the true Dharma.”

The Elder Brahmacarya said:

“If the Dharma is so, then I shall abide in the foremost flavor so that I may encompass all flavors.”

The Buddha said:

“So it is, so it is! Why? The true meaning of the foremost flavor is like a great ocean into which all streams flow.

“Elder!

“All flavors of the Dharma are likewise like those streams. Although their names and numbers differ, their water does not differ. If one abides in the great ocean, one encompasses all rivers and streams. Likewise, to abide in the foremost flavor is to encompass all flavors.”

The Elder Brahmacarya said:

All dharmas have only one flavor; why, then, are there paths of the three vehicles, and why does the wisdom within each vehicle differ?

The Buddha said:

Elder!

It is like the Yangtze, Yellow, and Huai Rivers and the sea: they are not alike in size and differ in depth, and therefore their names are not the same. The water in the Yangtze River is called Yangtze water; the water in the Huai River is called Huai water; and the water in the Yellow River is called Yellow River water. Yet when they all flow into the sea, they are called seawater. The dharmas of the three vehicles are likewise: because they all abide in true suchness, they are called the Buddha Way.

Elder!

To abide solely in the Buddha Way is to realize the three practices.

Elder Brahmacarya asked:

What are the three practices?

The Buddha said:

1. The practice of following phenomena (all phenomenal appearances presently manifest are observed and followed in accordance with the nature of awakening).

2. The practice of following consciousness (all aggregates of consciousness are observed and followed in accordance with the nature of awakening).

3. The practice of following suchness (observing and following true suchness).

Elder! These three practices encompass all Dharma gates. All Dharma gates converge into these three practices. Whoever realizes and enters these three practices does not give rise to anything amid empty and quiescent appearances. Whoever realizes and enters in this way may be said to have entered the treasury of the Tathagata. Whoever enters the treasury of the Tathagata enters without there being anything entered.

Elder Brahmacarya asked:

Entering the treasury of the Tathagata is truly inconceivable! It is like a sprout bringing forth the fruit of truth, with no place into which it enters. The power to bring benefit comes from the source of awakening. Realizing the source of awakening is the fulfillment of benefit. The boundary of truth is the realization of the source of awakening. What, then, is the wisdom that realizes it?

The Buddha said:

The wisdom of realization is boundless. But to speak of it briefly, there are four kinds of wisdom. What are the four?

– Definitive wisdom (wisdom of certainty): This is wisdom that accords with true suchness.

– Indefinitive wisdom (wisdom without certainty): This is skillful wisdom used to eradicate the maladies of attachment.

– Wisdom of nirvana: This is the wisdom that eliminates momentary cognitions concerning the boundary of truth.

– Ultimate wisdom: This is the wisdom that fully enters the Buddha Way in accordance with reality.

Elder! Regarding the function of these four great matters, the Buddhas of the past said that they are the great bridge and the great further shore. When liberating sentient beings, one should employ these four wisdoms.

Elder! Employing these four wisdoms has a great function. Furthermore, there are three great matters:

– Regarding the three kinds of samadhi: the internal and the external do not encroach upon each other.

– The categories of the great elements, meanings, and classifications: with regard to the great elements, meanings, and classifications, discernment and determination are made according to the path.

– The wisdom-samadhi of true suchness:

Within this wisdom-samadhi, compassion is employed throughout to bring benefit.

Practicing these three matters will bring bodhi to fulfillment. If one does not practice these three matters, one cannot enter the great ocean of the four wisdoms and will be manipulated at will by the great Mara.

Elder! From now until attaining Buddhahood, you and your assembly must always practice diligently, never allowing yourselves to stop or forget.

Elder Brahmacarya asked:

What are the three kinds of samadhi?

The Buddha said:

The three kinds of samadhi are: - the samadhi of emptiness; - the samadhi of signlessness; - the samadhi of non-action. These are the three kinds of samadhi.

Elder Brahmacarya asked:

What are the great elements, meanings, and classifications?

The Buddha said:

The great elements are the four great elements; meanings are the aggregates (the five aggregates), dhatus (the eighteen dhatus), and ayatanas (the six ayatanas), and so forth. Classification is the fundamental consciousness. These are the great elements, meanings, and classifications.

Elder Brahmacarya asked:

Such an undertaking of wisdom is truly inconceivable! Benefiting oneself and others, one transcends the three realms, does not abide in nirvana, and ventures forth upon the bodhisattva path. The mode of activity of such dharmas is subject to arising and cessation because discrimination exists. If discrimination is abandoned, they are dharmas that cannot be destroyed.

At that time, wishing to reiterate this meaning, the Tathagata spoke this verse:

Dharmas arise from discrimination

and likewise cease through discrimination;

when discriminating dharmas are brought to an end,

these dharmas neither arise nor cease.

At that time, having heard the Buddha speak this verse, Elder Brahmacarya was filled with joy. Wishing to restate its meaning, he spoke this verse:

All dharmas are originally quiescent;

quiescence itself does not arise.

These are dharmas of arising and cessation;

such dharmas are not non-arising.

That is not together with this,

for annihilationism and eternalism still remain;

this Dharma is free from both,

yet is not confined to the one.

If one says that Dharma is one,

that appearance is like a wheel traced by a whirling hair,

like fire and water turned upside down,

all because of delusions.

If one sees nothing within the dharmas, that Dharma is the same as emptiness; like one blind and without light, one speaks of Dharma as a turtle’s hair. I now hear the Buddha’s teaching

and know that Dharma is not at either extreme, nor does it cling to the middle;

therefore, it has no attachment. The Dharma taught by the Tathagata abides entirely in non-abiding;

from the place of non-abiding,

there I bow to the Tathagata.

Homage to the form of the Tathagata, whose wisdom is like space, unmoving, unconfined, and without location; homage to the non-abiding body.
In all places everywhere, I constantly behold the Tathagatas; I pray that the Tathagatas will teach me the eternal Dharma.

At that time, the Tathagata taught as follows:

Good men!

Listen attentively! I shall teach you the eternally abiding Dharma.

Good men!

The eternal Dharma is an extraordinary Dharma, without speech and without words or meanings. It is neither reality nor liberation, neither emptiness nor a realm. It is utterly free from all delusive boundaries and annihilation. That Dharma is eternal because it is free from the views of eternalism and annihilationism. Clearly seeing consciousness is eternal because one fully realizes that the intrinsic nature of consciousness is eternally quiescent—quiescent even with respect to quiescence itself.

Good men!
Whoever knows the quiescent Dharma but whose mind is not quiescent should constantly bring the mind to quiescence. Whoever realizes the quiescent Dharma has a mind that constantly abides in true suchness and contemplates and illuminates, clearly knowing that the various kinds of name and form arise only from the deluded mind. Because the mind is deluded, discrimination exists. The discrimination of dharmas is itself no different from the appearance of name and form. Clearly knowing dharmas in this way, one does not follow language or written words. The meaning of mind lies in the mind’s not discriminating a self. Knowing the self to be merely a provisional designation is the realization of nirvana. Realizing nirvana is realizing unsurpassed wisdom.

At that time, after hearing the Buddha teach in this way, Elder Brahmacarya spoke this verse:

The discrimination of names and appearances,

and dharmas, are called three;

right wondrous wisdom and true suchness—

together they make five.

I now know that these dharmas

are bound by annihilationism and eternalism;

entering the path of arising and cessation

is annihilationism, not eternalism.
The Tathagata teaches the Dharma of emptiness,

far removed from eternalism and annihilationism;

through causes and conditions, dharmas arise;
not arising, they therefore do not cease. Clinging to causes and conditions as existent

is like flowers seen in the sky,

like the child of a barren woman,

which can never exist at all.

Free from attachment to all causes and conditions,
they do not cease because of anything else;

meaning and the great elements within themselves

are truly realized by relying on true suchness.

Therefore, the Dharma of true suchness
is eternally thus, thus, and sovereign;

all the myriad dharmas without exception

manifest as nothing other than consciousness.

Apart from consciousness, dharmas are empty;
therefore it is said that they arise from the realm of emptiness.

When the arising and ceasing of all dharmas have ended,

one abides securely in nirvana.

The One who has attained great compassion

At that time, after the great assembly heard this teaching, they all attained right livelihood and, in the very presence of the Tathagata, entered the great ocean of the Tathagata-garbha.

– Commentary

– Tathagata-garbha: Sanskrit: Tathāgata-garbha.

Tathāgata means the Tathagata. “Thus” refers to the pure self-nature. “Come” means manifestation from the pure self-nature. The Tathagata is one who manifests from the pure self-nature and is therefore always and everywhere “Thus”; hence he is called the Tathagata. Garbha means treasury or storehouse. Here, “treasury” has three meanings. First, concealed treasury, meaning that it contains the true original nature. Second, encompassing inclusion, meaning that it embraces all virtues. Third, generation, meaning that it is the source from which right wisdom arises. Thus, Tathāgata-garbha, or the treasury of the Tathagata, contains the pure self-nature, encompasses and preserves all virtues, and is the source from which right wisdom arises.

Since beginningless time, this treasury has lain concealed within the body and mind of every sentient being. Although obscured by afflictions, it is not defiled by them. The original nature of the Tathagata-garbha is absolutely pure, neither arising nor ceasing.

Therefore, Tathagata-garbha also means the Dharma-body of the Tathagata, or the pure self-nature within all sentient beings.

The Sixth Patriarch Huineng taught: “Who could have expected that the self-nature has always been pure; that the self-nature is originally neither born nor extinguished; that the self-nature is originally complete with all virtues; that the self-nature is originally unmoving; and that the self-nature can give rise to the myriad dharmas!” (Platform Sutra of the Dharma Treasure, p. 349a, Taishō 48). Here the Patriarch was speaking of the self-nature of the Tathagata-garbha.

There are two kinds of Tathagata-garbha: the nature of the Tathagata-garbha and the characteristics of the Tathagata-garbha. The nature of the Tathagata-garbha is always and everywhere pure. The characteristics of the Tathagata-garbha arise in dependence upon conditions and therefore encompass both defilement and purity, both bodhi and affliction, both birth and death and nirvana.

– The three practices: The three practices are three methods of cultivation through which one enters and realizes the nature of the Tathagata-garbha. These three methods are:

1- Practice in accordance with phenomena: All phenomenal characteristics presently appearing are made to conform to and proceed in accordance with the nature of awakening. This means that the practitioner’s mind remains constantly in a state of unmoving wakefulness, clearly knowing that the myriad events and things before one do not exist outside the nature of awakening—that is, outside the nature of the Tathagata-garbha. They all manifest from the Tathagata-garbha. By using the illusory phenomenal characteristics before one as conditions, one transforms one’s views and understanding and returns to the nature of awakening. This is called practice in accordance with phenomena.

2- Practice in accordance with consciousness: All consciousness skandhas are made to conform to and proceed in accordance with the nature of awakening. The seven evolving consciousnesses—eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mental consciousness, and manas-consciousness—become active from the ālaya-consciousness. They receive the images of objects belonging to the realm of form, carry them into the ālaya-consciousness, permeate it so that they become seeds, and preserve them within it, thereby causing the ālaya-consciousness to become defiled.

Therefore, the practitioner abides with an unmoving and wakeful mind toward these evolving consciousnesses, clearly knowing that the three realms are fashioned by mind alone and that the myriad dharmas manifest conditionally from the ālaya-consciousness. They exist, but are not ultimately real. Their original nature is empty and utterly devoid of any substantial entity.

By transforming the activity of the consciousnesses in this way, in accordance with the nature of awakening, one realizes and enters the nature of the Tathagata-garbha. This is called practice in accordance with consciousness.

3- Practice in accordance with suchness: This means conforming to and proceeding in accordance with true suchness. The practitioner does not follow deluded thoughts or give rise to successive thoughts of arising and ceasing, but accords with true suchness, maintaining successive moments of purity, wakefulness, and immovability. Right amid conditioned activities, both movement and stillness are transcended; right amid conditioned arising, there is no arising; right amid conditioned cessation, there is no cessation. Remaining serenely and constantly within the nature of the Tathagata-garbha is called practice in accordance with suchness.

In this sutra, the Buddha taught the Elder Brahmacarya: “These three Dharma practices encompass all Dharma-gates. All Dharma-gates are included within these three Dharma practices.

Whoever realizes and enters these three practices does not give rise to anything within empty and quiescent characteristics. Of one who realizes and enters in this way, it may be said that this person has realized and entered the treasury of the Tathagata. Whoever realizes and enters the treasury of the Tathagata realizes and enters without realizing or entering anything whatsoever.” (Vajrasamadhi Sutra, Taishō 9, p. 372a).

– Essential Meaning

The essential meaning of this chapter is that the Buddha reveals to the great assembly, with the Elder Brahmacarya as the principal interlocutor, the pure self-nature within defiled afflictions, bodhi within afflictions, and nirvana within birth and death. To enter the Tathagata-garbha, one must possess true wisdom; only then can one awaken and enter it. True wisdom is the wisdom capable of transforming afflictions into bodhi and birth and death into nirvana; it clearly sees that bodhi and nirvana are the pure self-nature, and clearly sees this pure self-nature directly within the defiled nature of sentient beings.

The Tathagata-garbha is serenely quiescent because the seven evolving consciousnesses have become completely still and no longer possess conditions for manifestation. The first five consciousnesses have been transformed into components of wisdom. The Consciousness-Only school calls this wisdom the Wisdom of Accomplishing Activities.

The sixth consciousness is transformed into the wisdom of subtle discernment, which clearly sees that self and dharmas are originally empty and that no inherent self exists in the present moment. The Consciousness-Only school calls this wisdom the Wisdom of Wondrous Observation. The seventh consciousness is transformed into wisdom that clearly sees that the nature and characteristics of the ālaya-consciousness are originally equal and empty, without a real self or real dharmas; self and dharmas, nature and characteristics, are originally equal, quiescent, and empty.

The Consciousness-Only school calls this wisdom the Wisdom of the Nature of Equality. When the eighth consciousness, the ālaya-consciousness, is no longer disturbed by the seven consciousnesses, and the seven consciousnesses have been transformed into the Wisdom of Accomplishing Activities, the Wisdom of Wondrous Observation, and the Wisdom of the Nature of Equality, then all defiled and pure seeds within the ālaya-consciousness transform of themselves and are utterly extinguished.

At that time, the ālaya-consciousness is like a bright, perfectly round mirror—unmoving, undefiled, self-luminous, and instantly illuminating everywhere without coming or going. The Consciousness-Only school calls this wisdom the Great Perfect Mirror Wisdom.

The characteristic aspect of the ālaya-consciousness becomes defiled because the seventh consciousness appropriates it as the self. Although the characteristic aspect of the ālaya-consciousness is defiled, its self-nature is not defiled. The undefiled self-nature of this consciousness is called the Tathagata-garbha; it is also called the Pure Consciousness, the Stainless Consciousness, or the amala-consciousness.

The appearance of the Elder Brahmacarya in this chapter represents the principal interlocutor who directly realizes the pure and empty self-nature amid the defilement of worldly turmoil. It symbolizes that although one dwells in the world, one still lives the holy life—that is, one constantly lives in the pure self-nature of the Tathagata. In other words, although the nature of the Tathagata-garbha is covered by boundless afflictions, it remains pure; and although it is disturbed by the waves of consciousness upon the great ocean of the ālaya, the self-nature of the Tathagata remains unmoving.

Therefore, in the Phú on Dwelling in the World and Delighting in the Way, Buddha-Emperor Trần Nhân Tông said: “Dwelling in the world and delighting in the Way, simply accord with conditions.” This is the profound meaning contained therein.

Therefore, the principal purpose of this chapter is that the Buddha reveals to the assembly the intrinsically pure self-nature, or the nature of the Tathagata-garbha, present within the defiled minds of all sentient beings, and teaches three practices through which they may realize the nature of the Tathagata-garbha.

Chapter Eight: Complete Retention

At that time, Bodhisattva Ksitigarbha rose from among the assembly, came before the Buddha, knelt, joined his palms, and addressed the Buddha, saying:

“World-Honored One!

“I have contemplated the minds of the assembly and perceive that they harbor doubts that have not yet been resolved. The Tathagata now wishes to dispel these doubts, and I shall therefore ask questions on behalf of the assembly according to the matters about which they are uncertain. I pray that, in Your compassion and mercy, You will consent.”

The Buddha said:

“Great Bodhisattva! You are able to deliver sentient beings in this way. Your compassionate heart of great mercy is inconceivable. You should ask freely, and the Tathagata will expound the teaching for you.”

Bodhisattva Ksitigarbha asked:

“Why is it that all dharmas do not arise from conditions?”

At that time, wishing to restate this meaning, the Tathagata spoke this verse:

If dharmas arise from conditions,

apart from conditions there are no dharmas.

How, then, can the nature of dharmas be empty,

while conditions give rise to dharmas?

At that time, Bodhisattva Ksitigarbha asked:

“If dharmas are unborn, why is it said that all dharmas arise from the mind?”

At that time, the World-Honored One spoke this verse:

Dharmas that arise from the mind

entangle one in self and others;

as dimmed eyes perceive illusory flowers,

dharmas in their suchness are not so.

At that time, Bodhisattva Ksitigarbha said:

“If dharmas are thus, then dharmas have no opposition or duality. Dharmas without opposition or duality are naturally accomplished.”

At that time, the World-Honored One spoke this verse:

Dharmas originally are neither existent nor nonexistent;

self and other are likewise so.

Without beginning and also without end,

neither success nor failure brings entanglement.

At that time, Bodhisattva Ksitigarbha said:

“All characteristics of all dharmas are originally nirvana. Nirvana and the characteristic of quiescent emptiness are likewise so. That all dharmas have no substantial entity accords with true suchness.”

The Buddha said:

“There is no dharma that is thus; the true Dharma itself is true suchness.”

Bodhisattva Ksitigarbha said:

“How inconceivable! Such is the characteristic of true suchness: it neither accords nor fails to accord with the grasping of thought or the grasping of karma, but is itself quiescent and empty. Since both mind and dharmas are quiescent and empty and cannot be grasped, thought and karma should likewise be quiescent and empty.”

At that time, the World-Honored One spoke this verse:

All dharmas are quiescent and empty;

dharmas are quiescent, yet not empty.

When the mind is not empty,

one then realizes that mind does not exist.

At that time, Bodhisattva Ksitigarbha said:

“That Dharma is not any of the three realities; form, emptiness, and mind are all quiescent. A dharma originally quiescent is the Dharma of quiescence.”

At that time, the World-Honored One spoke this verse:

Dharmas originally have no self-nature;

because of cessation, arising exists.

If there is no place of arising,

where, then, could cessation occur?

At that time, Bodhisattva Ksitigarbha asked:

“All dharmas neither arise nor cease. Why, then, are they not one?”

At that time, the World-Honored One spoke this verse:

The dwelling place of dharmas is no place;

their characteristics are ever empty and therefore nonexistent.

To give names to dharmas makes them two,

and one is at once entangled in self and others.

At that time, Bodhisattva Ksitigarbha said:

“All characteristics of all dharmas are caught neither on the two banks nor in midstream; mind-consciousness is likewise so. Why, then, are the various realms of experience manifested from consciousness? If consciousness can give rise, then the various consciousnesses also arise from it. Why, then, is it said that consciousness is unborn, while there are nevertheless an arising subject and an arisen object?”

At that time, the World-Honored One spoke this verse:

The two dharmas of subject and object,

and the two conditions of subject and object,

each are originally empty;

to cling to existence or nonexistence is equally illusory.

Before consciousness has arisen,

its objects likewise have not arisen.

When objects have not yet arisen,

at that time consciousness also ceases.

Objects and consciousness are originally empty,

and neither existence nor nonexistence exists.

Even unborn consciousness is empty;

whence, then, could objects exist?

At that time, Bodhisattva Ksitigarbha said:

“The characteristics of dharmas are thus: inwardly and outwardly, all is quiescent and empty. The two aggregates of objects and wisdom have always been quiescent. Is the true characteristic spoken of by the Tathagata—the Dharma of true emptiness such as this—not something accumulated and arisen?”

The Buddha said:

“Exactly so. The Dharma of suchness as it truly is is neither form nor abiding; it is neither an object of accumulation and arising nor a subject that accumulates and gives rise; it is neither words nor meaning, but solely the one intrinsically so category of Dharma, an accumulation of profound merit.”

Bodhisattva Ksitigarbha said:

“How inconceivable! This accumulation is truly inconceivable! The seventh consciousness and the first five consciousnesses do not arise; the eighth and sixth consciousnesses are quiescent; the characteristic of the ninth consciousness is empty with regard to nonexistence and existence, empty with regard to neither existence, and empty with regard to neither emptiness nor existence.

As the World-Honored One has taught, both meaning and dharmas are empty and quiescent. One realizes non-practice within quiescent emptiness; karma is never lost, yet there is neither a self nor anything pertaining to a self. The view of a body includes both subject and object; inward and outward afflictions are all quiescent; all desires are ended.

Contemplating the principle in this way, samadhi and wisdom both abide in true suchness. The World-Honored One has always taught that the Dharma of suchness as it truly is—quiescent emptiness—is excellent medicine.”

The Buddha said:

“Exactly so. Why? Because the nature of dharmas is quiescent and empty. Since the nature of quiescent emptiness does not arise, the mind is eternally unborn. Since the nature of quiescent emptiness does not cease, the mind is eternally unceasing. Since the nature of quiescent emptiness does not abide, the mind likewise does not abide. Since the nature of quiescent emptiness is unconditioned, the mind likewise is unconditioned. Because it is quiescent and empty, there is neither coming forth nor entering, and all gain and loss are forever transcended. The skandhas, ayatanas, and dhatus are likewise all empty; the mind’s not being caught in true suchness is also thus.

“Bodhisattva! When I teach that dharmas are empty, it is in order to destroy all forms of attachment to existence.”

Bodhisattva Ksitigarbha said:

“World-Honored One!

“One knows that things exist, yet are not real, for they are like a mirage. One knows reality, yet it is not nothingness, for it is like the nature from which fire arises.

“One who can contemplate in this way is a person of wisdom.”

The Buddha said:

“Exactly so. Why? Because such a person possesses true contemplation.

Contemplating characteristics and non-characteristics alike, one sees them as the single suchness—equal, quiescent, and empty. By emptying attachment to emptiness and cultivating the Dharma of emptiness, one comes to see the Buddha. Because one sees the Buddha, one no longer flows along the three currents.

The three gates of liberation within the Great Vehicle are all of one essence and have no self-nature. Because they have no self-nature, they are empty; because they are empty, they are signless; because they are signless, they are actionless; because they are actionless, there is no seeking; because there is no seeking, there is no aspiration; because there is no aspiration, one clearly understands karma and must purify the mind; because the mind is pure, one sees the Buddha; upon seeing the Buddha, one is immediately born in a pure land.

“Bodhisattva! Regarding this profound and wondrous Dharma, diligently cultivate the three transformative practices. When samadhi and wisdom are perfected, one transcends the three realms.”

Bodhisattva Ksitigarbha said:

“As the Buddha has taught, neither arising nor cessation is not permanence. The cessation of arising and cessation means that, when arising and cessation have ceased, quiescence is permanent. Because it is permanent, it is not annihilated; this is called the Dharma of non-annihilation. One leaves far behind all moving and unmoving dharmas within the three realms. Regarding conditioned dharmas, one keeps far away as from a fiery pit. On what Dharma, then, should one rely to examine oneself and realize entry into that single Dharma gate?”

The Buddha said:

“Bodhisattva! With regard to the three great matters, you should reflect upon your own mind; with regard to the three vast realities, you should realize entry through the single practice.”

Bodhisattva Ksitigarbha asked:

What are the three matters through which one examines one’s own mind? And what are the three truths and the single practice through which one attains realization?

The Buddha said:

The three great matters are: 1. Cause, 2. Effect, and 3. Consciousness. These three great matters are originally empty and quiescent, without substantial existence; they are neither self nor true self. Why, then, should a mind of craving and defilement arise toward them? Contemplate how these three matters are all bound by afflictions, causing beings to revolve within the sea of suffering. Because this is so, one should constantly examine one’s own mind.

The three great truths are:

– The path of bodhi: This is the truth of equality, not inequality.

– The truth realized by the right wisdom of the Greatly Awakened One: This truth cannot be realized through wrong wisdom.

– Realization of the truth comes through the unified practice of samadhi and wisdom: Realization of the truth does not come through mixed practices.

Whoever cultivates the Buddha-path by means of these three truths attains Perfect Enlightenment within this very Dharma, acquires the wisdom of a Perfectly Awakened One, allows the consummate mind of compassion to flow forth, benefits both self and others, and accomplishes the Buddha’s awakened wisdom.

Bodhisattva Ksitigarbha asked:

O Blessed One!

Such a Dharma is not dependent origination. If a dharma has no conditions, its cause cannot arise. How, then, does the unmoving Dharma enter the Tathagata?

At that time, wishing to restate this meaning, the Tathagata spoke this verse:

All characteristics and natures of dharmas are empty;
that unmoving Dharma, at that very moment,

arises nowhere at all.

Dharma has no other time;

at another time there is no arising.

Dharma neither moves nor is unmoving;
its nature is empty, and thus quiescent.

When the empty nature is quiescent,

at that moment Dharma manifests of itself.

Free from characteristics, it is serene;

being serene, it has no conditions.

Dharmas arise through conditions,

yet that Dharma is not born from conditions.

Without causes and conditions, arising and cessation—

arising and cessation are empty and quiescent in nature.

The nature of conditions, the conditioning and the conditioned:

those conditions originally arise dependently.

The arising of dharmas does not come from conditions;

the non-arising of conditions is likewise so.

Dharmas arise through causes and conditions;

those dharmas are causes and conditions.

The characteristics of causes and conditions arise and cease,

but Dharma neither arises nor ceases.

The true suchness of the real characteristic of Dharma

has originally neither arising nor cessation.

Those dharmas, at the proper time,

arise of themselves amid arising and cessation.

Therefore, the fundamental essence is utterly pure;

the essence does not depend upon any forces.

Right where succession is attained,

one attains what has originally been attained.

At that time, after Bodhisattva Ksitigarbha heard the Buddha’s instruction, his heart was filled with joy. At that moment, the listeners no longer had any doubts. Clearly knowing the minds of the listeners to be so, the bodhisattva then spoke this verse:

I knew the doubts within their minds,

and therefore deliberately asked many times.

The Tathagata, the Greatly Compassionate One,

has distinguished everything fully.

Both assemblies of listeners

have all understood with perfect clarity.

I shall now, through what has been understood,

teach and transform all sentient beings.

Following the Tathagata’s great compassion,

I shall never depart from my original vow.

As long as anyone remains in the hells,

I shall continue to abide amid the afflictions.

At that time, the Tathagata told the great assembly:

This bodhisattva is inconceivable. He constantly employs a mind of great loving-kindness to uproot the painful retributions of sentient beings. If any sentient being receives and upholds the Dharma taught in this sutra and upholds the name of this bodhisattva, that being will not fall into evil destinies, and all calamities and karmic hindrances will be eliminated.

If any sentient being concentrates upon this sutra and cultivates in accordance with the Dharma, that being will no longer have distracting thoughts.

At that time, the bodhisattva will immediately manifest a transformation body to teach the Dharma and protect that person completely, never abandoning or ceasing, enabling that person swiftly to realize unsurpassed awakened wisdom.

O bodhisattvas! If you teach and transform sentient beings, you should cause them to cultivate this definitive Dharma and ultimate meaning of the Mahayana.

At that time, Venerable Ananda rose from his seat, approached the Buddha, and said:

The Tathagata has taught the accumulation of merit belonging to the Mahayana, which decisively severs the afflictions. The beneficial practice arising from unborn original awakening is inconceivable. What is the name of such a Dharma and this sutra? What merit is gained by receiving and upholding this sutra? I pray that the Buddha will compassionately instruct me!

The Buddha said:

Good man! The name of this sutra is Inconceivable. It is protected and kept in mind by the Buddhas of the past and enables one to enter the ocean of the Tathagata’s omniscient wisdom.

If any sentient being receives and upholds this sutra, that person will no longer seek anything from other sutras, for the Dharma within this sutra encompasses the entirety of the scriptural Dharma, gathers the essential meaning of all sutras, and is the central principle of the Dharma contained in the sutras. This sutra is called the Sutra That Embraces the Mahayana; it is also called the Vajra Samadhi Sutra and the Doctrine of Immeasurable Meanings.

If anyone receives and upholds this sutra, that very person receives and upholds the suchlike merit of hundreds of thousands of Buddhas. Like space, it is boundless and inconceivable. This scripture alone is the one I entrust to you.

Venerable Ananda asked:

What should the conduct of the mind be? What kind of person can receive and uphold this sutra?

The Buddha said:

Good man!

One who receives and upholds this sutra is one whose mind no longer apprehends gain or loss and who constantly cultivates pure conduct. When in places of frivolous discourse, such a person always delights in quieting the mind. When entering villages, the mind always remains in meditation. When dwelling at home, such a person is not immersed in the three realms. In the present life, that person has five kinds of merit:

1. Being honored and respected by everyone.

2. Not suffering an untimely death.

3. Being skilled in responding to and debating erroneous doctrines.

4. Delighting in liberating sentient beings.

5. Being able to enter the noble

path.

A person possesses these five kinds of merit by receiving and upholding this sutra.

Venerable Ananda asked:

May such a person receive offerings while teaching and liberating sentient beings?

The Buddha said:

Such a person can be a great field of merit for sentient beings, constantly practicing great wisdom and being able to expound both the Dharma-gate of skillful means and the Dharma-gate of the ultimate. Regarding the various kinds of offerings, such a person may rely upon the Sangha’s four noble traditions and accept even heads, eyes, marrow, and brains; how much more, then, may that person accept such things as clothing and food?

Good man!

Such people are your good spiritual friends and your bridges. How, then, could ordinary people fail to make offerings to them?

Venerable Ananda asked:

What merit is gained by making offerings to those who receive and uphold this sutra?

The Buddha said:

Even if someone were to give away enough gold and silver to fill an entire city, it would not equal the merit of one who receives and upholds a single four-line verse from this sutra. Making offerings to one who upholds this sutra is inconceivable.

Good man!

Those who cause sentient beings to receive and uphold this sutra keep their minds constantly in meditation and do not allow themselves to forget the original mind. If they forget the original mind, they immediately repent. The Dharma of repentance is a stream of cool water.

Venerable Ananda said:

To repent of former offenses is no longer to merge with the past.

The Buddha said:

Exactly so. It is like a dark house: when the light of a bright lamp appears, the darkness immediately vanishes.

Good man!

How many former offenses remain because one does not utter words of remorse and repentance, but still maintains that they belong to the past!

Venerable Ananda asked:

What is called repentance?

The Buddha said:

Relying upon the doctrinal meaning of this sutra, one enters the Dharma of true contemplation. When contemplation merges with the one mind, all offenses are immediately extinguished; one departs far from all evil destinies, will be born in the Pure Land, and will swiftly attain unsurpassed wisdom and enlightenment.

After the Buddha had taught this sutra, the Venerable Ananda, the assemblies of bodhisattvas, and the fourfold assembly all rejoiced greatly. Their minds became resolute; they bowed their heads at the Buddha’s feet and joyfully received and practiced the teaching.

– Commentary

– Dharani: “Dhara” means to gather and encompass; “ni” means to preserve and maintain. Dharani means to gather, encompass, preserve, and maintain all wholesome dharmas without allowing them to be lost. “Dharani” is the Sanskrit term dhāraṇī. In this chapter, dharani means that all the teachings, practices, and fruits, from the Chapter on Signlessness through the Chapter on the Tathagata-garbha, are gathered, encompassed, and maintained within this chapter. Therefore, it is called the Chapter on Dharani.

– The seventh consciousness and the sixth consciousness each have two kinds of attachment: innate attachment to self and innate attachment to dharmas. Both take as their objects the two kinds of aspects—the objective aspect and the perceiving aspect—of the defiled mind. The objective aspect and the perceiving aspect are both manifested from the eighth consciousness. The objective aspect arises from the perceiving aspect. The preceding five physical faculties are also objective aspects of the eighth consciousness. The seventh consciousness appropriates only the perceiving aspect of the eighth consciousness as the self; therefore, the eighth consciousness arises in conjunction with the sixth consciousness. The objective aspects of the seventh and sixth consciousnesses arise and cease continuously, yet that which is known and perceived by the seventh and sixth consciousnesses is precisely the perceiving aspect of the eighth consciousness. The myriad worldly and supramundane dharmas do not go beyond these two aspects—the perceiving aspect and the objective aspect—of the eighth consciousness. The ultimate basis of the perceiving and objective aspects of this consciousness is the essential nature of true consciousness. Thus, it is said that the seventh and sixth consciousnesses do not arise. (See The Record of the Penetrating Teaching of the Vajrasamadhi Sutra, fascicle 8, p. 303b9, Supplement to the Buddhist Canon, vol. 35.)

– According to The Record of the Penetrating Teaching of the Vajrasamadhi Sutra, fascicle 11, the śramaṇa Jizhen explains the seventh consciousness and the sixth consciousness and states that, in the Taishō edition, the Vajrasamadhi Sutra mistakenly engraves “the first five consciousnesses” in place of “the sixth consciousness.” The śramaṇa Jizhen explains that the seventh and sixth consciousnesses share the same inferential cognition and are both included among conditioned dharmas. Conditioned dharmas are inherently subject to arising and ceasing. When one now abides in the unconditioned, there is neither arising nor ceasing.

– Also according to the śramaṇa Jizhen, regarding the eighth consciousness and the first five consciousnesses, the Taishō edition of the Vajrasamadhi Sutra mistakenly engraves “the eighth consciousness and the sixth consciousness.” He explains that the eighth consciousness and the first five consciousnesses share the same direct cognition and are included within the unconditioned nature. The intrinsic nature of the unconditioned is fundamentally quiescent. Therefore, it is said that the eighth consciousness and the first five consciousnesses are quiescent and extinct.

– The ninth consciousness is the Immaculate Consciousness, also called the Pure Consciousness. The essence of this consciousness is in itself signless, empty, and quiescent. (See The Record of the Penetrating Teaching of the Vajrasamadhi Sutra, fascicle 11, p. 321b18, Supplement to the Buddhist Canon, vol. 35.)

Essential Meaning

This chapter teaches the fruit of the Buddha’s perfectly fulfilled enlightenment and practice. Kṣitigarbha Bodhisattva is the bodhisattva to whom the teaching is directly addressed, having personally realized the nature of the Tathagata-garbha. Kṣitigarbha Bodhisattva is the bodhisattva who contains and preserves the true original nature, encompasses all merit and virtue, and is the source from which right wisdom arises.

From the nature of the Tathagata-garbha, Kṣitigarbha Bodhisattva gives rise to vows and practices for the liberation of all sentient beings, causing their minds to be emptied of every seed of attachment to self and dharmas. Kṣitigarbha Bodhisattva appears in this sutra in the role of a bodhisattva who has attained the stage of Equal Enlightenment and is capable of realizing the stage of Wondrous Enlightenment. In this chapter, the Buddha reveals the stage of Buddhahood to the great assembly, with Kṣitigarbha Bodhisattva as the bodhisattva to whom the teaching is directly addressed.

The fruit of non-attainment is the essential theme of this chapter. The fruit of Buddhahood is the fruit of non-attainment, because the original nature of complete enlightenment is the absolutely empty and quiescent nature inherently present in all sentient beings. Yet, because it is disturbed by ignorance and deluded thoughts, the nature of the Tathagata-garbha, or the original nature of complete enlightenment, becomes submerged in ignorance and deluded thoughts, transforming the nature of the Tathagata-garbha, or the original nature of complete enlightenment, into the ālaya-consciousness. Now, through cultivating the practices, ignorance is brought entirely to an end, and the nature of the Tathagata-garbha, or the original nature of complete enlightenment, is revealed.

Therefore, Initial Enlightenment is another name for Original Enlightenment from the perspective of time; from the perspective of space, however, Initial Enlightenment is itself Original Enlightenment. Initial Enlightenment and Original Enlightenment are not two; therefore, the sutra calls them One Enlightenment and One Flavor.

Thus, Initial Enlightenment means newly realizing enlightenment, but in truth there is no Initial Enlightenment whatsoever to be attained. Original Enlightenment is the originally enlightened nature—empty, quiescent, eternally still, and eternally illuminating—within all sentient beings.

Through the Dharma practices, the practitioner lifts away and sweeps clean all ignorance and afflictions within the mind, and the nature of Original Enlightenment manifests. Within the nature of Original Enlightenment, there is nothing gained or lost, existent or nonexistent. Gain and loss, existence and nonexistence, belong to ignorance and afflictions; they do not belong to the nature of Original Enlightenment. Likewise, when the clouds disperse in space, the moon appears and casts its boundless radiance. Neither the moon nor space has gained or lost anything. Gain and loss pertain only to whether the clouds obscure it or do not obscure it.

(Translation completed on the twenty-second day of the seventh month of the Mậu Tý year, corresponding to August 22, 2008, at the abbot’s quarters of Phước Huệ Temple, Bảo Lộc Town, Lâm Đồng.)