信力入印法門經

Mañjuśrī! Great bodhisattvas possess five dharmas by which they can purify the Ground of Joy and attain immeasurable peace and fearlessness. They are:

1- A bodhisattva gives rise to this thought: Because I abide in generosity, I give rise to a peaceful mind; I cause others to abide in generosity and thereby give rise to a peaceful mind. Generosity means teaching correctly in accordance with the Dharma one has heard.

2- A bodhisattva gives rise to this thought: Because I abide in kind speech, I give rise to a peaceful mind; I cause others to abide in kind speech and thereby give rise to a peaceful mind. Kind speech means teaching the Dharma with a mind that does not seek food or drink.

3- A bodhisattva gives rise to this thought: Because I abide in beneficial conduct, I give rise to a peaceful mind; I cause others to abide in beneficial conduct and thereby give rise to a peaceful mind. Beneficial conduct means teaching and transforming all sentient beings, causing them to receive, retain, read, and recite the teachings without weariness.

4- A bodhisattva gives rise to this thought: Because I abide in cooperation, I give rise to a peaceful mind; I cause others to abide in cooperation and thereby give rise to a peaceful mind. Cooperation means practicing generosity and causing sentient beings to abide in the Great Vehicle.

5- A bodhisattva gives rise to this thought: Because I abide in bodhi, I give rise to a peaceful mind; I cause others to abide in the mind of bodhi and thereby give rise to a peaceful mind. The mind of bodhi means causing the teachings to remain forever, without being cut off or extinguished; therefore, one aspires to give rise to a mind of diligence, a mind that gathers and embraces, and a mind of right cultivation.

Mañjuśrī! These are the five dharmas.

Great bodhisattvas who attain these five dharmas can purify the Ground of Joy and attain immeasurable peace and fearlessness.

Mañjuśrī! Great bodhisattvas possess five dharmas by which they can purify the Ground of Joy and attain great peace and fearlessness. They are:

1- A bodhisattva gives rise to this thought: Because I abide in unobstructed understanding of meaning, I give rise to a peaceful mind; I cause others to abide in unobstructed understanding of meaning and thereby give rise to a peaceful mind. Unobstructed understanding of meaning means penetrating the Dharma as it truly is.

2- A bodhisattva gives rise to this thought: Because I abide in unobstructed understanding of the Dharma, I give rise to a peaceful mind; I cause others to abide in unobstructed understanding of the Dharma and thereby give rise to a peaceful mind. Unobstructed understanding of the Dharma means the wisdom that deeply penetrates all Buddha-Dharmas.

3- A bodhisattva gives rise to this thought: Because I abide in unobstructed understanding of words, I give rise to a peaceful mind; I cause others to abide in unobstructed understanding of words and thereby give rise to a peaceful mind. Unobstructed understanding of words means the wisdom that deeply penetrates all sounds and written characters.

4- A bodhisattva gives rise to this thought: Because I abide in unobstructed eloquence, I give rise to a peaceful mind; I cause others to abide in unobstructed eloquence and thereby give rise to a peaceful mind. Unobstructed eloquence means the wisdom that deeply penetrates all dharmas and the various skillful means, phrases, and expressions.

5- A bodhisattva gives rise to this thought: Because I abide in unobstructed wisdom, I give rise to a peaceful mind; I cause others to abide in unobstructed wisdom and thereby give rise to a peaceful mind. Unobstructed wisdom means the wisdom that expounds all Buddha-Dharmas without ceasing. One may retain a single phrase of Dharma throughout boundless kalpas and expound it without giving rise to any discriminating thought.

Mañjuśrī! These are the five dharmas.

Great bodhisattvas who attain these five dharmas can purify the Ground of Joy and attain immeasurable peace and fearlessness.

Mañjuśrī! Great bodhisattvas possess five dharmas by which they can purify the Ground of Joy and attain immeasurable peace and fearlessness. They are:

1- A bodhisattva gives rise to this thought: Because I abide in teaching and transforming all sentient beings, I give rise to a peaceful mind; I cause others to abide in teaching and transforming all sentient beings and thereby give rise to a peaceful mind. Teaching and transforming all sentient beings means being able patiently to endure all the defiled afflictions of sentient beings. Defiled afflictions mean that both body and mind are oppressed and distressed.

2- A bodhisattva gives rise to this thought: Because I abide in freedom from loss, I give rise to a peaceful mind; I cause others to abide in freedom from loss and thereby give rise to a peaceful mind. Freedom from loss means not losing one’s roots of goodness.

3- A bodhisattva gives rise to this thought: Because I abide in a mind free from contact, I give rise to a peaceful mind; I cause others to abide in a mind free from contact and thereby give rise to a peaceful mind. A mind free from contact means not losing one’s roots of goodness.

4- A bodhisattva gives rise to this thought: Because I abide in diligence, I give rise to a peaceful mind; I cause others to abide in diligence and thereby give rise to a peaceful mind. Diligence means bringing all wholesome dharmas to perfect fulfillment and thereby completely abandoning all unwholesome dharmas.

5- A bodhisattva gives rise to this thought: Because I abide in observing sentient beings with a mind of loving-kindness, I give rise to a peaceful mind; I cause others to abide in observing sentient beings with a mind of loving-kindness and thereby give rise to a peaceful mind. Observing sentient beings with a mind of loving-kindness means maintaining a mind of equality toward all sentient beings.

Mañjuśrī! These are the five dharmas.

Great bodhisattvas who attain these five dharmas can purify the Ground of Joy and attain immeasurable peace and fearlessness.

Mañjuśrī! Great bodhisattvas possess five dharmas by which they can purify the Ground of Joy and attain immeasurable peace and fearlessness. They are:

1- A bodhisattva gives rise to this thought: Because I abide in a mind of harmlessness, I give rise to a peaceful mind; I cause others to abide in a mind of harmlessness and thereby give rise to a peaceful mind. A mind of harmlessness means protecting all sentient beings.

2- A bodhisattva gives rise to this thought: Because I abide in a mind of detachment, I give rise to a peaceful mind; I cause others to abide in a mind of detachment and thereby give rise to a peaceful mind. A mind of detachment means entering the equality of all dharmas throughout the three times.

3- A bodhisattva gives rise to this thought: Because I abide in the dharma of recollecting loving-kindness, I give rise to a peaceful mind; I cause others to abide in the dharma of recollecting loving-kindness and thereby give rise to a peaceful mind. The dharma of recollecting loving-kindness means not perceiving any dharma; because one does not cling, one does not perceive any dharma.

4- A bodhisattva gives rise to this thought: Because I abide in the initial virtues, I give rise to a peaceful mind; I cause others to abide in the initial virtues and thereby give rise to a peaceful mind. The initial virtues mean not relinquishing the mind of bodhi. To accord with all bodhisattva practices means that a mind of great loving-kindness and equality pervades all sentient beings.

One resolves all their thoughts of greed and jealousy, remains far removed from every breach of precepts, remains far removed from all anger, remains far removed from all laziness, does not dwell with distracted thoughts, and remains far removed from all delusion. One employs the four means of embracing to protect, teach, and transform sentient beings. One treats all sentient beings with a mind of equality, like the vast earth, without entertaining the inferior thought of the Lesser Vehicle, and accords with all the wholesome practices performed by sentient beings.

One completely fulfills the mind of great compassion, generosity, observance of precepts, patience, diligence, meditative concentration, and prajna. One comprehends the subtle and supremely excellent dharmas of all Buddhas and studies the fundamental wholesome karma of prajna; thus one constantly practices the two adornments of merit and wisdom.

5- A bodhisattva gives rise to this thought: Because I abide in the rare characteristic, I give rise to a peaceful mind; I cause others to abide in the rare characteristic and thereby give rise to a peaceful mind. The rare characteristic means that all dharmas bear the characteristic of nonduality; therefore, amid all practices, the characteristic of one’s own practice arises.

Mañjuśrī! These are the five dharmas.

Great bodhisattvas who attain these five dharmas can purify the Ground of Joy and attain immeasurable peace and fearlessness.

Mañjuśrī! Great bodhisattvas possess five dharmas by which they can purify the Ground of Joy and attain immeasurable peace and fearlessness. They are:

1- The bodhisattva gives rise to this resolve: Because I have abided in patient forbearance and gentleness, I give rise to a mind of peace and security; to cause others to abide in patient forbearance and gentleness, I give rise to a mind of peace and security. Patient forbearance and gentleness mean that, when reviled by others with harsh words and unwholesome disparagement, one nevertheless does not give rise to anger.

2- The bodhisattva gives rise to this resolve: Because I have abided in a joyful countenance, I give rise to a mind of peace and security; to cause others to abide in a joyful countenance, I give rise to a mind of peace and security. A joyful countenance means not speaking of the faults of others.

3- The bodhisattva gives rise to this resolve: Because I have abided in the non-activity of all dharmas, I give rise to a mind of peace and security; to cause others to abide in the non-activity of all dharmas, I give rise to a mind of peace and security. The non-activity of all dharmas means that all are merely names. Why is this? Because the essence of non-activity is not different from the essence of activity, and the essence of activity is not different from the essence of non-activity; the essence of activity itself is non-activity. The wisdom of non-activity relies upon that essence of activity; therefore, all dharmas are non-active.

4- The bodhisattva gives rise to this resolve: Because I have abided in the sustaining of the Dharma, I give rise to a mind of peace and security; to cause others to abide in the sustaining of the Dharma, I give rise to a mind of peace and security. The sustaining of the Dharma means that all dharmas are unmoving.

5- The bodhisattva gives rise to this resolve: Because I have abided in the Dharma, I give rise to a mind of peace and security; to cause others to abide in the Dharma, I give rise to a mind of peace and security. Abiding in the Dharma means being without differentiation and without dependence.

Manjushri! These are the five dharmas.

Those great bodhisattvas who attain these five dharmas can purify the Ground of Joy, attain immeasurable peace and security, and be free from fear.

Manjushri! Great bodhisattvas who possess five dharmas can purify the Ground of Joy, attain immeasurable peace and security, and be free from fear. They are:

1- The bodhisattva gives rise to this resolve: Because I have abided in entry into neither wisdom that severs afflictions nor non-wisdom that severs afflictions, I give rise to a mind of peace and security; to cause others to abide in entry into neither wisdom that severs afflictions nor non-wisdom that severs afflictions, I give rise to a mind of peace and security. Entry into neither wisdom that severs afflictions nor non-wisdom that severs afflictions means that the essence of wisdom is itself the essence of afflictions.

Why is this? Because the essence of wisdom is not different from the essence of afflictions, and the essence of afflictions is not different from the essence of wisdom; the essence of wisdom is precisely the essence of afflictions, and the essence of afflictions is precisely the essence of wisdom. For this reason, it is not wisdom that can sever afflictions.

Just as a fingertip cannot touch itself, so too is this: it is not wisdom that can sever afflictions.

2- The bodhisattva gives rise to this resolve: Because I have abided in the Tathagata as neither permanent nor impermanent, I give rise to a mind of peace and security; to cause others to abide in the Tathagata as neither permanent nor impermanent, I give rise to a mind of peace and security. Entry into the Tathagata as neither permanent nor impermanent means not clinging to the characteristics of essence.

3- The bodhisattva gives rise to this resolve: Because I have abided in entry into the inconceivable wisdom of the Tathagata, I give rise to a mind of peace and security; to cause others to abide in entry into the inconceivable wisdom of the Tathagata, I give rise to a mind of peace and security. Entry into the inconceivable wisdom of the Tathagata means that the Dharma is taught according to whatever manner the minds of sentient beings can be transformed and liberated, and nothing beyond this can be expressed.

4- The bodhisattva gives rise to this resolve: Because I have abided in the characteristic of formlessness, I give rise to a mind of peace and security; to cause others to abide in the characteristic of formlessness, I give rise to a mind of peace and security. Why is this? Because the essence of the characteristic of formlessness is not different from the essence of the characteristic of form, and the essence of the characteristic of form is not different from the essence of the characteristic of formlessness; the essence of the characteristic of form is itself the characteristic of formlessness. Relying upon the essence of the characteristic of form and that wisdom of the characteristic of formlessness, all dharmas possess the characteristic of formlessness.

5- The bodhisattva gives rise to this resolve: Because I have abided in skillful means, I give rise to a mind of peace and security; to cause others to abide in skillful means, I give rise to a mind of peace and security. Skillful means means accepting all dharmas.

Manjushri! These are the five dharmas.

Those great bodhisattvas who attain these five dharmas can purify the Ground of Joy, attain immeasurable peace and security, and be free from fear.

Manjushri! Great bodhisattvas who possess five dharmas can purify the Ground of Joy, attain immeasurable peace and security, and be free from fear. They are:

1- The bodhisattva gives rise to this resolve: Because I have abided in inexhaustible merit, I give rise to a mind of peace and security; to cause others to abide in inexhaustible merit, I give rise to a mind of peace and security. Inexhaustible merit means dedicating all roots of goodness toward awakening.

2- The bodhisattva gives rise to this resolve: Because I have abided in the merit of wisdom, I give rise to a mind of peace and security; to cause others to abide in the merit of wisdom, I give rise to a mind of peace and security. The merit of wisdom means believing that all dharmas are EMPTY.

3- The bodhisattva gives rise to this resolve: Because I have abided in the Dharma of prajna, the fundamental wholesome karma, I give rise to a mind of peace and security; to cause others to abide in the Dharma of prajna, the fundamental wholesome karma, I give rise to a mind of peace and security. The Dharma of prajna, the fundamental wholesome karma, means personally abiding in pure dharmas. The Dharma of prajna, the fundamental wholesome karma, means causing others to abide in the pure Dharma of prajna.

4- The bodhisattva gives rise to this resolve: Because I have abided in samadhi, I give rise to a mind of peace and security; to cause others to abide in samadhi, I give rise to a mind of peace and security. Samadhi means the samadhi of tranquil meditative concentration.

5- The bodhisattva gives rise to this resolve: Because I have abided in the perfected mind, I give rise to a mind of peace and security; to cause others to abide in the perfected mind, I give rise to a mind of peace and security. The perfected mind means entering into all activities.

Manjushri! These are the five dharmas.

Those great bodhisattvas who attain these five dharmas can purify the Ground of Joy, attain immeasurable peace and security, and be free from fear.

Manjushri! Great bodhisattvas who possess five dharmas can purify the Ground of Joy, attain immeasurable merit, and be free from fear. They are:

1- The bodhisattva gives rise to this resolve: Because I have abided in the wisdom of the Middle Way, I give rise to a mind of peace and security; to cause others to abide in the wisdom of the Middle Way, I give rise to a mind of peace and security. The wisdom of the Middle Way means ultimately purified wisdom. Why is this? Because the essence of the Middle Way is not different from the essence of an extreme, and the essence of an extreme is not different from the essence of the Middle Way; the essence of an extreme is itself the essence of the Middle Way.

2- The bodhisattva gives rise to this resolve: Because I have abided in the impermanence of all dharmas, I give rise to a mind of peace and security; to cause others to abide in the impermanence of all dharmas, I give rise to a mind of peace and security. The impermanence of all dharmas means that dharmas have a middle and an exterior; therefore, dharmas have a middle and an exterior. Why is this? Because the essence of the conditioned is not different from the essence of having a middle and an exterior, and the essence of having a middle and an exterior is not different from the essence of the conditioned. The essence of the conditioned is not different from the essence of having a middle and an exterior.

3- The bodhisattva gives rise to this resolve: Because I have abided in the permanence of all dharmas, I give rise to a mind of peace and security; to cause others to abide in the permanence of all dharmas, I give rise to a mind of peace and security. The permanence of all dharmas means that dharmas have neither middle nor exterior; therefore, dharmas have neither middle nor exterior. Why is this?

Because the essence of the unconditioned is not different from the essence of having neither middle nor exterior; the essence of having neither middle nor exterior is not different from the essence of the unconditioned; the essence of the unconditioned is not different from the essence of having neither middle nor exterior. Having neither middle nor exterior means being perpetually pure and unchanging.

4- The bodhisattva gives rise to this resolve: Since I have abided in the supreme offering to the Buddha, I give rise to a mind of peace and security; so that others may abide in the supreme offering to the Buddha, I cause them to give rise to a mind of peace and security. The supreme offering to the Buddha means making offerings to the Buddhas of the present and having faith in the teachings of the Mahayana. The bodhisattvas skillfully pay reverence and make offerings, request teachings, engage in discussion, listen to the Dharma, and offer food, bedding, and other necessities, providing for others according to their ability and strength, thereby enabling them to abide in the Mahayana.

5- The bodhisattva gives rise to this resolve: Since I have abided in all unconditioned dharmas, I give rise to a mind of peace and security; so that others may abide in all unconditioned dharmas, I cause them to give rise to a mind of peace and security. All unconditioned dharmas means the designation of the conditioned. Why is this? Because the essence of the unconditioned is not different from the essence of the conditioned, and the essence of the conditioned is not different from the essence of the unconditioned; the essence of the conditioned is itself the unconditioned. Therefore, by relying upon the essence of the conditioned and the wisdom of the unconditioned, all dharmas are unconditioned.

Manjusri! These are the five dharmas.

Those great bodhisattvas who attain these five dharmas can purify the Ground of Joy, attain immeasurable peace and security, and be free from fear.

Manjusri! Great bodhisattvas possess five dharmas by which they can purify the Ground of Joy and attain immeasurable, fearless merit. They are:

1- The bodhisattva gives rise to this resolve: Since I have abided in the difficulty of seeing all dharmas, I give rise to a mind of peace and security; so that others may abide in the difficulty of seeing all dharmas, I cause them to give rise to a mind of peace and security. The difficulty of seeing all dharmas means the conditioned, causally arisen essence of all dharmas.

2- The bodhisattva gives rise to this resolve: Since I have abided in the difficulty of knowing all dharmas, I give rise to a mind of peace and security; so that others may abide in the difficulty of knowing all dharmas, I cause them to give rise to a mind of peace and security. The difficulty of knowing all dharmas means contemplating that thoughts of the mind have no real essence.

3- The bodhisattva gives rise to this resolve: Since I have abided in the difficulty of understanding all dharmas, I give rise to a mind of peace and security; so that others may abide in the difficulty of understanding all dharmas, I cause them to give rise to a mind of peace and security. The difficulty of understanding all dharmas means understanding all dharmas through equal understanding.

4- The bodhisattva gives rise to this resolve: Since I have abided in the undefiled nature of all dharmas, I give rise to a mind of peace and security; so that others may abide in the undefiled nature of all dharmas, I cause them to give rise to a mind of peace and security. The undefiled nature of all dharmas means that they are ever pure.

5- The bodhisattva gives rise to this resolve: Since I have abided in the inexhaustibility of all dharmas, I give rise to a mind of peace and security; so that others may abide in the inexhaustibility of all dharmas, I cause them to give rise to a mind of peace and security. The inexhaustibility of all dharmas means that there is no illustrative ESSENCE.

Manjusri! These are the five dharmas.

Those great bodhisattvas who attain these five dharmas can purify the Ground of Joy, attain immeasurable peace and security, and be free from fear.

Manjusri! Great bodhisattvas possess five dharmas by which they can purify the Ground of Joy, attain immeasurable peace and security, and be free from fear. They are:

1- The bodhisattva gives rise to this resolve: Since I have abided in the indestructibility of all dharmas, I give rise to a mind of peace and security; so that others may abide in the indestructibility of all dharmas, I cause them to give rise to a mind of peace and security. The indestructibility of all dharmas means entering the equality of all dharmas throughout the three times. Because no dharma is separate from Dharma, dharmas are without differentiation.

2- The bodhisattva gives rise to this resolve: Since I have abided in the nondifferentiation of the Four Noble Truths, I give rise to a mind of peace and security; so that others may abide in the nondifferentiation of the Four Noble Truths, I cause them to give rise to a mind of peace and security. The nondifferentiation of the Four Noble Truths means that the Four Noble Truths are without differentiation. It is also called the nondifferentiation of the Four Noble Truths because they are ever pure.

3- The bodhisattva gives rise to this resolve: Since I have abided in the nondifferentiation between ignorance and the formations conditioned by ignorance, I give rise to a mind of peace and security; so that others may abide in the nondifferentiation between ignorance and the formations conditioned by ignorance, I cause them to give rise to a mind of peace and security. The nondifferentiation between ignorance and the formations conditioned by ignorance means that ignorance itself is the condition for formations.

Why is this? Because it is not due to ignorance as a cause that conditioned formations exist. If conditioned formations existed without ignorance as their cause, then formations would have to exist without a cause.

For this reason, it is not due to ignorance as a cause that the resultant formations exist. Thus, the meaning of cause and effect is established because they are originally pure.

4- The bodhisattva gives rise to this resolve: Since I have abided in the permanence of all dharmas, I give rise to a mind of peace and security; so that others may abide in the permanence of all dharmas, I cause them to give rise to a mind of peace and security. The permanence of all dharmas means that the essence of impermanence is itself the essence of permanence. Why is this? Because the essence of permanence is not different from the essence of impermanence, and the essence of impermanence is not different from the essence of permanence; the essence of impermanence is itself the essence of permanence.

5- The bodhisattva gives rise to this resolve: Since I have abided in the Tathagata’s neither arising nor ceasing, I give rise to a mind of peace and security; so that others may abide in the Tathagata’s neither arising nor ceasing, I cause them to give rise to a mind of peace and security. The Tathagata’s neither arising nor ceasing means that there is no opposing dharma. For example, space neither arises nor ceases, because space has neither a middle nor boundaries.

Yet, depending upon the causes through which it is observed, it appears to have upper, middle, and lower portions: this is the space within the eye of a needle, this is the space within the opening of a vessel, and this is the space within an immeasurable opening. Nevertheless, space has no upper, middle, or lower portion, for it neither arises nor ceases and is without discrimination. Space is naturally without discrimination.

All such phenomena appear directly because they are not associated with dharmas.

Manjusri! In the same way, the Tathagata, the Worthy One, the Perfectly Enlightened One, neither arises nor ceases and has neither a middle nor an exterior; yet, depending upon all sentient beings, upper, middle, and lower appear to be seen. Depending upon minds that have neither a middle nor an exterior, such phenomena are seen. This is the vehicle of the sravakas, and this is the Buddha Vehicle. All sentient beings can receive and make use of them, yet the Tathagata does not discriminate, is free from discrimination, and is naturally without discrimination. Such activities occur because they are not associated with dharmas.

Manjusri! It is like the light of the sun, which, depending upon the places where it shines, reveals many different images; yet sunlight does not discriminate and is far removed from discrimination, because it is not associated with dharmas.

Manjusri! Therefore, the Tathagata, the Worthy One, the Perfectly Enlightened One, depending upon the minds of sentient beings, observes innumerable distinctions of wisdom; yet the Tathagata does not discriminate, is far removed from discrimination, and is naturally without discrimination. All such phenomena are directly perceived because they are not associated with dharmas, and there are no vehicles, up to and including the Mahayana.

Manjusri! These are the five dharmas.

Those great bodhisattvas who attain these five dharmas can purify the Ground of Joy, attain immeasurable peace and security, and be free from fear.

Manjusri! Great bodhisattvas possess five dharmas by which they can purify the Ground of Joy and attain immeasurable, fearless merit. They are:

1- The bodhisattva gives rise to this resolve: Since, for the sake of all sentient beings, I have abided in freedom from all afflictions, I give rise to a mind of peace and security; so that others, for the sake of all sentient beings, may abide in freedom from all afflictions, I cause them to give rise to a mind of peace and security. Freedom from all afflictions for the sake of all sentient beings means the Dharma gateway that illuminates the entire body and mind.

2- The bodhisattva gives rise to this resolve: Since I have abided in the gateway of prajna, I give rise to a mind of peace and security; so that others may abide in the gateway of prajna, I cause them to give rise to a mind of peace and security. The gateway of prajna is the name of four dharmas: faith, heedfulness, an upright mind, and a superior mind. The bodhisattvas accomplish the illuminating Dharma gateway of prajna, and by relying upon the illuminating Dharma gateway of prajna, the great bodhisattvas remain far removed from evil paths.

3- The bodhisattva gives rise to this resolve: Since I abide in the wisdom-illumination gateway of prajna, I bring forth a mind of peace; so that others may abide in the wisdom-illumination gateway of prajna, I cause them to bring forth a mind of peace. The wisdom-illumination gateway of prajna is the name of four dharmas, namely: merit, faith in emptiness, liberation, and enabling sentient beings to abide in the mind of bodhi. The bodhisattvas... accomplish the wisdom-illumination gateway of prajna. Relying upon that wisdom-illumination gateway, the great bodhisattvas eliminate all karmic deeds of Mara.

4- The bodhisattva gives rise to this resolve: Since I abide in the inexhaustible mind of generosity and cultivate prajna, I bring forth a mind of peace; so that others may abide in the inexhaustible mind of generosity and cultivate prajna, I cause them to bring forth a mind of peace. To cultivate prajna with an inexhaustible mind of generosity means being able to teach and transform sentient beings so that they become accomplished and no longer harbor greed or jealousy.

5- The bodhisattva gives rise to this resolve: Since I abide in the inexhaustible mind of morality and cultivate prajna, I bring forth a mind of peace; so that others may abide in the inexhaustible mind of morality and cultivate prajna, I cause them to bring forth a mind of peace. To cultivate prajna with an inexhaustible mind of morality means teaching and transforming sentient beings who have broken the precepts, causing them to attain purity.

Manjushri! These are the five dharmas.

Those great bodhisattvas who attain these five dharmas can purify the Joyous Ground and acquire immeasurable merit.

Manjushri! Great bodhisattvas possess five dharmas by which they can purify the Joyous Ground, attain immeasurable merit, and be free from fear. They are:

1- The bodhisattva gives rise to this resolve: Since I abide in quiescence, I bring forth a mind of peace; so that others may abide in quiescence, I cause them to bring forth a mind of peace. Quiescence means transcending body and mind and bringing forth all roots of goodness without timidity.

2- The bodhisattva gives rise to this resolve: Since I abide in conditioned dharmas, I bring forth a mind of peace; so that others may abide in conditioned dharmas, I cause them to bring forth a mind of peace. Conditioned dharmas means that all dharmas are neither EMPTY nor NOT EMPTY; neither inverted nor non-inverted; neither superior nor non-superior; neither phenomena nor non-phenomena; neither conditioned nor unconditioned; neither characterized nor uncharacterized; neither dependent nor independent; neither dual nor nondual; neither extinguished nor unextinguished; neither grasped nor ungrasped. Only by entering in this way is one said to enter the essence of conditioned dharmas.

3- The bodhisattva gives rise to this resolve: Since I abide in unconditioned dharmas, I bring forth a mind of peace; so that others may abide in unconditioned dharmas, I cause them to bring forth a mind of peace. Unconditioned dharmas means that these dharmas are without differentiation and without arising, that the mind is not inverted and does not discriminate, and that it transcends discrimination. This is called the essence of unconditioned dharmas.

4- The bodhisattva gives rise to this resolve: Since I abide in right view, I bring forth a mind of peace; so that others may abide in right view, I cause them to bring forth a mind of peace. Right view means entering the characteristic of duality or nonduality. Why is this? Because the essence of nonduality is not different from the essence of duality, and the essence of duality is not different from the essence of nonduality; thus, the essence of duality is itself nondual. If one can enter this characteristic of duality or nonduality, it is called right view.

5- The bodhisattva gives rise to this resolve: Since I abide in a mind free from anger, I bring forth a mind of peace; so that others may abide in a mind free from anger, I cause them to bring forth a mind of peace. A mind free from anger means pacifying matters and thereby being able to enter into the karma of all sentient beings.

Manjushri! These are the five dharmas.

Those great bodhisattvas who attain these five dharmas can purify the Joyous Ground and attain immeasurable peace, free from fear.

Manjushri! Great bodhisattvas possess five dharmas by which they can purify the Joyous Ground and attain immeasurable merit, free from fear. They are:

1- The bodhisattva gives rise to this resolve: Since I abide in the path of the paramitas, I bring forth a mind of peace; so that others may abide in the path of the paramitas, I cause them to bring forth a mind of peace. Entering the path of the paramitas means skillfully embracing wisdom.

2- The bodhisattva gives rise to this resolve: Since I abide in being born into the family of the Buddhas, I bring forth a mind of peace; so that others may abide in being born into the family of the Buddhas, I cause them to bring forth a mind of peace. Being born into the family of the Buddhas means being adorned with merit and adorned with wisdom.

3- The bodhisattva gives rise to this resolve: Since I abide in bringing forth the mind of bodhi, I bring forth a mind of peace; so that others may abide in bringing forth the mind of bodhi, I cause them to bring forth a mind of peace. Bringing forth the mind of bodhi means abiding securely in the mind of great loving-kindness and great compassion. Why is this? Because thereby one enters into all dharmas.

4- The bodhisattva gives rise to this resolve: Since I abide in prajna, I bring forth a mind of peace; so that others may abide in prajna, I cause them to bring forth a mind of peace. Prajna means that conditioned and unconditioned dharmas are without differentiation.

5- The bodhisattva gives rise to this resolve: Since I abide in skillful means, I bring forth a mind of peace; so that others may abide in skillful means, I cause them to bring forth a mind of peace. Skillful means means teaching and transforming all sentient beings.

Manjushri! These are the five dharmas.

Those great bodhisattvas who attain these five dharmas can purify the Joyous Ground and attain immeasurable peace, free from fear.

Manjushri! Great bodhisattvas possess five dharmas by which they can purify the Joyous Ground and attain immeasurable merit, free from fear. They are:

1- The bodhisattva gives rise to this resolve: Since I abide in obstructed practice, I bring forth a mind of peace; so that others may abide in obstructed practice, I cause them to bring forth a mind of peace. Obstructed practice means the five paramitas.

2- The bodhisattva gives rise to this resolve: Since I abide in unobstructed practice, I bring forth a mind of peace; so that others may abide in unobstructed practice, I cause them to bring forth a mind of peace. Unobstructed practice means the prajnaparamita.

3- The bodhisattva gives rise to this resolve: Since I abide in outflow-tainted practice, I bring forth a mind of peace; so that others may abide in outflow-tainted practice, I cause them to bring forth a mind of peace. Outflow-tainted practice means perceiving the practices of the dharmas.

4- The bodhisattva gives rise to this resolve: Since I abide in outflow-free practice, I bring forth a mind of peace; so that others may abide in outflow-free practice, I cause them to bring forth a mind of peace. Outflow-free practice means not perceiving the practices of the dharmas.

5- The bodhisattva gives rise to this resolve: Since I abide in measurable practice, I bring forth a mind of peace; so that others may abide in measurable practice, I cause them to bring forth a mind of peace. Measurable practice means having minds that abide in characteristics.

Manjushri! These are the five dharmas.

Those great bodhisattvas who attain these five dharmas can purify the Joyous Ground and attain immeasurable peace, free from fear.

Manjushri! Great bodhisattvas possess five dharmas by which they can purify the Joyous Ground and attain immeasurable merit, free from fear. They are:

1- The bodhisattva gives rise to this resolve: Since I abide in immeasurable practice, I bring forth a mind of peace; so that others may abide in immeasurable practice, I cause them to bring forth a mind of peace. Immeasurable practice means that there are no mental activities involving characteristics.

2- The bodhisattva gives rise to this resolve: Since I abide in measurable wisdom, I bring forth a mind of peace; so that others may abide in measurable wisdom, I cause them to bring forth a mind of peace. Measurable wisdom means contemplating the skandhas, dhatus, and ayatanas accumulated through causes and conditions as appropriate or inappropriate, and contemplating the characteristics of wisdom and skillful means.

3- The bodhisattva gives rise to this resolve: Since I abide in immeasurable wisdom of action, I bring forth a mind of peace; so that others may abide in immeasurable wisdom of action, I cause them to bring forth a mind of peace. Immeasurable wisdom of action means the sphere of activity of the mind of non-action.

4- The bodhisattva gives rise to this thought: Since I have abided in the finite, I give rise to a mind of peace and security; to cause others to abide in the finite, I give rise to a mind of peace and security. The finite means the five paramitas.

5- The bodhisattva gives rise to this thought: Since I have abided in the boundless, I give rise to a mind of peace and security; to cause others to abide in the boundless, I give rise to a mind of peace and security. The boundless means the prajnaparamita.

Manjusri! These are the five dharmas.

Those great bodhisattvas who attain these five dharmas can purify the Joyful Ground and attain immeasurable peace and security, free from fear.

Manjusri! Great bodhisattvas who possess five dharmas can purify the Joyful Ground and attain immeasurable peace and security, free from fear. They are:

1- The bodhisattva gives rise to this thought: Since I have abided in the capacity of one’s own person to become quiescent, I give rise to a mind of peace and security; to cause others to abide in the capacity of their own persons to become quiescent, I give rise to a mind of peace and security. The capacity of one’s own person to become quiescent means contemplating the selflessness of dharmas.

2- The bodhisattva gives rise to this thought: Since I have abided in the tranquility of body and mind, I give rise to a mind of peace and security; to cause others to abide in the tranquility of body and mind, I give rise to a mind of peace and security. Tranquility of body and mind means tirelessly teaching and transforming all sentient beings.

3- The bodhisattva gives rise to this thought: Since I have abided in purity of the straightforward mind, I give rise to a mind of peace and security; to cause others to abide in purity of the straightforward mind, I give rise to a mind of peace and security. Purity of the straightforward mind means contemplating all sentient beings.

4- The bodhisattva gives rise to this thought: Since I have abided in the contemplation of all sentient beings, I give rise to a mind of peace and security; to cause others to abide in the contemplation of all sentient beings, I give rise to a mind of peace and security. Contemplating all sentient beings means contemplating all sentient beings.

5- The bodhisattva gives rise to this thought: Since I have abided in merit equally bestowed upon all sentient beings, I give rise to a mind of peace and security; to cause others to abide in merit equally bestowed upon all sentient beings, I give rise to a mind of peace and security. Merit equally bestowed upon all sentient beings means the five paramitas of merit.

Manjusri! These are the five dharmas.

Those great bodhisattvas who attain these five dharmas can purify the Joyful Ground and attain immeasurable peace and security, free from fear.

Manjusri! Great bodhisattvas who possess five dharmas can purify the Joyful Ground and attain immeasurable peace and security, free from fear. They are:

1- The bodhisattva gives rise to this thought: Since I have abided in overcoming stinginess and jealousy, I give rise to a mind of peace and security; to cause others to abide in overcoming stinginess and jealousy, I give rise to a mind of peace and security. Overcoming stinginess and jealousy means relinquishing all possessions, whether internal or external.

2- The bodhisattva gives rise to this thought: Since I have abided in speech free from deviousness, I give rise to a mind of peace and security; to cause others to abide in speech free from deviousness, I give rise to a mind of peace and security. Speech free from deviousness means possessing a mind of equality toward all sentient beings.

3- The bodhisattva gives rise to this thought: Since I have abided in making offerings to the Buddhas, I give rise to a mind of peace and security; to cause others to abide in making offerings to the Buddhas, I give rise to a mind of peace and security. Making offerings to the Buddhas means relying upon, making offerings to, and upholding that which is capable of bringing forth the supramundane dharmas of the Buddhas, and being able to accomplish the Dharma of expounding the teachings as an offering to those Buddhas and bodhisattvas.

4- The bodhisattva gives rise to this thought: Since I have abided in making offerings to the Tathagata’s wisdom and practices, I give rise to a mind of peace and security; to cause others to abide in making offerings to the Tathagata’s wisdom and practices, I give rise to a mind of peace and security. Making offerings to the Tathagata’s wisdom and practices means causing all sentient beings to abide in the non-retrogressive Dharma.

5- The bodhisattva gives rise to this thought: Since I have abided in the conduct of mind and speech, I give rise to a mind of peace and security; to cause others to abide in the conduct of mind and speech, I give rise to a mind of peace and security. The conduct of mind and speech means causing sentient beings to abandon the faults of mind and speech and attain purity.

Manjusri! These are the five dharmas.

Those great bodhisattvas who attain these five dharmas can purify the Joyful Ground and attain immeasurable peace and security, free from fear.

Manjusri! Great bodhisattvas who possess five dharmas can purify the Joyful Ground and attain immeasurable peace and security, free from fear. They are:

1- The bodhisattva gives rise to this thought: Since I have abided in not perceiving the deeds of Mara but abiding in the deeds of the Buddha, I give rise to a mind of peace and security; to cause others to abide in not perceiving the deeds of Mara but abiding in the deeds of the Buddha, I give rise to a mind of peace and security. Not perceiving the deeds of Mara but abiding in the deeds of the Buddha means teaching and transforming sentient beings without perceiving the deeds of Mara.

2- The bodhisattva gives rise to this thought: Since I have abided in the faith that the Buddhas, the Tathagatas, are permanent, I give rise to a mind of peace and security; to cause others to abide in the faith that the Buddhas, the Tathagatas, are permanent, I give rise to a mind of peace and security. Faith that the Buddhas, the Tathagatas, are permanent means that the Buddhas always act without differentiation.

3- The bodhisattva gives rise to this thought: Since I have abided in the faith that the Buddhas, the Tathagatas, are everlasting, I give rise to a mind of peace and security; to cause others to abide in the faith that the Buddhas, the Tathagatas, are everlasting, I give rise to a mind of peace and security. Faith that the Buddhas, the Tathagatas, are everlasting means believing that the Buddhas, the Tathagatas, perpetually carry out the practices of a Buddha without cessation.

4- The bodhisattva gives rise to this thought: Since I have abided in the faith that the Buddhas, the Tathagatas, are pure, I give rise to a mind of peace and security; to cause others to abide in the faith that the Buddhas, the Tathagatas, are pure, I give rise to a mind of peace and security. Faith that the Buddhas, the Tathagatas, are pure means neither seeing nor hearing, nor engaging in discursive thought.

5- The bodhisattva gives rise to this thought: Since I have abided in the faith that the Buddhas, the Tathagatas, are the Self, I give rise to a mind of peace and security; to cause others to abide in the faith that the Buddhas, the Tathagatas, are the Self, I give rise to a mind of peace and security. Faith that the Buddhas, the Tathagatas, are the Self means believing that the bodies of the Tathagatas are boundless. Boundless bodies means that the bodies of the Tathagatas are said to be boundless.

Manjusri! These are the five dharmas.

Those great bodhisattvas who attain these five dharmas can purify the Joyful Ground and attain immeasurable peace and security, free from fear.

Manjusri! Great bodhisattvas who possess five dharmas can purify the Joyful Ground and attain immeasurable peace and security, free from fear. They are:

1- The bodhisattva gives rise to this thought: Since I have abided in the matter of peace and security, I give rise to a mind of peace and security; to cause others to abide in the matter of peace and security, I give rise to a mind of peace and security. The matter of peace and security means causing all sentient beings to be protected from the afflictions of their own bodies and minds. There is not the slightest dharma capable of producing suffering that is not experienced, nor is there the slightest dharma capable of producing pleasure that is not relinquished.

4- The bodhisattva gives rise to this thought: Since I have abided in the signlessness of all dharmas, I give rise to a mind of peace and security; to cause others to abide in the signlessness of all dharmas, I give rise to a mind of peace and security. The signlessness of all dharmas means that their essence is signless. Why is this? Because one does not grasp the signless essence.

3- The bodhisattva gives rise to this thought: Since I have abided in taking refuge in the Buddha, I give rise to a mind of peace and security; to cause others to abide in taking refuge in the Buddha, I give rise to a mind of peace and security. Taking refuge in the Buddha means not committing any evil deeds.

4- The bodhisattva gives rise to this thought: Since I have abided in taking refuge in the Dharma, I give rise to a mind of peace and security; to cause others to abide in taking refuge in the Dharma, I give rise to a mind of peace and security. Taking refuge in the Dharma means taking refuge in the Dharma in order to accumulate causes and conditions.

5- The bodhisattva gives rise to this thought: Since I have abided in taking refuge in the Sangha, I give rise to a mind of peace and security; to cause others to abide in taking refuge in the Sangha, I give rise to a mind of peace and security. Taking refuge in the Sangha means distancing oneself from thoughts of attachment and aversion.

The bodhisattva gives rise to this resolve: “Because I abide in the mind of bodhi, I give rise to a mind of peace and security; in order to cause others to abide in the mind of bodhi, I give rise to a mind of peace and security.” The mind of bodhi means giving rise to inconceivable wisdom.

Manjushri! These are the five dharmas.

Great bodhisattvas who attain these five dharmas can purify the Ground of Joy, attain immeasurable peace and security, and be free from fear.

Manjushri! Great bodhisattvas possess five dharmas by which they can purify the Ground of Joy, attain immeasurable peace and security, and be free from fear. They are:

1- The bodhisattva gives rise to this resolve: “Because I abide in the body free from differentiation, I give rise to a mind of peace and security; in order to cause others to abide in the body free from differentiation, I give rise to a mind of peace and security.” The body free from differentiation means transcending all characteristics of dharmas.

2- The bodhisattva gives rise to this resolve: “Because I abide in faith free from differentiation, I give rise to a mind of peace and security; in order to cause others to abide in faith free from differentiation, I give rise to a mind of peace and security.” Faith free from differentiation means believing in karma and its fruits.

3- The bodhisattva gives rise to this resolve: “Because I abide in the wisdom of Samāpatti, I give rise to a mind of peace and security; in order to cause others to abide in the wisdom of Samāpatti, I give rise to a mind of peace and security.” The wisdom of Samāpatti means the wisdom that contemplates and enters the essential nature.

4- The bodhisattva gives rise to this resolve: “Because I abide in the Dharma free from differentiation, I give rise to a mind of peace and security; in order to cause others to abide in the Dharma free from differentiation, I give rise to a mind of peace and security.” The Dharma free from differentiation means the Dharma of cultivation and practice.

5- The bodhisattva gives rise to this resolve: “Because I abide in spiritual friends free from differentiation, I give rise to a mind of peace and security; in order to cause others to abide in spiritual friends free from differentiation, I give rise to a mind of peace and security.” Spiritual friends free from differentiation means not deceiving spiritual friends.

Manjushri! These are the five dharmas.

Great bodhisattvas who attain these five dharmas can purify the Ground of Joy, attain immeasurable peace and security, and be free from fear.

Manjushri! Great bodhisattvas possess five dharmas by which they can purify the Ground of Joy, attain immeasurable peace and security, and be free from fear. They are:

1- The bodhisattva gives rise to this resolve: “Because I abide in the Dharma of accord, I give rise to a mind of peace and security; in order to cause others to abide in the Dharma of accord, I give rise to a mind of peace and security.” The Dharma of accord means practicing in accordance with reality with respect to all dharmas.

2- The bodhisattva gives rise to this resolve: “Because I abide in the practice of moral shame and moral dread, I give rise to a mind of peace and security; in order to cause others to abide in the practice of moral shame and moral dread, I give rise to a mind of peace and security.” The practice of moral shame and moral dread means cultivating wholesome conduct through the karma of body, speech, and mind.

3- The bodhisattva gives rise to this resolve: “Because I abide in freedom from the mind of craving, I give rise to a mind of peace and security; in order to cause others to be free from the mind of craving, I give rise to a mind of peace and security.” Freedom from the mind of craving means being able to cause wholesome dharmas not yet arisen to arise.

4- The bodhisattva gives rise to this resolve: “Because I abide in freedom from the mind of anger, I give rise to a mind of peace and security; in order to cause others to be free from the mind of anger, I give rise to a mind of peace and security.” Freedom from the mind of anger means not losing wholesome dharmas that have already arisen.

5- The bodhisattva gives rise to this resolve: “Because I abide in the roots of virtue that protect both oneself and others, I give rise to a mind of peace and security; in order to cause others to abide in the roots of virtue that protect both oneself and others, I give rise to a mind of peace and security.” The roots of virtue that protect oneself mean guarding against actions that lead to karma. The roots of virtue that protect others mean safeguarding and supporting them so that they abide in great loving-kindness and great compassion.

Manjushri! These are the five dharmas.

Great bodhisattvas who attain these five dharmas can purify the Ground of Joy, attain immeasurable peace and security, and be free from fear.

Manjushri! Great bodhisattvas possess five dharmas by which they can purify the Ground of Joy, attain immeasurable peace and security, and be free from fear. They are:

1- The bodhisattva gives rise to this resolve: “Because I abide in the unobstructed wisdom of liberation, I give rise to a mind of peace and security; in order to cause others to abide in the unobstructed wisdom of liberation, I give rise to a mind of peace and security.” The unobstructed wisdom of liberation means nondual purity.

2- The bodhisattva gives rise to this resolve: “Because I abide in faith that all dharmas arise through causes and conditions, I give rise to a mind of peace and security; in order to cause others to abide in faith that all dharmas arise through causes and conditions, I give rise to a mind of peace and security.” Faith that all dharmas arise through causes and conditions means seeing that the essential natures of dharmas of causes and conditions are unborn.

3- The bodhisattva gives rise to this resolve: “Because I abide in the absence of any dwelling place for all dharmas, I give rise to a mind of peace and security; in order to cause others to abide in the absence of any dwelling place for all dharmas, I give rise to a mind of peace and security.” The absence of any dwelling place for all dharmas means that all dharmas have no differentiated place throughout the realms of the ten directions.

4- The bodhisattva gives rise to this resolve: “Because I abide in the Buddhas, the Tathagatas, as being like empty space, I give rise to a mind of peace and security; in order to cause others to abide in the Buddhas, the Tathagatas, as being like empty space, I give rise to a mind of peace and security.” The Buddhas, the Tathagatas, being like empty space means that Buddhas are without differentiation and without reliance.

5- The bodhisattva gives rise to this resolve: “Because I abide in the Buddhas, the Tathagatas, as being free from mind, mentation, and consciousness, I give rise to a mind of peace and security; in order to cause others to abide in the Buddhas, the Tathagatas, as being free from mind, mentation, and consciousness, I give rise to a mind of peace and security.” The Buddhas, the Tathagatas, being free from mind, mentation, and consciousness means that the Buddhas attain spontaneous wisdom and thereby attain unobstructed wisdom.

Manjushri! These are the five dharmas.

Great bodhisattvas who attain these five dharmas can purify the Ground of Joy, attain immeasurable peace and security, and be free from fear.