信力入印法門經

Thus have I heard:

At one time, the Blessed One was dwelling within the realm sustained by the Tathagata, not far from the tranquil bodhimanda, in the Universal Radiance Dharma Palace, a place brought to perfection through abundant roots of goodness and merit.

A place of equality and all-embracing accommodation, free from discrimination,

A place replete with immeasurable virtues.

A place fashioned from firm and durable vajra.

A place steadfast and enduring, incapable of destruction.

A place adorned with many kinds of flowers and every variety of precious jewel.

A place adorned with brilliant, radiant jewels, utterly free from defilement.

A place wherein the great jewel of the Precious Ocean appeared, emitting immeasurable, magnificent light.

A place that produced an inexhaustible rain of jewels and wish-fulfilling jeweled nets.

A place adorned with jeweled branches and flowers revolving like wheels.

A place interwoven with jeweled nets and all manner of fragrant flowers.

A place manifesting the diligent abiding of the Buddhas for the sake of all sentient beings.

The finest place among all worlds.

A place that brought forth every stainless jewel, possessing the power to manifest adornments throughout the worlds of the Buddhas.

That adorned and tranquil bodhimanda was a place where the great vaidurya jewel was amassed and increased, and from which it arose.

A place with railings fashioned from the sovereign wish-fulfilling jewel.

A place adorned with nets made of precious wish-fulfilling pearls.

A place where banners and canopies of merit were raised and adorned among many kinds of jeweled bells.

A place whose ground was spread with firm Udakā sandalwood.

A place covered by nets of the sovereign自在 wish-fulfilling jewel.

A place hung with nets of jeweled trees belonging to the sovereign jewel of the Great Ocean, sustained in purity and adorned with Universal Radiance.

A place furnished with beautiful tables made from the sovereign Lion’s Mane jewel.

A place whose towers, pavilions, and various gates were adorned with the sovereign jewel of the Lion-Throne Banner.

A place embellished with standards, banners, jeweled canopies, and many kinds of exquisite jewels.

A place where the most beautiful flowers of the human and heavenly realms were gathered, such as the flowers Mandārava, Mahāmandārava, Mañjūṣaka, Mahāmañjūṣaka, Uất-già, Mahā Uất-già, Chất-ca-la, Mahā Chất-ca-la, Sumanā, Vārṣika, Đa-la-ni, Bà-la-vệ Đa-la-ni, Supremely Wondrous Fragrance, Đà-sư-ca-ly-ca, Heavenly Sumanā, Utpala, Padma, Kumuda, Puṇḍarīka, and others. These flowers adorned the lion throne without any obstruction.

At this dwelling place, the Blessed One was pure and possessed sublime wisdom. He had perfectly accomplished the nondual practice and reached the ultimate, signless nature of all dharmas. He practiced the path in accordance with the practice of all Buddhas and attained the equality of all Buddhas.

He had reached the state of complete non-obstruction, attained the irreversible Dharma wheel, reached the realm that could not be subdued, attained inconceivable distinctions, and realized the equality of the three times. He had attained freedom from obstruction regarding the past and future of all worlds, unobstructed wisdom concerning all dharmas, perfect wisdom concerning every practice, unobstructed wisdom concerning all Tathagatas, and the undifferentiated Dharma-body.

He had reached the furthest extent of the Buddha realm, attained the ultimate, unobstructed, and undifferentiated liberation of all Buddha-Tathagatas, reached the impartial state of equality of Buddhahood, and attained the innate wisdom of the Buddhas, as vast as the dharmadhatu, as ultimate as empty space, and without bounds. All deeds performed by the Buddha-Tathagatas continued without cessation. He could turn the irreversible Dharma wheel throughout all future kalpas and manifest the treasury of adornments of unobstructed wisdom.

He had attained the undifferentiated basis of omniscience and knowledge of all modes.

At all times throughout the worlds of the ten directions, he manifested descent from Tuṣita Heaven, renunciation of the household life and the practice of austerities, arrival at the bodhimanda and subjugation of the hosts of Māra, realization of great bodhi, turning of the Dharma wheel, manifestation of nirvana, and preservation of the Buddha-Dharma. Until the Dharma disappeared, he skillfully manifested together with an ineffable number—billions of nayutas and hundreds of thousands of myriads—of great bodhisattvas, as numerous as the motes of dust in ten Buddha-realms, who assembled there.

All those great bodhisattvas had realized the Śūraṅgama Samādhi of Heroic Progress and had accomplished immeasurable Dharma practices arising through the dharani gates. In worlds without a Buddha, they skillfully manifested immeasurable Buddhas and were able to purify defiled worlds. Also present were immeasurable and innumerable devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, Śakra Devānām Indra, great Brahmā kings, the Four Heavenly Kings who protect the worlds, humans, nonhumans, and others.

At that time, the great bodhisattva Mañjuśrī, Prince of the Dharma, rose from his seat, arranged his robes properly, knelt with his right knee upon the ground, joined his palms toward the Buddha, and said:

“Blessed One! I beseech you to teach the great bodhisattvas the Dharma of purifying the first bhūmi, so that they may attain immeasurable security and fearlessness.”

The Buddha told the great bodhisattva Mañjuśrī, Prince of the Dharma:

“Mañjuśrī! Great bodhisattvas possess five dharmas by which they purify the first bhūmi, the Bhūmi of Joy, and attain immeasurable security and fearlessness. They are as follows:

1. A bodhisattva gives rise to this thought: ‘I have come to abide in the mind of a single flavor; therefore, I give rise to a mind of security. In order to enable others to abide in the mind of a single flavor, I give rise to a mind of security.’ The ‘mind of a single flavor’ means the right mind. The ‘right mind’ means believing that although the supreme roots of goodness are each distinct, they are without difference.

2. A bodhisattva gives rise to this thought: ‘I have come to abide in the superior mind; therefore, I give rise to a mind of security. In order to enable others to abide in the superior mind, I give rise to a mind of security.’ The ‘superior mind’ means the straightforward mind. The ‘straightforward mind’ means being able to uphold the ultimate, great practice of supreme progress of all Buddha-Tathagatas, and thereby contemplating all dharmas.

3. A bodhisattva gives rise to this thought: ‘I have come to abide in the reverent mind; therefore, I give rise to a mind of security. In order to enable others to abide in the reverent mind, I give rise to a mind of security.’ The ‘reverent mind’ means right faith. ‘Right faith’ means faith in the fundamental activity of prajna.

4. A bodhisattva gives rise to this thought: ‘I have come to abide in the joyful mind; therefore, I give rise to a mind of security. In order to enable others to abide in the joyful mind, I give rise to a mind of security.’ The joyful mind means that body and mind are entirely tranquil.

5. A bodhisattva gives rise to this thought: ‘I abide in the deeds of Māra and the deeds of the Buddha with wisdom that makes no distinction between them; therefore, I give rise to a mind of security. In order to enable others to abide in the deeds of Māra and the deeds of the Buddha with wisdom that makes no distinction between them, I give rise to a mind of security.’ The deeds of Māra and the deeds of the Buddha refer to the capacity to give rise to all inverted wrong views.

Since the deeds of Māra arise from those wrong views, these deeds of Māra are no different from the deeds of the Buddha-bhūmi. Why is this? Because the deeds of Māra and the deeds of the Buddha-bhūmi are without difference.

Since the essence of the deeds of Māra is itself the essence of the deeds of the Buddha-bhūmi, they are therefore not different.

“Mañjuśrī! These are called the five dharmas.

“Any great bodhisattvas who attain these five dharmas can purify the first bhūmi, the Bhūmi of Joy, and attain immeasurable security and fearlessness.

“Mañjuśrī! Great bodhisattvas possess five dharmas by which they can purify the Bhūmi of Joy and attain immeasurable security and fearlessness. They are as follows:”

1/ The bodhisattva gives rise to this resolve: I have attained the wisdom that abides in the non-differentiation of wrong views and therefore give rise to a mind of peace and security; I shall cause others to abide in the wisdom of the non-differentiation of wrong views and thereby give rise to a mind of peace and security. The wisdom of the non-differentiation of wrong views means that the essence of wrong views is precisely the essence of the wisdom of emptiness.

The activity of wrong views is precisely the activity of the wisdom of emptiness. Why is this? — Because the activity of the wisdom of emptiness is not different from the activity of wrong views. The activity of wrong views is not different from the activity of the wisdom of emptiness.

The essence of the wisdom of emptiness is not different from the essence of wrong views. The essence of wrong views is not different from the essence of the wisdom of emptiness. Thus, the essence of wrong views and the activity of wrong views are empty, and therefore the wisdom of emptiness relies upon that essence of wrong views and that activity of wrong views.

For all dharmas are empty, without any distinction between grasping and relinquishing.

2/ The bodhisattva gives rise to this resolve: I have attained the wisdom that abides in differentiation as not different from non-differentiation and therefore give rise to a mind of peace and security; I shall cause others to abide in the wisdom that differentiation is not different from non-differentiation and thereby give rise to a mind of peace and security. The wisdom that differentiation is not different from non-differentiation means that the essence of differentiation is precisely the essence of non-differentiation.

Why is this? — Because the essence of non-differentiation is not different from the essence of differentiation. The essence of differentiation is not different from the essence of non-differentiation. Thus, because the essence of differentiation is non-differentiated, relying upon the essence of differentiation and the wisdom of non-differentiation, all dharmas are without differentiation.

3/ The bodhisattva gives rise to this resolve: I have attained the wisdom that abides in the superior as not different from the non-superior and therefore give rise to a mind of peace and security; I shall cause others to abide in the wisdom that the superior is not different from the non-superior and thereby give rise to a mind of peace and security. The wisdom that the superior is not different from the non-superior means that the essence of the superior is precisely the essence of the non-superior.

Why is this? — Because the essence of the non-superior is not different from the essence of the superior. The essence of the superior is not different from the essence of the non-superior. Thus, as to the essence of the superior and the non-superior, relying upon the wisdom of the non-superior and that essence of the superior, all dharmas are non-superior.

4/ The bodhisattva gives rise to this resolve: I have attained the wisdom that abides in the inverted as not different from the non-inverted and therefore give rise to a mind of peace and security; I shall cause others to abide in the wisdom that the inverted is not different from the non-inverted and thereby give rise to a mind of peace and security. The wisdom that the inverted is not different from the non-inverted means that the essence of the inverted is precisely the essence of the non-inverted.

Why is this? — Because the essence of the non-inverted is not different from the essence of the inverted. The essence of the inverted is not different from the essence of the non-inverted. Thus, the essence of the inverted is non-inverted; relying upon the wisdom of the non-inverted and that essence of the inverted, all dharmas are non-inverted.

5/ The bodhisattva gives rise to this resolve: I have attained the wisdom that abides in grasping and relinquishing as not different from neither grasping nor relinquishing and therefore give rise to a mind of peace and security; I shall cause others to abide in the wisdom that grasping and relinquishing are not different from neither grasping nor relinquishing and thereby give rise to a mind of peace and security. The wisdom that grasping and relinquishing are not different from neither grasping nor relinquishing means that the essence of grasping and relinquishing is precisely the essence of neither grasping nor relinquishing.

Why is this? — Because the essence of neither grasping nor relinquishing is not different from the essence of grasping and relinquishing. The essence of grasping and relinquishing is not different from the essence of neither grasping nor relinquishing. Thus, as to the essence of grasping and relinquishing and of neither grasping nor relinquishing, relying upon the wisdom of neither grasping nor relinquishing and that essence of grasping and relinquishing, all dharmas are without grasping or relinquishing.

Manjusri! These are the five dharmas.

Those great bodhisattvas who attain these five dharmas are able to purify the Ground of Joy and attain great peace, security, and fearlessness.

Manjusri! Great bodhisattvas possess five dharmas by which they are able to purify the Ground of Joy and attain immeasurable peace, security, and fearlessness. They are:

1- The bodhisattva gives rise to this resolve: I have attained the wisdom that abides in the conditioned as not different from the unconditioned and therefore give rise to a mind of peace and security; I shall cause others to abide in the wisdom that the conditioned is not different from the unconditioned and thereby give rise to a mind of peace and security. The wisdom that the conditioned is not different from the unconditioned means that the essence of the conditioned is precisely the essence of the unconditioned.

Why is this? — Because the essence of the unconditioned is not different from the essence of the conditioned. The essence of the conditioned is not different from the essence of the unconditioned. Thus, the essence of the conditioned is unconditioned; relying upon the wisdom of the unconditioned and that essence of the conditioned, all dharmas are unconditioned.

For phenomena are without differentiation.

2- The bodhisattva gives rise to this resolve: I have attained the wisdom that abides in phenomena as not different from non-phenomena and therefore give rise to a mind of peace and security; I shall cause others to abide in the wisdom that phenomena are not different from non-phenomena and thereby give rise to a mind of peace and security. The wisdom that phenomena are not different from non-phenomena means that the essence of phenomena is precisely the essence of non-phenomena.

Why is this? — Because the essence of non-phenomena is not different from the essence of phenomena. The essence of phenomena is not different from the essence of non-phenomena. Because the essence of phenomena is precisely non-phenomena, relying upon the wisdom of non-phenomena and the essence of non-phenomena, all dharmas are non-phenomena.

3- The bodhisattva gives rise to this resolve: I have attained the wisdom that abides in reliance as not different from non-reliance and therefore give rise to a mind of peace and security; I shall cause others to abide in the wisdom that reliance is not different from non-reliance and thereby give rise to a mind of peace and security. The wisdom that reliance is not different from non-reliance means that the essence of reliance is precisely the essence of non-reliance.

Why is this? — Because the essence of non-reliance is not different from the essence of reliance. The essence of reliance is not different from the essence of non-reliance. Thus, as to the essence of reliance and reliance itself, relying upon the wisdom of non-reliance and that essence of reliance, all dharmas are without reliance.

4- The bodhisattva gives rise to this resolve: I have attained the wisdom that abides in contemplation as not different from non-contemplation and therefore give rise to a mind of peace and security; I shall cause others to abide in the wisdom that contemplation is not different from non-contemplation and thereby give rise to a mind of peace and security. The wisdom that contemplation is not different from non-contemplation means that the essence of contemplation is precisely the essence of non-contemplation.

Why is this? — Because the essence of non-contemplation is not different from the essence of contemplation, and the essence of contemplation is not different from the essence of non-contemplation. The essence of contemplation is precisely non-contemplation; therefore, relying upon the wisdom of non-contemplation and the essence of contemplation, all dharmas are without contemplation.

5- The bodhisattva gives rise to this resolve: I have attained the wisdom that abides in counteraction as not different from non-counteraction and therefore give rise to a mind of peace and security; I shall cause others to abide in the wisdom that counteraction is not different from non-counteraction and thereby give rise to a mind of peace and security. The wisdom that counteraction is not different from non-counteraction means that the essence of counteraction is precisely the essence of non-counteraction.

Why is this? — Because the essence of non-counteraction is not different from the essence of counteraction. The essence of counteraction is not different from the essence of non-counteraction. Thus, as to the essence of counteraction and non-counteraction, relying upon the wisdom of non-counteraction and that essence of counteraction, all dharmas are without counteraction.

Manjusri! These are called the five dharmas.

Those great bodhisattvas who attain these five dharmas are able to purify the Ground of Joy and attain immeasurable peace, security, and fearlessness.

Manjusri! Great bodhisattvas possess five dharmas by which they are able to purify the Ground of Joy and attain immeasurable peace, security, and fearlessness. They are:

1/ The bodhisattva gives rise to this resolve: I have attained the wisdom that abides in characteristics as not different from the signless and therefore give rise to a mind of peace and security; I shall cause others to abide in the wisdom that characteristics are not different from the signless and thereby give rise to a mind of peace and security. The wisdom that characteristics are not different from the signless means that the essence of characteristics is precisely the essence of the signless.

Why is this? — Because the essence of the signless is not different from the essence of characteristics. The essence of characteristics is not different from the essence of the signless. Thus, the essence of characteristics is signless; relying upon the wisdom of signlessness pertaining to that essence of characteristics, all dharmas are signless.

2/ The bodhisattva gives rise to this resolve: I have attained the wisdom that abides in reality and is no different from unreality; therefore, a mind of peace and security arises in me. In order to cause others to abide in the wisdom wherein reality is no different from unreality, I give rise to a mind of peace and security. The wisdom wherein reality is no different from unreality means that the essence of reality is itself the essence of unreality. Why is this? Because the essence of unreality is no different from the essence of reality, and the essence of reality is no different from the essence of unreality. Thus, the essence of reality is unreality; relying upon the wisdom of unreality pertaining to that essence of reality, all dharmas are unreal.

3/ The bodhisattva gives rise to this resolve: I have attained the wisdom that abides in duality and is no different from nonduality; therefore, a mind of peace and security arises in me. In order to cause others to abide in the wisdom wherein duality is no different from nonduality, I give rise to a mind of peace and security. The wisdom wherein duality is no different from nonduality means that the essence of duality is itself the essence of nonduality. Why is this? Because the essence of nonduality is no different from the essence of duality, and the essence of duality is no different from the essence of nonduality. Thus, the essence of duality is nonduality; relying upon the wisdom of nonduality pertaining to that essence of duality, all dharmas are nondual.

4/ The bodhisattva gives rise to this resolve: I have attained the wisdom that abides in form and is no different from formlessness; therefore, a mind of peace and security arises in me. In order to cause others to abide in the wisdom wherein form is no different from formlessness, I give rise to a mind of peace and security. The wisdom wherein form is no different from formlessness means that the essence of form is itself the essence of formlessness. Why is this? Because the essence of formlessness is no different from the essence of form, and the essence of form is no different from the essence of formlessness. Thus, the essence of form is formlessness; relying upon the wisdom of formlessness and that essence of form, all dharmas are formless.

5/ The bodhisattva gives rise to this resolve: I have attained the wisdom that abides in the world and is no different from nirvana; therefore, a mind of peace and security arises in me. In order to cause others to abide in the wisdom wherein the world is no different from nirvana, I give rise to a mind of peace and security. The wisdom wherein the world is no different from nirvana means that the essence of the world is itself the essence of nirvana. Why is this? Because the essence of nirvana is no different from the essence of the world, and the essence of the world is no different from the essence of nirvana. Thus, the essence of the world is nirvana; relying upon the wisdom of nirvana and that essence of the world, all dharmas are nirvana.

Manjusri! These are the five dharmas.

Any great bodhisattvas who attain these five dharmas can purify the Ground of Joy and attain immeasurable peace, security, and fearlessness.

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

1- The bodhisattva gives rise to this resolve: I have attained the wisdom that abides in obstruction and is no different from nonobstruction; therefore, a mind of peace and security arises in me. In order to cause others to abide in the wisdom wherein obstruction is no different from nonobstruction, I give rise to a mind of peace and security. The wisdom wherein obstruction is no different from nonobstruction means that the essence of obstruction is itself the essence of nonobstruction.

Why is this? Because the essence of nonobstruction is no different from the essence of obstruction, and the essence of obstruction is no different from the essence of nonobstruction. Thus, the essence of obstruction is nonobstruction; relying upon the wisdom of nonobstruction and that essence of obstruction, all dharmas are unobstructed.

2- The bodhisattva gives rise to this resolve: I have attained the wisdom that abides in attachment and is no different from nonattachment; therefore, a mind of peace and security arises in me. In order to cause others to abide in the wisdom wherein attachment is no different from nonattachment, I give rise to a mind of peace and security. The wisdom wherein attachment is no different from nonattachment means that the essence of attachment is itself the essence of nonattachment.

Why is this? Because the essence of nonattachment is no different from the essence of attachment, and the essence of attachment is no different from the essence of nonattachment. Thus, the essence of attachment is nonattachment; relying upon the wisdom of nonattachment and that essence of attachment, all dharmas are unattached.

3- The bodhisattva gives rise to this resolve: I have attained the wisdom that abides in knowledge and is no different from nonknowledge; therefore, a mind of peace and security arises in me. In order to cause others to abide in the wisdom wherein knowledge is no different from nonknowledge, I give rise to a mind of peace and security. The knowledge of knowledge is no different from nonknowledge, meaning that the essence of knowledge is itself the essence of nonknowledge.

Why is this? Because the essence of nonknowledge is no different from the essence of knowledge, and the essence of knowledge is no different from the essence of nonknowledge. Thus, the essence of knowledge is nonknowledge; relying upon the knowledge of nonknowledge and that essence of knowledge, all dharmas are without knowledge.

4- The bodhisattva gives rise to this resolve: I have attained the wisdom that abides in existence and is no different from the wisdom of nonexistence; therefore, a mind of peace and security arises in me. In order to cause others to abide in the wisdom wherein existence is no different from the wisdom of nonexistence, I give rise to a mind of peace and security. The wisdom of existence is no different from the wisdom of nonexistence, meaning that existent essence is itself nonexistent essence. Why is this? Because nonexistent essence is no different from existent essence, and existent essence is no different from nonexistent essence. The essence of existence is itself nonexistence; relying upon the wisdom of nonexistence pertaining to existent essence, all dharmas are empty.

5- The bodhisattva gives rise to this resolve: I have attained the wisdom that abides in consciousness and is no different from nonconsciousness; therefore, a mind of peace and security arises in me. In order to cause others to abide in the wisdom wherein consciousness is no different from nonconsciousness, I give rise to a mind of peace and security. The wisdom wherein consciousness is no different from nonconsciousness means that the essence of consciousness is itself the essence of nonconsciousness.

Why is this? Because the essence of nonconsciousness is no different from the essence of consciousness, and the essence of consciousness is no different from the essence of nonconsciousness. Thus, the essence of consciousness is nonconsciousness; relying upon the wisdom of nonconsciousness pertaining to that essence of consciousness, all dharmas are without consciousness.

Manjusri! These are the five dharmas.

Any great bodhisattvas who attain these five dharmas can purify the Ground of Joy and attain immeasurable peace, security, and fearlessness.

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

1- The bodhisattva gives rise to this resolve: I have attained the wisdom that abides in name and is no different from namelessness; therefore, a mind of peace and security arises in me. In order to cause others to abide in the wisdom wherein name is no different from namelessness, I give rise to a mind of peace and security. The wisdom wherein name is no different from namelessness means that the essence of name is itself the essence of namelessness. Why is this? Because the essence of namelessness is no different from the essence of name, and the essence of name is no different from the essence of namelessness. Thus, the essence of name is namelessness; relying upon the wisdom of namelessness and that essence of name, all dharmas are nameless.

2- The bodhisattva gives rise to this resolve: I have attained the wisdom that abides in self and is no different from nonself; therefore, a mind of peace and security arises in me. In order to cause others to abide in the wisdom wherein self is no different from nonself, I give rise to a mind of peace and security. The wisdom wherein self is no different from nonself means that the essence of self is itself the essence of nonself. Why is this? Because the essence of nonself is no different from the essence of self, and the essence of self is no different from the essence of nonself. Thus, the essence of self is the essence of nonself; relying upon the wisdom of nonself and that essence of self, all dharmas are nonself.

3- The bodhisattva gives rise to this resolve: I have attained the wisdom that abides in action produced through the conjunction of causes and conditions and is no different from the absence of action produced through the conjunction of causes and conditions; therefore, a mind of peace and security arises in me. In order to cause others to abide in the wisdom wherein action produced through the conjunction of causes and conditions is no different from the absence of action produced through the conjunction of causes and conditions, I give rise to a mind of peace and security.

The wisdom wherein action produced through the conjunction of causes and conditions is no different from the absence of action produced through the conjunction of causes and conditions means that the essence of action produced through the conjunction of causes and conditions is itself the essence of the absence of action produced through the conjunction of causes and conditions. Why is this? Because the essence of the absence of action produced through the conjunction of causes and conditions is no different from the essence of action produced through the conjunction of causes and conditions, and the essence of action produced through the conjunction of causes and conditions is no different from the essence of the absence of action produced through the conjunction of causes and conditions.

Thus, the essence of action produced through the conjunction of causes and conditions is the absence of action produced through the conjunction of causes and conditions; relying upon the wisdom of the absence of action produced through the conjunction of causes and conditions and the essence of action produced through the conjunction of causes and conditions, all dharmas are devoid of action produced through the conjunction of causes and conditions.

4- The bodhisattva gives rise to this resolve: Since I have attained the wisdom that abides in the particular characteristic as being no different from the absence of particular characteristics, I give rise to a mind of peace and security; in order to cause others to abide in the wisdom that the particular characteristic is no different from the absence of particular characteristics, I give rise to a mind of peace and security.

The wisdom that the particular characteristic is no different from the absence of particular characteristics means that the essence of the particular characteristic is precisely the essence of the absence of particular characteristics. Why is this? - Because the essence of the absence of particular characteristics is not different from the essence of the particular characteristic. The essence of the particular characteristic is not different from the essence of the absence of particular characteristics.

Thus, the essences of the particular characteristic and the absence of particular characteristics, relying upon the wisdom of the absence of particular characteristics and upon the essence of that particular characteristic, establish that all dharmas are without particular characteristics.

5- The bodhisattva gives rise to this resolve: Since I have attained the wisdom that abides in written words as being no different from the absence of written words, I give rise to a mind of peace and security; in order to cause others to abide in the wisdom that written words are no different from the absence of written words, I give rise to a mind of peace and security. The wisdom that written words are no different from the absence of written words means that the essence of written words is precisely the essence of the absence of written words.

Why is this? - Because the essence of the absence of written words is not different from the essence of written words. The essence of written words is not different from the essence of the absence of written words. Thus, the essence of written words is the absence of written words; relying upon the wisdom of the absence of written words and upon the essence of those written words, all dharmas are without written words.

Manjusri! These are the five dharmas.

Any great bodhisattvas who attain these five dharmas can purify the Ground of Joy and attain great peace, security, and fearlessness.

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

1- The bodhisattva gives rise to this resolve: Since I have attained the wisdom that abides in arrogance as being no different from non-arrogance, I give rise to a mind of peace and security; in order to cause others to abide in the wisdom that arrogance is no different from non-arrogance, I give rise to a mind of peace and security. The wisdom that arrogance is no different from non-arrogance means that the essence of arrogance is precisely the essence of non-arrogance.

Why is this? - Because the essence of non-arrogance is not different from the essence of arrogance. The essence of arrogance is not different from the essence of non-arrogance. Thus, the essence of arrogance is non-arrogance; relying upon the wisdom of non-arrogance and upon the essence of that arrogance, all dharmas are without arrogance.

2- The bodhisattva gives rise to this resolve: Since I have attained the wisdom that abides in self-praise as being no different from the absence of self-praise, I give rise to a mind of peace and security; in order to cause others to abide in the wisdom that self-praise is no different from the absence of self-praise, I give rise to a mind of peace and security. The wisdom that self-praise is no different from the absence of self-praise means that the essence of self-praise is precisely the essence of the absence of self-praise.

Why is this? - Because the essence of the absence of self-praise is not different from the essence of self-praise. The essence of self-praise is not different from the essence of the absence of self-praise. Thus, the essence of self-praise is the absence of self-praise; relying upon the wisdom of the absence of self-praise and upon the essence of that self-praise, all dharmas are without self-praise.

3- The bodhisattva gives rise to this resolve: Since I have attained the wisdom that abides in the provisional meaning as being no different from the definitive meaning, I give rise to a mind of peace and security; in order to cause others to abide in the wisdom that the definitive meaning is no different from the provisional meaning, I give rise to a mind of peace and security. The wisdom that the definitive meaning is no different from the provisional meaning means that the essence of the provisional meaning is precisely the definitive meaning.

Why is this? - Because the essence of the definitive meaning is not different from the essence of the provisional meaning, and the essence of the provisional meaning is not different from the essence of the definitive meaning. Thus, the essence of the provisional meaning is the definitive meaning; relying upon the wisdom of the definitive meaning and upon the essence of that provisional meaning, all dharmas are of definitive meaning.

4- The bodhisattva gives rise to this resolve: Since I have attained the wisdom that abides in conditioned dharmas as being no different from unconditioned dharmas, I give rise to a mind of peace and security; in order to cause others to abide in the wisdom that conditioned dharmas are no different from unconditioned dharmas, I give rise to a mind of peace and security. The wisdom that conditioned dharmas are no different from unconditioned dharmas means that the essence of conditioned dharmas is precisely the essence of unconditioned dharmas.

Why is this? - Because the essence of unconditioned dharmas is not different from the essence of conditioned dharmas, and the essence of conditioned dharmas is not different from the essence of unconditioned dharmas. Thus, the essence of conditioned dharmas is unconditioned; relying upon the wisdom of unconditioned dharmas and upon the essence of those conditioned dharmas, all dharmas are unconditioned.

5- The bodhisattva gives rise to this resolve: Since I have attained the wisdom that abides in wrong view as being no different from right view, I give rise to a mind of peace and security; in order to cause others to abide in wrong view as being no different from right view, I give rise to a mind of peace and security. The wisdom that wrong view is no different from right view means that the essence of wrong view is precisely the essence of right view. Why is this? - Because the essence of wrong view is not different from the essence of right view. The essence of right view is not different from the essence of wrong view. Thus, the essence of wrong view is right view; relying upon the wisdom of right view and upon the essence of that wrong view, all dharmas are right view.

Manjusri! These are the five dharmas.

Any great bodhisattvas who attain these five dharmas can purify the Ground of Joy and attain immeasurable peace, security, and fearlessness.

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

1- The bodhisattva gives rise to this resolve: Since I have attained the wisdom that abides in inequality as being no different from equality, I give rise to a mind of peace and security; in order to cause others to abide in inequality as being no different from equality, I give rise to a mind of peace and security. The wisdom that inequality is no different from equality means that the essence of inequality is precisely the essence of equality. Why is this? - Because the essence of equality is not different from the essence of inequality. The essence of inequality is not different from the essence of equality. Thus, the essence of inequality is equality; relying upon the wisdom of equality and upon the essence of that inequality, all dharmas are equal.

2- The bodhisattva gives rise to this resolve: Since I have attained the wisdom that abides in the bounded as being no different from the boundless, I give rise to a mind of peace and security; in order to cause others to abide in the wisdom that the bounded is no different from the boundless, I give rise to a mind of peace and security. The wisdom that the bounded is no different from the boundless means that the essence of the bounded is precisely the essence of the boundless.

Why is this? - Because the essence of the boundless is not different from the essence of the bounded. The essence of the bounded is not different from the essence of the boundless. Thus, the essence of the bounded is boundless; relying upon the wisdom of the boundless and upon the essence of that which is bounded, all dharmas are boundless.

3- The bodhisattva gives rise to this resolve: Since I have attained the wisdom that abides in the knower and the knowable as being no different from wisdom, I give rise to a mind of peace and security; in order to cause others to abide in the knower and the knowable as being no different from wisdom, I give rise to a mind of peace and security. The knower and the knowable being no different from wisdom means that the essence of the knower and the knowable is precisely the essence of wisdom.

Why is this? - Because the essence of wisdom is not different from the essence of the knower and the knowable. The essence of the knower and the knowable is not different from the essence of wisdom. Thus, the essence of the knower and the knowable is the essence of wisdom; relying upon the wisdom of the essence of that knower and knowable, there is wisdom concerning all dharmas.

4- The bodhisattva gives rise to this resolve: Since I have attained the wisdom that abides in grasping as being no different from non-grasping, I give rise to a mind of peace and security; in order to cause others to attain the wisdom that abides in grasping as being no different from non-grasping, I give rise to a mind of peace and security. The wisdom that grasping is no different from non-grasping means that the essence of grasping is precisely the essence of non-grasping.

Why is this? - Because the essence of non-grasping is not different from the essence of grasping. The essence of grasping is not different from the essence of non-grasping. Thus, the essence of grasping is non-grasping; relying upon the wisdom of non-grasping and upon the essence of that grasping, all dharmas are without grasping.

5- The bodhisattva gives rise to this thought: I have attained the wisdom that abides in the understanding that practice is no different from non-practice, and therefore I give rise to a mind of peace and security; to enable others to abide in the wisdom that practice is no different from non-practice, I give rise to a mind of peace and security. The wisdom that practice is no different from non-practice means that the essence of practice is itself the essence of non-practice. Why is this? - Because the essence of practice is no different from non-practice. The essence of non-practice is no different from the essence of practice. Thus, in essence, practice is non-practice; relying upon the wisdom of non-practice and that essence of practice, all dharmas are non-practice.

Manjushri! These are the five dharmas.

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

Manjushri! Great bodhisattvas who possess five dharmas can purify the Ground of Joy and attain abundant peace, security, and fearlessness. They are:

1- The bodhisattva gives rise to this thought: I have attained the wisdom that abides in the understanding that what is not the Middle Way is no different from the Middle Way, and therefore I give rise to a mind of peace and security; to enable others to abide in the wisdom that what is not the Middle Way is no different from the Middle Way, I give rise to a mind of peace and security. That what is not the Middle Way is no different from the Middle Way means that the essence of what is not the Middle Way is itself the essence of the Middle Way.

Why is this? - Because the essence of the Middle Way is no different from the essence of what is not the Middle Way. The essence of what is not the Middle Way is no different from the essence of the Middle Way. Thus, the essence of what is not the Middle Way is the Middle Way; relying upon the wisdom of the Middle Way and that essence of what is not the Middle Way, all dharmas are the Middle Way.

2- The bodhisattva gives rise to this thought: I have attained the wisdom that abides in the understanding that what is not empty space is no different from empty space, and therefore I give rise to a mind of peace and security; to enable others to abide in the wisdom that what is not empty space is no different from empty space, I give rise to a mind of peace and security. The wisdom that what is not empty space is no different from empty space means that the essence of what is not empty space is itself the essence of empty space.

Why is this? - Because the essence of empty space is no different from the essence of what is not empty space. The essence of what is not empty space is no different from the essence of empty space. Thus, the essence of what is not empty space is empty space; relying upon the essence of what is not empty space and the wisdom of empty space, one knows that all dharmas are empty space.

3- The bodhisattva gives rise to this thought: I have attained the wisdom that abides in the understanding that equality with what is not the son of a barren woman is no different from equality with the son of a barren woman, and therefore I give rise to a mind of peace and security; to enable others to abide in the wisdom that equality with what is not the son of a barren woman is no different from equality with the son of a barren woman, I give rise to a mind of peace and security.

The wisdom that equality with what is not the son of a barren woman is no different from equality with the son of a barren woman means that the essence of equality with what is not the son of a barren woman is itself the essence of equality with the son of a barren woman. Why is this? - Because the essence of equality with the son of a barren woman is no different from the essence of equality with what is not the son of a barren woman.

The essence of equality with what is not the son of a barren woman is no different from the essence of equality with the son of a barren woman. Thus, the essence of equality with what is not the son of a barren woman is equality with the son of a barren woman; relying upon the wisdom of equality with the son of a barren woman and that essence of equality with what is not the son of a barren woman, all dharmas are equal to the son of a barren woman.

4- The bodhisattva gives rise to this thought: I have attained the wisdom that abides in the understanding that what is not like a mirage is no different from what is like a mirage, and therefore I give rise to a mind of peace and security; to enable others to abide in the wisdom that what is not like a mirage is no different from what is like a mirage, I give rise to a mind of peace and security. The wisdom that what is not like a mirage is no different from what is like a mirage means that the essence of what is not like a mirage is itself the essence of what is like a mirage.

Why is this? - Because the essence of what is like a mirage is itself the essence of what is not like a mirage. The essence of what is not like a mirage is itself the essence of what is like a mirage. Since the essence of what is not like a mirage is itself the essence of what is like a mirage, relying upon the wisdom of what is like a mirage and that essence of what is not like a mirage, all dharmas are like a mirage.

5- The bodhisattva gives rise to this thought: I have attained the wisdom that abides in the understanding that wrong view is no different from the absence of wrong view, and therefore I give rise to a mind of peace and security; to enable others to abide in the wisdom that wrong view is no different from the absence of wrong view, I give rise to a mind of peace and security. The wisdom that wrong view is no different from the absence of wrong view means that the essence of wrong view is itself the essence of the absence of wrong view.

Why is this? - Because the essence of the absence of wrong view is no different from the essence of wrong view. The essence of wrong view is no different from the essence of the absence of wrong view. Thus, the essence of wrong view is the absence of wrong view; relying upon the wisdom of the absence of wrong view and that essence of wrong view, all dharmas are free from wrong view.

Manjushri! These are the five dharmas.

Those great bodhisattvas who attain these five dharmas can purify the Ground of Joy and attain abundant peace, security, and fearlessness.

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

1- The bodhisattva gives rise to this thought: I have attained the wisdom that abides in the understanding that ignorance is no different from knowledge, and therefore I give rise to a mind of peace and security; to enable others to abide in the wisdom that ignorance is no different from knowledge, I give rise to a mind of peace and security. The wisdom that ignorance is no different from knowledge means that the essence of ignorance is itself the essence of knowledge. Why is this? - Because the essence of knowledge is no different from the essence of ignorance. The essence of ignorance is no different from the essence of knowledge. Thus, the essence of ignorance is knowledge; relying upon the wisdom of knowledge and that essence of ignorance, all dharmas are knowledge.

2- The bodhisattva gives rise to this thought: I have attained the wisdom that abides in the understanding that greed is no different from non-greed, and therefore I give rise to a mind of peace and security; to enable others to abide in the wisdom that greed is no different from non-greed, I give rise to a mind of peace and security. The wisdom that greed is no different from non-greed means that the essence of greed is itself the essence of non-greed. Why is this? - Because the essence of non-greed is no different from the essence of greed. The essence of greed is no different from the essence of non-greed. Thus, the essence of greed is non-greed; relying upon the wisdom of non-greed and that essence of greed, all dharmas are non-greed.

3- The bodhisattva gives rise to this thought: I have attained the wisdom that abides in the understanding that anger is no different from non-anger, and therefore I give rise to a mind of peace and security; to enable others to abide in the wisdom that anger is no different from non-anger, I give rise to a mind of peace and security. The wisdom that anger is no different from non-anger means that the essence of anger is itself the essence of non-anger. Why is this? - Because the essence of non-anger is no different from the essence of anger. The essence of anger is no different from the essence of non-anger. Thus, the essence of anger is non-anger; relying upon the wisdom of non-anger and that essence of anger, all dharmas are non-anger.

4- The bodhisattva gives rise to this thought: I have attained the wisdom that abides in the understanding that delusion is no different from non-delusion, and therefore I give rise to a mind of peace and security; to enable others to abide in the wisdom that delusion is no different from non-delusion, I give rise to a mind of peace and security. The wisdom that delusion is no different from non-delusion means that the essence of delusion is itself the essence of non-delusion. Why is this? - Because the essence of non-delusion is no different from the essence of delusion. The essence of delusion is no different from the essence of non-delusion. Thus, the essence of delusion is non-delusion; relying upon the wisdom of non-delusion and that essence of delusion, all dharmas are non-delusion.

5- The bodhisattva gives rise to this thought: I have attained the wisdom that abides in the understanding that reliance is no different from non-reliance, and therefore I give rise to a mind of peace and security; to enable others to abide in the wisdom that reliance is no different from non-reliance, I give rise to a mind of peace and security. The wisdom that reliance is no different from non-reliance means that the essence of reliance is itself the essence of non-reliance.

Why is this? - Because the essence of non-reliance is no different from the essence of reliance. The essence of reliance is no different from the essence of non-reliance. Thus, the essence of reliance is non-reliance; relying upon the wisdom of non-reliance and that essence of reliance, all dharmas are without reliance.

Manjushri! These are the five dharmas.

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

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

1- A bodhisattva gives rise to this resolve: Since I have attained the wisdom that abides in generosity and have practiced the means of embracing beings, peace and security arise in my mind; I shall cause others to abide in the wisdom of generosity and practice the means of embracing beings, thereby giving rise to peace and security in their minds. The wisdom of generosity and the practice of the means of embracing beings mean giving and dedicating the merit.

2- A bodhisattva gives rise to this resolve: Since I have attained the wisdom that abides in loving speech and have practiced the means of embracing beings, peace and security arise in my mind; I shall cause others to abide in the wisdom of loving speech and practice the means of embracing beings, thereby giving rise to peace and security in their minds. The wisdom of loving speech and the practice of the means of embracing beings mean cultivating with an upright mind.

3- A bodhisattva gives rise to this resolve: Since I have attained the wisdom that abides in beneficial conduct and have practiced the means of embracing beings, peace and security arise in my mind; I shall cause others to abide in the wisdom of beneficial conduct and practice the means of embracing beings, thereby giving rise to peace and security in their minds. The wisdom of beneficial conduct and the practice of the means of embracing beings mean great loving-kindness and great compassion.

4- A bodhisattva gives rise to this resolve: Since I have attained the wisdom that abides in cooperation and have practiced the means of embracing beings, peace and security arise in my mind; I shall cause others to abide in the wisdom of cooperation and practice the means of embracing beings, thereby giving rise to peace and security in their minds. The wisdom of cooperation and the practice of the means of embracing beings mean skillful means and wisdom.

5- A bodhisattva gives rise to this resolve: Since I have attained the wisdom that abides in generating the aspiration, peace and security arise in my mind; I shall cause others to abide in the wisdom of generating the aspiration, thereby giving rise to peace and security in their minds. The wisdom of generating the aspiration means an upright mind and 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 security, free from fear.

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

1- A bodhisattva gives rise to this resolve: Since I have attained abiding in a mind free from greed, peace and security arise in my mind; I shall cause others to abide in a mind free from greed, thereby giving rise to peace and security in their minds. A mind free from greed means not being attached to any dharma.

2- A bodhisattva gives rise to this resolve: Since I have attained abiding in a mind free from anger, peace and security arise in my mind; I shall cause others to abide in a mind free from anger, thereby giving rise to peace and security in their minds. A mind free from anger means not giving rise to resentment or hatred toward any other sentient being.

3- A bodhisattva gives rise to this resolve: Since I have attained abiding in bodily karma that commits no evil deeds, peace and security arise in my mind; I shall cause others to abide in bodily karma that commits no evil deeds, thereby giving rise to peace and security in their minds. Bodily karma that commits no evil deeds means abandoning the three kinds of evil bodily conduct.

4- A bodhisattva gives rise to this resolve: Since I have attained abiding in verbal karma that commits no evil deeds, peace and security arise in my mind; I shall cause others to abide in verbal karma that commits no evil deeds, thereby giving rise to peace and security in their minds. Verbal karma that commits no evil deeds means abandoning the four faults of verbal karma.

5- A bodhisattva gives rise to this resolve: Since I have attained abiding in mental karma that forms no evil habits, peace and security arise in my mind; I shall cause others to abide in mental karma that forms no evil habits, thereby giving rise to peace and security in their minds. Mental karma that forms no evil habits means abandoning the evil habits of greed, anger, and delusion.

Mañjuśrī! These are the five dharmas.

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

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

1- A bodhisattva gives rise to this resolve: Since I have attained abiding in right mindfulness of the Buddha, peace and security arise in my mind; I shall cause others to abide in right mindfulness of the Buddha, thereby giving rise to peace and security in their minds. Right mindfulness of the Buddha means contemplating the Buddha’s pure conduct.

2- A bodhisattva gives rise to this resolve: Since I have attained abiding in right mindfulness of the Dharma, peace and security arise in my mind; I shall cause others to abide in right mindfulness of the Dharma, thereby giving rise to peace and security in their minds. Right mindfulness of the Dharma means seeing the purity of the Dharma.

3- A bodhisattva gives rise to this resolve: Since I have attained abiding in right mindfulness of the Sangha, peace and security arise in my mind; I shall cause others to abide in right mindfulness of the Sangha, thereby giving rise to peace and security in their minds. Right mindfulness of the Sangha means entering the stage of a bodhisattva.

4- A bodhisattva gives rise to this resolve: Since I have attained abiding in right mindfulness of relinquishment, peace and security arise in my mind; I shall cause others to abide in right mindfulness of relinquishment, thereby giving rise to peace and security in their minds. Right mindfulness of relinquishment means letting go of all clinging.

5- A bodhisattva gives rise to this resolve: Since I have attained abiding in right mindfulness of the precepts, peace and security arise in my mind; I shall cause others to abide in right mindfulness of the precepts, thereby giving rise to peace and security in their minds. Right mindfulness of the precepts means entering into all dharmas.

Mañjuśrī! These are the five dharmas.

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

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

1- A bodhisattva reflects thus: Since I have attained abiding in contemplation of impermanence, peace and security arise in my mind; I shall cause others to abide in contemplation of impermanence, thereby giving rise to peace and security in their minds. Contemplation of impermanence means transcending desire for the desire realm, desire for the form realm, and desire for the formless realm.

2- A bodhisattva reflects thus: Since I have attained abiding in contemplation of non-self, peace and security arise in my mind; I shall cause others to abide in contemplation of non-self, thereby giving rise to peace and security in their minds. Contemplation of non-self means not being attached to any contemplation.

3- A bodhisattva reflects thus: Since I have attained abiding in the steadfast Dharma, peace and security arise in my mind; I shall cause others to abide in the steadfast Dharma, thereby giving rise to peace and security in their minds. The steadfast Dharma means not deceiving devas or human beings.

4- A bodhisattva reflects thus: Since I have attained abiding in the true Dharma, peace and security arise in my mind; I shall cause others to abide in the true Dharma, thereby giving rise to peace and security in their minds. The true Dharma means not deceiving devas or oneself.

5- A bodhisattva gives rise to this resolve: Since I have attained abiding in the practices of the dharmas, peace and security arise in my mind; I shall cause others to abide in the practices of the dharmas, thereby giving rise to peace and security in their minds. The practices of the dharmas mean relying upon all practices of the dharmas,

Mañjuśrī! These are the five dharmas.

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

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

1- A bodhisattva gives rise to this resolve: Since I have attained abiding in steadfast observance of the precepts, peace and security arise in my mind; I shall cause others to abide in steadfast observance of the precepts, thereby giving rise to peace and security in their minds. Steadfast observance of the precepts means not violating even the most minor precept and not committing even the slightest offense.

2- A bodhisattva gives rise to this resolve: Since I have attained abiding in complete observance of the precepts, peace and security arise in my mind; I shall cause others to abide in complete observance of the precepts, thereby giving rise to peace and security in their minds. Unimpaired observance of the precepts means not aspiring to any other vehicle.

3- A bodhisattva gives rise to this resolve: Since I have attained abiding in perfect observance of the precepts, peace and security arise in my mind; I shall cause others to abide in fully perfected observance of the precepts, thereby giving rise to peace and security in their minds. Perfect observance of the precepts means abandoning all evil deeds.

4- The bodhisattva gives rise to this resolve: Since I have attained abiding in undefiled precepts, I give rise to a mind of peace and security; so that others may abide in undefiled precepts, I cause them to give rise to a mind of peace and security. Undefiled precepts mean protecting all bodhisattvas.

5- The bodhisattva gives rise to this resolve: Since I have attained abiding in well-guarded precepts, I give rise to a mind of peace and security; so that others may abide in well-guarded precepts, I cause them to give rise to a mind of peace and security. Well-guarded precepts mean giving rise to reverence toward all bodhisattvas.

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: Since I have attained abiding in well-secured precepts, I give rise to a mind of peace and security; so that others may abide in well-secured precepts, I cause them to give rise to a mind of peace and security. Well-secured precepts mean skillfully guarding all the faculties.

2- The bodhisattva gives rise to this resolve: Since I have attained abiding in renowned precepts, I give rise to a mind of peace and security; so that others may abide in renowned precepts, I cause them to give rise to a mind of peace and security. Renowned precepts mean entering the Dharma realm wherein all dharmas are without differentiation, through unobstructed nondual wisdom.

3- The bodhisattva gives rise to this resolve: Since I have attained abiding in the precepts of contentment, I give rise to a mind of peace and security; so that others may abide in the precepts of contentment, I cause them to give rise to a mind of peace and security. The precepts of contentment mean being far removed from all craving.

4- The bodhisattva gives rise to this resolve: Since I have attained abiding in differentiated precepts, I give rise to a mind of peace and security; so that others may abide in differentiated precepts, I cause them to give rise to a mind of peace and security. Differentiated precepts mean bodily quiescence.

5- The bodhisattva gives rise to this resolve: Since I have attained abiding in the precepts of the aranya, I give rise to a mind of peace and security; so that others may abide in the precepts of the aranya, I cause them to give rise to a mind of peace and security. The precepts of the aranya mean entering all dharmas without partiality.

Manjushri! These are the five dharmas.

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